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 22, 5771 October
29/30, 2010 |
Third Year of the Shmita Cycle |
Candle Lighting
and Havdalah Times:
|
Atlanta, Georgia, U.S. Fri. Oct. 22, 2010 Candles at 6:31 PM Sat. Oct. 23, 2010 Havdalah 7:26 PM |
Brisbane, Australia Fri. Oct. 22, 2010 Candles at 5:46 PM Sat. Oct. 23, 2010 Havdalah 6:41 PM |
Bucharest, Romania Fri Oct. 22, 2010 Candles at 5:53 PM Sat. Oct. 23, 2010 Havdalah 6:54 PM |
|
Chattanooga, & Cleveland, TN, U.S. Fri. Oct. 22, 2010 Candles at 6:33 PM Sat. Oct. 23, 2010 Havdalah 7:28 PM |
Jakarta,
Indonesia Fri. Oct. 22, 2010 Candles at 5:28 PM Sat. Oct. 23, 2010 Havdalah 6:18 PM |
Manila & Cebu, Philippines Fri. Oct. 22, 2010 Candles at 5:11 PM Sat. Oct. 23, 2010 Havdalah 6:01 PM |
|
Miami,
FL, U.S. Fri. Oct. 22, 2010 Candles at 6:24 PM Sat. Oct. 23, 2010 Havdalah 7:16 PM |
Olympia, WA, U.S. Fri. Oct. 22, 2010 Candles at 5:43 PM Sat. Oct. 23, 2010 Havdalah 6:46 PM |
Murray, KY, & Paris, TN.
U.S. Fri. Oct. 22, 2010 Candles at 5:43 PM Sat. Oct. 23, 2010 Havdalah 6:39 PM |
|
San Antonio, TX,
U.S. Fri. Oct. 22, 2010 Candles at 6:33 PM Sat. Oct. 23, 2010 Havdalah 7:26 PM |
Sheboygan & Manitowoc, WI, US Fri. Oct. 22, 2010 Candles at 5:29 PM Sat. Oct. 23, 2010 Havdalah 6:29 PM |
Singapore, Singapore Fri. Oct. 22, 2010 Candles at 6:23 PM Sat. Oct. 23, 2010 Havdalah 7:22 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-ds 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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|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
קְדֹשִׁים |
|
|
|
Qdoshim |
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 |
|
Rashi & Targum
Pseudo Jonathan
for: Vayiqra
(Leviticus) 19:1-22
|
Rashi |
Targum Pseudo Jonathan |
|
1.
And the Lord spoke to Moses, saying, |
1. And the Lord spoke with Mosheh, saying: |
|
2.
Speak to the entire congregation of the children of Israel, and say to
them, You shall be holy, for I, the Lord, your God, am holy. |
2.
Speak with the whole congregation of the sons of Israel, and say to
them: You, will be holy, for I the LORD your God am Holy. |
|
3.
Every man shall fear his mother and his father, and you shall observe
My Sabbaths. I am the Lord, your God. |
3.
Let every man revere his mother and his father, and keep the days of
My Sabbaths: I am the LORD your God. |
|
4.
You shall not turn to the worthless idols, nor shall you make molten
deities for yourselves. I am the Lord, your God. |
4.
Go not astray after the worship of idols, nor make gods for yourselves
that are molten: I am the LORD your God. |
|
5.
When you slaughter a peace offering to the Lord, you shall slaughter
it for your acceptance. |
5.
And when you sacrifice the consecrated victims before the LORD, you
will make the sacrifice acceptable. |
|
6.
It may be eaten on the day you slaughter it and on the morrow, but
anything left over until the third day, shall be burned in fire. |
6.
On the day that it is sacrificed you may eat of it, and on the day
following; but what remains on the third day will be burned with fire. |
|
7.
And if it would be eaten on the third day, it is abominable; it shall
not be accepted. |
7.
But if it be indeed eaten on the third day, it is profaned, and will
not be accepted. |
|
8.
And whoever eats it shall bear his sin, because he has profaned what
is holy to the Lord, and that person shall be cut off from his people. |
8.
And he who eats it will receive (the penalty of) his sin; for he has
profaned the holy of the LORD, and that man will be destroyed from among his
people. |
|
9.
When you reap the harvest of your land, you shall not fully reap the
corner of your field, nor shall you gather the gleanings of your harvest. |
9.
And in the time that you reap the harvest of your land you will not
finish one corner that is in the circuit of your field, and the (full)
ingathering of your harvest you will not collect. Jerusalem: And when you reap the harvest of your land, you
will not altogether finish gathering what is in your fields, and the (full)
collection of your harvest you will not gather in; neither shake your vines
of all their clusters, nor collect the fallen grapes of your vines. |
|
10.
And you shall not glean your vineyard, nor shall you collect the
[fallen] individual grapes of your vineyard; you shall leave them for the
poor and the stranger. I am the Lord, your God. |
10.
Neither may you shake out your vines; (the whole of) their bunches,
and the remnant of your vines you will not gather: you will leave them for
the poor and for the strangers at the time of their collection: I am the LORD
your God. |
|
11.
You shall not steal. You shall not deny falsely. You shall not lie,
one man to his fellow. |
11.
Sons of Israel, My people, you will not steal, nor prevaricate, nor do
fraudulently one man with his neighbor. |
|
12.
You shall not swear falsely by My Name, thereby profaning the Name of
your God. I am the Lord. |
12.
Sons of Israel, My people, let no one of you swear by My Name in vain,
to profane the Name of your God: I am the LORD. |
|
13.
You shall not oppress your fellow. You shall not rob. The hired
worker's wage shall not remain with you overnight until morning. |
13.
Thou will not be oppressive (hard) upon your neighbor, nor take away
by force, nor let the hire of the hireling be remaining all night at your
side until the morning. |
|
14.
You shall not curse a deaf person. You shall not place a stumbling
block before a blind person, and you shall fear your God. I am the Lord. |
14.
You will not curse one who hears not, nor set a stumbling-block before
the blind, but you will fear your God: I am the LORD. |
|
15.
You shall commit no injustice in judgment; you shall not favor a poor
person or respect a great man; you shall judge your fellow with
righteousness. |
15.
You will not act falsely in the order of judgment neither accept the
face of the poor, nor honor the face of the great but in truthfulness will
you judge your neighbor. |
|
16.
You shall not go around as a gossipmonger amidst your people. You
shall not stand by [the shedding of] your fellow's blood. I am the Lord. |
16.
You will not go after the slanderous tongue, which is cruel as a sword
that kills with its two edges in uttering false accusations to afflict your
people. You will not hinder the acquittal of your neighbor in witnessing
against him in the judgment: I am the LORD. Jerusalem: My people of the house of Israel, follow not the
slanderous tongue against your neighbor, nor be silent about your neighbor's
blood, what time in the judgment you know the truth: so speaks the LORD. |
|
17.
You shall not hate your brother in your heart. You shall surely rebuke
your fellow, but you shall not bear a sin on his account. |
17.
Speak not bland words with your lips, having hatred to your brother in
your hearts; but reproving you will reprove your neighbor; and though it make
you ashamed, you will not contract sin in account of him. |
|
18.
You shall neither take revenge from nor bear a grudge against the
members of your people; you shall love your neighbor as yourself. I am the
Lord. |
18.
Be not revengeful, nor cherish animosity against the children of your
people; but you will love your neighbor himself, as that though there be
(cause of) hatred with you, you may not do (evil) to him: I am the LORD. |
|
19.
You shall observe My statutes: You shall not crossbreed your livestock
with different species. You shall not sow your field with a mixture of seeds,
and a garment which has a mixture of shaatnez shall not come upon you. |
19.
You will keep My statutes. Your cattle will not be made to gender with
various kinds, neither sow your field with mixed seeds, nor put upon yourself
a garment of divers materials, (as) wool and linen. |
|
20.
