Esnoga Bet Emunah
1101 Surrey Trace SE, Tumwater, WA 98501
Telephone:(360) 584-9352 - United States of America © 2011
E-Mail: gkilli@aol.com
Triennial Cycle (Triennial Torah Cycle) /
Septennial Cycle (Septennial Torah Cycle)
|
Three and
1/2 year Lectionary Readings |
Third Year of the Reading
Cycle |
|
Ellul 18, 5771 – Sept. 16/17, 2011 |
Third Year of the Shmita
Cycle |
Candle Lighting and Habdalah Times:
|
Conroe &
Austin, TX, U.S. Fri.
Sept 16 2011 – Candles at 7:18 PM Sat.
Sept 17 2011 – Havdalah 8:10 PM |
Brisbane,
Australia Fri.
Sept 16 2011 – Candles at 5:23 PM Sat.
Sept 17 2011 – Havdalah 6:16 PM |
Bucharest,
Romania Fri.
Sept 16 2011 – Candles at 7:08 PM Sat.
Sept 17 2011 – Havdalah 8:08 PM |
|
Chattanooga, & Cleveland, TN, U.S. Fri.
Sept 16 2011 – Candles at 7:30 PM Sat.
Sept 17 2011 – Havdalah 8:24 PM |
Jakarta,
Indonesia Fri.
Sept 16 2011 – Candles at 5:32 PM Sat.
Sept 17 2011 – Havdalah 6:21 PM |
Manila & Cebu, Philippines Fri.
Sept 16 2011 – Candles at 5:40 PM Sat.
Sept 17 2011 – Havdalah 6:29 PM |
|
Miami,
FL, U.S. Fri.
Sept 16 2011 – Candles at 7:07 PM Sat.
Sept 17 2011 – Havdalah 7:58 PM |
Olympia,
WA, U.S. Fri.
Sept 16 2011 – Candles at 7:05 PM Sat.
Sept 17 2011 – Havdalah 8:06 PM |
Murray,
KY, & Paris, TN. U.S. Fri. Sept
16 2011 – Candles at 6:44 PM Sat.
Sept 17 2011 – Havdalah 7:39 PM |
|
Sheboygan & Manitowoc, WI, US Fri.
Sept 16 2011 – Candles at 6:43 PM Sat.
Sept 17 2011 – Havdalah 7:42 PM |
Singapore,
Singapore Fri.
Sept 16 2011 – Candles at 6:45 PM Sat.
Sept 17 2011 – Havdalah 7:34 PM |
St.
Louis, MO, U.S. Fri.
Sept 16 2011 – Candles at 6:51 PM Sat.
Sept 17 2011 – Havdalah 7:47 PM |
For other places see: http://chabad.org/calendar/candlelighting.asp
We dedicate this Torah Seder
Commentary to His Honor Paqid Dr. Adon Eliyahu ben Abraham, praying for a
speedy recovery and total healing for him together with all the sick of Israel, amen ve
amen!
Roll of Honor:
This
Torah commentary comes to you courtesy of:
His Honor
Rosh Paqid Adon Hillel ben David and beloved wife HH Giberet Batsheva bat Sarah
His Honor
Paqid Adon Mikha ben Hillel
His Honor
Paqid Adon David ben Abraham
Her
Excellency Giberet Sarai bat Sarah & beloved family
His Excellency
Adon Barth Lindemann & beloved family
His Excellency
Adon John Batchelor & beloved wife
His
Excellency Adon Ezra ben Abraham and beloved wife HE Giberet Karmela bat Sarah,
His
Excellency Dr. Adon Yeshayahu ben Yosef and beloved wife HE Giberet Tricia
Foster
His
Excellency Adon Yisrael ben Abraham and beloved wife HE Giberet Elisheba bat
Sarah
His
Excellency Adon Eliyahu ben Abraham and beloved wife HE Giberet Vardit bat
Sarah
Her
Excellency Giberet Laurie Taylor
His Honor
Paqid Dr. Adon Eliyahu ben Abraham and beloved wife HH Giberet Dr. Elisheba bat
Sarah
Her
Excellency Prof. Dr. Conny Williams & beloved family
Her
Excellency Giberet Gloria Sutton & beloved family
For their regular and sacrificial giving, providing
the best oil for the lamps, we pray that G-d’s richest blessings be upon their
lives and those of their loved ones, together with all Yisrael and her Torah
Scholars, amen ve amen!
Also a
great thank you and great blessings be upon all who send comments to the list
about the contents and commentary of the weekly Torah Seder and allied topics.
If you want to subscribe to our list and ensure that
you never lose any of our commentaries, or would like your friends also to
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your E-Mail or the E-Mail addresses of your friends. Toda Rabba!
“Shabbat
Nachamu VI”
(Sixth
Sabbath of Consolation)
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
רְאֵה
הַחִלֹּתִי
תֵּת |
|
|
|
“R’eh HaChiloti Tet” |
Reader 1 – D’barim 2:31-35 |
Reader
1 – D’barim 3:23-25 |
|
“See, I have
begung to give” |
Reader 2 – D’barim 2:36-38 |
Reader
2 – D’barim 3:25-27 |
|
“He aquí yo he comenzado á dar” |
Reader 3 – D’barim 3:1-4 |
Reader
3 – D’barim 3:27-29 |
|
D’barim
2:31 – 3:22 |
Reader 4 – D’barim 3:5-7 |
|
|
Ashlam.:
Joshua 10:12-21 |
Reader 5 – D’barim 3:8-11 |
|
|
Special: Isaiah 60:1-22 |
Reader 6 – D’barim 3:12-17 |
Reader
1 – D’barim 3:23-25 |
|
Psalm
109:1-31 |
Reader 7 – D’barim 3:18-22 |
Reader
2 – D’barim 3:25-27 |
|
Pirqe Abot V:15 |
Maftir: D’barim
3:20-22 |
Reader
3 – D’barim 3:27-29 |
|
N.C.:
Mordechai 14:12-16 |
- Isaiah 60:1-22 |
|
Blessing
Before Torah Study
Blessed are You,
Ha-Shem our G-d, King of the universe, Who has sanctified us through Your
commandments, and commanded us to actively study Torah. Amen!
Please Ha-Shem, our
G-d, sweeten the words of Your Torah in our mouths and in the mouths of all
Your people Israel. May we and our offspring, and our offspring's offspring,
and all the offspring of Your people, the House of Israel, may we all,
together, know Your Name and study Your Torah for the sake of fulfilling Your
desire. Blessed are You, Ha-Shem, Who teaches Torah to His people Israel. Amen!
Blessed are You,
Ha-Shem our G-d, King of the universe, Who chose us from all the nations, and gave
us the Torah. Blessed are You, Ha-Shem, Giver of the Torah. Amen!
Ha-Shem spoke to
Moses, explaining a Commandment. "Speak to Aaron and his sons, and teach
them the following Commandment: This is how you should bless the Children of
Israel. Say to the Children of Israel:
May Ha-Shem bless you
and keep watch over you; - Amen!
May Ha-Shem make His
Presence enlighten you, and may He be kind to you; - Amen!
May Ha-Shem bestow
favor on you, and grant you peace. – Amen!
This way, the priests
will link My Name with the Israelites, and I will bless them."
These are the Laws
for which the Torah did not mandate specific amounts: How much growing produce
must be left in the corner of the field for the poor; how much of the first
fruits must be offered at the Holy Temple; how much one must bring as an
offering when one visits the Holy Temple three times a year; how much one must
do when doing acts of kindness; and there is no maximum amount of Torah that a
person must study.
These are the Laws
whose benefits a person can often enjoy even in this world, even though the
primary reward is in the Next World: They are: Honouring one's father and
mother; doing acts of kindness; early attendance at the place of Torah study --
morning and night; showing hospitality to guests; visiting the sick; providing
for the financial needs of a bride; escorting the dead; being very engrossed in
prayer; bringing peace between two people, and between husband and wife; but
the study of Torah is as great as all of them together. Amen!
