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 25, 5771 – Sept. 23/24, 2011 |
Third Year of the Shmita
Cycle |
Candle Lighting and Habdalah Times:
|
Conroe &
Austin, TX, U.S. Fri.
Sept 23 2011 – Candles at 7:09 PM Sat.
Sept 24 2011 – Havdalah 8:01 PM |
Brisbane,
Australia Fri.
Sept 23 2011 – Candles at 5:26 PM Sat.
Sept 24 2011 – Havdalah 6:19 PM |
Bucharest,
Romania Fri.
Sept 23 2011 – Candles at 6:55 PM Sat.
Sept 24 2011 – Havdalah 7:54 PM |
|
Chattanooga, & Cleveland, TN, U.S. Fri.
Sept 23 2011 – Candles at 7:20 PM Sat.
Sept 24 2011 – Havdalah 8:14 PM |
Jakarta,
Indonesia Fri.
Sept 23 2011 – Candles at 5:31 PM Sat.
Sept 24 2011 – Havdalah 6:20 PM |
Manila & Cebu, Philippines Fri.
Sept 23 2011 – Candles at 5:34 PM Sat.
Sept 24 2011 – Havdalah 6:23 PM |
|
Miami,
FL, U.S. Fri.
Sept 23 2011 – Candles at 6:59 PM Sat.
Sept 24 2011 – Havdalah 7:50 PM |
Olympia,
WA, U.S. Fri.
Sept 23 2011 – Candles at 6:51 PM Sat.
Sept 24 2011 – Havdalah 7:52 PM |
Murray,
KY, & Paris, TN. U.S. Fri. Sept
23 2011 – Candles at 6:33 PM Sat.
Sept 24 2011 – Havdalah 7:28 PM |
|
Sheboygan & Manitowoc, WI, US Fri.
Sept 23 2011 – Candles at 6:30 PM Sat.
Sept 24 2011 – Havdalah 7:29 PM |
Singapore,
Singapore Fri.
Sept 23 2011 – Candles at 6:43 PM Sat.
Sept 24 2011 – Havdalah 7:31 PM |
St.
Louis, MO, U.S. Fri.
Sept 23 2011 – Candles at 6:39 PM Sat.
Sept 24 2011 – Havdalah 7:35 PM |
For other places see: http://chabad.org/calendar/candlelighting.asp
Roll of Honor:
This
Torah commentary comes to you courtesy of:
His Honor
Rosh Paqid Adon Hillel ben David and beloved wife HH Giberet Batsheva bat Sarah
His Honor
Paqid Adon Mikha ben Hillel
His Honor
Paqid Adon David ben Abraham
Her
Excellency Giberet Sarai bat Sarah & beloved family
His Excellency
Adon Barth Lindemann & beloved family
His Excellency
Adon John Batchelor & beloved wife
His
Excellency Adon Ezra ben Abraham and beloved wife HE Giberet Karmela bat Sarah,
His
Excellency Dr. Adon Yeshayahu ben Yosef and beloved wife HE Giberet Tricia
Foster
His
Excellency Adon Yisrael ben Abraham and beloved wife HE Giberet Elisheba bat
Sarah
His
Excellency Adon Eliyahu ben Abraham and beloved wife HE Giberet Vardit bat
Sarah
Her
Excellency Giberet Laurie Taylor
His Honor
Paqid Dr. Adon Eliyahu ben Abraham and beloved wife HH Giberet Dr. Elisheba bat
Sarah
Her
Excellency Prof. Dr. Conny Williams & beloved family
Her
Excellency Giberet Gloria Sutton & beloved family
For their regular and sacrificial giving, providing
the best oil for the lamps, we pray that G-d’s richest blessings be upon their
lives and those of their loved ones, together with all Yisrael and her Torah
Scholars, amen ve amen!
Also a
great thank you and great blessings be upon all who send comments to the list
about the contents and commentary of the weekly Torah Seder and allied topics.
If you want to subscribe to our list and ensure that
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your E-Mail or the E-Mail addresses of your friends. Toda Rabba!
On
behalf of myself, and on behalf of His Honor Rosh Paqid Adon Hillel ben David,
His Honor Paqid Adon David ben Abraham, and His Honor Paqid Dr. Adon Eliyahu
ben Abraham, we ask you most humbly that if in any way we as individuals or as
a group have in any way shape or manner offended you, that you forgive our
weaknesses, and we do apologize for any harm or hurt done. We have promised to
better ourselves this year and to offer a better quality of teaching and
mentoring. Please forgive us for our mistakes and unnecessary hurts caused.
Thankyou!
“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 |
|
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) 3:23 – 4:40
|
Rashi |
Targum
Pseudo Jonathan |
|
23. I entreated
the Lord at that time, saying, |
23. And I sought mercy at
that time from before the LORD, saying: |
|
24. "O
Lord God, You have begun to show Your servant Your greatness and Your strong
hand, for who is [like] God in heaven or on earth who can do as Your deeds
and Your might? |
24. I supplicate
compassion before You, O LORD God: You have begun to show unto Your servant
Your greatness and the power of Your mighty hand; for You are God, and there
is none beside You; for Your glory dwells in the heavens on high, and You
rule upon the earth; there is none who can work according to Your working or
Your power. |
|
25. Pray
let me cross over and see the good land that is on the other side of the
Jordan, this good mountain and the Lebanon." |
25. Let me,
I pray, pass over and see the good land that is beyond Jordan, that goodly
mountain on which is built the city of Jerusalem, and Mount Lebanon, where
the Shekinah will dwell. |
|
26. But the
Lord was angry with me because of you, and He did not listen to me, and the
Lord said to me, "It is enough for you; speak to Me no more regarding
this matter. |
26. But the
LORD was displeased with me on your account, and received not my prayer; but
the LORD said to me: Let it be enough for you; speak not before Me again of
this matter: |
|
27. Go up
to the top of the hill and lift up your eyes westward and northward and
southward and eastward and see with your eyes, for you shall not cross this
Jordan. |
27. go up
to the head of the mountain, and lift up your eyes to the west, to the north,
to the south, and to the east, and behold with your eyes, for you will not
pass over this Jordan. |
|
28. But
command Joshua and strengthen him and encourage him, for he will cross over
before this people, and he will make them inherit the land which you will
see. |
28. But
instruct Jehoshua, strengthen and confirm him; for he will go over before
this people, and give them the inheritance of the land which you see. |
|
29. And we
abided in the valley opposite Beth Peor. |
29. And we
dwelt in the valley, weeping for our sins, because we had been joined with
the worshippers of the idol of Peor. |
|
|
|
|
1. And
now, O Israel, hearken to the statutes and to the judgments which I teach you
to do, in order that you may live, and go in and possess the land which the
Lord, God of your forefathers, is giving you. |
1. And now, Israel, hear
the statutes and judgments which I teach you to do, that you may live, and go
in and inherit the land the LORD God of your fathers gives you. |
|
2. Do not
add to the word which I command you, nor diminish from it, to observe the
commandments of the Lord your God which I command you. |
2. You will not add to the
words that I teach you nor diminish them, but keep the commandments of the
LORD your God which I command you. |
|
3. Your
eyes have seen what the Lord did at Baal Peor, for every man who went after
Baal Peor, the Lord your God has exterminated from your midst. |
3. Your
eyes have seen what the Word of the LORD has done to the worshippers of the
idol Peor: for all the men who went astray after the idol Peor, the LORD your
God has destroyed from among you; |
|
4. But you
who cleave to the Lord your God are alive, all of you, this day. |
4. but you who have
cleaved to the worship of the LORD your God are alive all of you this day. |
|
5. Behold,
I have taught you statutes and ordinances, as the Lord, my God, commanded me,
to do so in the midst of the land to which you are coming to possess. |
5. See, I teach you statutes
and judgments, as the LORD God has taught me, that you may so do in the land
which you are entering to possess it. |
|
6. And you
shall keep [them] and do [them], for that is your wisdom and your
understanding in the eyes of the peoples, who will hear all these statutes
and say, "Only this great nation is a wise and understanding
people." |
6. So will you observe and
perform the Law; for it is your wisdom and understanding in the sight of the
peoples, who will hear all these statutes, and will say: How wise and
intelligent is this great people! |
|
7. For
what great nation is there that has God so near to it, as the Lord our God is
at all times that we call upon Him? |
7. For what people so
great, to whom the LORD is so near in the Name of the Word of the LORD? But
the custom of (other) nations is to carry their gods upon their shoulders,
that they may seem to be near them; but they cannot hear with their ears, (be
they near or) be they afar off; but the Word of the LORD sits upon His throne
high and lifted up, and hears our prayer what time we pray before Him and
make our petitions. |
|
8. And
which great nation is it that has just statutes and ordinances, as this
entire Torah, which I set before you this day? |
8. And what people have
statutes and right judgments according to all this Law which I order before
you this day? |
|
9. But
beware and watch yourself very well, lest you forget the things that your
eyes saw, and lest these things depart from your heart, all the days of your
life, and you shall make them known to your children and to your children's
children, |
9. Only take heed to
yourselves and diligently keep your souls, lest you forget the things which
you beheld with your eyes at Sinai, and that they depart not from your heart
all the days of your life, and you may teach them to your children, and to
your childrens children; |
|
10. the day
you stood before the Lord your God at Horeb, when the Lord said to me,
"Assemble the people for Me, and I will let them hear My words, that
they may learn to fear Me all the days that they live on the earth, and that
they may teach their children. |
10. and that you may make
yourselves pure in your transactions thereby, as in the day when you stood
before the LORD your God at Horeb, at the time when the LORD said to me:
Gather the people before Me, that they may hear My words, by which they shall
learn to fear before Me all the days that they remain upon the earth, and may
teach their children. |
|
11. And you
approached and stood at the foot of the mountain, and the mountain burned
with fire up to the midst of the heavens, with darkness, a cloud, and opaque
darkness. |
11. And you drew near, and
stood at the lower part of the mount, and the mountain burned with fire, and
its flame went up to the height of the heavens, with darkness, clouds, and
shadows. |
|
12. The
Lord spoke to you out of the midst of the fire; you heard the sound of the words,
but saw no image, just a voice. |
12. And the LORD spoke
with you on the mountain from the midst of the fire: you heard the voice of
the Word {Dibbura}, but you saw no likeness, but only a voice speaking. |
|
13. And He
told you His covenant, which He commanded you to do, the Ten Commandments,
and He inscribed them on two stone tablets. |
13. And He proclaimed to
you His covenant which He commanded you to perform; Ten Words {dibbura} which
He wrote upon sapphire tablets. |
|
14. And the
Lord commanded me at that time to teach you statutes and ordinances, so that
you should do them in the land to which you are crossing, to possess. |
14. And the LORD commanded
me at that time to teach you the statutes and judgments, that you may do them
in the land which you pass over to possess. |
|
15. And you
shall watch yourselves very well, for you did not see not any image on the
day that the Lord spoke to you at Horeb from the midst of the fire. |
15. Keep then your souls
diligently; for you saw no likeness on the day when the LORD spoke with you
in Horeb from the midst of the fire. |
|
16. Lest
you become corrupt and make for yourselves a graven image, the representation
of any form, the likeness of male or female, |
16. Be admonished, lest
you corrupt your works, and make to you an image or likeness of any idol, the
likeness either male or female |
|
17. the
likeness of any beast that is on the earth, the likeness of any winged bird
that flies in the heaven, |
17. of any beast of the
earth, of any winged bird that flies in the air in the expanse of heaven, |
|
18. the
likeness of anything that crawls on the ground, the likeness of any fish that
is in the waters, beneath the earth. |
18. of any reptile on the
ground, or of any fish in the waters under the earth. |
|
19. And
lest you lift up your eyes to heaven, and see the sun, and the moon, and the
stars, all the host of heaven, which the Lord your God assigned to all
peoples under the entire heaven, and be drawn away to prostrate yourselves
before them and worship them. |
19. And
lest, when you lift up your eyes to the height of the heavens, and gaze at
the sun, or the moon, and the principal stars of all the hosts of the
heavens, you go astray, and adore and serve them; for the LORD your God has
by them distributed (or divided) the knowledge of all the peoples that are
under the whole heavens. |
|
20. But the
Lord took you and brought you out of the iron crucible, out of Egypt, to be a
people of His possession, as of this day. |
20. For you
have the Word of the LORD taken for His portion, and has brought you out from
the iron furnace of Mizraim to be unto Him a people of inheritance as at this
day. |
|
21. And the
Lord was angry with me because of you, and He swore that I would not cross
the Jordan and that I would not come into the good land the Lord, your God,
is giving you as an inheritance. |
21. But against me was displeasure
before the LORD on account of your words, because you had murmured for the
water; and He swore that I should not pass the Jordan, nor go into the land
which the LORD your God gives you to inherit. |
|
22. For I
will die in this land; I will not cross the Jordan. You, however, will cross,
and you will possess this good land. |
22. But I
must die in this land; I am not to pass over Jordan; but you will pass over
and possess the inheritance of that good land. |
|
23. Beware,
lest you forget the covenant of the Lord your God, which He made with you,
and make for yourselves a graven image, the likeness of anything, which the
Lord your God has forbidden you. |
23. Beware, then, that you
forget not the covenant of the LORD your God which He has confirmed with you,
or make to you an image, the likeness of anything of which the LORD your God
has commanded that you should not make it. |
|
24. For the
Lord your God is a consuming fire, a zealous God. |
24. For the Word of the
LORD your God is a consuming fire; the jealous God is a fire, and He avenges
Himself in jealousy. |
|
25. When