If a man lies carnally with a woman, and she is a handmaid designated
for a man, and she had not been [fully] redeemed nor had her document of
emancipation been granted her, there shall be an investigation; they shall
not be put to death, because she had not been [completely] freed. |
20.
And if a man lie carnally with a woman, and she be an (Israelite)
handmaid (about to be) made free, and betrothed to a free man, but her
redemption not altogether completed by (the payment of) the money, or the
written instrument of liberation not having been given to her, let
inquisition be made for judgment: she is liable to be chastised, but he is
not. But it will not be considered a matter of putting to death, because she
was not altogether free. (Deut. xxii. 22-24.) |
|
21.
He shall bring his guilt offering to the Lord, to the entrance of the
Tent of Meeting, a guilt offering ram. |
21.
And the man who lay with her must bring his trespass offering to the
door of the tabernacle of ordinance, a ram for a trespass offering. |
|
22.
And the kohen shall effect atonement for him with the guilt offering
ram, before the Lord, for the sin that he had committed; and he shall be
forgiven for the sin that he had committed. |
22.
And the priest will make atonement with the ram of his trespass
offering before the LORD, for his sin that he has sinned; and the sin that he
has sinned will be forgiven. |
|
|
|
Welcome to the
World of Pshat Exegesis
In
order to understand the finished work of the Pshat mode of interpretation of
the Torah, one needs to take into account that the Pshat 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 MeAm LoEz - Vol 12: Holiness
By:
Rabbi Yitzchaq Magriso
Published
by: Moznaim Publishing Corp. (New York, 1990)
Vol.
12 Holiness, pp. 1-51.
Rashi Commentary for:
Vayiqra (Leviticus) 19:1-22
2 Speak to the entire congregation of the children of
Israel [This] teaches us that this passage was stated in the assembly [of the
entire congregation of Israel] because most of the fundamental teachings of the
Torah are dependent on it [i.e., they are encapsulated in this passage].-
[Torath Kohanim 19:1; Vayikra Rabbah 24:5]
You shall be holy Separate yourselves from
sexual immorality and from sin, for wherever one finds a barrier against sexual
immorality, one finds holiness, [for example:], "[They (the kohanim) shall
not take in marriage] a woman who is a prostitute or one who was profaned...I,
the Lord, Who sanctifies you [am holy]" (Lev. 21:78); and, he shall not
profane his offspring...I am the Lord, Who sanctifies him (Lev. 21:15); and,
They shall be holy...[They shall not take in marriage] a woman who is a
prostitute or one who was profaned (Lev. 21:67). -[Vayikra Rabbah 24:46; and
see also Sefer Hazikkaron]
3 Every man shall fear his mother and father Every
one of you shall fear his father and his mother. This is its simple meaning.
Its Midrashic explanation, however, [is as follows]. Since the verse literally
means, Every man shall fear...,] we know only [that this law applies to] a
man; how do we know [that it applies to] a woman [as well]? When Scripture
says, תִּירָאוּ [you shall fear, using the plural form], two are
included [in the verse, namely, men and women]. But if this is so, why does the
verse say, Every man...? Because a man has the ability to fulfill this
[commandment without restriction, since he is independent and thus obliged to
fear his parents], whereas a woman is [sometimes] under the authority of others
[namely her husband.-[Kid. 30b; Torath Kohanim 19:3]
[Every man] shall fear his mother and his father Here,
Scripture mentions the mother before the father, because He is privy to the
fact that a child fears his father more than his mother [and therefore, by
mentioning the mother first, Scripture emphasizes the duty of fearing her also.
However,] in the case of honoring [ones parents], Scripture mentions the
father before the mother, because He is privy to the fact that a child honors
his mother more than his father, since she wins his favor by [speaking kind and
loving] words. [Therefore, by mentioning the father first in the context of
honor, Scripture emphasizes the duty of honoring him also].-[Kid. 31a]
and you shall observe My Sabbaths
Scripture juxtaposes [the commandment of] observing the Sabbath with [that] of
fearing ones father [and mother], in order to state [the following principle]:
Although I have admonished you regarding the fear of your father,
nevertheless, if he tells you to desecrate the Sabbath, do not listen to him.
And this is also the case with all the [other] commandments.-[B.M. 32a] [This
is indicated by:]
I am the Lord, your God [where
your is in the plural form, meaning to say,] both you and your father are
obligated to honor Me! Therefore, do not listen to him to negate My commands.-[B.M.
32a] Now, what constitutes "fear"? One must not sit in his place,
speak in his stead [when it is his fathers turn to speak] or contradict him.
And what constitutes "honor"? One must give [the father and mother]
food and drink, clothe them and put on their shoes, and accompany them when
they enter or leave.-[Torath Kohanim 19:3; Kid. 31b]
4 You shall not turn to the worthless idols to serve
them. [The term] הָאֶלִילִם stems from אַל , naught, meaning that [these idols] are considered as naught.
molten deities At first, they are just
worthless idols. But if you turn after them, eventually, you will make them
into deities.- [Torath Kohanim 19:8]
nor shall you make [molten deities] for yourselves [This
verse is to be understood as two separate admonitions, the first:] Nor shall
you make [meaning] for other people; [the second:] for yourselves [meaning]
nor shall others make them for you. Now, if you say that [this verse is one
admonition, namely,] that you shall not make [molten deities] for yourselves,
but others may make [them] for you, [this cannot be so, since] it has already
been stated, You shall not have [any other deities] (Exod. 20:3) neither your
own nor those of others.-[Torath Kohanim 19:9]
5 When you slaughter... This
passage is stated only to teach us that the offerings must be slaughtered with
the intent that they be eaten within this time, for if [you think that this
passage comes to] fix a time limit for eating them, [this cannot be so, for] it
has already been stated, And if his sacrifice is a vow or a voluntary donation
[it may be eaten].... (Lev. 7:16). -[Torath Kohanim 19:10]
you shall slaughter it for your acceptance The very
outset of your slaughtering [the offering] must be with the intent that [it is
for the purpose of causing] contentment [to God, as it were,] for your
acceptance [by Him]. For if you think an invalidating thought regarding it,
[says God,] the sacrifice will not gain your acceptance before Me.
for your acceptance Heb., apaisement in French,
appeasement. [Note that the spelling in Mikraoth Gedoloth matches the Italian
appaciamento, more closely than the French. In Old French, it is spelled
apayement according to Greenberg, or apaiemant according to Gukovitzki, and
this form appears in many editions of Rashi.] This is according to its simple
meaning. Our Rabbis, however, learned from here, that if someone was involved
in another activity (מִתְעסֵּק) and accidentally slaughtered [e.g., if he threw a
knife, and in its path it slaughtered an animal] designated for a holy
sacrifice, it is invalid, because [in the context of sacrifices] one must
intend to slaughter.-[Chul. 13a]
6 It may be eaten on the day you slaughter it When you
slaughter it, you must slaughter it with the intent that you will eat it within
this time limit, which I have already fixed for you [regarding that particular
sacrifice]."
7 And if it would be eaten... If this
[verse] does not refer to [an intention to eat the sacrifice] outside its time
limit, since this has already been stated, And if, [on the third day,] any of
the flesh of his sacrifice would be eaten, (Lev. 7:18) [explained there by
Rashi to refer to someone who, while slaughtering the sacrifice, intends, to
eat it outside its time limit], it must be utilized to refer to [someone who,
while slaughtering the sacrifice, intends to eat it] outside its permitted
location.-[Torath Kohanim 19:10] Now, one might think that if someone eats from
it, he is liable to the punishment of excision [just like a sacrifice
slaughtered with the intention to eat it outside its time limit]. Scripture,
therefore, states, And the person who eats from it, shall bear his sin (Lev.
