Esnoga Bet Emunah
1101 Surrey Trce. SE, Tumwater, WA 98501
Telephone: 360-584-9352 - United States of America
© 2010
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 |
|
Heshvan 15, 5771 – October
22/23, 2010 |
Third Year of the Shmita Cycle |
Candle Lighting
and Havdalah Times:
|
Atlanta, Georgia, U.S. Fri. Oct. 22, 2010 – Candles at 6:38 PM Sat. Oct. 23, 2010 – Havdalah 7:33 PM |
Brisbane, Australia Fri. Oct. 22, 2010 – Candles at 5:41 PM Sat. Oct. 23, 2010 – Havdalah 6:36 PM |
Bucharest, Romania Fri Oct. 22, 2010 – Candles at 6:03 PM Sat. Oct. 23, 2010 – Havdalah 7:04 PM |
|
Chattanooga, & Cleveland, TN, U.S. Fri. Oct. 22, 2010 – Candles at 6:41 PM Sat. Oct. 23, 2010 – Havdalah 7:36 PM |
Jakarta,
Indonesia Fri. Oct. 22, 2010 – Candles at 5:28 PM Sat. Oct. 23, 2010 – Havdalah 6:17 PM |
Manila & Cebu, Philippines Fri. Oct. 22, 2010 – Candles at 5:15 PM Sat. Oct. 23, 2010 – Havdalah 6:04 PM |
|
Miami,
FL, U.S. Fri. Oct. 22, 2010 – Candles at 6:29 PM Sat. Oct. 23, 2010 – Havdalah 7:21 PM |
Olympia, WA, U.S. Fri. Oct. 22, 2010 – Candles at 5:55 PM Sat. Oct. 23, 2010 – Havdalah 6:57 PM |
Murray, KY, & Paris, TN.
U.S. Fri. Oct. 22, 2010 – Candles at 5:51 PM Sat. Oct. 23, 2010 – Havdalah 6:47 PM |
|
San Antonio, TX,
U.S. Fri. Oct. 22, 2010 – Candles at 6:39 PM Sat. Oct. 23, 2010 – Havdalah 7:32 PM |
Sheboygan & Manitowoc, WI, US Fri. Oct. 22, 2010 – Candles at 5:39 PM Sat. Oct. 23, 2010 – Havdalah 6:39 PM |
Singapore, Singapore Fri. Oct. 22, 2010 – Candles at 6:34 PM Sat. Oct. 23, 2010 – Havdalah 7:23 PM |
For other places see: http://chabad.org/calendar/candlelighting.asp
Roll of Honor:
This Torah commentary comes to you courtesy of:
His Honor Rosh Paqid Adon Hillel ben David and beloved
wife HH Giberet Batsheva bat Sarah
His Honor Paqid Adon Mikha ben Hillel
His Honor Paqid Adon David ben Abraham
Her Excellency Giberet Sarai bat Sarah & beloved
family
His Excellency Adon Barth Lindemann & beloved
family
His Excellency Adon John Batchelor & beloved wife
His Excellency Adon Ezra ben Abraham and beloved wife
HE Giberet Karmela bat Sarah,
His Excellency Dr. Adon Yeshayahu ben Yosef and beloved
wife HE Giberet Tricia Foster
His Excellency Adon Yisrael ben Abraham and beloved
wife HE Giberet Elisheba bat Sarah
Her Excellency Giberet Laurie Taylor
His Excellency Dr. Adon Eliyahu ben Abraham and
beloved wife HE Giberet Dr. Elisheba bat Sarah
For their regular and sacrificial giving, providing
the best oil for the lamps, we pray that G-d’s richest blessings be upon their
lives and those of their loved ones, together with all Yisrael and her Torah
Scholars, amen ve amen!
Also a great thank you and great blessings be upon all
who send comments to the list about the contents and commentary of the weekly
Torah Seder and allied topics.
If you want to subscribe to our list and ensure that
you never lose any of our commentaries, or would like your friends also to
receive this commentary, please do send me an E-Mail to benhaggai@GMail.com with
your E-Mail or the E-Mail addresses of your friends. Toda Rabba!
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
כְּמַעֲשֵׂה |
|
|
|
“K’Ma’Aseh” |
Reader 1 – Vayiqra
18:1-3 |
Reader 1 – Vayiqra 19:1-3 |
|
“Like the deeds of” |
Reader 2 – Vayiqra
18:4-6 |
Reader 2 – Vayiqra 18:4-6 |
|
“Como
hacen” |
Reader 3 – Vayiqra
18:7-10 |
Reader 3 – Vayiqra 18:6-8 |
|
Vayiqra (Lev.) 18:1-30 |
Reader 4 – Vayiqra
18:11-14 |
|
|
Ashlamatah: Yermiyahu 10:1-10 |
Reader 5 – Vayiqra
18:15-18 |
|
|
|
Reader 6 – Vayiqra
18:19-22 |
Reader 1 – Vayiqra 18:1-3 |
|
Psalm 82:1-8 |
Reader 7 – Vayiqra
18:23-28 |
Reader 2 – Vayiqra 18:4-6 |
|
|
Maftir: Vayiqra 18:28-30 |
Reader 3 – Vayiqra 18:6-8 |
|
N.C.: 2 Peter 1:8-11 |
- Jeremiah 10:1-10 |
|
Rashi & Targum
Pseudo Jonathan
for: Vayiqra
(Leviticus) 18:1-30
|
Rashi |
Targum Pseudo Jonathan |
|
1.
And the Lord spoke to Moses, saying: |
1.
And the Lord spoke with Mosheh, saying: |
|
2.
Speak to the children of Israel, and say to them: I am the Lord, your
God. |
2.
Speak with the sons of Israel, and say to them, I am the Lord your
God. |
|
3.
Like the practice of the land of Egypt, in which you dwelled, you
shall not do, and like the practice of the land of Canaan, to which I am
bringing you, you shall not do, and you shall not follow their statutes. |
3.
After the evil work of the people of the land of Mizraim, among whom
you have dwelt, you will not do; so likewise, after the evil work of the
people of the land of Kenaan, where I am bringing you, you will not do,
neither will you walk according to their laws; |
|
4.
You shall fulfill My ordinances and observe My statutes, to follow
them. I am the Lord, your God. |
4.
but you will perform the orders of My judgments, and observe My
statutes to walk in them: I am the Lord your God. |
|
5.
You shall observe My statutes and My ordinances, which a man shall do
and live by them. I am the Lord. |
5.
And you will keep My statutes, and the order of My judgments, which if
a man do he will live in them, in the life of eternity, and his portion will
be with the just: I am the Lord. |
|
6.
No man shall come near to any of his close relatives, to uncover
[their] nakedness. I am the Lord. |
6.
No man, either young or old, will come near to any of the kindred of
his flesh to dishonor (their) nakedness by carnality, or by the knowledge of
their nakedness. I am the Lord. |
|
7.
You shall not uncover the nakedness of your father or the nakedness of
your mother; she is your mother; you shall not uncover her nakedness. |
7.
The nakedness of your father, or the nakedness of your mother, you
will not dishonor. A woman will not lie with her father, nor a man with his
mother; she is your mother: you will not discover her nakedness. |
|
8.
You shall not uncover the nakedness of your father's wife; it is your
father's nakedness. |
8.
