|
Esnoga
Bet Emunah 4544
Highline Dr. SE Olympia,
WA 98501 United
States of America © 2013 E-Mail: gkilli@aol.com |
|
Esnoga
Bet El 102
Broken Arrow Dr. Paris
TN 38242 United
States of America © 2013 E-Mail: waltoakley@charter.net |
Triennial Cycle (Triennial
Torah Cycle) / Septennial Cycle (Septennial Torah Cycle)
|
Three
and 1/2 year Lectionary Readings |
Second Year of the Triennial
Reading Cycle |
|
Iyar
24, 5773 – May 03/04, 2013 |
Fifth
Year of the Shmita Cycle |
Candle Lighting and Habdalah Times:
|
Conroe & Austin, TX, U.S. Fri. May 03 2012 – Candles at 7:52 PM Sat. May 04 2012 – Habdalah 8:49 PM |
Brisbane, Australia Fri. May 03 2012 – Candles at 4:58 PM Sat. May 04 2012 – Habdalah 5:51 PM |
Chattanooga, & Cleveland,
TN, U.S. Fri. May 03 2012 – Candles at 8:10 PM Sat. May 04 2012 – Habdalah 9:09 PM |
|
Jakarta, Indonesia Fri. May 03 2012 – Candles at 5:29 PM Sat. May 04 2012 – Habdalah 6:18 PM |
Manila & Cebu,
Philippines Fri. May 03 2012 – Candles at 5:55 PM Sat. May 04 2012 – Habdalah 6:47 PM |
Miami, FL, U.S. Fri. May 03 2012 – Candles at 7:35 PM Sat. May 04 2012 – Habdalah 8:29 PM |
|
Olympia, WA, U.S. Fri. May 03 2012 – Candles at 8:06 PM Sat. May 04 2012 – Habdalah 9:17 PM |
Murray, KY, & Paris, TN. U.S. Fri. May 03 2012 – Candles at 7:27 PM Sat. May 04 2012 – Habdalah 8:28 PM |
San Antonio, TX, U.S. Fri. May 03 2012 – Candles at 7:53 PM Sat. May 04 2012 – Habdalah 8:50 PM |
|
Sheboygan
& Manitowoc, WI, US Fri. May 03 2012 – Candles at 7:37 PM Sat. May 04 2012 – Habdalah 8:44 PM |
Singapore, Singapore Fri. May 03 2012 – Candles at 6:48 PM Sat. May 04 2012 – Habdalah 7:38 PM |
St. Louis, MO, U.S. Fri. May 03 2012 – Candles at 7:36 PM Sat. May 04 2012 – Habdalah 8:38 PM |
For other places see: http://chabad.org/calendar/candlelighting.asp
Roll of Honor:
This Torah commentary comes to you courtesy of:
His Eminence Rabbi Dr. Hillel ben David and beloved wife HH Giberet
Batsheva bat Sarah
His Honor Paqid Adon Mikha ben Hillel
His Honor Paqid Adon David ben Abraham
Her Excellency Giberet Sarai bat Sarah & beloved family
His Excellency Adon Barth Lindemann & beloved family
His Excellency Adon John Batchelor & beloved wife
His Honor Paqid Adon Ezra ben Abraham and beloved wife HH Giberet
Karmela bat Sarah,
His Excellency Dr. Adon Yeshayahu ben Yosef and beloved wife HE Giberet
Tricia Foster
His Excellency Adon Eliyahu ben Abraham and beloved wife HE Giberet
Vardit bat Sarah
Her Excellency Giberet Laurie Taylor
His Eminence Rabbi Dr. Adon Eliyahu ben Abraham and beloved wife HH
Giberet Dr. Elisheba bat Sarah
Her Excellency Prof. Dr. Conny Williams & beloved family
Her Excellency Giberet Gloria Sutton & beloved family
His Excellency Adon Albert Carlsson and beloved wife Giberet Lorraine
Carlsson
His Excellency Adon John Hope & beloved family
For their regular and
sacrificial giving, providing the best oil for the lamps, we pray that G-d’s
richest blessings be upon their lives and those of their loved ones, together
with all Yisrael and her Torah Scholars, amen ve amen!
Also a great thank you and great blessings be upon all who send comments
to the list about the contents and commentary of the weekly Torah Seder and
allied topics.
If you want to subscribe to our
list and ensure that you never lose any of our commentaries, or would like your
friends also to receive this commentary, please do send me an E-Mail to benhaggai@GMail.com with your E-Mail or the E-Mail addresses of your friends. Toda Rabba!
Friday
Evening May 03, 2013
Evening:
Counting of the Omer Day 39
Then
read the following:
|
Day of the Omer |
Ministry |
Date |
Ephesians |
Attributes |
|
39 |
Parnas 3/Parnas 1 |
Iyar 24 |
5:24-28 |
Truth united with Confidence |
Ephesians 5:24-28 Just as the Esnoga (congregation/Synagogue) submits to Messiah,[1] so let the wives be to
their own husbands in everything.[2] Husbands, love[3] your wives,[4] even as Messiah also loved
the Esnoga and gave himself for it,[5] that he might sanctify (set apart) and
cleanse[6] it with the washing of
water[7] by the Torah,[8] that he cause it to stand
by[9] himself as the glorious
Esnoga/Congregation, without spot or wrinkle or any such things,[10] but that it should be holy
and without blame.[11] Therefore, men should follow the example of Messiah and love their wives as their own bodies.
He who loves his wife loves himself.
Shabbat:
“V’Shachatu HaPasach” – “And kill the Passover”
&
Mevar’chim
HaChodesh Sivan
Proclamation
of the New Moon for the month of Sivan
(Thursday/Friday
Evening – May 09/10, 2013)
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
“וְשַׁחֲטוּ
הַפָּסַח” |
|
|
|
“V’Shachatu HaPasach” |
Reader
1 – Shemot 12:21-24 |
Reader 1 – Shemot
13:1-3 |
|
“And kill the Passover” |
Reader
2 – Shemot 12:25-28 |
Reader 2 – Shemot
13:4-6 |
|
“Y sacrificad la pascua” |
Reader
3 – Shemot 12:29-32 |
Reader 3 – Shemot 13:7-10 |
|
Shemot (Exod.) 12:21-51 B’Midbar (Num.) 28:9-15 |
Reader
4 – Shemot 12:33-36 |
|
|
Ashlamatah:
Is. 31:5 – 32:4, 8 |
Reader
5 – Shemot 12:37-42 |
|
|
Special: I Samuel 20:18,42 |
Reader
6 – Shemot 12:43-47 |
Reader 1 – Shemot
13:1-3 |
|
Psalm
50:1-23 |
Reader
7 – Shemot 12:48-51 |
Reader 2 – Shemot
13:4-6 |
|
Abot: 2:18 |
Maftir: B’Midbar 28:9-15 |
Reader 3 – Shemot 13:7-10 |
|
N.C.:
Mk 6:30-32; Lk
9:10a; Acts 14:1-7 |
- Is. 31:5 – 32:4, 8 I Samuel 20:18,42 |
|
Blessings Before Torah Study
Blessed are You, Ha-Shem our G-d, King of the universe, Who
has sanctified us through Your commandments, and commanded us to actively study
Torah. Amen!