7:18)"from it," but not from anything like it. This excludes [from
the punishment of excision, a sacrifice] slaughtered with the intention [of
eating it] outside its [permitted] location.-[Zev. 29a]
it is abominable Heb. פִּגּוּל , abominable, like, and broth of abominable
things (פִּגּוּלִים) is in their vessels (Isa. 65:4).
8 And whoever eats it, shall bear his sin
Scripture is referring to a sacrifice actually left over (נוֹתָר) [past its time limit]. But one is not punished by
excision in the case of a sacrifice slaughtered [with the intention of eating
it] outside its permitted location, for Scripture has already excluded this
case [from the punishment of excision (see Rashi on verse 7 above)]. Rather,
this verse is referring to actual נוֹתָר . [And how do we know this?] In Tractate
Kereithoth (5a) we learn this through a gezeirah shavah [a Rabbinical tradition
that links the word קֽדֶשׁ common to our verse and to Exod. 29:34, the latter
dealing with actual נוֹתָר ].
9 You shall not fully reap the corner of your field
[meaning] that one should leave the corner at the edge of his field
[unharvested].-[Torath Kohanim 19:15]
gleanings of your harvest Heb. לֶקֶט . [This refers to individual] stalks that fall
down at the time of harvest. [And how many stalks constitute לֶקֶט ?] One or two; three, however, do not constitute לֶקֶט [and the owner may gather them for himself].-
[Peah 6:5]
10 And you shall not glean Heb. לֹא
תְעוֹלֵל , you shall not take the small clusters (עוֹלֵלוֹת) therein, and these are identifiable. Which
clusters עוֹלֵלוֹת ? Any one which has neither a כָּתֵף [a shoulder] or a נָטֵף [drippings]. [Peah 7:4. See Rashi Deut. 24:21 for
explanation.]
the [fallen] individual grapes Heb. וּפֶרֶט . Individual grapes which fall off at the time of
the vintage.
I am the Lord, your God A Judge
Who exacts punishment; and [for this sin] I will exact from you nothing less
than [your] souls, as it is said, Do not rob a poor man...for the Lord will
plead their cause, and rob those who rob them, of life (Prov. 22:22-23).
-[Torath Kohanim 19:22]
11 You shall not steal Heb. לֹא
תִּגְנֽבוּ . This is an admonition against someone stealing
money, while You shall not steal (לֹא תִגְנֽב) in the Ten Commandments is an admonition
against stealing people [i.e., kidnapping]. [This is] a matter derived from its
context [namely, You shall not murder, " You shall not commit
adultery," each of which is] a capital crime, [which is the case of
kidnapping but not of stealing money].-[see Rashi on Exod. 20:13; Sanh. 86a]
You shall not deny falsely Since
Scripture says, and he denies it (Lev. 5:22), he must pay the principal and
[an additional] fifth [of its value], we know the punishment [involved]. But
where do we find the admonition [against denying a rightful claim]? Therefore,
Scripture says, You shall not deny falsely.
You shall not lie Since Scripture says and
he...swears falsely (Lev. 5:22), he must pay back the principal and [an
additional] fifth [of its value], we know the punishment [involved]. [But]
where do we find the admonition [against swearing falsely]? Therefore,
Scripture says, You shall not lie.
You shall not steal. You shall not deny falsely. You
shall not lie,... You shall not swear [falsely] If you steal, you will
eventually come to deny falsely, and consequently, you will come to lie and
then swear falsely.-[Torath Kohanim 19:26]
12 You shall not swear falsely by My Name Why is
this stated? Since Scripture says, You shall not take the Name of the Lord (יהוה) , your God in vain (Exod. 20:7), one might think that a
person is liable only regarding the special Name [of God יהוה ]. How do we know that included [also in this prohibition] are
the כִּנּוּיִין [i.e., all the ancillary Names that represent
various attributes of God, thus adopting the status of a Name of God]?
Because Scripture says here, "You shall not swear falsely by My
Name"[meaning,] any Name that I have.-[Torath Kohanim 19:27]
13 You shall not oppress Heb. לֹא־תַעֲשֽׁק . This refers to one who withholds a hired
workers wages.-[Torath Kohanim 19:29]
shall not remain... overnight Heb. לֹא־תָלִין . This [verb] is feminine in gender, referring to פְּעֻלַּת , the wages. [Although the word תָלִין , could be understood as, You shall not keep
overnight, i.e., a command in the second person masculine, since it always
appears as an intransitive verb, Rashi prefers to interpret it as the third
person feminine, referring to פְּעֻלַּת .]
until morning The verse is speaking about
a worker hired for a day, whose departure [from his work] is at sunset.
Therefore, the time for him to collect his wages is the entire night [and the
employer has till dawn to pay him]. But elsewhere, Scripture says, [You shall
give him his wage on his day and not let the sun set over it, (Deut. 24:15)
[which seems to contradict our verse. However, that verse] is speaking about a
worker hired for the night, the completion of whose work is at the break of
dawn. Therefore, the time for him to collect his wages is the entire day
because the Torah gave the employer time, namely, an עוֹנָה [a twelve-hour period] to seek money [to pay his
workers].-[B.M. 110b]
14 You shall not curse a deaf person [From
this verse] I know only that [one may not curse] a deaf person. But from where
do I know that this [prohibition] includes [cursing] any person [even if he is
not deaf]? Therefore, Scripture says, You shall not curse...among your
people. But if this is so [that this law is not exclusive to deaf people], why
does it say here, a deaf person? (Exod. 22:27). [The answer is that] just as
a deaf person is special insofar as he is alive, likewise, [one is prohibited
from cursing] anyone who is alive. This excludes [cursing] a dead person, for
he is not alive.-[Torath Kohanim 19:35]
You shall not place a stumbling block before a blind
person Before a person who is blind regarding a matter, you shall not give
advice that is improper for him. [For instance,] do not say to someone,"
Sell your field and buy a donkey [with the proceeds], "while [in truth,]
you plan to cheat him since you yourself will take it from him [by lending him
money and taking the donkey as collateral. He will not be able to take the
field because a previous creditor has a lien on it.] -[Torath Kohanim 19:34]
and you shall fear your God [Why is
this mentioned here?] Because this matter [of misadvising someone] is not
discernible by people, whether this person had good or evil intentions, and he
can avoid [being recriminated by his victim afterwards] by saying, I meant
well! Therefore, concerning this, it says, and you shall fear your God, Who
knows your thoughts! Likewise, concerning anything known to the one who does
it, but to which no one else is privy, Scripture says, and you shall fear your
God.- [Torath Kohanim 19:34]
15 You shall not commit no injustice in judgment This
verse teaches us that a judge who corrupts the law is called unjust, hated and
disgusting, fit to be destroyed, and an abomination. For an unjust person is
called an abomination, as the verse says, For whoever does these things,
whoever perpetrates such injustice, is an abomination to the Lord... (Deut.
25:16); and an abomination, is called a חֵרֶם , [something doomed to destruction], and a disgusting thing, as
the verse says (Deut. 7:26), "Nor should you bring an abomination into
your house, lest you be destroyed (חֵרֶם) like it, but you shall utterly detest it (שַׁקֵּץ
תְּשַׁקְּצֶנּוּ) " [and an abomination is called hated, as it
is said, for every abomination to the Lord which He hates] (Deut. 12:31).
You shall not favor a poor person [This
means] that you shall not say, "This man is poor, and the rich man is
obligated to provide him with sustenance; therefore, I will acquit him in
judgment, and he will thus be sustained respectably."- [Torath Kohanim
19:37]
or show respect to the great [This
means] that you shall not say, This man is rich, the son of prominent people;
how can I embarrass him and behold his shame? That would surely be a punishable
act! Therefore, Scripture says here, or respect a great man.-[Torath Kohanim
19:38]
Judge your fellow with righteousness [This is
to be understood] according to its apparent meaning. Another explanation is:
Judge your fellow favorably [i.e., give him the benefit of the doubt].
