|
Esnoga Bet Emunah 4544
Highline Dr. SE Olympia,
WA 98501 United
States of America © 2015 E-Mail: gkilli@aol.com |
|
Esnoga Bet El 102
Broken Arrow Dr. Paris
TN 38242 United
States of America © 2015 E-Mail: waltoakley@charter.net |
Triennial Cycle (Triennial Torah Cycle) / Septennial Cycle (Septennial
Torah Cycle)
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Three and 1/2 year Lectionary Readings |
Third Year of the Triennial Reading Cycle |
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Iyar 13, 5775 – May 01/02, 2015 |
Seventh Year of the Shmita Cycle |
Candle Lighting and Habdalah Times:
|
Amarillo, TX, U.S. Fri. May 01 2015 – Candles at 8:15 PM Sat. May 02 2015 – Habdalah 9:15 PM |
Austin & Conroe, TX, U.S. Fri. May 01 2015 – Candles at 7:51 PM Sat. May 02 2015 – Habdalah 8:47 PM |
Brisbane, Australia Fri. May 01 2015 – Candles at 4:59 PM Sat. May 02 2015 – Habdalah 5:52 PM |
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Chattanooga, & Cleveland, TN, U.S. Fri. May 01 2015 – Candles at 8:09 PM Sat. May 02 2015 – Habdalah 9:08 PM |
Manila & Cebu, Philippines Fri. May 01 2015 – Candles at 5:55 PM Sat. May 02 2015 – Habdalah 6:46 PM |
Miami, FL, U.S. Fri. May 01 2015 – Candles at 7;34 PM Sat. May 02 2015 – Habdalah 8:29 PM |
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Murray, KY, & Paris, TN. U.S. Fri. May 01 2015 – Candles at 7:25 PM Sat. May 02 2015 – Habdalah 8:26 PM |
Olympia, WA, U.S. Fri. May 01 2015 – Candles at 8:04 PM Sat. May 02 2015 – Habdalah 9:15 PM |
Port Orange, FL, U.S. Fri. May 01 2015 – Candles at 7:42 PM Sat. May 02 2015 – Habdalah 8:38 PM |
|
San Antonio, TX, U.S. Fri. May 01 2015 – Candles at 7:52 PM Sat. May 02 2015 – Habdalah 8:49 PM |
Sheboygan & Manitowoc, WI, US Fri. May 01 2015 – Candles at 7:35 PM Sat. May 02 2015 – Habdalah 8:42 PM |
Singapore, Singapore Fri. May 01 2015 – Candles at 6:49 PM Sat. May 02 2015 – Habdalah 7:38 PM |
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St. Louis, MO, U.S. Fri. May 01 2015 – Candles at 7:35 PM Sat. May 02 2015 – Habdalah 8:37 PM |
Tacoma, WA, U.S. Fri. May 01 2015 – Candles at 8:03 PM Sat. May 02 2015 – Habdalah 9:14 PM |
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For other places see: http://chabad.org/calendar/candlelighting.asp
Roll of Honor:
His Eminence Rabbi Dr. Hillel ben David and beloved wife HH Giberet
Batsheva bat Sarah
His Eminence Rabbi Dr. Eliyahu ben Abraham and beloved wife HH Giberet
Dr. Elisheba bat Sarah
His Honor Paqid Adon David ben Abraham
His Honor Paqid Adon Ezra ben Abraham and beloved wife HH Giberet
Karmela bat Sarah,
His Honor Paqid Adon Yoel ben
Abraham and beloved wife HH Giberet Rivka bat Dorit
His Honor Paqid Adon Tsuriel ben Abraham and beloved wife HH Giberet
Gibora bat Sarah
Her Excellency Giberet Sarai bat Sarah & beloved family
His Excellency Adon Barth Lindemann & beloved family
His Excellency Adon John Batchelor & beloved wife
Her Excellency Giberet Laurie Taylor
Her Excellency Giberet Gloria Sutton & beloved family
His Excellency Adon Gabriel ben Abraham and beloved wife HE Giberet
Elisheba bat Sarah
His Excellency Adon Yehoshua ben Abraham and beloved wife HE Giberet Rut
bat Sarah
Her Excellency Prof. Dr. Conny Williams & beloved family
Her Excellency Giberet Patricia Sand
His Excellency Adon El-Adamah Ruach
Her Excellency Giberet Lydia Ruach
Her Excellency Giberet Anternette Clabon
Her Excellency Giberet Rosalyn Reed
Her Excellency Giberet Shanique Scipio
Her Excellency Giberet Olette Jennings
His Excellency Adon Ernest Davis
Her Excellency Giberet Claudine Johnson
Her Excellency Giberet Veronica Lagrone
Her Excellency Giberet Misty Freeman
Her Excellency Giberet Erma Dupree
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” - “And
it will be because”
|
Shabbat |
Torah
Reading: |
Weekday
Torah Reading: |
|
וְהָיָה עֵקֶב |
|
Saturday Afternoon |
|
“V’Hayah Eqev” |
Reader 1 – D’barim 7:12-16 |
Reader 1 – D’barim 9:1-3 |
|
“And it will be because” |
Reader 2 – D’barim 7:17-21 |
Reader 2 – D’barim 9:4-6 |
|
“Y será que” |
Reader 3 – D’barim 7:22-26 |
Reader 3 – D’barim 9:7-9 |
|
Reader 4 – D’barim 8:1-3 |
|
|
|
D’barim (Deut.) 7:12 – 8:20 |
Reader 5 – D’barim 8:4-6 |
Monday & Thursday Mornings |
|
Psalm 118:1- 29 |
Reader 6 – D’barim 8:7-10 |
Reader 1 – D’barim 9:1-3 |
|
Ashlamatah: Is. 54:10-11
+ 55:6-13 |
Reader 7 – D’barim 8:11-20 |
Reader 2 – D’barim 9:4-6 |
|
P. Abot 4:9 |
Maftir
– D’barim 8:16-20 |
Reader 3 – D’barim 9:7-9 |
|
N.C.: Mark 14:32-42; Lk 22:39-46; Rm 1-21 |
Isaiah.
54:10-11 + 55:6-13 |
|
Friday Evening May 01, 2015
Evening: Counting of the Omer Day 28
Then read the following:
|
Day of the Omer |
Ministry |
Date |
Ephesians |
Attributes |
|
28 |
Parnas 1/Moreh[1] |
Iyar 13 |
4:29 |
Confidence united with humility |
Ephesians 4:29
Let not any of your former speech[2] come
out of your mouth,[3] but speak only what is good to building up in
showing favor,[4] that
it may only show God’s
loving-kindness to the hearers.
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 delight. 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 performing 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: Honoring 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!
Contents of the Torah Seder
·
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
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. |
|
|
|
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: H.Em. Rabbi Dr. Hillel ben David
Radak[5] indicates that this Psalm was
written by David. According to Rashi,[6] 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. This chapter of psalms pertains to the Days
of the Messiah. David prepared it for the Jews in exile to chant in the future.
The days of Messiah are
the days when we first begin to feel the closeness to HaShem that comes with a
festival. Therefore Chazal have likened the seventh millennium to a
festival wherein one can cook, but only if he started the fire before the
festival. In the same way, mitzvot that we started before the seventh
millennium we will be able to complete. If we didn’t start a mitzva, then we
cannot start it during the seventh millennium.