Please Ha-Shem, our G-d, sweeten the words of Your Torah in
our mouths and in the mouths of all Your people Israel. May we and our
offspring, and our offspring's offspring, and all the offspring of Your people,
the House of Israel, may we all, together, know Your Name and study Your Torah
for the sake of fulfilling Your desire. Blessed are You, Ha-Shem, Who teaches
Torah to His people Israel. Amen!
Blessed are You, Ha-Shem our G-d, King of the universe, Who
chose us from all the nations, and gave us the Torah. Blessed are You, Ha-Shem,
Giver of the Torah. Amen!
Ha-Shem spoke to Moses, explaining a Commandment.
"Speak to Aaron and his sons, and teach them the following Commandment:
This is how you should bless the Children of Israel. Say to the Children of
Israel:
May Ha-Shem bless you and keep watch over you; - Amen!
May Ha-Shem make His Presence enlighten you, and may He be
kind to you; - Amen!
May Ha-Shem bestow favor on you, and grant you peace. –
Amen!
This way, the priests will link My Name with the Israelites,
and I will bless them."
These are the Laws for which the Torah did not mandate
specific amounts: How much growing produce must be left in the corner of the
field for the poor; how much of the first fruits must be offered at the Holy
Temple; how much one must bring as an offering when one visits the Holy Temple
three times a year; how much one must do when doing acts of kindness; and there
is no maximum amount of Torah that a person must study.
These are the Laws whose benefits a person can often enjoy
even in this world, even though the primary reward is in the Next World: They
are: Honouring one's father and mother; doing acts of kindness; early attendance
at the place of Torah study -- morning and night; showing hospitality to
guests; visiting the sick; providing for the financial needs of a bride;
escorting the dead; being very engrossed in prayer; bringing peace between two
people, and between husband and wife; but the study of Torah is as great as all
of them together. Amen!
Contents of the Torah Seder
·
Moses
Communicates the Laws of Passover to the Elders – Exodus 11:21-28
·
The
Last Plague And Israel’s Departure – Exodus 12:29-36
·
Out
of Egypt – Exodus 12:37-42
·
Further
Regulations Regarding the Passover – Exodus 12:43-51
Rashi & Targum Pseudo Jonathan
for: Shemot (Exod.) 12:21-51
|
Rashi |
Targum |
|
21. Moses
summoned all the elders of Israel and said to them, "Draw forth or buy
for yourselves sheep for your families and slaughter the Passover
sacrifice. |
21. ¶
And Mosheh called all the elders of Israel, and said to them, Withdraw your
hands from the idols of the Mizraee, and take to you from the offspring of
the flock, according to your houses, and kill the paschal lamb.
|
|
22. And you shall
take a bunch of hyssop and immerse [it] in the blood that is in the basin,
and you shall extend to the lintel and to the two doorposts the blood that is
in the basin, and you shall not go out, any man from the entrance of his
house until morning. |
22. And you will
take a bunch of hyssop, and dip it in the blood that is in the earthen
vessel, and upon the upper bar without and upon the two posts you will
sprinkle of the blood which is in the earthen vessel, and not a man of you
must come forth from the door of his hour till the morning. |
|
23. The Lord will
pass to smite the Egyptians, and He will see the blood on the lintel and on
the two doorposts, and the Lord will pass over the entrance, and He will not
permit the destroyer to enter your houses to smite [you]. |
23. For the Glory of
the LORD will be manifested in striking the Mizraee, and He will see the
blood upon the lintel and upon the two posts, and the Word of the Lord will
spread His protection over the door, and the destroying angel will not be
permitted to enter your houses to smite. |
|
24. And you shall
keep this matter as a statute for you and for your children forever. |
24. And you will
observe this thing for a statute to you and to your sons for a memorial forever. |
|
25, And it shall
come to pass when you enter the land that the Lord will give you, as He
spoke, that you shall observe this service. |
25, And it will be
when you are come into the land that the LORD will give to you, as He has
spoken, that from the time of your coming you will observe this service. |
|
26. And it will come
to pass if your children say to you, ÔWhat is this service to you?' |
26. And it will be
that when at that time your children will say to you, What is this your
service? |
|
27. you shall say, “It
is a Passover sacrifice to the Lord, for He passed over the houses of the
children of Israel in Egypt when He smote the Egyptians, and He saved our
houses.' " And the people kneeled and prostrated themselves. |
27. You will say, It
is the sacrifice of mercy before the LORD, who had mercy in His Word upon the
houses of the sons of Israel in Mizraim, when He destroyed the Mizraee, and
spared our houses. And when the house of Israel heard this word from the
mouth of Mosheh, they bowed and worshipped. |
|
28. So the children
of Israel went and did; as the Lord commanded Moses and Aaron, so they did. |
28. ¶ And the sons
of Israel went and did as the Lord commanded Mosheh and Aharon, so did they
hasten and do. |
|
29. It came to pass
at midnight, and the Lord smote every firstborn in the land of Egypt, from
the firstborn of Pharaoh who sits on his throne to the firstborn of the
captive who is in the dungeon, and every firstborn animal. |
29. ¶ And it was in
the dividing, of the night of the fifteenth, that the Word of the LORD slew
all the firstborn in the land of Mizraim, from the firstborn son of Pharoh,
who would have sat upon the throne of his kingdom, unto the firstborn sons of
the kings who were captives in the dungeon as hostages under Pharoh's hand;
and who, for having rejoiced at the servitude of Israel, were punished as
(the Mizraee): and all the firstborn of the cattle that did the work of the
Mizraee died also. |
|
30. And Pharaoh
arose at night, he and all his servants and all the Egyptians, and there was
a great outcry in Egypt, for there was no house in which no one was dead. |
30. And Pharoh rose
up in that night, and all the rest of his servants, and all the rest of the
Mizraee; and there was a great cry, because there was no house of the Mizraee
where the firstborn was not dead. |
|
31. So he called for
Moses and Aaron at night, and he said, "Get up and get out from among my
people, both you, as well as the children of Israel, and go, worship the Lord
as you have spoken. |
31. And the border
of the land of Mizraim extended four hundred pharsee; but the land of Goshen,
where Mosheh and the sons of Israel were, was in the midst of the land of
Mizraim; and the royal palace of Pharoh was at the entrance of the land of
Mizraim. But when he cried to Mosheh and to Aharon in the night of the
Pascha, his voice was heard unto the land of Goshen; Pharoh crying with a
voice of woe, and saying thus: Arise, Go forth from among my people, both you
and the sons of Israel; and go, worship before the LORD, as you have said; |
|
32. Take