16 You shall not go around as a gossipmonger Heb. לֹא־תֵלֵךְ
רָכִיל . I say that, since all those who instigate quarrels and speak
evil talk go (הוֹלְכִים) into their friends houses in order to spy out (לְרַגֵּל) what evil they can see there, or what evil they
can hear, to tell in the market-place, they are called הוֹלְכֵי רָכִיל , [which is the same as] הוֹלְכֵי
רְגִילָה , - those who go about spying; espiement in Old French,
spying. A proof for my words is that we do not find [anywhere in Scripture]
where the term רְכִילוּת is used without expressing it in terms of הֲלִיכָה , going; [for instance here,] לֽא־תֵלֵךְ רָכִיל , You shall not go around as a gossipmonger,
and, going tale bearing (הוֹלְכֵי
רָכִיל) (Jer. 6:28); [like] copper and iron. With any other
expression for evil talk, however, Scripture does not mention the term הֲלִיכָה , going; [for instance,], He who slanders his
fellow in secret (Ps. 101:5), and, you deceitful tongue (Ps. 120:3), and,
the tongue that speaks great things (Ps. 12:4). Therefore, I say that the
expression רָכִיל is an expression of going around and spying מְרַגֵּל , whereby [the letter] כ [of the word רָכִיל ] is interchanged with [the letter] ג [so that the word רָכִיל is equivalent to רָגִיל ]. For all letters which stem from the same source
are interchangeable with one another [i.e., letters by the same speech organs,
namely, the lips, tongue, teeth, palate, or throat]. [For example], [the
letter] ב [is interchangeable] with פ or ו [as they are all labials; the letter] ג [is interchangeable] with כ as is [the letter] ק [since they are all palatals; the letter] נ [is interchangeable] with ל [because they are both linguals, and [the letters] ר and ז [are interchangeable] with צ [as they are all dentals]. Similarly, [the following verses
illustrate how רָגַל is employed in connection with slander, just as is
רָכִיל in our verse:], And he slandered (וַיְרַגֵּל) your servant (II Sam. 19:28), [lit.,] he spied
deceitfully to say evil about me, and [likewise], He did not slander (רָגַל) with his tongue (Ps. 15:3). And likewise, [the
term] רוֹכֵל means a merchant who goes around spying out (מְרַגֵּל) merchandise; [similarly,] one who sells perfumes
with which women beautify themselves, since he constantly goes around in the
towns, he is called a רוֹכֵל , equivalent to the term רוֹגֵל one who spies. And the Targum renders [the phrase
in our verse, לֽא־תֵלֵךְ
רָכִיל , as]: לָא
תֵיכוּל קוּרְצִין , [lit., You shall not eat the food of winking,
a figurative expression for slandering], as, וַאֲכַלוּ
קַרְצֵיהוֹן
דִּי
יְהוּדָיֵא [lit., and they ate their food of winking
concerning the Jews (Dan. 3:8), i.e., they informed against the Jews], and, אֲכַל
בֵּהּ
קֻרְצָא בֵּי
מַלְכָּא [lit., he ate the food of winking, concerning him, to the
kings palace (Ber. 58a), i.e., he informed against him to the king. And why
is the expression eating the food of winking used to signify slander?] It
appears to me that it was the practice of these [informers and slanderers] to
eat some sort of small snack at the house of those who listened to their words,
for this [eating] acted as a [gesture of] final reinforcement, that the
slanderers words were indeed well-founded and that he maintained them as the
truth. This snack, then, is referred to as אֲכִילַת
קוּרְצִין , [where the term קוּרְצִין is] denoted by [Scriptures description of a
faithless man], He winks (קוֹרֵץ) with his eyes (Prov. 6:13), for so is the way of
all those who go around speaking evil talk, to wink with their eyes, thereby alluding
to their slanderous words by innuendo, so that any other people listening will
not understand.
You shall not stand by [the shedding of] your fellows
blood [I.e., do not stand by,] watching your fellows death, when you are able
to save him; for example, if he is drowning in the river or if a wild beast or
robbers come upon him.-[Torath Kohanim 19:41; Sanh. 73a]
I am the Lord faithful to pay reward [to those who heed the above
warnings], and faithful to exact punishment [upon those who transgress them].
17 but You shall not bear a sin on his account I.e., [in
the course of your rebuking your fellow,] do not embarrass him in
public.-[Torath Kohanim 19:43; Arachin 16b]
18 You shall neither take revenge [For
example:] He says to him, Lend me your sickle, and he [the latter] replies,
No! The next day, he [the latter] says to him, Lend me your ax. [If] he
says to him, I will not lend it to you, just as you did not lend to me! this
constitutes revenge. And what constitutes bearing a grudge? [For example:] he
says to him, Lend me your ax, and he [the latter] replies, No! Then the
next day, he [the latter] says to him, Lend me your sickle. [Now, if] he says
to him, Here it is for you; I am not like you, who did not lend me! this constitutes
bearing a grudge, for he keeps the hatred in his heart, even though he does
not take revenge.-[Torath Kohanim 19:44; Yoma 23a]
You shall love your neighbor as yourself Rabbi
Akiva says: This is a fundamental [all-inclusive] principle of the
Torah.-[Torath Kohanim 19:45]
19 You shall observe My statutes They are
the following: You shall not crossbreed your livestock with different species,
etc. [The term] חֻקִּים , statutes, refers to the decrees of the Divine
King, which have no rationale.
and a garment which has a mixture Why is
this stated? Since Scripture says, You shall not wear a mixture of wool and
linen together (Deut. 22:11), I might think that one may not wear [even]
shearings of wool [beaten together with] stalks of linen. Therefore, Scripture
says, a garment [thus excluding pieces of wool and linen combined together,
which do not form a garment]. And how do we know that included [in this
prohibition is also] felt [although it is not a garment, but only a belt]? Because
Scripture employs the term שַׁעַטְנֵז , [an acronym of the terms] שׁוּעַ , combed, טָווּי , spun, and נוּז , woven. And נוּז , twisted. [i.e., even if the material in question
is] combed, "spun" and twined together [although it does not form
a garment]. And I say that [the term] נוּז denotes a material [made from fibers which have been] stretched
and twined together in order to join it together; mestier in Old French, and
similar to [the term employed by the Talmud], ...fit for use because of the hard
[dry] seeds נַאֲזֵי that they have (Moed Katan 12a), a term which we
explain as meaning hardened [just as the fibers of the נוּז cloth become hardened when they are intertwined together];
flestre in Old French, wilted. And with regards to the actual term שַׁעַטְנֵז , Menahem [Ben Saruk] explains it to mean: A
combination of wool and linen.
20 designated for a man נֶחֱרֶפֶת , designated and specified for a [particular] man.