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 planned to make for the enhancement of his kingdom and for the welfare of
his subjects. We see this vision also
in the primary verbal tallies (‘Do’[7]
and ‘mercy’[8]),
which David used as the springboard for his commentary on the Torah, which
concerns itself with our behavior as
we enter The Land.
On a national level, 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!
Verses 5-9 of this psalm are
included in the main portion of the Tashlich service.[9]
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.
Tehillim (Psalms) 118:27 is a key pasuk for Isru Chag[10]
- אִסְרוּ חַג,[11]
which refers to the day after each of the three pilgrimage festivals mentioned
in the Torah: Pesach, Shavuot, and Succoth. Isru Chag acts as a transition
between the holy and the mundane.[12]
This is a key pasuk that ties David’s commentary on this chapter of Psalms with
our Torah portion. In the Torah we are reading the critical mitzvot that must
be absorbed when we transition from dwelling in the wilderness to dwelling in
Eretz Israel.[13]
In Eretz Israel,[14]
Isru Chag would be the eighth day of Pesach, the second day of Shavuot, and the
ninth day of Succoth.
In the diaspora, Isru Chag would be
the ninth day of Pesach, the third day of Shavuot, and the tenth day of
Succoth.
On Isru Chag most of
the sacrifices that the pilgrims brought with them, for the pilgrimage
festival, were offered because the festival offerings which as individual
offerings could not be brought on the festival itself. On Pesach and Succoth,
when there were intermediate days between the Festival days at the beginning
and end, it was possible to bring these sacrifices on those days. Shavuot,
however, is celebrated only for one day.[15] The
day following the festival was therefore set aside for the bringing of these
sacrifices and this day, Isru chag, is consequently referred to as “the day of
offerings”.[16]
Isru Chag is the day
the pilgrims who have gathered in Jerusalem for the three pilgrimage festivals[17]
traditionally depart from Jerusalem and head for home.
The origins of the
phrase ‘Isru Chag’ is from a Psalm that is part of Hallel[18]
which is said on festivals:
Tehillim (Psalms) 118:27 God is HaShem, which
hath shewed us light: bind
(Isru) the Festival (Chag) offering with cords, even unto the horns
of the altar.
This verse, according
to the Sages of the Gemara, should homiletically be understood to mean
“Whosoever makes an addition to the festival by eating and drinking is regarded
by the Tanach as though he had built an altar and offered thereon a sacrifice”,
as we can see from the following Gemara:
Succah 45b R. Jeremiah citing R. Simeon b. Yohai, and R. Johanan citing R. Simeon
of Mahoz[19]
who had it from R. Johanan of Makkuth stated, Whosoever makes an addition to
the Festival by eating and drinking[20]
is regarded by Scripture as though he had builded an altar and offered thereon
a sacrifice. For it is said, Make an binding for the Festival[21]
with fat cattle, even to the horns of the altar.
This verse, according
to the Sages of the Talmud should be understood to mean “Whosoever makes an
addition to the Festival by eating and drinking is regarded by Scripture as
though he had built an altar and offered a sacrifice”.[22]
The two most common
interpretations of ”a binding for the festival” are those cited by Rashi
in his commentary to the Talmudic passage:
(1) A group of friends who assemble or “tie themselves together” for
eating and drinking on the festival;
(2) The day after the festival, which is “tied” or appended to the
festival by eating and drinking on that day as well.
After a festival, we
don’t go directly from a joyous festival back into the mundane world. We need a
day to “cool down” from the joy of the Holiday.[23]
Isru Chag is that day. “Isru Chag” literally means “bind or connect the
festival”. That is, take the happiness and meaningfulness of the festival and
bring it with you into the rest of the year.[24] The
idea of Isru Chag is that one draws some of the holiness of the festival
celebration into the less spiritually elevated reality of everyday life. It
enables us to transfer the lessons we learned during the festival into our
everyday lives. Since feasting is one of the ways in which Jews celebrate
festivals, it became customary to eat and drink a little something extra on
Isru Chag to continue the feeling of celebration.
In Temple times, festive
offerings were brought on Isru Chag of the Shavuot Festival. Isru Chag remains
a semi-festive day, even today when there is no Temple.
In Practice
In practice, Isru Chag
has little impact on most Jews.
Some religious schools
are closed on Isru Chag.
We omit Tachanun[25]
and memorial prayers from our prayers. The Sephardic minhag is not to recite
tachanun, lamnatze’ach, or tefillah lidavid from Rosh Chodesh Sivan until the
12th.[26]
Private fast are
generally forbidden. An example of a private fast: An Ashkenazi couple who is
to wed on Isru Chag will not observe the custom of fasting on the day
they enter the chuppah.
One final lesson. Rav
Elyashiv zatzal[27]
writes[28]
that on Isru Chag everyone should make sure that the infusion of spirituality
that he or she had received during the Yom Tov continue to be tied to the rest
of the year. This is the obligation of Isru Chag – the “binding of the
holiday.”
Difficulties
When Isru Chag Pesach,
for Israelis, falls out on Shabbat, is there any practical room to say that on
that Shabbat one may use his chametz that was sold to a non-Jew? Hakham Ovadiah
allowed this.[29]
How can the Jew buy it back or make a kinyan on Shabbat to allow this?
Hakham Ovadiah is
lenient in this matter. His main debate is concerning the matter of muktzeh,[30]
but he adds that concerning the problem of making a kinyan from a non-Jew, a
clause is included in the deed of sale that permits the Jewish owner to eat the
chametz on the Shabbat following Pesach.
For sales of chametz
that don’t include this clause, the chametz (which still belongs to a non-Jew)
cannot be eaten on the Shabbat following Pesach.
Conclusion
We are reading this one
day before the second Pesach.[31]
This ‘second chance’ to celebrate Pesach was given to those who were defiled,
from burying the dead, and were unable to celebrate Pesach at it’s regularly
scheduled time. Recall that a year after the Exodus, HaShem instructed the
people of Israel to bring the Passover offering on the afternoon of the
fourteenth of Nisan, and to eat it that evening, roasted over the fire,
together with matza and bitter herbs, as they had done the previous year just
before they left Egypt.
“There were, however, certain
persons who had become ritually impure through contact with a dead body, and
could not, therefore, prepare the Passover offering on that day. They
approached Moses and Aaron . . . and they said: ‘. . . Why should we be
deprived, and not be able to present HaShem’s offering in its time, amongst the
children of Israel?’”[32]
Thus we see the pathos
of the situation. Why would these men, who were performing the mitzva of
burying the dead, worried about being exempt from the command of Pesach? If
they were exempt, why were they moaning about it?
The answer should cause
us great concern. These great men thirsted to perform the mitzvot of HaShem.
They did not want to be exempt! They were bummed out because they couldn’t
perform the mitzva of Pesach. For men with such desires, HaShem is eager to
accommodate. Let us be men who hunger and thirst for righteousness; men of
valor who are eager to perform the mitzvot.
The Tiferet Shlomo,
Rabbi Shlomo of Radomsk, says the reason is that the people mentioned in our
Parsha who were unable to participate in the Passover sacrifice demonstrated
such a tremendous level of dedication to fulfilling the mitzvah that HaShem
decided to create the fall-back option of Pesach Sheni for them and for all
future generations.