The nakedness of your father's wife you will not dishonor, for it is
the nakedness of your father. |
|
9.
The nakedness of your sister, whether your father's daughter or your
mother's daughter, whether born to one who may remain in the home or born to
one who must be sent outside you shall not uncover their nakedness. |
9.
The nakedness of your sister, the daughter of your father, or the
daughter of your mother, (or of her) whom, your father begat by another wife,
or of your mother, whom your mother bare by your father or by another
husband, you will not dishonor. |
|
10.
The nakedness of your son's daughter or your daughter's daughter you
shall not uncover their nakedness, for they are your own nakedness. |
10.
The nakedness of your son's daughter, or the daughter of your
daughter, you will not dishonor, because they are as your own nakedness. |
|
11.
The nakedness of the daughter of your father's wife, born to your
father she is your sister: you shall not uncover her nakedness. |
11.
The nakedness of your father's wife's daughter, who has been begotten
of your father, she is your sister, you will not dishonor. |
|
12.
You shall not uncover the nakedness of your father's sister; she is
the close relative of your father. |
12.
The nakedness of your father's sister you will not dishonor; she is of
kin to your father's flesh. |
|
13.
You shall not uncover the nakedness of your mother's sister, for she
is the close relative of your mother. |
13.
The nakedness of your mother's sister you will not dishonor; for she
is of kin to your mother's flesh. |
|
14.
You shall not uncover the nakedness of your father's brother you shall
not come near his wife; she is your aunt. |
14.
The nakedness of your father's brother you will not dishonor, nor come
near to his wife carnally; she is the wife of your father's brother. |
|
15.
You shall not uncover the nakedness of your daughter in law; she is
your son's wife you shall not uncover her nakedness. |
15.
The nakedness of your daughter-in-law you will not dishonor; she is
the wife of your son, you will not dishonor her nakedness. |
|
16.
You shall not uncover the nakedness of your brother's wife: it is your
brother's nakedness. |
16.
The nakedness of your brother's wife you will not dishonor in the
life-time of your brother, or after his death, if he have children; for it is
the nakedness of your brother. |
|
17.
You shall not uncover the nakedness of a woman and her daughter; you
shall not take [in marriage] her son's daughter or her daughter's daughter,
to uncover her nakedness they are close relatives, it is evil counsel. |
17.
The nakedness of a woman and of her daughter you will not dishonour, neither
will you take her son's daughter or the daughter of her daughter, to
dishonour their nakedness; for they are of kin to her flesh; it is
corruption. |
|
18.
And you shall not take a woman with her sister [in marriage] as
rivals, to uncover the nakedness of one upon the other, in her lifetime. |
18.
Neither will you take a wife in the lifetime of her sister, to aggrieve her
by dishonouring her nakedness, over her, all the days of her life. |
|
19.
And to a woman during the uncleanness of her separation, you shall not
come near to uncover her nakedness. |
19.
And unto the side of a woman in the time of the separation of her uncleanness
you will not draw near to dishonour her nakedness. |
|
20.
You shall not lie carnally with your neighbor's wife, to become
defiled by her. |
20.
Nor unto the side of your neighbour's wife will you come to defile her. |
|
21.
And you shall not give any of your offspring to pass through for
Molech. And you shall not profane the Name of your God. I am the Lord. |
21.
And of your offspring you will not give up any to lie carnally with the
daughters of the Gentiles, to perform strange worship; nor will you profane
the Name of your God: I am the Lord. |
|
22.
You shall not lie down with a male, as with a woman: this is an
abomination. |
22.
Nor with a male person will you lie as with a woman; it is an abhorrent
thing. |
|
23.
And with no animal shall you cohabit, to become defiled by it. And a
woman shall not stand in front of an animal to cohabit with it; this is
depravity. |
23.
Neither will you lie with any beast to corrupt yourself therewith nor will
any woman approach before a beast for evil pleasure; it is confusion. |
|
24.
You shall not defile yourselves by any of these things, for the
nations, whom I am sending away from before you, have defiled themselves with
all these things. |
24.
Defile not yourselves by any one of all these; for by all these have the
peoples defiled themselves whom I am about to drive away from before you. |
|
25.
And the land became defiled, and I visited its sin upon it, and the
land vomited out its inhabitants. |
25.
And the land has been defiled, and I have visited the guilt upon it, and the
land delivers itself of its inhabitants. |
|
26.
But as for you, you shall observe My statutes and My ordinances, and
you shall not do like any of these abominations neither the native, nor the
stranger who sojourns among you. |
26.
But you, O congregation of Israel, observe My statutes, and the order of My
judgments, and commit not one of these abominations, neither (you who are)
native born, or the strangers who sojourn among you. |
|
27.
For the people of the land who preceded you, did all of these abominations,
and the land became defiled. |
27.
For these abominable things have been done by the men of the land who have
been before you, so that the land has been polluted: |
|
28.
And let the land not vomit you out for having defiled it, as it
vomited out the nation that preceded you. |
28.
lest, when you pollute the land, it cast you forth, as it will have delivered
itself of the people that were before you. |
|
29.
For anyone who commits any of these abominations, the persons doing so
shall be cut off from the midst of their people. |
29.
For whoever commits any one of these abominations, the souls who do so will
be destroyed from among their people. |
|
30.
And you shall observe My charge, not to commit any of the abominable
practices that were done before you, and you shall not become defiled by
them. I am the Lord your God. |
30.
Observe you (then) the keeping of My Word, in being careful to avoid the
practice of these abominable rites, which have been practised in the land
before you, and the defilement of yourselves by them: I am the Lord. |
|
|
|
Welcome to the
World of P’shat Exegesis
In
order to understand the finished work of the P’shat mode of interpretation of
the Torah, one needs to take into account that the P’shat is intended to
produce a catechetical output, whereby a question/s is/are raised and an
answer/a is/are given using the seven Hermeneutic Laws of R. Hillel and as well
as the laws of Hebrew Grammar and Hebrew expression.
The
Seven Hermeneutic Laws of R. Hillel are as follows
[cf.
http://www.jewishencyclopedia.com/view.jsp?artid=472&letter=R]:
1.
Ḳal va-ḥomer:
"Argumentum a minori ad majus" or "a majori ad minus";
corresponding to the scholastic proof a fortiori.
2.
Gezerah shavah:
Argument from analogy. Biblical passages containing synonyms or homonyms are
subject, however much they differ in other respects, to identical definitions
and applications.
3.
Binyan ab mi-katub eḥad: Application of a provision found in one passage only
to passages which are related to the first in content but do not contain the
provision in question.
4.
Binyan ab mi-shene ketubim:
The same as the preceding, except that the provision is generalized from two
Biblical passages.
5.
Kelal u-Peraṭ and Peraṭ u-kelal: Definition of the general by the
particular, and of the particular by the general.
6.
Ka-yoẓe bo mi-maḳom aḥer: Similarity in content to another
Scriptural passage.
7.
Dabar ha-lamed me-'inyano:
Interpretation deduced from the context.
Reading Assignment:
The
Torah Anthology: Yalkut Me’Am Lo’Ez - Vol 11: The Divine Service
By:
Rabbi Yitzchaq Magriso
Published
by: Moznaim Publishing Corp. (New York, 1989)
Vol.
11 – “The Divine Service,” pp. 396-419.