And [regarding this term נֶחֱרֶפֶת ,] I do not know of [a term] resembling it
anywhere in Scripture, but the Scripture is speaking of a Canaanite handmaid,
partly a handmaid and partly a free woman [i.e., she belonged to two partners
and one freed his part of her], who is betrothed to a Hebrew slave, who is
permitted to [marry] a handmaid.-[Torath Kohanim 19:52; Kereithoth 11a]
and she had not been [fully] redeemed Heb. וְהָפְדֵּה
לֹא
נִפְדְּתָה , she is redeemed, but not redeemed. And when the
unqualified term פִּדְיוֹן , redemption is employed, it means [redeeming
with money.-[Torath Kohanim 19:53]
nor had her document of emancipation been granted her [the
unqualified term חפשׁ , freeing, refers to doing so] with a document
[of release].-[Torath Kohanim 19:53]
there shall be an investigation Heb. בִּקֽרֶת
תִּהְיֶה [which will result in] the woman being given lashes but not the
man (Torath Kohanim 19:54) The court is obligated to investigate the matter in
order not to sentence him [her] to death, since she had not been [completely]
freed [and therefore,] her marriage is not completely binding. Our Rabbis,
however, learned from [this verse], that whoever is sentenced to lashes [as
this woman, those lashes] shall be accompanied by a recitation [ בִּקֽרֶת
בִּקְרִיאָה , derived from the בִּקֽרֶת , so that the phrase בִּקֽרֶת
תִּהְיֶה is expounded to mean she is to be given lashes with a קּֽרֶת , a recitation. And what is the recitation
referred to here? It is] that the judges who mete out the lashes, shall recite
to the one receiving them (Deut. 28:58-59),"If you will not observe to
fulfill [all the words of this Torah]...the Lord will bring upon you...uniquely
[horrible] plagues!"-[Kereithoth 11a]
because she had not been [completely] freed And
therefore, the man is not liable to the death penalty because of [his intimacy
with] her, since her marriage is not binding. It follows then, that if she had
been freed, her marriage would be binding, and he would be liable to the death
penalty.-[Torath Kohanim 19:55; Gittin 43b]
22 And he shall be forgiven for the sin that he had
committed [The apparently superfluous phrase, for the sin that
he had committed, is written] to include the intentional sinner like the
unintentional sinner [insofar as atonement is effected by bringing a
guilt-offering].-[Torath Kohanim 19:57; Kereithoth 9a]
Tehillim - Psalm 83:1-19
|
Rashi |
Targum |
|
1.
A psalm, a song of Asaph. |
1. A song and psalm composed by Asaph. |
|
2.
O God, have no silence, do not be silent and do not be still, O God. |
2.
God, do not become silent; do not be uncaring, and do not be quiet, O
God. |
|
3.
For behold, Your enemies stir, and those who hate You raise their
heads. |
3.
For, behold, Your enemies are stirred up, and Your foes have lifted
their head. |
|
4.
Against Your people they plot cunningly, and they take counsel against
Your protected ones. |
4.
Against Your people they have contrived a secret plan, and they take
counsel together against things hidden in Your treasuries. |
|
5.
They said, "Come, let us destroy them from [being] a nation, and
the name of Israel will no longer be remembered." |
5.
They say, "Come, let us conceal them from being a people, and the
name of Israel will not be mentioned again." |
|
6.
For they have taken counsel with one accord; against You they form a
pact. |
6.
For they take counsel together against You with all their heart,
and make a covenant on Your account. |
|
7.
The tents of Edom and the Ishmaelites, Moab and the Hagrites. |
7.
The tents of the Edomites and Arabs, the Moabites and Hungarites. |
|
8.
Gebal, Ammon, and Amalek, Philistia with the inhabitants of Tyre. |
8.
The Gublites and Ammonites and Amalekites, the Philistines with the
inhabitants of Tyre. |
|
9.
Also Assyria joined them; they were the arm of the children of Lot
forever. |
9.
Also Sennacherib, king of Assyria, allied himself with them;
they became a support for the sons of Lot forever. |
|
10.
Do to them as [to] Midian; as [to] Sisera, as [to] Jabin in the brook
Kishon. |
10.
Do to them as you did to Midian, to Sisera, and as you did to
Jabin at the stream of Kishon. |
|
11.
They were destroyed in En-Dor; they were [as] dung on the ground. |
11.
They were destroyed at the spring of Dor; they were as dung that
is trampled on the earth. |
|
12.
Make them, their nobles, as Oreb and as Zeeb, and as Zebah and as
Zalmuna all their princes, |
12.
Make them and their chiefs like Oreb and like Zeeb; and all
their kings like Zeba and Zalmunna. |
|
13.
Who said, "Let us inherit for ourselves the dwellings of
God." |
13.
Who had said, "We will inherit for ourselves all the
fields of the god Elohim." |
|
14.
My God, make them like thistles, like stubble before the wind. |
14.
O my God, make them like a wheel that keeps on rolling and does not
stop, down a slope; and like straw before a storm. |
|
15.
As a fire that burns in a forest and as a flame that burns mountains. |
15.
Like fire that burns in the forest, and like the flame that
ignites the plants of the mountains. |
|
16.
So will You pursue them with Your tempest, and with Your whirlwind You
will terrify them. |
16.
Thus will You pursue them with Your storm wind, and You will frighten
them with Your gale. |
|
17.
Fill their faces with shame, and they will seek Your countenance, O
Lord. |
17.
Fill their faces with shame, and they will seek Your name, O LORD. |
|
18.
Let them be ashamed and terrified forever; let them be disgraced and
perish. |
18.
They will be ashamed and terrified for ages upon ages; and they
will be disgraced and will perish. |
|
19.
Let them know that You-Your name alone is the Lord, Most High over all
the earth. |
19.
And they will know that You, your name the LORD, are alone supreme
over all the inhabitants of the earth. |
|
|
|
Rashis Commentary for: Psalm 83:1-19
2 have no silence Do not give silence to
our wrongs, with which our enemies harm us.
6 against You they form a pact This pact
is only against You, to cause Your name to be forgotten, for You are called the
God of Israel, and since Israel will not be remembered, even Your great name is
not remembered. I found this.
9 Also Assyria Even Assyria, which until
that day was careful of other foolish counsels and would not join evildoers, as
it says (Gen. 10:11): From that land Asshur went forth, that he left the
counsel of the generation of dispersion [which built the tower], joined them
here and assisted them for evil. (In other commentaries I found this:)
Also
Assyria joined them, etc. Also this one, who initially loved good deedsfor he
separated from Nimrods counsel, as it is said: From that land Asshur went
forthhe too reverted to wickedness. Therefore, he participated in destroying
Your temple. Genesis Rabbah 37:4.
they were
the arm All these gave strength and aid to Moab and Ammon,
our neighbors, to come upon us.
10 Do to them as [to] Midian through
Gideon.
as [to]
Sisera through Barak.
11 They were destroyed in En-Dor I do not
know which of the wars took place in En-Dor, that of Gideon or that of Barak.
dung Heb. דֹּמֶן, scattered dung, as translated by
Jonathan.
13 Who said These nations mentioned above:
Edom, Ishmael, and all their allies.
Let us
inherit for ourselves the dwellings of God The dwelling of the house
of God.
14 My God, make them like thistles, like
stubble which are driven away by the wind. Now what is lblb ? It is the
tips of the thorns of the field, which are called chardons in French, thistles.
When winter arrives, they are plucked out and disintegrate, and little by
little they fly [away]. The part that is plucked out of them resembles the
wheels of a wagon, and the wind carries them.
16 and with Your whirlwind Tourbillon in
French, whirlwind.
Ashlamatah: Yeshayahu
(Isaiah) 4:3 5:5, 16
|
Rashi |
Targum |
|
1.