The same holds true for
the Final Redemption of the Jewish people, says the Tiferet Shlomo. At the end
of the exile, when the Jews will pour their hearts and souls into bringing
about the Messianic era, HaShem will hear them and respond to their devotion by
redeeming them before the appointed time, just as He did during the Exodus from
Egypt.
The Tiferet Shlomo has
just given us a VERY important clue! Pesach Sheni was tailor made to give us
insights into the Messianic era. Apparently this festival will be immensely
important to the Messianic redemption. It is as though the Children of Israel
will be defiled, as in the days of Hezekiah, and will require Pesach Sheni.
The Talmudic Sages go
on to tell us who could celebrate Pesach Sheni, this wonderful opportunity to
draw nearer to HaShem:
Pesachim 93a Our Rabbis taught: The following keep the second
[Passover]: zabin and zaboth, male lepers and female lepers, niddoth and those
who had intercourse with niddoth, and women after confinement, those who [do
not observe the first Passover] inadvertently, and those who are forcibly
prevented, and those who [neglect it] deliberately, and he who is unclean, and
he who was in ‘a journey afar off’. If so, why is an unclean person mentioned?
[You ask] ‘why is he mentioned’? [Surely to teach] that if he wishes to keep it
at the first we do not permit him? Rather [the question is] why is [a person]
on a journey afar off mentioned? — To exempt him from kareth, this being in
accordance with the view that it is accepted.
Anyone who did not
bring a Pesach offering, whether because of impurity or even because he had
willfully transgressed HaShem’s will, was thus given the opportunity to
compensate for his shortcoming by bringing an offering on Pesach Sheni. This
gave everyone the ability, late though it may be, to rejoin the community of
Israel through his teshuva, his repentance.
Regarding the Pesach
sacrifice, even though a time was specified for it to be brought and the Torah
twice emphasizes that it is to be offered at its appointed time, if
circumstances prevented a person from bringing it at its appointed time, the
Torah provides him with a second time, the fourteenth of Iyar.
Why was this special
consideration given? Because the Pesach offering is unlike all other sacrifices.
For all other obligatory sacrifices, public or private, there is no expressly
stated punishment for failing to bring them. However, the punishment for
failing to bring the Pesach sacrifice is most severe. The Torah states:
Bamidbar (Numbers) 9:13 And that soul shall be
excised from its people.
Since the punishment
for violation of this mitzvah is so severe, excision from the source of life,
it follows that the reward for bringing it must also be exceedingly great, for
the reward granted for the fulfillment of a mitzva is far greater than the
punishment for having violated it. Hence, one who merits to bring the Pesach
sacrifice at its appointed time, cleaves to the source of life amidst the
people of Israel.
In response to their
plea, HaShem established the 14th of Iyar as a “Second Passover” (Pesach Sheni)
for anyone who was unable to bring the offering on its appointed time in the
previous month.
It is customary to mark
this day by eating matza, shmurah matza if possible.
The Talmud[33]
tells us about several differences between Pesach Rishon[34] and
Pesach Sheni:
1. Pesach Rishon has the
restriction of chametz, not the Sheni.
2. Pesach Rishon has Hallel, not
the Sheni.
3. Both require Hallel when they
are sacrificed.
4. Both must be roasted and eaten
with Matza and Maror.
5. Both override the Shabbat.
This make-up chance to
celebrate Pesach is analogous to Chanukah which was a ‘second chance’ to
celebrate Succoth. As you recall, the Maccabeans were busy fighting a war
during Succoth and could not stop to celebrate. When they won their war, they
celebrated Chanukah.
Festivals are a time of
intense spiritual connection with HaShem. The idea of Isru Chag is that one
draws some of the holiness of the festival celebration into the less spiritually
elevated reality of everyday life. Since feasting is one of the ways in which
Jews celebrate festivals, it has become customary to eat and drink a little
something extra on Isru Chag to continue the feeling of celebration.
As we bask in the glow
of Isru Chag, consider that David composed the present psalm in thanksgiving
for the future acts of deliverance on behalf of the Jewish people. Thus he both
begins and ends it with “Give thanks to HaShem”.[35]
This conveys the importance of the present psalm and the things mentioned in
it. This should also be our desire on Isru Chag, to give thanks to HaShem for
His mighty acts of deliverance which we commemorate on the Chag.
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 re-people 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.
PIRQE ABOT
Pereq Dalet
Mishnah 4:9
By: Hakham Yitschaq ben Moshe
Magriso
Rabbi Yishmael, the son of
Rabbi Yose, said: One who avoids judgment rids himself of
hatred, robbery and a vain oath. One who is presumptuous in passing judgment is
foolish, wicked and arrogant.
Rabbi Yishmael,
son of Rabbi Yose said that the more a person flees from and avoids judging,
the better. He is speaking of one who restrains himself and avoids judging, and
avoids being a judge (dayan); or a judge who tries to reconcile
the litigants instead of handing down judgment according to the letter of the
law. When a person does this, he avoids three problems:
1.
He escapes ill feelings and enmity.
If he holds one party liable that party will hate him, saying, "Why did he
not rule in my favor, finding some merit (zekhuth, ןכות)
for me?"
2.
He escapes the prohibition of
robbery. It is always possible for a judge to err in judgment (din, דין)
and hold an innocent party liable. It is then as if he stole from one party to
pay the other.
3.
He escapes the prohibition of a vain
oath (shevuoth shav). It is possible for a judge to err
in a matter of law and force an oath (shevuah) upon one who is not liable. This
is considered a vain oath, since without the oath, the litigant would be
acquitted (patur). Since the oath was unnecessary,
it is considered a vain oath.
Thus, when a
person abstains from passing judgment in a place where there is someone more
qualified, he escapes all these misfortunes.
On the other
hand, one can be presumptuous in passing judgment. Such a person considers it a
sign of status to be a judge, and therefore presumes to judge even where there
are others more qualified available. Such a person is considered "foolish,
wicked and arrogant."
He is
considered "foolish" (sboteh) because there is no greater folly
than putting oneself in people's bad graces unnecessarily. Why take the
responsibility of being a judge when not forced to?
He is
considered wicked (rasha) because he demonstrates that he is
not concerned that he may err in a point of law and take away money unlawfully.
He can also cause people to swear in vain.
Finally, he is
considered arrogant and pompous (gas ruach), since it is
pride and the desire for status that induces him to be a legal decision-maker (moreh hora'oth). His only motive is that the public will consider him important
and honor him.
Verbal Connections
By H.Em. Rabbi Dr. Hillel
ben David &
H.H. Giberet Dr. Elisheba
bat Sarah
Debarim (Deuteronomy 7:12 –
8:20
Tehillim (Psalms) 118
Yeshayahu (Isaiah) 54:10-11 +
55:6-13
Mk 14:32-42, Lk 22:39-46, Rm
10:1-21
The
verbal tallies between the Torah and the Psalm are:
Do /
Accomplish - , Strong’s number 06213.
LORD - יהוה, Strong’s number 03068.
God - אלהים, Strong’s number 0430.
