Esnoga Bet Emunah

1101 Surrey Trace SE,

Tumwater, WA 98501

United States of America

http://www.betemunah.org/

E-Mail: gkilli@aol.com

Esnoga Bet El

102 Broken Arrow Dr.

Paris TN 38242

United States of America

http://torahfocus.com/

E-Mail: waltoakley@charter.net

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

Three and 1/2 year Lectionary Readings	Fourth Year of the Reading Cycle
Heshvan 08, 5772 – Nov. 04 – Nov. 05, 2011	Fourth Year of the Shmita Cycle

Candle Lighting and Habdalah Times:

Conroe & Austin, TX, U.S.

Fri. Nov 04 2011 – Candles at 6:24 PM

Sat. Nov 05 2011 – Havdalah 7:18 PM

Brisbane, Australia

Fri. Nov 04 2011 – Candles at 5:50 PM

Sat. Nov 05 2011 – Havdalah 6:45 PM

Bucharest, Romania

Fri. Nov 04 2011 – Candles at 4:44 PM

Sat. Nov 05 2011 – Havdalah 5:46 PM

Chattanooga, & Cleveland, TN, U.S.

Fri. Nov 04 2011 – Candles at 6:26 PM

Sat. Nov 05 2011 – Havdalah 7:23 PM

Jakarta, Indonesia

Fri. Nov 04 2011 – Candles at 5:29 PM

Sat. Nov 05 2011 – Havdalah 6:19 PM

Manila & Cebu, Philippines

Fri. Nov 04 2011 – Candles at 5:09 PM

Sat. Nov 05 2011 – Havdalah 6:00 PM

Miami, FL, U.S.

Fri. Nov 04 2011 – Candles at 6:20 PM

Sat. Nov 05 2011 – Havdalah 7:12 PM

Olympia, WA, U.S.

Fri. Nov 04 2011 – Candles at 5:34 PM

Sat. Nov 05 2011 – Havdalah 6:38 PM

Murray, KY, & Paris, TN. U.S.

Fri. Nov 04 2011 – Candles at 5:37 PM

Sat. Nov 05 2011 – Havdalah 6:34 PM

Sheboygan & Manitowoc, WI, US

Fri. Nov 04 2011 – Candles at 5:21 PM

Sat. Nov 05 2011 – Havdalah 6:22 PM

Singapore, Singapore

Fri. Nov 04 2011 – Candles at 6:32 PM

Sat. Nov 05 2011 – Havdalah 7:22 PM

St. Louis, MO, U.S.

Fri. Nov 04 2011 – Candles at 5:40 PM

Sat. Nov 05 2011 – Havdalah 6:38 PM

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

Roll of Honor:

This Torah commentary comes to you courtesy of:

His Honor Rosh Paqid Adon Hillel ben David and beloved wife HH Giberet Batsheva bat Sarah

His Honor Paqid Adon Mikha ben Hillel

His Honor Paqid Adon David ben Abraham

Her Excellency Giberet Sarai bat Sarah & beloved family

His Excellency Adon Barth Lindemann & beloved family

His Excellency Adon John Batchelor & beloved wife

His Excellency Adon Ezra ben Abraham and beloved wife HE Giberet Karmela bat Sarah,

His Excellency Dr. Adon Yeshayahu ben Yosef and beloved wife HE Giberet Tricia Foster

His Excellency Adon Yisrael ben Abraham and beloved wife HE Giberet Elisheba bat Sarah

His Excellency Adon Eliyahu ben Abraham and beloved wife HE Giberet Vardit bat Sarah

Her Excellency Giberet Laurie Taylor

His Honor Paqid Dr. Adon Eliyahu ben Abraham and beloved wife HH Giberet Dr. Elisheba bat Sarah

Her Excellency Prof. Dr. Conny Williams & beloved family

Her Excellency Giberet Gloria Sutton & beloved family

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

Also a great thank you and great blessings be upon all who send comments to the list about the contents and commentary of the weekly Torah Seder and allied topics.

If you want to subscribe to our list and ensure that 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 V’Hayah Eqev”

Shabbat	Torah Reading:	Weekday Torah Reading:
וְהָיָה עֵקֶב
“V’Hayah Eqev”	Reader 1 – D’barim 7:12-16	Reader 1 – D’barim 7:12-14
“And it will be because”	Reader 2 – D’barim 7:17-21	Reader 2 – D’barim 7:14-16
“Y será que”	Reader 3 – D’barim 7:22-26	Reader 3 – D’barim 7:12-16
	Reader 4 – D’barim 8:1-3
D’barim (Deut.) 7:12 - 8:20	Reader 5 – D’barim 8:4-6
Ashlamatah: Is. 54:10-11+55:6-13	Reader 6 – D’barim 8:7-10	Reader 1 – D’barim 7:12-14
Psalm 118:1-29	Reader 7 – D’barim 8:11-20	Reader 2 – D’barim 7:14-16
	Maftir: D’barim 8:16-20	Reader 3 – D’barim 7:12-16
	- Is. 54:10-11+55:6-13
N.C.: Mark 14:32-42

Blessings Before Torah Study

Blessed are You, Ha-Shem our G-d, King of the universe, Who has sanctified us through Your commandments, and commanded us to actively study Torah. Amen!

Please Ha-Shem, our G-d, sweeten the words of Your Torah in our mouths and in the mouths of all Your people Israel. May we and our offspring, and our offspring's offspring, and all the offspring of Your people, the House of Israel, may we all, together, know Your Name and study Your Torah for the sake of fulfilling Your desire. Blessed are You, Ha-Shem, Who teaches Torah to His people Israel. Amen!

Blessed are You, Ha-Shem our G-d, King of the universe, Who chose us from all the nations, and gave us the Torah. Blessed are You, Ha-Shem, Giver of the Torah. Amen!

Ha-Shem spoke to Moses, explaining a Commandment. "Speak to Aaron and his sons, and teach them the following Commandment: This is how you should bless the Children of Israel. Say to the Children of Israel:

May Ha-Shem bless you and keep watch over you; - Amen!

May Ha-Shem make His Presence enlighten you, and may He be kind to you; - Amen!

May Ha-Shem bestow favor on you, and grant you peace. – Amen!

This way, the priests will link My Name with the Israelites, and I will bless them."

These are the Laws for which the Torah did not mandate specific amounts: How much growing produce must be left in the corner of the field for the poor; how much of the first fruits must be offered at the Holy Temple; how much one must bring as an offering when one visits the Holy Temple three times a year; how much one must do when doing acts of kindness; and there is no maximum amount of Torah that a person must study.

These are the Laws whose benefits a person can often enjoy even in this world, even though the primary reward is in the Next World: They are: Honouring one's father and mother; doing acts of kindness; early attendance at the place of Torah study -- morning and night; showing hospitality to guests; visiting the sick; providing for the financial needs of a bride; escorting the dead; being very engrossed in prayer; bringing peace between two people, and between husband and wife; but the study of Torah is as great as all of them together. Amen!

Reading Assignment:

The Torah Anthology: Yalkut Me’Am Lo’Ez - Vol 17: Deuteronomy – III – Gratitude & Discipline

By: Rabbi Yitzchaq Behar Argueti & Rabbi Shmuel Yerushalmi

Published by: Moznaim Publishing Corp. (New York, 1992)

Vol. 17 – “Deuteronomy – III – Gratitude & Discipline,” pp. 1-59.

Rashi & Targum Pseudo Jonathan

for: D’barim (Deut.) 7:12 - 8:20‎

RASHI	TARGUM PSEUDO-JONATHAN
12. And it will be, because you will heed these ordinances and keep them and perform, that the Lord, your God, will keep for you the covenant and the kindness that He swore to your forefathers.	12. If you receive these judgments, and observe and perform them, then will the LORD your God keep with you the covenant and the loving-kindness which He swore to your fathers.
13. And He will love you and bless you and multiply you; He will bless the fruit of your womb and the fruit of your soil, your grain, your wine, and your oil, the offspring of your cattle and the choice of your flocks, in the land which He swore to your forefathers to give you.	13. And He will love, bless, and multiply you, and will bless the children of your wombs, the fruit of your ground, your corn, wine, and oil, the herds of your oxen, and the flocks of your sheep, on the land which He swore to your fathers to give you.
14. You shall be blessed above all peoples: There will be no sterile male or barren female among you or among your livestock.	14. More blessed will you be than all peoples; there will not be among you barren men or women, nor your cattle (be wanting) in wool, or milk, or offspring.
15. And the Lord will remove from you all illness, and all of the evil diseases of Egypt which you knew, He will not set upon you, but He will lay them upon all your enemies.	15. And the LORD will put away from you all the diseases and evil plagues that He sent upon Mizraim which you have known; He will not put them upon you, but will send them forth upon all your enemies.
16. And you shall consume all the peoples which the Lord your God gives you; you shall not spare them, nor shall you worship their gods, for that will be a snare for you.	16. And you will consume all the nations which the LORD your God gives up to you; your eye will not spare them nor their idols, because they would be a stumbling block to you.
17. Will you say to yourself, "These nations are more numerous than I; how will I be able to drive them out"?	17. Neither say in your heart, These nations are greater and stronger than I am: how will I be able to drive them out?
18. You shall not fear them. You shall surely remember what the Lord, your God, did to Pharaoh and to all of Egypt:	18. Be not afraid of them; remember the work of power which the LORD your God wrought upon Pharoh and all the Mizraee;
19. The great trials that your eyes saw, the signs, the wonders, the mighty hand, and the outstretched arm with which the Lord, your God, brought you out. So will the Lord, Your God, do to all the peoples you fear.	19. the great miracles which you did see with your eyes, the signs and wonders, the strength of the mighty hand, and the victory of the uplifted arm, when the LORD your God led you out free: so will the LORD your God do unto all the peoples before whom you are afraid.
20. And also the tzir'ah, the Lord, your God, will incite against them, until the survivors and those who hide from you perish.	20. Moreover, the LORD your God will send the plague of biting hornets among you, until they who have remained will perish and disappear before you.
21. You shall not be terrified of them, for the Lord, your God, Who is in your midst, is a great and awesome God.	21. Therefore be not down-broken before them, for the Shekinah of the LORD your God is among you, the Great and Fearful God.
22. And the Lord, your God, will drive out those nations from before you, little by little. You will not be able to destroy them quickly, lest the beasts of the field outnumber you.	22. But the LORD your God will make these nations depart from before you by little and little. You may not destroy them at once, lest the beasts of the field multiply against you, when they have come to devour their carcasses.
23. But the Lord, your God, will deliver them to you, and He will confound them with great confusion, until they are destroyed.	23. But the LORD your God will give them up before you, and will trouble them with great trouble, until they will be consumed.
24. And He will deliver their kings into your hand, and you will destroy their name from beneath the heavens; no man will be able to stand up before you, until you have destroyed them.	24. And He will deliver their kings into your hands, and you will destroy their names from remembrance under the whole heavens: not a man will stand before you until you have destroyed them.
25. The graven images of their gods you will burn with fire; you shall not covet the silver or gold that is upon them and take it for yourself, lest you be ensnared by it, for it is an abomination to the Lord, your God.	25. You will burn their images with fire, nor desire the silver and gold that may be upon them, nor take them, lest through them you offend, for they are an abomination before the LORD your God.
26. Nor should you bring an abomination into your house, lest you be are to be destroyed like it, but you shall utterly detest it, and you shall utterly abhor it; for it is to be destroyed.	26. Neither may you bring their abominable idols or their service vessels into your houses, that you be not accursed as they but you will utterly loathe them as a loathsome reptile, and abhor them altogether, because they are accursed.

