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

Three and 1/2 year Lectionary Readings	First Year of the Reading Cycle
Ellul 9, 5769 – August 28/29 , 2009	First Year of the Shmita Cycle

Candle Lighting and Havdalah Times:

Atlanta, Georgia, U.S. Friday August 28, 2009 – Candles at 7:51 PM Saturday August 29, 2009 – Havdalah 8:46 PM	San Antonio, Texas, U.S. Friday August 28, 2009 – Candles at 7:43 PM Saturday August 29, 2009 – Havdalah 8:36 PM
Baton Rouge & Alexandria, Louisiana, U.S. Friday August 28, 2009 – Candles at 7:15 PM Saturday August 29, 2009 – Havdalah 8:09 PM	Sheboygan & Manitowoc, Wisconsin US Friday August 28, 2009 – Candles at 7:17 PM Saturday August 29, 2009 – Havdalah 8:18 PM
Bowling Green & Murray, Kentucky, U.S. Friday August 28, 2009 – Candles at 7:03 PM Saturday August 29, 2009 – Havdalah 8:00 PM	Brisbane, Australia Friday August 28, 2009 – Candles at 5:14 PM Saturday August 29, 2009 – Havdalah 6:08 PM
Chattanooga, & Cleveland Tennessee, US Friday August 28, 2009 – Candles at 7:56 PM Saturday August 29, 2009 – Havdalah 8:52 PM	Bucharest, Romania Friday August 28, 2009 – Candles at 7:43 PM Saturday August 29, 2009 – Havdalah 8:45 PM
Miami, Florida, US Friday August 28, 2009 – Candles at 7:27 PM Saturday August 29, 2009 – Havdalah 8:19 PM	Jakarta, Indonesia Friday August 28, 2009 – Candles at 5:36 PM Saturday August 29, 2009 – Havdalah 6:25 PM
New London, Connecticut USA Friday August 28, 2009 – Candles at 7:03 PM Saturday August 29, 2009 – Havdalah 8:02 PM	Kuala Lumpur, Malaysia Friday August 28, 2009 – Candles at 7:02 PM Saturday August 29, 2009 – Havdalah 7:51 PM
Olympia, Washington, U.S. Friday August 28, 2009 – Candles at 7:42 PM Saturday August 29, 2009 – Havdalah 8:46 PM	Manila & Cebu, Philippines Friday August 28, 2009 – Candles at 5:53 PM Saturday August 29, 2009 – Havdalah 6:43 PM
Philadelphia, Pennsylvania USA Friday August 28, 2009 – Candles at 7:22 PM Saturday August 29, 2009 – Havdalah 8:20 PM	Singapore, Singapore Friday August 28, 2009 – Candles at 6:52 PM Saturday August 29, 2009 – Havdalah 7:41 PM

For other places see: http://chabad.org/calendar/candlelighting.asp

Roll of Honor:

This Torah commentary comes to you courtesy of:

His Honor Rosh Paqid Adon Hillel ben David and

beloved wife HH Giberet Batsheva bat Sarah,

His Honor Paqid Adon Mikha ben Hillel

His Honor Paqid Adon David ben Abraham,

Her Excellency Giberet Sarai bat Sarah and

beloved family,

His Excellency Adon Barth Lindemann and

beloved family,

His Excellency Adon John Batchelor and

beloved wife,

His Excellency Adon Ezra ben Abraham and

beloved wife HE Giberet Karmela bat Sarah,

Her Excellency Giberet Alitah bat Sarah

His Excellency Adon Stephen Legge and

beloved wife HE Giberet Angela Legge

His Excellency Adon Tracy Osborne and

beloved wife HE Giberet Lynn Osborne

His Excellency Rev. Dr. Adon Chad Foster and

beloved wife HE Giberet Tricia Foster

His Excellency Adon Fred Dominguez and

beloved wife HE Giberet Elisheva bat Sarah

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

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Shabbat Nachamu V:

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

Shabbat	Torah Reading:	Weekday Torah Reading:
אָבִיךָ חֹלֶה
“Avikha Choleh”	Reader 1 – B’Resheet 48:1-3	Reader 1 – B’Resheet 49:1-4
“Your father is sick”	Reader 2 – B’ Resheet 48:4-6	Reader 2 – B’Resheet 49:5-7
“Tu padre está enfermo”	Reader 3 – B’ Resheet 48:7-9	Reader 3 – B’Resheet 49:8-12
B’Resheet (Gen.) 48:1-22	Reader 4 – B’ Resheet 48:10-12
Ashlamatah: 2 Kings 13:14-23	Reader 5 – B’ Resheet 48:13-16
Special: Isaiah 54:1-10	Reader 6 – B’ Resheet 48:17-19	Reader 1 – B’Resheet 49:1-4
Psalm 39:1-14	Reader 7 – B’ Resheet 48:20-22	Reader 2 – B’Resheet 49:5-7
N.C.: Mark 5:21-24	Maftir : B’ Resheet 48:20-22	Reader 3 – B’Resheet 49:8-12
Pirke Abot: III:9	Isaiah 54:1-10

Rashi & Targum Pseudo Jonathan for: B’Resheet (Genesis) 48:1-22

RASHI	TARGUM PSEUDO JONATHAN
1. After these events, someone said to Yosef, "Behold your father is ill." He took his two sons with him, Menasheh and Ephraim.	1. And after these things it was told Joseph, Behold, your father is lying ill. And he took his two sons with him, Menasheh and Ephraim.
2. It was told to Ya’aqob, saying, "Behold, your son, Yosef, has come to you." Yisrael gathered his strength and sat up in bed.	2. And it was announced to Jakob, saying, Behold, your son Joseph has come to you: and Israel strengthened himself, and sat upon the bed.
3. Ya’aqob said to Yosef, "Almighty Shaddai appeared to me in Luz, in the land of Canaan, and He blessed me.	3. And Jakob said to Joseph: El Shaddai revealed Himself to me at Luz, in the land of Kenaan, and blessed me.
4. He said to me, "Behold, I will make you fruitful and numerous, and I will make you into an assembly of nations. I will give this land to your descendants after you for an everlasting possession.	4. And He said to me, Behold, I will increase you and multiply you, and make you an assembly of tribes, and will give this land to your sons after you for an everlasting inheritance.
5. And now your two sons, who were born to you in the land of Egypt before I came to you to Egypt, are mine. Ephraim and Menasheh, like Reuben and Shimon, will be mine.	5. And now, your two sons who have been born to you in the land of Mizraim before I came to you into Mizraim are mine; Ephraim and Menasheh as Reuben and Shimeon will be reckoned unto me.
6. But your progeny that will be born after them will be yours. They will be called by their brothers' name with regard to their inheritance.	6. And your children whom you may beget after them will be yours; by the name of their brethren will they be called in their inheritance.
7. And I, when I came from Padan, Rachel died unto me in the land of Canaan, on the road, when there was yet a stretch of land, before coming to Ephrat. I buried her there on the road to Ephrat, which is Bet Lechem.	7. And I beseech you to bury me with my fathers. Rachel died by me suddenly in the land of Kenaan, while there was yet much ground to come to Ephrath; nor could I carry her to bury her in the Double Cave, but I buried her there, in the way of Ephrath which is Bet-Lechem.
8. Yisrael saw Yosef's sons, and he said, "Who are these?"	8. And Israel looked at the sons of Joseph and said, From whom are these born to you?
9. Yosef said to his father, "These are my sons, whom El-him has given me in this [place]." He [Ya’aqob] said, "Please take them to me, and I will bless them."	9. And Joseph answered his father, They are my sons which the Word of the Lord gave me according to this writing, according to which I took Asenath the daughter of Dinah your daughter to be my wife. And he said, Bring them now near to me, and I will bless them.
10. Yisrael's eyes were heavy with age, and he could not see. He [Yosef] brought them near to him, and he kissed them and hugged them.	10. But Israel's eyes were heavy from age, and he could not see. And he brought them to him, and he kissed them and embraced them.
11. Yisrael said to Yosef, "I have never thought to see your face, and behold Elohim has even allowed me to see your offspring."	11. And Israel said to Joseph, To see your face I had not reckoned, but, behold, the Lord has also showed me your sons.
12. Yosef brought them out from between his knees, and he prostrated himself with his face to the ground.	12. And Joseph brought them out from (between) his knees, and worshipped on his face upon the ground.
13. Yosef took the two [of them]--- Ephraim in his right [hand], toward Yisrael's left, and Menasheh in his left, toward Yisrael's right--- and he brought them near to him.	13. And Joseph took both of them, Ephraim on his right side, which was Israel's left, and Menasheh on his left side, which was Israel's right, and brought them to him.
14. Yisrael stretched out his right [hand] and placed it on the head of Ephraim, [although] he was the younger, and his left [hand] on the head of Menasheh. He deliberately placed his hands so, even though Menasheh was the firstborn.	14. And Israel stretched out his right hand and laid it upon the head of Ephraim, though he was the younger; and his left hand upon the head of Menasheh, altering his hands, for Menasheh was the firstborn. [JERUSALEM. He altered his hands.]
15. He blessed Yosef and said, "Elohim before whom my fathers walked, Avraham, and Yitzchaq, Elohim who was my shepherd from my inception until this day---	15. And he blessed Joseph, and said: The Lord, before whom my fathers Abraham and Izhak, did serve; the Lord who has fed me since I have been unto this day,
16. The Angel who redeemed me from all evil, should bless the lads, and let my name be called on them, together with the name of my fathers, Avraham and Yitzchaq. May they be like fish, multiplying within the land.	16. be pleased that the angel whom you did ordain for me, to redeem me from all evil, may bless the children; and let my name be called upon them, and the names of my fathers Abraham and Izhak. And as the fishes of the sea in multiplying are multiplied in the sea, so may the children of Joseph be multiplied abundantly in the midst of the earth.
17. Yosef saw that his father placed his right hand on Ephraim's head, and it was bad in his eyes. He held up his father's hand, to remove it from Ephraim's head [and to place it] on Menasheh's head.	17. And Joseph saw that his father placed his right hand upon Ephraim's head; and it was evil before him, and he uplifted his father's hand to remove it from off the head of Ephraim, that it might rest on the head of Menasheh.
18. Yosef said to his father, "Not so, my father, for this one is the firstborn, place your right hand on his head."	18. And Joseph said to his father, Not so, my father, for this is the firstborn; lay your right hand on his head.
19. His father refused, and he said, "I know my son, I know. He too will become a people, he too will become great; however his younger brother will be greater than he, and [the fame] of his descendants will fill the nations."	19. But his father was not willing, and said, I know, my son, I know that he is the firstborn, and also that he will be a great people, and will also be multiplied; yet will his younger brother be greater than he, and his sons be greater among the nations.
20. He blessed them on that day saying: "Through you will [the People of] Israel bless saying; 'May El-him make you as Ephraim and Menasheh.'" He placed Ephraim ahead of Menasheh.	20. And he blessed them in that day, saying, In you, Joseph my son, will the house of Israel bless their infants in the day of their circumcision, saying, The Lord make you as Ephraim and as Menasheh. And in the numbering of the tribes the prince of Ephraim will be numbered before the prince of Menasheh. And he appointed that Ephraim should be before Menasheh.
21. Yisrael said to Yosef, "Behold I am dying. Elohim will be with you, and He will bring you back to the land of your fathers.	21. And Israel said to Joseph, Behold, my end comes to die. But the Word of the Lord will be your Helper, and restore you to the land of your fathers;
22. I have given you one share more than your brothers, which I took from the hand of the Amorite with my sword and with my bow.	22. and I, behold, I have given to you the city of Shekhem, one portion for a gift above your brethren, which I took from the hand of the Amoraee at the time that you went into the midst of it, and I arose and helped you with my sword and with my bow. [Jerusalem. And I, behold, I have given you one portion. above your brethren, the robe of the first Adam. Abraham the father of my father took it from the hands of Nimrod the Wicked, and gave it to Izhak my father; and Izhak my father gave it to Esau, and I took it from the hands of Esau my brother, not with my sword nor with my bow, but through my righteousness/ generosity and my good works.]