Rashi
& Targum Pseudo Jonathan
for: D’barim
(Deuteronomy) 2:31 – 3:22
|
Rashi |
Targum
Pseudo Jonathan |
|
31. And the
Lord said to me, Behold I have begun to deliver Sihon and his land before
you; begin to drive him out, that you may inherit his land. |
31. And
the LORD said to me, See, within the space of a sun and a moon I have begun
to deliver Sihon and his country into your hand; begin you to cast him out,
to inherit his land. |
|
32. Then
Sihon went forth towards us, he and all his people, to war at Jahzah. |
32. And
Sihon came out to meet us, he and all his people, to do battle at Jehaz. |
|
33. And the
Lord our God delivered him to us; and we smote him and his sons and all his
people. |
33. And the
LORD our God delivered him up before us, and we smote him, and his children,
and all his people. |
|
34. And we
conquered all his cities at that time, and utterly destroyed every city, the
men, women, and the young children; we left over no survivor. |
34. And we
subdued all his cities at that time, and destroyed all the towns, the men,
women, and children, we left none to escape; |
|
35. Only
the cattle we took for a prey unto ourselves with the spoil of the cities
which we had taken. |
35. only
the cattle took we for prey and the spoil of the towns which we subdued. |
|
36. From
Aroer which is on the edge of the valley of Arnon, and from the city that is
in the valley,even unto Gilead, there was not a city too high for us: the
Lord our God delivered up all before us. |
36. From
Aroer, on the bank of the river Arnona, and the city which is built in the
midst of the river, even unto Gilead, there was no city too strong for us,
the LORD our God gave all of them up before us. |
|
37. Only to
the land of the children of Ammon you came not near; all the side of the
river Yabbok and the cities of the hill country, and wherever the Lord our
God commanded us. |
37. Only to
the land of the children of Ammon we went not near, nor to any place on the
river Jobeka, nor to the cities of the mountain, according to all that the
LORD our God had commanded us. |
|
|
|
|
1. Then we
turned and went up the way of Bashan, and Og, the king of Bashan, came forth
toward us, he and all his people, to war at Edrei |
1. And
turning, we went up by the way of Mathnan: and Og the king of Mathnan came
out to meet us, he and all his people, to give battle in Edrehath. |
|
2. And the
Lord said to me, "Do not fear him, for I have given him, all his people,
and his land into your hand, and you shall do to him as you did to Sihon,
king of the Amorites, who dwelt in Heshbon. |
2. And
the LORD said to me, Fear him not; for into your hand I have delivered him,
and all his people, and his land; and you will do to him as you have done to
Sihon king of the Amoraah, who dwelt in Heshbon. |
|
3. So the
Lord, our God, delivered into our hands also Og, the king of Bashan and all
his people, and we smote him until no remnant remained of him. |
3. And the
Lord our God gave up into our hands Og the king of Mathnan, and all his
people; and we smote him till no remnant remained to him. |
|
4. And we
conquered all his cities at that time; there was not a town that we did not
take from them sixty cities, all the territory of Argobthe kingdom of Og in
Bashan. |
4. And
we subdued all his cities at that time, there was no city which we took not
from them, sixty cities, the whole boundary of Targona, the kingdom of Og in
Mathnan. |
|
5. All
these cities were fortified with high walls, double doors, and bolts, in
addition to a great many unwalled cities. |
5. All
these cities were fortified, surrounded with high walls, shut up with gates
and bars; besides open towns very many. |
|
6. And we
utterly destroyed them as we did to Sihon, king of Heshbon, utterly
destroying every citythe men, the women, and the young children. |
6. And
we utterly destroyed their cities: as we did to Sihon king of Heshbon, so
destroyed we with every city the men, women, and children. |
|
7. But all
the beasts and the spoils of the cities, we took as spoil for ourselves. |
7. But
all the cattle, and the prey of the cities, we made a spoil for ourselves. |
|
8. At that
time we took the land out of the hands of the two kings of the Amorites who
were on that side of the Jordan, from the brook of Arnon to Mount Hermon. |
8. And
at that time we took from the power of the two kings of the Amorites the land
beyond the Jordan, from the streams of Arnona unto Mount Hermon. |
|
9. The
Sidonians call Hermon Sirion; and the Amorites call it Senir. |
9. The
Sidonaee call Hermon the fruit-producing Mount, but the Amoraee call it the
Snowy Mountain, because the snow never ceases from it either in summer or
winter. |
|
10. All the
cities of the plain, and all Gilead, and all Bashan, to Salchah and Edrei,
cities of the kingdom of Og in Bashan. |
10. All
the cities of the plain, and all Gilead, and all Mathnan, unto Selukia and
Edrehi, cities of the kingdom of Og in Mathnan. |
|
11. For
only Og, king of Bashan, was left from the remnant of the Rephaim. His
bedstead was a bedstead of iron; is it not in Rabbah of the children of
Ammon? Nine cubits was its length, and four cubits its breadth, according to
the cubit of a man. |
11. For
only Og king of Mathnan remained of the remnant of the giants who perished in
the deluge. Behold, his bedstead was a bedstead of iron; behold, it is placed
in the archive-house in Rabbath, of the Bene Ammon, nine-cubits its length,
and four cubits its breadth, in the cubit of his own (stature). |
|
12. And
this land, which we possessed at that time; from Aro'er, which is by the
brook of Arnon, and half of Mount Gilead and its cities, I gave to the
Reubenites and to the Gadites. |
12. And
this land which we took in possession at that time, from Aroer unto the border
of the river, and half of Mount Gilead, and the cities, I have given to the
tribe of Reuben and Gad; |
|
13. And the
rest of Gilead, and all Bashan, the kingdom of Og, I gave to the half tribe
of Manasseh; all the territory of Argob, all of Bashan; that is called the
land of Rephaim. |
13. but
the remaining part of Gilead, and all Mathnan, the kingdom of Og, I have
given to the half tribe of Menasheh; all the limit of the region of Targona,
and all Mathnan, which is called the land of the giants. |
|
14. Jair
the son of Manasseh took all the territory of Argob to the boundaries of the
Geshurites and the MaÕachathites, and he called them, even Bashan, after his
own name, villages of Jair, to this day. |
14. And
Jair bar Menasheh took the whole limit of the region of Targona, unto the
limit of Korze and Antikiros, and called them by his own name Mathnan, the
towns of Jair, unto this day. |
|
15. And to
Machir I gave Gilead. |
15. But
I gave Gilead to Makir. |
|
16. And to
the Reubenites and to the Gadites I gave from Gilead to the brook of Arnon,
the midst of the brook and the border, until the brook of Jabbok, which is
the boundary of the children of Ammon, |
16. To
the tribe Reuben and the tribe Gad have I given from Gilead to the river
Arnona, half of the valley and its limit, unto the stream of Jubeka on the
limit of the children of Ammon, |
|
17. the
plain, the Jordan and the border thereof, from Kinnereth to the sea of the
plain the Sea of Salt, under the waterfalls of Pisgah, eastward. |
17. the
plain also, the Jordan, the boundary from Genesar to the sea of the plain,
and the city of Tebaria, which is by the Sea of Salt, the limit of the
outflow of waters from the heights of the east. |
|
18. And I
commanded you at that time saying, "The Lord, your God, has given you
this land to possess it; pass over, armed, before your brothers, the children
of Israel, all who are warriors. |
18. And
I commanded you, the tribe of Reuben, and of Gad, and the half tribe of
Menasheh, at that time, saying: The LORD your God has given this land to you
to possess it; but you are to go over armed before your brethren, every one
girded for the host. |
|
19. But
your wives, your young children, and your cattlefor I know that you have much
cattle shall dwell in your cities which I have given you, |
19. Only your
wives, your children, and your cattle, (for I know that you have much
cattle,) will abide in your cities which I have given you, |
|
20. until
the Lord has given rest to your brothers, just as [He did] for you, and until
they also possess the land which the Lord, your God, is giving them on the
other side of the Jordan, then every man shall return to his possession,
which I have given to you." |
20. until
the time when the LORD will have given rest to your brethren as to you, that
they also may possess that land which the LORD your God has conferred upon
you; then will you return everyone to his inheritance which I have given you. |
|
21. And I
commanded Joshua at that time, saying, "Your eyes have seen all that the
Lord, your God, has done to these two kings. So will the Lord do to all the
kingdoms through which you will pass. |
21. And
I instructed Jehoshua at that time, saying: Your eyes have seen all that the
LORD your God has done to these two kings; so will the LORD do unto all the
kingdoms to which you are passing over. |
|
22. Do not
fear them, for it is the Lord, your God, Who is fighting for you." |
22. Fear them
not, for the Word of the LORD your God fights for you. |
|
|
|
Reading Assignment:
The Torah Anthology:
Yalkut Me’Am Lo’Ez - Vol 15: Deuteronomy – I – Admonition
By: Rabbi Yitzchaq
Behar Arguiti
Published by: Moznaim Publishing
Corp. (New York, 1984)
Vol. 15 – “Deuteronomy
– I – Admonition,” pp. 202-229.
Summary of the Torah Seder – Deuteronomy
2:31 – 3:22
·
Victory
Over Sihon – Deuteronomy 2:31-37
·
Further
Victories – Deuteronomy 3:1-7
·
Allotment
of the Conquered Land – Deuteronomy 3:8-17
·
Mode
of Conquest – Deuteronomy 3:18-22
Welcome to the World of P’shat Exegesis
In order to understand
the finished work of the P’shat mode of interpretation of the Torah, one needs
to take into account that the P’shat is intended to produce a catechetical
output, whereby a question/s is/are raised and an answer/a is/are given using
the seven Hermeneutic Laws of R. Hillel and as well as the laws of Hebrew
Grammar and Hebrew expression.
The Seven Hermeneutic
Laws of R. Hillel are as follows
[cf. http://www.jewishencyclopedia.com/view.jsp?artid=472&letter=R]:
1. Ḳal va-ḥomer: "Argumentum a
minori ad majus" or "a majori ad minus"; corresponding to the
scholastic proof a fortiori.
2. Gezerah shavah: Argument from
analogy. Biblical passages containing synonyms or homonyms are subject, however
much they differ in other respects, to identical definitions and applications.
3. Binyan ab mi-katub
eḥad:
Application of a provision found in one passage only to passages which are
related to the first in content but do not contain the provision in question.
4. Binyan ab mi-shene
ketubim:
The same as the preceding, except that the provision is generalized from two
Biblical passages.
5. Kelal u-Peraṭ
and Peraṭ u-kelal:
Definition of the general by the particular, and of the particular by the
general.
6. Ka-yoẓe bo
mi-maḳom aḥer:
Similarity in content to another Scriptural passage.
7. Dabar ha-lamed
me-'inyano:
Interpretation deduced from the context.
Rashi’s Commentary for: D’barim (Deuteronomy) 2:31 – 3:22
31 I have
begun to deliver... before you God forced down the guardian angel of the Amorites
from above, beneath Moses’ feet and made him tread upon his neck.
32 Then
Sihon went forth He did not send for Og to assist him. This teaches us
that they did not require each other’s assistance [so powerful was each one of
them.]
33 and
his sons It is written בנו [which can also be read as בְּנוֹ ] “his son” [although traditionally it is read בָָּנָיו “his sons”], for Sihon had a son who was as mighty
as he (Midrash Tanchuma, Chukath 28; Num. Rabbah 32; Midrash Chaseroth
Vietheroth, p. 279).
34 the
men Heb. מְתִם , which means “men.” Referring to the spoil taken from Sihon it
is stated (verse 35), בָּזַזְנוּ לָנוּ , an expression denoting plunder בִּזָה , because it was precious to them, and every man plundered for
himself. When they came to the spoils of Og, however, they were already
satisfied and full, and it was contemptible in their eyes. They tore into
pieces and threw away cattle and garments, and took only the silver and gold.
Therefore, it states (3:7), בָּזוֹנוּ
לָנוּ , which is an expression of “contempt.” It is also expounded in
Sifrei, in the chapter beginning, “And Israel dwelt in Shittim” (Num. 25).
37 all
the side of the river Yabok [means,] all the area beside the brook of Yabrok.
Chapter 3
1 Then we
turned and went up The whole northern direction [from the wilderness
toward Canaan] is an ascent.
2 Do not
fear him In the case of Sihon [however] it was not necessary
to state, “Do not fear him.” But [in the case of Og,] Moses feared lest the
merit that he [Og] had rendered service to Abraham might stand by him, as it
says, “And the fugitive came” (Gen. 14:13), and this was Og.