Now seven women shall take hold of one man on that day, saying,
"Our bread we will eat, and our clothing we will wear. Only let your
name be called on us; take away our reproach." |
1. And seven women will take hold of one man in that
time, saying, We will eat of our own and wear of our own, only let
your name be called upon us; take away our shame. |
|
2. On that day, the sprout of the Lord shall be for
beauty and for honor, and the fruit of the land for greatness and for glory
for the survivors of Israel. |
2. In that time the Messiah of the LORD will be for
joy and for glory, and those who perform the Law for pride and for praise to
the survivors of Israel. |
|
3. And it shall come to pass that every survivor
shall be in Zion, and everyone who is left, in Jerusalem; "holy"
shall be said of him, everyone inscribed for life in Jerusalem. |
3. And it will come to pass that he who is left will
return to Zion and who has performed the Law will be established in
Jerusalem; he will be called holy, everyone who has been recorded for eternal
life will see the consolation of Jerusalem. |
|
4. When the Lord shall have washed away the filth of
the daughters of Zion and the blood of Jerusalem He shall rinse from its
midst, with a spirit of judgment and with a spirit of purging. |
4. When the LORD will have taken away the filth of
the daughters of Zion and banished those who shed innocent blood who are in
Jerusalem from its midst, by a command of judgment and by a command of
extirpation. |
|
5. And the Lord shall create over every dwelling of
Mount Zion and over all those summoned therein, a cloud by day and smoke, and
splendor of a flaming fire at night, for, in addition to every honor, there
will be a shelter. |
5. And then the LORD will create over the whole
Sanctuary of the Mount of Zion and over the place of the house of the
Shekhinah a cloud of glory it will be covering it by day, and the dense
cloud will be as a flaming fire by night; for it will have glory greater than
was promised He would bring upon it. |
|
6. And a tabernacle (Heb.: Sukah)
will be for shade by day from the heat, and for a shelter and for a covert
from stream and from rain. |
6. over Jerusalem there will be the covering of My
cloud to cover it by day from the heat and for a refuge and for a shelter
from storm and from rain. |
|
|
|
|
1. I will now sing for my beloved the song of my
beloved about his vineyard; my beloved had a vineyard in a fertile corner. |
1. The
prophet said, I will sing now for Israel - which is like a vineyard, the seed
of Abraham, My friend - My friend's song for his vineyard: My people. My
beloved Israel, I gave them a heritage on a high hill in fertile land. |
|
2. And he fenced it in, and he cleared it of stones,
and he planted it with the choicest vines, and he built a tower in its midst,
and also a vat he hewed therein; and he hoped to produce grapes, but it
produced wild berries. |
2. And
1 sanctified them and I glorified them and I established them as the plant of
a choice vine; and I built My sanctuary in their midst, and I even gave My
altar to atone for their sins; I thought that they would do good deeds, but
they made their deeds evil. |
|
3. And now, dwellers of Jerusalem and men of Judah,
judge now between me and between my vineyard. |
3. Prophet.
say to them. Behold. the house of Israel have rebelled against the Law, and
they are not willing to repent. And now, O inhabitants of Jerusalem and men
of Judah, judge now My case against My people. |
|
4. What more could I have done for my vineyard that
I did not do in it? Why did I hope to produce grapes and it produced wild
berries? |
4. What
more good did I promise to do for My people that I have not done for them?
When I thought they would do good deeds, why did they make their deeds evil? |
|
5. And now, I will inform you what I am going to do
to my vineyard. I will remove its hedge, and it shall be eaten up; breach its
walls, and it shall be trampled. |
5. And
now I will tell you what I am about to do to My people. I will take up my
Shekhinah from them, and they will be for plundering; I will break down the
place of their sanctuaries, and they will be for trampling. |
|
6. And I will make it a desolation; it shall neither
be pruned nor hoed, and the shamir and desolation will come up [over it]; and
I will command the clouds not to rain upon it. |
6. And
I will make them [to be] banished; they will not be helped and they will not
be supported, and they will be cast out and forsaken; and 1 will command the
prophets that they prophesy no prophecy concerning them. |
|
7. For the vineyard of the Lord of Hosts is the
House of Israel, and the people of Judah are the plant of His joy; and He
hoped for justice, and, behold, there was injustice; for righteousness, and
behold, an outcry. |
7. For
the people of the LORD of hosts is the house of Israel, and the men of Judah
his pleasant plant; I thought that they would perform judgment, but behold,
oppressors; that they would act innocently, but behold, they multiply sins. |
|
|
|
|
11. Woe to those who rise early in the morning; they
pursue strong wine. They sit until late in the evening; wine inflames them. |
11. Woe
to those who arise early in the morning to drink, running after old wine,
tarrying to depart, spending the evening on their couches, the wine of
oppression inflaming them! |
|
12. And there are harp and lute, tambourine and
flute, and wine at their drinking feasts; and the work of the Lord they do
not regard, and the deed of His hands they have not seen. |
12. And
their feasts are by means of lyre and harp, lute and flute and wine; but they
do not regard the Law of the LORD, or see the work of His might. |
|
13. Therefore, My people shall go into exile
because of lack of knowledge, and its esteemed ones shall die of hunger,
and its multitude shall be parched from thirst. |
13. Therefore My people go into exile because they did
not know the Law
and their honoured men die of hunger and their multitudes of scarcity, of
drought. |
|
14. Therefore, the nether-world has expanded itself
and opened its mouth without measure, and her splendor and her populace and
multitudes, shall descend and those who rejoice therein. |
14. Therefore
Sheol has enlarged its appetite and opened its mouth beyond measure, and
their honoured men and their multitudes go down, their throng and he who is
strong among them. |
|
15. And man shall be humbled, and man shall be
brought low, and the eyes of the haughty shall be brought low. |
15. And
man is humbled and men's strength is faint and the eyes of the haughty are
humbled. |
|
16. And the Lord of Hosts will be exalted in
judgment, and the Holy God shall be hallowed with equity. |
16. But the LORD is strong in judgment and God, the
Holy One, is Holy in virtue |
|
17 And lambs shall graze at their wont, and
sojourners shall eat the ruins of the fat ones. |
17. Then will the righteous/generous be nurtured and
increase as was said concerning them, and the righteous/generous will possess
the possessions of the wicked/Lawless. |
|
|
|
2 Tsefet (Peter) 1:12-15
|
CLV[1] |
Magiera Peshitta NT[2] |
Greek[3] |
Delitzsch[4] |
|
12.
Wherefore I shall ever be about to be reminding you concerning these things,
even though you are aware of, and have been established in, the present
truth." |
12. And concerning this, I did not give up reminding
you continually about these [things], although you also know [them] well and
are settled concerning this truth. |
12. Διὸ οὐκ
ἀμελήσω ὑμᾶς
ἀεὶ ὑπομιμνῄσκειν
περὶ τούτων
καίπερ εἰδότας
καὶ ἐστηριγμένους
ἐν τῇ παρούσῃ
ἀληθείᾳ |
12 עַל־כֵּן
לֹא
אֶחְדַּל
לְהַזְכִּירְכֶם
עַל־אֵלֶּה
בְּכָל־עֵת
אַף־כִּי
יְדַעְתֶּם
אֶת־אֲמִתֵּנוּ
זוּ
וְהִתְכּוֹנַנְתֶּם
בָּהּ׃ |
|
13.
Now I am deeming it just, for as much time as I am in this tabernacle, to be
rousing you by a reminder, |
13. And I think that it is right that as long as I
am in this body, I should stir you up by remembrance, |
13. δίκαιον
δὲ ἡγοῦμαι
ἐφ ὅσον εἰμὶ
ἐν τούτῳ τῷ
σκηνώματι
διεγείρειν
ὑμᾶς ἐν ὑπομνήσει |
13 וְנָכוֹן
בְּעֵינַי
לְהַזְכִּיר
וּלְהָעִיר
אֶתְכֶם
כָּל־יְמֵי
הֱיוֹתִי
בַּמִּשְׁכָּן
הַזֶּה׃ |
|
14.
being aware that my tabernacle is to be put off swiftly according as our
Lord, Jesus Christ, also makes evident to me." |
14.
since I know that the absence of my body will be soon, as also our
Lord Jesus Christ has made known to me. |
14.
εἰδὼς ὅτι
ταχινή ἐστιν
ἡ ἀπόθεσις
τοῦ σκηνώματός
μου καθὼς καὶ
ὁ κύριος
ἡμῶν Ἰησοῦς
Χριστὸς ἐδήλωσέν
μοι |
14 מִדַּעְתִּי
כִּי מַהֵר
יֶעְתַּק
מִשְׁכָּנִי
וְכֵן גִּלָּה־לִי
אֲדֹנֵינוּ
יֵשׁוּעַ
הַמָּשִׁיחַ׃ |
|
15.