you beget children and children's children, and you will be long established
in the land, and you become corrupt and make a graven image, the likeness of
anything, and do evil in the eyes of the Lord your God, to provoke Him to
anger, |
25. If, when you will have
begotten children and children's children, and will have grown old in the
land, you corrupt your works, and make to you an image or any likeness, and
do that which is evil before the LORD to provoke Him; |
|
26. I call
as witness against you this very day the heaven and the earth, that you will
speedily and utterly perish from the land to which you cross the Jordan, to
possess; you will not prolong your days upon it, but will be utterly
destroyed. |
26. I attest against you
this day the sworn witnesses of the heavens and the earth, that perishing you
will perish swiftly from the land to possess which you pass the Jordan: you
will not lengthen out days upon it, but will be utterly destroyed. |
|
27. And the
Lord will scatter you among the peoples, and you will remain few in number
among the nations to where the Lord will lead you. |
27. And the LORD will
scatter you among the Gentiles, and you will remain as a little people with
the nations among whom the LORD will disperse you in captivity. |
|
28. And
there you will worship gods, man's handiwork, wood and stone, which neither
see, hear, eat, nor smell. |
28. And there will you be
constrained to serve the worshippers of idols, the work of men's hands, of
wood and stone, which see not, nor hear, nor eat, nor smell. |
|
29. And
from there you will seek the Lord your God, and you will find Him, if you
seek Him with all your heart and with all your soul. |
29. But if there you
seek to return to the fear of the LoORD your God, you will find mercy, when
you seek before Him with all your heart and with all your soul. |
|
30. When
you are distressed, and all these things happen upon you in the end of days,
then you will return to the Lord your God and obey Him. |
30. When you suffer
oppression, and all these things come upon you in the end of the days, and
you be converted to the fear of the Lord your God, and obey His Word; |
|
31. For the
Lord your God is a merciful God; He will not let you loose or destroy you;
neither will He forget the covenant of your fathers, which He swore to them. |
31. for the LORD our
God is a merciful God; He will not forsake you, nor destroy you, nor forget
the covenant of your fathers which He swore unto them. |
|
32. For ask
now regarding the early days that were before you, since the day that God
created man upon the earth, and from one end of the heavens to the other end
of the heavens, whether there was anything like this great thing, or was the likes
of it heard? |
32. For ask now the
generations which have been from the days of the beginning, which have been
before you from the day when the LORD created man upon the earth, from one
end of the heavens to the other, whether so great a thing as this has been,
or any like to it has been heard? |
|
33. Did
ever a people hear God's voice speaking out of the midst of the fire as you
have heard, and live? |
33. Hath it ever been that
a people should hear the voice of the Word of the LORD, the Living God,
speaking from the midst of fire, as you heard, and remained alive? |
|
34. Or has
any god performed miracles to come and take him a nation from the midst of [another]
nation, with trials, with signs, and with wonders, and with war and with a
strong hand, and with an outstretched arm, and with great awesome deeds, as
all that the Lord your God did for you in Egypt before your eyes? |
34. Or, as the wonder
which the LORD has wrought, revealing Himself to separate a people to Himself
from among another people, by signs, by miracles, by portents, by the
victories of ordered battles, by an uplifted arm, and by great visions, like
all that the LORD our God has done for us in Mizraim, and your eyes
beholding? |
|
35. You
have been shown, in order to know that the Lord He is God; there is none else
besides Him. |
35. Unto you have these
wonders been shown, that you may know that the LORD is God, and there is none
beside Him. |
|
36. From
the heavens, He let you hear His voice to instruct you, and upon the earth He
showed you His great fire, and you heard His words out of the midst of the
fire, |
36. He made you hear the
voice of His Word from the heavens on high, to give you discipline by His
doctrine, and showed you upon earth His great fire, and made you hear His
words from the midst of the flame. |
|
37. and
because He loved your forefathers and chose their seed after them, and He
brought you out of Egypt before Him with His great strength, |
37. And because He loved your
fathers Abraham and Izhak, therefore has He pleasure in the children of Jakob
after him, and has brought you in His loving-kindness and power from Mizraim,
|
|
38. to
drive out from before you nations greater and stronger than you, to bring you
and give you their land for an inheritance, as this day. |
38. to drive out nations greater
and stronger than you from before you, and give you their land to inherit as
at this day. |
|
39. And you
shall know this day and consider it in your heart, that the Lord He is God in
heaven above, and upon the earth below; there is none else. |
39. Know therefore today,
and set your heart upon it, that the LORD is God, whose Shekinah dwells in
the heavens above, and reigns on the earth beneath, neither is there any
other beside Him. |
|
40. And you
shall observe His statutes and His commandments, which I command you this
day, that it may be well with you and your children after you, and that you
may prolong your days upon the earth which the Lord your God gives you
forever. |
40. Therefore observe His
covenant, and the commandments which I command you this day, that He may do
good to you and to your children after you, and that you may have continuance
upon the land which the LORD your God gives you for all days. |
|
|
|
Reading Assignment:
The Torah Anthology:
Yalkut Me’Am Lo’Ez - Vol 16: Deuteronomy – II – Faith & Optimism
By: Rabbi Yitzchaq
Behar Argueti
Published by: Moznaim Publishing
Corp. (New York, 1992)
Vol. 16 – “Deuteronomy
– II – Faith & Optimism,” pp. 1-214.
Summary of the Torah Seder – Deuteronomy
3:23 – 4:40
(Moses’ First
Discourse Continued)
·
Moses’
Prayer and Its Rejection – Deuteronomy 3:23-29
·
Appeal
to their experience of the consequences of disobedience – Deut. 4:1-4
·
Israel’s
Greatness and Wisdom Found in Obedience to the Commandments – Deut. 4:5-8
·
‘Lest
You Forget’: Consequences of Idolatry – Deut. 4:9-24
·
Threat
of Exile Because of Idolatry and Promise of Grace After Repentance – Deut.
4:25-31
·
The
Uniqueness of the G-d of Israel – Deut. 4:32-40
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) 3:23 – 4:40
23 I
entreated Heb. וָאֶתְחַנַּן [The word] חִנּוּן [and its derivatives] in all cases is an
expression signifying [requesting] a free gift. Even though the righteous may
base a request on the merit of their good deeds, they request only a free gift
of the Omnipresent. Because God had said to him [Moses], “and I will favor (וְחַנּֽתִי) when I wish to favor (אָחֽן) ” (Exod. 33:19), he [Moses], he spoke to Him
[God], using the expression וָאֶתְחַנַּן . Another explanation: This (חִנּוּן) is one of ten terms which denote prayer (Sifrei).
at that
time After I had conquered the land of Sihon and Og, I thought that perhaps
the vow [which God had made, that I should not enter the land] was nullified,
[since the land I entered was part of the land of Canaan].
saying This is
one of three occasions in which Moses said before the Omnipresent, “I will not
let You go until You let me know whether or not You will grant my request”
(Sifrei).
24 O Lord
God O You Who are merciful (ה') in judgment (אלהים) .
You have
begun to show Your servant An opening for standing and offering prayer even
though the decree has been fixed. He [Moses] said to Him: “I learned [this]
from You. You said to me, 'And now leave Me alone’” (Exod. 32:10). Was I
holding You? However, You said this to open the door [as it were and to teach
me] that it depended upon me [i.e., my choice whether] to pray for them [or to
leave You alone]. So do I think to act now (Sifrei).
Your
greatness This is the attribute of Your goodness. Similarly, it
states: “And now, pray, let the strength of my Lord be great” (Num. 14:17-18).
Your...
hand This is Your right hand which is extended to [accept the repentance/returning
of] all who come into the world.
strong [hand] יָדְךָ
הַחֲזָקָה [The hand is called strong]
because by Your mercy, You forcibly subdue the attribute of strict judgment.
(Sifrei on Number 27:12)
For who
is [like] God [... who can do as Your deeds] You cannot be compared to a
king of flesh and blood who has advisors and associates who restrain him when
he wishes to act with kindness and to forego his regulations. You, however,
have no one to prevent you from forgiving me and annulling Your decree. The
simple meaning of the verse is: You have begun to show Your servant the battle
of Sihon and Og, as it is written: “Behold, I have begun to deliver [Sihon and
his land] before you” (2:31). Show me [also] the war of the thirty-one kings
[of Canaan]. [See Josh. 12:7-24.]
25 Pray
let me cross over Heb. אֶעְבְּרָה נָא . [The word] נָא is nothing but an expression of request.
this good
mountain This is Jerusalem.
and the
Lebanon This is the Temple (Sifrei).
26 But
the Lord was angry Heb. וַיִּתְעַבֵּר ה' [The hithpa’el conjugation denotes that] He
became filled with wrath (Sifrei).
because
of you You caused it for me. Similarly, it states: “They
provoked [God] by the waters of Meribah, and Moses suffered because of
them” (Ps. 106:32).
It is
enough for you Heb. רַב
־לָךְ [interpreted as: “you have a master רַב .” I.e., pray no more], so that people should not
say, “How hard is the Master, and how obstinate and pressing is the disciple!”
(Sotah 13b) Another explanation of רַב ־לָךְ [explained as “you have much”]: More than this is
reserved for you: Much is the goodness that is kept for you. (Sifrei)
27 and
see with your eyes You requested of Me “Let me... see the good land”
(verse 25). I am showing you all of it, as it says: “And the Lord showed him
all the Land” (Deut. 34:1).
28 But
command Joshua regarding the bother, the burdens and the quarrels
[inherent in leadership].
and
strengthen him and encourage him with your words, so that he will not be discouraged,
saying, “Just as my teacher was punished, so will I be punished because of
them.” I assure him [says God] that he will cross over [before this people]
and he will make [them] inherit [the land]. (cf. Sifrei)
for he
will cross If he crosses before them, they will inherit the
land, and if not, they will not inherit [it]. So, indeed, we find that when
Joshua sent some of the people against Ai and he remained behind, “the men of
Ai smote of them” (Josh. 7:5). And when he fell on his face, God said to him, קוּם־לָךְ : written קֻם [without a “vav”, so that it may be read קָם ],
i.e., it is you standing in your place and sending My children out to war [that
brought about this defeat]. Why do you fall on your face? Did I not tell this
to your master, Moses, "If he [Joshua] crosses, they will cross, but if
not, they will not cross"? (Sifrei) 29
And we
abided in the valley [opposite Beth Peor]—and you attached yourselves to
idol worship. Nevertheless, “And now, O Israel, hearken to the statutes” (4:1),
and you will be forgiven for everything. But I was not privileged to be
forgiven (Sifrei).
Chapter 4
2 Do not
add for instance, by inserting five sections into the tefillin [instead of
four], by using five species for the [commandment of] lulav [on Succoth] instead
of four], or by attaching five fringes [instead of four]. And so too, וְלֽא
תִגְרְעוּ nor diminish [from it i.e., three instead of
four].
6 And you
shall keep [them] This
refers to study.
and do
[them] [To be interpreted] according to its apparent meaning.
for that
is your wisdom and your understanding [in the eyes of the peoples] Through
this you will be considered wise and understanding in the eyes of the peoples.
8 just
statutes and ordinances - צַדִּיקִם means worthy and acceptable ones.
9 But
beware...lest you forget the things Only then, when you do not forget them, and will
[therefore] do them in their proper manner, will you be considered wise and
understanding, but if you distort them because of forgetfulness, you will be
considered fools.
10 the
day you stood This refers back to the preceding verse: “which your
eyes saw” [on] the day that you stood at Horeb, where you saw the thunder and
the torches.
that they
may learn Heb. יִלְמְדוּן The Targum [Onkelos] renders: יֵלְפוּן , they may learn for themselves.
that they
may teach Heb. יְלַמֵּדוּן the Targum [Onkelos] renders: יְאַלְפוּן , that they may teach others.
14 And
the Lord commanded me at that time to teach you the Oral
Law.
16 form Heb. סָמֶל . סָמֶל means "form".
19 And
lest you lift up your eyes to gaze at this thing and to set your heart to stray
after them.
which the
Lord... assigned to illuminate for them [all peoples]. (Meg. 9b)
Another explanation: Which God assigned to them as deities; He did not prevent
them from erring after them; rather, He caused them to slip, [i.e., to err],
with their futile speculations, in order to drive them out of the world.
Similarly, it says: “He [God] smoothed the way for him in his eyes to find his
iniquity to hate [him]” (Ps. 36:3) (Avodah Zarah 55a).
20 out of
the iron crucible Heb. מִכּוּר . כּוּר is a vessel in which gold is refined.
21 was
angry Heb. הִתְאַנַּף , [The hithpa’el conjugation denotes that] He
became filled with wrath.
because
of you Heb. עַל־דִּבְרֵיכֶם , because of you, on your account.
22 For I
will die... I will not cross Since he was to die, how could he cross? But rather
he meant: even my bones will not cross (Sifrei on Numbers 27:12).
23 the
likeness of anything Heb. תְּמוּנַת כּֽל , the likeness of anything.
which the
Lord... commanded you Which He commanded you not to make.
24 a
zealous God Zealous to wreak vengeance, in Old French,
anprenemant, zealous anger. He burns in His anger to exact retribution from
idol worshippers.