Mercy /
Kindness - חסד, Strong’s number 02617.
The
verbal tallies between the Torah and the Ashlamata are:
Do /
Accomplish - , Strong’s number 06213.
LORD - יהוה, Strong’s number 03068.
God - אלהים, Strong’s number 0430.
Mercy /
Kindness - חסד, Strong’s number 02617.
Debarim (Deuteronomy 7:12
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:
Tehillim (Psalms) 118:1 O give
thanks unto the LORD
<03068>; for he is good: because his mercy <02617>
endureth for ever.
Tehillim (Psalms) 118:6 The LORD <03068> is
on my side; I will not fear: what can man do <06213> (8799) unto me?
Tehillim (Psalms) 118:28 Thou art
my God, and I will praise thee: thou art my God <0430>, I will exalt thee.
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.
Hebrew:
|
Hebrew |
English |
Torah Seder *Deu 7:12 – 8:20 |
Psalms Psa 118:1-29 |
Ashlamatah Is 54:10-11 + 55:6-13 |
|
!b,a, |
stone |
Deut. 8:9 |
Ps. 118:22 |
Isa. 54:11 |
|
~d'a' |
Adam |
Deut. 8:3 |
Ps. 118:6 |
|
|
tAa |
signs |
Deut. 7:19 |
Isa. 55:13 |
|
|
vyai |
man |
Deut. 7:24 |
Isa. 55:7 |
|
|
lk;a' |
eat, consume, |
Deut. 7:16 |
Isa. 55:10 |
|
|
lae |
God |
Deut. 7:21 |
Ps. 118:27 |
|
|
~yhil{a/ |
GOD |
Deut. 7:12 |
Ps. 118:28 |
Isa. 55:7 |
|
~ai |
or |
Deut. 8:2 |
Isa. 55:10 |
|
|
rm;a' |
said, say |
Deut. 7:17 |
Ps. 118:2 |
Isa. 54:10 |
|
#r,a, |
land, earth, ground |
Deut. 8:1 |
Isa. 55:9 |
|
|
vae |
fire |
Deut. 7:25 |
Ps. 118:12 |
|
|
aAB |
bring, come, go |
Deut. 7:26 |
Ps. 118:19 |
|
|
tyIB; |
house |
Deut. 7:26 |
Ps. 118:3 |
|
|
hn"B' |
built |
Deut. 8:12 |
Ps. 118:22 |
|
|
tyrIB. |
covenant |
Deut. 7:12 |
Isa. 54:10 |
|
|
%r'B' |
bless |
Deut. 7:13 |
Ps. 118:26 |
|
|
yAG |
nations |
Deut. 7:17 |
Ps. 118:10 |
|
|
~G"
|
moreover, |
Deut. 7:20 |
Ps. 118:11 |
|
|
%r,D, |
way |
Deut. 8:2 |
Isa. 55:7 |
|
|
hy"h' |
come, become |
Deut. 7:12 |
Ps. 118:14 |
|
|
rh; |
hills, mountain |
Deut. 8:7 |
Isa. 54:10 |
|
|
hz< |
these, this |
Deut. 8:2 |
Ps. 118:20 |
|
|
lyIx; |
wealth |
Deut. 8:17 |
Ps. 118:15 |
|
|
hwhy |
LORD |
Deut. 7:12 |
Ps. 118:1 Ps. 118:25 |
Isa. 54:10 |
|
~Ay |
day, today |
Deut. 8:1 |
Ps. 118:24 |
|
|
rs;y" |
disciplines |
Deut. 8:5 |
Ps. 118:18 |
|
|
ac'y" |
brought, flowing forth |
Deut. 7:19 |
Isa. 55:11 |
|
|
yKi |
if |
Deut. 7:17 |
Ps. 118:10 |
Isa. 55:10 |
|
lKo |
all, every, entire, whole |
Deut. 7:14 |
Ps. 118:10 |
Isa. 55:12 |
|
!Ke |
thus, so |
Deut. 7:19 |
Isa. 55:9 |
|
|
aol |
no, not, none |
Deut. 7:14 |
Isa. 55:8 |
|
|
~x,l, |
bread |
Deut. 8:3 |
Isa. 55:10 |
|
|
!mi |
above, over, before, than |
Deut. 7:14 |
Ps. 118:8 |
Isa. 55:9 |
|
!t;n" |
give, gave, given |
Deut. 7:13 |
Ps. 118:18 |
Isa. 55:10 |
|
~l'A[ |
everlasting |
Ps. 118:1 |
Isa. 55:13 |
|
|
!yI[; |
eye |
Deut. 7:16 |
Ps. 118:23 |
|
|
hP, |
mouth |
Deut. 8:3 |
Isa. 55:11 |
|
|
~ynIP' |
before, face |
Deut. 7:22 |
Isa. 55:12 |
|
|
lAq |
voice |
Deut. 8:20 |
Ps. 118:15 |
|
|
ar'q' |
called |
Ps. 118:5 |
Isa. 55:6 |
|
|
ha'r' |
saw |
Deut. 7:19 |
Ps. 118:7 |
|
|
~Wr |
proud |
Deut. 8:14 |
Ps. 118:16 |
|
|
hN"rI |
joyful |
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 |
Isa. 55:13 |
|
~yIm;v' |
heaven |
Deut. 7:24 |
Isa. 55:9 |
|
|
anEf' |
hate |
Deut. 7:15 |
Ps. 118:7 |
|
|
tx;T; |
from under, instead |
Deut. 7:24 |
Isa. 55:13 |
|
|
hy"x' |
live |
Deut. 8:1 |
Ps. 118:17 |
|
|
ds,x, |
Loving-kindness |
Deut. 7:12 |
Ps. 118:1 |
Isa. 54:10 |
|
bAj |
good |
Deut. 8:7 |
Ps. 118:1 |
|
|
arey"
|
afraid, fear |
Deut. 7:18 |
Ps. 118:4 |
|
|
hf'[' |
do, make, did, done |
Deut. 7:12 |
Ps. 118:6 |
Isa. 55:11 |
|
x;lec' |
send, succeeding |
Ps. 118:25 |
Isa. 55:11 |
Greek
|
Greek |
English |
Torah Seder *Deu 7:12 – 8:20 |
Psalms Ps 118:1-29 |
Ashlamatah Is 54:10-11 + 55:6-13 |
Peshat Mk/Jude/Pet Mk 14:32-42 |
Remes 1 Luke Lk 22:39-46 |
Remes 2 Acts/Romans Rm 10:1-21 |
|
ἄβυσσος |
abyss |
Deu 8:7 |
Rom. 10:7 |
||||
|
ἀγαθός |
good |
Deut. 8:7 |
Ps. 118:1 |
Rom. 10:15 |
|||
|
ἄγω |
lead, led |
Deu 8:2 |
Isa 55:12 |
Mk. 14:42 |
|||
|
ἀκούω |
hear, heard |
Deu 7:12 |
Rom. 10:14 |
||||
|
ἀναβαίνω |
ascend |
Isa 55:13 |
Rom. 10:6 |
||||
|
ἄνθρωπος |
man, men |
Deut. 7:24 |
Isa. 55:7 |
Mk. 14:41 |
Rom. 10:5 |
||
|
ἀποστέλλω |
send, sent |
Deu 7:20 |
Rom. 10:15 |
||||
|
γῆ |
land, earth, ground |
Deut. 8:1 |
Isa. 55:9 |
Mk. 14:35 |
Lk. 22:44 |
Rom. 10:18 |
|
|
γίνομαι |
become, done, arrived |
Deu 7:22 |
Psa 118:14 |
Lk. 22:40 |
Rom. 10:20 |
||
|
γινώσκω |
know |
Deu 7:15 |
Rom. 10:19 |
||||
|
δικαιοσύνη |
righteousness |
Psa 118:19 |
Rom. 10:3 |
||||
|
ἐγγίζω |
approach |
Isa 55:6 |
Mk. 14:42 |
||||
|
ἐγείρω |
raised, get up |
Mk. 14:42 |
Rom. 10:9 |
||||
|
ἔθνος |
nation |
Deut. 7:17 |
Ps. 118:10 |
Rom. 10:19 |
|||
|
εἰσέρχομαι |
enter |
Deu 8:1 |
Psa 118:19 |
Lk. 22:40 |
|||
|
ἐλαία |
olive |
Deu 8:8 |
Lk. 22:39 |
||||
|
ἐξέρχομαι |
come forth, went forth |
Isa 55:11 |
Lk. 22:39 |
Rom. 10:18 |
|||
|
ἔρχομαι |
come, came |
Psa 118:26 |
Mk. 14:32 |
Lk. 22:45 |
|||
|
εὑρίσκω |
found, find |
Isa 55:6 |
Mk. 14:37 |
Lk. 22:45 |
Rom. 10:20 |
||
|
ζάω |
live |
Deut. 8:1 |
Ps. 118:17 |
||||
|
ζητέω |
seek |
Isa 55:6 |
Rom. 10:3 |
||||
|
ἡμέρα |
days |
Deut. 8:1 |
Ps. 118:24 |
Rom. 10:21 |
|||
|
θάνατος |
death |
Psa 118:18 |
Mk. 14:34 |
||||
|
θέλω /
ἐθέλω |
wanted, will |
Isa 55:11 |
Mk. 14:36 |
||||
|
θεός |
GOD |
Deut. 7:12 |
Ps. 118:28 |
Isa. 55:7 |
Rom. 10:1 |
||
|
ἰδού |
behold |
Deu 8:4 |
Isa 54:11 |
Mk. 14:41 |
|||
|
ἵστημι |
establish, stand |
Deu 8:18 |
Rom. 10:3 |
||||
|
καθεύδω |
sleeping |
Mk. 14:37 |
Lk. 22:46 |
||||
|
καρδία |
heart |
Deu 8:2 |
Rom. 10:1 |
||||
|
καταβαίνω |
go down, come down |
Isa 55:10 |
Lk. 22:44 |
Rom. 10:7 |
|||
|
κύριος |
LORD |
Deut. 7:12 |
Ps. 118:1 |
Isa. 54:10 |
Rom. 10:9 |
||
|
λέγω |
saying |