Rashi Commentary for:
Vayiqra (Leviticus) 18:1-30
2 I am the Lord, your God I am the
One Who said at Sinai, “I am the Lord, your God” (Exod. 20:2), and you accepted
My sovereignty upon yourselves [at that time]; consequently, accept My decrees.
Rabbi [Yehudah Hanassi] says: "It is openly known before Him, that they
would eventually be scourged by [transgressing the laws of] immoral relations,
in the days of Ezra. Therefore, [concerning these laws,] God came to them with
the decree: I am the Lord, your God! You should know Who is placing these decrees
upon you-the Judge Who exacts retribution (אֱלֹקִים) , but Who is faithful also to pay a reward (ה ') !"-[Torath Kohanim 18:138]"
3 Like the practice of the land of Egypt [...and like
the practice of the land of Canaan] [This verse] informs [us] that the deeds of the
Egyptians and the Canaanites were more corrupt than those of all other nations,
and moreover, that the [Egyptians residing in that] region [of Egypt] in which
the Israelites had dwelt, were the most corrupt of all.-[Torath Kohanim 18:138]
and like the practice of the land of Canaan, to which
I am bringing you [This verse] informs [us] that those [Canaanite]
peoples whom the Israelites conquered, were more corrupt than any other
[people, even the Egyptians].-[Torath Kohanim 18:138]
and you shall not follow their statutes What did
Scripture omit [until now] that it did not state [and includes in this clause]?
However, these are their social practices, things that assumed the status of
law (חָקוּק) for them, for example, [certain days set aside
for attendance at] theaters and stadiums. Rabbi Meir says: These [practices
referred to here,] are the “ways of the Amorites,” [the superstitious
practices] enumerated by our Sages.-[see Shab. 67ab; Torath Kohanim 18:139]
4 You shall fulfill My ordinances These
are the laws stated in the Torah in justice, [i.e., which human intellect deems
proper,] which, had they not been stated [in the Torah], would have been deemed
worthy to be stated [e.g., not to steal, not to murder, etc.].-[Torath Kohanim
18:140]
and observe My statutes These
are the “King’s decrees” [without apparent rationale to man], against which the
evil inclination protests, “Why should we keep them?” Likewise, the nations of
the world object to them. Examples are: [The prohibition of] eating pig and
wearing shaatnez [a mixture of wool and linen] (see Lev. 19:19), and the
purification procedure effected by purification water [the mixture including
the ashes of the red cow] (see Num., Chapter 19). Therefore it says, “I am the
Lord.” I have decreed [these] upon you; you are not permitted to exempt
yourselves [from fulfilling them].- Torath Kohanim 18:140]
to follow them Do not take leave from
[studying] them, i.e., you shall not say, “I have learned the wisdom of
Israel—now I will go and learn the wisdom of the [other] nations.”-[Torath
Kohanim 18:141]
5 You shall observe My statutes and My ordinances [This
comes to include other details of [laws pertaining to] this passage, that
Scripture did not mention explicitly.- [Torath Kohanim 18:142] Another
explanation: [This clause, “You shall observe My statutes and My judgments,
which a man shall do,” was added,] in order to apply “observance” (שְׁמִירָה) and fulfillment (עֲשִׂיָּה) to statutes, and to apply “observance” (שְׁמִירָה) and “fulfillment” (עֲשִׂיָּה) to ordinances. For [up till now,] Scripture had
mentioned only “fulfillment” regarding ordinances and “observance” regarding
statutes (see previous verse). -[Torath Kohanim 18:134]
and live by them in the World-To-Come. For
if you say [that the verse refers to living] in this world, does he not
eventually die? [Torath Kohanim 18:134]
I am the Lord faithful to pay a reward [an
attribute represented by the Name ה ' ].-[Torath Kohanim 18:134]
6 No man shall come near Heb. לֹא
תִקְרְבוּ . [This comes] to admonish the female as [it does]
the male. Therefore, it is stated in the plural form.-[Torath Kohanim 18:136]
I am the Lord faithful to pay a reward
[not only for fulfilling positive commandments but also to the one who saves
himself from sinning].-[Torath Kohanim 18:145]
7 the nakedness of your father This
[refers to] your father’s wife. [But how do we know this?] Perhaps it is only
to be interpreted literally [as an admonition against relations with one’s
father, in addition to the general admonition against pederasty]. [The answer
is:] It says here, “The nakedness of your father,” and it says further, “has
uncovered his father’s nakedness” (Lev. 20:11). Just as in the latter verse,
Scripture is speaking of his father’s wife [as that verse begins with, “And a
man who cohabits with his father’s wife”], here, too, [Scripture is speaking
of] his father’s wife. -[Sanh. 54a]
or the nakedness of your mother [It
comes] to include [in the prohibition,] his mother who is not his father’s
wife.-[Sanh. 54a]
8 the nakedness of your father’s wife [This
admonition is repeated] to include [in the prohibition, one’s father’s wife,
even] after the death [of one’s father].-[Sanh. 54a]
9 your father’s daughter Included
in the meaning [of the verse] is also a daughter born from a woman [the father]
raped [i.e., not the father’s wife].-[Yev. 22b]
whether born to one who may remain in the home or to
one who must remain outside - מוֹלֶדֶת
בַּית אוֹ
מוֹלֶדֶת
חוּץ , lit.
born in the house or born outside. Whether they say to your father, “[You may]
keep her mother [as your wife],” or whether they say to your father, “[You
must] send her mother away,” for example, a mamzereth, or a nethinah [an
offspring of the Gibeonites (see Josh. 9:327)].-[Yev. 23a]
10 The nakedness of your son’s daughter [or your
daughter’s daughter] Scripture is speaking of his daughter born from a
woman he had raped. [The case, however,] of [his son’s] daughter and his
daughter’s daughter [who stem] from his wife, we learn from (verse 17 below),
“You shall not uncover the nakedness of a woman and her daughter; you shall not
take [in marriage] her son’s daughter or her daughter’s daughter” about [whose
nakedness] Scripture says, “You shall not uncover the nakedness of a woman and
her daughter” whether this daughter stems from him or from another man.-[Yev.
22b]
The nakedness of your son’s daughter How much
more so, then, should one’s own daughter [be prohibited]! But since a
Scriptural admonition must not be derived from an inference from minor to
major, [but must be explicitly mentioned], they learned it from a gezeirah
shavah [an exposition linking common words within verses of this passage, which
is considered as if explicitly mentioned] in Tractate Yevamoth (3a).
11 The nakedness of the daughter of your father’s wife [This
verse] teaches us that one is not liable to the punishment [of excision, if he
cohabited with] his sister who stems from a handmaid or a non-Jewess.
Therefore, it says, “the daughter of your father’s wife”-[i.e.,] a woman fit to
enter into marriage [thus excluding a handmaid and non-Jewess, marriage with
whom is not binding].-[Yev. 23a]
14 You shall not uncover the nakedness of your father’s
brother And what is “his nakedness?” "you shall not come
near his wife."