4 [All]
the territory of Argob This is rendered in the Targum as כָּל בֵּית
פֶּלֶךְ
טְרָכוֹנָא , “the province of Trachona,” and I saw the Targum
Yerushalmi of Megillath Esther, which calls a palace טְרָכוֹנִין . Hence, I derive from this that אַרְגּֽב
חֶבֶל means “the province of the royal palace,” denoting that the
province is called after its name. [Consequently] I learned that the province אַרְגּוֹב is the province of the king’s palace, i.e. [the
province] after which the kingdom was named. Similarly, the אֶת
אַרְגּוֹב found in (II) Kings (15:25) means that near the
king’s palace, Pekah the son of Remaliah killed Pekahiah the son of Menahem.
5 [in
addition to...] unwalled cities- Heb. הַפְּרָזִי , unconfined and open, i.e., without a wall.
Similarly, “Jerusalem will be inhabited like unwalled towns” (Zech. 2:8).
6 utterly
destroy Heb. הַחֲרֵם . This is the present tense: [i.e.,] continuously
destroying.
8 out of
the hand [I.e.,] from the possession.
9 The
Sidonians call Hermon, etc. But in another passage, it states, “Until Mount Sion,
which is Hermon” (Deut. 4:48). So we see that it had four names [Hermon,
Sirion, Senir, and Sion]. Why was it necessary for all of them to be written
[in the Scriptures]? To extol the praise of the land of Israel, that there were
four kingdoms priding themselves in it—one saying, “It shall be called by my
name,” and another saying, “It shall be called by my name.”
Senir This
means “snow” in German and Slavish. (See Berliner, p. 427.)
11 [Only
Og... was left] from the remnant of the Rephaim whom
Amraphel and his allies killed in Ashteroth-Karnaim [see Gen. 14:5], and he
[Og] escaped from the battle, as it is said, “And the fugitive came” (Gen.
14:13), and this is Og.-[Niddah 61a]
according
to the cubit of a man I.e., according to the cubit of Og [from the elbow to
the end of the middle finger].
12 And
this land, which we possessed at that time The one mentioned above,
“from the brook of Arnon to Mount Hermon” (verse 8).
from
Aro’er, which is by the brook Arnon This is not to be connected with the beginning of the
verse [defining “this land”], but with its conclusion, [namely,] “I gave to the
Reubenites and to the Gadites.” Regarding the possession, however, that was
“[from the brook of Arnon] to Mount Hermon” (verse 8).
13 that
is called the land of Rephaim That is what I gave to Abraham.
16 The
midst of the brook and the border The entire brook and [the land] on its opposite bank.
As if to say, עַד , “until” [the brook of Arnon,] including [the brook itself,
i.e., the brook itself is included in the words תּוֹךְ
הַנַחַל ] and then a bit more [namely, the opposite bank, referred to
by the word וּגְבֻל ].
17 From
Kinnereth This was on the western side of the Jordan, and the
inheritance of the children of Gad was on the eastern side of the Jordan; so
the width of the Jordan adjoining their territory fell within their lot, and in
addition, the land on its opposite bank until the Kinnereth. This is what it
says, “And the Jordan and the border” of the Jordan and beyond it.
18 And I
commanded you He was addressing the sons of Reuben and the sons of
Gad.
[pass
over, armed] before your brothers They would go in front of the [other] Israelites to
battle, because they were mighty, and the enemies would fall before them, as it
is said [of Gad], “He tears the arm together with the crown” (Deut. 33:20).
Ketubim:
Psalm 109:1-31
|
Rashi |
Targum |
|
1. For the
conductor. Of David, a song. O God of my praise, be not silent. |
1. For
praise, composed by David; a psalm. O God, my praise, do not be
silent. |
|
2. For the
mouth of a wicked man and the mouth of a deceitful man have opened upon me;
they spoke with me with a lying tongue. |
2. For the
mouth of wickedness and the mouth of deceit are open against me, they have
spoken with me with a lying tongue. |
|
3. And
with words of hatred they have surrounded me, and they have fought with me
without cause. |
3. And those
who speak hatred have surrounded me, and fought against me for no cause. |
|
4. Instead
of my love, they persecute me, but I am at prayer. |
4. Because
I have loved, they opposed me; but I will pray. |
|
5. They
have imposed upon me evil instead of good and hatred instead of my love. |
5. And they
gave me evil for good, and hatred where I had given love. |
|
6. Set a
wicked man over him, and let an adversary stand at his right hand. |
6. Appoint
over him a wicked man, and may an adversary stand at his right hand. |
|
7. When he
is judged, let him emerge guilty, and let his prayer be accounted as a sin. |
7. When he
is judged, let him come out a sinner, and may his prayer become an act of
sin. |
|
8. May his
days be few, and may someone else take his office of dignity. |
8. May his
days be few, may another inherit the number of his years. |
|
9. May his
sons be orphans and his wife a widow. |
9. May his
sons be orphans, and his wife a widow. |
|
10. May his
sons wander, and [people] should ask and search from their ruins. |
10. And may
his sons yet wander, and beg, and seek what has become their
wasteland. |
|
11. May a
creditor search out all he has, and may strangers despoil his labor. |
11. May the
creditor gather up all that is his, and may strangers plunder his
toil. |
|
12. May he
have none who extends kindness, and may no one be gracious to his orphans. |
12. May he
have none to extend kindness, and may he have none to pity his orphans. |
|
13. May his
end be to be cut off; in another generation may their name be blotted out. |
13. May his
end be destruction; may their name be effaced in the next generation. |
|
14. May the
iniquity against his forefathers be remembered by the Lord, and may the sin
against his mother not be erased. |
14. May the
iniquity of his fathers be remembered in the presence of the LORD; and may
his mother's guilt not be effaced. |
|
15. May
they be before the Lord constantly, and may He cut off their remembrance from
the earth. |
15. May
they be facing the decree of the LORD always; and may their memory
perish from the earth. |
|
16. Because
he did not remember to do kindness, and he pursued a poor and needy man, and
a broken-hearted one, to kill [him]. |
16. Because
he did not remember to do good, and persecutes the poor and needy man, and
the lowly of heart, to be slain. |
|
17. And he
loved a curse, and it came upon him; and he did not desire a blessing, and it
distanced itself from him. |
17. And he
loves cursing, and it came to him; and he took no pleasure in blessing, and
it was far from him. |
|
18. And he
donned a curse like his garment, and it came into his midst like water and
into his bones like oil. |
18. And he
wore cursing like a garment, and it entered his body like water, and
was like oil to his limbs. |
|
19. May it
be to him as a garment with which he envelops himself and as a girdle with
which he constantly girds himself. |
19. May it
be to him like a garment, let him be wrapped in it; may he gird himself with
it as a perpetual belt. |
|
20. This is
the recompense of my adversaries from the Lord, and those who speak evil upon
my soul. |
20. This is
the deed of those who oppose me from following the LORD, and of
those who speak evil to my soul. |
|
21. But
You, O God, my Lord, do with me for Your name's sake, for Your kindness is
good; save me. |
21. And You,
O God, the LORD, deal with me for Your name's sake; deliver me according
to Your goodness and kindness. |
|
22. For I
am poor and needy, and my heart has died within me. |
22. For I
am poor and needy, and my heart is quiet within me. |
|
23. Like a
shadow when it lengthens, I was driven about; I was stirred up like a locust. |
23. I am finished,
like a shadow when it lengthens; I have wandered like a locust. |
|
24. My
knees stumbled from fasting, and my flesh became emaciated from fat. |
24. My
knees stumble from fasting; my flesh is lean, and no longer fat. |
|
25. And I
was a disgrace to them; they would see me, they would shake their head. |
25. And I
have become a disgrace to them; they will see me, they will shake their heads. |
|
26. Help
me, O Lord, my God; save me according to Your kindness. |
26. Help
me, O LORD, my God; redeem me according to Your kindness. |
|
27. And
they should know that this is Your hand; You, O Lord, have done it. |
27. And
they will know that this plague, You, O LORD, have done it. |
|
28. Let
them curse and You will bless; they rose up and were ashamed, but Your
servant will rejoice. |
28. They
will curse, but You will bless; they will arise and be disappointed,
but Your servant will rejoice. |
|
29. May my
adversaries don disgrace and enwrap themselves with their shame like a cloak. |
29. Those
who oppose me will be clothed in shame, and their infamy will cover them like
a cloak. |
|
30. I shall
thank the Lord exceedingly with my mouth, and among many people I shall
praise Him. |
30. I will
thank the LORD greatly with my mouth, and I will praise Him in the midst of
the Sages. |
|
31. For He
will stand to the right of the needy to save [him] from those who judge his
soul. |
31. For He
will stand at the right hand of the needy, to redeem from the discords of his
soul. |
|
|
|
Rashi Commentary for: Psalm
109:1-31
1 O God
of my praise, be not silent This was said regarding all Israel.
2 For the
mouth of a wicked man Ishmael.
4 Instead
of my love for You, they hinder me.
but I am
at prayer But I pray to You constantly. I found:
5 evil
instead of good I sacrifice seventy bulls every year for the seventy
nations, and we request rain, yet they harm us. Shocher Tov (109:4).
7 When he
is judged before You, may he emerge from Your judgment guilty
and wicked.
8 his
office of dignity Heb. פקדתו , his greatness, provostie or pruvote in Old
French, like (Esther 2:3): “And let the king appoint officers (פקידים) .”
10 and
[people] should ask and search from their ruins Everyone
will ask about them, what happened to So-and-so and So- and-so, because of the
rumor of ruin that emerged about them. And “search” (וְדָרְשוּ) means from others, because it is vowelized with a
short “kamatz,” and וְשִׁאֵלוּ also means from others, that others should ask
about them. This can also be interpreted as וְשִׁאֵלוּ , of the intensive conjugation, meaning that they
will go around by the doors [to beg for alms].
11 May a
creditor search out all he has Heb. ינקש . A person who toils and searches, and longs
passionately to do something is described by the expression מִתְנַקֵשׁ , i.e., shaken and going from place to place, like
(Dan. 5:6): “and his knees knocked (נקשן) against each other.”