also your flocks and also your cattle, as you have spoken, and go, but you
shall also bless me." |
32. your
sheep also take, and whatever of mine you have spoken about, and go; and
nothing ask I of you except that you pray for me that I may not die. |
|
33. So the Egyptians took hold of the people to hasten to send them out
of the land, for they said, "We are all dead." |
33. ¶ When Mosheh and Aharon, and the sons of Israel, heard the voice
of Pharoh's weeping, they were not mindful, until he came himself, and all
his servants, and all the Mizraee, and urged all the people of the house of
Israel, that they might hasten to send them forth from the land; For, said
they, if they prolong here one hour more, behold, we are all dead. JERUSALEM: ¶ For, said the Mizraee, if Israel delay one hour
(longer), behold, all Mizraim dies. |
|
34. The people
picked up their dough when it was not yet leavened, their leftovers bound in
their garments on their shoulders. |
34. And the people
carried their dough upon their heads, being unleavened, and what remained to
them of the paschal cakes and bitter things they carried, bound up with their
raiment, upon their shoulders. |
|
35. And
the children of Israel did according to Moses' order, and they borrowed from
the Egyptians silver objects, golden objects, and garments. |
35. And
the sons of Israel did according to the word of Mosheh, and asked of the
Mizraee vessels of silver and vessels of gold. |
|
36. The
Lord gave the people favor in the eyes of the Egyptians, and they lent them,
and they emptied out Egypt. |
36. And
the LORD gave the people favour and compassion before the Mizraee, and they
brought forth to them, and they emptied the Mizraee of their riches. |
|
37. The children of
Israel journeyed from Rameses to Succoth, about six hundred thousand on foot,
the men, besides the young children. |
37. ¶ And the sons
of Israel moved forth from Pilusin towards Succoth, a hundred and thirty
thousand, protected there by seven clouds of glory on their four sides: one
above them, that neither hail nor rain might fall upon them, nor that they
should be burned by the heat of the sun; one beneath them, that they might
not be hurt by thorns, serpents, or scorpions; and one went before them, to
make the valleys even, and the mountains low, and to prepare them a place of
habitation. And they were about six hundred thousand men, journeying on foot,
none riding on horses except the children five to every man; |
|
38. And also, a
great mixed multitude went up with them, and flocks and cattle, very much
livestock. |
38. and a multitude
of strangers, two hundred and forty myriads, went up with them, and sheep,
and oxen, and cattle, very many. JERUSALEM: A mixed
multitude. |
|
39. They baked the
dough that they had taken out of Egypt as unleavened cakes, for it had not
leavened, for they were driven out of Egypt, and they could not tarry, and
also, they had not made provisions for themselves. |
39. And they divided
the dough which they brought out of Mizraim, which they had carried on their
heads, and it was baked for them by the heat of the sun, (into) unleavened
cakes, because it had not fermented; for the Mizraee had thrust them out,
neither could they delay; and it was sufficient for them to eat until the
fifteenth of the month Iyar; because they had not prepared provision for the
way. |
|
40. And the
habitation of the children of Israel, that they dwelled in Egypt, was four
hundred and thirty years. |
40. ¶ And the days
of the dwelling of the sons of Israel in Mizraim were thirty weeks of years,
(thirty times seven years,) which is the sum of two hundred and ten years.
But the number of four hundred and thirty years (had passed away since) the
LORD spoke to Abraham, in the hour that He spoke with him on the fifteenth of
Nisan, between the divided parts, until the day that they went out of
Mizraim. |
|
41. It came to pass
at the end of four hundred and thirty years, and it came to pass in that very
day, that all the legions of the Lord went out of the land of Egypt. |
41. And it was at
the end of thirty years from the making of this covenant, that Yitzhaq was
born; and thence until they went out of Mizraim four hundred (years), on the
self-same day it was that all the hosts of the LORD went forth made free from
the land of Mizraim. |
|
42. It is a night of
anticipation for the Lord, to take them out of the land of Egypt; this night
is the Lord's, guarding all the children of Israel throughout their
generations. |
42. Four nights are
there written in the Book of Memorials before the LORD of the world. Night
the first,--when He was revealed in creating the world; the second,--when He
was revealed to Abraham; the third,--when He was revealed in Mizraim, His
hand killing all the firstborn of Mizraim, and His right hand saving the
firstborn of Israel; the fourth,--when He will yet be revealed to liberate
the people of the house of Israel from among the nations. And all these are
called Nights to be observed; for so explained Mosheh, and said thereof, It
is to be observed on account of the liberation which is from the LORD, to
lead forth the people of the sons of Israel from the land of Mizraim. This is
that Night of preservation from the destroying angel for all the sons of
Israel who were in Mizraim, and of redemption of their generations from their
captivity. |
|
43. The
Lord said to Moses and Aaron, "This is the statute of the Passover sacrifice:
No estranged one may partake of it. |
43. ¶
___ JERUSALEM:
¶ It is a night to be observed and celebrated for the liberation from before
the LORD in bringing forth the sons of Israel, made free from the land of
Mizraim. Four nights are there written in the Book of Memorial. Night first;
when the Word of the LORD was revealed upon the world as it was created; when
the world was without form and void, and darkness was spread upon the face of
the deep, and the Word of the LORD illuminated and made it light; and he
called it the first night. Night second; when the Word of the LORD was
revealed unto Abraham between the divided parts; when Abraham was a son of a
hundred years, and Sarah was a daughter of ninety years, and that which the
Scripture says was confirmed,--Abraham a hundred years, can he beget? and
Sarah, ninety year old, can she bear? Was not our father Yitzhaq a son of
thirty and seven years, at the time he was offered upon the altar? The
heavens were (then) bowed down and brought low, and Yitzhaq saw their
realities, and his eyes were blinded at the sight, and he called it the
second night. The third night; when the Word of the LORD was revealed upon
the Mizraee, at the dividing of the night; His right hand slew the firstborn
of the Mizraee, His right hand spared the firstborn of Israel; to fulfil what
the Scripture has said, Israel is My firstborn son. And He called it the
third night. Night the fourth; when the end of the age will be accomplished,
that it might be dissolved, the bands of wickedness destroyed and the iron
yoke broken. Mosheh came forth from the midst of the desert; but the King Mashiach (comes) from the midst of Rome.