Deut. 7:17 |
Isa. 54:10 |
Mk. 14:32 |
Lk. 22:40 |
Rom. 10:6 |
|
|
λίθος |
stones |
Deut. 8:9 |
Ps. 118:22 |
Isa. 54:11 |
Lk. 22:41 |
||
|
λοιποί |
rest, remaining |
Deu 8:20 |
Mk. 14:41 |
||||
|
μαθητής |
disciples |
Mk. 14:32 |
Lk. 22:39 |
||||
|
ὄνομα |
name |
Deut. 7:24 |
Ps. 118:10 |
Isa. 55:13 |
Mk. 14:32 |
Rom. 10:13 |
|
|
ὄρος |
mountain, mount. hills |
Deut. 8:7 |
Isa. 54:10 |
Lk. 22:39 |
|||
|
ὅς /
ἥ / ὅ |
which, who |
Deut. 7:12 |
Isa. 55:11 |
Rom. 10:8 |
|||
|
παραδίδωμι |
deliver |
Deu 7:23 |
Psa 118:18 |
Mk. 14:41 |
|||
|
παραφέρω |
remove |
Mk. 14:36 |
Lk. 22:42 |
||||
|
πᾶς |
all, every, entire, whole |
Deut. 7:14 |
Ps. 118:10 |
Isa. 55:12 |
Mk. 14:36 |
Rom. 10:4 |
|
|
πατήρ |
father |
Deu 7:13 |
Mk. 14:36 |
Lk. 22:42 |
|||
|
πειρασμός |
test |
Deu 7:19 |
Mk. 14:38 |
Lk. 22:40 |
|||
|
πίπτω /
πέτω |
fall |
Psa 118:13 |
Mk. 14:35 |
||||
|
ποιέω |
did, do, done, make |
Deut. 7:12 |
Ps. 118:6 |
Rom. 10:5 |
|||
|
πορεύομαι |
going, go went |
Deu 8:6 |
Lk. 22:39 |
||||
|
ποτήριον |
cup |
Mk. 14:36 |
Lk. 22:42 |
||||
|
πούς |
feet, foot |
Deu 8:4 |
Rom. 10:15 |
||||
|
προσεύχομαι |
pray |
Mk. 14:32 |
Lk. 22:40 |
||||
|
ῥῆμα |
word |
Deu 8:3 |
Isa 55:11 |
Rom. 10:8 |
|||
|
στόμα |
mouth |
Deut. 8:3 |
Isa. 55:11 |
Rom. 10:8 |
|||
|
σώζω |
deliver |
Psa 118:25 |
Rom. 10:9 |
||||
|
σωτηρία |
deliverance |
Psa 118:14 |
Rom. 10:1 |
||||
|
υἱός |
son |
Deu 8:5 |
Mk. 14:41 |
||||
|
χείρ |
hands |
Deu 7:19 |
Mk. 14:41 |
Rom. 10:21 |
Nazarean Talmud
Sidra
of “D’barim” (Deut.) “7:12 — 8:20”
““V’Hayah
Eqev”” “And it will be because”
By:
H. Em Rabbi Dr. Eliyahu ben Abraham
&
H. Em. Hakham Dr. Yosef ben
Haggai
|
School of Hakham Shaul’s Tosefta Luqas (LK) Mishnah א:א |
School of Hakham Tsefet’s Peshat Mordechai (Mk) Mishnah א:א |
|
¶
And he came out (from the Pesach Seder) and proceeded as was his tradition[36]
to the Har Zeytim (Mount of Olives); and the talmidim also followed Him. When
he arrived at the place,
he said to them, "Pray that you may not enter into testing."[37]
And he withdrew from them about a stone's throw, and he prostrated himself and began to pray, saying,
"Father, if You are willing, remove this cup (hour
of Divine appointment) from Me; yet
not My will, but Yours be done." Now a messenger from the heavens appeared
to him, strengthening Him. And being in agony He was praying very fervently;
and His sweat became like drops of blood, falling down upon the ground. When
he rose from prayer, he came to the disciples and found them sleeping from
sorrow, and said to them, "Why are you sleeping? Get up and pray that
you may not enter into testing." |
Mar
14:32 And they came into the place
called Gat Shamni (grove of olive trees);[38] and he (Yeshua) said to his talmidim,[39]
“you sit here praying the evening
Shema until I finish praying[40]
the evening Shema.” And he took
Tsefet, Yaakov and Yochanan with him and he was filled with dread and
troubled while praying. And he
said to them (Tsefet, Yaakov and Yochanan), “My soul is deeply distressed,[41]
even to the point of death; stay here and remain vigilant in constant
prayer.”[42] 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. 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).”[43] 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? Keep vigilant and pray that
you do not enter into testing; your spirit is truly filled with zeal, but
your soul (flesh) is weak (causes
you to stumble).” And he went away and continued praying,
reciting the VeHayah – Deut 11:13—21 the next words of the evening Shema. 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. 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 (the
prophet) is betrayed into the
hands of sinners. Get
up and let us go. The one who has handed me over is here.” |
|
School of Hakham Shaul’s Remes Romans Mishnah א:א |
|
|
¶ Brethren, my heart’s desire and prayer for them[44]
is that they have their part in the Olam HaBa. I can testify on their behalf
that they are dedicated[45] to
God, nevertheless they are ill informed.[46]
Not being intimately acquainted with the righteous/generosity of God they
tried to stand on their own integrity (what they thought
God would require of them) but in this, they did not subject themselves to
God's authority.[47] For
Messiah is the goal of the Torah exemplifying true righteous generosity to
all who will be faithfully obedient to the Torah. ¶As Moshe writes in Vayikra 18:5 'So
you will keep (guard -shomer)
My statutes and My judgments, by which a man may live[48]
if he does them; I am the LORD. But the righteousness/generosity based on
faithful obedience speaks as follows: "For this commandment which
I command you today is not too difficult for you, nor is it out of reach. It
is not in heaven, that you should say, 'Who will go up to heaven for us to
get it for us and make us hear it, that we may observe it?' (that is to bring
Messiah down) "Nor is it beyond the abyss, that you should say, 'Who
will cross the abyss for us to get it for us and make us hear it, that we may
observe it?' (that is to bring Messiah up from the dead) "But the word (Logos/D'bar/Memra
= Torah) is very near you, in your mouth and in your heart,[49]
that you may observe it. This is the word (logos = Torah) of faithful
obedience we have been proclaiming (D'barim 30:11-14). If you
agree (ὁμοῦ - )[50]
with the Oral Torah (- λογέω) of our Master Yeshua, knowing (with intimate knowledge) that God raised him (Yeshua) from
the dead you will have your part in the Olam HaBa. For the person who
faithfully teaches (ὁμοῦ - ) the justice of the Oral Torah (- λογέω) produces life in the
Olam HaBa.[51] For