Reading Assignment:

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

The Book of Genesis: Hebrew/English

By: A.M. Silberman & M. Rosenbaum

Published by: BN Publishing (2007)

pp. 238-242.

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

By: Rabbi Ya’aqob Culi

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

Vol. IIIb – “Joseph in Egypt,” pp. 500-513.

Welcome to the World of P’shat Exegesis

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

The Seven Hermeneutic Laws of R. Hillel are as follows

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

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

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

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

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

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

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

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

Rashi’s Commentary for: B’Resheet (Genesis) 48:1-22

1 that [someone] said to Joseph One of the tellers, and this is an elliptical verse. Some say, however, that Ephraim was accustomed to study with Jacob, and when Jacob became ill in the land of Goshen, Ephraim went to his father to Egypt to tell him.

so he took his two sons with him so that Jacob should bless them before his death.

2 And [someone] told The teller [told] Jacob, but [the text] does not specify who [it was], and many [Scriptural] verses are elliptical.

And Israel summoned his strength He said, “Although he is my son, he is a king; [therefore,] I will bestow honor upon him” [Midrash Tanchuma Vayechi 6]. From here [we learn] that we must bestow honor upon royalty, as Moses bestowed honor upon royalty, [as it is written, that Moses said to Pharaoh,] “Then all these servants of yours will come down to me” (Exod. 11:8), [rather than “You will come down to me”]. And so Elijah [also bestowed honor upon royalty, as it is written]: “And he girded his loins [and ran before Ahab until coming to Jezreel]” (I Kings 18:46). -[from Mechilta Beshallach Section 13]

4 and I will make you into a congregation of peoples He announced to me that another congregation of peoples was to be descended from me. Although he said to me, “A nation and a congregation of nations [will come into existence from you]” (Gen 35:11) [meaning three nations], by “a nation,” He promised me [the birth of] Benjamin. “A congregation of nations” means two in addition to Benjamin, but no other son was born to me. Thus I learned that one of my tribes was destined to be divided [in two]. So now, I am giving you that gift.-[from Pesikta Rabbati ch. 3]

5 who were born to you…until I came to you Before I came to you, i.e., those who were born since you left me [and] I came to you.

they are mine They are counted with the rest of my sons, to take a share in the land, each one exactly as each [of my other sons].-[from Baba Bathra 122b-123a]

6 But your children If you have any more [children], they will not be counted among my sons, but will be included among the tribes of Ephraim and Manasseh, and they will not have a [separate] name like [each of] the [other] tribes as regards the inheritance. Now, although the land [of Israel] was divided according to their heads (the population of each tribe), as it is written: “To the large [tribe] you will increase its inheritance” (Num. 26:54); and each man received an equal share, except for the firstborn. Nevertheless, only these (Ephraim and Manasseh) were called tribes [regarding the ability] [to cast a lot in the land according to the number of names of the tribes and [regarding having] a prince for each tribe, and groups [of tribes in the desert] for this one and for that one]. [Note that the bracketed material does not appear in early editions of Rashi.]

7 As for me, when I came from Padan, etc. Although I burden you to take me to be buried in the land of Canaan, and I did not do so to your mother, for she died close to Bethlehem.-[from Targum Jonathan ben Uzziel]

a stretch of land Heb. כִּבְרַת-אֶרֶץ, a measure of land, which is two thousand cubits, equivalent to the measure of the Sabbath boundary (the distance a person may walk on the Sabbath), according to the statement of Rabbi Moshe Hadarshan. [The preceding material should be considered parenthetic. The following is Jacob’s explanation of why he did not bury Rachel in the cave of Machpelah.] You should not say that the rains prevented me from transporting her and burying her in Hebron, [for] it was the dry season, when the earth is riddled and full of holes like a sieve (כְּבָרָה).

and I buried her there And I did not take her even to Bethlehem to bring her into the Land (i.e., into the inhabited region of the Holy Land-[Sifthei Chachamim]), and I know that you hold it against me; but you should know that I buried her there by divine command, so that she would be of assistance to her children. When Nebuzaradan exiles them (the Israelites), and they pass by there, Rachel will emerge from her grave and weep and beg mercy for them, as it is said: “A voice is heard on high, [lamentation, bitter weeping, Rachel is weeping for her children]” (Jer. 31:14). And the Holy One, blessed be He, answers her, “‘There is reward for your work,’ says the Lord,… ‘and the children will return to their own border’ ” (ibid. verses 15, 16) (Pesikta Rabbati ch. 3). Onkelos, however, renders [כִּבְרַת-אֶרֶץ] K’RUV AR’A, [meaning:] the measure of plowing in a day [Other editions: [a measure of plowing] of land], and I say that they (people in Biblical times) had a measurement called one full furrow, caruede in Old French, [which is] a land measure, plowed land, as we say: “He plows (KARIV) and plows again” (B.M. 107a); “As much as a fox picks up [on its feet] from a plowed field (MIBEI KARBA)” (Yoma 43b).

8 Then Israel saw Joseph’s sons-He attempted to bless them, but the Shekhinah withdrew from him because of Jeroboam and Ahab, who were destined to be born from Ephraim, and Jehu and his sons, [who were destined to be born] from Manasseh.-[from Tanchuma Vayechi 6] [Jeroboam the son of Nebat, the first king of the Northern Kingdom, and Ahab the son of Omri were notorious idolaters.]

and he said, “Who are these?” Where did these come from [meaning: From whom were they born], that they are unworthy of a blessing?-[from Tanchuma Vayechi 6]

9 here Heb. בָּזֶה, lit., in this, or with this. He (Joseph) showed him (Jacob) the document of betrothal and the kethubah, and Joseph prayed for mercy concerning the matter, and the Holy Spirit [returned and] rested upon him (Jacob). -[from Kallah Rabbathi 3:19]

So he said, “Now bring them near to me, so that I may bless them.” This is what Scripture [is referring to when it] states: “And I (the Holy One) trained it into Ephraim; he took them on his arms” (Hosea 11:3). I trained My spirit into Jacob for Ephraim’s sake, and he took them upon his arms.-[from Tanchuma Vayechi 7]

11 I had not expected Heb. לֹא פִלָּלְתִּי. I dared not entertain the thought that I would see your face again. פִלָּלְתִּי is a word meaning thought, similar to “Bring counsel, deliberate thought (פְלִילָה)” (Isa. 16:3).

12 And Joseph took them out from upon his [Jacob’s] knees After he (Jacob) had kissed them, Joseph took them off his (Jacob’s) knees to sit them down, this one to the right and this one to the left, [to make it easier for his father] to lay his hands upon them and bless them.

and he prostrated himself to the ground when he moved backward from before his father.

13 Ephraim at his right, from Israel’s left If one comes toward his friend, his right is opposite his friend’s left. Since he (Manasseh) is the firstborn, he should be placed on the right for the blessing.-[from Peskita Rabbati ch. 3]

14 He guided his hands deliberately Heb. שִׂכֵּל. As the Targum renders: ACHKIMINUN, he put wisdom into them. Deliberately and with wisdom, he guided his hands for that purpose, and with knowledge, for he knew [full well] that Manasseh was the firstborn, but he nevertheless did not place his right hand upon him.