The Cloud preceded that, and the Cloud will go before this one; and the Word
of the LORD will lead between both, and they will proceed together. This is
the night of the Pascha before the LORD, to be observed and celebrated by the
sons of Israel in all their generations. |
|
44. And
every man's slave, purchased for his money you shall circumcise him; then he
will be permitted to partake of it. |
44. - -
- JERUSALEM:
A sojourning man and a hireling born of the Gentiles will not eat of it. |
|
45. A sojourner or a
hired hand may not partake of it. |
45. A sojourner or a
hired stranger will not eat thereof. |
|
46. It must be eaten
in one house; you shall not take any of the meat out of the house to the
outside, neither shall you break any of its bones. |
46. In his own
company he will eat. You will not carry any of the flesh out of the house
from (your) company, nor send a gift one to his neighbour; and a bone of him
will not be broken for the sake of eating that which is within it. |
|
47. The entire
community of Israel shall make it. |
47. All the
congregation of Israel will mix together, this one with that, one family with
another, that they may perform it. |
|
48. And should a
proselyte reside with you, he shall make a Passover sacrifice to the Lord.
All his males shall be circumcised, and then he may approach to make it, and
he will be like the native of the land, but no uncircumcised male may partake
of it. |
48. And if a
proselyte sojourn with you, and would perform the pascha before the LORD, let
every male belonging to him be circumcised, and so be made fit to perform it;
and he will be as the native of the land: but no uncircumcised one of the
sons of Israel will eat thereof. |
|
49. There shall be one law for the native and for the
stranger who resides in your midst." |
49. One Law will there be as to appointments for the native
and for the proselyte who sojourns among you. |
|
50. All the children
of Israel did; as the Lord had commanded Moses and Aaron, so they did. |
50. ¶ And all the
sons of Israel did as the LORD had commanded Mosheh and Aharon, so did they. |
|
51. It came to pass
on that very day, that the Lord took the children of Israel out of the land
of Egypt with their legions. |
51. And it was on
that same day that the LORD brought forth the sons of Israel from the land of
Mizraim, with their hosts. |
|
|
|
Rashi
& Targum Pseudo Jonathan for: B’midbar (Numbers) 28:9-15
|
Rashi |
Targum Pseudo Jonathan |
|
9 On the Shabbat day
[the offering will be] two yearling lambs without blemish, and two tenths [of
an ephah] of fine flour as a meal-offering, mixed with [olive] oil, and its
libation. |
9 but on the day of
Shabbat two lambs of the year without blemish, and two tenths
of flour mixed with olive oil for the mincha and its libation. |
|
10 This is the
burnt-offering on its Shabbat, in addition to the constant (daily)
burnt-offering and its libation. |
10 On the Sabbath you
will make a Sabbath burnt sacrifice in addition to the perpetual burnt
sacrifice and its libation. |
|
11 At the beginning of
your months you will bring a burnt-offering to Adonai, two young bulls, one
ram, seven yearling lambs, [all] without blemish. |
11 And at the beginning
of your months you will offer a burnt sacrifice before the Lord; two young
bullocks, without mixture, one ram, lambs of the year seven, unblemished; |
|
12 And three tenths [of
an ephah] of fine flour as a meal-offering mixed with the [olive] oil for
each bull, two tenths [of an ephah] of fine flour as a meal-offering, mixed
with the [olive] oil for the one ram, |
12 and three tenths of
flour mingled with oil for the mincha for one bullock; two tenths of flour
with olive oil for the mincha of the one ram; |
|
13 And one tenth [of an
ephah] of fine flour as a meal-offering mixed with the [olive] oil for each
lamb. A burnt-offering of pleasing aroma, a fire-offering to Adonai. |
13 and one tenth of
flour with olive oil for the mincha for each lamb of the burnt offering, an
oblation to be received with favour before the Lord. |
|
14 Their libations
[will be], one half of a hin for (a) bull, one third of a hin for the ram,
and one fourth of a hin for (the) lamb, of wine. This is the burnt-offering
of each [Rosh] Chodesh, at its renewal throughout the months of the year. |
14 And for their
libation to be offered with them, the half of a hin for a bullock, the third
of a hin for the ram, and the fourth of a hin for a lamb, of the wine of grapes.
This burnt sacrifice will be offered at the beginning of every month in the
time of the removal of the beginning of every month in the year; |
|
15 And [You will also
bring] one he-goat for a sin offering to Adonai, in addition to the constant
(daily) burnt-offering it will be done, and its libation. |
15 and one kid of the
goats, for a sin offering before the Lord at the disappearing (failure) of
the moon, with the perpetual burnt sacrifice will you perform with its
libation. |
|
|
|
Welcome to the World of P’shat Exegesis
In order to understand
the finished work of the P’shat mode of interpretation of the Torah, one needs
to take into account that the P’shat is intended to produce a catechetical
output, whereby a question/s is/are raised and an answer/a is/are given using the
seven Hermeneutic Laws of R. Hillel and as well as the laws of Hebrew Grammar
and Hebrew expression.
The Seven Hermeneutic
Laws of R. Hillel are as follows
[cf. http://www.jewishencyclopedia.com/view.jsp?artid=472&letter=R]:
1. Ḳal va-ḥomer: "Argumentum a
minori ad majus" or "a majori ad minus"; corresponding to the
scholastic proof a fortiori.
2. Gezerah shavah: Argument from
analogy. Biblical passages containing synonyms or homonyms are subject, however
much they differ in other respects, to identical definitions and applications.
3. Binyan ab mi-katub
eḥad:
Application of a provision found in one passage only to passages which are
related to the first in content but do not contain the provision in question.