the Scripture says, “Therefore thus says the LORD God: Behold, I lay in Zion
for a foundation a stone, a tried stone, a costly corner-stone of sure
foundation; he that is faithfully obedient will not be disappointed” (Isa
28:16). For there is no distinction between Jewish people of Judea and the
Jewish people of the diaspora; for the LORD is the same over all, abounding
in riches (generosity) for all
who call on Him; And it will come about that whoever calls on the name of the
LORD Will be delivered; For on Mount Zion and in Jerusalem There will be
those who escape, As the LORD has said, “Even among the survivors whom the
LORD calls” (Yoel 2:32). ¶ How then will they call
on Him to whom they have not been faithfully obedient to? How will they be
faithfully obedient to Him whom they have not heard? And how will they hear
without a preacher? How will they preach unless they are sent out? Just as it
is written, "How lovely on the mountains Are the feet of him who brings
the Mesorah, Who announces peace and brings the Mesorah of happiness, Who
announces salvation, And says to Tzion, "Your God reigns" (Isa
52:7). However, they did not all heed the Mesorah; for Isaiah says, “Who
has believed our message? And to whom has the arm of the LORD been revealed?”
(Isa. 65:1).
So then faithful obedience comes from repeatedly hearing and recital of the Master's
(Messiah) Mesorah. ¶ But I say, surely they
have never heard, have they? Indeed they have; "their voice has gone out
into all the earth, and their words to the ends of the world." But I
say, surely the Jewish people lost among the nations did not know, did they?
First Moses says, "They have made Me jealous with what is not God; They
have provoked Me to anger with their idols. So I will make them jealous with
those who are not a people; I will provoke them to anger with a foolish
nation" (Isa 65:2). And Isaiah is very bold and says, "I permitted
Myself to be sought by those who did not ask for Me; I permitted Myself to be
found by those who did not seek Me. I said, 'Here am I, here am I,' To a
nation which did not call on My name.” But as for Israel He says, “I have
spread out My hands all day long to a rebellious people, Who walk in the way
which is not good, following their own thoughts,” (Isa 29:10). |
|
Nazarean Codicil to be read in conjunction with the following Torah
Seder
|
Dt
6:4 – 7:11 |
Ps
116 – 117 |
Zech
14:9-11, 16-21 |
Mordechai
14:26-31 |
1
Luqas 22:31-34 |
Rom
9:19-33 |
Commentary
to Hakham Tsefet’s School of Peshat
May our Mater Teach Us Concerning The Evening Shema
Our 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”,[52] 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 K’riat (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.
We 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.[53] 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.[54] Rabbi Aaron Ha Levi further states that the Shema
must be recited evening and morning ALL the days of one’s life.[55]
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.[56] 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.[57]
The question of the Mishnah
is multifarious in the following manner.
It first asks the question;
from what time in the evening may we recite the Shema? After giving the answer,
the Mishnah poses a problem. The sons (talmidim) of Rabban Gamaliel have returned from a wedding
banquet and have not recited the evening Shema. The Sages tell us that the
rejoicing with 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 a similar manner, all
the offerings, including the Pesach offerings were to be eaten before midnight.[58] Herein lays
the dilemma, Yeshua and his talmidim were presented with the night of the final
Passover.[59] The Talmud discusses three obligations that occur
on the night of the Passover. Each of these should be dischargeed before
midnight if possible.[60] These obligations applied to the time when the
Temple was still standing and even to this very day.
- Eat the Pesach
offering
- Hallel
- 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 hokhmah, asked
him, which is the chief Heb. Rosh mitzvah of all? And Yeshua answered him, The
chief Heb. Rosh mitzvah of all is: The recitation of and compliance with: “Hear, Israel. The LORD our God is one
LORD, 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. 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. we have argued that the preeminence given to the Shema by Yeshua
resulted in the Shema being placed first in the Mishnah code.[61] However, we would suggest that the importance of
the Shema was not new to Yeshua or the School of Hillel. We would here suggest
that the School of Hillel emphasized the importance of the K’riat (recitation
of the) Shema. The above-cited passage relates just how deeply seated the
K’riat 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 unique
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)[62]
Mark Nanos, in his work on
the Igeret (letter) of Hakham Shaul to the Romans suggests that the premise for
Hakham Shaul’s letter is the Shema.[63] 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
being central to his spiritual heritage.[64] Consequently, Yeshua, as a member of the School of
Hillel authenticates the preeminence of the Shema in the life of the Jewish
people.[65]
Contiguity
Our present Torah Seder[66] 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 to the previous one containing the obligation to recite the
Shema. Actually, the present Torah Seder is connected to the K’riat 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).[67]
Shema
The above-cited Mishnah[68] 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.