15 [she is] your son’s wife
[Scripture says:] I have stated [the law] only [in the case of a woman] with
whom your son has a marital tie. [This] excludes a woman he has raped, a
handmaid, or a non-Jewess [with whom the son has cohabited].- [Torath Kohanim
20:108]
17 You shall not uncover the nakedness of a woman and
her daughter Scripture prohibits [relations with the second woman]
only through a marital tie with the first one [whether the woman or her
daughter]. Hence, Scripture says, לֹא
תִקַּח , denoting “taking (קִיחָה) in marriage.” Similarly, when it comes to stating
the punishment [of those who transgress this matter, Scripture says], “[And a
man] who takes (יִקַּח) a woman and her mother [in marriage...they shall
burn him and them in fire]” (Lev. 20:14), [also using] the expression of קִיחָה , “taking [in marriage].” But if he raped a woman,
he is permitted to marry her daughter.-[Yev. 97a]
they are close relatives Heb. שַׁאֲרָה
הֵנָּה , they are related to one another.
evil counsel Heb. זִמָּה , counsel [like the word זָמַם , plotted]; as the Targum renders: עֲצַת חֶטְאִין , counsel of sins, which your [evil] inclination
has counseled you to sin.
18 a woman with her sister both at
the same time.
as rivals Heb. לִצְרֽר , an expression similar to צָרָה , rival, to make one a rival to the other.
in her lifetime This teaches you that if he
divorced her, he may not marry her sister while she is still alive.-[Yev.. 8b]
21 for Molech A form of idolatry, named
Molech, and this was the manner of its worship, that one would hand over one’s
child to the pagan priests, who would make two huge fires. The child was then
passed through on foot between these two fires.-[Sanh. 64b, see Rashi there.]
And you shall not give This
refers to the handing him over to the pagan priests.
to pass through for Molech This
refers to passing [the child] between the fire[s].
23 this is depravity Heb. תֶּבֶל , an expression denoting prostitution, sexual
immorality, and adultery. Similarly, “and My wrath, because of their depravity
(תַּבְלִיתָם) .” (Isa. 10:25) Another explanation of תֶּבֶל
הוּא : An
expression which denotes mingling (בּלל) and mixing up; [here, it refers to the perverted mingling of]
human seed and animal seed.
28 And let the land not vomit you out This can
be compared to a prince who was fed obnoxious food, which could not stay in his
intestines; so he vomited it out. Likewise, the Land of Israel cannot retain
transgressors [and thus, it vomits them out].-[Torath Kohanim 20:123] The
Targum renders [וְלֹא־תָקִיא] , as: וְלֹא
תְרוֹקֵן as:, denoting “emptying out” (רִקּוּן) , i.e., the Land empties itself of the
transgressors.
29 the people doing so - הַנְּפָשׁוֹת הָעֽשׂת . [Since the verse begins, “anyone who does,” it
should have used the singular form here. By using the plural, “the people doing
so,”] it means both the male and female [involved in the act].-[B.K. 32a]
30 And you shall observe My charge This
[clause come] to admonish the courts regarding the matter.-[Torath Kohanim
18:151]
and you shall not become defiled by them. I am the
Lord, your God But if you do become defiled," [says God,] “I am
not your God, and you will be cut off from Me. What benefit will I have from
you? Moreover, you will deserve annihilation.” Therefore, it says, “I am the
Lord, your God.”-[Torath Kohanim 18:151]
Tehillim - Psalm 82:1-8
|
Rashi |
Targum |
|
1.
A song of Asaph. God stands in the congregation of God; in the midst
of the judges He will judge. |
1. A hymn composed by Asaph. God, His
presence abides in the assembly of the righteous who are strong in
Torah; He will give judgment in the midst of the righteous judges.
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2.
How long will you judge unjustly and favor the wicked forever? |
2.
How long, O wicked, will you judge falsely, and lift up the
faces of the wicked forever? |
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3.
Judge the poor and orphan; justify the humble and the impoverished. |
3.
Judge the poor and the orphan; acquit the needy and the poor. |
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4.
Release the poor and the needy; save [them] from the hands of [the]
wicked. |
4.
Save the poor and needy, from the hands of the wicked deliver them. |
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5.
They did not know and they do not understand [that] they will walk in
darkness; all the foundations of the earth will totter. |
5.
They do not know how to do good, and they do not understand the
Torah, they walk in darkness; because of this, the pillars of the
earth's foundations shake. |
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6.
I said, "You are angelic creatures, and all of you are angels of
the Most High." |
6.
I said, "You are reckoned as angels, and all of you are like
angels of the height." |
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7.
Indeed, as man, you will die, and as one of the princes, you will
fall. |
7.
But truly you will die like the sons of men; and like
one of the leaders you will fall. |
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8.
Arise, O God, judge the earth, for You inherit all the nations. |
8.
Arise, O LORD, judge all the inhabitants of the earth; for You
will possess all the Gentiles. |
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Rashi’s Commentary for: Psalm 82:1-8
1 God stands in the congregation of God
to see whether they [the judges] judge fairly, and you judges, how long will
you judge unjustly?
3 justify If he [the poor man] is right
in his cause, do not reverse the verdict to condemn him in order to favor the
wicked.
5 They did not know The judges who
pervert justice.
and they
do not understand that because of this iniquity, they will walk in the
dark (on the order of [Exod. 23:8]: “for bribery blinds, etc.”), and all the
foundations of the earth will totter because of it.
6 You are angelic creatures Angels. When
I gave you the Torah, I gave it to you on the condition that the Angel of Death
should not rule over you.
7 Indeed, as man, you will die Indeed, as
Adam, you will die since you corrupted your deeds as he did.
and as
one of the princes the first [princes], who died, so will you fall. The
Midrash Aggadah (Mid. Ps. 82:3) [explains]: As one of the celestial princes,
for it is said (Isa. 24:21): “the Lord will visit punishment upon the host of
heaven on high.”
8 Arise, O God Asaph commences to pray
that He rise and cut off from Israel those corrupt judges.
for You are the
One Who inherits the nations, and everyone is in Your hands to judge.
Ashlamatah: Yermiyahu (Jeremiah) 10:1-10
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Rashi |
Targum |
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1. Hearken to the word that the Lord spoke about
you, O house of Israel. |
1. Heed the word which the LORD has spoken against
you, O house of Israel. |
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2. So says the Lord: of the way of the Gentiles you
shall not learn, and from the signs of the heaven be not dismayed, for the
Gentiles are dismayed from them. |
2. Thus says the LORD, “Do not learn from the way of
the Gentiles, and do not be troubled at the signs which are changed in the
heavens; for the Gentiles are troubled by them. |
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3. For the statutes of the peoples are vanity, for
it is but a stock that one cut from the forest, the handiwork of a carpenter
with a small axe. |
3. For the decrees of the Gentiles are worthless;
for he cuts the wood from the forest for himself, the work of the hands of
the carpenter, with an axe. |
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4. With silver and gold he beautifies it, with nails
and with sledge hammers they strengthen them so that it does not bend. |
4. With silver and with gold he covers it; with
nails and with mallets he strengthens it, so that it shall not move. |
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5. Like a palm tree they are beaten, and they do not
speak; they are carried for they do not step; fear them not for they will do
no harm, neither is it in them to do good. |
5. They are set up as a thing made of beaten-metal
work, but they do not speak. They will surely be taken away, for there is no
breath in them to [let them] walk. Do not be afraid of them, for they do no
evil, nor indeed do they know how to do good. |
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6. There is none like You, O Lord; You are great,
and Your name is great with might. |
6. There is none beside you O LORD; You are great,
and Your name is great in power. |
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7. Who will not fear You, O King of the nations, for