4. Binyan ab mi-shene
ketubim:
The same as the preceding, except that the provision is generalized from two
Biblical passages.
5. Kelal u-Peraṭ
and Peraṭ u-kelal:
Definition of the general by the particular, and of the particular by the
general.
6. Ka-yoẓe bo
mi-maḳom aḥer:
Similarity in content to another Scriptural passage.
7. Dabar ha-lamed
me-'inyano:
Interpretation deduced from the context.
Reading Assignment:
The Torah Anthology:
Yalkut Me’Am Lo’Ez - Vol V: Redemption
By: Rabbi Yaaqov Culi,
Translated by: Rabbi Aryeh Kaplan
Published by: Moznaim
Publishing Corp. (New York, 1979)
Vol.
5 – “Redemption,” pp. 77-130
Rashi
Commentary for:
Shemot (Exod.) 12:21-51
21 Draw forth Whoever has sheep shall draw
from his own.
or
buy
Whoever has none shall buy from the market.-[from Mechilta]
for
your families-A lamb for a parental house.-[from Mechilta 3]
22 hyssop-Heb. אֵזוֹב. A species of herb that has thin stalks.
a
bunch of hyssop Three stalks are called a bunch.-[Sukkah
13a]
that
is in the basin-Heb. בַּסַּף, in the vessel, like “silver pitchers (סִפּוֹת) ” (II Kings 12:14). [from Mechilta]
the
blood that is in the basin-Why does the text repeat this? So that you should not
say that [Scripture means] one immersion for [all] the three sprinklings.
Therefore, it says again: “that is in the basin,” [to indicate] that every
sprinkling shall be from the blood that is in the basin-for each touching an
immersion [is necessary].-[from Mechilta]
and
you shall not go out, etc. -This tells [us] that once the destroyer is given
permission to destroy, he does not discriminate between righteous/generous and
wicked. And night is the time that destroyers are given
permission, as it is said: “in which every beast of the forest moves
about” (Ps. 104:20).-[from Mechilta]
23 will pass over Heb. וּפָסַח, and He will have pity. This may also be rendered: and He will
skip over. See Rashi on verses 11 and 13.
and
He will not permit the destroyer Heb. וְא
יִתֵּן, lit., and will not give. [I.e.,] He will not grant him the
ability to enter, as in “but God did not permit him (נְתָנוֹ) to harm me” (Gen. 31:7).
25 And it shall come to pass when you enter-Scripture
makes this commandment contingent upon their entry into the land, but in the
desert, they were obligated only to bring one Passover sacrifice, the one they
performed in the second year, [which they did] by divine mandate.-[from
Mechilta]
as
He spoke-Now where did He speak? “And I will bring you to the
land, etc.” (Exod. 6:8).-[from Mechilta]
27 And the people kneeled and prostrated
themselves-[in thanksgiving] for the tidings of the redemption, the entry
into the land [of Israel], and the tidings of the children that they would
have.-[from Mechilta]
28 So the children of Israel went and did-Now
did they already do [it]? Wasn’t this said to them on Rosh Chodesh? But since they accepted upon themselves [to do it], Scripture credits
them for it as if they had [already] done [it].-[from Mechilta]
went
and did-Scripture counts also the going,
to give reward for the going and reward for the deed.-[from
Mechilta]
as
the Lord commanded Moses and Aaron-[This comes] to tell Israel’s praise, that they did
not omit anything of all the commandments of Moses and Aaron. And what is the
meaning of “so they did”? Moses and Aaron also did so.-[from Mechilta]
29 and the Lord-Heb. וַה'. Wherever it says, “and the Lord,” it means “He and
His tribunal” (Exod. Rabbah 12:4), for the “vav” is an expression of
addition, like “so-and-so and (“vav”) so-and- so.”
smote
every firstborn-Even [a firstborn] of another
nation who was in Egypt.-[from Mechilta]
from
the firstborn of Pharaoh-Pharaoh, too, was a firstborn, but he remained
[alive] of the firstborn. Concerning him, He [God] says: “But, for this
[reason] I have allowed you to stand, in order to show you My strength” (Exod.
9:16) at the Red Sea.-[from Mechilta]
to
the firstborn of the captive-Because they rejoiced at Israel’s misfortune
(Tanchuma 7), and furthermore, so that they would not say, “Our deity brought
about this retribution” (Mechilta). The firstborn of the slave woman was
included, because [Scripture] counts from the most esteemed to the lowest, and
the firstborn of the slave woman is more esteemed than the firstborn of the
captive. See commentary on Exodus 11:5.
30 And Pharaoh arose-from his bed.
at
night-Unlike
the custom of kings, [who rise] three hours after daybreak.-[from Mechilta]
he-[arose]
first, and afterwards his servants. This teaches us that he went around to his
servants’ houses and woke them up.-[from Mechilta]
for
there was no house in which no one was dead-If there was a firstborn, he
was dead. If there was no firstborn, the oldest household member was
called the firstborn, as it is said: “I, too, shall make him [David] a
firstborn” (Ps. 89:28) (Tanchuma Buber 19). [Rashi explains there: I
shall make him great.] Another explanation: Some Egyptian women were unfaithful
to their husbands and bore children from bachelors. Thus they would have many
firstborn; sometimes one woman would have five, each one the firstborn of his
father (Mechilta 13:33).
31 So he called for Moses and Aaron at night-[This]
tells [us] that Pharaoh went around to the entrances [i.e., to the doors of the
houses] of the city, and cried out, “Where is Moses staying? Where is Aaron
staying?”-[from Mechilta]
both
you-the
men.
as
well as the children of Israel-The young children.
and
go, worship the Lord as you have spoken-Everything is as you said,
not as I said. “Neither will I let Israel out” (Exod. 5:2) is nullified. “Who
and who are going?” (Exod. 10:8) is nullified. “But your flocks and your cattle
shall be left” (Exod. 10: 24) is nullified. [Instead,] take also your flocks
and also your cattle. What is [the meaning of] “as you have spoken”? You too
shall give into our hands sacrifices and burnt offerings (Exod. 10:25).-[from
Mechilta]
32 Take… as you have spoken… but you shall
also bless me-[I.e.,] pray for me that I shall not die, for I am a
firstborn.-[from Onkelos]
33 We are all dead-They said, “This is not
in accordance with Moses’ decree, for he said, ‘And every firstborn in the land
of Egypt will die’ (Exod. 11:5), but here, the ordinary people too are dead,
five or ten in one house.”-[from Mechilta] See Rashi on verse 30.