Yet I shall endeavor to have you, after my exodus, to make mention of these
things, ever and anon, also." |
15.
And I am concerned that you will also continually have [this care],
that even after my departure, you will have remembrance of these [things]. |
15.
σπουδάσω δὲ καὶ ἑκάστοτε ἔχειν ὑμᾶς μετὰ τὴν ἐμὴν ἔξοδον τὴν τούτων μνήμην ποιεῖσθαι |
15 וְאֶשְׁקֹד
לִהְיוֹת
לָכֶם
תָּמִיד
זִכְרוֹן
הַדְּבָרִים
הָאֵלֶּה
גַּם־אַחֲרֵי
פְטִירָתִי׃ |
|
|
|
|
|
Hakhams
Rendition
12. Wherefore, I will not neglect always to remind you
concerning these things (the lights of the Messiah), though, having
known them, and having been established in this unveiled truth,
13. But I deem it right, so long as I am in this Sukah
(tabernacle), to stir you up by reminding [you],
14. Knowing that speedily is the putting off of my Sukah
(tabernacle), as also our Master Yeshua [the] Messiah did show to
me,
15. And I will be diligent also at every time you
have, after my outgoing, these things (the lights of the Messiah) to
have in remembrance.
Commentary
In
order to make sense of this pericope, perhaps it would be easier if we bring
the last two pericopes together with the one for this week together, and see
the ordered structure of Hakham Tsefets thoughts:
5 Ά Now while you are applying all
this diligence (Hokhmah/wisdom), add to your faithful obedience (Binah/
understanding), [and to] your faithful obedience [add] knowledge (Da'at);
6 And to knowledge (Da'at) [add]
love (Chessed) and to love (Chessed) [add] self -control (Geburah) and to
self-control (Geburah) [add] reverence of G-d (Tiferet);
7 And to reverence of G-d
(Tiferet) [add] patience (Netzach), and to patience (Netzach) [add] excellence
(Hod), and to excellence (Hod) [add] brotherly love (Yesod).
8 Ά 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.
12 Ά Wherefore, I will not neglect always to remind you
concerning these things (the lights of the Messiah), though, having
known them, and having been established in this unveiled truth,
13 But I deem it right, so long as I am in this Sukah (tabernacle),
to stir you up by reminding [you],
14 Knowing that speedily is the putting off of my Sukah (tabernacle),
as also our Master Yeshua [the] Messiah did show to me,
15 And I will be diligent also at every time you have,
after my outgoing, these things (the lights of the Messiah) to have in
remembrance.
v.12
- Wherefore, I will not neglect always to remind you concerning these
things (the lights of the Messiah), though, having known them, and
having been established in this unveiled truth, - At this
point Hakham Tsefet states that the concept of these ten lights of the Messiah,
were not only known to his audience and Talmidim but formed a fundamental part
of the Oral Torah unveiled by the Messiah. The Greek word here that I have
translated as unveiled is παρούσῃ ἀληθείᾳ PARUSI ALITHEIA, and which the general
consensus of Christian Scholars translate as present truth. The meaning that
I believe Hakham Tsefet is trying to convey is that this truthhas been unveiled
in a very special and powerful way to all human beings by the first coming of
Messiah ben Yosef. Please note that the text makes clear that his audience and
Talmidim were established (settled/ deeply rooted) in this unveiled truth
i.e. the lights of the Messiah as discussed in the previous Sedarim
commentaries.
We
also note the insistence (three times) of remembering/reminding the truth about
the ten lights/virtues of the Messiah 1:12, 1:13, and 1:15. If this concept
of the ten lights/virtues of the Messiah was not important to his audience/Talmidim
there would be no necessity to remind them three times about this truth. The
subject, thus have in Hakham Tsefets mind critical importance, and so it
should also be important to us.
v.13 - But I deem it right, so long as I am in this
Sukah (tabernacle), to stir you up by reminding [you], - Delitzsch
has Mishkan instead of Sukah as I have rendered it. The reason for this, is
that Hakham Tsefet is not alluding to the human body as a Temple/Mishkan but
rather to the flimsy tent we erect for the festival of Sukkoth, and indirectly
to the coming festival of lights (Hanukah) which we kindle at the doorpost
(opposite the Mezuzah) of our homes (tents/Sukkoth). Notice also the
correlation between the eight days of the festival of Sukkoth, and the eight
days of the festival of Hanukkah, reminding us that in many ways Hanukkah is a
second chance Sukkoth. Further the word Sukah here offers us a verabal tally
with the Ashlamatah for this week in Isaiah 4:6.
v. 14 - Knowing that speedily is the putting off of my
Sukah (tabernacle), as also our Master Yeshua [the] Messiah did
show to me, - Most Christian Scholars call this pericope: The
Farewell Address or Testament of Peter. While there is an element of truth to
this designation, I think that Hakham Tsefet is here contrasting the eternality
of the lights of the Messiah against the flimsiness of our Sukkah (body). He is
also revealing to us the level of intimacy with the Creator, most blessed be
He, which he had in that G-d through His Messiah revealed to him that his death
would be speedy.
v.15 - And I will be diligent also at every time you
have, after my outgoing, these things (the lights of the Messiah) to
have in remembrance. This shows the true shepherds heart of Hakham
Tsefet that even after his death he would do anything in his ability to keep
reminding his beloved Talmidim about the ten lights of the Messiah. A good
shepherd not only cares and teaches his Talmidim but leaves them a legacy to
guide them long after he passes away. The very fact that we are studying this
pericope of Hakham Tsefet reminds us that Hakham Tsefets prophecy uttered
almost two thousand years ago is been fulfilled in us this week!
Correlations
By H.H. Rosh Paqid Adon Hillel
ben David
& Giberet Dr. Elisheba bat
Sarah
Vayikra (Leviticus) 19:1-22
Yeshayahu (Isaiah) 4:3 5:5, 16
Tehillim (Psalm) 83:1-19
2 Peter 1:12-15
The
verbal Tallies between the Torah and the Ashlamata are:
HaShem
- יהוה,
The Strongs number is 03068.
Called
/ Saying - אמר,
The Strongs number is 0559.
Children
/ Fruitful - בן,
The Strongs number is 01121.
Holy
- קדוש,
The Strongs number is 06918.
The
verbal tallies between the Torah and the Psalm are:
HaShem
- יהוה,
The Strongs number is 03068.
Called
/ Saying - אמר,
The Strongs number is 0559.
Children
/ Fruitful - בן,
The Strongs number is 01121.
Israel
- ישראל,
Strongs number 03478.
God
- אלהים, Strongs number 0430.
The
Torah Portions first two pasukim:
1
Ά And the HaShem <03068> spake <01696> (8762) unto Moses
<04872>, saying <0559> (8800),
2
Speak <01696> (8761) unto all the congregation <05712> of the
children <01121> of Israel <03478>, and say <0559> (8804)
unto them, Ye shall be holy <06918>: for I the HaShem <03068> your
God <0430> am holy <06918>.
The
Ashlamata pasukim:
Isa
4:5 And the HaShem <03068> will create upon every dwelling place of
mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining
of a flaming fire by night: for upon all the glory shall be a defense.
Isa
4:3 And it shall come to pass, that he that is left in Zion, and he that
remaineth in Jerusalem, shall be called <0559> holy, even every one that
is written among the living in Jerusalem:
Isa
5:1 Now will I sing to my well beloved a song of my beloved touching his
vineyard. My well beloved hath a vineyard in a very fruitful <01121>
hill:
Isa
4:3 And it shall come to pass, that he that is left in Zion, and he that
remaineth in Jerusalem, shall be called holy <06918>, even every one that
is written among the living in Jerusalem:
The
pasukim of Tehillim:
Ps
83:1 A Song or Psalm of Asaph. Keep not thou silence, O God <0430>:
hold not thy peace, and be not still, O God.