it befits You, for among all the wise men of the nations and among all their
kingdom there is none like You. |
7. Who will not fear before You, O King of all ages?
For the kingship is yours; since among all the wise men of the Gentiles and
among all their kingship there is none beside You. |
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8. But with one thing they are brutish and foolish,
the vanities for which they will be punished are but wood. |
8. So the Gentiles will incur guilt together because
they have become foolish, in that they have worshiped the idols which are
vanity. |
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9. Silver beaten into plates is brought from
Tarshish, and gold from Uphaz, the work of a craftsman and the hands of a
smith; their raiment is blue and purple, all of them the work of experts. |
9. They bring from Africa the silver which is
overlaid, and gold from Ophir; the work of the craftsman and the hands of the
metal worker. Blue and purple are their garments, all of them the work of
wise men. |
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10. But the Lord God is true; He is a living God and
the King of the world; from His anger the earth quakes, and the nations
cannot contain His fury. |
10. But the LORD God is truth. He is the Living God
and King of Ages. At His anger the earth trembles and the Gentiles are not
able to endure His warth. |
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2 Tsefet (Peter) 1:8-11
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CLV[1] |
Magiera Peshitta NT[2] |
Greek[3] |
Delitzsch[4] |
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8.
For your possessing these and increasing is constituting you not idle nor yet
unfruitful in the recognition of our Lord, Jesus Christ." |
8. For when these are found in you and increase,
they establish you [as] neither worthless, nor without fruit in the
acknowledgment of our Lord Jesus Christ. |
8. ταῦτα γὰρ
ὑμῖν ὑπάρχοντα
καὶ πλεονάζοντα
οὐκ ἀργοὺς
οὐδὲ ἀκάρπους
καθίστησιν
εἰς τὴν τοῦ
κυρίου ἡμῶν
Ἰησοῦ Χριστοῦ
ἐπίγνωσιν· |
8 כִּי
אִם־אֵלֶּה
יִמָּצְאוּ
וְיִרְבּוּ
בָכֶם
לֹא־יִתְּנוּ
אֶתְכֶם
לִהְיוֹת
מִתְעַצְּלִים
וּבְטֵלִים
מֵעֲשׂוֹת
פְּרִי לְדַעַת
אֲדֹנֵינוּ
יֵשׁוּעַ
הַמָּשִׁיחַ׃ |
|
9.
For he in whom these are not present is blind, closing his eyes, getting
oblivious of the cleansing from the penalties of his sins of old." |
9. For he in whom these [things] are not found is
blind so that he does not see, because he has forgotten the cleansing of his
former sins. |
9. ᾧ γὰρ μὴ
πάρεστιν ταῦτα
τυφλός ἐστιν
μυωπάζων λήθην
λαβὼν τοῦ
καθαρισμοῦ
τῶν πάλαι αὐτοῦ
ἁμαρτιῶν |
9 כִּי
הָאִישׁ
אֲשֶׁר
אֵין־אֵלֶּה
לּוֹ עִוֵּר
הוּא רְפֵה
עֵינַיִם
וְשָׁכֵחַ
אֶת־טָהֳרָתוֹ
מֵחַטֹּאתָיו
הָרִאשֹׁנוֹת׃ |
|
10.
Wherefore, rather, brethren, endeavor through ideal acts to confirm your
calling and choice; for, doing these things you should under no circumstances
be tripping at any time. " |
10.
And concerning that, be especially diligent, my brothers, that by way
of your good works, you would make your calling and your approval certain,
for when you do these [things], you will never falter. |
10.
διὸ μᾶλλον
ἀδελφοί σπουδάσατε
βεβαίαν ὑμῶν
τὴν κλῆσιν
καὶ ἐκλογὴν
ποιεῖσθαι· ταῦτα
γὰρ ποιοῦντες
οὐ μὴ πταίσητέ
ποτε |
10 לָכֵן
אַחַי
הוֹסִיפוּ
וְשִׁקְדוּ
לְחַזֵּק
אֶת־קְרִיאַתְכֶם
וּבְחִירַתְכֶם
בְּמַעֲשִׂים
טוֹבִים
כִּי אִם
כֵּן
תַּעֲשׂוּ
לֹא
תִכָּשֵׁלוּ׃ |
|
11.
For thus will be richly supplied to you the entrance into the eonian kingdom
of our Lord and Saviour Jesus Christ. |
11.
For so an entrance will be readily given to you to the eternal kingdom
of our Lord and our Savior, Jesus Christ. |
11.
οὕτως γὰρ
πλουσίως ἐπιχορηγηθήσεται
ὑμῖν ἡ εἴσοδος
εἰς τὴν αἰώνιον
βασιλείαν
τοῦ κυρίου
ἡμῶν καὶ σωτῆρος
Ἰησοῦ Χριστοῦ |
11 כִּי־כֵן
יִפָּתַח
לִפְנֵיכֶם
לָרְוָחָה מְבוֹא
מַלְכוּת
עוֹלָם
אֲשֶׁר
לַאֲדֹנֵינוּ
וּמוֹשִׁיעֵנוּ
יֵשׁוּעַ
הַמָּשִׁיחַ׃ |
Hakham’s
Rendition
8. ¶ For these (lights of the Messiah) in you
being, and increasing [in them], neither idle nor unfruitful [will
they] make [you], as to the (intimate) knowledge of our
Master Yeshua the Messiah.
9. For, he with whom these (lights of the Messiah)
are not present is blind [and] short-sighted, having forgotten the cleansing of
his old sins [on last Yom Kippur & Rosh Chodesh].
10. Wherefore, more than this, brothers, be diligent (wise)
to ground yourself in your calling (vocation) and selection, for if you
do these things you will never stumble.
11. For this will generously provide you with an
entrance into the eternal kingdom (government) of our master and redeemer [savior]
Yeshua the Messiah.
Commentary
In the previous pericope of 2 Peter 1:5-7, Hakham
Tsefet presents the Messiah as a series of nine lights (the tenth missing one
is mentioned in v. 11), each with a virtue attached. He then goes on to ask of
us to internalize each of these virtues upon our lives and mold our lives
accordingly. This task in the present pericope is called “our calling” or
“vocation” that stems from being selected to this calling or vocation from at
some time before our birth.[5]
v.8
- For these (lights of the Messiah) in you being, and increasing [in
them], neither idle nor unfruitful [will they] make [you], as
to the (intimate) knowledge of our Master Yeshua the Messiah. –
According to Hakham Tsefet, the person who has appropriated these lights of the
Messiah and internalized these virtues so as to be a living embodiment of them
will never be idle nor unfruitful, for he will be permanently occupied in the
performance of many and great deeds of loving-kindness. And the most
interesting things as our Sages observe, that the performance of one Mitzvah
will always lead to the performance of another Mitzvah. We never lack the
opportunity to perform great deeds of loving-kindness, the opportunities are
always just in front of us, knocking at our door so to speak. But if we are
blind because the lights of the Messiah and its allied virtues are not dwelling
in us,
then surely we are blind and are unable to see the great and many opportunities
before us to do good and to put all of these virtues into daily practice.