1. Every commandment that I command you this day you shall keep to do, that you may live and multiply, and come and possess the land that the Lord swore to your forefathers.	1. Every commandment which I command you this day, observe to do, that you may live, and multiply, and go in and inherit the land which the LORD swore to your fathers.
2. And you shall remember the entire way on which the Lord, your God, led you these forty years in the desert, in order to afflict you to test you, to know what is in your heart, whether you would keep His commandments or not.	2. And remember all the way by which the LORD your God has led you these forty years in the wilderness, to humble and try you, to know whether you will keep His commandments or not.
3. And He afflicted you and let you go hungry, and then fed you with manna, which you did not know, nor did your forefathers know, so that He would make you know that man does not live by bread alone, but rather by, whatever comes forth from the mouth of the Lord does man live.	3. And He humbled you and let you hunger, and fed you with the manna which you knew not, nor your fathers had known, that He might make you to know that man lives not by bread only, but by all that is created by the Word of the LORD does man live.
4. Your clothing did not wear out upon you, nor did your foot swell these forty years.	4. Your raiment has not waxen old upon your bodies, and your feet have not gone without covering these forty years.
5. You shall know in your heart, that just as a man chastises his son, so does the Lord, your God, chastise you.	5. But you know with the thoughts of your hearts, that as a man regards his child, so the LORD your God has regarded you.
6. And you shall keep the commandments of the Lord your God, to go in His ways, and to fear Him.	6. Keep, therefore, the commandments of the LORD your God, to walk in the ways that are right before Him, and to fear Him.
7. For the Lord your God is bringing you to a good land, a land with brooks of water, fountains and depths, that emerge in valleys and mountains,	7. For the LORD your God brings you into a land whose fruits are celebrated, a land whose streams flow in clear waters, from sweet fountain springs, and depths that dry not up, issuing forth among the vales and mountains;
8. a land of wheat and barley, vines and figs and pomegranates, a land of oil producing olives and honey,	8. a land producing wheat and barley, and growing vines from which comes out wine sweet and ripe, and a land which yields figs and pomegranates, a land whose olive trees make oil, and whose palms give honey;
9. a land in which you will eat bread without scarcity, you will lack nothing in it, a land whose stones are iron, and out of whose mountains you will hew copper.	9. a land where, without poverty, you may eat bread and lack nothing; a land whose Sages will enact decrees unalloyed as iron, and whose disciples will propound questions weighty as brass.
10. And you will eat and be sated, and you shall bless the Lord, your God, for the good land He has given you.	10. Be mindful, therefore, in the time when you will have eaten and are satisfied, that you render thanksgiving and blessing before the LORD your God for all the fruit of the goodly land which He has given you,
11. Beware that you do not forget the Lord, your God, by not keeping His commandments, His ordinances, and His statutes, which I command you this day,	11. lest you forget the fear of the LORD your God, and keep not His commandments, His judgments, and His statutes, which I command you this day;
12. lest you eat and be sated, and build good houses and dwell therein,	12. lest, when you shall have eaten and are satisfied, and you have builded pleasant houses to dwell in,
13. and your herds and your flocks multiply, and your silver and gold increase, and all that you have increases,	13. and your oxen and sheep are multiplied, and silver and gold are increased to you, and all things you have are multiplied,
14. and your heart grows haughty, and you forget the Lord, your God, Who has brought you out of the land of Egypt, out of the house of bondage,	14. your heart be lifted up, and you forget the fear of the LORD your God, who brought you out free from the land of Mizraim, from the house of the affliction of slaves;
15. Who led you through that great and awesome desert, [in which were] snakes, vipers and scorpions, and drought, where there was no water; who brought water for you out of solid rock,	15. who led you in mercy through that great and fearful desert, a place abounding in burning serpents and scorpions with stings, a place where there is thirst but no water; but (where) He brought you forth water out of the hard rock,
16. Who fed you with manna in the desert, which your forefathers did not know, in order to afflict you and in order to test you, to benefit you in your end,	16. and fed you in the desert with manna which your fathers knew not, to humble you and to prove you, that He may do you good in your end.
17. and you will say to yourself, "My strength and the might of my hand that has accumulated this wealth for me."	17. Beware that you say not in your heart, Our strength and the might of our hands have obtained us all these riches;
18. But you must remember the Lord your God, for it is He that gives you strength to make wealth, in order to establish His covenant which He swore to your forefathers, as it is this day.	18. but remember the LORD your God ; for He it is who gives you counsel whereby to get wealth; that He may confirm the covenant which He swore to your fathers at the time of this day.
19. And it will be, if you forget the Lord your God and follow other gods, and worship them, and prostrate yourself before them, I bear witness against you this day, that you will surely perish.	19. For it will be that if you forget the fear of the LORD your God, and go after the idols of the Gentiles, to serve and worship them, I testify against you this day, you will surely perish;
20. As the nations that the Lord destroys before you, so will you perish; since you will not obey the Lord your God.	20. as the peoples which the LORD your God disperses before you, so will you perish, because you were not obedient to the Word of the LORD your God.

Summary of the Torah Seder – ‎ D’barim (Deut.) 7:12 - 8:20‎

The Blessings of Obedience – Deut. 7:12-16
Israel’s Struggle with the Canaanite Nations – Deut. 7:17-26
Fatherly Discipline of G-d – The Lessons of the Wilderness – Deut. 8:1-6
This Fatherly Discipline of G-d it is necessary to keep vividly in mind; lest, in the plenty of the Land, G-d be forgotten – Deut. 8:7-20

Welcome to the World of P’shat Exegesis

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

The Seven Hermeneutic Laws of R. Hillel are as follows

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

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

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

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

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

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

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

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

Rashi’s Comments on D’barim 7:12 – 8:20:

12 And it will be, because you will heed Heb. עֵקֶב , lit. heel. If you will heed the minor commandments which one [usually] tramples with his heels [i.e., which a person treats as being of minor importance].

That the Lord, your God, will keep He will keep His promise to you.

13 The offspring of your cattle Heb. שְׁגַר אֲלָפֶיךָ , [meaning] the offspring born of your herd, which the female casts out מְשַׁגֶּרֶת from her womb.

and the choice of your flocks Heb. וְעַשְׁתְּרֽת צֽאנֶךָ Menachem [ben Saruk] explains this expression as: אַבִּירֵי בָּשָׁן , “the strong rams of Bashan” (Ps. 22:13), [meaning] the choicest of the flock, similar to “Ashteroth-Karnaim” (Gen. 14:5), [ עַשְׁתְּרֽת being] an expression for “strength.” Onkelos translates it: “and the flocks of your sheep.” Our Rabbis said: Why are they עַשְׁתְּרֽת ? Because they enrich (מַעֲשִׁירוֹת) their owners (Chul. 84b).

14 sterile male Heb. עָקָר , [meaning] that does not beget children.

17 Will you say to yourself Heb. תֽאמַר בִּלְבָבְךָ כִּי . [ כִּי here] must mean “perhaps.” [I.e.,] will you perhaps say to yourself, "Because they are many, I will be unable to drive them out"? Do not say this [but rather,] do not fear them. It is, however, impossible to explain this with one of the other [three] meanings of כִּי so that the statement “You shall not fear them,” (verse 18) will appropriately follow it. [See Rashi on Gen. 18:15.]

19 the trials - הַמַּסּֽת , [meaning] the trials.

the signs For example, “and it became a serpent” (Exod. 4:3), [and] “will become blood on the dry land” (Exod. 4:9).

the wonders The wondrous plagues.

the mighty hand This is the pestilence.

and the outstretched arm This refers to the sword in the plague of the firstborn.

20 The tzir’ah Heb. הַצִּרְעָה , a species of flying insect which injected poison into them [the Canaanites], making them impotent and blinding their eyes wherever they hid.-[Sotah 36a]

22 lest the beasts of the field outnumber you But is it not so that if [the Israelites] obey the will of the Omnipresent, they need not fear the beasts? As it is said, “And the beasts of the field made peace with you” (Job 5:23). It was, however, revealed before him [Moses] that they would sin in the future.

23 And He will confound them All of this [word] is vocalized with a “kamatz” because the last “mem” is not part of the root, [but it is a suffix,] and it is equivalent to וְהָם אוֹתָם , “And He will confound them.” But in “and the wheel of his wagon shall break וְהָמַם ” (Isa. 28:28), the [word] is all root [letters], therefore, half of it [one syllable] has a “kamatz” and half of it has a “pattach,” just like any other verb of three letters.

1 Every commandment [This is to be understood] according to its simple meaning. A midrashic explanation is ["the whole of the commandment... you shall keep"]: If you have started a mitzvah, finish it, because it is attributed only to the one who completes it, as it is said, “And the bones of Joseph, which the children of Israel had brought up from Egypt, they buried in Shechem” (Josh. 24:32). But did not Moses alone occupy himself with them to bring them up? [See Exod. 13:19.] However, since he did not complete the mitzvah [of burying the bones], and [the children of] Israel did, [this mitzvah] is accredited to their name.-[Tanchuma 6]

2 whether you would keep His commandments that you would not test Him or suspect Him [i. e., doubt His ways].

4 Your clothing did not wear out The clouds of glory would rub their [the Israelites’] clothes and clean them so that they looked like freshly laundered clothes. And also their children, as they grew, their clothes grew along with them, like a snail’s shell, which grows along with it-[Pesikta d’Rav Kahana p. 92a]

nor did [your foot] swell Heb. לֹא בָצֵקָה [This means:] Neither [did your foot] swell like dough בָּצֵק , as [usually happens] with those who walk barefoot, that their feet swell.

8 oil-producing olives Heb. זֵית שֶׁמֶן , lit. olives of oil, [i.e.] olives that produce oil.

Ketubim: Psalm ‎118:1-29‎

RASHI	TARGUM
1. Give thanks to the Lord because He is good, for His kindness is eternal.	1. Sing praise in the presence of the LORD, for He is good, for His goodness is forever.
2. Israel shall now say, "For His kindness is eternal."	2. Let Israel now say, "For His goodness is forever."
3. The house of Aaron shall now say, "For His kindness is eternal."	3. Let the house of Aaron now say, "For His goodness is forever."
4. Those who fear the Lord shall now say, "For His kindness is eternal."	4. Let those who fear the LORD now say, "For His goodness is forever."
5. From the straits I called God; God answered me with a vast expanse.	5. Out of distress I called to Yah, Yah accepted my prayer in a broad place.
6. The Lord is for me; I shall not fear. What can man do to me?	6. The word of the LORD is my help, I will not fear, what will a son of man do to me?
7. The Lord is for me with my helpers, and I shall see [revenge] in my enemies.	7. The word of the LORD is helping me, and I will behold vengeance on my foes.
8. It is better to take shelter in the Lord than to trust in man.	8. It is better to trust in the word of the LORD than to rely on a son of man.
9. It is better to take shelter in the Lord than to trust in princes.	9. It is better to trust in the word of the LORD than to rely on rulers.
10. All nations surrounded me; in the name of the Lord that I shall cut them off.	10. All the Gentiles have surrounded me; in the name of the word of the LORD I have put my trust, for I will tear them apart.
11. They encircled me, yea they surrounded me; in the name of the Lord that I shall cut them off.	11. They have encompassed me, indeed, surrounded me; in the name of the word of the LORD I have put my trust, for I will tear them apart.
12. They encircled me like bees; they were extinguished like a thorn fire; in the name of the Lord that I shall cut them off.	12. They have encompassed me like hornets; they burned like fire in thorns; in the name of the word of the LORD I have put my trust, for I will tear them apart.
13. You pushed me to fall, but the Lord helped me.	13. But you have knocked me down to make me fall; and the word of the LORD has given me help.
14. The might and the cutting power of God was my salvation.	14. My strength and my praise are fearful against all the world; the LORD gave command by His word, and has become my Redeemer.
15. A voice of singing praises and salvation is in the tents of the righteous; the right hand of the Lord deals valiantly.	15. The sound of praise and redemption is in the tents of the righteous/generous; the right hand of the LORD has done mightily.
16. The right hand of the Lord is exalted; the right hand of the Lord deals valiantly.	16. The right hand of the LORD is exalted; the right hand of the LORD has done mightily.
17. I shall not die but I shall live and tell the deeds of God.	17. I will not die, for I will live, and I will tell of the deeds of God.
18. God has chastised me, but He has not delivered me to death.	18. Truly has Yah punished me, but He did not hand me over to death.
19. Open for me the gates of righteousness; I shall enter them and thank God.	19. Open to me the entrances of the city of righteousness/generosity; I will enter them, I will praise Yah.
20. This is the Lord's gate; the righteous will enter therein.	20. This is the entrance of the sanctuary of the LORD; the righteous/generous will enter by it.
21. I shall thank You because You answered me, and You were my salvation.	21. I will give thanks in Your presence, for You have received my prayer, and become for me a Redeemer.
22. The stone that the builders rejected became a cornerstone.	22. The child the builders abandoned was among the sons of Jesse; and he was worthy to be appointed king and ruler.
23. This was from the Lord; it is wondrous in our eyes.	23. "This has come from the presence of the LORD," said the builders; "it is wonderful before us," said the sons of Jesse.
24. This is the day that the Lord made; we shall exult and rejoice thereon.	24. "This day the LORD has made," said the builders; "let us rejoice and be glad in it," said the sons of Jesse.
25. Please, O Lord, save now! Please, O Lord, make prosperous now!	25. "If it please You, O LORD, redeem us now," said the builders; "if it please You, O LORD, prosper us now," said Jesse and his wife.
26. Blessed be he who has come in the name of the Lord; we have blessed you in the name of the Lord.	26. "Blessed is he who comes in the name of the word of the LORD," said the builders; "they will bless you from the sanctuary of the LORD," said David.
27. The Lord is God, and He gave us light. Bind the sacrifice with ropes until [it is brought to] the corners of the altar.	27. "God, the LORD, has given us light," said the tribes of the house of Judah; "bind the child for a festal sacrifice with chains until you sacrifice him, and sprinkle his blood on the horns of the altar," said Samuel the prophet.
28. You are my God and I shall thank You; the God of my father, and I shall exalt You.	28. "You are my God, and I will give thanks in Your presence; my God, I will praise you," said David.
29. Give thanks to the Lord because He is good, for His kindness is eternal.	29. Samuel answered and said, "Sing praise, assembly of Israel, give thanks in the presence of the LORD, for He is good, for His goodness is everlasting."

Rashi’s Commentary of Psalm 118:1-29

1 Give thanks to the Lord, etc. 2 Israel shall now say because His kindness is eternal.

4 Those who fear the Lord These are the Levites, about whom it is written (Exod. 32:26): “Whoever is the Lord’s, let him come to me! And all the sons of Levi gathered around him,” in the episode of the [Golden] Calf, and they fought with Israel when they said (Num. 14:4), “Let us appoint a leader and return to Egypt.”

8 It is better to take shelter in the Lord Heb. לחסות . This shelter (חסיון) is only an expression of the shelter of a shadow, a small thing. Trust (מבטח) is a stout and strong support. Nevertheless, to take shelter in the Lord is better than the promises of human beings.

10 All nations surrounded me This speaks about the war of Gog and Magog, when all the nations will be there, as it is said (Zech. 14:2): “And I shall gather all the nations to Jerusalem to wage war.”

I shall cut them off Heb. אמלים , I shall cut them off, an expression of (above 90:6): “it is cut off (ימולל) and withers.”

12 they were extinguished like a thorn fire Every expression of דעיכה coincides with an expression of springing and skipping. It hastens to spring and skip from its place. Therefore, it fits with an expression of fire or with an expression of water, like (Job 6:17): “they jump (נדעכו) from their place.” Similarly (Job 17: 1), “my days flicker (נדעכו) ”; similarly (Job 18:6), “and his candle that is over him shall go out (ידעך) ,” in the way that the flame springs from the wick and ascends upward when it is extinguished.