13 in
another generation that will come after his being cut off, his name and
his fame will be blotted out so that not even a remembrance will remain of him
in the mouth of the generation that is born in the world after his name will be
destroyed, sa retremure in Old French, its extirpation.
14 the
iniquity against his forefathers The iniquity that he sinned against his forebears, to
Abraham, whose life he shortened by five years, and to his father he caused
blindness.
and the
sin against his mother that he destroyed her womb, and that he caused the day
of her burial to be concealed from the people, lest they curse her for Esau
emerged from her womb, as it is said (Gen. 35:8): “Deborah, Rebecca’s nurse,
died...the Plain of Weeping.” In Greek, another is called “allon,” for Jacob
had another mourning along with that of Deborah, for his mother died and they
concealed her death.
15 May
they be [May] these iniquities [be] before the Lord
constantly.
16
Because he did not remember to do kindness to engage in the mourning
of his father, as Jacob had made a pottage of lentils to console Isaac, for on
that day Abraham had died.
a
poor...man Israel.
17 And he
loved a curse [Esau loved] the curse of the Holy One, blessed be
He, Whose existence he denied.
18 And he
donned a curse He brought himself into a curse and was satisfied
with breaking off the yoke of the sacrifice and the priestly blessing and the
curse of the heathens.
19 May it
be to him [May] the curse [be to him] as an envelopment like a
garment. [This] I found.
and as a
girdle...constantly Heb. ולמזח , a girdle, and so, (Job 12:21): “and loosens the
belt (מזיח) of the strong.” He loosens the belt of the strong.
23 Like a
shadow when it lengthens at eventide.
I was
stirred up an expression of stirring and mixing and
astonishment, like a locust, which wanders to and fro and is stirred up. [This]
I found:
29 and
enwrap themselves...like a cloak which enwraps and envelops the entire body.
Ashlamatah: Joshua 10:12-21
|
Rashi |
Targum |
|
12. Then
Joshua spoke to the Lord on the day when the Lord delivered up the Amorites
before the children of Israel, and he said in the sight of Israel, "Sun,
stand still upon Gibeon, and Moon in the valley of Ajalon." |
12. Then
Joshua sang praise before' the Lord on the day that the Lord gave over
the Amorites before the sons of Israel. And he said in the sight of Israel:
"Sun, tarry in Gibeon; and moon, in the plain of Aijalon." 13. 14.
15. 16. 17. 18. 19. 20. |
|
13. And the
sun stood still, and the moon stayed, until the people had avenged themselves
upon their enemies. Is this not written in the book of Jashar? (which is the
Torah)? So the sun stood still in the midst of the heaven, and it did not
hasten to go down exactly a whole day. |
13. And the
sun tarried, and the moon stood still until the people of Israel were
rescued from their enemies. Is it not written in the book of the Law? And
the sun stood still in the half of the heavens, and it did not push on to set
about a whole day. |
|
14. And
there was no day like that before it or after it, that the Lord hearkened to
the voice of a man, for the Lord fought for Israel. |
14. And
there was nothing like that day before it and after it, that the prayer of
a man was accepted before the LORD, for the Lord by His Memra waged
battle for Israel. |
|
15. And
Joshua returned, and all Israel with him, to the camp to Gilgal. |
15. And
Joshua and all Israel with him returned to the camp, to Gilgal. |
|
16. And
these five kings fled, and hid themselves in a cave at Makkedah. |
16. And
these five kings fled and hid themselves in the cave at Makkedah. |
|
17. And
Joshua was told, saying, The five kings have been found hidden in a cave at
Makkedah. |
17. And it was told to Joshua, saying: "The
five kings have been found, hidden in the cave in Makkedah." |
|
18. And
Joshua said, "Roll great stones to the mouth of the cave, and appoint
men by it to guard them. |
18. And
Joshua said: "Bring near great stones to the mouth of the cave,
and appoint over it men to guard them. |
|
19. And
don't you stay; pursue your enemies, and smite the hindmost of them. Do not
let them enter their cities, for the Lord your God has delivered them into
your hand." |
19. And
you, do not stay there. Pursue after your enemies and overtake them. Do not
let them enter their cities, for the LORD your God had given them in your
hand. |
|
20. And it
was when Joshua and the children of Israel had made an end of slaying them
with a very great slaughter until they were consumed, that the rest which
remained of them entered the fortified cities. |
20. And
when Joshua and the sons of Israel finished striking them a very great blow
until they were wiped out, and those of them who escaped had escaped and
entered the fortified cities, |
|
21. And all
the people returned to the camp to Joshua to Makkedah in peace; none whetted
his tongue against any of the children of Israel. |
21. all the
people returned to the camp, unto Joshua, to Makkedah in peace. There was
no harm for the sons of Israel, for a man to afflict himself |
|
22. And
Joshua said, Open the mouth of the cave, and bring out those five kings to me
from the cave. |
22. And
Joshua said: "Open the mouth of the cave, and bring forth unto me these
five kings from the cave." |
|
23. And
they did so, and they brought forth those five kings to him from the cave;
the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of
Lachish, and the king of Eglon. |
23. And
they did so and brought forth unto him these five kings from the cave - the
king of Jerusalem, the king of Hebron, the king of Yarmuth, the king of
Lachish, the king of Eglon. |
|
24. And it
was when they brought out those kings to Joshua, that Joshua called for all
the men of Israel, and said to the chiefs of the men of war that went with
him, Come near, put your feet upon the necks of these kings. And they came
near, and put their feet upon their necks. |
24. And when they brought forth
these kings unto Joshua, Joshua called to all the men of Israel and said to
the rulers of the men making war who came with him: "Draw near,
set your feet upon the necks of these kings." And they drew near and set
their feet upon their necks. |
|
25. And
Joshua said to them, Fear not, nor be dismayed, be strong and of good
courage, for thus shall the Lord do to all your enemies against whom you
fight. |
25. And Joshua said to them: "Do not be
afraid and do not be shattered. Be strong and powerful, for thus the LORD
will do to all your enemies against whom you are waging battle. |
|
26. And
afterward Joshua smote them, and slew them, and hanged them on five poles;
and they were hanging upon the poles until the evening. |
26. And Joshua struck them
down afterwards and killed them and hanged them upon five gallows and
they were hanged upon the gallows until evening. |
|
27. And it
was at the time of the setting of the sun, that Joshua commanded, and they
took them down off the poles, and cast them into the cave wherein they had
been hidden, and laid great stones on the mouth of the cave until this very
day. {S} |
27. And at the time of
sunset Joshua commanded, and they brought them down from upon the gallows and
they cast them into the cave where they hid themselves, and they set great
stones upon the mouth of the cave until this very day. |
|
|
|
Special Ashlamatah: Isaiah 60:1-22
|
Rashi |
Targum |
|
1. Arise,
shine, for your light has come, and the glory of the Lord has shone upon you. |
1. Arise, shine,
Jerusalem; for the time of your salvation has come, and the glory of the LORD
will be revealed upon you. |
|
2. For
behold, darkness shall cover the earth, and a gross darkness the kingdoms,
and the Lord shall shine upon you, and His glory shall appear over you. |
2. For behold,
darkness will cover the earth, and gloom the kingdoms; but the Shekhinah of
the LORD will settle in you, and His glory will be revealed upon you. |
|
3. And
nations shall go by your light and kings by the brilliance of your shine. |
3. And peoples will
come to your light, and kings before your brightness. |
|
4. Lift up
your eyes all around and see, they all have gathered, they have come to you;
your sons shall come from afar, and your daughters shall be raised on [their]
side. |
4. Lift up,
Jerusalem, your eyes round about, and see all the sons of the people of your
exiles who are gathered together, they come to your midst; your sons will
come from far, and your daughters will be carried on hips. |
|
5. Then
you shall see and be radiant, and your heart shall be startled and become
enlarged, for the abundance of the west shall be turned over to you, the
wealth of the nations that will come to you. |
5. Then you will see
and be radiant, and you will fear and your heart widen in fear of sins; because
the wealth of the west is transferred to you, the possessions of the peoples
will be brought into your midst. |
|
6. A
multitude of camels shall cover you, the young camels of Midian and Ephah,
all of them shall come from Sheba; gold and frankincense they shall carry,
and the praises of the Lord they shall report. |
6. The caravans of
the Arabians will cover you around, the dromedaries of Midian and Ephah; all
those from Sheba will come. They will be burdened with gold and frankincense,
and those who come with them will be declaring the praises of the LORD. |
|
7. All the
sheep of Kedar shall be gathered to you, the rams of Nebaioth shall serve
you; they shall be offered up with acceptance upon My altar, and I will
glorify My glorious house. |
7. All the sheep of the
Arabians will be gathered into your midst, the rams of Nebat will minister to
you; they will be offered up for pleasure upon My altar, and I will glorify
My glorious house. |
|
8. Who are
these that fly like a cloud and like doves to their cotes? |