But
we need to understand a little about human development in order to understand
how a soul is made. Yes, you read correctly, for we read in Genesis 12:5 –
“And Abram took Sarai his wife, and Lot his
brother's son, and all their possessions that they had gathered, and the
souls that they had made in Haran, and they set out to go to the land of
Canaan. When they came to the land of Canaan,”
The
Targum Pseudo-Jonathan reads this verse as:
“And Abram took Sara his wife, and Lot his brother's
son, and all the substance which they had acquired, and the souls whom they had
proselytized in Haran, and went forth to go to the land of Kenaan. And they
came to the land of Kenaan.”
Proselytism
is the making of souls, and this enterprise has nothing to do with magic, but
it is rather a long, expensive and intensive process. Like a new born babe, the
born-again person has received a seed with all greatness in a potential form.
As babes we came from the womb wired for language production, for walking
erect, for being able to calculate, etc. etc. Similarly, when a person is being
born-again, he/she has been wired for greatness in many areas, but that
potential needs to be trained and developed, much like a babe needs to be
trained to speak, read, and write one or more languages properly, learn to
walk, and learn to perform complex mathematical calculations, etc. etc.
Likewise
we have received these lights and virtues of the Messiah in seed form, but it
takes a long process to develop these, through expensive and intensive means.
It is not something we acquire with the touch of a magic wand!
Parents
who value their children, and those who are members of the upper echelons of
society spare no expense, time, and energies to ensure that their children,
receive the best training possible, from kinder garden to university. We know
for example, that G-d valued Mosheh so much that He made sure that Mosheh was
trained in the best Royal nursery and Colleges that ancient world had to offer,
alongside the sons of Pharaoh, and the sons of the ruling class of Egypt. Make
no mistake, seeds need to be planted, well cared, well watered and fertilized
so that plants can produce the optimum load of fruit.
Similarly,
acquiring these light/virtues of the Messiah is a process. That is why we read
in v. 5ff in last week’s pericope: “Now while you are applying diligently this
wisdom add to your faithful obedience, moral excellence,” and the text
continues with the formula “and upon ... add ...”, intimating therefore that
what we have here is a well learned process and not something instant and
spontaneous.
Let
me ask now this question: What good is it for a young baby to be born if he is
condemned never to go to the best school, the best university, or to learn to
speak or walk like a human being? And conversely, what good is for a person to
be born-again if he is condemned never to be able and aptly trained to display
the lights and virtues of the Messiah in his/her life?
The
verse concludes, that we are not only obliged to know the Messiah, but rather
to know him intimately. Much as a husband is commanded by the Torah to know
intimately his wife and vice versa the wife her husband, to such an extent that
even when they are apart they know exactly what the other is thinking and
feeling. In other words, good marriages have developed such an intimacy that
they have almost become one person in two different bodies. To that extent
Hakham Tsefet requires us to be intimate with our Master. And this is achieved
as the Mishnah teaches in Pirke Abot by in turn becoming intimate with one’s
own teacher who is/should be intimate with the Master. And this agrees with
what the prophet Isaiah said:
“To the Torah and to the testimony (Oral Torah)!
If they will not speak according to this Word, it is because the lights (of
Messiah) have not dawn [upon them].” (Isa 8:20)
v.9
- For, he with whom these (lights of the Messiah) are not present is
blind [and] short-sighted, having forgotten the cleansing of his old sins [on
last Yom Kippur & Rosh Chodesh]. – Little is to be commented on this
verse since it is so clear in its wording that even a child understands.
Nevertheless, it appears from this verse that these lights/virtues of the
Messiah are renewed every time we observe sincerely and internalize the meaning
of Yom Kippur each year, as well as the monthly New Moons, in accordance with
the instructions laid down by our Sages. Further, the text logically implies
that a person not celebrating and wholeheartedly participating in the
observance of Yom Kippur and the New Moons together with a community, is
condemned to continually revisit his/her old sins. For, as our Sages teach us,
the day of Yon Kippur and the New Moons effect atonement by their observance.
Not to celebrate the appointed Sabbaths of our G-d, is tantamount to
extinguishing the lights/virtues of the Messiah – this is serious!
v.10
- Wherefore, more than this, brothers, be diligent (wise) to ground
yourself in your calling (vocation) and selection, for if you do these
things you will never stumble. – This text presupposes that we have clear in our minds
what is our “calling” or “vocation” in life, as well as for what and to what we
were selected. Already, in last weeks pericope (2 Peter 1:5-7) we were given a
good hint as to the answer to both questions. We were called to become like the
Messiah, as he was a Rabbi, we have to become Rabbis, as he was a teacher of
the Law, we are called to become teachers of the Law, as he was a perfect doer
of the Torah and the Mitsvoth (commandments) so are we called to be like him.
As he came to serve others rather than being served, so are we called to do the
same.
And so, we were set apart to become a light unto the Gentiles,
as it is said: “I, the LORD, have called you in righteousness/generosity; I
will take hold of your hand. I will keep you and will make you to be a covenant
for the people and a light for the Gentiles, 7 to open eyes that are
blind, to free captives from prison and to release from the dungeon those who
sit in darkness” (Isa 42:6-7) This is what we were selected for, and this
in turn is also our vocation as was also the Master’s. Now if the
lights/virtues of Messiah are abundantly dwelling within us, there arises the
following questions before us: Are we generous? Are we “a covenant for the
people”? Are we being a light to the Gentiles? Are we “opening eyes that are
blind”? Are we “freeing captives from prison”? Are we “releasing from the
dungeon those who sit in darkness”? If we are fully and wholeheartedly involved
in these activities, sparing no idle moment, nor energies, and resources
towards accomplishing these goals, then truly the lights of the Messiah are
fully indwelling in us, and we will be a much cherished people of Ha-Shem, most
blessed be He!
And
to those who are completely devoted to these things, to those who never tire in
accomplishing these goals, they are given the blessed promise that they “will
never stumble,” and even if they do stumble, their stumbling is accounted by
G-d, most blessed be He for righteousness, for the actively embody the lights
and virtues of the Messiah!
v.11
- For this will generously provide you with an entrance into the eternal
kingdom (government) of our master and redeemer [savior] Yeshua the
Messiah. – In the previous pericope of 2 Peter 1:5-7, we found a
list containing nine of the ten lights/virtues of the Messiah, and we missed
the tenth one: Malkhut = Kingdom. Well here it is in this verse 11 at the end
of this discourse of Hakham Tsefet. Let us take a brief moment to review the
list of lights/virtues of the Messiah as in found in our previous pericope:
5Now while you are applying all
this diligence (Hokhmah/wisdom), add to your faithful obedience (Binah/
understanding), excellence (Hod),
6and to excellence (Hod), [add]
knowledge (Da’at), and to knowledge (Da’at), [add]
self-control (Din/justice), and to self-control (Din/justice), [add]
endurance (Netsach),
7and to endurance (Netsach),
[add] reverence of God (Tiferet/beauty), and to reverence of God (Tiferet/beauty),
[add] brotherly kindness (Yesod/foundation), and to brotherly
kindness (Yesod/foundation), [add] love (Chessed/mercy).
8For these (lights of the
Messiah) in you being, and increasing [in them], neither idle nor
unfruitful [will they] make [you], as
to the (intimate) knowledge of our Master Yeshua the Messiah.
9For, he with whom these (lights of the Messiah)
are not present is blind [and] short-sighted, having forgotten the cleansing of
his old sins [on last Yom Kippur & Rosh Chodesh].