25 and
you will be long established Heb. וְנוֹשַׁנְתֶּם . He hinted to them that they would be exiled from
it at the end of 852 years, the gematria, numerical value, of the word וְנוֹשַׁנְתֶּם , but He exiled them earlier, at the end of 850
years. He did this two years earlier than the numerical value of וְנוֹשַׁנְתֶּם in order that the prophecy about them should not
be fulfilled "that you shall utterly perish."(verse 26) This is the
meaning of what is said: “And the Lord ‘hastened’ with the evil and brought it
upon us, for the Lord our God is charitable (צַדִּיק) ” (Dan. 9:14). He was charitable with us for He
hastened to bring it [the exile] two years before its time (San. 38a; Gittin
88a).
26 I call
as witness against you [... heaven and earth] I hereby
summon them to be witnesses that I have warned you.
28 And
there you will worship gods As the Targum
[Onkelos] explains: Since you serve those who worship them [idols], it is as
though you [yourselves] serve them [i.e., the idols].
31 He
will not let you loose He will not let go of you with His hands. The
expression לֹא
יַרְפְּךָ means that He will not cause something, i.e., He
will not cause you looseness. He will not separate you from [being] near Him.
Similarly, “I held him fast, and I would not let him loose (אַרְפֶּנּוּ) ” (Song of Songs 3:4), which is not vocalized אֲרַפֶּנּוּ [which would mean to heal]. The term רִפְיוֹן “letting slack” always adopts the hif’il
[causative conjugation, that is, causing someone else רִפְיוֹן ] or the hithpa’el [reflexive conjugation, that
is, causing oneself רִפְיוֹן ]. For example: (II Kings 4:2), הַרְפֵּה לָהּ , let her be, means literally “give her looseness
[i.e., an example of causing to others]”; (Deut. 9:14) הֶרֶף
מִמֶּנִּי , let Me be, means literally “Make yourself loose
from me [i.e., an example of causing looseness to oneself].”
32
regarding the early days Heb. לְיָמִים רִאשׁוֹנִים [the “lammed” of לְיָמִים here means] regarding the early days.
and from
the one end of the heavens And also ask of all the creatures from one end [of
the heavens] to the other end. This is its simple meaning, but its midrashic
explanation is: [This] teaches [us] about Adam’s height, that it was from the
earth to the heavens, and that this is the very same measurement as from one
end of the heavens to the other end (San. 38b).
whether
there was anything like this great thing And what is this great
thing?
Did ever
a people hear, etc.
34 Or has
any god performed miracles Heb. הֲנִסָּה
אֱלֹהִים . Has any god performed miracles (נִסִּים) ?
to come
and take him a nation... All the letters “hey” are in the interrogative form.
Therefore, they are vocalized with a chataf patach הֲנִהְיָה has there been? הֲנִשְׁמַע has it been heard? הֲשָמַע did there hear? הֲנִסָּה did... perform miracles?
with
trials Through tests, He let them know His might, for
example: “[and Moses said to Pharaoh] 'Boast of your superiority over me [to
fix a time]” (Exodus 8:5), whether I am able to do so. This is a test.
with
signs בְּאֽתֽת With signs, so that they should believe that he
[Moses] was the messenger of the Omnipresent, as, e.g., “What is that in your
hand?” (Exod. 4:2)
and with
wonders Heb. וּבְמוֹפְתִים These are wonders, [meaning] that God brought upon
them [the Egyptians] wondrous plagues.
and with
war At the Red Sea, as it is said: “because the Lord is fighting for them”
(Exod. 14:25).
35 You
have been shown Heb. הָרְאֵתָ As the Targum [Onkelos] renders it: אִתְחֲזֵיתָא , you have been shown. When the Holy One, blessed
is He, gave the Torah, He opened for Israel the seven heavens, and just as He
tore open the upper regions, so did He tear open the lower regions, and they
saw that He is One. Accordingly, it is stated, “You have been shown, in order
to know [that the Lord He is God—there is none else besides Him].”
37 And
because He loved And all this was because He loved [your forefathers].
and He
brought you out... before Him like a man who leads his son before
him, as it is stated (Exod. 14: 19), “Then the angel of the Lord who had been
going, who had been going [in front of the Israelite camp,] moved and went
behind them.” Another explanation: And He brought you out before him—before his
forefathers, as it is said: “Before their forefathers, He wrought wonders” (Ps.
78:12). And do not be astonished by the fact that [Scripture] refers to them in
the singular [using בְּפָנָיו instead of בִּפְנֵיהֶם ], for it has already written about them in the
singular, “And he chose and chose their seed (בְּזַרְעוֹ) after them (אַחֲרָיו) ,” [lit. his. seed after him].
38 from
before you [nations greater and stronger] than you Heb. מִמְּךָ
מִפָּנֶיךָ , lit. than you from before you. The verse can be
explained by transposing it: to drive out from before you מִפָּנֶיךָ , nations greater and stronger than you מִמְּךָ .
as this
day As you see today.
Ketubim:
Psalm 110:1 – 112:10
|
Rashi |
Targum |
|
1. Of
David a psalm. The word of the Lord to my master; "Wait for My right
hand, until I make your enemies a footstool at your feet." |
1. Composed by
David, a psalm. The LORD said in His decree to make me lord of all Israel,
but He said to me, "Wait still for Saul of the tribe of Benjamin to die,
for one reign must not encroach on another; and afterwards I will make
your enemies a prop for your feet." ANOTHER TARGUM: The LORD spoke
by His decree to give me the dominion in exchange for sitting in study of
Torah. "Wait at my right hand until I make your enemies a
prop for your feet." ANOTHER TARGUM: The LORD said
in His decree to appoint me ruler over Israel, but the LORD said to me,
"Wait for Saul of the tribe of Benjamin to pass away from the world; and
afterwards you will inherit the kingship, and I will make your enemies a
prop for your feet." |
|
2. The
staff of your might the Lord will send from Zion; rule in the midst of your
enemies. |
2. The
LORD will send from Zion the rod of your strength, and you will rule
in the midst of your enemies. |
|
3. Your
people will volunteer on the day of your host, because of the beauty of
holiness when you fell from the womb; for you, your youth is like dew. |
3. Your
people are those of the house of Israel who devote themselves to
the Torah; you will be helped in the day of your making battle
with them; in the glories of holiness the mercies of God will hasten to
you like the descent of dew; your offspring dwell securely. |
|
4. The
Lord swore and will not repent; you are a priest forever because of the
speech of Malchizedek. |
4. The
LORD has sworn and will not turn aside, that you are appointed
leader in the age to come, because of the merit that you were a
righteous king (Heb.: Melekh Tsadiq). |
|
5. The
Lord, on your right hand, has crushed kings on the day of His wrath. |
5. The
presence of the LORD is at your right hand; He struck down kings
on the day of his anger. |
|
6. He will
execute justice upon the nations [into] a heap of corpses; He crushed the
head on a great land. |
6. He was appointed
judge over the Gentiles; the earth is full of the bodies of the
slain wicked; he smote the heads of kings on the earth, very many. |
|
7. From
the stream on the way he would drink; therefore, he raised his head. |
7. He will
receive instruction from the mouth of the prophet on the
way; because of this, he will lift up his head. |
|
|
|
|
1. Hallelujah,
I shall thank the Lord with all my heart with the counsel of the upright and
[in] the congregation. |
1. Hallelujah!
I will sing praise in the presence of the LORD with all my heart in the
secret of the upright and the assembly. |
|
2. Great
are the works of the Lord, available to all who desire them. |
2. The
deeds of the LORD are great; they are sought for by all who desire them. |
|
3. Majesty
and splendor are His work, and His righteousness endures forever. |
3. His
work is praise and glory, and His merit endures forever. |
|
4. He made
a memorial for His wonders; the Lord is gracious and merciful. |
4. He made
a good memorial for His wonders; the LORD is gracious and merciful. |
|
5. He gave
food to those who fear Him; He remembers His covenant forever. |
5. He gave
food to those who fear Him; He will remember His covenant forever. |
|
6. The
strength of His works He related to His people, to give them the inheritance
of the nations. |
6. The
might of His deeds He told to His people, to give them the inheritance of the
Gentiles. |
|
7. The
works of His hands are truth and justice; all His commandments are faithful. |
7. The
works of His hands are truth and justice; all His commands are faithful. |
|
8. Steadfast
forever, made in truth and uprightness. |
8. They
are reliable forever and ever; they are done in truth and uprightness. |
|
9. He sent
redemption to His people; He commanded His covenant forever; His name is holy
and awesome. |
9. He sent redemption to
his people; He commanded His covenant for ever; His name is holy and awesome. |
|
10. The
beginning of wisdom is the fear of the Lord; good understanding to all who
perform them; his praise endures forever. |
10. The
beginning of wisdom is fear of the LORD, good understanding to all who do
them; His praise endures forever.
|
|
|
|
|
1. Hallelujah.
Praiseworthy is the man who fears the Lord, who greatly desires His
commandments. |
1. Hallelujah!
Happy is the man who fears the LORD; he takes great pleasure in His
commandments. |
|
2. His
seed will be mighty in the land, a generation of upright ones, which shall be
blessed. |
2. His children/disciples
will be mighty in the Torah, he will be blessed in the
generation of the upright. |
|
3. Wealth
and riches will be in his house, and his righteousness endures forever. |
3. Luck and
riches are in his house, and his merit endures forever. |
|
4. He
shone a light in the darkness for the upright, [for He is] gracious and
merciful and righteous. |
4. Light
dawns in darkness for the upright, gracious, and merciful, and
righteous/generous. |
|
5. Good is
the man who is gracious and lends, who conducts his affairs with moderation. |
5. A good
man pities the poor and lends money; he will support his words
according to rule. |
|
6. For he
will never falter; for an everlasting memorial will the righteous man be. |
6. For he
will never be moved; the righteous/generous man is destined for
eternal memory. |
|
7. He will
not fear bad news; his heart is steadfast, trusting in the Lord. |
7. He will
not fear news of disaster; his heart is firm, trusting in the word of the
LORD. |
|
8. His
heart is steadfast, he will not fear until he sees in his adversaries. |
8. His
heart is steady, he will not be afraid, until he sees redemption in
distress. |
|
9. He distributed,
he gave to the needy; his charity endures forever, his horn will be raised
with glory. |
9. He
scattered his wealth, gave it to the needy; his merit endures forever,
his might will rise up in glory. |
|
10. A
wicked man will see and become angry; he will gnash his teeth and melt; the
desire of the wicked will be lost. |
10. The
wicked (lawless) man will see and be angry, he will grind his teeth at him
and rot; the desire of the wicked (lawless) will perish. |
|
|
|
Rashi Commentary for: Psalm
110:1 – 112:10
Chapter
110
1 The
word of the Lord to my master Our Rabbis interpreted it as referring to Abraham our
father, and I shall explain it according to their words (Mid. Ps. 110:1): The
word of the Lord to Abraham, whom the world called “my master,” as it is
written (Gen. 23:6): “Hearken to us, my master.”
“Wait for
My right hand” Wait for My salvation and hope for the Lord. [The
root] ישיבה means only waiting, as Scripture states (Deut. 1: 46): “And you
stayed (ותשבו) in Kadesh for many days.”
for My
right hand For the salvation of My right hand.
until I
make your enemies Amraphel and his allies.
2 The
staff of [This is] an expression of support, as (above 105:16):
“every staff of bread.”
The staff
of your might the Lord will send from Zion When you return from the war
and your men are weary and in pursuit, the Lord will send you Malchizedek, king
of Salem, to bring out bread and wine (Gen. 14:14).
rule in the
war.
in the
midst of your enemies safely.
3 Your
people will volunteer on the day of your host When you gather an army to
pursue them, your people and your friends will volunteer to go out with you, as
we find (Gen. 14:14): “and he armed his trained men, those born in his house,”
and no more; and Aner, Eshkol, and Mamre volunteered by themselves to go out to
his aid.
because
of the beauty of holiness when you fell from the womb And this
will be to you in the merit of the beauty of holiness that was in you from your
mother’s womb, for he recognized his Creator at the age of three.
when you
fell from the womb Heb. משחר , when you fell from the womb, like (Beizah 35b):
“We may let fruit down (משילין) through a skylight on a festival,” and some learn
משחירין .
for you,
your youth is like dew For you will be considered your youth, the ways of
uprightness with which you conducted yourself in your youth will be for you as
pleasantness, like this dew, which is pleasant and comforting.
4 The
Lord swore and will not repent Since Abraham was afraid lest he be punished for the
troops that he had killed, it was said to him (Gen. 15:1): “Fear not, Abraham,
etc.”
and will
not repent over the good that He spoke about you.
you are a
priest forever because of the speech of Malchizedek From you
will emerge the priesthood and the kingship that your children will inherit from
Shem your progenitor, the priesthood and the kingship, which were given to him.
דִבְרָתִי מלכי־צדק . The “yud” is superfluous, like (Lam. 1:1): “the
city that was once so populous (רבתי) .” Because of the speech of Malchizedek, because
of the command of Malchizedek. You are a priest, Heb. כהן . The word כהן bears the connotation of priesthood and rulership,
as (II Sam. 8:18): “and David’s sons were chief officers.”
5 The
Lord Who was on your right hand in battle.
has
crushed kings on the day of His wrath The four kings. He...
6 will
execute justice upon the nations [into] a heap of corpses This is the tidings
of the ‘covenant between the segments,’ [in] which was stated to him concerning
Egypt (Gen. 15:14): “But also that nation whom they will serve do I judge.”
a heap of
corpses Heb. מלא , a heap of corpses. מלא is an expression of gathering, as (Jer. 12:6):
“have called a gang (מלא) after you”; (Isa. 31:4), “although a band (מלא) of
shepherds gather against him.” Now where did He execute justice, making them a
heap of corpses? (Exod. 14:30), “the Egyptians dead on the seashore.”