16 the angel who redeemed me The angel who was usually sent to me in my distress, as the matter is stated: “And an angel of God said to me in a dream, ‘Jacob! … I am the God of Bethel’ ” (Gen. 31:11-13). -[after Targum Jonathan ben Uzziel]

bless the youths Manasseh and Ephraim.

and may they multiply…like fish [Just] like fish, which proliferate and multiply, and are unaffected by the evil eye.-[from Onkelos and Gen. Rabbah 97:3]

17 So he held up his father’s hand He lifted it off his son’s head and held it up with his [own] hand.

19 I know, my son, I know-that he is the firstborn.

he too will become a people, etc.-for Gideon is destined to be descended from him. [Gideon] through whom the Holy One, blessed be He, will perform a miracle.-[from Midrash Tanchuma Vayechi 7]

But his younger brother will be greater than he for Joshua is destined to be descended from him, [and Joshua is] the one who will distribute the inheritances of the land and teach Torah to Israel.-[from Midrash Tanchuma Vayechi 7]

and his children[’s fame] will fill the nations The whole world will be filled when his fame and his name are spread when he stops the sun in Gibeon and the moon in the Valley of Ajalon.-[from Abodah Zarah 25a]

20 With you, Israel will bless Whoever wishes to bless his sons, will bless them with their blessing (with a blessing related to them), and a man will say to his son, “May God make you like Ephraim and like Manasseh.”-[from Sifrei Nasso 18]

and he placed Ephraim Before Manasseh in his blessing, to give him precedence in the groupings [of the tribes in the desert] and [also] at the dedication of [the Tabernacle by] the [tribal] princes.-[from Gen. Rabbah 97:5]

22 And I have given you Since you are taking the trouble to occupy yourself with my burial, I have given you an inheritance where you will be buried. And which is this? This is Shekhem, as it is said: “And Joseph’s bones, which the children of Israel had brought up out of Egypt, they buried in Shekhem” (Josh. 24:32).

one portion over your brothers Heb. שְׁכֶם אַחַד--עַל-אַחֶיךָ, the actual [city of] Shekhem, which will be for you one share over your brothers. [Accordingly, we render: Shekhem, [which is] one [share] over your brothers.]-[from Gen. Rabbah 97:6] Another explanation: “One portion” refers to the birthright, and indicates that his (Joseph’s) sons should take two shares. שְׁכֶם is a word meaning “a portion,” as the Targum renders. There are many similar instances in Scripture: “For You will place them as a portion (שֶׁכֶם)” (Ps. 21:13), You will place my enemies before me as portions; “I will divide a portion (שְׁכֶם)” (ibid. 60:8); “…murder on the way, שֶׁכְמָה" (Hos. 6:9), [meaning:] each one his share; “to worship Him of one accord (שְׁכֶם אֶחָד)” (Zeph. 3:9), [meaning: in one group].

which I took from the hand of the Amorite From the hand of Esau, who behaved like an Amorite (Gen. Rabbah 97:6). Another explanation [of why Esau is called EMORI]: who deceived his father with the sayings (IMREI) of his mouth.

with my sword and with my bow-When Simeon and Levi slew the men of Shekhem, all those [nations] around them (Jacob’s sons) assembled to attack them, and Jacob girded weapons of war against them.-[from Gen. Rabbah 97:6, Targum Jonathan ben Uzziel]

with my sword and with my bow I.e., his cleverness and his prayer.

Ketubim: Targum Tehillim (Psalms) 39:1-14

Judaica Press	Targum on the Psalms
1. For the conductor, to Jeduthun, a song of David.	1. For praise; concerning the guard of the sanctuary, according to Jeduthun. A Psalm of David.
2. I said, "I will guard my ways from sinning with my tongue; I will guard my mouth [as with] a muzzle while the wicked/lawless man is still before me.	2. I said, I will keep my way from sinning by my tongue, I will keep a bridle for my mouth, while there is a wicked/lawless man before me.
3. I made myself dumb in silence; I was silent from good although my pain was intense.	3. I was dumb, I was quiet, I kept away from the words of Torah; because of this my pain contorts [me].
4. My heart is hot within me; in my thoughts fire burns; I spoke with my tongue,	4. My heart grew heated in my body; when I murmur, fire will burn; I spoke with my tongue.
5. O LORD, let me know my end, and the measure of my days, what it is; I would know when I will cease.	5. Make known to me the way of my end; and the measure of my days, what they are; I would know when I will cease from the world.
6. Behold You made my days as handbreadths, and my old age is as nothing before You; surely all vanity is in every man; this is his condition forever.	6. Behold, You have ordained my days to be swift, and my body is as nothing before You. Truly all are considered to be nothing, but all the righteous/generous endure for eternal life.
7. Man walks but in darkness; all that they stir is but vanity; he gathers yet he knows not who will bring them in.	7. Truly in the image of the LORD man goes about; truly for nothing they are perplexed; he gathers and does not know why anyone gathers them.
8. And now, what have I hoped, O LORD? My hope to You is;	8. And now, why have I hoped, O LORD? My waiting is for You.
9. Save me from all my transgressions; do not make me the reproach of an ignoble man.	9. From all my rebellions deliver me; do not put on me the shame of the fool.
10. I have become mute; I will not open my mouth because You have done it.	10. I have become mute, and I will not open my mouth, for you have done it.
11. Remove Your affliction from me; from the fear of Your hand I perish.	11. Remove your plague from me; I am destroyed by the blow of Your mighty hand.
12. With rebukes for iniquity/lawlessness You have chastised man; You have caused his flesh to decay as by a moth. Surely all man is vanity forever.	12. You punish a son of man with rebuke for sin; and You have dissolved his body like wool that has been nibbled away; truly every son of man is as nothing forever.
13. Hear my prayer, O LORD, and hearken to my cry. Be not silent to my tears, for I am a stranger with You, a dweller as all my forefathers.	13. Receive my prayer, O LORD, and hear my supplication, and to my tears do not be silent; for I am like a foreigner with You, an alien like all my fathers.
14. Turn away from me that I may recover, before I go and am here no longer."	14. Leave me alone, and I will depart, ere I go and exist no more.

Rashi’s Commentary for: Psalm 39:1-14

1 to Jeduthun The name of one of the singers, and there was also a musical instrument called Jeduthun. According to the Midrash Aggadah (Song Rabbah 4:1 [4]): concerning the edicts (DUTUN) and concerning the distressing laws and decrees that are decreed upon Israel.

2 I said, “I will guard my ways, etc.” As for us we had in mind to watch ourselves with all the troubles that come upon us, neither to criticize nor speak harshly of the Divine Attribute of Justice although the wicked/lawless who oppress us are before us.

a muzzle Heb. מַחְסוֹם, as (in Deut. 25:4): “You shall not muzzle (תַחְסֹם) an ox, amuzelment in Old French. And I made myself mute in silence many days. We also were silent from “good,” even from words of Torah, because of their fear of them, our pain was so intense and frightening. When we were silent, our heart was hot within us and in the thought of our heart it burns in us like fire. That causes us to speak with our tongue (in silence not in all editions) before You, and this is what we say, “O LORD, let us know our end.” How long will we be in distress, and let us know when we will be over it.

6 Behold...handbreadths The days of man are measured like a thing that is measured with handbreadths; so are man’s days limited.

and my old age Heb. וְחֶלְדִּי, and our old age is as nothing before You. חלד (CHELED) is an expression of rust (CHELODAH), rodijjl in Old French; rust, old age.

every man his life and his condition are a life of vanity.

7 but in darkness Heb. בְּצֶלֶם, in darkness. Dunash explained it as an expression of darkness (TSELEMOT) (Teshuvoth Dunash p. 89), but Menachem (p. 150) explained it as an actual image, as (in Gen. 9:6) “for in the image of God He made man.” His view is impossible, however.

all that they stir is but vanity All their stirring and lust.

he gathers grain in the field all the days of the harvest.

yet he knows not who will bring them in He does not know who will gather them into the house; perhaps he will die before the ingathering.

8 And now, what have I hoped What is the request that I ask and hope from You? It is only that You save me from my transgressions.

9 do not make me the reproach of the ignoble Esau. Bring afflictions and pains upon him too, so he will not be able to say to me, “You are suffering, and we are not suffering.” This prayer was instrumental in bringing about the pains of illnesses upon the nations.

10 because You have done it For You brought upon us trouble more than all nations.

11 from the fear of Your hand Heb. מִתִּגְרַת, from the fear of Your blows. תּגרה (TIGRAH) is an expression of (Num. 22:3): “And Moab became terrified (וַיָּגָר).” The “tav” is a defective radical in the word, like תנובה, produce; תלונה, complaint; תקומה, restoration; תכונה, characteristic. This is how Menachem explained it, but I maintain that תּגרה (TIGRAH) is not an expression of MAGOR, fear, because he should have said T’GURAH as he says from: VAY’SHUV (and he returned) T’SHUVAH, [from] ויקם, וירם and וילן: T’QUMAH, T’RUMAH and T’LUNAH, so he should say from ויגר, תגולה, or מגורה as (above 31:14, Jer. 20:3): “terror (לְמָגוֹר) from all sides”; (Isa. 66:4) “and their fears (וּמְגוּרֹתָם) I will bring.” Thus you learn that מִתִּגְרַת is nothing but as (II Chron. 25:19), “Why should you provoke (תִתְגָּרֶה) disaster?”; (Deut. 2: 5), “Do not provoke (תִּתְגָּרוּ) them,” in which case the verb is גרה like קוה, to hope; אוה, to desire; צוה, to command, of which the noun is תקוה, תאוה, מצוה. So one says from גרה, תּגרה, and this is its explanation: from the blows of Your hand, with which You fight me, I perish.

12 With rebukes that are written in the Torah for our iniquities/lawlessness that we have sinned before You and for which You chastised us.