10Wherefore, more than this, brothers, be diligent (wise)
to ground yourself in your calling (vocation) and selection, for if you
do these things you will never stumble.
11For this will generously provide you with an entrance
into the eternal kingdom (government) of our master and redeemer [savior]
Yeshua the Messiah.
That
is, if we thoroughly internalize and fully develop these nine lights/virtues of
the Messiah, so that they become an integral and deliberate part of our being
and ethos, then G-d, most blessed be He “will generously provide us with an
entrance to the eternal Malkhut of the Messiah.” If we fail in doing this, in
becoming like the Messiah by being lazy rather than diligent (wise), then what
is our future, and what will be the future of our children, and who will be “a
covenant for the people and a light for the Gentiles, to open eyes that are
blind, to free captives from prison and to release from the dungeon those who
sit in darkness”? Surely G-d bestows of His goodness and gifts in abundance,
but He also expects much from us!
The question now rises as to where in the Torah did
Hakham Tsefet got all these ideas in our present pericope of 2 Peter 1:9-11?
Well, the Torah Seder this week, presents us with a series of “intimate relationships”
that are to be avoided at all costs as a matter as honour, giving our children
for the Gentiles to train and test, and as well in the introduction and
conclusion of the Seder it admonishes us not to imitate what the Gentiles do.
So, then, what are we to do? It is not like G-d has left us bereft of pursuing
with enthusiasm certain relationships. On the contrary, those intimate
relationships which G-d, most blessed be He, has sanctioned and attached to
them wonderful blessings, and sense of well being in their pursuit and
performance, let us devote to them with full enthusiasm and devotion!
Such sanctioned relationships like sexual intimacy
with our spouses, intimate knowledge of the Messiah, intimate knowledge and
devotion to the establishment of Torah, let us pursue these with all of our
heart and with all of our being till the last breath. But let us do it with
flair, romance, deep devotion, elegance, and sincerity. In one word –
ENTHUSIASM. This little word, comes to us from a Greek compound word: EN =
in/within and THEOS = G-d. That is, a person that has G-dliness within is a
person with boundless, explosive and magnetic energy to invest in the
performance of the Mitzvoth (commandments) and for the betterment of the local
community and all of humanity at large.
Lastly, although difficult to translate from the
Greek, the pericope of Hakham Tsefet for last week and the one for this week
are permeated with a sense of urgency. Perhaps Pirke Abot II:14 captures this
energy and urgency in the following saying:
“Rabbi Tarfon said: The day is
short, the work is great, the labourers are lazy, the pay is high and the
employer is insistent. He used to say: You do not have to complete the job, but
neither are you a free man to be quit of it. If you have studied a great deal
of Torah, you will be given a great reward and your employer can be trusted to
pay you your wages. Know also that the wages of the righteous/generous are paid
in the Time to Come.”
Hakham
Tarfon’s message preserves a delicate educational balance. On the one hand, we
want to impress people with the magnitude of authentic responsibility. Our
obligations of this world include a great deal of Torah to study, many Mitzvoth
to perform, and much charity to donate. Even a relatively longer lifetime of,
say, a hundred years may seem inadequate for the task. Therefore, Hakham Tarfon
instructs us to get busy productively filling our time while trying to meet
immense responsibilities.
Having
acknowledged the importance of the above message, we also understand the need
for a counterpoint. A solitary focus on the above can produce despair and fail
to recognize genuine achievements along the way. Keep telling people that
becoming learned demands mastering the entire Talmudic corpus and those
struggling to finish a single chapter may give up. Those who finish a tractate
will not feel some justified and religiously appropriate pride in their
accomplishment. Hakham Tarfon therefore teaches that we are not expected to
complete the task.
He
avoids the opposing extreme by asserting that the above does not free a person
from increasing his efforts. Continued emphasis on lowering expectations can
destroy standards and prevent any striving for greatness. We need not finish
the task but neither can we desist from it or become addicted to mediocrity in
our performance.
Correlations
By H.H. Rosh Paqid Adon Hillel
ben David
& Giberet Dr. Elisheba bat
Sarah
Vayiqra
(Leviticus) 18:1-30
Yermiyahu
(Jeremiah) 10:1-10
Tehillim
(Psalm) 82:1-8
2
Tzfet (Peter) 1:8-11
Verbal
Tallies between the Torah and the Ashlamata are:
HaShem
- יהוה,
Strong’s number 03068.
Speak
- דבר,
Strong’s number 01696.
Saying
- אמר,
Strong’s number 0559.
Israel
- ישראל,
Strong’s number 03478.
God
- אלהים,
Strong’s number 0430.
Work
/ doing - מעשה,
Strong’s number 04639.
Earth
/ Land - ארץ,
Strong’s number 0776.
Bring
/ Brought - בוא,
Strong’s number 04639.
Customs
/ Ordinances - חקה,
Strong’s number 02708.
Verbal
Tallies between the Torah and the Psalm are:
Saying
- אמר,
Strong’s number 0559.
Children
- בן,
Strong’s number 01121.
God
- אלהים,
Strong’s number 0430.
Earth
/ Land - ארץ,
Strong’s number 0776.
Vayikra
(Leviticus) 18:1
And HaShem <03068> spake <01696> (8762) unto Moses <04872>,
saying <0559> (8800),
2
Speak <01696> (8761) unto the children <01121> of Israel
<03478>, and say <0559> (8804) unto them, I am HaShem <03068>
your God <0430>.
3
After the doings <04639> of the land <0776> of Egypt <04714>,
wherein ye dwelt <03427> (8804), shall ye not do <06213> (8799):
and after the doings <04639> of the land <0776> of Canaan
<03667>, whither I bring <0935> (8688) you, shall ye not do
<06213> (8799): neither shall ye walk <03212> (8799) in their
ordinances <02708>.
Yeremiyahu
(Jeremiah) 10:1-2
Hear ye the word which HaShem <03068> speaketh <01696> unto you, O
house of Israel <03478>: Thus saith <0559> HaShem <03068>,
Learn not the way of the heathen, and be not dismayed at the signs of heaven;
for the heathen are dismayed at them.
Yeremiyahu
(Jeremiah) 10:3
For the customs <02708> of the people are vain: for one cutteth a tree
out of the forest, the work <04639> of the hands of the workman, with the
axe.
Yeremiyahu
(Jeremiah) 10:5
They are upright as the palm tree, but speak <01696> not: they must needs
be borne, because they cannot go. Be not afraid of them; for they cannot do
evil, neither also is it in them to do good.
Yeremiyahu
(Jeremiah) 10:6
Forasmuch as there is none like unto thee, HaShem <03068>; thou art
great, and thy name is great in might.
Yeremiyahu
(Jeremiah) 10:9 Silver
spread into plates is brought <0935> from Tarshish, and gold from Uphaz,
the work <04639> of the workman, and of the hands of the founder: blue
and purple is their clothing: they are all the work <04639> of cunning
men.
Yeremiyahu
(Jeremiah) 10:10
But HaShem <03068> is the true God <0430>, he is the living God
<0430>, and an everlasting king: at his wrath the earth <0776>
shall tremble, and the nations shall not be able to abide his indignation.
Tehillim
(Psalm) 82:1
A Psalm of Asaph. God <0430> standeth in the congregation of the mighty;
he judgeth among the gods <0430>.