34 when it was not yet leavened-The
Egyptians did not permit them to tarry long enough for it to leaven.
their
leftovers-Heb. מִשְׁאֲרֽתָם. The remaining matzah and bitter herbs.-[from Mechilta and
Jonathan]
on
their shoulders-Although they took many animals with them, they
[carried the remaining matzoth and bitter herbs on their shoulders because]
they loved the mitzvoth.-[from Mechilta]
35 according to Moses’ order-that he said
to them in Egypt: “and let them borrow, each man from his friend” (Exod.
11:2).-[from Mechilta]
and
garments-These meant more to them than the silver and the
gold, and [thus] whatever is mentioned later in the verse is more
esteemed.-[from Mechilta]
36 and they lent them-Even what they [the
Israelites] did not request, they [the Egyptians] gave them. You say, “[Lend
me] one.” [They responded,] “Take two and go!”-[from Mechilta]
and
they emptied out-Heb. וַיְנַצְלוּ. Onkelos renders: וְרוֹקִינוּ, and they emptied out.
37 from Rameses to Succoth-They were 120
“mil” [apart]. Yet they arrived there instantly, as it is said: “and I carried
you on eagles’ wings.”-[from Mechilta]
the
men-from
20 years old and older.-[from Song Rabbah 3:6]
38 a great mixed multitude-A mixture of
nations of proselytes.-[from Zohar, vol. 2, p. 45b]
39 and also, they had not made provisions for
themselves for the trip. [This verse] tells [of] Israel’s praise, [namely]
that they did not say, “How will we go out into the desert without provisions?”
Instead they believed and left. This is what is what is stated explicitly in
the Prophets: “I remember to you the loving kindness of your youth, the love of
your nuptials, your following Me in the desert, in a land not sown” (Jer. 2:2).
Now what was the [Israelites’] reward? It is explained afterward: “Israel is
holy to the Lord, etc.” (Jer. 2:3).-[from Mechilta]
40 that they dwelled in Egypt-after the
other dwellings in which they dwelled as foreigners in a land that was not
theirs.-[from Mechilta]
was
four hundred and thirty years-Altogether, from the time that Isaac was born, until
now, were 400 years. From the time that Abraham had seed [i.e., had a child,
the prophecy] “that your seed will be strangers” (Gen. 15:13) was fulfilled;
and there were another 30 years from the decree “between the parts” (Gen 15:10)
until Isaac was born. It is impossible, however, to say that [they spent 400
years] in Egypt alone, because Kehath [the grandfather of Moses] was [one] of
those who came with Jacob. Go and figure all his years, all the years of his
son Amram, and Moses’ 80 years; you will not find them [to be] that many, and
perforce, Kehath lived many of his years before he descended to Egypt, and many
of Amram’s years are included in the years of Kehath, and many of Moses’ years
are included in Amram’s years. Hence, you will not find 400 years counting from
their arrival in Egypt. You are compelled, perforce, to say that the other
dwellings [which the Patriarchs settled] were also called being “sojournings”
and even in Hebron, as it is said: “where Abraham and Isaac sojourned (גָּרוּ) ” (Gen. 35:27), and [Scripture] states also “the land of their
sojournings in which they sojourned” (Exod. 6:4). Therefore, you must say that
[the prophecy] “your seed will be strangers” [commences] when he [Abraham] had
offspring. And only when you count 400 years from the time that Isaac was born,
you will find 210 years from their entry into Egypt. This is one of the things
that [the Sages] changed for King Ptolemy.-[from Mechilta, Meg. 9a]
41 It came to pass at the end of four hundred
and thirty years, and it came to pass in that very day [This] tells [us]
that as soon as the end [of this period] arrived, the Omnipresent did not keep
them [even] as long as the blink of an eye. On the fifteenth of Nissan, the
angels came to Abraham to bring him tidings. On the fifteenth of Nissan Isaac
was born; on the fifteenth of Nissan the decree of “between the parts” was
decreed.-[from Mechilta]
42 It is a night of anticipation-for which
the Holy One, blessed be He, was waiting and anticipating, [in order] to
fulfill His promise to take them out of the land of Egypt.
this
night is the Lord’s-This is the night concerning which He said to
Abraham, “On this night I will redeem your children.”-[from Mechilta]
guarding
all the children of Israel throughout their generations-from
that time onward, it [the Israelites] is guarded from harmful spirits, like the
matter that is stated: “and He will not permit the destroyer, etc.” (above
verse 23).-[from Mechilta]
43 This is the statute of the Passover
sacrifice-On the fourteenth of Nissan, this section was told to them.-[from
Exod. Rabbah 19:5]
No
estranged one-Whose deeds have become estranged from his Father in
heaven. Both a gentile and an Israelite apostate are meant.-[from Mechilta]
44 you shall circumcise him; then he will be
permitted to partake of it-[I.e., he means] his master. [This] tells [us]
that the [failure to perform the] circumcision of one’s slaves prevents one
from partaking of the Passover sacrifice. [These are] the words of Rabbi
Joshua. Rabbi Eliezer says: The [failure to perform the] circumcision of one’s
slaves does not prevent one from partaking of the Passover sacrifice. If so,
what is the meaning of “then he will be permitted to partake of it”? [“He” in
this phrase is referring to] the slave.-[from Mechilta]
45 A sojourner-This is a resident
alien.-[from Mechilta] [I.e., a gentile who has accepted upon himself not to
practice idolatry but eats carcasses.]
or
a hired hand-This is a gentile. Now why is this [verse] stated?