He
crushed the head on a great land This resembles the prophecy of Habakkuk (3:12): “You
have crushed the head of the house of the wicked.” [This refers to] the head of
Pharaoh, who was the head and the prince of a land greater and more esteemed
than all the lands, as is said (above 102:20): “a ruler of peoples [sent] and
loosed his bonds,” for all the nations were under the rule of Egypt.
7 From
the stream on the way he would drink, etc. From the Nile River, on the
way of its course, his land would drink, and it was not in need of rain water.
Therefore, he would raise his head and boast (Ezek. 29:3): “My river is my own,
and I made myself.”
In
another manner, this psalm can be explained regarding David:
[1]
The word
of the Lord about my master Concerning my master, Saul, when I was pursued by him.
about my
master Heb. לאדני , about my master, as (Exod. 14:3): “Then Pharaoh
will say concerning the children of (לבני) Israel”; (Gen. 26:7), “The people of the place
asked him about his wife (לאשתו) .”
“Wait for
My right hand” Stay and wait for My salvation.
[2] The
staff of your might the Lord will send from Zion The
exceptional good deeds in your hand. Another explanation: You will yet reign in
Zion, and there a staff of might will be sent to you, and then you will rule in
the midst of your enemies.
[3] Your
people will volunteer on the day of your host The people of Israel will
volunteer to your aid on the day that you form an army, as it is delineated in
(I) Chronicles (12: 21); that they were joining him from every tribe: “When he
went to Ziklag, there deserted to him of Manasseh, etc.”; (ibid. verse 8): “And
from the Gadites there separated themselves to David, etc.”
because
of the beauty of holiness when you fell from the womb Because
of the beauty of holiness that was in you from your youth.
your
youth is like dew A good youth and a good period of maturity that you
had will be to you like dew, which is pleasant and sweet, and will produce
fruit for you to make you prosper.
[4] The
Lord has sworn, etc. that the kingdom will be yours forever.
You are a
priest forever And which of the priesthoods? A priesthood that is
above the priesthood of Malchizedek, and that is the kingdom, which is above
the high priesthood in thirty steps.
above the
charge of Malchizedek above the priesthood (Some mss. read: above the
charge) of Malchizedek, who was a priest to the Most High God. Now if you
challenge that he too was a king, [we answer that] the kingdom over the nations
was not an esteemed kingdom when compared to Israel.
[5] The
Lord will always be on your right hand to save you, Who...
crushed
kings on the day of His wrath Those who fought with Abraham and with Joshua and
with Barak.
[6] He
will execute justice upon the nations [into] a heap of corpses And further, in the days of
Hezekiah your son, He will execute justice upon the armies of Sennacherib
[making them] a heap of dead corpses, and He will crush Sennacherib, who is the
head of Nineveh and Assyria, which is a great land, who...
[7] From
the stream on the way he was drinking, for he boasted that his armies drank from the waters
of the Jordan, as it is said (Isa. 37:25): “I dug and drank water, and I dry
up, etc.”
therefore,
he raised his head He praised himself and boasted of his greatness.
Chapter
111
1
Hallelujah, I shall thank, etc. This psalm was based on the alphabet, one letter at
the beginning of the verse and one in the middle of it, and so all of them
[this psalm’s verses are] from “aleph” to “tav,” and so too is the second
psalm. The first one speaks in praises of the Holy One, blessed be He, and the
second one speaks in praise of a righteous, God-fearing person.
4 He made
a memorial He set down for Israel Sabbaths and festivals and
commandments, of which was stated (Deut. 5: 15): “And remember that you were a
slave in the land of Egypt,” because He is gracious and merciful to His
children, and He wishes to make them righteous.
5 He gave
food Heb. טֶרֶף , food.
6 The
strength of His works He related to His people When He
gave them the inheritance of the nations, He let them know His strength and His
might. And Midrash Tanchuma (Buber, Bereishith 11): He wrote for Israel [about]
the Creation to let them know that the earth is His and that it is in His power
to settle in it anyone He wishes, and to move these out and settle others, so
that the nations will not be able to say to Israel, “You are thieves, for you
conquered the land of the seven nations.”
8
Steadfast are His commandments, supported by might, strengthened with punishments
and warnings, and the chapters are set one next to the other in sequence and to
expound on them. This is what Solomon said (Song 5:15): “His thighs are pillars
of marble, etc.”
Chapter
112
2 a
generation of upright ones which will be blessed, will be his seed.
4 He
shone a light in the darkness Heb. זרח [the “kal” conjugation], like הזריח , [the “hiph’il” or causative conjugation]. Its midrashic
interpretation is that He Himself, so to speak, becomes a light for them, as
(above 27:1): “The Lord is my light and my salvation.”
5 Good is
the man who is gracious, etc. who is gracious to the poor and lends [to] them, and
is not strict, saying, “I cannot afford it,” but [instead] his things, which he
needs for himself, in food, drink, and clothing, he conducts with moderation
and with a measure, and he spares his property.
7 his
heart is steadfast His heart is faithful to His Maker.
8 His
heart is steadfast He leans on and trusts in the Holy One, blessed be He.
10 A
wicked man will see and become angry Heb. וכעס , an expression of a verb in the past tense,
equivalent to ויכעס [i.e., the “vav” converts the past tense to the future].
Therefore, it is vowelized half with a “kamatz” and half with a “pattah,” and
the accent is at the end of the word.
Ashlamatah: Isaiah 33:2-6, 17, 19-22
|
Rashi |
Targum |
|
2. O Lord,
be gracious to us! We have hoped for You. Be their arm every morning, also
our salvation in time of trouble. |
2. O LORD,
be gracious to us; we wait for Your Memra. Be our stronghold on
every day, our saviour in the time of trouble. |
|
3. From
the sound of roaring peoples have wandered; from Your exaltation, nations
have scattered. |
3. At the
thunderous noise the peoples are shattered, at many
prodigies the kingdoms are scattered; |
|
4. And
your booty shall be gathered like the gathering of the locusts, like the
roaring of the cisterns does he roar therein. |
4. and the
house of Israel will gather the possessions of the Gentiles, their
adversaries, just as those who gather the caterpillar; setting afire
weaponry just as those who set kindling afire. |
|
5. The
Lord is exalted, for He dwells on high; He has filled Zion with justice and
righteousness. |
5. The
LORD is strong who makes his Shekhinah dwell in the heavens of the height,
who promises to fill Zion with those who perform true judgment
and virtue. |
|
6. And the
faith of your times shall be the strength of salvations, wisdom and
knowledge; fear of the Lord, that is his treasure. {P} |
6. And that
which You promised, to do good to those who fear You, will happen, You
will bring and establish in its time, strength and salvation, wisdom,
and knowledge; jor those who fear the LORD, the treasure of His
goodness is about (to come). |
|
7. Behold
[for] their altar they have cried in the street; ambassadors of peace weep
bitterly. |
7. Behold,
when it will be revealed to them, the messengers of the Gentiles
will cry out in bitterness; those who went to announce peace return
to weeping in soulful bitterness. |
|
8. Highways
have become desolate, the wayfarer has stopped; he has abrogated the treaty, despised
cities, considered no man. |
8. The
highways lie waste, the wayfaring men cease. Because they changed the covenant,
they will be cast away from their cities; the sons of men did not
regard that the evil was coming upon them. |
|
9. The
land mourns, it has been cut off; he disgraced the Lebanon, it was cut off;
the Sharon became like the plain, and Bashan and Karmel have become emptied.{S} |
9. The
land mourns and is desolate; Lebanon is dried up and fades; Sharon
is like the desert; and Bashan and Carmel are devastated. |
|
10. "Now
I will rise," says the Lord. "Now I will be raised; now I will be
exalted. |
10. “Now I will be revealed,” says the LORD,
“now I will lift myself up; now I will be exalted.” |
|
11. You
shall conceive chaff; you shall bear stubble. Your breath is fire; it shall
consume you." |
11. You conceive for yourselves wicked
conceptions, you Gentiles, you make yourselves evil deeds; because of
your evil deeds My Memra, as the whirlwind the chaff, will destroy you. |
|
12. And the
peoples shall be as the burnings of lime; severed thorns, with fire they
shall be burnt. {P} |
12. And the peoples will be burned with
fire; thorns cut down are burned in the fire. |
|
13.
Hearken, you far-off ones, what I did, and know, you near ones, My might. |
13. Hear, you
righteous, who have kept my law from the beginning, what I have done; and
you penitent, who have repented to the Law recently, acknowledge My
might. |
|
14. Sinners
in Zion were afraid; trembling seized the flatterers, 'Who will stand up for
us against a consuming fire? Who will stand up for us against the everlasting
fires?' |
14. Sinners
in Zion are shattered; fear has seized them. To the wicked
whose ways are thieving they say, "Who can dwell for us in Zion,
where the splendor of the Shekhinah is like a devouring fire? Who can sojourn
for us in Jerusalem, where the wicked are about to be judged and
handed over to Gehenna, everlasting burning?" |
|
15. He who
walks righteously, and speaks honestly, who contemns gain of oppression, who
shakes his hands from taking hold of bribe, closes his ear from hearing of
blood, and closes his eyes from seeing evil. |
15. The
prophet said. The righteous will sojourn in it, everyone who
walks in innocence and speaks uprightly, who despises mammon of
deceit, who removes his soul from oppressors, who withholds his
hands, lest they accept a bribe. who stops his ears from
hearing those who spill innocent blood and averts his eyes from
looking upon those who do evil, |
|
16. He
shall dwell on high; rocky fortresses shall be his defense; his bread shall
be given [him], his water sure. |
16. he, his
camping place will be in a high and exalted place, the sanctuary;
his soul will amply provide his food; his water will be sure as a
spring of waters whose waters do not cease. |
|
17. The
King in His beauty shall your eyes behold; they shall see [from] a distant
land. |
17. Your
eyes will see the glory of the Shekhinah of the eternal king in
his celebrity; you will consider and behold those who go down to
the land of Gehenna. |
|
18. Your
heart shall meditate [in] fear; where is he who counts, where is he who
weighs, where is he who counts the towers? |
18. Your mind will reckon up
great things: "Where are the scribes, where are the
reckoners?" Let them come if they are able to reckon the number of the
slain heads of the armies of the mighty ones. |
|
19. A
people of a strange tongue you shall not see, a people of speech too obscure
to comprehend, of stammering tongue, without meaning. |
19. You will no more see the
mastery of a strong people, the people whose obscure speech
you cannot comprehend, scoffing with their tongue because there
is no understanding among them. |
|
20. See
Zion, the city of our gathering; your eyes shall see Jerusalem, a tranquil
dwelling, a tent that shall not fall, whose pegs shall never be moved, and
all of whose ropes shall not be torn. |
20. You will look upon their downfall,
Zion, city of our assemblies! Your eyes will see the consolation of Jerusalem
in its prosperity, in its contentedness, like a tent which is not
loosed, whose stakes are never plucked up, nor will any of its
cords be broken. |
|
21. But
there, the Lord is mighty for us; a place of broad rivers and streams, where
a galley with oars shall not go, and a great ship shall not pass. |
21. But from there the
might of the LORD will be revealed to do good for us, from a
place of rivers going forth. overflowing. broad, where no fishermen’s
ship can go, nor any great sailboat can pass through. |
|
22. For the
Lord is our judge; the Lord is our ruler; the Lord is our king; He shall save
us. |
22. For the LORD is our
judge, who brought us by His might out of Egypt, the LORD is our teacher.
who gave us the teaching of His Law from Sinai, the LORD is our king; He
will save us and take just retribution for us from the armies of Gog |
|
23. Your
ropes are loosed, not to strengthen their mast properly; they did not spread
out a sail; then plunder [and] booty were divided by many; the lame takes the
prey. |
23. In that time the
Gentiles will be broken of their strength. and will resemble a ship whose ropes
are cut. which has no strength in their mast. which has been cut.
and it is not possible to spread a sail on it. Then the house
of Israel will divide the possessions of the Gentiles. booty and
spoil in abundance; although there are blind and lame among
them. even they will divide booty and spoil in abundance. |
|
24. And the
neighbor shall not say, "I am sick." The people dwelling
therein is forgiven of sin.