Tehillim
(Psalm) 82:5
They know not, neither will they understand; they walk on in darkness: all the
foundations of the earth <0776> are out of course.
Tehillim
(Psalm) 82:6
I have said <0559>, Ye are gods <0430>; and all of you are
children<01121> of the most High.
Tehillim
(Psalm) 82:8
Arise, O God <0430>, judge the earth<0776>: for thou shalt inherit
all nations
Hebrew:
|
Hebrew |
English |
Torah Seder Lev 18:1-30 |
Psalms Psa 82:1-13 |
Ashlamatah Jer 10:1-10 |
|
אָדָם |
man |
Lev. 18:5 |
Ps. 82:7 |
|
|
אֶחָד |
one |
Ps. 82:7 |
Jer. 10:8 |
|
|
אֱלֹהִים |
GOD |
Lev. 18:2 |
Ps. 82:1 |
Jer. 10:10 |
|
אָמַר |
say |
Lev. 18:1 |
Ps. 82:6 |
Jer. 10:2 |
|
אֶרֶץ |
land, earth |
Lev. 18:3 |
Ps. 82:5 |
Jer. 10:10 |
|
אֲשֶׁר |
where |
Lev. 18:3 |
Jer. 10:1 |
|
|
בּוֹא |
bringing, brought |
Lev. 18:3 |
Jer. 10:9 |
|
|
בַּיִת |
home, house |
Lev. 18:9 |
Jer. 10:1 |
|
|
בֵּן |
sons |
Lev. 18:2 |
Ps. 82:6 |
|
|
גּוֹי |
nations |
Lev. 18:24 |
Ps. 82:8 |
Jer. 10:2 |
|
דָּבַר |
speak, spoke |
Lev. 18:1 |
Jer. 10:1 |
|
|
הָלַךְ |
walk |
Lev. 18:3 |
Ps. 82:5 |
|
|
חֻקָּה |
statues. customs |
Lev. 18:3 |
Jer. 10:3 |
|
|
יָד |
hand |
Ps. 82:4 |
Jer. 10:3 |
|
|
יהוה |
LORD |
Lev. 18:1 |
Jer. 10:1 |
|
|
יִשְׂרָאֵל |
Israel |
Lev. 18:2 |
Jer. 10:1 |
|
|
כֹּל |
any, all |
Lev. 18:6 |
Ps. 82:5 |
Jer. 10:7 |
|
כָּרַת |
cut, cut off |
Lev. 18:29 |
Jer. 10:3 |
|
|
לֹה |
nor, no, none |
Lev. 18:3 |
Ps. 82:5 |
Jer. 10:5 |
|
מַעֲשֶׂה |
what, work |
Lev. 18:3 |
Jer. 10:3 |
|
|
נָשָׂא |
must, show |
Ps. 82:2 |
Jer. 10:5 |
|
|
פָּנֶה |
before |
Lev. 18:23 |
Ps. 82:2 |
|
|
קֶרֶב |
among |
Lev. 18:29 |
Ps. 82:1 |
|
|
שֵׁם |
name |
Lev. 18:21 |
Jer. 10:6 |
Greek:
|
Greek |
English |
Torah Seder Lev 18:1-30 |
Psalms Psa 82:1-13 |
Ashlamatah Jer 10:1-10 |
NC 2 Pe 1:8-11 |
|
ἀδελφός |
brother,
brethren |
Lev 18:14 |
2Pe 1:10 |
||
|
βασιλεία |
kingdom |
Jer 10:7 |
2Pe 1:11 |
||
|
κύριος |
LORD |
Lev 18:1 |
Jer 10:1 |
2Pe 1:8 |
|
|
λαμβάνω |
take, receive, taken |
Lev 18:17 |
Psa 82:2 |
2Pe 1:9 |
|
|
μή |
do not, are not |
Lev 18:24 |
Jer 10:2 |
2Pe 1:9 |
|
|
ποιέω |
do, make, doing |
Lev 18:3 |
2Pe 1:10 |
Some
Questions to Ponder:
1.
From all the readings for this
Shabbat, what verse or verses touched your heart and fired your imagination?
2.
What questions were asked of
Rashi regarding Leviticus 18:2?
3.
What questions were asked of
Rashi regarding Leviticus 18:3?
4.
What question was asked of Rashi
regarding Leviticus 18:4
5.
What question was asked of Rashi
regarding Leviticus 18:5
6.
What questions were asked of
Rashi regarding Leviticus 18:7?
7.
What questions were asked of
Rashi regarding Leviticus 18:10?
8.
What questions were asked of
Rashi regarding Leviticus 18:17?
9.
What questions were asked of
Rashi regarding Leviticus 18:21?
10.
What questions were asked of
Rashi regarding Leviticus 18:23?
11.
What questions were asked of Rashi
regarding Leviticus 18:28?
12.
What questions were asked of
Rashi regarding Leviticus 18:30?
13.
What is exactly a Gezerah Shavah,
and so far, has Hakham Tsefet used this technique in 2 Peter 1:1-11?
14.
How is the Torah Seder related to
Psalm 82:1-8
15.
How is the Torah Seder related to
our Ashlamatah of Jeremiah 10:1-10?
16.
How is the reading of Hakham
Tsefet (2 Peter 1:8-11) related to the readings for this Shabbat?
17.
What is the chief purpose that
Hakham Tsefet wants to address in 2 Peter 1:8-11?
18.
Explain how Hakham Tsefet derived
all of his material in 2 Peter 1:8-11 from the Torah Seder for this Shabbat,
Pslam 82, and Jeremiah 10:1-10
19.
How are the readings for this
Shabbat communicating that the people of G-d must be a separate people not
imitating any of the traditions, laws and customs of the Gentiles?
20.
In your opinion, and taking into
consideration all of the above readings for this Sabbath, what is the prophetic
message for this week?
Next Shabbat:
Heshvan 22, 5771
– October 29/30, 2010
Shabbat:
“Q’doshim”
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
קְדֹשִׁים |
|
|
|
“Q’doshim” |
Reader 1 – Vayiqra
19:1-3 |
Reader 1 – Vayiqra 19:23-25 |
|
“Holy (Separated)” |
Reader 2 – Vayiqra
19:4-6 |
Reader 2 – Vayiqra 19:25-27 |
|
“Santos
(Separados)” |
Reader 3 – Vayiqra
19:7-10 |
Reader 3 – Vayiqra 19:27-29 |
|
Vayiqra (Lev.) 19:1-22 |
Reader 4 – Vayiqra
19:11-13 |
|
|
Ashlamatah: Yeshayahu 4:3 – 5:5,
16 |
Reader 5 – Vayiqra
19:14-16 |
|
|
|
Reader 6 – Vayiqra
19:17-19 |
Reader 1 – Vayiqra 19:23-25 |
|
Psalm 83:1-19 |
Reader 7 – Vayiqra
19:20-22 |
Reader 2 – Vayiqra 19:25-27 |
|
|
Maftir: Vayiqra 19:20-22 |
Reader 3 – Vayiqra 19:27-29 |
|
N.C.: 2 Peter 1:12-15 |
Isaiah 4:3 – 5:5, 16 |
|
Shalom
Shabbat !
Hakham
Dr. Yosef ben Haggai
Rosh
Paqid Adon Hillel ben David
Dr.
Adon Eliyahu ben Abraham