- Eat the Pesach
offering[69]
- Hallel
- K’riat Shema
Yeshua addresses the
above-cited obligations, resolving them through action as if an actor on the
stage.[70]
Hermeneutic Principle Rov
By the hermeneutic
principle of Rov and Severah, we can determine that Yeshua recited 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 the analogy,
of Biblical passages containing synonyms or homonyms are subject, however much
they differ in other respects, to identical definitions and applications.
- The Jewish people are
commanded to recite the Shema twice daily by the Torah itself.
- The Jewish people are
instructed in how and when to recite the Shema by the Mishnah, Tosefta and
Jerusalem and Babylonian Talmud by Rabbinic dictum.
- The Jerusalem Talmud
states that it would be preferable for a person who studies without
performing the mitzvot never to have been created.[71]
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 to 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 K’riat 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 Peshat
hermeneutics. 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 elucidates the problematic phraseology of the Torah. For
further discussion on this Mishnah, see our further 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 on any
positional state.
Three Times
Yeshua comes to the trio of
Hakham Tsefet, Yaakov and Yochanan three times.[72] 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.”[73]
The subject materials for
the cited Mishnah is Kavanah or intention, and the possibility of interruptions
after each recitation of each paragraph 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, we
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.[74] To
potērion touto ‘this cup’: in an analogous sense, of impending
affliction (as in Mark 10.38f.). In the context, ‘this cup’ and ‘the hour’ (in
the previous verse) refer to the same experience.[75]
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.[76]
The “cup” is synonymous with “hour” or appointed
time and purpose.[77]
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 who viewed
his embodiment of the Torah 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.[78] 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.
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)
The Mishnah attests to the
structure of the final prayer of the Pesach evening,[79] 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.[80]
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.”[81]
Abinu
The
phrase, Abinu (Our Father) 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 “Avinu Malkenu” as an invocation before the ark of
the synagogue.[82] Scholars suggest that Yeshua may be the originator
of this phrase within Judaism.[83] 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.
We
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. We cannot believe that Yeshua was trying
to establish some special relationship between himself and G-d. Yeshua was
expressing that reality of the relationship indicated in the Shema itself.[84]
We
have placed this section here because the loving-kindness[85] of G-d is found throughout the K’riat Shema. The
phrase “Abinu, Our Father” might also be equated with the final blessing of the
Evening Shema, “Everlasting love” which begins “Hash-kiybenu 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 testing; 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…[86]
The “blessing” after the Shema
reveals the similarity between the blessings of the Shema and the present
pericope of Mordechai.
While Yeshua was able to
recite all of the Shema before midnight on the Pesach Evening, He concluded
with the phrase “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.[87]
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
passage possesses elements of Remes 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.”[88] 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.[89]
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, we would also interject that the “passion” of the Master formed a
precedent for the Akiva martyrdom event. What we are suggesting is that Rabbi
Akiva gained his inspiration to recite the Shema at his time of death because
of Yeshua’s suffering and recital of the Shema in Gat Shamni.
Commentary
to Hakham Shaul’s School of Remes
Textual Analysis
This week’s pericope of
Romans is again an argument for the exile of souls into the Nations. Hakham
Shaul’s opening argument is for “them,” those souls that reside among the
Gentiles/Nations possessing the Nefesh Yehudi in Gentile vessels. He prays that
they will have their part in the Olam HaBa. He further testifies of the
dedication to G-d among them. But, he also notes that they have little true
“Da’at” intimate knowledge of G-d and the path they must walk to be subjected
to G-d. This is that path that every rebel hates, i.e. submission to the
Hakhamim/Rabbis. When this approach becomes the norm Yeshua is just another
Hippie from the 60’s and 70’s rebelling against the establishment. What a
pathetic view of our Master and Messiah!
We dispense with a lengthy
commentary and reserve our comments for our weekly discussion of the Nazarean
Codicil. We wish to only comment on one passage from our Remes materials.
Romans 10:4 For Messiah is the goal of the Torah
exemplifying true righteous generosity to all who will be faithfully obedient to the Torah.
The
Greek word τέλος –telos
means goal. Therefore we have translated this in the most appropriate way
in saying Messiah is the goal of the Torah. As it is written: “R. Hiyya b. Abba
said in R. Johanan's name: All the prophets prophesied [all the good things]
only in respect of the Messianic era” (TB Sanh 99a).
In
this vein, Yochanan (John) has most accurately depicted the Master as a
personification of the Torah. The Talmud teaches us that the whole cosmos was created
for Messiah.[90] Likewise, we are taught that
the first, chief and principal thought of G-d when He initiated creation was
Messiah. When the most Mysterious (concealed of the concealed, the most hidden
recesses of divinity) wished to reveal Himself, He first produced a single
point of light (Hokhmah) which was emanated into a creative thought,
and in (from) this He executed innumerable designs. Thus, creation began with
Messiah. This means that “B'resheet Bara” teaches that Messiah was the first thought
(Hokhmah) that HaShem had when he intended to create the cosmos. Furthermore,
it is said that G-d first produced a single point of light
(Hokhmah) that single point was the thought of Messiah, by which He created the
whole cosmos.
Thus,
the “goal” that G-d intended for creation lay in Messiah and his
personification of the Torah. When we have learned the Torah of Messiah, i.e.
the Mesorah as handed down by the Sages and elucidated by the Hakhamim we will
begin to bring into focus the true persona of Messiah, which we are to emulate.
Some Questions to Ponder:
- From all the readings for this week, which particular verse or
passage caught your attention and fired your heart and imagination?
- In your opinion, and taking into consideration all of the above readings
for this Sabbath, what is the prophetic message (the idea that
encapsulates all the Scripture passages read) for this week?
Blessing After
Torah Study
Barúch Atáh Adonai, Elohénu Meléch
HaOlám,
Ashér Natán Lánu Torát Emét,
V'Chayéi Olám Natá B'Tochénu.
Barúch Atáh Adonái, Notén HaToráh.
Amen!
Blessed is Ha-Shem our God, King of
the universe,
Who has given us a teaching of
truth, implanting within us eternal life.
Blessed is Ha-Shem, Giver of the
Torah. Amen!
“Now unto Him who is able to
preserve you faultless, and spotless, and to establish you without a blemish,
before His majesty, with joy,
[namely,] the only one God, our Deliverer, by means of Yeshua the Messiah our
Master, be praise, and dominion, and honor, and majesty, both now and in all
ages. Amen!”
Counting of the Omer
Saturday Evening May 02, 2015
Evening: Counting of the Omer Day 29
Then read the following:
|
Day of the Omer |
Ministry |
Date |
Ephesians |
Attributes |
|
29 |
Parnas 2/Massoret[91] |
Iyar 14 |
4:30 |
Sincerity united with Loving-kindness |
Ephesians 4:30
And do not frustrate the Nefesh Yehudi[92]
from God, by whom you are sealed for the day of redemption.[93]
Second Chance Passover
Iyar 14, 5775 - Sunday evening
May the 3rd, 2015
For more information please
see:
Counting of the Omer
Sunday Evening May 03, 2015
Evening: Counting of the Omer Day 30
Then read the following:
|
Day of the Omer |
Ministry |
Date |
Ephesians |
Attributes |
|
30 |
Parnas 2/Chazan |
Iyar 15 |
4:30 |
Sincerity united with Reverential Awe |
Ephesians 4:30
Let all every form of outburst of resentment[94]
and anger[95] and
verbal abuse and slander be put away from you, with all malice.[96] And
be kind to one another,[97]
compassionate, being gracious to one another, just as God for Messiah's sake
was gracious to you.