Ps
83:4 They have said <0559>, Come, and let us cut them off from
being a nation; that the name of Israel <03478> may be no more in
remembrance.
Ps
83:8 Assur also is joined with them: they have holpen the children
<01121> of Lot. Selah.
Ps
83:12 Who said <0559>, Let us take to ourselves the houses of God
<0430> in possession.
Ps
83:13 O my God <0430>, make them like a wheel; as the stubble
before the wind.
Ps
83:16 Fill their faces with shame; that they may seek thy name, HaShem
<03068>.
Ps
83:18 That men may know that thou, whose name alone is HaShem
<03068>, art the most high over all the earth.
Hebrew:
|
English |
Torah Seder |
Psalms |
Ashlamatah |
|
tents |
Lev. 19:21 |
Ps. 83:6 |
|
|
every one, men |
Lev. 19:3 |
Isa. 5:3 |
|
|
GOD |
Psa 83:1 |
Isa 5:16 |
|
|
GOD |
Lev. 19:2 |
Ps. 83:1 |
|
|
so if, when |
Lev. 19:7 |
Isa. 4:4 |
|
|
saying, said, called |
Lev. 19:1 |
Ps. 83:4 |
Isa. 4:3 |
|
land, earth |
Lev. 19:9 |
Ps. 83:18 |
|
|
fire |
Lev. 19:6 |
Ps. 83:14 |
Isa. 4:5 |
|
which |
Lev. 19:22 |
Ps. 83:12 |
Isa. 5:5 |
|
son, children, fertile |
Lev. 19:2 |
Ps. 83:8 |
Isa. 5:1 |
|
also |
Ps. 83:8 |
Isa. 5:2 |
|
|
life, bloodshed |
Lev. 19:16 |
Isa. 4:4 |
|
|
become, come |
Ps. 83:8 |
Isa. 4:3 |
|
|
shall not go, come |
Lev. 19:16 |
Ps. 83:4 |
|
|
mountains |
Ps. 83:14 |
Isa. 4:5 |
|
|
let me tell, may know |
Ps. 83:18 |
Isa. 5:5 |
|
|
LORD |
Lev. 19:1 |
Ps. 83:16 |
Isa. 4:5 |
|
inhabitants |
Ps. 83:7 |
Isa. 5:3 |
|
|
Israel |
Lev. 19:2 |
Ps. 83:4 |
|
|
remains |
Lev. 19:6 |
Isa. 4:3 |
|
|
all, everyone |
Lev. 19:2 |
Ps. 83:11 |
Isa. 4:3 |
|
vineyard |
Lev. 19:10 |
Isa. 5:1 |
|
|
make, shall be cut |
Lev. 19:8 |
Ps. 83:5 |
|
|
nor |
Lev. 19:9 |
Ps. 83:4 |
|
|
flame, flaming |
Ps. 83:14 |
Isa. 4:5 |
|
|
judgment |
Lev. 19:15 |
Isa. 4:4 |
|
|
will bear, exalted |
Lev. 19:8 |
Ps. 83:2 |
|
|
more |
Ps. 83:4 |
Isa. 5:4 |
|
|
against, over |
Lev. 19:16 |
Ps. 83:3 |
Isa. 4:5 |
|
before |
Lev. 19:14 |
Ps. 83:13 |
|
|
holy |
Lev. 19:2 |
Isa. 4:3 |
|
|
wind, spirit |
Ps. 83:13 |
Isa. 4:4 |
|
|
name |
Lev. 19:12 |
Ps. 83:4 |
|
|
hate |
Lev. 19:17 |
Ps. 83:2 |
|
|
judge |
Lev. 19:15 |
Isa. 5:3 |
|
|
burns |
Ps. 83:14 |
Isa. 4:4 |
|
|
people |
Lev. 19:18 |
Ps. 83:3 |
|
|
make, deal, produce |
Lev. 19:4 |
Ps. 83:9 |
Isa. 5:2 |
Greek:
|
Greek |
English |
Torah Seder Lev 19:1-22 |
Psalms Ps 83:1-18 |
Ashlamatah Isa 4:3- 5:5, 16 |
NC 2 Pe 1:12-15 |
|
κύριος |
LORD |
Lev 19:1 |
Psa 83:16 |
Isa 4:4 |
2Pe 1:14 |
|
περί |
concerning, for |
Lev 19:22 |
2Pe 1:12 |
||
|
ποιέω |
make,do, produce |
Lev 19:4 |
Psa 83:9 |
Isa 5:2 |
2Pe 1:15 |
|
σκήνωμα |
tents |
Psa 83:6 |
2Pe 1:13 |
||
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 19:2?
3.
What questions were asked of
Rashi regarding Leviticus 19:3?
4.
What question was asked of Rashi
regarding Leviticus 19:5
5.
What question was asked of Rashi
regarding Leviticus 19:9
6.
What questions were asked of
Rashi regarding Leviticus 19:10?
7.
What questions were asked of
Rashi regarding Leviticus 19:11?
8.
What questions were asked of
Rashi regarding Leviticus 19:13?
9.
What questions were asked of
Rashi regarding Leviticus 19:14?
10.
What questions were asked of Rashi
regarding Leviticus 19:15?
11.
What questions were asked of
Rashi regarding Leviticus 19:16?
12.
What questions were asked of
Rashi regarding Leviticus 19:18?
13.
What questions were asked of
Rashi regarding Leviticus 19:19?
14.
On reading the Torah Seder for
this week what touched the heart and fired the imagination of Asafph (our
Psalmist)?
15.
On reading the Torah Seder for
this week what touched the heart and fired the imagination of the Prophet
Yeshayahu this week?
16.
How is the reading of Hakham
Tsefet (2 Peter 1:12-15) related to the readings for this Shabbat?
17.
What is the chief purpose that
Hakham Tsefet wants to address in 2 Peter 1:12-15?
18.
Explain how Hakham Tsefet derived
all of his material in 2 Peter 1:8-11 from the Torah Seder for this Shabbat,
Pslam 83, and Isaiah 4:3ff.?
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 29, 5771
November 05/06, 2010
Shabbat Shabbat
MevarchiM HaChodesh Kislev
Sabbath of the
Proclamation of the New Moon for the Month of Kislev
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
וּנְטַעְתֶּם
כָּל-עֵץ |
|
|
|
UNtatem Kol Ets |
Reader 1 Vayiqra
19:23-32 |
Reader 1 Vayiqra 21:1-3 |
|
and plant any tree |
Reader 2 Vayiqra
19:33-37 |
Reader 2 Vayiqra 21:4-6 |
|
y
plantareis todo αrbol |
Reader 3 Vayiqra
20:1-7 |
Reader 3 Vayiqra 21:7-9 |
|
Vayiqra (Lev.) 19:23 - 20:27 BMidbar (Num) 28:9-15 |
Reader 4 Vayiqra
20:8-10 |
|
|
Ashlamatah: Is. 65:22 66:2,
4-5, 10-11 |
Reader 5 Vayiqra
20:11-14 |
|
|
Special:
I Samuel 20:18,42 |
Reader 6 Vayiqra
20:15-22 |
Reader 1 Vayiqra 21:1-3 |
|
Psalm 84:1-13 |
Reader 7 Vayiqra
20:23-27 |
Reader 2 Vayiqra 21:4-6 |
|
|
Maftir: Vayiqra 20:25-27 |
Reader 3 Vayiqra 21:7-9 |
|
N.C.: 2 Peter 1:16-21 |
Is. 65:22-66:2,4-5,10,11 I Samuel 20:18,42 |
|
Shalom
Shabbat !
Hakham
Dr. Yosef ben Haggai
Rosh
Paqid Adon Hillel ben David
Dr.
Adon Eliyahu ben Abraham