13 You pushed me to fall You, my enemy.

14 The might and the cutting power of God was my salvation Heb. עזי וזמרת , the might of the Holy One, blessed be He, was my salvation. עזי has a superfluous “yud” because we do not [usually] find עזי vowelized with a short “kamatz” instead of a “shuruk,” except in three places, where it is next to וזמרת , and perforce is attached to the word denoting the name of God. You cannot explain it as “my praise.” Do not wonder about ויהי לי , that he did not say היה לי לישועה , for there are many like these in Scripture, [e.g.] (Exod. 9:21): “And whoever did not pay attention...left (ויעזב) his slaves, etc.” He should have written עַזָב .

15 A voice of singing praises and salvation will in the future be in the tents of the righteous, and what is that voice of singing praises? “The right hand of the Lord deals valiantly.” They will sing, “The right hand of the Lord is exalted, etc.”

16 The right hand of the Lord is exalted The Midrash Aggadah states: The Holy One, blessed be He, created the celestial beings with His right hand; therefore, death has no power over them; as it says (Isa. 48: 13): “Even my hand laid the foundation of the earth.” This is the left hand. “And My right hand measured the heavens with handbreadths.” This is the right hand. Similarly, the Psalmist says: “The right hand of the Lord is exalted,” that created those [that are] in the heights of the world. That is the right hand of the Lord that will make armies of righteous men in the future, and also with it [the right hand] He will resurrect them and they will live forever. And then, I shall not die, but I shall live forever.

17 I shall not die I, the congregation of Israel, [shall not die] like the other peoples an eternal death, but I shall live, etc.

18 God has chastised me in exile, and there all my iniquities were expiated, and You did not deliver me to death.

19 Open for me the gates of righteousness And these are the gates of righteousness.

20 This is the...gate of the Temple, which is the Lord’s, and the righteous will enter therein and there...

21 I shall thank You because You answered me from the exile.

22 The stone that the builders rejected A people that was humble among the peoples.

23 This was from the Lord So will everyone say.

26 Blessed be he who has come in the name of the Lord They will say to those who bring the first fruits and to those who perform the pilgrimages.

we have blessed you we have blessed you.

27 Bind the sacrifice with ropes The sacrifices and the festival offerings, which were clean and examined for a blemish, they would bind to the feet of their beds until they brought them to the Temple court at the corners of the altar. It is also possible to interpret the entire end of this psalm from (verse 17), “I shall not die but I shall live,” as referring to David himself:

[18] God has chastised me For the episode of Bath sheba with torments, e.g. (II Sam. 12:6): “And the ewe-lamb he shall repay fourfold.” David was stricken with zaraath for six months.

[19] but He has not delivered me to death (II Sam. 13) “Also the Lord has removed your sin; you shall not die.”

[21] Open for me the gates of righteousness And these are the gates of righteousness those gates of synagogues and study halls, which are the Lord’s and the righteous enter through them.

I shall thank You because You have answered me From here on, David, Samuel, Jesse, and David’s brothers recited this, as is delineated in [the chapter entitled] “The eves of Passovers,” (Pes. 119a). He who said this did not say the other.

Meditation from the Psalms

Psalm 118:1-29

By: HH Rosh Paqid Adon Hillel ben David

Radak^{^[1]} indicates that this Psalm was written by David. According to Rashi,[2] Our Sages of the Gemara suggest, as a remez, that this Psalm has multiple authors:

Pesachim 119a R. Samuel b. Nahmani said in R. Jonathan's name: I will give thanks unto Thee, for Thou hast answered me was said by David; The stone which the builders rejected is become the chief corner-stone; by Yishai [Jesse]; This is the Lord's doing, by his brothers; This is the day which the Lord hath made by Samuel. We beseech ‘Thee, O Lord, save now! was said by his brothers: We beseech Thee, O Lord, make us now to prosper! by David; Blessed be he that cometh in the name of the Lord, by Jesse; We bless you out of the house of the Lord, by Samuel; The Lord is God, and hath given us light, by all of them; Order the festival procession with boughs, by Samuel; Thou art my God, and I will give thanks unto Thee, by David; Thou art my God, I will exalt Thee, by all of them.

Even in the remez understanding, quoted by Rashi, we see that a significant part is ascribed to King David and his family, and the Prophet most closely associated with king David.

Radak detects two levels of meaning in the text of this psalm. On a personal level, these verses express David's relief at the death of King Saul, who had pursued him relentlessly. As he ascended the throne, David envisioned the many wonderful improvements which he, with HaShem’s help, planned to make for the enhancement of his kingdom and for the welfare of his subjects.[3] We see this vision also in the primary verbal tallies (Do, HaShem, God, and mercy), which David used as the springboard for his commentary on the Torah.

David invites the house of Aaron to praise HaShem because now that he is to be king, they will no longer have to suffer and die as they did at the hands of King Saul, when he slew all the Kohanim at Nob.

On a national level, Radak tells us that this composition reflects the joy which Israel will experience at the final redemption, when Israel will return to its former glory and will revive its noble traditions and institutions. Every segment of Jewish society will be affected by God's concern, and all will enthusiastically proclaim: His kindness endures forever!

In the future, the house of Aaron will have a special reason to rejoice praise HaShem because they were particularly hurt by the destruction of the Temple which denied them their priestly service and its benefits. When the Temple is restored forever, in the future, then they will have another reason to declare that HaShem’s kindness endures forever – key leolam vaed! This restoration of the priesthood is what will enable the Bne Israel to keep the commands of HaShem and experience all of the benefits that HaShem promises in the Torah portion.

This Psalm reflects the tone of our Torah portion which is focused on all of the good things that HaShem did for us in the wilderness and all of the good things He will do for us if we keep His commands. All of these Torah benefits cause David to thank HaShem for His works. Similarly, at the advent of the Messianic era, the Bne Israel will thank HaShem for freeing them from the need to fear men , thereby enabling them to concentrate on the fear of HaShem which will motivate them to keep the command that our Torah portion encourages us to keep in order to experience the magnificent benefits that will accrue as a result of our obedience.

Verses 5-9 of this psalm are included in the main portion of the Tashlich service at Rosh HaShana. This suggests a connection to the time of the year when we note that we have just completed Shemini Atzeret which is the completion of the process of atonement which began on Rosh HaShana. It is the casting away of our sins and the firm desire to obey the HaShem’s Torah that bring on the wondrous kingdom that our Torah portion envisions and that inspires the praises and thanksgiving of the Psalmist.

Psalm 118 is also the concluding Psalm of the Hallel (Psalms 113-118).[4] As such, this Psalm also hints to the Hallel of Shemini Atzeret which we have just concluded; as the concluding Psalm is concorded to the concluding festival.

In the same way, our Ashlamata connects to this time of year in v.6 where we are encouraged to “Seek ye the LORD while he may be found, call ye upon him while he is near”. Chazal, Our Sages teach that HaShem is near during the days of awe, the days between Rosh HaShana and Yom HaKippurim:

Rosh HaShana 18a R. Samuel b. Inia said in the name of Rab: Whence do we know that the final sentence on a community is never sealed? — Never sealed , [you say]? Is it not written, Thine iniquity is marked before me?[5] What he should say is, [How do we know that] although it is sealed it can yet be rescinded? Because it says, as the Lord our God is whenever we call upon him.[6] But it is written, Seek ye the Lord while he may be found?[7] — This verse speaks of an individual, the other of community. When can an individual [find God]? — Rabbah b. Abbuha said: These are the ten days between New Year and the Day of Atonement.

In v.13 of the Ashlamata we also find a word that is common to our Psalm: Thorn. Our Ashlamata speaks of the thorn being replaced by the fir tree. In v.12 of our Psalm, the Psalmist speaks of thorns on fire yet their fire fades so quickly that it as if it were quenched by water.

Ashlamatah: Yeshayahu (Isaiah) ‎54:10-11+55:6-13‎

Rashi	Targum
1. 1 ¶ "Sing you barren woman who has not borne; burst out into song and jubilate, you who have not experienced birth pangs, for the children of the desolate one are more than the children of the married woman," says the Lord.	1. ‎¶ Sing, O Jerusalem who was as a barren woman who did not bear; shout in singing and exult, [you who ‎were] as a woman who did not become pregnant! For the children of desolate Jerusalem will be more than ‎the children of inhabited Rome, says the LORD.
2. Widen the place of your tent, and let them stretch forth the curtains of your habitations, do not spare; lengthen your cords and strengthen your stakes.	2. Enlarge the place of your camping, and cause the ‎cities of your land to be inhabited; hold not back, increase the people of your armies and strengthen your ‎rulers.
3. For right and left shall you prevail, and your seed shall inherit nations and repeople desolate cities.	3. For you will be strengthened to the south and to the north, and your sons will possess peoples ‎and will cause desolate cities to be inhabited.
4. Fear not, for you shall not be ashamed, and be not embarrassed for you shall not be put to shame, for the shame of your youth you shall forget, and the disgrace of your widowhood you shall no longer remember.	4. Fear not, for you will not be ashamed; be not ‎confounded, for you will not be put to shame; for you will forget the shame of your youth, and the ‎reproaches of your widowhood you will remember no more.
5. For your Master is your Maker, the Lord of Hosts is His name, and your Redeemer, the Holy One of Israel, shall be called the God of all the earth.	5. For your Maker is your husband, the ‎LORD of hosts is His name; and the Holy One of Israel is your Redeemer, the God of the whole earth He is ‎called.
6. For, like a wife who is deserted and distressed in spirit has the Lord called you, and a wife of one's youth who was rejected, said your God.	6. For the Shekhinah of the LORD has summoned [you] like a wife forsaken and distressed in ‎spirit, like a wife of youth who is cast off, says your God.
7. "For a small moment have I forsaken you, and with great mercy will I gather you.	7. "In a little anger I forsook you, but with great ‎compassion I will bring your exiles near.
8. With a little wrath did I hide My countenance for a moment from you, and with everlasting kindness will I have compassion on you," said your Redeemer, the Lord. {S}	8. In a‎ brief hour, for a time, I took up the face of My Shekhinah from you, but with everlasting benefits which do not ‎cease I will have compassion on you, says the LORD, your Redeemer. {S}
9. "For this is to Me [as] the waters of Noah, as I swore that the waters of Noah shall never again pass over the earth, so have I sworn neither to be wroth with you nor to rebuke you.	9. This is like the days of Noah before me: ‎as I swore by My Memra that the waters of the flood which were in the days of Noah should no more go over the ‎earth, so I have sworn that my anger will not turn upon you and I will not rebuke you.
10. For the mountains shall depart and the hills totter, but My kindness shall not depart from you, neither shall the covenant of My peace totter," says the Lord, Who has compassion on you. {S}	10. For the mountains may ‎pass and the hills be split, but my goodness will not pass from you, Jerusalem, and My covenant of peace will not ‎be cast away, says He who is about to have compassion on you, says the LORD. {S}
11. O poor tempestuous one, who was not consoled, behold I will set your stones with carbuncle, and I will lay your foundations with sapphires.	11. O needy one, suffering ‎mortification, city concerning which the peoples say it will not be comforted, behold I am setting your ‎pavement stones in antimony, and I will lay your foundations with good stones.
12. And I will make your windows of jasper and your gates of carbuncle stones, and all your border of precious stones.	12. I will make your wood as ‎pearls and your gates of carbuncles, and all your border of precious stones.
13. And all your children shall be disciples of the Lord, and your children's peace shall increase.	13. All your sons will be taught in the ‎Law of the LORD, and great will be the prosperity of your sons.
14. With righteousness shall you be established, go far away from oppression, for you shall not fear, and from ruin, for it will not come near you.	14. In innocence you will be ‎ established; be far from oppression, for you will not fear; and from breaking, for it will not come to you.
15. Behold, the one with whom I am not, shall fear, whoever mobilizes against you shall defect to you.	15. Behold, the exiles of your ‎people will surely be gathered to you at the end; the kings of the peoples who are gathered to distress you, Jerusalem, will be cast ‎in your midst.
16. Behold I have created a smith, who blows on a charcoal fire and produces a weapon for his work, and I have created a destroyer to destroy [it].	16. Behold, I have created the smith who blows fire in coals, and produces a vessel for its worth. I have also created the ‎destroyer to destroy;
17. Any weapon whetted against you shall not succeed, and any tongue that contends with you in judgment, you shall condemn; this is the heritage of the servants of the Lord and their due reward from Me, says the Lord. {S}	17. no weapon that is prepared against you, Jerusalem, will prosper, and you will declare a sinner every tongue ‎that rises against you in judgment. This is the heritage of the servants of the LORD, and their innocence before me, says the LORD." ‎ {S}