Aren’t they uncircumcised? And it is stated: “but no uncircumcised man may
partake of it” (verse 48). But this refers to a circumcised Arab or a
circumcised Gibeonite, who is a sojourner or a hired hand.-[from Mechilta]
46 It must be eaten in one house-In one
group, that those counted upon it may not become two groups and divide it. You
say [that it means] in two groups, or [perhaps] it means nothing other than in
one house as is its apparent meaning, and to teach that if they started eating
in the yard and it rained, that they may not enter the house. Therefore, Scripture
states: “on the houses in which they will eat it” (above verse 7). From here
[we deduce] that the one who eats [the Passover sacrifice] may eat [it] in two
places.-[from Mechilta]
you
shall not take any of the meat out of the house-[I.e.,]
out of the group.-[from Mechilta]
neither
shall you break any of its bones-If it [the bone] is edible, e.g., if there is an
olive-sized amount of meat on it, it bears the prohibition of breaking a bone;
if there is neither an olive-sized amount of meat on it nor marrow [in it], it
does not bear the prohibition against breaking a bone.-[from Pes. 84b]
47 The entire community of Israel shall make
it-Why was this stated? Because it says concerning the Passover sacrifice
of Egypt: “a lamb for each parental home” (above verse 3), we might think that
the same applies to the Passover sacrifice of later generations. Therefore,
Scripture states: “The entire community of Israel shall make it.”-[from
Mechilta]
48 he shall make a Passover sacrifice We
might think that everyone who converts must make a Passover sacrifice
immediately. Therefore, Scripture states: “and he will be like the native of
the land,” [indicating that] just as the native [makes the sacrifice] on the
fourteenth [of Nissan], so must a proselyte [make it] on the fourteenth [of
Nissan].-[from Mechilta]
but
no uncircumcised male may partake of it-This includes one whose
brothers died because of circumcision, [one] who is not considered an apostate
in regards to circumcision, and [his disqualification] is not derived from “No
estranged one may partake of it” (verse 43).-[from Mechilta]
49 There shall be
one law-[This verse comes]
to liken a proselyte to a native also regarding other commandments in the
Torah.-[from Mechilta]
Welcome to the World of Remes Exegesis
Thirteen rules
compiled by Rabbi Ishmael b. Elisha for the elucidation
of the Torah and for making halakic deductions from it. They are, strictly
speaking, mere amplifications of the seven Rules of Hillel, and are collected in
the Baraita of R. Ishmael, forming the
introduction to the Sifra and reading a follows:
Rules
seven to eleven are formed by a subdivision of the fifth rule of Hillel; rule
twelve corresponds to the seventh rule of Hillel, but is amplified in certain
particulars; rule thirteen does not occur in Hillel, while, on the other hand,
the sixth rule of Hillel is omitted by Ishmael. These rules are found also on
the morning prayers of any Jewish Orthodox Siddur together with a brief
explanation for each one of them.
Ramban’s Commentary for: Shemot (Exodus) 12:21-51
21
THEN MOSES CALLED FOR ALL THE ELDERS OF ISRAEL, AND SAID UNTO THEM: DRAW OUT,
AND TAKE YOU LAMBS ACCORDING TO YOUR FAMILIES AND SLAUGHTER THE PASSOVER. This chapter
shortens the account of how the laws which G-d had commanded Moses, as stated
in the section above, [were communicated by him to Israel], as it is
self-understood that Moses related all the laws to Israel in detail and taught
them the matter involved, it being included in the verse, As the Eternal has commanded
Moses and Aaron, so did they.[12] Instead, Scripture
mentioned this section in a general way, saying that Moses called for all the
elders of Israel and they gathered together to him all the people. Then they
[the elders][13] said to the whole
congregation of Israel, "Draw out the sheep from the flock to
your homes, and keep it there from the tenth day of the month [till the
fourteenth, when it is to be slaughtered as the Passover-offering]."
It is possible that
Scripture used the word, mishchu (draw out), because their
sheep were very far from them in the land of Goshen, for every shepherd is an
abomination unto the Egyptians.[14] It said, and
take you, meaning "take the lambs according to your
families," every man a lamb, according to their fathers' houses,[15] and slaughter the Passover lamb[16] at eventide,[17] all in accordance
with what has been explained above concerning this commandment.
Now we read in the Mechilta:[18] "Then Moses called for all the elders of
Israel. This teaches us that he constituted them a court.[19] And he said unto them.
The word came from the mouth of Moses, saying it to all Israel.[20] These are the words
of Rabbi Yashiya. Rabbi Yonathan says that the word came out from the mouth of
Moses saying it to the elders, and the elders saying it to all Israel."
Thus according to Rabbi Yashiya, the expression, Then Moses called for all the
elders of Israel, means that he told them to gather together to him all
the people, [and he himself told the people all the laws of the Passover
mentioned above], as I have explained. But according to the opinion of Rabbi
Yonathan, the elders related it to the assembly. Accordingly, the verse
stating, Speak unto all the congregation of Israel,[21] refers [not to Moses
and Aaron mentioned in the two verses there above, but] to the elders that were
assembled before [Moses and Aaron, and they — the elders — spoke to the
congregation], as is also the purport of the verse, Then it will be, if it be done in
error by 'the eyes of the congregation,' [22] [which is a reference
to the elders of the congregation, members of the Court].
This section adds an
explanation to the putting of the blood [of the Passover-offering, mentioned
above in Verse 7], i.e., that it be done with a bunch of hyssop and that it be
dipped in the blood that is in the basin,[23] which was not
explicitly mentioned above but in a general way, And they will take of the blood, etc.[24] It teaches us that every undefined "taking"
prescribed in the Torah must be with "a bunch,"[25] and that all "taking" of the blood
[prescribed in the Torah] must be in a vessel,[26] as our Rabbis have explained.[27]
And He further
explained to them in this section, and none of you will go out of the door of
his house until the morning,[28] for on account of it
they were commanded to put the blood [of the Passover-offering] upon the lintel
so that they would be protected there, just as He said, and there will be no plague upon you
to destroy you.[29]
Now Rashi commented:
"And none of you will go out. This teaches us that once
permission is given to the destroying angel, he does not discriminate between
righteous/generous and wicked, and night-time is the domain of the destroying messengers,
as it is said, You make darkness, and it is night, wherein all the beasts of the
forest do creep forth."[30]
I did not understand
that which Rashi said, "and night-time is the domain of the destroying
messengers, as it is said, ... wherein all the beasts of the forest do
creep forth." Is a person forbidden on any night to go out of the
door of his house until the morning, on the authority of this verse? Rather,
Rashi should have said, "for on that night permission to destroy was given
to the angel of destruction, and therefore He warned them against it." But
the Rabbi [Rashi] did not find it correct to say so since the Holy One, blessed
be He, in His Presence and in His glory, was the One who smote [the
first-born].[31]
This subject is taught
in the Mechilta in another version:[32] "And
none of you will go out of the door of his house until the morning.