You have caused his flesh to decay You have caused our flesh to decay like a moth-eaten garment. Heb. חֲמוּדוֹ means his flesh, which is his desire.

14 Turn away from me Loosen Your hand from smiting me.

that I may recover Heb. וְאַבְלִיגָה,that I regain my strength.

Ashlamatah: 2 Kings 13:14-23

14. Now Elisha was fallen sick of his sickness whereof he was to die; and Joash the king of Israel came down unto him, and wept over him, and said: ‘My father, my father, the chariots of Israel and the horsemen thereof!’

15. And Elisha said unto him: ‘Take bow and arrows’; and he took unto him bow and arrows.

16. And he said to the king of Israel: ‘Put your hand upon the bow’; and he put his hand upon it. And Elisha laid his hands upon the king's hands.

17. And he said: ‘Open the window eastward’; and he opened it. Then Elisha said: ‘Shoot’; and he shot. And he said: ‘The LORD'S arrow of victory, even the arrow of victory against Aram; for you will smite the Arameans in Aphek, till you have consumed them.’

18. And he said: ‘Take the arrows’; and he took them. And he said unto the king of Israel: ‘Smite upon the ground’; and he smote thrice, and stayed.

19. And the man of God was wroth with him, and said: ‘You should have smitten five or six times; then had you smitten Aram till you had consumed it; whereas now you will smite Aram but thrice.’ {P}

20. And Elisha died, and they buried him. Now the bands of the Moabites used to invade the land at the coming in of the year.

21. And it came to pass, as they were burying a man, that, behold, they spied a band; and they cast the man into the sepulchre of Elisha; and as soon as the man touched the bones of Elisha, he revived, and stood up on his feet. {P}

22. And Hazael king of Aram oppressed Israel all the days of Jehoahaz.

23. But the LORD was gracious unto them, and had compassion on them, and had respect unto them, because of His covenant with Abraham, Isaac, and Jacob, and would not destroy them, neither has He cast them from His presence until now.

24. And Hazael king of Aram died; and Ben-hadad his son reigned in his stead.

25. And Jehoash the son of Jehoahaz took again out of the hand of Ben-hadad the son of Hazael the cities which he had taken out of the hand of Jehoahaz his father by war. Three times did Joash smite him, and recovered the cities of Israel. {P}

Special Ashlamatah: Isaiah 54:1-10

1. Sing, O barren, you that did not bear, break forth into singing, and cry aloud, you that did not travail; for more are the children of the desolate than the children of the married wife, says the LORD.

2. Enlarge the place of your tent, and let them stretch forth the curtains of your habitations, spare not; lengthen your cords, and strengthen your stakes.

3. For you will spread abroad on the right hand and on the left; and your seed will possess the Gentiles, and make the desolate cities to be inhabited.

4. Fear not, for you will not be ashamed. Neither be you confounded, for you will not be put to shame; for you will forget the shame of your youth, and the reproach of your widowhood will you remember no more.

5. For your Maker is your husband, the LORD of hosts is His name; and the Holy One of Israel is your Redeemer, the God of the whole earth will He be called.

6. For the LORD has called you as a wife forsaken and grieved in spirit; and a wife of youth, can she be rejected? says your God.

7. For a small moment have I forsaken you; but with great compassion will I gather you.

8. In a little wrath I hid My face from you for a moment; but with everlasting kindness will I have compassion on you, says the LORD your Redeemer. {S}

9. For this is as the waters of Noah unto Me; for as I have sworn that the waters of Noah should no more go over the earth, so have I sworn that I would not be at wroth with you, nor rebuke you.

10. For the mountains may depart, and the hills be removed; but My kindness will not depart from you, neither will My covenant of peace be removed, says the LORD that has compassion on you. {S}

Mishnah Pirke Abot: III:9

Rabbi Hanina ben Dosa said: Whoever's fear of sin precedes his wisdom, his wisdom will endure, but whoever's wisdom precedes his fear of sin, his wisdom will not endure.

He used to say: Whoever's deeds are more abundant than his wisdom, his wisdom will endure, but whoever's wisdom is more abundant than his deeds, his wisdom will not endure.

He used to say: Any person who enjoys the approbation of other people, will enjoy the approbation of the Omnipresent, but if other people do not approve of a man, the Omnipresent will also not approve of him.

Abarbanel on Pirke Abot

By: Abraham Chill

Sepher Hermon Press, Inc. 1991

ISBN 0-87203-135-7

(pp. 177-182)

Rabbi Hanina ben Dosa makes three pronouncements and Abarbanel addresses himself to the connection between them and suggests two interpretations.

According to the first, Rabbi Hanina was relating to the aphorisms of the preceding Mishnah: Rabbi Ya’aqob spoke about interrupting the train of Torah thought, and Rabbi Dostai discussed the possibility of forgetting Torah principles. What these two sages omitted to do was to establish rules that would sustain the Torah life in a person's lifestyle. We may have been warned against certain vulnerabilities that are ever present, but no one has told us thus far how to avoid these snares.

To fill this void, Rabbi Hanina comes to inform us that several things must be taken into account in order to sustain us in our effort to remain Torah-true Jews. First, Abarbanel notes, there are people who are born with an innate sense of religiosity and fear of sin. Fear of God is just part and parcel of their nature. This is the first pronouncement of Rabbi Hanina: Whoever's fear of sin precedes his wisdom... For those not blessed with a sense of basic religious commitment, there remains the alternative of generous actions and an abundance of mitzvoth (commandments) [observance]. This will ensure that they do not lapse from a Torah life or forget their learning. Finally, society itself can always be a person's severest critic; society will examine every move and action of its members microscopically. By striving to meet with society's approval a person will avoid the pitfall of forgetting Torah.

A second interpretation advanced by Abarbanel proposes that Rabbi Hanina of our Mishnah was really addressing himself to the maxim of Rabbi Halafta in Mishnah 6. There the sage said that the study of Torah brings the Shekhinah. Rabbi Hanina here comes to add that the Torah referred to there is Torah which is preceded by the fear of sin. And even that is not sufficient! Torah must be accompanied by the performance of all types of mitzvoth (commandments). To be sure, Abarbanel is further convinced that Rabbi Hanina intends to draw the conclusion that in addition to fear of sin and mitzvoth (commandments), a Torah-true Jew must be favourably received by his peers. To sum it up, in order to enjoy the presence of the Shekhinah, as Rabbi Halafta preached, the study of Torah must be accompanied by fear of sin, good deeds and society's approval!

After giving these two general interpretations of our Mishnah, Abarbanel stops to dwell in greater detail on the first interpretation to the exclusion of the second. A person who for some unexplained reason possesses a glowing passion for a religious life and spiritual endeavour senses that there is something special about the soul and conscience that God gave him. He does not take life casually; he does not treat life indiscriminately. Everything such a person does is with a purpose. When he becomes involved in Torah it is to search for the proper approaches to the main thrust of his life, fear of sin. He demands of wisdom, i.e., Torah, that it supply him with the necessary information, knowledge and support for his fundamental need - fear of sin. Therefore, since the fear of sin is a constant of such a person's life, he will never abandon Torah. On the other hand, a person who does not have the fear of sin and comes to Torah incidentally, by accident, so to speak, will abandon the Torah and forget it, when it no longer interests him or when it is no longer useful to him. There is nothing to anchor his Torah. It is in this light that Rabbi Hanina of our Mishnah stated correctly that one's Torah can be sustained only if it is second in importance to fear of sin.

However, what program should one follow in order to successfully acquire fear of sin which, in truth, must be the raison d’etre for Torah? In other words, what should one do to create such a firm basis for his fear of sin that it can never be threatened by the devastating tidal waves and roaring storms that often confront that type of a Jew? Abarbanel draws an analogy from the potter who dreams of a beautiful utensil. If there is no clay as raw material there can be no shape of a utensil. The clay is the raw material. So it is with mitzvoth (commandments). They constitute the raw material for Torah. The rabbis of the Talmud (Shabbat 31b) compare a person who is void of mitzvoth (commandments) to one who builds a door, but has no house to attach it to. A house with a lintel and a frame can accommodate a door; a door by itself is unrealistic. Knowledge of Torah is an instrument for developing fear of sin and [performance of] mitzvoth (commandments); without those, it has no purpose, and will ultimately disappear.

Abarbanel continues with this persuasive line of reasoning by citing two comments by the rabbis (ibid). The first one is by Rabba bar Hanna who pontificates that one who possesses much Torah, but lacks the fear of sin - and hence, also [observance of] mitzvoth (commandments) - is compared to a treasurer who has to find his wealth in a room within a room, but is given the key to the inner room and not the outer one.

The second source in the Talmud that Abarbanel cites is the one that deals with Rabbi Shimon and Rabbi Elazar who were sitting together when Rabbi Ya’aqob bar Abba passed by them. Said Rabbi Elazar to his colleague, “Let us rise out of respect to a man who fears sin.” Rabbi Shimon answered, “Rather, let us rise out of respect to a man who is a great scholar.” The overwhelming opinion in the Talmud is that Rabbi Elazar's attitude was the correct one.

Thus, we conclude that wisdom is not the acme of a Torah personality unless there are good deeds in the background.

In the light of all this, we can appreciate the words of Moshe to the Children of Israel, “What does the LORD your God ask of you but to fear the LORD your God, to walk in His ways, to love Him and to worship the LORD your God with all your heart and with all your soul” (Deuteronomy 10:12).

Abarbanel also suggests another interpretation for “his wisdom will endure... his wisdom will not endure.” He applies the aphorism to a teacher-students situation. If the teacher is sincerely committed to Torah and practices what he preaches, his teachings will be accepted by his pupils; but if he does not have the fear of sin and the good deeds which are the basis of Torah, the Torah he teaches will be in vain - the students will not accept it.