1. Ho! All who thirst, go to water, and whoever has no money, go, buy and eat, and go, buy without money and without a price, wine and milk.	1. "Ho, everyone who wishes to learn, let him come and learn; and he who has no money, come, hear and learn! Come, hear and ‎learn, without price and not with mammon, teaching which is better than wine and milk.
2. Why should you weigh out money without bread and your toil without satiety? Hearken to Me and eat what is good, and your soul shall delight in fatness.	2. Why do you spend your money for that ‎which is not to eat, and your labour for that which does not satisfy? Attend to my Memra diligently, and eat what is good, and your soul ‎will delight itself in that which is fat.
3. Incline your ear and come to Me, hearken and your soul shall live, and I will make for you an everlasting covenant, the dependable mercies of David.	3. Incline your ear, and attend to my Memra; hear, that your soul may live; and I will make with ‎you an everlasting covenant, the sure benefits of David.
4. Behold, a witness to nations have I appointed him, a ruler and a commander of nations.	4. Behold, I appointed him a prince to the peoples, a king and a ruler over all ‎the kingdoms.
5. Behold, a nation you do not know you shall call, and a nation that did not know you shall run to you, for the sake of the Lord your God and for the Holy One of Israel, for He glorified you. {S}	5. Behold, people that you know not will serve you, and people that knew you not will run to offer tribute to you, for ‎the sake of the LORD your God, and of the Holy One of Israel, for he has glorified you. {S}
6. Seek the Lord when He is found, call Him when He is near.	6. Seek the fear o/the LORD while you live, beseech before him while you live;
7. The wicked shall give up his way, and the man of iniquity his thoughts, and he shall return to the Lord, Who shall have mercy upon him, and to our God, for He will freely pardon.	7. let the wicked forsake his wicked way and a man who ‎robs his conceptions: let him return to the service of the LORD, that He may have mercy upon him, ‎and to the fear of our God, for he will abundantly pardon.
8. "For My thoughts are not your thoughts, neither are your ways My ways," says the Lord.	8. For not as My thoughts are your ‎thoughts, neither are your ways correct as the ways of My goodness, says the LORD.
9. "As the heavens are higher than the earth, so are My ways higher than your ways and My thoughts [higher] than your thoughts.	9. For just as ‎the heavens, which are higher than the earth, so are the ways of My goodness more correct than your ‎ways, and My thoughts prove (to be) better planned than your thoughts.
10. For, just as the rain and the snow fall from the heavens, and it does not return there, unless it has satiated the earth and fructified it and furthered its growth, and has given seed to the sower and bread to the eater,	10. For as the rain and the ‎snow, which come down from the heavens, and it is not possible for them that should return ‎thither, but water the earth, increasing it and making it sprout, ‎giving seeds, enough for the sower and bread, enough for the eater,
11. so shall be My word that emanates from My mouth; it shall not return to Me empty, unless it has done what I desire and has made prosperous the one to whom I sent it.	11. so is the word ‎ of My goodness that goes forth before Me; it is not possible that it will return before Me empty, but accomplishes that which I please, and ‎prospers in the thing for which I sent it.
12. For with joy shall you go forth, and with peace shall you be brought; the mountains and the hills shall burst into song before you, and all the trees of the field shall clap hands.	12. For you will go out in joy from among the Gentiles, and be led in peace to your land; the ‎mountains and the hills before you will shout in singing, and all the trees of the field will clap with their branches.
13. Instead of the briar, a cypress shall rise, and instead of the nettle, a myrtle shall rise, and it shall be for the Lord as a name, as an everlasting sign, which shall not be discontinued." {P}	13. Instead of the ‎wicked will the righteous/generous be established; and instead of the sinners will those who fear sin be established; and it will be before the LORD ‎for a name, for an everlasting sign which will not cease." ‎ {P}

Rashi’s Commentary on Isaiah 54:10-11 + 55:6-13

1 Sing, you barren woman Jerusalem, who was as though she had not borne.

you who have not experienced birth pangs Heb. חָלָה , an expression of childbirth, for the woman in confinement gives birth with pains and writhing.

for the children of the desolate one The daughter of Edom.

2 and let them stretch forth far off.

lengthen your cords These are thin ropes that hang at the bottom of tents, and that are tied to stakes called ‘chevills’ in French, which are thrust into the ground.

3 shall you prevail Heb. תִּפְרֽצִי , shall you prevail.

4 your youth Heb. עֲלוּמַיִךְ , your youth.

6 who was rejected When she is rejected at times that her husband is a little wroth with her.

8 With a little wrath Heb. שֶׁצֶף . Menahem (Machbereth p. 179) interprets this as, “with kindling of wrath,” and Dunash (Teshuvoth p. 20) states, “with a little wrath,” paralleling “For a small moment have I forsaken you,” and so did Jonathan render, and with everlasting kindness that will exist forever.

9 For this is to Me [as] the waters of Noah [i.e.,] it is an oath in My hand, and He proceeds to explain His words, “as I swore that the waters of Noah shall never again pass over the earth, etc.”

10 For the mountains shall depart Even if the merit of the Patriarchs and the Matriarchs is depleted, My kindness shall not depart from you.

11 tempestuous one whose heart storms with many troubles.

I will set with carbuncle I pave your floor with carbuncle stones.

12 jasper Heb. כַּדְכֽד , a kind of precious stone.

your windows Jonathan renders: your woodwork, and Menahem associated it with (Dan. 7:10): “ministered to Him (יְשַׁמְּשׁוּנֵהּ) .” (Menahem, apparently renders: your utensils, i.e., the vessels that serve you.) And some interpret it as an expression of a sun (שֶׁמֶשׁ) , windows through which the sun shines, and they make opposite it a barrier of kinds of colored glass for beauty, and Midrash Psalms interprets שִׁמְשׁוֹתַיִךְ as well as שֶׁמֶשׁ וּמָגֵן (Ps. 84:12) as “the pinnacles of the wall.”

of carbuncle stones Heb. אֶקְדָּח . Jonathan renders: of gomer stones. Gumrin is the Aramaic translation of גֶּחָלִים , coals. He interprets אֶקְדָּח as an expression similar to (supra 50:11) “who kindle (קֽדְחֵי) fire,” and they are a type of stones that burn like torches and that is the carbuncle (karbokle in O.F.), an expression of a coal. Others interpret it as an expression of a drill, i.e., huge stones of which the entire opening of the doorway is drilled, and the doorposts, the threshold, and the lintel are all hewn from the stone.

of precious stones Desirable stones [from Jonathan].

14 go far away from oppression [Although grammatically this is the imperative, here it is the future,] like (supra 52:2) “Shake yourself from the dust.” You will be far away from those who oppress you. Printed editions of Rashi contain the following addendum:

go far away from oppression You will stay far from oppressing other peoples in the manner the wicked do, that they accumulate money through robbery, but you will not need to rob, for you will not fear poverty or straits, or ruin, for it shall neither come nor shall it approach you. [Abarbanel])

With righteousness that you will perform, you will be established with an everlasting redemption, and you will be far from people’s oppression for you will not fear; you will not even have terror or fear of them, and you will be far from ruin, for it will not come near you. [Ayalah Sheluchah])

15 Behold, the one with whom I am not, shall fear Heb. גּוֹר יָגוּר . Behold, he shall fear and dread evil decrees, he with whom I am not, i.e., Esau. ([Mss. read:] the wicked Esau and his ilk.)

whoever mobilizes against you Heb. גָר . Whoever mobilizes against you for war. Alternatively, מִי גָר [means:] whoever contends with you (וְנִתְגָּרֶה) . And our Rabbis explained it as referring to the proselytes (גֵּרִים) , [i.e.,] to say that we will not accept proselytes in Messianic times. And even according to the simple meaning of the verse it is possible to explain: whoever became sojourners with you in your poverty, shall dwell with you in your wealth. Comp. (Gen. 25:18) “In the presence of all his brethren he dwelt (נָפָל) .”

16 Behold I am He Who created a smith who devises a weapon, and I am He Who has created a destroyer that destroys it. That is, to say: I am He Who incited the enemy against you; I am He Who has prepared retribution for him.

and produces a weapon for his work For necessity. He completes it according to all that is necessary.

17 Any weapon whetted against you Any weapon that they will whet and sharpen for you, i.e., to battle with you.

whetted Heb. יוּצַר , an expression similar to (Jos. 5:2) “sharp knives (חַרְבוֹתצֻרִים) ,” also (Ps. 89:44) “You have also turned the edge of his sword (צוּר חַרְבּוֹ) .”

Chapter 55

1 Ho! All who thirst Heb. הוֹי . This word הוֹי is an expression of calling, inviting, and gathering, and there are many in Scripture, [e.g.,] (Zech. 2: 10) “Ho! Ho! and flee from the north land.”

go to water to Torah.

buy Heb. שִׁבְרוּ . Comp. (Gen. 42:3) “To buy (לִשְׁבּֽר) corn,” buy.

wine and milk Teaching better than wine and milk.

2 Why should you weigh out money Why should you cause yourselves to weigh out money to your enemies without bread?

3 the dependable mercies of David For I will repay David for his mercies.

The sure mercies of David - That is, says Kimchi, “The Messiah,” called here David; as it is written, “David my servant shall be a prince over you” (Ezekiel 34:23).

4 a witness to nations A prince and a superior over them, and one who will reprove and testify of their ways to their faces. ([Mss., however, read:] One who reproaches them for their ways to their faces.)

5 Behold, a nation you do not know you shall call to your service, if you hearken to Me, to the name of the Lord that is called upon you.

6 when He is found Before the verdict is promulgated, when He still says to you, “Seek Me.”

8 For My thoughts are not your thoughts Mine and yours are not the same; therefore, I say to you, “The wicked shall give up his way,” and adopt My way...

“and a man of iniquity his thoughts” and adopt My thoughts, to do what is good in My eyes. And the Midrash Aggadah (Tanhuma Buber, Vayeshev 11 explains:)

For My thoughts are not, etc. My laws are not like the laws of man [lit. flesh and blood]. As for you, whoever confesses in judgment is found guilty, but, as for Me, whoever confesses and gives up his evil way, is granted clemency (Proverbs 28:13).

9 As the heavens are higher, etc. That is to say that there is a distinction and a difference, advantages and superiority in My ways more than your ways and in My thoughts more than your thoughts, as the heavens are higher than the earth; you are intent upon rebelling against Me, whereas I am intent upon bringing you back.

10 For, just as the rain and the snow fall and do not return empty, but do good for you.

11 so shall be My word that emanates from My mouth to inform you through the prophets, will not return empty, but will do good to you if you heed them.

12 For with joy shall you go forth from the exile.

the mountains and the hills shall burst into song before you for they will give you their fruit and their plants, and their inhabitants shall derive benefit. ([Some editions read:] And their inhabitants shall sing.)

13 Instead of the briar, etc. Our Rabbis expounded [Targum Jonathan]: Instead of the wicked, righteous people shall arise.

briar...and...nettle They are species of thorns; i.e., to say that the wicked will be destroyed and the righteous will take their rule.

In The School of the Prophets

Isaiah 54:10-11 + 55:6-13

By: Hakham Dr. Yosef ben Haggai

This week again, the reading of the Ashlamatah covers portions of one pericope which starts in Isaiah 54:1 and concludes in Isaiah 55:13

He Torah starts by saying (Deut. 7:12):

וְהָיָה עֵקֶב תִּשְׁמְעוּן, אֵת הַמִּשְׁפָּטִים הָאֵלֶּה, וּשְׁמַרְתֶּם וַעֲשִׂיתֶם, אֹתָם--וְשָׁמַר יְהוָה אֱלֹהֶיךָ לְךָ, אֶת-הַבְּרִית וְאֶת-הַחֶסֶד, אֲשֶׁר נִשְׁבַּע, לַאֲבֹתֶיךָ.

If you receive these judgments, and observe and ‎perform them, then will the LORD your God keep ‎with you the covenant and the loving-kindness/compassion ‎which He swore to your fathers. ‎

And the first verse read from our Ashlatah (Isaiah 54:10) states:

כִּי הֶהָרִים יָמוּשׁוּ, וְהַגְּבָעוֹת תְּמוּטֶינָה--וְחַסְדִּי מֵאִתֵּךְ לֹא-יָמוּשׁ, וּבְרִית שְׁלוֹמִי לֹא תָמוּט, אָמַר מְרַחֲמֵךְ, יְהוָה.

“For the mountains may ‎pass and the hills be split, but my goodness will not pass from you, Jerusalem, and My covenant of peace will not ‎be cast away, says He who is about to have compassion on you, says the LORD.”

Further, this covenant is called in Isaiah 55:3 – “B’rit Olam.”

הַטּוּ אָזְנְכֶם וּלְכוּ אֵלַי, שִׁמְעוּ וּתְחִי נַפְשְׁכֶם; וְאֶכְרְתָה לָכֶם בְּרִית עוֹלָם, חַסְדֵי דָוִד הַנֶּאֱמָנִים.

“Incline your ear, and come unto Me; hear, and your soul will live; and I will make an everlasting covenant with you, even the sure mercies of David.”

In Deut. 7:12 the covenant is intimately connected with G-d’s “Chessed,” and in Is. 54:10 the covenant is called by G-d, “B’rti Sh’lomi” (Lit. “My covenant of My peace”) and which issues into Chessed (loving-kindness/ compassion) for Jerusalem (i.e. all Israel). Then in 55:3 this covenant is called “B’rit Olam” which can either mean “an everlasting Covenant” or, “a universal Covenant” and is equated with “the sure mercies (Heb. Chasdei from Chessed) of David.

Last week we discussed of the universality of the Shema, and this week we ask is this “Covenant of G-d’s Peace” also universal and thereby tied to the Shema? To answer this question we need to look closely at the text of Isaiah 55:2-3 –

Rashi	Targum
2. Why should you weigh out money without bread and your toil without satiety? Hearken to Me and eat what is good, and your soul shall delight in fatness.	2. Why do you spend your money for that ‎which is not to eat, and your labour for that which does not satisfy? Attend to my Memra (Word) diligently, and eat what is good, and your soul ‎will delight itself in that which is fat.
3. Incline your ear and come to Me, hearken and your soul shall live, and I will make for you an everlasting covenant, the dependable mercies of David.	3. Incline your ear, and attend to my Memra; hear, that your soul may live; and I will make with ‎you an everlasting covenant, the sure benefits of David.