{S} |
24. From now on they will
not say to the people who dwell in safety all around the Shekhinah,
"From you a stroke of sickness has come upon us"; the
people. the house of Israel. will be gathered and return to their place. forgiven
of their sins. |
|
|
|
Special Ashlamatah I: Isaiah 61:10 – 63:9
|
Rashi |
Targum |
|
10. ¶ I will
rejoice with the Lord; my soul shall exult with my God, for He has attired me
with garments of salvation, with a robe of righteousness He has enwrapped me;
like a bridegroom, who, priestlike, dons garments of glory, and like a bride,
who adorns herself with her jewelry. |
10. Jerusalem said, I will
greatly rejoice in the Memra of the LORD, my soul will exult in the salvation
(Yeshua) of my God; for He has clothed me in garments of salvation (Yeshua),
He has wrapped me with a robe of virtue, as the bridegroom who prospers in
his canopy, and as the high priest who is prepared in his garments, and as
the bride who is adorned with her ornaments. |
|
11. For,
like the earth, which gives forth its plants, and like a garden that causes
its seeds to grow, so shall the Lord God cause righteousness and praise to
grow opposite all the nations. |
11. For as the earth which
brings forth its growth, and as a channelled garden which increases what is
sown in it, so the LORD God will disclose the virtue and the praise of
Jerusalem before all the Gentiles. |
|
|
|
|
1. For the
sake of Zion, I will not be silent, and for the sake of Jerusalem I will not
rest, until her righteousness comes out like brilliance, and her salvation
burns like a torch. |
1. Until I accomplish
salvation for Zion, I will not give rest to the Gentiles, and until I bring
consolation for Jerusalem, I will not give quiet to the kingdoms; until her
light is revealed as the dawn, and her salvation (Yeshua) burns as a torch. |
|
2. And
nations shall see your righteousness, and all kings your glory, and you shall
be called a new name, which the mouth of the Lord shall pronounce. |
2. The Gentiles will see your
innocence, and all the kings your glory; and they will call you by the new
name which by His Memra the LORD will make clear. |
|
3. And you
shall be a crown of glory in the hand of the Lord and a kingly diadem in the
hand of your God. |
3. You will be a diadem of joy
before the LORD, and a crown of praise before your God. |
|
4. No
longer shall "forsaken" be said of you, and "desolate"
shall no longer be said of your land, for you shall be called "My desire
is in her," and your land, "inhabited," for the Lord desires
you, and your land shall be inhabited. |
4. You will no more be termed
Forsaken, and your land will no more be termed Desolate; but you will be
called, Those who do My pleasure in her, and your land Inhabitant, for there
will be pleasure before the LORD in you, and your land will be inhabited. |
|
5. As a
young man lives with a virgin, so shall your children live in you, and the
rejoicing of a bridegroom over a bride shall your God rejoice over you. |
5. For just as a young man
cohabits with a virgin, so will your sons co-inhabit in your midst, and just
as the bridegroom rejoices with the bride, so will your God rejoice over you. |
|
6. On your
walls, O Jerusalem, I have appointed watchmen; all day and all night, they
shall never be silent; those who remind the Lord, be not silent. |
6. Behold, the deeds of your
fathers, the righteous/generous, O city of Jerusalem, are prepared and
watched before Me; all the day and all the night continually they do not
cease. The remembrance of your benefits is spoken of before the LORD, it does
not cease. |
|
7. And
give Him no rest, until He establishes and until He makes Jerusalem a praise
in the land. |
7. And their remembrance will
not cease before Him until He establishes Jerusalem and makes it a praise in
the earth. |
|
8. The
Lord swore by His right hand and by the arm of His strength; I will no longer
give your grain to your enemies, and foreigners shall no longer drink your
wine for which you have toiled. |
8. The LORD has sworn by His
right hands and by His arm of strengthening: “I will not again give you grain
to be food for your enemies, and the sons of Gentiles will not drink your
wine for which you have labored. |
|
9. But its
gatherers shall eat it and they shall praise the Lord, and its gatherers
shall drink it in My holy courts. {S} |
9. But those who garner the
grain will eat it and give praise before the LORD; and those who press the
wine will drink it in My holy courts. |
|
10. Pass,
pass through the portals, clear the way of the people, pave, pave the
highway, clear it of stones, lift up a banner over the peoples. |
10. Prophets, go through and
return by the gates, turn the heart of the people to a correct way; announce
good reports and consolations to the righteous/generous who have removed the
impulsive fantasy which is like a stone of stumbling, lift up an ensign over
the peoples. |
|
11. Behold,
the Lord announced to the end of the earth, "Say to the daughter of
Zion, 'Behold your salvation has come.' " Behold His reward is with Him,
and His wage is before Him. |
11. Behold, the lord HAS
PROCLAIMED TO THE END OF THE EARTH: Say to the congregation of Zion, Behold
your saviour is revealed; “Behold, the reward of those accomplishing His
Memra is with him, and all their deeds are disclosed before him.” |
|
12. And
they shall call them the holy people, those redeemed by the Lord, and you
shall be called, "sought, a city not forsaken." {S} |
12. And they will be called the
Holy people, the redeemed of the LORD; and you will be called Sought Out, a
city which is not forsaken. |
|
|
|
|
1. Who is
this coming from Edom, with soiled garments, from Bozrah, this one [Who was]
stately in His apparel, girded with the greatness of His strength? "I
speak with righteousness, great to save." |
1. He is about to bring a
stroke upon Edom, a strong avenger upon Bozrah, to take the just retribution
of His people, just as He swore to them by His Memra. He said, Behold I am
revealed – just as I spoke – in virtue, there is great force before Me to
save. |
|
2. Why is
Your clothing red, and your attire like [that of] one who trod in a wine
press? |
2. Why will mountains be red
from the blood of those killed, and plains gush forth like wine in the press? |
|
3. "A
wine press I trod alone, and from the peoples, none was with Me; and I trod
them with My wrath, and I trampled them with My fury, and their life blood
sprinkled on My garments, and all My clothing I soiled. |
3. “Behold, as grapes trodden
in the press, so will slaughter increase among the armies of the peoples, and
there will be no strength for them before Me; I will kill them in My anger
and trample them in My wrath; I will break the strength of their young ones
before Me, and I will annihilate all their wise ones. |
|
4. For a
day of vengeance was in My heart, and the year of My redemption has arrived. |
4. For the day of vengeance is
before Me, and the year of My people’s salavation (Yeshua) has come. |
|
5. And I
looked and there was no one helping, and I was astounded and there was no one
supporting, and My arm saved for Me, and My fury- that supported Me. |
5. It was disclosed before Me,
but there was no man whose deeds were good; it was known before Me, but there
was no person who would arise and beseech concerning them; so I saved them by
My arm of strengthening, and by the Memra of My pleasure I helped them. |
|
6. And I
trod peoples with My wrath, and I intoxicated them with My fury, and I
brought their power down to the earth." {S} |
6. I will kill the peoples in
My anger, I will trample them in My wrath, and I will cast to the lower earth
those of their mighty men who are killed.” |
|
7. The
kind acts of the Lord I will mention, the praises of the Lord, according to
all that the Lord bestowed upon us, and much good to the house of Israel,
which He bestowed upon them according to His mercies and according to His
many kind acts. |
7. The prophet said, I am
recounting the benefits of the LORD, the praises of the LORD, according to
all that the LORD has granted us, and His great goodness to the house of
Israel which He has granted them according to His mercy, according to the
abundance of His benefits. |
|
8. And He
said, "They are but My people, children who will not deal falsely."
And He became their Savior. |
8. For He said, Surely they are
My people, sons who will not deal falsely; and His Memra became their
Saviour. |
|
9. In all
their trouble, He did not trouble [them], and the angel of His presence saved
them; with His love and with His pity He redeemed them, and He bore them, and
He carried them all the days of old. |
9. In every time that they
sinned before Him so as to bring affliction upon themselves, He did not
afflict them, an angel sent from Him saved them, in His love and in His pity
upon them He delivered them; He lifted them up and carried them all the days
of old. |
|
|
|
Special Ashlamatah II: I Samuel 20:18 & 42
|
Rashi |
Targum |
|
18. And
Jonathan said to him, "Tomorrow is the new moon, and you will be
remembered, for your seat will be vacant. |
18. And Jonathan said to him:
“Tomorrow is the (new) moon, and you will be sought out, for your dining
place will be empty.” |
|
42. And
Jonathan said to David, "Go in peace! (And bear in mind) that we have
sworn both of us in the name of the Lord, saying, 'May the Lord be between me
and you, and between my descendants and your descendants forever.' " And
he arose and went away; and Jonathan came to the city. |
42. And Jonathan said to David:
“Go in peace, for the two of us have sworn by the name of the LORD saying,
‘May the Memra of the LORD be a witness between me and you, and between my
sons and your sons forever.’” And he arose and went, and Jonathan entered the
city. |
|
|
|
Verbal Tallies
By: HH Rosh Paqid Adon Hillel ben
David
& HH Giberet Dr. Elisheba bat Sarah
D’barim 3:23 – 4:40
Isaiah 33:2-6, 17,
19-22
Special: Isaiah 61:10
– 63:9
I Samuel 20:18,42
Psalm 110:1 – 112:10
Mordechai 14:17-21
The verbal tallies
between the Torah and the Ashlamata are:
Besought / gracious /
favor - חנן,
Strong’s number 02603.
LORD - יהוה, Strong’s
number 03068.
Time - עת, Strong’s
number 06256.
Show / behold / see - ראה, Strong’s
number 07200.
Hand / broad - יד, Strong’s
number 03027.
Earth / land /
countries - ארץ,
Strong’s number 0776.
The verbal tallies
between the Torah and the special Ashlamata are:
LORD - יהוה, Strong’s
number 03068.
Saying /termed -
אמר,
Strong’s number 0559.
Lord - אדני, Strong’s
number 0136.
GOD - יהוה, Strong’s
number 03069.
Show / behold / see - ראה, Strong’s
number 07200.
Hand / broad - יד, Strong’s
number 03027.
Earth / land - ארץ, Strong’s
number 0776.
The verbal tallies
between the Torah and the Psalm are:
Besought / gracious /
favor - חנן,
Strong’s number 02603.
LORD - יהוה, Strong’s
number 03068.
Lord - אדני, Strong’s
number 0136.
Show / behold / see - ראה, Strong’s
number 07200.
Hand / broad - יד, Strong’s
number 03027.
Earth / land /
countries - ארץ,
Strong’s number 0776.
Can do / made - עשה, Strong’s
number 06213.
Works - מעשה, Strong’s
number 04639.
D’barim 3:23-24 And I besought
<02603> (8691) the LORD <03068> at that time <06256>, saying
<0559> (8800), 24 O Lord <0136> GOD <03069>, thou hast
begun to shew <07200> (8687) thy servant thy greatness, and thy mighty
hand <03027>: for what God is there in heaven or in earth <0776>,
that can do <06213> (8799) according to thy works <04639>, and
according to thy might?
Isaiah 33:2 LORD <03068>, be
gracious <02603> (8798) unto us; we have waited for thee: be thou their
arm every morning, our salvation also in the time <06256> of trouble.
Isaiah 33:17 Thine eyes shall see
the king in his beauty: they shall behold <07200> (8799) the land
<0776> that is very far off.
Isaiah 33:21 But there the
glorious LORD <03068> will be unto us a place of broad <07342>
<03027> rivers and streams; wherein shall go no galley with oars, neither
shall gallant ship pass thereby.
Isaiah 61:10 I will greatly
rejoice in the LORD <03068>, my soul shall be joyful in my God; for he
hath clothed me with the garments of salvation, he hath covered me with the
robe of righteousness, as a bridegroom decketh himself with ornaments, and as a
bride adorneth herself with her jewels.
Isaiah 61:11 For as the earth
<0776> bringeth forth her bud, and as the garden causeth the things that
are sown in it to spring forth; so the Lord <0136> GOD <03069> will
cause righteousness and praise to spring forth before all the nations.
Isaiah 62:2 And the Gentiles
shall see <07200> (8804) thy righteousness, and all kings thy glory: and
thou shalt be called by a new name, which the mouth of the LORD <03068>
shall name.
Isaiah 62:3 Thou shalt also be a
crown of glory in the hand <03027> of the LORD <03068>, and a royal
diadem in the hand of thy God.
Isaiah 62:4 Thou shalt no more be
termed <0559> (8735) Forsaken; neither shall thy land <0776> any
more be termed <0559> (8735) Desolate: but thou shalt be called
Hephzibah, and thy land Beulah: for the LORD <03068> delighteth in thee,
and thy land <0776> shall be married.
Psalm 110:1 « A Psalm of
David. » The LORD <03068> said unto my Lord, Sit thou at my right
hand, until I make thine enemies thy footstool.
Psalm 110:5 The Lord <0136>
at thy right hand shall strike through kings in the day of his wrath.
Psalm 110:6 He shall judge among
the heathen, he shall fill the places with the dead bodies; he shall wound the
heads over many countries <0776>.
Psalm 111:4 He hath made
<06213> (8804) his wonderful works to be remembered: the LORD
<03068> is gracious and full of compassion.
Psalm 111:7 The works
<04639> of his hands <03027> are verity and judgment; all his
commandments are sure.
Psalm 112:5 A good man sheweth
favour <02603> (8802), and lendeth: he will guide his affairs with
discretion.
Psalm 112:8 His heart is
established, he shall not be afraid, until he see <07200> (8799) his
desire upon his enemies.
Hebrew:
|
Hebrew |
English |
Torah Seder De
3:23-4:40 |
Torah 2 Nu.