8. Who are these
that come openly like swift clouds, and (are) not to be checked? The exiles
of Israel, who are gathered and come to their land, even like doves which
return to the midst of their windows! |
|
9. For the
isles will hope for Me, and the ships of Tarshish [as] in the beginning, to
bring your sons from afar, their silver and their gold with them, in the name
of the Lord your God and for the Holy One of Israel, for He has glorified
you. |
9. For islands will
wait for my Memra, those who go down in ships of the sea - which spreads its
sails first? -to bring your sons from far, their silver and their gold with
them, for the name of the LORD your God, and for the Holy One of Israel,
because He has glorified you. |
|
10. And
foreigners shall build your walls, and their kings shall serve you, for in My
wrath I struck you, and in My grace have I had mercy on you. |
10. The sons of
Gentiles will build up your walls, and their kings will minister to you; for
in My wrath I smote you, but in My pleasure I will have mercy upon you. |
|
11. And
they shall open your gates always; day and night they shall not be closed, to
bring to you the wealth of the nations and their kings in procession. |
11. Your gates will
be opened continually; day and night they will not be shut; that men may
bring into your midst the possessions of the Gentiles, with their kings
chained. |
|
12. For the
nation and the kingdom that shall not serve you shall perish, and the nations
shall be destroyed. |
12. For any people
and kingdom that will not serve you, Jerusalem, will perish; those peoples
will be utterly destroyed. |
|
13. The
glory of the Lebanon shall come to you, box trees, firs, and cypresses
together, to glorify the place of My sanctuary, and the place of My feet I
will honor. |
13. The glory of
Lebanon will be brought into your midst, cypresses, planes, and pines
together, to beautify the place of My sanctuary; and I will make the place of
the dwelling of My Shekhinah glorious. |
|
14. And the
children of your oppressors shall go to you bent over, and those who despised
you shall prostrate themselves at the soles of your feet, and they shall call
you 'the city of the Lord, Zion of the Holy One of Israel.' |
14. The sons of
those who subjugated you will come bent into your midst; and all who used to
incite you to anger will bow down to beseech from you at your feet; they will
call you the City of the LORD, Zion with which the Holy One of Israel is
pleased. |
|
15. Instead
of your being forsaken and hated without a passerby, I will make you an
everlasting pride, the joy of every generation. |
15. Whereas you have
been forsaken and cast out, with no one passing through, I will make you
glorious forever, a house of joy from generation to generation. |
|
16. And you
shall suck the milk of nations and the breast of kings you shall suck, and
you shall know that I am the Lord, your Savior, and your Redeemer, the Mighty
One of Jacob. |
16. You will be
satisfied with the possessions of the Gentiles, you will be indulged with the
plunder of their kings; and you will know that I, the LORD, am your
Saviour and your Redeemer, the Strong One of Jacob. |
|
17. Instead
of the copper I will bring gold, and instead of the iron I will bring silver,
and instead of the wood, copper, and instead of the stones, iron, and I will
make your officers peace and your rulers righteousness. |
17. Instead of the
bronze which they plundered from you, Jerusalem, I will bring gold, and
instead of iron, I will bring silver, instead of wood, bronze, instead of
stones, iron. I will make your guardians peace and [appoint] your rulers in
virtue. |
|
18. Violence
shall no longer be heard in your land, neither robbery nor destruction within
your borders, and you shall call salvation your walls and your gates praise. |
18. Violence will no
more be heard in your land, spoil and breaking within your border; they will
celebrate salvation upon your walls, and upon your gates they will be
praising. |
|
19. You
shall no longer have the sun for light by day, and for brightness, the moon
shall not give you light, but the Lord shall be to you for an everlasting
light, and your God for your glory. |
19. You will no
longer need the sun for light by day nor even the moon for brightness by
night; but the LORD will be your everlasting light, and your God will be your
glory. |
|
20. Your
sun shall no longer set, neither shall your moon be gathered in, for the Lord
shall be to you for an everlasting light, and the days of your mourning shall
be completed. |
20. Your kingdom
will no more cease, nor your glory pass away; for the LORD will be your
everlasting light, and your days of mourning will be ended. |
|
21. And
your people, all of them righteous, shall inherit the land forever, a scion
of My planting, the work of My hands in which I will glory. |
21. Your
people will all be virtuous; they will possess the land forever, My pleasant
plant, the work of My might, that I might be glorified. |
|
22. The
smallest shall become a thousand and the least a mighty nation; I am the
Lord, in its time I will hasten it.
{S} |
22. He that is smaII
among them will become a thousand, and he that is faint a strong people: I am
the LORD; in its time I will bring it. |
|
|
|
Verbal Tallies
By: HH Rosh Paqid Adon Hillel ben
David
& HH Giberet Dr. Elisheba bat Sarah
D’barim 2:31 – 3:22
Joshua 10:12-21
Special : Isaiah
60:1-22
Psalm 109:1-31
The verbal tallies
between the Torah and the ashlamata are:
LORD - יהוה, Strong’s
number 03068.
Said - אמר, Strong’s
number 0559.
Give / deliver /
suffer - נתן,
Strong’s number 05414.
Before - פנים, Strong’s
number 06440.
People - עם, Strong’s
number 05971.
God - אלהים,
Strong’s number 0430.
Smote / slaying - נכה, Strong’s
number 05221.
Sons / children - בן, Strong’s
number 01121.
The verbal tallies
between the Torah and the special ashlamata are:
LORD - יהוה, Strong’s
number 03068.
Behold / seen / look -
ראה,
Strong’s number 07200.
Land / earth - ארץ, Strong’s
number 0776.
Possess / inherit - ירש, Strong’s
number 03423.
People - עם, Strong’s
number 05971.
God - אלהים,
Strong’s number 0430.
Smote / slaying - נכה, Strong’s
number 05221.
Sons / children - בן, Strong’s
number 01121.
God - אלהים,
Strong’s number 0430.
The verbal tallies
between the Torah and the Psalm are:
LORD - יהוה, Strong’s
number 03068.
Behold / seen / look -
ראה,
Strong’s number 07200.
Begun / begin /
wounded - חלל,
Strong’s number 02490.
Land / earth - ארץ, Strong’s
number 0776.
Came out / let him be
- יצא,
Strong’s number 03318.
Sons / children - בן, Strong’s
number 01121.
D’barim 2:31 And the LORD
<03068> said <0559> (8799) unto me, Behold <07200> (8798), I
have begun <02490> (8689) to give <05414> (8800) Sihon and his land
<0776> before <06440> thee: begin <02490> (8685) to possess
<03423> (8798), that thou mayest inherit <03423> (8800) his land
<0776>. 32 Then Sihon came out <03318> (8799) against us, he
and all his people <05971>, to fight at Jahaz. 33 And the LORD
<03068> our God <0430> delivered <05414> (8799) him before
<06440> us; and we smote <05221> (8686) him, and his sons
<01121>, and all his people <05971>.
Joshua 10:12 Then spake Joshua to
the LORD <03068> in the day when the LORD <03068> delivered up
<05414> (8800) the Amorites before <06440> the children
<01121> of Israel, and he said <0559> (8799) in the sight of
Israel, Sun, stand thou still upon Gibeon; and thou, Moon, in the valley of
Ajalon.
Joshua 10:19 And stay ye not, but
pursue after your enemies, and smite the hindmost of them; suffer <05414>
(8799) them not to enter into their cities: for the LORD <03068> your God
<0430> hath delivered them into your hand.
Joshua 10:20 And it came to pass,
when Joshua and the of Israel had made an end of slaying <05221> (8687)
them with a very great slaughter, till they were consumed, that the rest which
remained of them entered into fenced cities.
Joshua 10:21 And all the people
<05971> returned to the camp to Joshua at Makkedah in peace: none moved
his tongue against any of the children <01121> of Israel.
Isaiah 60:1 Arise, shine; for thy
light is come, and the glory of the LORD <03068> is risen upon thee.
Isaiah 60:2 For, behold, the
darkness shall cover the earth <0776>, and gross darkness the people: but
the LORD <03068> shall arise upon thee, and his glory shall be seen
<07200> (8735) upon thee.
Isaiah 60:9 Surely the isles
shall wait for me, and the ships of Tarshish first, to bring thy sons
<01121> from far, their silver and their gold with them, unto the name of
the LORD <03068> thy God <0430>, and to the Holy One of Israel,
because he hath glorified thee.
Isaiah 60:10 And the sons
<01121> of strangers shall build up thy walls, and their kings shall
minister unto thee: for in my wrath I smote <05221> (8689) thee, but in
my favour have I had mercy on thee.
Isaiah 60:21 Thy people
<05971> also shall be all righteous: they shall inherit <03423>
(8799) the land <0776> for ever, the branch of my planting, the work of
my hands, that I may be glorified.
Psalm 109:1 « To the chief
Musician, A Psalm of David. » Hold not thy peace, O God <0430> of my
praise;
Psalm 109:9 Let his children
<01121> be fatherless, and his wife a widow.
Psalm 109:7 When he shall be
judged, let him be <03318> (8799) condemned: and let his prayer become
sin.
Psalm 109:14 Let the iniquity of
his fathers be remembered with the LORD <03068>; and let not the sin of
his mother be blotted out.
Psalm 109:15 Let them be before
the LORD <03068> continually, that he may cut off the memory of them from
the earth <0776>.
Psalm 109:22 For I am poor and
needy, and my heart is wounded <02490> (8804) within me.
Psalm 109:25 I became also a
reproach unto them: when they looked <07200> (8799) upon me they shaked
their heads.