Hebrew	Translation
שִׁמְעוּ שָׁמוֹעַ אֵלַיShim’u Shamua Elai -	Hear (Shim’u) carefully (Shamua) to Me (Elai)

הַטּוּ אָזְנְכֶם Chatu Azn’khem -	Incline (Chatu) your ear (Azn’khem)
וּלְכוּ אֵלַיUl’khu Elai -	And come (Ul’lkhu) Elai (to Me)
שִׁמְעוּ וּתְחִי נַפְשְׁכֶם Shim’u Ut’chi Naf’sh’khem -	Hear (Shim’u) and will live (Ut’chi) your soul (Naf’sh’khem)
וְאֶכְרְתָה לָכֶם V’ekh’r’tah Lakhem -	And I will cut (V’ekh’r’tah) with you (Lakhem)
בְּרִית עוֹלָםB’rit Olam-	A covenant (B’rit) eternal/universal (Olam)
חַסְדֵי דָוִד הַנֶּאֱמָנִיםChas’dei David HaNe’emanim -	Mercies of (Chas’dei) David (David) the faithful (HaNe’emanim).

From the above two verse it becomes perfectly clear that the Sh’ma (Deut. 6:4ff), the B’rit Olam (the eternal covenant or the universal covenant) and te Mercies of David the faithful are inter-related items.

G-d, most blessed be He, through the prophet Isaiah seems to be saying that the one Covenant (albeit with many facets) that He made with Israel, and which is primarily embodied in the words of the Sh’ma at some point in human history would be carried and taught to all humanity and this is contained in the mercies (prophecies) that were given to David the faithful by G-d, most blessed be He! This, therefore connects intimately with our pericope of Mark for this week.

In like manner our Psalm starts by saying:

1. Give thanks to the Lord because He is good, for His kindness is eternal.

1. Sing praise in the presence of the LORD, for He is good, for His goodness is forever.

Hebrew	Translation
הוֹדוּ לַיהוָה Hodu La-HaShem -	Give thanks (Hodu) to HaShem (LaHashem)
כִּי-טוֹבKi Tob -	For (Ki) [He is] good (Tob)
כִּי לְעוֹלָם חַסְדּוֹKi L’Olam Chasdo -	Ki (For) L’Olam (Eternal/Universal) [is] His compassion/loving-kindness (Chasdo)

In other words, G-d’s Compassion/Loving-Kindness is primarily for Israel but it is also available to any human being who as the prophet alludes will respond to the mercies (CHESSED) of G-d shown/promised to David

Many nations and religions who have been granted by G-d to become super-powers in their own time and regions have claimed and imposed their own Peace, i.e. Pax Hellenica, Pax Romana, Pax Britanica, and Pax Americana. Whilst these super-powers have been used by G-d to improve human social conditions to some extent, science, and progressively eradicate paganism yet there is a concept throughout the Scriptures of a Pax Divina which was given to Israel to teach and propagate to all the Gentiles at a universal scale. This Pax Divina (since it was given to Israel) is a Pax Judaica based on the teachings of the Sh’ma and to which not only Jews are called to establish through religious, educational, scientific and commercial means but also all Gentiles of good will.

Again, this week the Prophet alludes clearly to the call we heard last week of “making many disciples to stand for themselves and before G-d and the Torah” so at to unify the Name of Ha-Shem, most blessed be He, throughout the world. And this is true “Chessed” (compassion/loving-kindness), a term found in the Torah Seder, Paslm and Prophetic Lesson for this week May we be found doing so all the days of our lives, amen ve amen!

Verbal Connections

By HH Rosh Paqid Adon Hillel ben David & HH Giberet Dr. Elisheba bat Sarah

Devarim (Deuteronomy) 7:12-8:20

Yeshayahu (Isaiah) 54:10-11 + 55:6-13

Mordechai (Mark) 14:32-42

Tehillim (Psalm) 118

The verbal tallies between the Torah and the Ashlamata are:

Do / accomplish - עשה, Strong’s number 06213.

HaShem / LORD - יהוה, Strong’s number 03068.

God - אלהים, Strong’s number 0430.

Covenant - ברית, Strong’s number 01285.

Mercy / Kindness - חסד, Strong’s number 02617.

The verbal tallies between the Torah and the Psalm are:

Do / accomplish - עשה, Strong’s number 06213.

HaShem / LORD - יהוה, Strong’s number 03068.

God - אלהים, Strong’s number 0430.

Mercy / Kindness - חסד, Strong’s number 02617.

Devarim (Deuteronomy) 7:12-13 Wherefore it shall come to pass, if ye hearken to these judgments, and keep, and do <06213> (8804) them, that the LORD <03068> thy God <0430> shall keep unto thee the covenant <01285> and the mercy <02617> which he sware unto thy fathers:

Yeshayahu (Isaiah) 54:10 For the mountains shall depart, and the hills be removed; but my kindness <02617> shall not depart from thee, neither shall the covenant <01285> of my peace be removed, saith the LORD <03068> that hath mercy on thee.

Yeshayahu (Isaiah) 55:7 Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the LORD <03068>, and he will have mercy upon him; and to our God <0430>, for he will abundantly pardon.

Yeshayahu (Isaiah) 55:11 So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish <06213> (8804) that which I please, and it shall prosper in the thing whereto I sent it.

Tehillim (Psalm) 118:1 O give thanks unto the LORD <03068>; for he is good: because his mercy <02617> endureth for ever.

Tehillim (Psalm) 118:6 The LORD <03068> is on my side; I will not fear: what can man do <06213> (8799) unto me?

Tehillim (Psalm) 118:28 Thou art my God, and I will praise thee: thou art my God <0430>, I will exalt thee.

Hebrew:

Hebrew	English	Torah Seder Deu 7:12-8:20	Psalms Psa 118:1-29	Ashlamatah Isa 54:10-11 + 55:6-13
!b,a,	stone	Deut 8:9	Ps 118:22
~d'a'	man	Deut 8:3	Ps 118:6 Ps 118:8
tAa	sign	Deut 7:19		Isa 55:13
vyai	man	Deut 7:24 Deut 8:5		Isa 55:7
lk;a'	consume, eat	Deut 7:16 Deut 8:3 Deut 8:9 Deut 8:10 Deut 8:12 Deut 8:16		Isa 55:10
lae	God	Deut 7:21	Ps 118:27 Ps 118:28
rm;a'	said, say, spoken	Deut 7:17 Deut 8:17	Ps 118:2 Ps 118:3 Ps 118:4	Isa 54:10
#r,a,	land, earth. Ground	Deut 8:1 Deut 8:7 Deut 8:8 Deut 8:9 Deut 8:10 Deut 8:14		Isa 54:9 Isa 55:9 Isa 55:10
vae	fire	Deut 7:25	Ps 118:12
aAB	bring	Deut 7:26 Deut 8:1 Deut 8:7	Ps 118:19 Ps 118:20 Ps 118:26
tyIB;	house	Deut 7:26 Deut 8:12 Deut 8:14	Ps 118:3 Ps 118:26
hn"B'	built	Deut 8:12	Ps 118:22
tyrIB.	covenant	Deut 7:12 Deut 8:18		Isa 54:10
%r'B'	bless	Deut 7:13 Deut 7:14 Deut 8:10	Ps 118:26
yAG	nations	Deut 7:17 Deut 7:22 Deut 8:20	Ps 118:10
~G"	moreover, yes	Deut 7:20	Ps 118:11
%r,D,	way	Deut 8:2 Deut 8:6		Isa 55:7 Isa 55:8 Isa 55:9
hy"h'	come	Deut 7:12 Deut 7:26 Deut 8:19	Ps 118:14 Ps 118:21 Ps 118:22
rh;	hills, mount, mountain	Deut 8:7 Deut 8:9		Isa 54:10 Isa 55:12
lyIx;	wealth	Deut 8:17 Deut 8:18	Ps 118:15 Ps 118:16
hwhy	LORD
~Ay	day, today	Deut 8:1 Deut 8:11 Deut 8:18 Deut 8:19	Ps 118:24	Isa 54:9
rs;y"	discipline	Deut 8:5	Ps 118:18
ac'y"	brought, go forth	Deut 7:19 Deut 8:7 Deut 8:14 Deut 8:15		Isa 55:11 Isa 55:12
lKo	all	Deut 7:14 Deut 7:15 Deut 7:16 Deut 7:18 Deut 7:19 Deut 8:1 Deut 8:2 Deut 8:3 Deut 8:9 Deut 8:13	Ps 118:10	Isa 55:12
aol	no, not	Deut 7:14 Deut 7:16 Deut 7:24 Deut 7:25 Deut 8:3 Deut 8:4 Deut 8:9		Isa 55:8
~x,l,	bread	Deut 8:3 Deut 8:9		Isa 55:10
!mi	above, before, over	Deut 7:14 Deut 7:17 Deut 7:22 Deut 8:20	Ps 118:8 Ps 118:9 Ps 118:23	Isa 54:9 Isa 55:9
!t;n"	give, snare, deliver, furnishing	Deut 7:13 Deut 7:15 Deut 7:16 Deut 7:23 Deut 7:24 Deut 8:10 Deut 8:18	Ps 118:18	Isa 55:10
~l'A[	everlasting		Ps 118:1 Ps 118:2 Ps 118:3 Ps 118:4 Ps 118:29	Isa 55:13
!yI[;	eye	Deut 7:16 Deut 7:19	Ps 118:23
hP,	mouth	Deut 8:3		Isa 55:11
~ynIP'	before, face	Deut 7:22 Deut 7:23 Deut 7:24 Deut 8:20		Isa 55:12
lAq	voice	Deut 8:20	Ps 118:15
ar'q'	called		Ps 118:5	Isa 55:6
ha'r'	saw, look	Deut 7:19	Ps 118:7
~Wr	become proud	Deut 8:14	Ps 118:16 Ps 118:28
hN"rI	joydul shouting		Ps 118:15	Isa 55:12
hd,f'	wild	Deut 7:22		Isa 55:12
xl;v'	send, sent	Deut 7:20		Isa 55:11
~ve	name	Deut 7:24	Ps 118:10 Ps 118:11 Ps 118:12 Ps 118:26	Isa 55:13
~yIm;v'	heaven	Deut 7:24		Isa 55:9 Isa 55:10
anEf'	hate	Deut 7:15	Ps 118:7
tx;T;	under	Deut 7:24		Isa 55:13
hy"x'	live	Deut 8:1 Deut 8:3	Ps 118:17
ds,x,	Loving-kindness	Deut 7:12	Ps 118:1 Ps 118:2 Ps 118:3 Ps 118:4 Ps 118:29	Isa 54:10
bAj	good	Deut 8:7 Deut 8:10 Deut 8:12	Ps 118:1 Ps 118:8 Ps 118:9 Ps 118:29
arey"	afraid	Deut 7:18 Deut 7:19 Deut 7:21 Deut 8:6 Deut 8:15	Ps 118:4 Ps 118:6
hf'['	do, make	Deut 7:12 Deut 7:18 Deut 7:19 Deut 8:1 Deut 8:17 Deut 8:18	Ps 118:6 Ps 118:15 Ps 118:16 Ps 118:24	Isa 55:11
x;lec'	send prosperity		Ps 118:25	Isa 55:11
hb'r'	multiply	Deut 7:13 Deut 7:22 Deut 8:1 Deut 8:13		Isa 55:7

Greek:

Greek	English	Torah Seder Deu 7:12-8:20	Psalms Psa 118:1-29	Ashlamatah Isa 54:10-11 + 55:6-13	NC M k 14:32-42
ἄγω	led, lead	Deu 8:2 Deu 8:15		Isa 55:12	Mar 14:42
ἄνθρωπος	of man	Deu 8:3 Deu 8:5	Psa 118:6 Psa 118:8		Mar 14:41
ἀπέχει	distance			Isa 55:9	Mar 14:41
γῆ	earth, ground, land	Deu 7:13 Deu 7:22 Deu 8:1 Deu 8:7 Deu 8:8 Deu 8:9 Deu 8:10 Deu 8:14 Deu 8:19		Isa 54:9 Isa 55:9 Isa 55:10	Mar 14:35
ἐγγίζω	approach			Isa 55:6	Mar 14:42
εἴδω	know, known	Deu 7:19 Deu 8:3 Deu 8:16			Ma r 14:40
εἰσέρχομαι	enter	Deu 8:1	Psa 118:19 Psa 118:20		Mar 14:38
ἔπω	said, spoke, say	Deu 8:17	Psa 118:2 Psa 118:3 Psa 118:4	Isa 54:10	Mar 14:39
ἔρχομαι	coming		Psa 18:26		Mar 14:32 Mar 14:37 Mar 14:41
εὑρίσκω	found, find			Isa 55:6	Mar 14:37 Mar 14:40
θάνατος	death		Psa 118:18		Mar 14:34
θέλω / ἐθέλω	want			Isa 55:11	Mar 4:36
ἰδού	behold	Deu 8:4		Isa 54:11	Mar 14:41 Mar 14:42
λέγω	saying, says	Deu 7:17		Isa 55:8	Mar 14:32 Mar 14:34 Mar 14:36 Mar 14:37 Mar 14:41
λοιποί	remaining	Deu 8:20			Mar 14:41
μή	not, no, lest	Deu 7:22 Deu 7:25 Deu 8:11 Deu 8:12 Deu 8:17			Mar 14:38
μικρόν	little	Deu 7:22			Mar 14:35
ὄνομα	name	Deu 7:24	Psa 118:10 Psa 118:11 Psa 118:12 Psa 118:26	Isa 55:13	Mar 14:32
ὀφθαλμός	eyes	Deu 7:19	Psa 118:23		Mar 14:40
παραδίδωμι	delievered	Deu 7:23 Deu 7:24	Psa 118:18		Mar 14:41 Mar 14:42
πᾶς	all	Deu 7:14 Deu 7:15 Deu 7:16 Deu 7:18 Deu 7:19 Deu 8:1 Deu 8:2 Deu 8:3 Deu 8:13	Psa 118:4 Psa 118:10	Isa 55:12	Mar 14:36
πατήρ	father	Deu 7:12 Deu 7:13 Deu 8:1 Deu 8:3 Deu 8:16 Deu 8:18			Mar 14:36
πειρασμός	test	Deu 4:34			Mar 14:38
ίπτω / πέτω	fell		Psa 118:13		Mar 14:35
υἱός	son	Deu 8:5			Mar 14:41
χείρ	hands	Deu 7:19 Deu 7:23 Deu 7:24 Deu 8:17			Mar 14:41