28:9-15 |
Psalms Ps 110:1-112:10 |
Ashlamatah Is 33:2-6,17,19-22 |
S. Ash 1 Is 6110-63:9 |
S. Ash 2 I Sa 20:18,42 |
|
!b,a, |
stone |
Deut 4:13 |
|
|
|
Isa 62:10 |
|
|
yn"doa] |
Lord |
Deut 3:24 |
|
Ps 110:1 |
|
Isa 61:11 |
|
|
by"a' |
enemies |
|
|
Ps 110:1 |
|
Isa 62:8 |
|
|
vyai |
man, men |
Deut 4:3 |
|
Ps 112:1 |
|
Isa 63:3 |
|
|
lk;a' |
eat, consuming |
Deut 4:24 |
|
|
|
Isa 62:9 |
|
|
~yhil{a/ |
GOD |
Deut 4:1 |
|
|
|
Isa 61:10 |
|
|
rm;a' |
saying |
Deut 3:23 |
|
|
|
Isa 62:4 |
1 Sam 20:18 |
|
@s;a' |
gathered |
|
|
|
Isa 33:4 |
Isa 62:9 |
|
|
@a; |
wrath, anger |
|
|
Ps 110:5 |
Isa 63:3 |
|
|
|
#r,a, |
earth, land, ground |
Deut 3:24 |
|
Ps 110:6 |
Isa 33:17 |
Isa
61:11 |
|
|
dB; |
besides, alone |
Deut 4:35 |
|
|
|
Isa 63:3 |
|
|
aAB |
go |
Deut 4:1 |
|
|
|
Isa 62:11 |
1 Sam 20:42 |
|
hn"yBi |
understanding |
Deut 4:6 |
|
|
Isa 33:19 |
|
|
|
tyIB; |
house |
|
Ps 112:3 |
|
Isa 63:7 |
|
|
|
!Be |
old, son |
Deut 4:9 |
Num 28:9 |
|
Isa 62:5 |
|
|
|
tyrIB. |
covenant |
Deut 4:13 |
|
Ps 111:5 |
|
|
|
|
lAdG" |
great |
Deut 4:6 |
|
Ps 111:2 |
|
|
|
|
yAG |
nation |
Deut 4:6 |
|
Ps 110:6 |
Isa 33:3 |
Isa 61:11 |
|
|
rb;D' |
speak |
Deut 3:26 |
|
|
|
Isa 63:1 |
|
|
rb'D' |
matter |
Deut 3:26 |
|
Ps 112:5 |
|
|
|
|
%r,D, |
wayside, way |
|
|
Ps 110:7 |
|
Isa 62:10 |
|
|
vr'D' |
search |
Deut 4:29 |
|
Ps 111:2 |
|
Isa 62:12 |
|
|
hy"h' |
done, became |
Deut 4:32 |
|
|
|
Isa 63:8 |
|
|
%l;h' |
follow, go |
Deut 4:3 |
|
|
Isa 33:21 |
|
1 Sam 20:42 |
|
rk;z" |
remember |
|
Ps 111:5 |
|
Isa 62:6 |
|
|
|
[;Arz> |
arm |
Deut 4:34 |
|
|
Isa 33:2 |
Isa 62:8 |
|
|
[r'z< |
descendants |
Deut 4:37 |
|
Ps 112:2 |
|
|
1 Sam 20:42 |
|
vd,xo |
months |
|
Num 28:11 |
|
|
|
1 Sam 20:18 |
|
hm'k.x' |
widsom |
Deut 4:6 |
|
Ps 111:10 |
Isa 33:6 |
|
|
|
%v,x |
darkness |
Deut 4:11 |
|
Ps 112:4 |
|
|
|
|
dy" |
hand |
Deut 3:24 |
|
Ps 111:7 |
|
Isa 62:3 |
|
|
~Ay |
day |
Deut 4:4 |
Num 28:9 |
Ps 110:3 |
|
Isa 62:6 |
|
|
!ymiy" |
right |
|
|
Ps 110:1 |
|
Isa 62:8 |
|
|
ac'y" |
brought |
Deut 4:20 |
|
|
|
Isa 61:11 |
|
|
ha'r>yI |
fear |
|
|
Ps 111:10 |
Isa 33:6 |
|
|
|
~il;v'Wry> |
Jerusalem |
|
|
Isa 33:20 |
Isa 62:1 |
|
|
|
bv;y" |
remained, sit |
Deut 3:29 |
|
Ps 110:1 |
|
|
|
|
h['Wvy> |
salvation |
|
|
Isa 33:2 |
Isa 62:1 |
|
|
|
[v;y" |
|
|
|
|
Isa 33:22 |
Isa 63:1 |
|
|
laer'f.yI |
Israel |
Deut 4:1 |
|
|
|
Isa 63:7 |
|
|
!WK |
steadfast, establishes |
|
Ps 112:7 |
|
Isa 62:7 |
|
|
|
lKo |
all, every |
Deut 4:3 |
|
Ps 111:1 |
Isa 33:20 |
Isa
61:11 |
|
|
s[;K' |
provoke, vexed |
Deut 4:25 |
|
Ps 112:10 |
|
|
|
|
ble |
heart |
Deut 4:11 |
|
Ps 112:7 |
|
Isa 63:4 |
|
|
bb'le |
heart |
Deut 4:9 |
|
Ps 111:1 |
|
|
|
|
daom. |
diligently |
Deut 4:9 |
|
Ps 112:1 |
|
|
|
|
alem' |
fill |
|
|
Ps 110:6 |
Isa 33:5 |
|
|
|
%l,m, |
king |
|
|
Ps 110:5 |
Isa 33:17 |
Isa 62:2 |
|
|
![;m; |
account, so, sake |
Deut 3:26 |
|
|
|
Isa 62:1 |
|
|
hf,[]m; |
work |
Deut 3:24 |
|
Ps 111:2 |
|
|
|
|
hw"c.mi |
commandments |
Deut 4:2 |
|
Ps 112:1 |
|
|
|
|
jP'v.mi |
judgments |
Deut 4:1 |
|
Ps 111:7 |
Isa 33:5 |
|
|
|
dg"n" |
declared |
Deut 4:13 |
|
Ps 111:6 |
|
|
|
|
hl'x]n" |
give, possession,
inheritance, heritage |
Deut 3:28 |
|
Ps 111:6 |
|
|
|
|
vp,n< |
soul |
Deut 4:9 |
|
|
|
Isa 61:10 |
|
|
af'n" |
lift |
Deut 3:27 |
|
|
|
Isa 63:9 |
|
|
!t;n" |
giving, |
Deut 4:1 |
|
Ps 111:5 |
|
Isa 62:7 |
|
|
%m;s' |
upheld |
|
|
Ps 111:8 |
|
Isa 63:5 |
|
|
d[; |
forever, until |
|
|
Ps 110:1 |
|
Isa 62:1 |
1 Sam 20:42 |
|
~l'A[ |
forever |
|
|
Ps 110:4 |
|
Isa 63:9 |
1 Sam 20:42 |
|
z[o |
strong |
|
|
Ps 110:2 |
|
Isa 62:8 |
|
|
!yI[; |
eyes |
Deut 3:27 |
|
Isa 33:17 |
|
|
|
|
l[; |
in addition |
Deut 4:21 |
Num 28:10 |
Ps 110:4 |
|
Isa 62:5 |
|
|
dm;[' |
stood, stand |
Deut 4:10 |
|
Ps 111:3 |
|
|
|
|
t[e |
time |
Deut 3:23 |
|
|
Isa 33:2 |
|
|
|
~ynIP' |
head |
Deut 3:28 |
|
|
|
Isa 62:11 |
|
|
dq;P' |
missed, appointed |
|
|
|
|
Isa 62:6 |
1 Sam 20:18 |
|
qyDIc; |
righteous |
Deut 4:8 |
|
Ps 112:4 |
|
|
|
|
hq'd'c. |
righteousness |
|
|
Ps 111:3 |
Isa 33:5 |
Isa 61:10 |
|
|
hw"c' |
charge |
Deut 3:28 |
|
Ps 111:9 |
|
|
|
|
!AYci |
Zion |
|
|
Ps 110:2 |
Isa 33:5 |
Isa 62:1 |
|
|
vd,qo |
holy |
|
|
Ps 110:3 |
|
Isa 62:9 |
|
|
lAq |
voice, sound |
Deut 4:12 |
|
|
Isa 33:3 |
|
|
|
ar'q' |
call |
Deut 4:7 |
|
|
|
Isa 62:2 |
|
|
br'q' |
present, near |
Deut 4:11 |
Num 28:11 |
|
|
|
|
|
br,q, |
within, midst |
Deut 4:3 |
Ps 110:2 |
|
|
|
|
|
ha'r' |
show, see |
Deut 3:24 |
|
Ps 112:8 |
Isa 33:17 |
Isa 62:2 |
|
|
vaor |
beginning |
Deut 3:27 |
Num 28:11 |
Ps 110:6 |
|
|
|
|
~Wr |
lift |
|
|
Ps 110:7 |
|
Isa 62:10 |
|
|
~Wxr' |
compassionate |
Deut 4:31 |
|
Ps 111:4 |
|
|
|
|
[b;v' |
swore |
Deut 4:21 |
|
Ps 110:4 |
|
Isa 62:8 |
1 Sam 20:42 |
|
~ve |
name |
|
|
Ps 111:9 |
|
Isa 62:2 |
1 Sam 20:42 |
|
[m;v' |
hear, listen |
Deut 3:26 |
|
|
Isa 33:19 |
Isa 62:11 |
|
|
rm;v' |
keep |
Deut 4:2 |
|
|
|
Isa 62:6 |
|
|
hn"v' |
year |
|
Num 28:9 |
|
|
Isa 63:4 |
|
|
~yIn"v. |
two |
Deut 4:13 |
Num 28:9 |
|
|
|
1 Sam 20:42 |
|
ht'v' |
drink |
|
|
Ps 110:7 |
|
Isa 62:8 |
|
|
hL'hiT. |
praise |
|
|
Ps 111:10 |
|
Isa 61:11 |
|
|
r[;B' |
burned |
Deut 4:11 |
|
|
|
Isa 62:1 |
|
|
ll;h' |
praise |
|
Ps 111:1 |
|
Isa 62:9 |
|
|
|
!n"x' |
pleaded, gracious, |
Deut 3:23 |
|
Ps 112:5 |
Isa 33:2 |
|
|
|
#pex' |
delights |
|
|
Ps 112:1 |
|
Isa 62:4 |
|
|
bAj |
fair, good |
Deut 3:25 |
|
Ps 111:10 |
|
|
|
|
arey" |
fear |
Deut 4:10 |
|
Ps 111:5 |
|
|
|
|
dAbK' |
honor |
|
|
Ps 112:9 |
|
Isa 62:2 |
|
|
x;Ko |
power |
Deut 4:37 |
|
Ps 111:6 |
|
Isa 63:1 |
|
|
rb;[' |
cross |
Deut 3:25 |
|
|
Isa 33:21 |
Isa 62:10 |
|
|
ry[i |
city |
|
|
|
|
Isa 62:12 |
1 Sam 20:42 |
|
~[; |
people |
Deut 3:28 |
|
Ps 110:3 |
Isa 33:3 |
Isa
62:10 |
|
|
hf'[' |
offered |
Deut 3:24 |
Num 28:15 |
Ps 111:4 |
|
|
|
|
rc; |
distress |
Deut 4:30 |
|
|
Isa 63:9 |
|
|
|
hw"q' |
waited |
|
|
Isa 33:2 |
Isa 63:9 |
|
|
|
hc,q' |
end |
Deut 4:32 |
|
|
Isa 62:11 |
|
|
|
br' |
enough |
Deut 3:26 |
|
Ps 110:6 |
|
Isa 63:1 |
|
|
[r' |
evil |
Deut 4:25 |
|
Ps 112:7 |
|
|
|
Greek
|
Greek |
English |
Torah Seder Deu 3:23-4:40 |
TS 2 N.
28:9-15 |
Psalms 110:1-112:10 |
Ashlamatah Is 33:2-6,17,19-22 |
Ash 1 Is 61:10 – 63:9 |
Ash 2 I Sa 20:18,42 |
NC Mk 14:17-21 |
|
ἄνθρωπος |
Man |
Deu
4:3 |
Mar 14:21 |
|||||
|
ἄρχομαι |
began |
Deu 3:24 |
Mar 14:19 |
|||||
|
Γεννάω |
procreate,
born engendered |
Deu 4:25 |
Psa 110:3 |
Mar 14:21 |
||||
|
Γίνομαι |
become, came |
Deu
4:32 |
Isa
33:2 |
Isa
60:15 |
Mar 14:17 |
|||
|
Γράφω |
write, |
Deu 4:13 |
Mar 14:21 |
|||||
|
εἷς |
One |
Num
28:11 |
Mar
14:18 |
|||||
|
ἔπω |
speak,
say, said |
Deu
3:26 |
Psa 110:1 |
Isa
62:11 |
1Sa 21:8 |
Mar
14:18 |
||
|
ἐσθίω |
eat |
Deu 4:28 |
Isa 62:1 |
Mar 14:18 |
||||
|
Λέγω |
saying |
Deu
3:23 |
1Sa 20:42 |
Mar
14:18 |
||||
|
Παραδίδωμι |
delivered
up |
Isa 33:6 |
Mar
14:18 |
|||||
|
υἱός |
Sons |
Deu
4:9 |
Isa
62:5 |
Mar 14:21 |
Mishnah Pirqe Abot V:16
He who leads the many to
virtue, through him will no sin befall; but he who leads the many to sin, to
him will be given no means for repentance/returning. Moshe was virtuous and led
the many to virtue; the virtue of the many depended on him, as it is written,
"He executed the LORD's judgments and His decisions for Israel"
(Deuteronomy 33:21). Jeroboam sinned and led the many to sin; the sin of the
many depended on him, as it is written, “ ... because of the sins which
Jeroboam committed and which he caused Israel to commit” (I Kings 15:30).
Abarbanel on Pirqe
Abot
By: Abraham Chill
Sepher Hermon Press, Inc. 1991
ISBN 0-87203-135-7
(pp. 392-395)
This Mishnah is a
logical sequel to the previous one which discussed the difference between a
dispute which is Le-Shem Shamayim (for the sake of heaven) and one that is not. Moshe and
Jeroboam ben Nevat are exemplars of those two types of disputes.