As a natural consequence of the last thought, Abarbanel goes on to comment on hypocrisy - people who give the impression of being righteous/generous and honourable, but, in truth, their whole image of sanctity is merely a facade. It is on this matter that Rabbi Hanina, according to Abarbanel, states that only a person who has the approval of society can be a true servant to God. Society easily exposes one with a false image. (You can fool some of the people all the time and all the people some of the time, but you cannot fool all the people all of the time.)

Miscellaneous Interpretations

Rashi first examines the issue of the person whose “fear of sin precedes his wisdom” and he defines such a man as one who before he does anything, tests himself whether he is committing a sin.

He then goes over to the issue of a person “whose deeds are more abundant that his wisdom,” and interprets that, to mean one who performs more mitzvoth (maasav) than one would expect from a person of his educational background; such a person's wisdom will endure. On the other hand, when a person knows Torah, but does not comply, it would have been better had he not studied at all. Such a person, maintains Rashi, can be compared to a woman who goes through the pains of childbirth and then burns the infant.

In a psychological approach, Rashi concludes that if a man would like to know whether he is conducting himself in a manner that is pleasing to God, let him see whether his conduct is pleasing to his fellow-man. In the view of Rabbi Hanina, God derives a great deal of pleasure from witnessing the union of interests and responsibilities among human beings.

Rashbatz introduces us to Rabbi Hanina ben Dosa by relating the story told in the Talmud (Ta'anit 24b), “Each day a heavenly voice emanating from Mt. Sinai announces that the entire world survives only by virtue of Rabbi Hanina who was satisfied with a kav of carobs on Friday evening.”

Rabbi Hanina affirms that the fear of sin must precede wisdom. But, wonders Rashbatz, “Have we not been taught that a boor cannot fear sin?” This Mishnah, Rashbatz suggests, is not speaking about priorities in chronological terms, but rather in psychological preferences. In order to fear Heaven, a man must start with the resolution that he wants to fear Heaven. The next phase will be living a life of sanctity and finally, he will be anxious to learn what, in theory, constitutes the fear of Heaven. In that event, the wisdom he acquires will endure.

“He whose wisdom precedes his fear of sin” reminds Rashbatz of the slogan, “If one does not first think of building a home, it will never be built.” He is also reminded of the Talmudic bon mot (Yoma 72b), “It is unfortunate that the man has a door to a house but not the house itself.”

Rashbatz persists in stressing the preference of the fear of sin over wisdom and points to the Talmud (Niddah 33b): Rav Pappa came into a city and inquired whether there was a Scholar there. An old woman replied, “There is Rabbi Shemuel bar Zutra here, and would'st that you could be like him.” Rabbi Pappa answered, “Since I inquired about a Scholar and you did not bless me that I be the Scholar that he is, it is evident that you are taking pride in the fact that He is a man who fears Heaven.”

Rashbatz examines the second pronouncement by Rabbi Hanina ben Dosa who prefers deeds over wisdom and, here again, he asks “But, does it not take the intellect to generate action?” Rashbatz understands Rabbi Hanina's words as stressing the fact that as soon as one resolves to do mitzvoth (commandments) after a period of study and learning - at that moment of resolve he receives his reward as if he had already performed the good deeds.

Addressing himself to Rabbi Hanina's maxim concerning the relationship between the individual and society, Rashbatz asserts that finding favour in the eyes of his fellowman by itself is not that satisfying and significant. There is a motive that is far more important and meaningful. He reminds us of the Talmudic statement which teaches, “One who studies Torah, emulates the masters, and relates to his fellow-man with dignity and respect will prompt people to say, ‘Behold the wonderful deeds of a wonderful person! Blessed are his parents and teachers who taught him the Torah by which he was guided!’” (Yoma 86b). Consequently, it will lead to an acclamation of God and adoration of Him because it was He who gave the Torah.

Rabbenu Yonah: The cardinal thought behind Rabbi Hanina's declaration concerning sin and wisdom is effort. If one diligently applies himself to the study of Torah so that he will know how to conduct himself and avoid sin, his knowledge will be sustained. If, on the other hand, the fear of sin does not phase him, his study of the subject matter will be a waste of time.

Rabbenu Yonah offers an alternative interpretation: if a person begins with the fear of sin and then studies to bolster his spiritual commitment, he will enjoy his new found wisdom because it complements his fear of sin.

Dealing with that part of the Mishnah which deals with the relationship between deeds and wisdom, Rabbenu Yonah postulates that one whose good deeds are quite inherent in him, will seek to understand why good deeds are preferable. The more he seeks, the more he learns; the more he learns the more he seeks. What the uninitiated person in Judaism must understand is the obligation to perform the mitzvoth (commandments) even though he may not comprehend the rationale behind them. Even if he does not understand reasons he will receive his reward merely for doing God's will. Rabbenu Yonah cites Avot de-Rabbi Natan (22:1), which supports this premise by referring us to the Torah (Exodus 24:7) where the Children of Israel exclaim, “We will do and we will listen.” They were rewarded with the presentation of the Torah on Mt. Sinai because of their announcement that they will subordinate themselves to the mitzvoth (naaseh) even before they understand their significance (nishma).

Midrash Shemuel: It is all well and good if one has the time and the means to study Torah and perform the mitzvoth (commandments) in such circumstances it is reasonable to propose the fear of sin should precede theory. What happens, however, with one who has no means to perform the mitzvoth, or, being in a closed environment, and mitzvoth do not present themselves to him? Facing this problem, Rabbi Hanina ben Dosa set down a rule: If a man fears sin from the outset he will receive his due in that his eventual studies will be a catalyst for him to learn, study and observe.

Another view: It is an old tradition that 40 days before an embryo is formed, it is decreed in heaven whether after birth the child will grow up to be wise or ignorant. No mention is made whether it will be saintly or a sinner - that depends upon the person's choice. A person may rightfully argue: “I am wise and learned because Heaven so decreed. Nothing can change. There is no need for any other effort of my part.” On this Rabbi Hanina states emphatically that a man still needs to fear sin and if he does not, all his wisdom is worthless.

Turning to "deeds and wisdom," Midrash Shemuel has the following to say: Everyone wants to do the right thing as often as possible. Some wait for their intellect to prompt them, “This is the right thing to do.” They are perfectly satisfied to wait until such opportunities present themselves. There are others who passionately and obsessively search for good deeds and do not wait until their intellect dictates the value of mitzvoth. This is what Rabbi Hanina meant: Everyone who [seeks] good deeds more than his wisdom [directs him] will see his wisdom endure.

Another view: Midrash Shemuel proposes a new concept which is simplistic yet uncommon among the commentators. A person can be intrinsically religious oriented; it is part of his psychological make-up and personality. Rabbi Hanina prefers those whose deeds are abundant me-hokhmato [from, or as a result of, his study] of the subject matter.

What Say the Nazarean Hakhamim?

2Cor 7:1 Having, then, these promises, beloved, may we cleanse ourselves from every pollution of flesh and spirit, perfecting sanctification (observing the commandments) in the fear of G-d.

Heb 11:7 Being divinely warned by G-d about the things not yet having been seen, moved with fear, through faithful obedience Noah prepared an ark for the salvation of his household; through which he condemned the world and became heir of the righteousness/generosity [which is] according to faithful obedience.

Heb 12:28 For this reason, having received an unshakable government (kingdom), let us have compassion, by which we may serve G-d pleasingly, with reverence and fear [of Him].

1Pe 2:17 Honour all, love the brotherhood, fear G-d, honour the king.

Jas 2:8 If you truly fulfil the Royal Law according to the Scripture, “You will love your neighbour as yourself," (Leviticus 19:18) you do well.

Jas 2:9 But if you have partiality you work sin, being reproved by the Law as transgressors.

Jas 2:10 For whoever will keep all the Law, but stumbles in one, he has become guilty of all.

Jas 2:11 For He who said, “You will not commit adultery,” also said, “You will not murder” (Exodus 20:14, 13; Deuteronomy 5:18, 17). But if you do not commit adultery, but commit murder, you have become a transgressor of the Law.

Jas 2:12 So speak and so do as being about to be judged through a Law of freedom.

Jas 2:13 For judgment will be without compassion to the one not doing compassion. And compassion rejoices over judgment.

Jas 2:14 My brothers, what is the gain if anyone says he has trust [in G-d], but he does not have works? Is the trust [in G-d] able to save him?

Jas 2:15 But if a brother or a sister is naked and may be lacking in daily food,

Jas 2:16 And any one of you say to them, Go in peace, be warmed and filled, but does not give them the things the body needs, what gain is it?

Jas 2:17 So also trust [in G-d], if it does not have works, is dead being by itself.

Jas 2:18 But someone will say, “You have trust [in G-d], and I have works. Show me your trust [in G-d] apart from your works, and I will show you my trust [in G-d] out of my works.”

Jas 2:19 You believe that God is One. You do well; even the demons believe and shudder.

Jas 2:20 But are you willing to know, O vain (empty) man, that trust [in G-d] apart from works is dead?