Counting of the Omer
Monday Evening May 04, 2015
Evening: Counting of the Omer Day 31
Then read the following:
|
Day of the Omer |
Ministry |
Date |
Ephesians |
Attributes |
|
31 |
Parnas 2/Darshan |
Iyar 16 |
5:1-2 |
Sincerity united with Compassion |
Ephesians 5:1-2
Therefore,[98]
because you are recipients of the Nefesh Yehudi, now being the beloved children[99] of
God, you must imitate[100] Him.[101]
And walk[102]
in love, as Messiah our model has
loved us, and has given himself as if he
had been an offering and a sacrifice[103]
to God[104] for
a sweet smelling savor[105] for
us.[106]
Counting of the Omer
Tuesday Evening May 05, 2015
Evening: Counting of the Omer Day 32
Then read the following:
|
Day of the Omer |
Ministry |
Date |
Ephesians |
Attributes |
|
32 |
Parnas 2/Parnas 1 |
Iyar 17 |
5:3-5 |
Sincerity united
with Confidence |
Ephesians 5:3-5
For let not fornication[107] and
any uncleanness[108] or
any kind of greed be once named among you, as these things are
not proper for Tsadiqim,[109]
neither what is shameful,[110]
foolish talking,[111]
course jesting, which are not becoming, but rather giving of prayerful thanks.[112]
For you already know this, that no
fornicator, or unclean person, or greedy one (who is an idolater), has any inheritance in the
Kingdom/Governance of Messiah and of God (through the Hakhamim and Bate Din as opposed to human kings).[113]
Counting of the Omer
Wednesday Evening May 06, 2015
Evening: Counting of the Omer Day 33
Then read the following:
|
Day of the Omer |
Ministry |
Date |
Ephesians |
Attributes |
|
33 |
Parnas 2 |
Iyar 18 |
5:6-7 |
(Glory) - Orange Virtue: Temimut (Sincerity) Ministry: Parnas [Pastor] |
Ephesians
5:6-7 Let no man deceive you[114]
with vain words,[115]
for because of these things the wrath of God comes upon the children (sons) of
disobedience.[116]
Therefore, do not be partakers with them.[117]
Lag BaOmer – 33rd
Day of the Counting of the Omer
Iyar 18, 5775 – Thursday May
the 6th, 2015
For more information please
see:
http://www.betemunah.org/lgbomer.html
H.Em. Hakham Dr. Yosef ben Haggai’s birthday
Counting of the Omer
Thursday Evening May 07, 2015
Evening: Counting of the Omer Day 34
Then read the following:
|
Day of the Omer |
Ministry |
Date |
Ephesians |
Attributes |
|
34 |
Parnas 2/Parnas 3 |
Iyar 19 |
5:8-10 |
Sincerity united with Truth |
Ephesians 5:8-10
For in the past you were darkness,[118]
but now you are light[119] in
the Lord; walk[120] as
children of light (for the fruit of the Nefesh Yehudi is in all goodness and
righteousness/generosity and truth), allowing[121]
only what is pleasing to the Lord.[122]
Next Shabbat:
Shabbat “Atah O’oved HaYom” -
“You will cross over today”
|
Shabbat |
Torah
Reading: |
Weekday
Torah Reading: |
|
אַתָּה
עֹבֵר
הַיּוֹם |
|
Saturday Afternoon |
|
“Atah
O’oved HaYom” |
Reader 1 – D’barim 9;1-3 |
Reader 1 – D’barim 10:1-3 |
|
“You will cross over today” |
Reader 2 – D’barim 9:4-6 |
Reader 2 – D’barim 10:4-7 |
|
“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 |
Monday & Thursday Mornings |
|
Psalm 119:1- 24 |
Reader 6 – D’barim 9:22-25 |
Reader 1 – D’barim 10:1-3 |
|
Ashlamatah: Josh. 1:10-18 |
Reader 7 – D’barim 9:26-29 |
Reader 2 – D’barim 10:4-7 |
|
P. Abot 4:10 |
Maftir
– D’barim 9:26-29 |
Reader 3 – D’barim 10:8-11 |
|
N.C.: Mark 14:43-52; Lk 22:47-53; Rm 11:1-10 |
Joshua 1:10-18 |
|
Coming Semi-Festivals:
Second Chance Passover
Iyar 14, 5775 - Sunday evening
May the 3rd, 2015
For more information please
see:
http://www.betemunah.org/sheni.html
Lag BaOmer – 33rd
Day of the Counting of the Omer
Iyar 18, 5775 – Thursday May
the 7th, 2015
For more information please
see:
http://www.betemunah.org/lgbomer.html
Shalom Shabbat!
Hakham Dr. Yosef ben Haggai
Rabbi Dr. Hillel ben David
Rabbi
Dr. Eliyahu ben Abraham
The Ten (3 + 7) Men of a Jewish Nazarean Congregation
|
Bench of Three Hakhamim (Local Bet Din) |
| | | | | | HEAVENLIES Or HEAVENLY PLACES | | | | | | | |
||
|
|
Keter (Crown) – Colourless Ministry: Invisible Divine Will in the Messiah |
|
|
|
Binah (Understanding) - Gray Virtue: Simchah (Joy) Ministry: 2nd of
the bench of three APOSTLE |
|
Chochmah (Wisdom) - Black Virtue: Emunah (Faithful
Obedience) Ministry: Chief Hakham 1st
of the bench of three APOSTLE |
|
|
|
Da'at (Knowledge) - White Virtue: Yichud (Unity) Ministry: 3rd of
the bench of three APOSTLE |
|
|
|
The Seven Paqidim (Servants
at the Bench) |
|||
|
Gevurah (Strength/Might)
– Scarlet Red Virtue: Yir’ah
(Fear of G-d) Ministry:
Sheliach [Chazan/Bishop] |
|
G’dolah /
Chessed (Greatness/Mercy)
– Royal Blue Virtue: Ahavah
(love) Ministry:
Masoret [Catechist/Evangelist] |
| | | | | | | | | | | | | EARTHLY Or EARTHLY PLACES | | | | | | | | | | | | | | |
|
|
Tiferet (Beauty) - Yellow Virtue: Rachamim
(Compassion) Ministry: Darshan or Magid
[Prophet] |
|
|
|
Hod (Glory) - Orange Virtue: Temimut (Sincerity) Ministry: Parnas [Pastor] |
|
Netzach (Victory) – Emerald Green Virtue: Bitahon (Confidence) Ministry: Parnas [Pastor] |
|
|
|
Yesod (Foundation) -
Violet Virtue: Emet
(Truth/Honesty) Ministry: Parnas
[Pastor] (Female –
hidden) |
|
|
|
|
Shekhinah /
Malkhut (Presence) –
Purple Virtue: Humility Ministry:
Meturgeman/Moreh/ Zaqen
[Teacher/Elder] |
|
|