Moshe castigated the
Children of Israel on several occasions and once referred to them as a
rebellious nation (Numbers 20:10). He was even threatened with bodily harm, “And
Moshe cried unto the Lord, saying ‘What will I do with this people? They are
almost ready to stone me.’” All he was trying to do was to persuade the people to
abandon their waywardness and bring them to follow the Law of God. He was
genuinely sincere in his efforts on
behalf of the people; there were no ulterior motives; there was no
vindictiveness in his admonishments. His words were true and sound; his hurt
feelings were those of a real shepherd. Therefore, no sin or damage to anyone
ever resulted from his admonitions.
Abarbanel calls our
attention to the phraseology of the Mishnah. The Sage did not state that he who
leads the people to virtue will not sin himself. Sinning is a personal
departure from righteousness/generosity and has no bearing on the sins of the people. What the Mishnah
did say was that no sin will result from his efforts; others will suffer no ill
effects. The masses will be swayed and influenced by him if they recognize in him a
true and sincere preacher. They will gladly follow his counsel and guidance,
because of his earnestness and honest forthrightness. Therefore, says Abarbanel, it is
appropriate that the merit of the masses is directly linked to Moshe. Abarbanel
brings proof from various Biblical verses to the effect that the word mishpat in the proof-verse in
our Mishnah can also mean "controversy," thus it will now read,
"Moshe did the correct thing, fitting to God, although he castigated the Jews."
The Talmud (Yoma 87a)
explains our Mishnah as follows: When a person leads people in the paths of
righteousness/generosity, God rewards him in order that he will not suffer in Hell while his
followers enjoy Paradise. The Almighty will not allow any sins to result from
his activities which might condemn him to Hell.
Jeroboam, on the other
hand, was not only the epitome of transgression, but was also directly
responsible for bringing his kingdom to a state of sinfulness. It was he who took the
initiative to prevent people from his kingdom (Israel) to travel to Jerusalem
in the Kingdom of Judah. He instituted the practice of idolatry which was a totally foreign and
strange phenomenon among Jews.
With that in mind,
reflects Abarbanel, the Sage was correct in stating that Jeroboam was not given
the chance to repent/return. Here, again, it is not stated that Jeroboam was prevented by God from
repenting/returning, because that would be in direct contradiction to the
Jewish belief that God never prevents a good deed. In our Mishnah, “Will not
be given the
opportunity to repent/return” applies to the people. They were so corrupted by
him that it was too late for Jeroboam's repentance/returning to have any
influence upon them. Even had he wished to
repent/return, the spiritual status of the people would have prevented him from
doing so. In contrast to Moshe, Jeroboam was so deeply immersed in sin, that even if he
did repent/return, God would not permit him to enjoy Paradise while his people
were relegated to Hell.
Miscellaneous Interpretations
Rabbenu Yonah: When a man dedicates
his life to inspiring and leading society to Godliness, he cannot merit a
greater reward than for God to prevent him from sinning or having sinful
thoughts. Here, the axiom, A mitzvah is rewarded with another mitzvah, comes
into play.
On the other hand, he
who leads the people to sin will not be given the opportunity to repent/return.
Man was given free choice in his actions. When he, with malice aforethought and with studied
deliberation, leads people astray, it is only logical that he be dealt with
severely and penalized in a manner that does not permit him to repent/return
and, perhaps, to receive
some modicum of reward. Here, too, "A sin begets another sin."
Rashi: He who leads
the many to virtue ... The student of the various commentaries on Pirqe
Aboth cannot but come to the conclusion that there must have been a central tradition to which
most of the commentators turned in order to understand these Mishnayot. It is
striking that many commentaries come up with the same interpretation in their independent
works. This is true of a plethora of Mishnayot.
As an example: Why
will no sin befall the one who leads the many to virtue, and why will no
opportunity be given to one who caused the masses to sin, to repent/return?
Rashi argues that if a man
dedicates his life to spiritually uplifting the peoples' values it is
inconceivable that God would permit him to fall into the trap of a sin, with
the result that those whom he
helped will be rewarded with Gan Eden for their piety while he, their
benefactor, will be consigned to Hell because of a transgression.
It is equally
inconceivable that the one who was incorrigibly determined to divert people
from a righteous/generous life should be afforded to the opportunity by God, to
repent/return, while his victims are
destined for Gehinom (hell).
Moshe was virtuous ... The source for this
axiom in our Mishnah is the Biblical verse: "He achieved the righteousness/generosity
of the LORD and His ordinances are with Israel" (Deuteronomy 33:21).
In other words, Moshe was not only righteous/generous himself, he was also
credited with the laws that the Children of Israel fulfilled.
Midrash Shemuel: The topic is "The
sin of the many is depended on him. The question should be evident to
everyone: How could God deny Jeroboam ben Nevat a chance to repent/return? Is God
vindictive? In short: Was there not any way in which Jeroboam could extricate
himself from sinfulness? Here, too, the clue to the answer lies in the verse: "The
sins of Jeroboam ... " (I Kings 15:38). The inference is that
although he misled the people, the Bible assigned the travesty to Jeroboam
alone; although the people sinned
also. His was the greatest offense that is imaginable. No repentance/returning
for him.
According to Midrash
Shemuel there is another interesting observation to be made: When the Children
of Israel began to observe the mitzvoth (commandments) due to the part that
Moshe played in their
commitment, it was as if he had joined them and was an integral part of them.
This is why the merit of many is linked with Moshe. On the other hand, in the case of
Jeroboam, the people whom he derailed from the right path would be a thorn in
his conscience and he, himself, would not be prone to repent/return. Midrash Shemuel equates this
with one who enters a mikveh to purify himself and holds an unclean insect in
his hand while he immerses. On the one hand Jeroboam repented/returned; on the other hand he
misled the people.
Rashbatz: Moshe was
virtuous ... The
Children of Israel, after being slaves for over two centuries, were in no
position to elevate themselves to even a minimal degree of spiritual
commitment. There was no motivation on their part to pursue a lifestyle
characterized by a submission to God and His Torah. When Moshe, at God's instructions,
presented them with the Torah at Mt. Sinai, they were galvanized to
unprecedented spiritual plateaus. Thus, Moshe, in addition to his own
virtuousness, can be credited with being the indispensable catalyst in the
supreme achievement of the people.
Jeroboam descended to
the lowest depths of immorality. His personal behaviour was tainted with idol
worship which was a totally strange phenomenon in Jewish life. Also, he was guilty of
coercing the masses into that depraved and decadent lifestyle, and sealed the
roads to Jerusalem and the Temple. Hence, the responsibility for his people's disregard
of God's Word lies squarely upon his shoulders. The people were suppressed and
oppressed. In their quest for something in which to have faith, they were hoodwinked
into worshiping idols. All this because of Jeroboam's obsessive wickedness.
Rashbatz makes an interesting observation: Jeroboam was also guilty of the
Biblical admonishment, “You will not put a stumbling block in the path of the
blind.”
What Say the Nazarean Hakhamim ?
I Pet. 2:6 For it is contained
in the Scripture (Isaiah 28:16): “Consider (Behold; Look)! I am setting (placing; laying) within Zion a
chosen (elect), precious (held in honour and value) foundation stone
(corner-stone) and the one faithfully obeying (relying upon; believing in) him
may [by no means] be disgraced (or brought to shame).”
I Pet. 2:7 To you, those
faithfully obeying, [is] this honour (preciousness) [given]. Yet for those unfaithful (or: being
habitually disobedient): “The stone which the builders rejected is become the
chief corner-stone” (Psalm 118:22),
I Peter 2:8 and, “a stone of
stumbling and for a rock of offence” (Isaiah 8:14), [to the ones] who are
repeatedly stumbling [because of] habitually being disobedient to the Torah,
into which [situation] they were appointed.
N.C.: Mark 14:17-21
|
MIT[1] |
Magiera
Peshitta NT[2] |
Greek[3] |
Delitzsch[4] |
|
17. At evening he came
with the twelve. |
17. And when evening came,
he came with his twelve. |
17. Καὶ
ὀψίας γενομένης
ἔρχεται μετὰ
τῶν δώδεκα
|
17 וַיְהִי
בָּעָרֶב
וַיָּבֹא
עִם־שְׁנֵים
הֶעָשָׂר׃ |
|
18. While
they were reclining at the table and eating, Jesus said, "Surely, I
declare to you that one of you who dines with me will betray me." |
18. And while they were
reclining and eating, Jesus said, "Truly I say to you, one of you who
eats with me will betray me." |
18. καὶ
ἀνακειμένων
αὐτῶν καὶ
ἐσθιόντων
εἶπεν ὁ
Ἰησοῦς Ἀμὴν
λέγω ὑμῖν ὅτι
εἷς ἐξ ὑμῶν
παραδώσει
με ὁ ἐσθίων
μετ ἐμοῦ |
18 וַיַּסֵּבּוּ
וַיֹּאכֵלוּ
וַיֹּאמֶר
יֵשׁוּעַ
אָמֵן אֹמֵר
אֲנִי לָכֶם אֶחָד
מִכֶּם
יִמְסְרֵנִי
וְהוּא
אֹכֵל אִתִּי׃ |
|
19. At this
they began to be down in the mouth and to say to him, one after another,
"You are not referring to me, are you?" |
19. And they began to be
grieved and were saying to him, one by one, "Is it I?" |
19. οἵ
δὲ ἤρξαντο
λυπεῖσθαι
καὶ λέγειν
αὐτῷ εἷς καθ᾽
εἷς Μήτι ἐγώ
καὶ ἄλλος, μήτι
ἐγώ; |
19 וַיָּחֵלּוּ
לְהִתְעַצֵּב
וַיֹּאמְרוּ
אֵלָיו זֶה
אַחַר זֶה
הֲכִי אֲנִי
הוּא׃ |
|
20. He said
to them, "It is one of the twelve, one who dips his hand with me in the
same bowl. |
20. And he said to them,
"[It is] one of the twelve who dips with me in the dish. |
20. ὁ
δὲ ἀποκριθεὶς
εἶπεν αὐτοῖς
Εἷς ἐκ τῶν
δώδεκα ὁ
ἐμβαπτόμενος
μετ ἐμοῦ εἰς
τὸ τρύβλιον |
20 וַיַּעַן
וַיֹּאמֶר
אֲלֵיהֶם
אֶחָד מִשְּׁנֵים
הֶעָשָׂר
הוּא
הַטֹּבֵל
עִמִּי בַּקְּעָרָה׃ |
|
21. The
reason for this is that the human one is leaving your presence just as the
Scriptures say in reference to him. But how horrible for that man by whom the
human one is betrayed. That man would have been better off not having been
born." |
21. And the Son of Man
will die as it is written about him. But woe to that man by whose hand the
Son of Man is delivered up! It would be better for that man if he had not
been born." |
21. ὁ
μὲν υἱὸς τοῦ
ἀνθρώπου ὑπάγει
καθὼς γέγραπται
περὶ αὐτοῦ οὐαὶ
δὲ τῷ ἀνθρώπῳ
ἐκείνῳ δι
οὗ ὁ υἱὸς τοῦ
ἀνθρώπου παραδίδοται· καλὸν
ἦν αὐτῷ εἰ
οὐκ ἐγεννήθη
ὁ ἄνθρωπος
ἐκεῖνος |
21 הֵן
בֶּן־הָאָדָם
הָלֹךְ
יֵלֵךְ
כַּכָּתוּב
עָלָיו
אֲבָל אוֹי
לָאִישׁ
הַהוּא
אֲשֶׁר
עַל־יָדוֹ
יִמָּסֵר
בֶּן־הָאָדָם
טוֹב
לָאִישׁ
הַהוּא
שֶׁלֹּא
נוֹלָד׃ |
|
|
|
|
|
HH Paqid Dr.
Adon Eliyahu’s Rendition
17. ¶ And when [the
first] evening [of the 14th of Nisan] came, he (Yeshua) arrived with
the twelve (Talmidim).
18. And as (they)
reclined and ate, Yeshua said amen ve amen one of you will betray me (hand me
over), and he is eating with me.
19. And they began to
grieve and asked him one after the other, is it me? (It’s not me?)
20. And answering, he
(Yeshua) said to them [it is] one of the twelve who is dipping with me in the
[same] dish.
21. Because the son of
man [has to] go away as (it is [written] in) the Scriptures (Tanakh) concerning
him, but woe to that man by which the son of man is betrayed. It would have
been more beneficial for him not to have been born.
Hakham’s Commentary
17. ¶ And when [the
first] evening [of the 14th of Nisan] came, he (Yeshua) arrived with
the twelve (Talmidim). – We
already commented in verse 12 of this chapter of Mark that if the Master eat
the Passover Lamb and then himself became the Passover Lamb it stand to reason
that at that time there were two Passovers being celebrated. Thus, in Exodus
12:6 we read, “And you will keep it [the Passover sacrifice] up until the
fourteenth day of the same month: and the whole assembly of the congregation of
Israel will kill it in the evening” (literally, “between the
evenings.” – Heb. Bein Ha'Arbayim). The question that rises in this
text is, On which evening, the one beginning the 14th of Nisan or
the one ending the 14th of Nisan and beginning the 15th
of Nisan?
Clarke[5]
commenting on Matthew 26:20 makes the following obvious but nevertheless
interesting commentary that few seem to grasp:
“Now when the even was come, he
sat down with the twelve. - It is a common opinion that our Lord ate the Passover
some hours before the Jews ate it; for the Jews, according to custom, ate
theirs at the end of the fourteenth day, but Christ ate his the preceding even,
which was the beginning of the same sixth day, or Friday; the Jews begin their
day at sunset, we at midnight. Thus Christ ate the Passover on the same day
with the Jews, but not on the same hour. Christ kept this Passover the
beginning of the fourteenth day, the precise day and hour in which the Jews had
eaten their first Passover in Egypt. See Exodus 12:6-12. And in the same part
of the same day in which the Jews had sacrificed their first paschal lamb, viz.
between the two evenings, about the ninth hour, or 3 o'clock, Jesus Christ our
Passover was sacrificed for us: for it was at this hour that he yielded up his
last breath; and then it was that, the sacrifice being completed, Jesus said,
It Is Finished. See Exodus 12:6, etc., and Deuteronomy 16:6, etc.”