Mark (Mordechai) 5:21-24

Delitzsch Hebrew Rendition

21וַיָּשָׁב יֵשׁוּעַ לַעֲבֹר בָּאֳנִיָּה אֶל־עֵבֶר הַיָּם וַיִּקָּהֵל אֵלָיו הָמוֹן רָב וְהוּא עַל־שְׂפַת הַיָּם׃

22וְהִנֵּה־בָא אֶחָד מֵרָאשֵׁי הַכְּנֵסֶת וּשְׁמוֹ יָאִיר וַיַּרְא אֹתוֹ וַיִפֹּל לְרַגְלָיו׃

23וַיִּתְחַנֵּן אֵלָיו מְאֹד לֵאמֹר בִּתִּי הַקְּטַנָּה חָלְתָה עַד־לָמוּת אָנָּא בוֹא־נָא וְשִׂים יָדֶיךָ עָלֶיהָ לְמַעַן תִּוָּשַׁע וְתִחְיֶה׃

24וַיֵּלֶךְ אִתּוֹ וַיֵּלְכוּ אַחֲרָיו הָמוֹן רָב וַיִּדְחָקֻהוּ׃

Murdoch’s Peshitta Translation

21. And when Jesus had passed by ship to the other side, great multitudes again assembled about him as he was on the shore of the sea.

22. And one of the rulers of the synagogue, whose name was Jairus, came, and, on seeing him, fell at his feet,

23. And besought him much, and said to him: My daughter is very sick; but come and lay your hand on her, and she will be cured, and will live.

24. And Jesus went with him; and a great company attended him, and pressed upon him.

Etheridge’s Peshitta Translation

21. AND when Jeshu had passed in the vessel to the opposite side, there were again congregated unto him great gatherings, while he was upon the shore of the sea.

22. And there came one whose name was Jorosh, one of the masters of the synagogue; and when he saw him, he fell at his feet,

23. And besought him much, saying to him, My daughter is greatly afflicted; come, lay your hand upon her, and she will be healed, and live.

24. And Jeshu went with him; and a great multitude adhered to him, and oppressed him.

Hakham’s Rendition:

21. And Yeshua having passed over in the boat again to the other side, there was gathered a great congregation to him, and he was near the sea,

22. And behold, there came one of the chiefs of the synagogue, by name Yair, and having seen him (the Master), he fell at his feet,

23. And he was calling upon him much, saying: “My little daughter is sick unto death, please having come, you may lay on her your hands, so that she may be saved, and she will live;”

24. And he [immediately] went away with him. And there was following him a great congregation, and they were thronging him.

Commentary:

This new section of Mordechai is in fact two sections which are intertwined and interrupt one another to circumvent a problems posed by ceremonial uncleanness. Logically, each section would be as follows:

1. The Transformation of the Synagogue Leader’s daughter – Mark 5:21-24 + 5:35-43; and
2. The Transformation of the Woman with an Issue of Blood – Mark 5:25-34

Nevertheless, for Lectionary and didactic purposes we have three sections:

1. The Transformation of the Synagogue Leader’s daughter: Part I – Mark 5:21-24
2. The Transformation of the Woman with an Issue of Blood – Mark 5:25-34
3. The Transformation of the Synagogue Leader’s daughter: Part II - Mark 5:35-43

Therefore, this Sabbath, we are looking at: “The Transformation of the Synagogue Leader’s Daughter: Part I (Mark 5:21-24)” in the context of our Torah Seder of Beresheet (Gensesis) 48:1-22.

Another perspective on this textual sandwich is offered by Sabin.[1] She comments:

"Here Mark begins the story of Jairus, the synagogue official who begs for help for his dying daughter (5:22-24), Mark interrupts that narrative to tell the one of the menstruating woman, then returns to it after she has been healed and sent off in peace. The interruption serves two purposes: first, it provides a narrative reason for Jesus' delay in going to see the little girl, an interval that appears to be fatal (5:35), so that, dramatically, Jesus' miracle here has greater dimensions than a simple healing. Second, it makes the story of the older woman shed light on the meaning of the little girl's, and vice versa. Intertwined as narratives, they are also intertwined in meaning. In both cases a female person is brought back from the brink of death."

Whilst this insight is most wonderful, there is much more in this intertwining of both narratives but we will wait for that explanation when we conclude the chapter and describe the architecture of it.

v. 21 - And Yeshua having passed over (crossed) in the boat again to the other side, there was gathered a great congregation to him, and he was near the sea. – This verse intimates something interesting: the Master now “crosses” back to the Jewish side of the Sea of Galilee. This verse is depicting this chasm between the Jewish and the Gentile world with a body of water separating these two worlds. Water, of course, in the Peshat and Remes levels is emblematic of the Torah. It is ultimately faithful obedience to the Torah that determines who is and who is not a Jew.

The Sea of Galilee is located in the east side of the Galilee, in the north of Israel. It is a large sweet water lake (168 square Kilometres), has 55 Kilometres of shore line, 21 Kilometres long times 12 Kilometres wide (at its widest section at the Arbel cliffs), and has a kind of the shape of a pear or a violin. The lake is shallow - the maximum depth is 44 meters. The entire lake is located within a great depression, about 210 meters below the (Mediterranean) sea level. It is the lowest sweet water lake in the world. The hills around the lake are even higher: 400-500 meters above the lake's level. This depression is part of the Syrian-African fault line, which includes the Dead Sea.

In Hebrew, the name for the Sea of Galilee is Yam Kinneret. The meaning for this name is not clear, but there are at least two opinions:

(a) KINOR in Hebrew is: Biblical harp. Since the shape of the lake resembles a harp or violin, it may be the source of the name.

(b) KINAR is a name of an ancient god, and is mentioned in the ancient Ugarit writings (as well as Kinnereth). Hence the lake was named after this god.

In Christian texts the name was transformed to Genesareth. Other names given to this lake are: “the Sea of Tiberias” since Tiberias is the major city in the area, and therefore the lake is called after it; as well as the “Sea of Ginosar (Ginnosereth)” called after the valley on the north-west side of the lake.

The name “Sea of Galilee” comes from the region in which it exists: i.e. Heb. Ha-Galil. According to the Jewish Encyclopedia[2] this name comes from “from "Gelil ha-Goyim" (circle of the heathens; Isa. viii. 23; comp. I Macc. v. 15), and designates the mountainous country which rises east of the plain of Jezreel, and extends as far as Lebanon and Antilebanon.”

Again, concerning the name “Lake of Gennesaret” as another name for the Sea of Galilee, the Jewish Encyclopedia[3] comments:

The Biblical "Kiuneret" or "Kinnerot" is rendered in the Targumim of Pseudo-Jonathan (Num. xxiv. 11) and Jonathan (Josh. xi. 2) by "the Sea of Genusar" ("Yamma di-Genusar"). The same appellation is frequently met with in the Talmud and Midrashim, where the lake is also called "the Sea of Tiberias" (Gen. R. xcviii. 22), and is referred to as abounding with fish. The Lake of Gennesaret having fallen to the lot of Naphtali, Joshua imposed on that tribe the obligation of letting everyone fish there with a fishing-rod who so desired (B. Ḳ. 81a). The fish of Gennesaret differed in taste from those of the other lakes in Palestine (Gen. R. iii.). The valley washed by the lake is called "the valley of Gennesaret" ("biḳ'at Genusar"), and is renowned for its fertility. Hence the words "God's blessing" (Deut. xxxiii. 23) are interpreted as meaning the valley of Gennesaret (Sifre, Num. 355; Yalḳ., Num. 962)., "Why are there nofruits of Genusar at Jerusalem?" asks R. Abin. "It is in order that people may not say that we go to Jerusalem only for the sake of those fruits" (Pes. 8b). The fertility of the valley is, according to the Talmudists, the origin of both the Biblical and the Talmudic names: it is called "Kinneret" because its fruit is as sweet as the sound of a harp ("kinnor"; Meg. 6a); and "Genusar" because it is "the gardens of princes" ("ganne sar"; Gen. R. xcviii. 22).

In my view the lake of Galilee is emblematic of the Jewish people crossing or reaching out to the Gentiles with the Torah, and the Gentiles crossing over from their Gentile mind and environment to the Jewish people and accepting the Torah and the Jewish people as their own, much as Ruth of old did. Nevertheless, there are two “crossings over,” or two “passings over” one by the Jew with his Torah reaching out to the Gentiles, and one by the Gentile, leaving everything behind and joining the Jewish people. These two are radically different experiences, albeit with some points of contact.

There are some points of contrast between this and the previous narrative:

a) Compared to the trip eastward, the westward crossing is uneventful for the Jewish Master and his Jewish Talmidim. For the Jew, returning back to his land is much easier than going over to the Gentiles to teach them Torah. For the Gentiles crossing over to Torah and the Jewish people is much harder than going back home.

b) On the western (Jewish) shore of the lake the large congregation gathered around the Master is much more receptive than the gathering at the eastern (Gentile) side of the lake in one of the cities of the Decapolis. As the saying goes, it is always good to be home amongst one’s kin.

Many commentators have grappled with the question as to the precise identity of “the other side.” A great number of commentators[4] propose that this was K’far Nakhum (Capernaum), the Master’s Yam Kineret (Sea of Galilee) ministry base. The proposal has great merit and one which is most feasible.

v. 22 - And behold, there came one of the chiefs of the synagogue, by name Yair, and having seen him (the Master), he fell at his feet. -

The Chief of a Synagogue in Hebrew is “Rosh HaKenesét” (literally: Chief of the Congregation – see Mishnah Yoma 7:1 and Mishnah Sotah 7:7-8). This office is today called the President of the Congregation and corresponding to the sphere of Chessed who is not only in charge of ruling the congregation but also in passing down and seeing that the congregation receives and observes the Jewish tradition. He is also in charge of teaching prospective converts to Judaism. This office is called by Hakham Shaul a Masoret (translated as Evangelist).

Jairus is the Greek version of the Hebrew name YAIR (cf. Strong’s # 2971). According to Gesenius[5] the name means: “Whom He (G-d) enlightens.” The first mention of this name in the Scriptures concerns the name of a son of Manasseh (the son of Yosef) – cf. Numbers 32:41. Edwards[6] quoting an article of S. Sabugal in Estudio Agustiniano 26 (1991): 79-101, informs us:

“Mark preserves the name of the ruler of the synagogue as “Jairus.” In general, Mark does not burden his Gospel with proper names. Why he has chosen to include the name of Jairus is not entirely clear, but it is not impossible that Jairus was known to Peter in Capernaum and that his name owes its presence to a reminiscence of Peter.”