Hebrew:
|
Hebrew |
English |
Torah Seder Deu. 2:31 –
3:22 |
Psalms Psa 109:1-31 |
Ashlamatah Jos10:12-21 |
S. Ashlamatah Isa 60:1-22 |
|
!b,a, |
stones |
Josh 10:18 |
Isa 60:17 |
||
|
za' |
then |
||||
|
vyai |
ordinary, man |
Deut 3:11 |
Psa 109:16 |
Josh 10:14 |
|
|
la, |
against, before |
Ps 109:14 |
Josh 10:18 |
||
|
hL,ae |
these |
||||
|
~yhil{a/ |
GOD |
Deut 2:33 |
Ps 109:1 |
Josh 10:19 |
Isa 60:9 |
|
rm;a' |
said, saying |
Deut 2:31 |
Josh 10:12 |
||
|
yrImoa/ |
Amorites |
Deut 3:2 |
Josh 10:12 |
||
|
#r,a, |
land, earth |
Deut 2:31 |
Ps 109:15 |
Isa 60:2 |
|
|
hV'ai |
women, woman |
Deut 2:34 |
Ps 109:9 |
||
|
rv,a] |
which, whom |
||||
|
aAB |
go, come |
Ps 109:17 |
Josh 10:13 |
Isa 60:1 |
|
|
zz"B' |
took, booty, plunder |
Deut 2:35 |
Ps 109:11 |
||
|
!Be |
sons |
Deut 2:33 |
Ps 109:9 |
Josh 10:12 |
Isa 60:4 |
|
lz<r>B; |
iron |
Deut 3:11 |
Isa 60:17 |
||
|
lWbG> |
border |
Deut 3:14 |
Isa 60:18 |
||
|
yAG |
nation |
Josh 10:13 |
Isa 60:3 |
||
|
rb;D' |
spoke |
Ps 109:2 |
Josh 10:12 |
||
|
rAD |
generation |
Ps 109:13 |
Isa 60:15 |
||
|
hy"h' |
came, come, become, have |
Ps 109:7 |
Josh 10:20 |
Isa 60:15 |
|
|
%l;h' |
passing, come |
Ps 109:23 |
Isa 60:3 |
||
|
hNEhi |
behold |
Deut 3:11 |
Isa 60:2 |
||
|
hm'Ax |
walls |
Deut 3:5 |
Isa 60:10 |
||
|
lyIx; |
valiant |
Deut 3:18 |
Isa 60:5 |
||
|
ycix] |
half |
Deut 3:12 |
Josh 10:13 |
||
|
dy" |
along, and |
Deut 2:37 |
Ps 109:27 |
Josh 10:19 |
Isa 60:21 |
|
[d'y" |
know |
Deut 3:19 |
Ps 109:27 |
Isa 60:16 |
|
|
hwhy |
LORD |
||||
|
[;WvAhy> |
Joshua |
Deut 3:21 |
Josh 10:12 |
||
|
~Ay |
day |
Deut 3:14 |
Ps 109:8 |
Josh 10:12 |
Isa 60:20 |
|
~y" |
sea |
Deut 3:17 |
Isa 60:5 |
||
|
ac'y" |
came, come |
Deut 2:32 |
Ps 109:7 |
||
|
x;rey" |
moon |
Josh 10:12 |
Isa 60:19 |
||
|
vr'y" |
occupy |
Deut 2:31 |
Isa 60:21 |
||
|
[v;y" |
save |
Ps 109:26 |
Isa 60:16 |
||
|
laer'f.yI |
Israel |
Deut 3:18 |
Josh 10:12 |
Isa 60:9 |
|
|
yKi |
because |
||||
|
lKo |
all |
Deut 2:32 |
Ps 109:11 |
Josh 10:15 |
Isa 60:4 |
|
aol |
no, none |
Deut 2:34 |
Josh 10:14 |
Isa 60:18 |
|
|
bb'le |
heart |
Ps 109:16 |
Isa 60:5 |
||
|
xq;l' |
take, took |
Deut 3:4 |
Ps 109:8 |
||
|
!Avl' |
word, tongue |
Ps 109:2 |
Josh 10:21 |
||
|
daom. |
great, abundantly, very |
Deut 3:5 |
Ps 109:30 |
Josh 10:20 |
|
|
%l,m, |
king |
Deut 3:1 |
Josh 10:16 |
Isa 60:3 |
|
|
hk'l'm.m; |
kingdom |
Deut 3:4 |
Isa 60:12 |
||
|
!mi |
too, many |
||||
|
hk'n" |
defeated, smote, slaying, struck |
Deut 2:33 |
Josh 10:20 |
Isa 60:10 |
|
|
!t;n" |
deliver |
Deut 2:31 |
Josh 10:12 |
||
|
d[; |
until, as far |
||||
|
!yI[; |
eyes |
Deut 3:21 |
Josh 10:12 |
Isa 60:4 |
|
|
l[; |
after, against, over |
Deut 3:14 |
Ps 109:2 |
||
|
hl'[' |
went, go |
Deut 3:1 |
Isa 60:7 |
||
|
dm;[' |
stopped, stay, stand |
Ps 109:6 |
Josh 10:13 |
||
|
t[e |
time |
Deut 2:34 |
Isa 60:22 |
||
|
hP, |
mouth |
Ps 109:2 |
Josh 10:18 |
||
|
~ynIP' |
over, before, |
Deut 2:31 |
Josh 10:12 |
||
|
dq;P' |
assign |
Ps 109:6 |
Josh 10:18 |
||
|
hD'quP. |
office |
Ps 109:8 |
Isa 60:17 |
||
|
~Wq |
arise |
Ps 109:28 |
Isa 60:1 |
||
|
ar'q' |
call |
Deut 3:9 |
Isa 60:14 |
||
|
ha'r' |
see, seen, appear |
Deut 2:31 |
Ps 109:25 |
Isa 60:2 |
|
|
@d'r' |
pursue |
Ps 109:16 |
Josh 10:19 |
||
|
bWv |
return, turn |
Deut 3:20 |
Josh 10:15 |
||
|
~Wf |
repaid, make |
Ps 109:5 |
Isa 60:15 |
||
|
~Alv' |
shalom |
Josh 10:21 |
Isa 60:17 |
||
|
~ve |
name |
Deut 3:14 |
Ps 109:13 |
Isa 60:9 |
|
|
[m;v' |
listened, heard |
Josh 10:14 |
Isa 60:18 |
||
|
vm,v, |
sun |
Josh 10:12 |
Isa 60:19 |
||
|
dyrIf' |
survivor |
Deut 2:34 |
Josh 10:20 |
||
|
hL'hiT. |
praise |
Ps 109:1 |
Isa 60:6 |
||
|
%w<T' |
middle |
Deut 3:16 |
Ps 109:30 |
||
|
tx;T; |
foot |
Deut 3:17 |
Ps 109:4 |
Isa 60:15 |
|
|
dymiT' |
continually |
Ps 109:15 |
Isa 60:11 |
||
|
~x;l' |
fighting |
Deut 3:22 |
Ps 109:3 |
Josh 10:14 |
|
|
rb;[' |
cross, over |
Deut 3:18 |
Isa 60:15 |
||
|
ry[i |
cities |
Deut 2:34 |
Josh 10:19 |
Isa 60:14 |
|
|
~[; |
people |
Deut 2:32 |
Josh 10:21 |
Isa 60:21 |
|
|
hf'[' |
do, did, done |
Deut 3:2 |
Ps 109:16 |
||
|
xt;P' |
opened |
Ps 109:2 |
Isa 60:11 |
||
|
br' |
much, many |
Deut 3:19 |
Ps 109:30 |
Greek:
|
Greek |
English |
Torah Seder Deu. 2:31 –
3:22 |
Psalms Psalm: 109:1-31 |
Ashlamatah Jos10:12-21 |
S. Ashlamatah Isa 60:1-22 |
NC Mk 14:12-16 |
|
ἄνθρωπος |
man |
Psa 109:16 |
Jos 10:14 |
Mar 14:13 |
||
|
δύο |
two |
Deu 3:8 |
Mar 14:13 |
|||
|
εἰσέρχομαι |
entered |
Psa 109:18 |
Jos 10:19 |
Mar 14:14 |
||
|
ἐξέρχομαι |
went forth |
Deu 2:23 |
Psa 109:7 |
Mar 14:16 |
||
|
ἔπω |
said |
Deu 2:31 |
Jos 10:12 |
Mar 14:14 |
||
|
ἐσθίω |
eat |
Isa 60:16 |
Mar 14:12 |
|||
|
εὑρίσκω |
found, finds |
Jos 10:17 |
Mar 14:16 |
|||
|
ἡμέρα |
day |
Deu 3:14 |
Psa 109:8 |
Jos 10:12 |
Isa 60:11 |
Mar 14:12 |
|
λέγω |
saying, said |
Deu 3:18 |
Jos 10:17 |
Mar 14:12 |
||
|
μέγας |
great |
Jos 10:18 |
Isa 60:22 |
Mar 14:15 |
||
|
πόλις |
city |
Deu2:34 |
Jos 10:19 |
Isa 60:14 |
Mar 14:13 |
|
|
πρῶτος |
first |
Isa 60:9 |
Mar 14:12 |
|||
|
ὕδωρ /
ὕδατος |
water |
Psa 109:18 |
Mar 14:13 |
Mishnah Pirqe Abot V:15
Any love which depends on some
[transitory] thing when the thing ceases to exist, the love also ceases to
exist; but if it does not depend on some thing it will never cease to exist.
What is [an example of] love which depends on some [transitory] thing? This was
the love of Amnon and Tamar. And which did not depend on some thing? This was
the love of David and Jonathan.
Any controversy that is for
the sake of Heaven shall in the end be of lasting worth, but any that is not
for the sake of Heaven shall not in the end be of lasting worth. What is [an
example of] controversy which was for the sake of Heaven? Such was the controversy
of Hillel and Shammai. And which was not for the sake of Heaven? Such was the
controversy of Korah and company.
Abarbanel on Pirqe
Abot
By: Abraham Chill
Sepher Hermon Press, Inc. 1991
ISBN 0-87203-135-7
(pp. 388-392)
The disciples, sitting
before their Masters and studying Torah, who were described in the previous Mishnah,
will sometime agree with each other and live in harmony and love. However, there are
times when, because of their different temperaments and intellectual approaches
they will disagree and enter
into controversy. The editors of the Mishnah, therefore, placed this Mishnah,
which discusses love and controversy, here.
Abarbanel turns to a
source that contends that there are three types of love. The first one is what
is termed the love of the evening. This type is the love of a man for his wife, and
the love that a person has for gourmet food. The second: love stemming from
opportunism. This would include the attraction to wealth and honor and the awards they
bring. It would also include the love of a slave for his master and the love of
a poor man for a rich man. They are
hoping to improve their situation by demonstrating their love for a superior personality.
The third type is the love that one possesses for another because that person
is perfect and good.
It was for this
reason, Abarbanel points out, that God planted the Tree of Life and the Tree of
Knowledge in the Garden of Eden. The former represents the life of truth and
nobility of character; the latter represent the evening of pleasure and
opportunism.
We will now read the
Mishnah: “Love that is dependent upon another factor will cease upon the
removal of that factor.” Such love is merely a means to an end. However, since
that cause itself is of a material nature, it is always doubtful whether the
cause will be present when another opportunity materializes. The cause is mercurial and
cannot be depended upon when opportunity knocks on the door.
The Mishnah was
compelled to refer us to the story of Amnon and Tamar as an example. There was
a loving bond between brother and sister. It was a natural love. It became
tainted when this pure love turned into rape and incest. The brotherly love of
Amnon for his sister was dependent on his sexual interest in her. This situation could
not last.
On the other hand,
David and Jonathan were attracted to each other - but without a material
motive. Jonathan was the son of King Saul and was destined to succeed his father.
The people acclaimed David as king after the death of King Saul. Jonathan had
every moral right to resent David, but their love for each other superseded and
continued. This was unadulterated love in its purest sense.