Mordechai 118

Mordechai 14:32—42

By: HH Paqid Dr. Adon Eliyahu ben Abraham

BESB	GREEK TEXT
¶ Mar 14:32 And they came into the place called Gat Shamni (grove of olive trees)[8]; and he (Yeshua) said to his talmidim (the eight),[9] “you sit here [praying the evening Shema] until I finish praying[10] [the evening Shema]”.	³²Καὶ ἔρχονται εἰς χωρίον οὗ τὸ ὄνομα Γεθσημανῆ· καὶ λέγει τοῖς μαθηταῖς αὐτοῦ Καθίσατε ὧδε ἕως προσεύξωμαι
Mar 14:33 And he took Tsefet, Yaakov and Yochanan with him and he was filled with dread and troubled [whilst praying].	³³καὶ παραλαμβάνει τὸν Πέτρον καὶ τὸν Ἰάκωβον καὶ Ἰωάννην μεθ᾽ ἑαυτοῦ καὶ ἤρξατο ἐκθαμβεῖσθαι καὶ ἀδημονεῖν
Mar 14:34 And he said to them (Tsefet, Yaakov and Yochanan), “My soul is deeply distressed,[11] even to the point of death; stay here and remain vigilant [in constant prayer].”[12]	³⁴καὶ λέγει αὐτοῖς Περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου· μείνατε ὧδε καὶ γρηγορεῖτε
Mar 14:35 And going a little farther, he fell on the ground (prostrated himself) and praying that if it were possible, the hour might pass from him.	³⁵καὶ προελθὼν μικρὸν ἔπεσεν ἐπὶ τῆς γῆς καὶ προσηύχετο ἵνα εἰ δυνατόν ἐστιν παρέλθῃ ἀπ αὐτοῦ ἡ ὥρα
Mar 14:36 And he said, “Abinu, our Father, all things are possible for You; [please may it be Your will to] remove this cup (hour of Divine appointment) from me [if possible]; yet not my will, but Your will (be done).”[13]	³⁶καὶ ἔλεγεν Αββα ὁ πατήρ πάντα δυνατά σοι· παρένεγκε τὸ ποτήριον ἀπ ἐμοῦ· τοῦτο ἀλλ οὐ τί ἐγὼ θέλω ἀλλὰ τί σύ
Mar 14:37 And he (Yeshua) came [after reciting VeAhabta – Deut. 6:4-9] and found them (the three) sleeping, and he said to Tsefet, “Shimon are you asleep? Could you not remain vigilant [in prayer] for one hour”?	³⁷καὶ ἔρχεται καὶ εὑρίσκει αὐτοὺς καθεύδοντας καὶ λέγει τῷ Πέτρῳ Σίμων καθεύδεις οὐκ ἴσχυσας μίαν ὥραν γρηγορῆσαι
Mar 14:38 “Keep vigilant and pray that you do not enter into temptation; your spirit is truly filled with zeal, but your soul (flesh) is weak (causes you to stumble).”	³⁸γρηγορεῖτε καὶ προσεύχεσθε ἵνα μὴ εἰσέλθητε εἰς πειρασμόν· τὸ μὲν πνεῦμα πρόθυμον ἡ δὲ σὰρξ ἀσθενής
Mar 14:39 And he went away and praying again, [reciting the [VeHayah – Deut. 11:13-21] words [of the evening Shema].	³⁹καὶ πάλιν ἀπελθὼν προσηύξατο τὸν αὐτὸν λόγον εἰπών
Mar 14:40 And he came again and found them (the three) sleeping for their eyes were tired; and they did not know what to say to him.	⁴⁰καὶ ὑποστρέψας εὗρεν αὐτοὺς πάλιν καθεύδοντας ἦσαν γὰρ οἱ ὀφθαλμοὶ αὐτῶν βεβαρήμενοι, καὶ οὐκ ᾔδεισαν τί αὐτῷ ἀποκριθῶσιν
Mar 14:41 And [after concluding the final blessing of the Shema] he came the third time and said to them, “are you still asleep and resting? Enough! (I have finished) [the evening Shema] The hour has arrived; the Son of Man is betrayed into the hands of sinners.”	⁴¹καὶ ἔρχεται τὸ τρίτον καὶ λέγει αὐτοῖς Καθεύδετε τὸ λοιπὸν καὶ ἀναπαύεσθε· ἀπέχει· ἦλθεν ἡ ὥρα ἰδοὺ παραδίδοται ὁ υἱὸς τοῦ ἀνθρώπου εἰς τὰς χεῖρας τῶν ἁμαρτωλῶν
Mar 14:42 “Get up and let us go. The one who has handed me over is here.”	⁴²ἐγείρεσθε ἄγωμεν· ἰδοὺ ὁ παραδιδούς με ἤγγικεν
DELITZSCH HEBREW TRANSLATION ³²וַיָּבֹאוּ אֶל־חָצֵר אַחַת וּשְׁמָהּ גַּת־שְׁמָנֵי וַיֹּאמֶר אֶל־תַּלְמִידָיו שְׁבוּ־לָכֶם פֹּה עַד אֲשֶׁר אֶתְפַּלָּל׃ ³³וַיִּקַּח אִתּוֹ אֶת־פֶּטְרוֹס וְאֶת־יַעֲקֹב וְאֶת־יוֹחָנָן וַיָּחֶל לְהִשְׁתּוֹמֵם וְלָמוּג׃ ³⁴וַיֹּאמֶר אֲלֵיהֶם נַפְשִׁי מָרָה־לִי עַד־מָוֶת עִמְדוּ־פֹה וּשְׁקֹדוּ׃ ³⁵וַיַּעֲבֹר מְעַט מִשָּׁם וָהָלְאָה וַיִּפֹּל אַרְצָה וַיִּתְפַּלֵּל אֲשֶׁר אִם־יוּכַל הֱיוֹת תַּעֲבֹר מֵעָלָיו הַשָּׁעָה הַזֹּאת׃ ³⁶וַיֹּאמַר אַבָּא אָבִי כֹּל תּוּכַל הַעֲבֶר־נָא מֵעָלַי אֶת־הַכּוֹס הַזֹּאת אַךְ־לֹא אֶת־אֲשֶׁר אֲנִי רוֹצֶה כִּי אִם־אֵת אֲשֶׁר־אָתָּה׃ ³⁷וַיָּבֹא וַיִּמְצָאֵם יְשֵׁנִים וַיֹּאמֶר אֶל־פֶּטְרוֹס שִׁמְעוֹן הֲתִישַׁן הֲכִי־לֹא יָכֹלְתָּ לִשְׁקֹד שָׁעָה אֶחָת׃ ³⁸שִׁקְדוּ וְהִתְפַּלֲּלוּ פֶּן־תָּבֹאוּ לִידֵי נִסָּיוֹן הֵן הָרוּחַ הִיא חֲפֵצָה וְהַבָּשָׂר רָפֶה׃ ³⁹וַיֹּסֶף לָסוּר וַיִּתְפַּלֵּל בְּאָמְרוֹ עוֹד־הַפַּעַם כַּדְּבָרִים הָהֵמָּה׃ ⁴⁰וַיָּשָׁב וַיִּמְצָאֵם שֵׁנִית יְשֵׁנִים כִּי עֵינֵיהֶם כְּבֵדוֹת וְלֹא יָדְעוּ מַה־יַּעֲנוּהוּ׃ ⁴¹וַיָּבֹא פַּעַם שְׁלִישִׁית וַיֹּאמֶר אֲלֵיהֶם נוּמוּ עוֹד וְנוּחוּ רַב־לִי כִּי־בָאָה הַשָּׁעָה הִנֵּה בֶן־הָאָדָם נִמְסָר בִּידֵי חַטָּאִים׃ ⁴²קוּמוּ וְנֵלֵכָה הִנֵּה הַמּוֹסֵר אוֹתִי קָרֵב׃

INTRODUCTION

May our Master teach us concerning the evening Shema.

My argument in this particular pericope will be to establish that Yeshua was want to pray the evening Shema with his talmidim, specifically the chief three, Tsefet, Yaakov and Yochanan on this final night before his death. While some scholars suggest the possibility that the current material is a form of the “Master’s prayer”,[14] we hope to establish some factual basis for the thesis that Yeshua prayed the evening Shema, by looking at the Scriptures and materials that explain the Kiriat (recitation of the) Shema. However, specific to our problem are the duties relative to the night of Pesach.

שְׁמַ֖ע יִשְׂרָאֵ֑ל יְהוָֹ֥ה אֱלֹהֵ֖ינוּ יְהוָֹ֥ה אֶחָֽד

Hear, O Israel, the L-rd is our G-d, the L-rd is One.

Blessed be the name of the glory of His kingdom forever and ever.

[VeAhabta] You will love the L-rd your G-d with all your heart, with all your soul, and with all your might. And these words which I command you today will be upon your heart. You will teach them thoroughly to your children, and you will speak of them when you sit in your house and when you walk on the road, when you lie down and when you rise. You will bind them as a sign upon your hand, and they will be for a reminder between your eyes. And you will write them upon the doorposts of your house and upon your gates.

I do not think that we can overemphasize the value of the Shema in the first century. To say that the Shema was of principal importance to Yeshua, and by extension, the School of Hillel would be an understatement. Some scholars question when the Shema gained it place of preeminence in Jewish life. However, it seems evident that the Shema, during the time of Yeshua was the item of incomparability.[15] The exegesis of the School of Hillel made this statement of faith (faithful obedience) of such importance that the Shema was said on the lips of the dying Jewish people, especially when martyred even unto this very day. Likewise, the Shema and declaration of G-d’s unity is so great that every Jew is duty bound to declare the ONENESS of G-d. Failure to declare the ONENESS of G-d is tantamount to being a heretic.[16] Rabbi Aaron Ha Levi further states that the Shema must be recited night and day ALL the days of one’s life.[17]

Shema in the Mishnah

The Mishnah opens with the classic discussion on the Shema.

m. Ber. 1:1 From what time may they recite the Shema in the evening? From the hour that the priests enter [their homes] to eat their heave offering, “until the end of the first watch”— the words of R. Eliezer. But sages say, “Until midnight.” Rabban Gamaliel says, “Until the rise of dawn.” His [Gamaliel’s] sons returned from a banquet hall [after midnight]. They said to him, “We did not [yet] recite the Shema.[18] He said to them, “If the dawn has not yet risen, you are obligated to recite [the Shema]. “And [this applies] not only [in] this [case]. Rather, [as regards] all [commandments] which sages said [may be performed] ‘Until midnight,” the obligation [to perform them persists] until the rise of dawn.” [For example,] the offering of the fats and entrails—their obligation [persists] until the rise of dawn [see Lev. 1:9, 3:3–5]. And all [sacrifices] which must be eaten within one day, the obligation [to eat them persists] until the rise of dawn. If so why did sages say [that these actions may be performed only] until midnight? In order to protect man from sin.[19]

The question of the Mishnah is multifarious in the following manner.

It first asks the question; from what time in the evening may we say the Shema? After giving the answer, the Mishnah poses a problem. The sons (talmidim) Rabban Gamaliel have returned from a wedding banquet and have not recited the evening Shema. The Sages tell us that the encouragement of the bride takes precedence over other matters. The latter point brings us to the real question relevant to our pericope. How late may we recite the Shema? As noted, the answer is until dawn. However, one needs to attempt to maintain the dictum of the Sages in their reciting the evening Shema before midnight if possible. The Rabbinic maxim of reciting the Shema before midnight was a fence to prohibit the Jewish people from falling into sin.

In similar manner, all the offerings, including the Pesach offerings were to be eaten before midnight.[20] Herein lays the dilemma, Yeshua and his talmidim were presented with the night of the final Passover.[21] The Talmud discusses three obligations that occur on the night of the Passover. Each of these obligations should be resolved before midnight if possible.[22] These obligations applied to the time when the Temple was still standing and even to this very day.

1. Eat the Pesach offering

2. Hallel

3. K’riat Shema

Yeshua and the Shema

Mark 12:28—31 And one of the Soferim [of the Pharisees] approached him (Yeshua) hearing them (Yeshua and his talmidim) studying (Heb. Drash), knowing (seeing) that he (Yeshua) taught them well [with chokhmah], asked him, which is the chief [Heb. Rosh] mitzvah of all? ²⁹ And Yeshua answered him, The chief [Heb. Rosh] mitzvah of all is: “Hear, Israel. The LORD our God is one LORD, ³⁰ And you will love the LORD, your God, with all your heart and with all your soul, and with all your means.” (Deut. 6:4, 5) This is the chief [Heb. Rosh] mitzvah. ³¹. And the second is like this, “You will neither take revenge from nor bear a grudge against the members of your people; you will love your neighbor as yourself. I am the LORD.” (Lev. 19:18) There is not another mitzvah greater than these [two].