This is a possibility, though the rare mention of the name of this person by Mordechai, in my view has to do with Morchai’s explanation as the characteristics of this person as described by the meaning of the name “Yair” in Hebrew as mentioned above.

In this narrative we are shown an exquisite example of good manners amongst the Jewish people of that time and found still today amongst Jews in Middle Eastern countries. It seems to me that more the West claims to be the most civilized continents on earth, the more it shows the lack of respect for fellow human beings, authorities, and their own institutions. The President of this Synagogue when encountering the Master drops at his feet as a sign of respect for the Rabbi before him. There is no veneration here as some Christians would want us to believe, just simple and profound show of respect for a Rabbi.

We must also note a point of contact between this verse of Mordechai and our Torah Seder for this week. In Genesis 48:12 we read:

“And Joseph brought them out from between his knees; and he fell down on his face to the earth.”

And here, in our verse we read:

“And behold, there came one of the chiefs of the synagogue, by name Yair, and having seen him (the Master), he fell at his feet."

Both statements, although in different words describe the same action. Prostrating oneself, before one’s Torah Master as a sign of reverence and respect for the Rabbinical office. In Genesis 48 we have Yosef prostrating before his Rabbi and father, in our narrative of Mordechai we have a President of a Synagogue prostrating himself before a great Rabbi, as a sign of respect and reverence for the Rabbinical office. In neither case we must emphasize is there a veneration of the individual as a god or of some super-human being.

v. 23 - And he was calling upon him much, saying: “My little daughter is sick unto death, please [you] having come, [that] you may lay on her your hands, so that she may be saved, and she will live.” – Marcus[7] well summarizes the import of this verse, when he states:

“Even more important to the story than Jairus’ position as a Jewish leader is his position as a father, which comes to expression in his forceful (“urgently”) and heart-wrenching request on behalf of “my little daughter,” who, he believes, “is about to die” (5:23).”

Notice Yair’s petition to the Master in four short phrases uttered, as Marcus[8] describes, “in staccato fashion.”

Fact 1: “My little daughter is sick unto death (dying);”

Fact 2: “Please [you] having come;”

Interpretation 1: “[That] you may lay on her your hands;”

Interpretation 2: “That she may be saved and will live.”

Yair, the President of the Synagogue is obvious like all Torah Observant Jews, of the view that nothing happens by “coincidence” (understanding the word as synonymous of “chance”). But rather by the well ordered and carefully planned providence of G-d, most, blessed be He! This was a a co-incidence in geometric terms – i.e. two convergent lines at differing angles travelling towards a point of intersection or incidence. Thus, if “my little daughter is dying” and a great Rabbi has arrived unexpectedly, adding both seemingly unrelated occurrences together, we can easily come to the conclusion that this was foreordained of G-d for the healing of my daughter that she may live.

If we could just understand that nothing, absolutely nothing has been left to chance, but is foreordained of G-d, that we might take the initiative and act accordingly, we surely would be gifted with the application of Emunah (faithful obedience) to our lives and the happenings around us. Yair, surely knew how to read well what was happening around him, a great skill, that he logically perfected as the President of a Jewish Synagogue.

In the behavioural sciences (particularly in the cognitive and training fields) we call this skill of being able to read accurately and quickly the situation before us, “expertise.” In the medical sciences this skill is called “diagnosis.” The word “diagnosis” is an interesting one, since it is originally a Greek compound word that has passed into English for the first time in 1861 without much modification or translation. The word comes from the Greek: from διάγιγνῶσκειν (diagignoskein) and meaning “to discern, or to distinguish," from the Greek word διά (dia)- "apart" + γνῶσις (gnōsis), meaning “inquiry, investigation, knowing”, from γιγνώσκω (gignosko), meaning “to know”.

According to Wikipedia[9] medical diagnosis consists of:

“A physician's job is to know the human body and its functions in terms of normality (homeostasis). The four cornerstones of diagnostic medicine, each essential for understanding homeostasis, are: anatomy (the structure of the human body), physiology (how the body works), pathology (what can go wrong with the anatomy and physiology) and psychology (thought and behaviour). Once the doctor knows what is normal and can measure the patient's current condition against those norms, she or he can then determine the patient's particular departure from homeostasis and the degree of departure. This is called the diagnosis. Once a diagnosis has been reached, the doctor is able to propose a management plan, which will include treatment as well as plans for follow-up. From this point on, in addition to treating the patient's condition, the doctor educates the patient about the causes, progression, outcomes, and possible treatments of his ailments, as well as providing advice for maintaining health.”

With some necessary adaptations and variations, here and there as the particular field of expertise requires, the above four cornerstones of diagnostic medicine is pretty much applicable to any science or field of expertise. In the case of President of a Synagogue, Anatomy is replaced by Theonomy (in-depth knowledge of Jewish Written and Oral Law); Physiology is replaced by Ecclesiology (how the communal structures – body works as prescribed by the Torah); Pathology, remains the same albeit applicable to the wrong application of Torah, or disorders in the Ecclesia, and Psychology (thought and behaviour) remains the same.

Once we have made quickly an accurate diagnosis, then we proceed to the next step: Prognosis. Again, this word is of Greek provenance being a compound word that has passed into English for the first time in the middle of the 17^th century without much modification or translation. Prognosis stems from Ancient Greek πρόγνωσις (prognōsis), and meaning ‘foreknowledge, perceiving beforehand, prediction.” It is formed from the two following words: prefix προ- (“before”) + γνῶσις (gnōsis), meaning “inquiry, investigation, knowing”, from γιγνώσκω (gignosko), “to know”.

Webster’s Revised Unabridged Dictionary (1913), defines the word “Prognosis” in medicine as: “The act or art of foretelling the course and termination of a disease; also, the outlook afforded by this act of judgment; as, the prognosis of hydrophobia is bad.”And the Webster’s New World College Dictionary[10] defines the term as: “a forecast or forecasting; esp., a prediction of the probable course of a disease in an individual and the chances of recovery.” Again, with some necessary adaptations and variations, here and there as the particular field of expertise requires, the above definitions apply to all sciences and fields of expertise.

And based on this prognosis we proceed to elaborate a remedial or treatment plan to solve or at least ameliorate the problem or situation before us. This last step or skill is called in the behavioural sciences “wisdom,” and in the medical sciences: “Prescription.” This English term comes to us from the Latin præscriptionem (nominative: præscriptio) "a writing before, order, direction," from præscriptus, pp. of præscribere "write before," from præ- "before" + scribere "to write." Thus, in Medical terminology it means "written directions from a doctor." The term was first recorded in the English language in 1579.

Those who have laboured for a long time in the Scriptures and in Jewish Oral Law, have observed that Torah is all about Diagnosis à Prognosis à and Prescription. Therefore, those that have studied and practiced Torah would have acquired as behavioural scientists would say, much wisdom. Yair as President of the Synagogue in our narrative was indeed a man with great wisdom.

Another important point to note here is the link between this pericope (paragraph) of Mordechai and our Torah Seder. In our Torah Seder we read: הִנֵּה אָבִיךָ חֹלֶה - Hiné (Behold) Avikhá (Your father) Cholé (is sick); and here Delitzsch has: בִּתִּי הַקְּטַנָּה חָלְתָה עַד־לָמוּת - Bití (My daughter) HaQ’taná (the small/young) Chal’tá (is sick/weak) Ad-Lamút (unto death). Notice also the reaction in the following verse.

v. 24 - And he [immediately] went away with him. And there was following him a great congregation, and they were thronging him. - The call is answered “immediately”! That is the way of Emunah – Faithful [Torah] Obedience: Whatever Mitsvah (commandment) is placed before us it demands its urgent and immediate performance, otherwise it is considered by G-d as if we have not observed the commandment at all. Urgency in performance of the commandment before us is an essential part of Torah observance. It is a sure sign that we take G-d’s Word and human needs very seriously, and a barometer of our dedication and love for G-d and fellowman. And this is the great difference between a Torah observant Jew and a secular Jew. He/she may not understand what or why whatever has been commanded, but once something has been commanded the Torah Observant Jew is quick to implement action right-away without delay in the best fashion possible.

When we are ordered to do something by a father, a Hakham or an authority, we never ask “Why should I do this?” or similar words, for it is always taken as a sign of rebellion. There is though a place to ask such a question. After the deed in Judaism comes the “post-mortem” examination, or in the behavioural sciences called “the debriefing.” In the post-mortem or debriefing we look at what when wrong if anything went wrong, and also how to do it better next time when we are confronted with a similar circumstance. It is at this debriefing or post-mortem examination that it is very appropriate to ask “why?” but not when we receive a command.

And so, what do we read in our Torah Seder after Yosef is informed that his father is sick? “And [immediately] he took with him his two sons, Manasseh and Ephraim. And one told Jacob, and said: ‘Behold, your son Joseph comes unto you’” (Genesis 48:1-2) No questions asked. And what do we read in our verse in Mordechai? “And he [immediately] went away with him.” No questions asked. Again, as we can observe the response is strikingly similar in both narratives. In both we have an example of perfect EMUNAH (faithful obedience) in action.

Edwards[11], reminds us further:

“So Jesus went with him.” In that simple statement, which recalls the equally simple description of Jesus’ purpose in 1:38 (“This is why I have come”), Mark testifies to Jesus’ commitment to minister to human need and to the inestimable worth of the human individual for Jesus.”