And The Universal
Jewish Encyclopedia[6]
explains:
"The Pharisees and Sadducees had a dispute as
to the time when the slaughtering (of the lamb) should take place; the former
held it should be in the last 3 hours before sunset (and therefore AT THE END
of the 14th day!), the latter, between sunset and nightfall (and therefore AT
THE BEGINNING of the 14th day!)."
Smith’s Bible
Dictionary[7]
also states:
“Due to their understanding of the meaning of
"between the two evenings" the Sadducees designated the beginning of
the fourteenth, not the following afternoon, as the correct time to kill the
Passover lamb. Therefore, "The Sadducees and Pharisees differed as to the
proper day [to eat the Passover].”
This explains how the Master
could eat one Passover and die on another Passover. This was allowed to him
because of this controversy, but should not be taken to mean that Yeshua
therefore sanctioned the time of the Passover as starting the 14th
of Nisan!
18. And as (they)
reclined and ate, Yeshua said amen ve amen one of you will betray me (hand me
over), and he is eating with me. - Perhaps, here is an allusion to
Psalm 41:10 – “My ally in whom I trusted, even he who shares my
bread, has been utterly false to me”, as a mediatory reading
between the words of the Master and the readings of the Tanakh for this Shabbat
(as is customary in the Yelamedenu sermons). To start with, Psalm 41:10 is
understood by the Sages as referring to Ahithophel, the betrayer of David (cf.
II Samuel, Chapters 15-17). This, therefore points to the fact that the
Scriptures accept more than one fulfillment of a statement or prophecy.
19. And they began to
grieve and asked him one after the other, is it me? (It’s not me?)
20. And answering, he
(Yeshua) said to them [it is] one of the twelve who is dipping with me in the
[same] dish. – Most
people without any hesitation will tell you that the Master was referring to
Yehuda Ish Keriyoth, and for proof of their answer they will point to v. 10 of
this chapter and to the fact that Yeshua says: “[it is] one of the
twelve.” However in both vv. 18 and 20, the Master does not mention the
name of the culprit, and thereby by implication all of the 12 are suspected of
betraying the Master. That is why in v. 19 we are informed that they asked
him one after the other, is it me?
Now Edwards[8]
makes a most interesting suggestion in his comments on this vers. He states:
“ This clarification (“one of the twelve”) limits
the culprits to the Twelve and exonaerates the other members at the Passover
meal. The likely suspects, in other words are dismissed, and all the intimate
companions – they whose very hands have been in Jesus’ bowl – are suspect.
There may have been only on traitor in the formal sense, but by dawn all the
disciples will betray Jesus, if not from greed (vv. 10-11), then from weakness
(vv. 37-42), fear (vv. 50-52), or cowardice (vv. 66-72). “Surely not I?” How
that protest echoes down the centuries!”
Perhaps, this is the
intention why Mark, has Yeshua not mentioning the culprit even when asked to
point him out.
who is dipping with me
in the [same] dish – This
phrase is clearly pointing to a Passover dinner, and not to a “special supper”
as some explain. This is clear from the third answer to the question asked in
the Passover Seder Haggadah - מַה
נִּשְּׁתַּנָה
הַלַּיְלָה
הַזֶּה מִכָּל
הַלֵּילוֹת? (Why is this night different than all other nights?) – “On
all other nights we do not dip herbs even once, while on this night we dip them
twice.”
21. Because the son of
man [has to] go away as (it is [written] in) the Scriptures (Tanakh) concerning
him, but woe to that man by which the son of man is betrayed. It would have
been more beneficial for him not to have been born. – On the ending of
this verse it is very possible that there is an allusion to the Mishnah of Hagigah
2:1, which states:
“They do not expound the laws of prohibited
relationships [Lev. 18] before three persons, the works of creation [Genesis
13] before two, or the Chariot [Ezekiel 1] before one, unless he was a Sage and
understands of his own knowledge. Whoever reflects upon four things would have
been better off had he not been born: what is above, what is below, what is
before, and what is beyond. And whoever has no concern for the glory of his
Maker – would have been better off had he not been born.”[9]
This brings us to the
12th benediction of the Amiddah (or the Shemoneh Ezre), where the
Sephardic Siddur[10]
has:
For the heretics (Heb.: Minim) and the informers
(Heb.: Mal’shinim) let there be no hope.
Let all the wicked/lawless (Heb.: Zedim) perish in
an instant,
And let all your foes (Heb.: Oy’vim) and all your
enemies, speedily be cut down.
And as for the evil kingdom (Heb.: Malkhut
Ha-Risha’ah); (others have “kingdom of iniquity/lawlessness”
(Heb.: “Malkhut Zadon”
– i.e. Edom],
May You quickly uproot it and smash it and destroy
and humble them speedily in our days.
Blessed are You Ha-Shem, who smashes foes (Heb.:
Oy’vim) and humbles the wicked/lawless
(Heb.: Zedim) and heretics (Heb.: Minim).
Please note that the
first line groups the heretics (i.e. Minim) and informers (i.e. Mal’shinim) as
having the same reward: “no hope.” In line four, the “Malkhut Zadon” (i.e. “the
kingdom of iniquity/lawlessness”) is identified with “Edom/Rome”. And then in
the last line, the “Zedim” (i.e. “the wicked/lawless” – that is those who side
with and abet “the kingdom of iniquity/lawlessness”) are grouped together with
the “Minim” (heretics) for the punishment of humiliation.
Thus, we have:
1.
Minim
(heretics) + Malsh’nim (informers) à
“no hope”
2.
Zedim
(wicked/lawless/Edomites) + Minim à
“to be humbled/humiliated”
These two propositions
may lead us to the conclusion that the “Minim” (heretics) can easily turn into
“Malsh’nim” (informers) as they share the same reward, and that the “Minim”
(heretics) can easily become part of or supporters of Edom – “the kingdom of
iniquity/lawlessness” since they share the same destiny: “to be
humbled/humiliated”. Therefore, one does not need to be a genius to understand
who are the Minim.
Some point to the
different version of this 12th blessing of the Amiddah that was
discovered in the Cairo Genizah and which is also known as the “Palestinian
Recension.” This version reads:
“For apostates (Meshumaddim) let there be no hope,
and the kingdom of arrogance do you speedily root out in our days; and let
Christians (Notz’rim) and Minim perish in a moment, let them be blotted out of
the book of the living, and let them not be written with the righteous.”[11]
Please note that in
this version the “Notz’rim” and the “Minim” receive the same punishment, and
which brings us to the same conclusion that we reached above.
Now this 12th
blessing of the Amiddah was composed around the year 90 c.e.[12] That is, 20 years after 70 c.e. (the year of
the destruction of the Temple by the Romans). Therefore, we are not speaking
here about Yeshua or his Talmidim, but rather about a totally different group
who purported to be disciples of the Master whilst siding with the Roman
authorities against the Jewish people, informing (betraying) the Jewish people
to the Romans, as well as spreading their heresy amongst the Jewish people. I do
think that by now the picture has become quite clear.
Because the son of man
[has to] go away as (it is [written] in) the Scriptures (Tanakh) concerning him
– The
text says “as (it is [written] in) the Scriptures (Tanakh) concerning
him” but it does not quote which Scripture the Master is referring to.
Following the Lectionary principle of verbal tally, and the rules of the P’shat
which demand literalness, the “him” at the end of the phrase
refers to “the son of man.” Now, Daniel 7:13 mentions a “son of man,”
therefore this chapter of Daniel must contain a prophecy about his departure.
We must agree with Evans[13]
who comments on this verse:
“According to Daniel 7, the holy ones of G-d will
engage the powers of evil in a fierce struggle. Evil will prevail over the
saints for a time and will wear them out (Dan. 7:21, 25).The handing over of
the “son of man” to those who seek his life coheres with this scenario.”
In the same page,
Evans speculates that Daniel 9:26 could be also the text that the Master was thinking
about, and which reads:
“And after the threescore and two weeks shall an
anointed one (Heb.: מָשִׁיחַ –
Mashiach) be cut off, and be no more; and the people of a prince that shall
come shall destroy the city and the sanctuary; but his end shall be with a
flood; and unto the end of the war desolations are determined.” - JPS
In my opinion the text
of Daniel 7:13, and 7:21, 25 (consisting of two contiguous pericopes) has more
merits than Daniel 9:26, simply because of the norm of verbal tally on which
the P’shat relies heavily (i.e. the sixth rule of R. Hillel: “Ka-yoẓe
bo mi-maḳom aḥer: Similarity in content to another Scriptural
passage.”
This, therefore ties
perfectly with the 12th benediction of the Amiddah as we explored
above, where the “the kingdom of iniquity/lawlessness (i.e. Edom)”
is the same evil power mentioned in Daniel 7:21-25. The Moabite Yehuda Ish
Keriyoth, betrayed the Master to the priests who were the agents of Rome and of
him it is said: “It would have been more beneficial for him not to have been
born,” and the same could be said of Edom.
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 3:23?
3.
What
question/s were asked of Rashi in D’barim 3:24?
4.
What
question/s were asked of Rashi in D’barim 3:26?
5.
What
question/s were asked of Rashi in D’barim 3:28?
6.
What
question/s were asked of Rashi in D’barim 4:6?
7.
What
question/s were asked of Rashi in D’barim 4:10?
8.
What
question/s were asked of Rashi in D’barim 4:19?
9.
What
question/s were asked of Rashi in D’barim 4:28?
10.
What
question/s were asked of Rashi in D’barim 4:34?
11.
D’barin
4:30 speaks of “B’Acharit HaYamim” (“in the latter days”). When do these
“latter days” started, or will start?
12.
D’barim
4:32 speaks of “Yamim Rishonim” (“former days”). When did these days started
and finished?
13.
In
your opinion,why does the Master in our pericope of Mark for this Sabbath does
not reveal who the “betrayer” is?
14.
In
your opinion what is the intent of Hakham Tsefet’s pericope by the hand of his
scribe Mordechai (Mark) for this Shabbat?
15.
In
what way does the Torah, Psalm, Prophetic reading of Is.
33:2-6, 17, 19-22, and Mark 14:17-21
point to the fact that this is the seventh of the seven Sabbaths of
Consolation?
16.
What
part of the Torah Seder fired the heart and imagination of the Psalmist for
this week?
17.
What
part of the Torah Seder fired the heart and the imagination of the prophet
Isaiah (in 33:2-6, 17, 19-22) this week?
18.
What
part of the Torah Seder fired the heart and the imagination of the prophet in
the Special Ashlamata of Isaiah 61:10 – 63:9?
19.
What
part/s of the Torah Seder, Psalm, and the prophets fired the heart and the
imagination of Hakham Tsefet for this week?
20.
After
taking into consideration all the above texts and our Torah Seder, what would
you say is the general prophetic message from the Scriptures for this coming
week?
Blessing After Torah Study
Barúch Atáh Adonai, Elohénu Meléch HaOlám,
Ashér Natán Lánu Torát Emét, V'Chayéi Olám Natá B'Tochénu.
Barúch Atáh Adonái, Notén HaToráh. Amen!
Blessed is Ha-Shem our God, King of the universe,
Who has given us a teaching of truth, implanting within us
eternal life.
Blessed is Ha-Shem, Giver of the Torah. Amen!
“Now unto Him who is able to preserve you faultless, and
spotless, and to establish you without a blemish,
before His majesty, with joy, [namely,] the only one God,
our Deliverer, by means of Yeshua the Messiah our Master, be praise, and
dominion, and honor, and majesty, both now and in all ages. Amen!”
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 Shuvá”
(Sabbath
of Repentance/Returning)
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
אָז
יַבְדִּיל |
|
|
|
“Az Yavdil” |
Reader 1 – D’barim 4:41-43 |
Reader
1 – D’barim 6:4-6 |
|
“Then
separated” |
Reader 2 – D’barim 4:44-46 |
Reader
2 – D’barim 6:7-9 |
|
“Entonces designó” |
Reader 3 – D’barim 4:47-49 |
Reader
3 – D’barim 6:10-12 |
|
D’barim
4:41 – 6:3 |
Reader 4 – D’barim 5:1-18 |
|
|
Ashlam.:
Joshua 20:8 – 21:8 |
Reader 5 – D’barim 5:19-21 |
|
|
Special: Hosea 14:2-10; & Micah 7:18-20* |
Reader 6 – D’barim 5:22-24 |
Reader
1 – D’barim 6:4-6 |
|
Psalm
113:1 – 115:18 |
Reader 7 – D’barim 5:25 – 6:3 |
Reader
2 – D’barim 6:7-9 |
|
|
Maftir: D’barim
6:1-3 |
Reader
3 – D’barim 6:10-12 |
|
N.C.:
Mordechai 14:22-25 |
- Hosea 14:2-10; & - Micah 7:18-20 |
|
*This special Ashlamatah should be
recited by the greatest Torah Scholar available to the congregation
Shalom Shabbat !
Hakham Dr. Yosef ben Haggai
HH Rosh Paqid Adon Hillel ben
David
HH Paqid Dr.
Adon Eliyahu ben Abraham