Hakham Tsefet, in Mark 12:28-30 relates the importance of the Shema in Jewish life during the time of Yeshua. I have argued that the preeminence given to the Shema by Yeshua resulted in the Shema being placed first in the Mishnah code.[23] However, I would suggest that the importance of the Shema was not new to Yeshua or the School of Hillel. I would here suggest that the School of Hillel emphasized the importance of the Kiriat (recitation of the) Shema. The above-cited passage relates just how deeply rooted the Kiriat Shema was embodied in Yeshua’s persona. The “Unity of G-d” as it is found in the mitzvot was of upmost importance during the first and second century. The declaration of the Shema established the Unity of G-d as a singularity. Secondly, the Shema established the election of the B’ne Yisrael as G-d’s chosen people.

By this injunction we are commanded to believe in the Unity of God; that is to say, to believe that the Creator of all things in existence and their ‎First Cause is One. This injunction is contained in His words (exalted be He), “Hear O Israel: the Lord our God, the Lord is One. (De. 6:4)[24]

Mark Nanos, in his work on the Expistle of Hakham Shaul to the Romans suggests that the premise for Hakham Shaul’s letter is the Shema.[25] This demonstrates the importance of the Shema as it related to Yeshua’s talmidim. Likewise, it demonstrates the preeminence of the Shema in the School of Hillel of which Hakham Shaul could also brag as central to his spiritual heritage.[26] Consequently, Yeshua, as a member of the School of Hillel authenticates the preeminence of the Shema in the life of the Jewish people.[27]

Contiguity

Our present Torah Seder[28] is connected to the Shema (D’varim 6:4) by the principle of contiguity, verbal tally and context. That is, our present Torah Seder is contiguous with the previous one that contains the obligation to recite the Shema. Actually, the present Torah Seder is connected to the Kiriat Shema (reading of the entire Shema) by verbal and thematic tally.

D’varim 7:12 And it will be, because you will hear (תִּשְׁמְע֗וּן — שָׁמַע shama` {shaw-mah'}) these ordinances and keep (וּשְׁמַרְתֶּ֥ם — שָׁמַר shamar {shaw-mar'} them and perform, that the Lord, your God, will keep (וְשָׁמַר — שָׁמַר shamar {shaw-mar'} for you the covenant and the kindness that He swore to your forefathers.

This passage solidly connects the idea of the Shema of the previous Torah Seder where discussion of the Shema is articulated. Therefore, there is a verbal and thematic tally for our present pericope of Mordechai.

As noted above the two key words anchoring the contiguity of the past Torah Seder with the present Torah Seder are “Shema” (hear — listen) and “Shamar” (keep, guard and watch).[29]

Shema

The above-cited Mishnah[30] obligates the Jewish people with the responsibility of saying the Shema twice daily. The problem is compounded when some event of preeminence, such as the Pesach Seder interferes with the scheduled reading of the Shema. This is a classic example of the complications we face with the arranging of the Triennial Torah reading cycle. Festivals take preeminence over many other details interrupting the schedule with their ascendency. However, the Jewish people are still duty bound by the Torah to recite the Shema twice daily regardless of the interruption. This was the dilemma Yeshua and his talmidim faced on the evening discussed by Hakham Tsefet. Therefore, Yeshua is obligated to say the Evening Shema before midnight, or no later than dawn. If Yeshua is to keep the rabbinic fence of reciting the evening Shema before midnight, he must accomplish three things that night. Each of these things was to be accomplished before midnight by rabbinic dictum.

1. Eat the Pesach offering[31]

2. Hallel

3. K’riat Shema

Yeshua addresses the above-cited obligations, resolving them through action as if an actor on the stage.[32]

Hermeneutic Principle of Rov

By the hermeneutic principles of Rov and Sevarah, we can determine that Yeshua prayed the Evening Shema on the evening of our present pericope.

We are forced to use the principles of Rov, Ḳal va-ḥomer: "Argumentum a minori ad majus" or "a majori ad minus"; corresponding to the scholastic proof a fortiori and 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.

1. The Jewish people are commanded to recite the Shema twice daily by the Torah itself.

2. The Jewish people are instructed in how and when to recite the Shema by the Mishnah by Rabbinic dictum in the Mishnah, the Tosefta, and the Jerusalem and Babylonian Talmuds.

3. The Jerusalem Talmud states that it would be preferable for a person who studies without performing the mitzvot never to have been created.[33]

While there are some variants to the above-cited materials the consensus is that, we must recite the Shema twice daily. By the hermeneutic principle of Rov, we see that the greater community of the B’ne Yisrael recited the Shema twice daily. Therefore, how much the more would we must conclude that Yeshua would have recited the Shema on this final evening in accordance with Torah, Mishnah and both Talmud Jerusalem and Babylonian.

When you lie down

The Mishnah, Berakhot goes into some detail to demonstrate that the words of the Torah “when you lie down” are a reference to time and not position.

m. Berakhot 1:3 The House of Shammai say, “In the evening everyone should recline in order to recite [the Shema] and in the morning they should stand, “as it says [in the passage of the Shema], When you lie down and when you rise (Dt. 6:7).” But the House of Hillel say, “Everyone may recite according to his own manner [either reclining or standing], “as it says, And as you walk by the way (ibid.).” If it is so [that one may recite however he wishes] why does [the verse] say, When you lie down and when you rise? [It means you must recite the Shema] at the hour that people lie down [night] and at the hour that people rise [in the morning]. Said R. Tarfon, “I was coming along the road [in the evening] and reclined to recite the Shema as required by the House of Shammai. And [in doing so] I placed myself in danger of [being attacked by] bandits.” They said to him, “You are yourself responsible [for what might have befallen you], for you violated the words of the House of Hillel.”

The Mishnah weighs Hillel’s thoughts and logic against the logic of Shammai. Because the text of the scripture says “when you lie down and when you rise up,” Shammai has deduced that Kiriat Shema should be said either lying or standing. Hillel furthers the logic of the text by saying when “you walk by the way.” This logic demonstrates that fact that one may need to recite the Shema while “on the way.” Therefore, one recited the Shema in the manner that is appropriate for him. Hillel’s logic continues with a hermeneutic on the text. One should recite the Shema at the appropriate time. The logic demonstrated here by Hillel is consistent with his seven rules of hermeneutic. Hillel’s logic is exemplified in the case of Rabbi Tarfon in the related Mishnah to demonstrate the idea of good common logic and that a person is not entitled to endanger himself for the sake of rabbinic dicta. Here the logic of Hillel ellucidates the problematic phraseology of the Torah. For further discussion on this Mishnah, see my explanation, albeit brief on Mishnah of Hillel. The summary of Hillel’s logic is that the Shema is recited in its appropriate time rather than any positional state.

Three Times

Yeshua comes to the trio of Hakham Tsefet, Yaakov and Yochanan three times.[34] Why does Yeshua return these three times to his talmidim encouraging them to pray and keep on praying?

m. Ber 2:1 One who was reading [the verses of the Shema] in the Torah and the time for the recitation [of the Shema] arrived: If he directed his heart [towards fulfilling the obligation to recite the Shema], he fulfilled his obligation [to recite]. And if [he did] not [direct his heart], he did not fulfill his obligation. “At [the breaks between] the paragraphs [of the Shema] one may greet [his fellow] out of respect, “and respond [to any greeting extended to him]. “But in the middle [of a paragraph] one may greet [only] out of fear, “and may respond [to any greeting extended to him]”— the words of R. Meir. R. Judah says, “In the middle [of a paragraph] one may greet [only] out of fear “and may respond out of respect. “At [the break between] the paragraphs one may greet out of respect “but may respond to the greeting of any man.”^{^[35]}

The subject materials for the cited Mishnah is Kavanah or intention, and the possibility of an interruption/s after reciting each of the three paragraphs of the Shema to greet someone. Yeshua fully understands the meaning of “directing his heart” towards the recital of the Shema. His return to his talmidim is to ensure that they fully say the Shema with the appropriate intention.

The Cup

There is a great deal to say concerning the use of “cup” (potērion) in the Nazarean Codicil and Tanakh. However, I will abbreviate the materials into as concise a statement as possible. The following lexical information will illuminate the idea of a “cup” as it is used in Scripture.

The cup stands, by metonymy, for what it contains.[36] To potērion touto ‘this cup’: in an analogous sense, of impending affliction (as in 10.38f.). In the context, ‘this cup’ and ‘the hour’ (in the previous verse) refer to the same experience.^{^[37]} 1 a cup, a drinking vessel. 2 metaph. one’s lot or experience, whether joyous or adverse, divine appointments, whether favorable or unfavorable, are likened to a cup which God presents one to drink: so of prosperity and adversity.^{^[38]}

The “cup” is synonymous with “hour” or appointed time and purpose.[39] Therefore, the “cup” (hour — appointed time) is NOT the sins of humanity! The “cup” is death and the associated shame of being identified as a sinner and criminal. Yeshua has lived his life as a model Tsadiq. The people whom he embodies will now view him as a sinner, criminal and traitor. His body will hang on a tree naked as a spectacle of sin and shame. These things, for the Jewish Tsadiq are unbearable. The “cup” can also be indicative of the life (purpose) we are destined to live.[40] We are but “vessels” filled with the content of our mission in life. Yeshua’s “cup,” “Divine Appointment” was that of the messianic mission.

It is not “death” or “fear” that Yeshua dreads in his prayer of sorrow, it is the shame his oppressors will expose him to in the process. Yeshua has prayed, “May it be Your will” that the “hour,” “cup” might cease to exist. However, he submits perfectly to the mission of G-d for his life. The “hour” arrives in verse 41 and Yeshua willingly embracers it.

²⁴ And he said to them, This is analogous of my life (the blood) of the renewal of the Covenant, which is poured out for the many (the Gentiles). (Mar 14:24 BESB[41])

The Mishnah attests to the structure of the final prayer of the Pesach evening,[42] by tacitly discussing the structure of the evening and morning Shema.

m. Berakhot 1:4 In the morning one recites two blessings before it [the Shema] and one after it. [The two before are “Who Creates Light” and “Everlasting Love.” The one after is “True and Certain.”]

And in the evening, two before it and two after it.

[The two before are, “Who Causes Evening to Pass,” and “Everlasting Love.”

The two after are, “True and Certain,” and “Lie Us Down in Peace.”] One is a long [blessing, i.e., “True and Certain”] and one is a short [blessing, i.e., “Lie Us Down”]. Wherever they said to recite a long [blessing], one is not permitted to recite a short one. [Where they said] to recite a short [blessing], one is not permitted to recite a long one. [Where they said] to seal [the blessing with the formula, “Blessed are you, Lord, our God, King of the Universe], one may not fail to seal. [Where they said] not to seal, one may not seal.[43]

Please note the “two blessing which are said before the evening Shema itself. The titles are similar to the language used by Yeshua in this pericope of Mordechai. The titles of the blessings, recited before the Shema, are “Who Causes Evening to Pass,” and “Everlasting Love.”[44]

ABINU

The phrase, Abinu used here, is a term of endearment relating the closeness of relationship possessed by the Jewish people with G-d. Rabbi Akiva would later pen the words “Abinu Malkenu” as an invocation before the ark of the synagogue.[45] Scholars suggest that Yeshua may be the originator of this phrase within Judaism.[46] This is not to say that Yeshua saw himself as any type of a deity by use of this expression. Actually, this phrase taught the Jewish people to find within themselves the election forwarded by the Shema.

I believe that this phrase relates to the blessing before the Shema, “Everlasting Love.” The term “Abinu, Our Father” being an expression equating the “Everlasting” love of G-d to His people. I do not believe that Yeshua was trying to establish some special relationship between himself and G-d. Yeshua was expressing that reality of the relationship demonstrated in the Shema itself.[47]

I have placed this section here because the loving-kindness[48] of G-d is found throughout the Kiriat Shema. The phrase “Abinu - Our Father” might also be equated with the final blessing of the Evening Shema, “Everlasting love” which begins “Hash-kibenu Abinu,” Our Father, make us to lie down in peace...

Vigilance in Prayer

Mar 14:37 And he (Yeshua) came and found them (the three) sleeping, and he said to Tsefet, "Shimon are you asleep? Could you not remain vigilant in prayer for one hour?” ³⁸ "Keep vigilant and pray that you do not enter into temptation; your (the) spirit is truly filled with zeal, but your (the) soul (flesh) is weak (causes you to stumble)."

“And it will be — if you vigilantly obey My commandments…[49]

The “blessing” after the Shema reveals the similarity between the blessings of the Shema and the present pericope of Mordechai.

Conclusion

While Yeshua was able to recite all of the evening Shema before midnight on the Pesach Evening, He concluded with “Enough” (meaning “I have finished”) as a way of telling us that he accomplished the prayer.

The final “blessings” of the Shema relate special qualities of G-d such as His faithfulness, strength and the vengeance He poured out on the wickedness of Egypt for their abuse of G-d’s first-born son, Yisrael.

Our Father; make us lie down in peace, our King, raise us [again] to good life and peace. And spread over us the shelter of Your peace, and direct us, our King, to better ourselves through Your good counsel; and deliver us speedily for Your Name's sake. Shield us, and remove from us the scourge of enemies, pestilence, sword, sickness, trouble, evil, famine, sorrow, destruction and plague. Shatter and remove adversity from before us and from behind us, and in the shadow of Your wings shelter us. Guard our going out and our coming in for life and peace for now and forever. For, You are the Almighty, Who is our Protector and Rescuer from all evil and the fear of night. Blessed are You, Adonay, Who guards His people Yisrael from all evil, forever, Amen.[50]

b. Ber 61b The hour at which they brought R. Aqiba out to be put to death was the time for reciting the Shema. They were combing his flesh with iron combs while he was accepting upon himself [in the recitation of the Shema] the yoke of the Kingdom of Heaven. His disciples said to him, “Our master, to such an extent?” He said to them, “For my whole life I have been troubled about this verse, ‘With all your soul’ [meaning] even though he takes your soul. I wondered when I would have the privilege of carrying out this commandment. Now that it has come to hand, should I not carry it out?” He held on to the word, “One,” until his soul expired [as he said the word] “one.” A bat kol came forth and said, “Happy are you, Rabbi Aqiba, that your soul expired with the word ‘one.’”