I completely agree with this statement however would rephrase it – Mordechai testifies to the Master’s commitment to minister Torah to human need, and to the inestimable worth of the human individual for both the Torah and the Master. In many places the Master is addressed by Jews as “Rabbi” because he not only proclaimed and taught Torah, but himself embodied the Written and Oral Torah, and if this was not the case then they would not have called him “Rabbi.”

The pasuk (verse) concludes with: “And there was following him a great congregation, and they were thronging him.” – The fact that there is a great congregation around him running to witness the healing miracle, and therefore pressing him dovetails with the next narrative that intersects the present one, and thereby forming a sandwich, as we have seen in previous occasions. In other words, our verse prepares the setting for the event to be narrated in our next pericope (paragraph) of Mordechai.

Some Questions to Ponder:

1. What question/s were asked of Rashi regarding Genesis 48:1?

2. What question/s were asked of Rashi regarding Genesis 48:2?

3. What question/s were asked of Rashi regarding Genesis 48:7?

4. What question/s were asked of Rashi regarding Genesis 48:8?

5. What question/s were asked of Rashi regarding Genesis 48:12?

6. What question/s were asked of Rashi regarding Genesis 48:16?

7. What question/s were asked of Rashi regarding Genesis 48:19?

8. What question/s were asked of Rashi regarding Genesis 48:20?

9. What question/s were asked of Rashi regarding Genesis 48:22?

10. Why does the Written Torah not specify who informs Yosef that his father is sick, and neither who informs Ya’aqob that his son Yosef is approaching?

11. What are the customary responses in Hebrew when a person hears another sneezing, and the person who has sneezed?

12. Why did Ya’aqob buried Rachel in on the roadside of Ephrat and not on the near village of Bet Lechem?

13. Why Ya’aqob deliberately crossed his hands when blessing Manasseh and Ephraim?

14. Why did Ya’aqob give the city of Shechem to Yosef, and else did Y’aqob bestowed to Yosef to make all know that Yosef had inherited the birthright?

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

16. How is our regular Ashlamatah of 2 Kings 13:14-23 related to our Torah via verbal tally?

17. How is Pirqe Abot III:9 related to all of our readings for this Shabbat?

18. What word/words/part or concept of the Torah Seder, Psalm and 2 Kings 13 fired the imagination of Mordechai (Mark) in chapter 5:21-24?

19. In your opinion what is the point being made in Mordechai 5:21-24?

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

Coming Festival:

Rosh HaShannah (New Year) 5970

(Evening Friday September 18 – Evening Sunday September 20)

For further study and informations please see:

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

Next Shabbat: Shabbat Nachamu VI:

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

Shabbat	Torah Reading:	Weekday Public Torah Reading:
וַיִּקְרָא יַעֲקֹב
“Vayiq’ra Ya’aqob”	Reader 1 – B’Resheet 49:1- 4	Reader 1 – B’Resheet 49:27-29
“And Jacob called”	Reader 2 – B’ Resheet 49:5-7	Reader 2 – B’Resheet 49:29-31
“Y llamó Jacob”	Reader 3 – B’ Resheet 49:8-12	Reader 3 – B’Resheet 49:31-33
B’Resheet (Gen.) 49:1-26	Reader 4 – B’ Resheet 49:13-15
Ashlamatah: Isaiah 43:22 – 44:2 + 6	Reader 5 – B’ Resheet 49:16-18
Special: Isaiah 60:1-22	Reader 6 – B’ Resheet 49:19-21	Reader 1 – B’Resheet 49:27-29
Psalm 40:1-18	Reader 7 – B’ Resheet 49:22-26	Reader 2 – B’Resheet 49:29-31
N.C.: Mark 5:25-34	Maftir : B’ Resheet 49:24-26	Reader 3 – B’Resheet 49:31-33
Pirke Abot: III:10	Isaiah 60:1-22

Reading Assignment:

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

The Book of Genesis: Hebrew/English

By: A.M. Silberman & M. Rosenbaum

Published by: BN Publishing (2007)

pp. 243-252.

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

By: Rabbi Ya’aqob Culi

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

Vol. IIIb – “Joseph in Egypt,” pp. 513-536.

Please always remember:

The above questions are not about how many you can answer right or wrong, or how many you have answered at all, that is NOT the purpose of this exercise! The REAL merit is in making an effort to attempt to answer them as best as you can! We run no competitions here! The competition if any is a matter between you and Ha-Shem, most blessed be He! The questions are given to help you grasp the mechanics of the Peshat level of Hermeneutics and to help you understand Scripture from a legitimate Jewish perspective. So far, only few brave souls have attempted to answer the questions posed. For those who have not yet jumped into the pool of the brave, why not give it a try, even if you answered a few questions that would be great and most encouraging for you and the honourable members of this list!

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai

A Letter to All of our Readers and Friends

Note: If you are a regular financial contributor to this Work, please do disregard the following.

The Jewish and Biblical New Year 5770 is soon upon us (Saturday evening, September the 19^th). During the last six months all costs of living, materials, electricity, Internet, post, books etc. have risen quite dramatically, and more bad news is to come as Australia and other nations join this “carbon emissions trading scheme” to preserve the environment. Also, as a consequence of our last move because the previous house was put on the market for sale, we have depleted all of our reserves and have been forced to tighten our belts and live and work with the absolute minimum. This has had a detrimental effect in our work with a number of projects delayed because of lack of finances to continue them.

As we enter these sacred holy days starting with Rosh HaShanah and for a period of ten days known in Hebrew as the “Yamim Noraim” (Days of Awe), and as we each deeply examine ourselves individually and collectively with the aim of repenting and returning to G-d, most blessed be He, it is in this spirit that we humbly ask you who do not regularly contribute to this vital and urgent work of G-d, to help us financially.

It is deeply humiliating for us to have to beg for help, but on the other hand we know that what we give each week is most precious and more valuable than money can purchase. We have earnestly wished that we would not have the need to bother you at all with financial matters, but this work of G-d is not supported by any religious denomination or institution, but by the good will and generosity of its participants. Also, as you can observe we do not plague you week after week with solicitations for financial help as this is neither our custom and we would feel extremely demeaned in doing so.

From the list of 112 households that receive our weekly Torah Commentary to date, only 12 members contribute at least once a year, and their names are inscribed always at the top of our commentary in the section “Roll of Honour.” This amounts to only 10.6 % of the members of this list at least making once a year a financial contribution to the needs of this work of G-d.

We are also noting that we have only eight families seriously engaged in responding to the questions posed in our weekly Torah commentaries. As of this date we have 112 households receiving this weekly Torah commentary and study. This means that only 7.14 % of the members of the list consider it profitable and worthy to answer the weekly questions the best they can. Those who do have informed me that they do feel very blessed in many ways and have profited much as we study the Torah and allied readings together.

We also note that the above percentages are much lower, since some of the members of this list print out the lessons each week and distribute them to their friends, or read our weekly commentaries on our internet homepage at http://www.betemunah.org/sederim/sederim.html Nevertheless they do serve as a rough estimate. Anyhow, to those who pass on to others what they have read or learned from us, we are assured that G-d, most blessed be He, will amply reward these most wonderful souls. And to those who weekly study our Torah commentaries and respond to the questions posed and attend our weekly classes, we know with certainty that G-d most blessed be He will reward them most generously for their love of G-d and for their efforts.

We also know that Hakham Shaul wrote in 2 Corinthians 9:7 – “Each one as he purposes in his heart, not out of grief or out of necessity [contribute financially], for G-d loves a hilarious giver (cf. Prov. 22:9).” We know that we are living through difficult times, but it is in difficult times that G-d calls us to greater generosity (cf. the story of Elijah the Tishbite and the widow of Zarephath in 1 Kings 17:1-16).

If you are not a regular financial donor to this essential and Urgent work of G-d, please pray and see to it in your heart whether you can help us with our financial needs. Your donations should be sent via PayPal to benhaggai@GMail.com We sincerely thanks you and pray that the G-d, of Israel, the Creator and owner of all things richly bless you and yours for your sacrificial and generous giving, amen ve amen!

Hakham Dr. Yosef ben Haggai

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[1] Noonan Sabin, M. (2006), New Collegeville Bible Commentary: The Gospel According to Mark, Collegeville, Minnesota: Liturgical Press, pp. 52-53.

[2] http://www.jewishencyclopedia.com/view.jsp?artid=32&letter=G

[3] http://www.jewishencyclopedia.com/view.jsp?artid=140&letter=G&search=Kinnereth

[4] Cf. France, R.T. (2002), The New International Greek Testament Commentary: The Gospel of Mark, Grand Rapids, Michigan: William B. Eerdmans Publishing Co., p. 235; and, Lane, W.L. (1974), The New International Commentary On the New Testament: The Gospel According to Mark, Grand Rapids, Michigan: Eerdmans Publishing Company, p. 190.

[5] Gesenius & Tregelles, S.P. (1979), Gesenius’ Hebrew-Chaldee Lexicon to the Old Testament, Grand Rapids, Michigan: Baker Book House, p. 326.

[6] Edwards, J.R. (2002), The Pillar New Testament Commentary: The Gospel According to Mark, Grand Rapids, Michigan: William B. Eerdmans Publishing Co., p. 162.

[7] Marcus, J. (2000), The Anchor Bible: Mark 1-8 – A New Translation With Introduction and Commentary, New York: Doubleday, p. 365.

[8] Ibid., p. 365.

[9] http://en.wikipedia.org/wiki/Medical_diagnosis

[10] Webster's New World College Dictionary (2005), Cleveland, Ohio: Wiley Publishing Inc.

[11] Edwards, J.R. (2002), The Pillar New Testament Commentary: The Gospel According to Mark, Grand Rapids, Michigan: William B. Eerdmans Publishing Co., p. 162.