According to Abarbanel
the Mishnah is teaching that such should be the love between scholars, even
though one might be a “sponge” and the other a “funnel.” They should love each
other because of the Torah and the Almighty who gave it. The Torah is the glue
which should bond them together.
Abarbanel sees in the
latter part of our Mishnah a continuation of the theme developed in the first
part. Even among scholars, who should know better, there are those who will
enter into a controversy with their colleagues only for the purpose of enjoying
a victory over them. To them, the truth is irrelevant; their interest lies only in the
glory of victory. This type of controversy cannot bring about any positive result.
Abarbanel makes a most
interesting observation: When two scholars disagree, even for the sake of
Heaven, it follows logically that if one's opinion is true, the other's must be
false. How, then, can the Mishnah state that if the controversy is “in the name
of Heaven” it will have permanent results? How can something that is false
be permanent? In addition, what is the difference between the disputes of
Hillel and Shammai and those of Korah and his cohorts? In both instances one was wrong and
the other was right. Yet, one is commended, the other condemned.
Abarbanel explains: In
the case of Hillel and Shammai, they both agreed
in principle on the subject matter. They disagreed on the approach required to
reach that principle. They both agreed that the Mitzvoth in the Torah must be observed meticulously.
Their disagreement lay in the avenue one must follow to observe his obligation.
In contrast, Korah did not agree in principle to the tenets of God's Torah.
Therefore, his dispute with Moshe is termed shelo le-shem shamayim
- not for the sake of Heaven. Abarbanel explains another difficulty in the Mishnah. Logically,
the example of a controversy not for the sake of Heaven should have been
formulated as “the controversy between Korah and Moshe,” not “Korah and his company,”
since there was no disagreement between Korah and his supporters. Abarbanel
claims that such a formulation is impossible because it implies that both sides to the
controversy were not for the sake of Heaven, which cannot be said of Moshe.
Similarly, when a disciple disagrees with his master, you cannot say that the Master
disagrees with the disciple.
To put it succinctly:
When the Mishnah is persuaded that a dispute is for the sake of Heaven, it does
not imply that both disputants are correct. It means to tell us that the end result of this
debate will be a permanent one.
Miscellaneous
Interpretations
Rashbatz: This Mishnah relates
to a love such as between business associates or husband and wife, where the
affection is dependent, to a large measure, on financial success or on sexual
gratification. The moment these specific interests dissipate - and nothing
remains static - the love and affection disappear.
Rashbatz makes an
interesting comment on this Mishnah in that after Amnon raped his sister
because of her pulchritude, he despised her and his hatred was even more intensive after the
violation than his passionate love for her had been before. The tragedy was,
therefore, that not only did love leave him - hatred took its place. Rashbatz is not convinced that
this is a portrait of love dependent upon something else. It does not
necessarily follow in every instance that when love makes its exit, revulsion has to take its place.
He, therefore, recalls the rabbinic legend that a small insect pierced Amnon's
genitals and caused him to become a eunuch.
In contrast, the love
of David and Jonathan was pure and unequivocal to the extent that Jonathan
gladly acquiesced to the enthronement of David as king, although he was the rightful heir
to the throne. According to Rashbatz, their love was singular because it
surpassed the affection that a husband has for a wife. In the latter case, it is a natural emotion,
although it depends upon sexual favors. We may be inclined to overlook this
outside interest. Jonathan and David loved each other even more than a husband and wife;
theirs was love untainted.
Any controversy that
is for the sake of Heaven.
There is a significant reason why this Mishnah follows
the one which identifies some as wicked and others as saints (See mishnah 13).
Our Mishnah now engages in an explanation of the motives of the aforementioned.
What is the difference between shem shamayim and what is not for
the sake of Heaven? What is the significant difference between a permanent result and a result
that is transitory? Rashbatz cites Rambam who believes that a dispute will
remain vibrant and alive when it is not entered into in order to display the superiority of one
disputant over the other. Rather, both are inspired by God to seek out the
truth. Anything that involves an aspect of Godliness is transcendental and, therefore, will have
permanence. Rashbatz rejects this line of thinking. He cannot fathom, according
to Rambam, the difference between Korah's argument with Moshe and Hillel's arguments
with Shammai. In essence, their disputes centered around religious matters, not
secular or worldly matters. In short, why was Korah severely punished and Hillel
and Shammai commended? What is of basic importance is the sincerity of Hillel
and the insincerity of Korah. This was the telling factor in determining what is
for the sake of Heaven and what is not.
Also, when the Mishnah
speaks about disputes having permanence, it means to imply that the positions
of both contenders will remain valid.
Midrash Shemuel, going deeper into the
theological aspects of this Mishnah, applies its message to the love that must
endure between God and Israel which veritably can take on the characteristics
of an Amnon and Tamar or a David and Jonathan. The main thrust of this Mishnah
is that the love that the Jew must have for God must not be dependent upon anything
but must be pure and untainted. If, however, one loves God even with all his
heart and with all his might, but only because God has been good to him - this love is
considered as a love dependent upon something else. God will then break off his
relationship and automatically the love will cease. Like Amnon and Tamar's
love, it cannot endure.
In the case of David
and Jonathan we discover that Jonathan went against nature when he declared
obeisance to David and demonstrated an altruistic love for him.
Me'iri: This commentator is
quoted by Midrash Shemuel because of a very obvious question: How can an
argument, even among Scholars, endure when it is obvious that one is wrong and
one is right? Me'iri answers that a dispute implies that one person makes a
statement and another contradicts it; otherwise there would be no friction. Thus, in any
dispute there are not two opponents, but rather only one who questions the opinion
of the first person. Our Mishnah is addressing itself to the second contestant and
says that if his motive is solely to discover the truth, his contradictory
point of view will have permanence. This was the case of Hillel and Shammai. When there is
an ulterior motive present, such as with Korah, only the right view can endure;
the other must go.
Another
interpretation: Again the question arises concerning the logic of even two right
opinions being retained, let alone one that is just and one that is flawed. Specifically: Why does
the Talmud - both the Mishnah and Gemara - meticulously record all opinions
concerning a matter of Law which is open to debate? Why clutter up our minds with
legal reasons and principles which are contrary to the final statement of the Law?
It is a common truism
that the only way for academics to reach a modicum of truth is through
dialogue, give-and-take and severe questioning of each other's positions. It is
in this framework that the Talmud retained all opinions to demonstrate how the Law
evolved. This can only be conceived if we are dealing with disputants who are
inspired for the sake of Heaven. If there is no spiritual motive, there is no
need to give permanence to diverse opinions.
N.C.: Mark 14:12-16
|
MIT[1] |
Magiera
Peshitta NT[2] |
Greek[3] |
Delitzsch[4] |
|
12. On the
first day of the flat-bread festival when the Passover was sacrificed, his
disciples said to him, "Where shall we go and make arrangements so that
you might eat the Passover?" |
12. And
on the first day of unleavened bread on which the Judeans slay the Passover,
his disciples were saying to him, "Where do you want us to go to prepare
for you to eat the Passover?" |
12. Καὶ
τῇ πρώτῃ ἡμέρᾳ
τῶν ἀζύμων
ὅτε τὸ πάσχα
ἔθυον λέγουσιν
αὐτῷ οἱ μαθηταὶ
αὐτοῦ Ποῦ
θέλεις ἀπελθόντες
ἑτοιμάσωμεν
ἵνα φάγῃς τὸ
πάσχα |
12 וַיְהִי
בְּחַג
הַמַּצּוֹת
בַּיּוֹם
הָרִאשׁוֹן
אֲשֶׁר
יִזָּבַח
הַפֶּסַח
וַיֹּאמְרוּ
אֵלָיו
תַּלְמִידָיו
אֵיפֹה
תַחְפֹּץ
לֶאֱכֹל
אֶת־הַפֶּסַח
וְנֵלְכָה
וְנָכִין׃ |
|
13. He sent
two of his disciples on an errand, telling them: Go into the city and you
will meet a man transporting an earthenware jar of water. Follow him. |
13. And
he sent two of his disciples and said to them, "Go to the city and behold,
a man who is carrying a vessel of water will meet you. Follow him. |
13. καὶ
ἀποστέλλει
δύο τῶν μαθητῶν
αὐτοῦ καὶ
λέγει αὐτοῖς
Ὑπάγετε εἰς
τὴν πόλιν καὶ
ἀπαντήσει
ὑμῖν ἄνθρωπος
κεράμιον ὕδατος
βαστάζων· ἀκολουθήσατε
αὐτῷ |
13 וַיִּשְׁלַח
שְׁנַיִם
מִתַּלְמִידָיו
וַיֹּאמֶר
אֲלֵיהֶם
לְכוּ
הָעִירָה וּפָגַע
אֶתְכֶם
אִישׁ
נֹשֵׂא
צַפַּחַת מָיִם
לְכוּ
אַחֲרָיו׃ |
|
14. Wherever
he enters, say to the house manager, the teacher says, "Where is the
guest room for me and my disciples to partake of the Passover?" |
14. And
wherever he enters, say to the lord of the house, 'Our Master said, where is
the guest house where I may eat the Passover with my disciples?' |
14. καὶ
ὅπου ἐὰν εἰσέλθῃ
εἴπατε τῷ
οἰκοδεσπότῃ
ὅτι Ὁ διδάσκαλος
λέγει Ποῦ
ἐστιν τὸ
κατάλυμά ὅπου
τὸ πάσχα μετὰ
τῶν μαθητῶν
μου φάγω |
14 וּבַאֲשֶׁר
יָבוֹא
שָׁמָּה
אִמְרוּ
לְבַעַל
הַבָּיִת
כֹּה אָמַר
הָרַב
אַיֵּה
הַמָּלוֹן
אֲשֶׁר
אֹכַל שָׁם
אֶת־הַפֶּסַח
עִם־תַּלְמִידָי׃ |
|
15. He will
show you into a large furnished room on the second floor that is ready. Make
preparations there for us. |
15. And
behold, he will show you a large upper room that is furnished and prepared.