The above-cited Talmud quotation possesses elements of Remez that we are not able to divulge in this P’shat commentary. Nevertheless, we can derive some P’shat from this text. Rabbi Akiva properly understood that the Shema’s words, “with all your soul” revealed the mitzvah that one should be willing to die for the sake of “Kiddush HaShem.”[51] Likewise, Rabbi Akiva understood that this event would be accomplished at the moment he was ready to die for the sanctification of HaShem. This is true even if one does not actually suffer martyrdom; it is the psychological readiness to surrender one's life that constitutes the mitzvah.[52]

Yeshua’s recital of the Shema demonstrates his genuine intention to suffer death for the sake of Heaven’s will and plan. Yeshua never asked for death for the sake of Heaven to be avoided. However, I would also interject that the “passion” of the Master formed a precedent for R. Akiva martyr event. What I am suggesting is that Rabbi Akiva gained his inspiration to recite the Shema at his death because of Yeshua suffering and recital of the Shema in Gat Shamni.

Connections to Torah Readings

Torah Seder

As I have cited above, the Torah Seder is related by Contiguity and verbal tally to the previous Torah Seder where the Shema is discussed. The thematic phraseology of the Shema is woven throughout the present pericope as I have tried to prove.

Tehillim

The phrase “Abba Father” (14:36) might also be equated with the final blessing of the Evening Shema, Everlasting love” which is the theme of Psalms 118

Ashlamatah

The Ashlamatah tells us that we are to “Seek G-d while he is near” (55:6). The pericope of Mordechai follows the thematic notion of seeking G-d throughout the entire pericope.

Mitzvoth Implied by the Nazarean Codicil^{^[53]}

1. Recite the Shema before midnight. If it is not possible to recite before midnight, as in the present pericope (of Mordechai) the Shema should be recited before the dawn.

Some Questions to Ponder:

1. What questions were asked of Rashi regarding Deut. 7:12?

2. What questions were asked of Rashi regarding Deut. 7:13?

3. What questions were asked of Rashi regarding Deut. 7:19?

4. What questions were asked of Rashi regarding Deut. 7:20?

5. What questions were asked of Rashi regarding Deut. 7:20?

6. What questions were asked of Rashi regarding Deut. 8:1?

7. What questions were asked of Rashi regarding Deut. 8:4?

8. According to Hakham Argueti, what are the two separate components involved in the observance of the Mitzvoth?

9. According to Amos 3:1 what is the difference between Jews and Pagans?

10. What is meant by the concept “Yesurim Shel Ahavah”?

11. Hakham Argueti states that haughtiness leads to many other sins, list four of these attendant crimes.

12. According to Hakham Argueti, one who is not haughty is recognized by six characteristics. What are these?

13. What in the Torah Seder this week fired the imagination of the Psalmist as he penned Psalm 118:1-29?

14. What in the Torah Seder this week fired the imagination of the prophet in the Ashlamatah of Isaiah 54:10ff?

15. What in the Torah Seder, Psalm and Prophetic Lesson for this week fired the imagination of Hakham Tsefet as his scribe penned Mark 14:32-42?

16. In your opinion what key message/s did Hakham Tsefet try to convey?

17. Why is it perfectly logical that Yeshua’s prayer in our pericope of Mordechai 14:32-42 be the evening Sh’ma?

18. How does Mishnah Berakhoth 1:1 confirms Yeshua’s “living teaching example” regarding the recitation of the evening Sh’ma?

19. How does Mish nah Berakhoth 2:1 confirms Yeshua’s “living teaching example” regarding the recitation of the Sh’ma?

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 Sabbath:

“Shabbat Atah O’over HaYom”

Shabbat	Torah Reading:	Weekday Torah Reading:
אַתָּה עֹבֵר הַיּוֹם
“Atah O’over HaYom”	Reader 1 – D’barim 9:1-3	Reader 1 – D’barim 10:1-4
“you will cross over today”	Reader 2 – D’barim 9:4-6	Reader 2 – D’barim 10:5-7
“Hoy vas a cruzar”	Reader 3 – D’barim 9:7-10	Reader 3 – D’barim 10:8-11
	Reader 4 – D’barim 9:11-17
D’barim (Deut.) 9:1-29	Reader 5 – D’barim 9:18-21
Ashlamatah: Joshua 1:9-18	Reader 6 – D’barim 9:22-25	Reader 1 – D’barim 10:1-4
Psalm 119:1-24	Reader 7 – D’barim 9:26-29	Reader 2 – D’barim 10:5-7
	Maftir: D’barim 9:26-29	Reader 3 – D’barim 10:8-11
	- Joshua 1:9-18
N.C.: Mark 14:43-52

Shalom Shabbat !

Hakham Dr. Yosef ben Haggai

HH Rosh Paqid Adon Hillel ben David

HH Paqid Dr. Adon Eliyahu ben Abraham

[2] Rashi’s Commentary on Psalms, by Mayer I. Gruber

[3] The ArtScroll Tanach Series, Tehillim, A new translation with a commentary anthologized from Talmudic, Midrashic, and rabbinic sources. Commentary by Rabbi Avrohom Chaim Feuer, Translation by Rabbi Avrohom Chaim Feuer in collaboration with Rabbi Nosson Scherman.

[4] Orot Sephardic Succot Mahazor, under the generat editorship of Rabbi Eliezer Toledano.

[7] Yeshayahu (Isaiah) 55: 6. This implies that God cannot always be found.

[8] Bratcher, R. G., & Nida, E. A. (1961). A Handbook on the Gospel of Mark. New York: United Bible Societies. p. 445

[9] Yehudah Ish Keriyoth was not with the remaining eleven.

[10] Bratcher, R. G., & Nida, E. A. (1961). A Handbook on the Gospel of Mark. New York: United Bible Societies. p. 445

[12] De. 11:13—21 v16 ¹⁶ Take heed to yourselves, lest your heart be deceived, and ye turn aside, and serve other gods, and worship them; (Deu 11:16 JPS)

[13] acceptance of the kingdom, בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד

[14] Mann, C. (1986). Mark, A New Translation with Introduction and Commentary (The Anchor Bible). New York: Bantam Doubleday Dell Publishing Group Inc. p. 587—588 Mann is not the only one to suggest that there was a belief that the prayer and present pericope are associated with the “lords prayer.” However, as Mann points out, there are som slight similarities without proof.

[15] Urbach, E. E. (1975). The Sages, their concepts and beliefs. (I. Abrahams, Trans.) Jerusalem: The Magnes Press. p. 20 Urbach cites materials that could indicate that the Shema took its place of priemenence as many as 200 years before the common era.

[16] Rabbi Aaron Ha Levi of Barcelona, Sefer haHinnuch, Feldheim Publishers, Volume 4 p. 251

[18] See also Maggid in the Passover Haggadah. Rabbi Angel, M. (1988). A Sephardic Passover Haggadah, with translation and commentary. Hoboken: KTAV Publishing House. p. 27

[19] Neusner, J. (1988). The Mishnah: A new translation. New Haven, CT: Yale University Press. p. 1

[20] Cf. Vayikra 19:6—8; Shemot 12:10. b. Ber. 8b Neusner, J. (2005). The Babylonian Talmud, A Translation and Commentary (Vol. 1 Berakhot). Peabody, MA: Hendrickson Publishers. p. 50—51

[21] I am not making the argument for Yeshua’s keeping of the Passover and the dates related to the final Passover meal at this present time.

[22] Neusner, J. (2005). The Babylonian Talmud, A Translation and Commentary (Vol. 1 Berakhot). Peabody, MA: Hendrickson Publishers. p. 50—51

[24] (Rambam), M. (1967). The Commendments (Vol. 1). (C. B. Chavel, Ed.) The Soncino Press. p. 2

[25] Nanos, M. D. (1996). The Mystery of Romans, The Jewish context of Paul's Letter. Minneapolis: Augsburg Fortress Press. p. 167ff

[27] I would postulate that Hakham Shaul learned the importance of the Shema from both of his teachers, Hakham Tsefet and Rabban Gamaliel.

[29] The key foundation for the Shema is found in D’varim 6:4. The word “keep” is Hebrew שָׁמַר shamar {shaw-mar'} D’varim 6:17.

[31] Cf. Vayikra 19:6—8; Shemot 12:10. b. Ber. 8b Neusner, J. (2005). The Babylonian Talmud, A Translation and Commentary (Vol. 1 Berakhot). Peabody, MA: Hendrickson Publishers. p. 50—51. This information covers all three problems as discussed and resol;ved in the babylonian Talmud.

[32] Jones, Vendyl,. Will the Real Jesus Please Stand,. (p. 5-11) Institute of Judaic-Christian Research, 1983.

Shema A section of the liturgy composed of Dt. 6:4–9, 11:13–21 and Num. 15:37–41. It is recited twice daily, morning and evening.

^{^[35]}Neusner, J. (1988). The Mishnah: A new translation. New Haven, CT: Yale University Press. p. 4

[36] Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature. "Based on Walter Bauer's Griechisch-deutsches Wr̲terbuch zu den Schriften des Neuen Testaments und der frhchristlichen [sic] Literatur, sixth edition, ed. Kurt Aland and Barbara Aland, with Viktor Reichmann and on previous English editions by W.F. Arndt, F.W. Gingrich, and F.W. Danker." (3rd ed.) (857). Chicago: University of Chicago Press.

^{^[37]} Bratcher, R. G., & Nida, E. A. (1993], c1961). A handbook on the Gospel of Mark. Originally published: A translator's handbook on the Gospel of Mark, 1961. UBS handbook series; Helps for translators (448). New York: United Bible Societies. France, R. (2002). The New International Greek Testament Commentary, The Gospel of Mark. Grand Rapids MI: Wm. B. Eerdmand Publishing Co. p. 582

^{^[38]} Strong, J. (1996). The exhaustive concordance of the Bible: Showing every word of the text of the common English version of the canonical books, and every occurrence of each word in regular order. (G4221). Ontario: Woodside Bible Fellowship.

[39] John R. Donahue S.J., D. J. (2002). Sacra Pagina, The Gospel of Mark (Vol. Volume 2). (S. Danial J. Harrington, Ed.) Collegeville, Minnesota: The Liturgical Press. p. 408 Brown, R. E. (1994). The Death of Messiah, From Gethsemane to the Grave A commentary on the Passion Narratives in the Four Gospels (Vol. 1). Doubleday, The Anchor Bible Reference Library. p 170 Edwards, J. (2002). The Gospel according to Mark. Grand Rapids Michigan: William B. Eerdmans Publishing Co., Apollos. p. 433 Stein, R. H. (2008). Baker Exegetical Commentary of the New Testament: Mark. Grand Rapids, Michigan: Baker Academic. p. 661

[40] Mann, C. (1986). Mark, A New Translation with Introduction and Commentary (The Anchor Bible). New York: Bantam Doubleday Dell Publishing Group Inc. p. 590

[41] Esnoga Beth El Study Bible, translation by His Eminence Rabbi Dr Yoseph ben Haggai and Paqid Dr. Adon Eliyahu ben Abraham (Dr. Walter Oakley).

[42] Here I am not saying that the Mishnah is referring to the Pesach evening. I am drawing on the principle of Severah; whereby we can logically attribute the information of the Mishnah to the Evening of Pesach.

[43] Neusner, J. (1988). The Mishnah: A new translation. New Haven, CT: Yale University Press. p. 4

[44] For a full reading of those blessings, see Lazar Stein Memorial Foundation & Congregation Shaare Rahamim. (n.d.). Siddur Lev Eliezer, (Siddur Linear Transliteration with English Translation for Weekdays) (2nd Edition ed.). Eastern Book Press Inc. p. 349-350

[45] Vermes, G. (1993). The Religion of Jesus the Jew. Minneapolis: Fortress Press. p. 152

[47] I realize that Hakham Shaul uses this expression in his letter to the Romans and Galatians. Mark Nanos makes an excellent argument for the premise that “Romans” it written in the structure of devotion found in the Shema. I also realize that this idea needs further investigation. However, I find it very interesting to note that there seems to be a parallel of sorts between the use of the phrase “Abba Father.” Nanos, M. D. (1996). The Mystery of Romans, The Jewish context of Paul's Letter. Minneapolis: Augsburg Fortress Press.

[48] Here the thematic idea of the blessing “Everlasting Love” anchors the present pericope with the related Psalm 118.

[49] For the remainder of this section see Lazar Stein Memorial Foundation & Congregation Shaare Rahamim. (n.d.). Siddur Lev Eliezer, (Siddur Linear Transliteration with English Translation for Weekdays) (2nd Edition ed.). Eastern Book Press Inc. p. 353 — 354

[50] see Lazar Stein Memorial Foundation & Congregation Shaare Rahamim. (n.d.). Siddur Lev Eliezer, (Siddur Linear Transliteration with English Translation for Weekdays) (2nd Edition ed.). Eastern Book Press Inc. p. 360 —361

[52] Lamm, N. (2000). The Shema: Spirituality and Law in Judaism. Jewish Publication Society. p. 138—139

^{^[53]} I have included this section due to notice of mitzvot found in the Nazarean Codicil that corresponds with the Torah. The following mitzvot are implied. Their implication is the result of existence in Torah and observed in the Nazarean Codicil by the Master of his talmidim. The Nazarean Codicil may often imply some of these Mitzvot in and of itself. There may also be “mitzvot” implied by the Master’s commands or actions, these are the Mesorah of the Master. Any mitzvot of the Torah are insinuated by implication for those who are followers of the Master.