There make ready for us." |
15. καὶ
αὐτὸς ὑμῖν
δείξει ἀνὼγεον
μέγα ἐστρωμένον
ἕτοιμον· ἐκεῖ
ἑτοιμάσατε
ἡμῖν |
15 וְהוּא
יַרְאֶה
אֶתְכֶם
עֲלִיָּה
גְדוֹלָה
מוּצָּעָה
וּמוּכָנָה
וְשָׁם
הָכִינוּ
לָנוּ׃ |
|
16. His
disciples left, entered the city, and found things just as he had indicated
to them. They prepared the Passover. |
16. And
his disciples went out and came to the city and found as he had said to them
and they prepared the Passover. |
16. καὶ
ἐξῆλθον οἱ
μαθηταὶ αὐτοῦ, καὶ
ἦλθον εἰς
τὴν πόλιν καὶ
εὗρον καθὼς
εἶπεν αὐτοῖς
καὶ ἡτοίμασαν
τὸ πάσχα |
16 וַיֵּצְאוּ
תַלְמִידָיו
וַיָּבֹאוּ
הָעִירָה
וַיִּמְצְאוּ
כַּאֲשֶׁר
אָמַר לָהֶם וַיָּכִינוּ
אֶת־הַפָּסַח׃ |
|
|
|
|
|
HH Paqid Dr.
Adon Eliyahu’s Rendition
12. ¶ And two days
before Hag HaMatzot (Feast of Unleavened Bread), when they (the Pharisees)
slaughtered the Pesach (Passover lamb), his (Yeshua’s) Talmidim said to him,
“Where do you want us to go to prepare to eat the [Sadducees’] Pesach?”
13. And he (Yeshua)
sent two of his Talmidim, and said to them, “Go into the city (Yerushalayim).
And you will meet a man carrying a pitcher of water. Follow him.
14. And wherever he
goes in, say to the housemaster, the Rabbi (Hakham) says, Where is the guest
room where I may eat Pesach with my Talmidim?
15. And he will show
you a large upper room, having been spread and made ready. This is where you
will prepare for us (to eat Pesach).”
16. And his Talmidim
went out and came into the city and found everything as he had said (or
prophesied). And they prepared the Pesach (there).
Hakham’s Commentary
Two weeks ago we had a
problem with Mark with Mark 14:1, which we translated as: “And now Pesach
(Passover) the [feast of] Matzot (unleavened bread) was in two days.” I
remarked in my commentary then, “we also have to confess that we also have
no perfect understanding of this phrase for the time being.”
It seems that this
week we have good news and we are able to resolve this difficulty. The problem
appears to be one of transposition whereby these “two days” should be
transported to v.14 rather than being in v.1 – a probable scribal error, since
whoever was the scribe failed to understand that there were two Passovers being
celebrated at this time – the Sadducee Passover starting the 14th of
Nisan and the Pharisee’s Passover on the end of the 14th of Nisan.
This, would allow for the Master to celebrate one and be martyred on another.[5]
Therefore, Mark 14:1
should have read: “And now Pesach (Passover) the [feast of] Matzot
(unleavened bread) was near.” And this phrase “two days” should be
read in conjunction with verse 12 to read: “And two days before Hag
HaMatzot (Feast of Unleavened Bread), when they (the Pharisees) slaughtered the
Pesach (Passover lamb), his (Yeshua’s) Talmidim said to him, “Where do you want
us to go to prepare to eat the [Sadducees’] Pesach?””
In order to give a
better perspective of what we are proposing we will list the AV version
paralleled to His Honour’s Paqid Dr. Adon Eliyahu’s rendition as follows:
|
Authorized
Version |
His
Honours Rendition |
|
1. After two days
was the feast of the passover, and of unleavened bread: and the chief
priests and the scribes sought how they might take him by craft, and put him
to death. |
1. And now Pesach
(Passover) the [feast of] Matzot (unleavened bread) was near.
And the Chief Priests and [their] scribes (Heb. Soferim of the Sadducees –
Heb. Tz’dukim) sought, by cunning how they might take hold [and] kill him
(Yeshua). |
|
12. And the first
day of unleavened bread, when they killed the passover, his disciples said
unto him, Where wilt thou that we go and prepare that thou mayest eat the
passover? |
And two days
before Hag HaMatzot (Feast of Unleavened Bread), when they (the Pharisees)
slaughtered the Pesach (Passover
lamb), his (Yeshua’s) Talmidim said to him, “Where do you want us to go to prepare to eat the
[Sadducees’] Pesach?” |
This correction then,
makes for an easy and just account of the events that transpired at that time
in a pecrfect chronological order.
12. ¶ And two days
before Hag HaMatzot (Feast of Unleavened Bread), when they (the Pharisees)
slaughtered the Pesach (Passover lamb), his (Yeshua’s) Talmidim said to him,
“Where do you want us to go to prepare to eat the [Sadducees’] Pesach?”
13. And he (Yeshua)
sent two of his Talmidim, and said to them, “Go into the city (Yerushalayim).
And you will meet a man carrying a pitcher of water. Follow him.
14. And wherever he
goes in, say to the housemaster, the Rabbi (Hakham) says, Where is the guest
room where I may eat Pesach with my Talmidim?
15. And he will show
you a large upper room, having been spread and made ready. This is where you
will prepare for us (to eat Pesach).”
16. And his Talmidim
went out and came into the city and found everything as he had said (or
prophesied). And they prepared the Pesach (there).
It is evident from
these verses that the Master was a prophet. This being so, we must here
indicate that a prophet is not allowed to change the Law or to abolish it
permanently, however he can suspend or alter the Law on a rare occasion and only
for a limited period of time. For example, the Law says that sacrifices can
only be made in Jerusalem at the Temple, but Eliyahu made a sacrifice outside
the city of Jerusalem only once.
This too, is here the
case regarding the Master who chooses once in a life-time to have the Passover
on the day that the Sadducees celebrate it, and die on the day that the
Pharisees are killing their Passover offering (i.e. the lambs). This should not
be understood as some do, G-d forbid, that the Master changed the correct time
for eating the Passover! This temporary change only enabled him to eat a
Passover and die in another. Nothing normative should be read into this!
Some Questions to Ponder:
- From
all the readings for this Shabbat, which reading touched your heart and
fired your imagination?
2.
What
question/s were asked of Rashi in D’barim 2:31?
3.
What
question/s were asked of Rashi in D’barim 2:34?
4.
What
question/s were asked of Rashi in D’barim 3:2?
5.
What
question/s were asked of Rashi in D’barim 3:5?
6.
What
question/s were asked of Rashi in D’barim 3:9?
7.
What
question/s were asked of Rashi in D’barim 3:11?
8.
What
question/s were asked of Rashi in D’barim 3:12?
9.
What
question/s were asked of Rashi in D’barim 3:16?
10.
What
question/s were asked of Rashi in D’barim 3:18?
11.
In
your opinion, do you agree or disagree that the “two days” in Mark 14:1 should
be catapulted to Mark 14:12? Please explain the reason for your answer.
12.
In
your opinion what is the intent of Hakham Tsefet’s pericope by the hand of his
scribe Mordechai (Mark) for this Shabbat?
13.
In
what way does the Torah, Psalm, Prophetic reading of Joshua 10:12-21, and Mark 14:12-16
point to the fact that this is the sixth of the seven Sabbaths of Consolation?
14.
What
part of the Torah Seder fired the heart and imagination of the Psalmist for
this week?
15.
What
part of the Torah Seder fired the heart and the imagination of the prophet
Joshua this week?
16.
What
part of the Torah Seder fired the heart and the imagination of the prophet in
the Special Ashlamata?
17.
What
part/s of the Torah Seder, Psalm, and the prophets fired the heart and the
imagination of Hakham Tsefet for this week?
18.
After
taking into consideration all the above texts and our Torah Seder, what would
you say is the general prophetic message from the Scriptures for this coming
week?
Blessing After Torah Study
Barúch Atáh Adonai, Elohénu Meléch HaOlám,
Ashér Natán Lánu Torát Emét, V'Chayéi Olám Natá B'Tochénu.
Barúch Atáh Adonái, Notén HaToráh. Amen!
Blessed is Ha-Shem our God, King of the universe,
Who has given us a teaching of truth, implanting within us
eternal life.
Blessed is Ha-Shem, Giver of the Torah. Amen!
“Now unto Him who is able to preserve you faultless, and
spotless, and to establish you without a blemish,
before His majesty, with joy, [namely,] the only one God,
our Deliverer, by means of Yeshua the Messiah our Master, be praise, and
dominion, and honor, and majesty, both now and in all ages. Amen!”
Coming
Festival:
Rosh
Hashanah Day 1 & Day 2
(Evening
Wednesday Sept. 28 – Evening Friday Sept. 30, 2011)
For
further information see:
http://www.betemunah.org/teruah.html
; http://www.betemunah.org/shofar.html
; http://www.betemunah.org/knowday.html
Next
Sabbath: “Shabbat Nachamu VII”
(Seventh
Sabbath of Consolation)
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
וָאֶתְחַנַּן |
|
|
|
“VaEtChanan” |
Reader 1 – D’barim 3:23-29 |
Reader
1 – D’barim 4:41-43 |
|
“And I prayed
for favor” |
Reader 2 – D’barim 4:1-4 |
Reader
2 – D’barim 4:44-46 |
|
“Yo también supliqué” |
Reader 3 – D’barim 4:5-10 |
Reader
3 – D’barim 4:47-49 |
|
D’barim
3:23 – 4:40 |
Reader 4 – D’barim 4:11-20 |
|
|
Ashlam.:
Is. 33:2-6, 17, 19-22 |
Reader 5 – D’barim 4:21-24 |
|
|
Special: Isaiah 61:10 – 63:9 I Samuel 20:18,42 |
Reader 6 – D’barim 4:25-31 |
Reader
1 – D’barim 4:41-43 |
|
Psalm
110:1 – 112:10 |
Reader 7 – D’barim 4:32-40 |
Reader
2 – D’barim 4:44-46 |
|
Pirqe Abot V:16 |
Maftir: D’barim
4:38-40 |
Reader
3 – D’barim 4:47-49 |
|
N.C.:
Mordechai 14:17-21 |
- Isaiah 61:10 – 63:9 - 1 Sam. 10:18,42 |
|
Shalom Shabbat !
Hakham Dr. Yosef ben Haggai
HH Rosh Paqid Adon Hillel ben
David
HH Paqid Dr.
Adon Eliyahu ben Ab