This teaches us that once permission is given to the destroying angel,[33] he does not
discriminate between righteous/generous and wicked, as it is said, Come
My people, enter into your chambers ... until the indignation be overpast.[34] And it also says, Behold,
I am against you, and will draw forth My sword out of its sheath, and will cut
off from you the righteous/generous and the wicked.[35] And it further says, And
it will come to pass, while My glory passes by, that I will put you in a cleft
of the rock.[36] This is to teach you[37] that you are to come
into a place only in the daytime[38] and leave it only in
the daytime.[39] And thus you find
that the patriarchs and the prophets observed this as a custom, as it is said: And
Abraham rose early in the morning;[40] And Jacob rose up early in the
morning;[41] And Moses rose up early in the
morning;[42] And Joshua rose up in the morning;[43] And Samuel rose early to meet
Saul in the morning.[44] Now is it not a kal vachomer:[45] if the patriarchs and
the prophets, who went to carry out the will of Him by Whose word the world
came into being, observed this as a custom, how much more should all other
people observe it! And thus it says, You make darkness, and it is night;[46] The young lions roar after their
prey;[47] You give it unto them, they
gather it;[48] The sun arises, they slink away.[49] From then on, Man
goes forth unto his work, and to his labor until the evening."[50]^ Thus far extends
[the quotation from] the Baraitha.[51]
The purport thereof is
to state that Scripture warned the Israelites in Egypt not to go out of the
door of their homes on that night because the Holy One, blessed be He, was
passing through Egypt like a king who passes from one place to another and
whose guardsmen go before him so that people should neither meet him nor see
him. This is similar to that which is said, And the Eternal my G-d will come,
and all the holy ones with You;[52] and also, And
it will come to pass, while My glory passes by, that I will put you in a cleft
of the rock,[53] i.e., to protect him
[Moses] from the seraphim and the heavenly agencies. And since we find
that once permission is given to the destroying angel he does not discriminate
between righteous/generous and wicked, therefore a person has no right[54]
to change from the customary way of the world and leave at night-time, since it
is the time of the wild beasts when they go out for prey, and there is no way
[for them] to distinguish between righteous/generous and wicked.
23.
AND HE WILL NOT SUFFER THE DESTROYER TO COME IN UNTO YOUR HOUSES. This means the angel
that brings destruction in the world at the time of a plague, similar to that
which it says, And He said to the angel that destroyed the people: It is enough; now
stay your hand.[55] It is not, however, a
reference to the One Who brought the destruction in Egypt, since it was the
Holy One, blessed be He, Who smote them.
24.
AND YOU WILL OBSERVE THIS THING. This refers to the Passover-offering itself, concerning
which He had said above, and slaughter the Passover lamb,[56] even though it is
removed [by two verses from here]. It does not refer to the putting of the
blood [upon the lintel and on the two side-posts, mentioned above] in the verse
nearby, since only in the Passover of Egypt were they commanded to do so,
[i.e., to put the blood upon the lintel, etc.], as it is said, For
the Eternal will pass through to smite the Egyptians; and when He sees the
blood upon the lintel, etc.[57] Similarly, the
expression, and you will keep this service,[58] means the offering of
the Passover. A similar case [of a Scriptural expression that is connected with
one that is far removed and not with the one nearby], is the verse, And
also unto your bondwoman you will do likewise.[59]
28.
AND THE CHILDREN OF ISRAEL WENT AND DID SO; AS THE ETERNAL HAS COMMANDED MOSES
AND AARON, SO DID THEY.
That is, they departed from before Moses and went to the sheep and slaughtered
the Passover-offering at eventide [of the fourteenth day of Nisan]. Now such is
Scriptural custom to repeat and say, so did they, in order to explain
that they did not omit anything from whatever they were commanded, as I have
explained in the case of Noah.[60] A similar case is the
verse, And Moses saw all the work, and behold, they had done it; as the
Eternal had commanded, even so had they done it.[61]
Now our Rabbis have a
Midrash on this verse, since it was not necessary for Scripture to mention that
the children of Israel "went" [and did so]. Therefore they explained:[62] "And
the children of Israel went. This indicates that reward is given for going [to perform a religious
duty] as well as for actually performing it. And they did so. And had
they already done so?[63] No, but once they undertook to perform
these duties, Scripture accounts it to them as if they had done them. As
the Eternal has commanded Moses and Aaron, so did they. This is to make
known the praiseworthiness of Israel, i.e., that they did exactly as Moses and
Aaron told them. Another interpretation: What is the meaning of the words, so
did they? It is to teach us that Moses and Aaron also did so."[64] The Rabbis thus
expounded first that the repetition [of the phrase, so did they], was in
praise of Israel, i.e., that they did not forget [all they were commanded], and
that they did not omit anything of whatever was told to them. This is the
customary way of the [Sacred] Language in many places.
30.
FOR THERE WAS NOT A HOUSE WHERE THERE WAS NOT ONE DEAD. Rashi comments:
"If there was a firstborn there, he died; if there was no firstborn there,
the chief person in the house died because he is called b'chor (firstborn), as it
is said, I also will appoint him firstborn.[65] Another
interpretation: The Egyptian women led dissolute lives under their husbands and
bore children from unmarried young men. Thus they had many firstborn sons,
sometimes [as many as] five to one woman, each one being the firstborn to his
own father."
In line with the plain
meaning of Scripture, the firstborn that died in Egypt were the firstborn of
their mothers, and this is why He sanctified in their place all the firstborn, whatsoever
opens the womb among the children of Israel, both of man and of beast.[66] The firstborn of Pharaoh that sat
on his throne[67] was the firstborn to
his mother. And such indeed is the custom among kings that the reigning
mistress be a virgin, something like it is said in the case of Ahasuerus.[68] But in accordance
with the opinion of our Rabbis [who say that the firstborn of a father also
died], we shall explain that in Egypt, He smote all their firstborn. That is to
say, the firstborn of the father, since he is the first-fruit of his strength,[69] and the firstborn of
the mother, since he opened the womb, and also the chief person in the house.
Yet it was His desire to sanctify in Israel in their place only the firstborn
of the mother, because that is a matter more known and of open knowledge. In
cattle, only the firstborn of the mother is known at all, and therefore He
chose from among all of them only [the firstborn of the mother]. A sort of
proof for this [statement of the Rabbis that the firstborn of the father was
also smitten] is the verse: And He smote all the firstborn in Egypt, the
first-fruits of their strength in the tents of Ham,[70] for such an
expression, [i.e., the first-fruits of his strength], is said only of a male.
31.
AND HE CALLED FOR MOSES AND AARON BY NIGHT. "This teaches us that
Pharaoh went round to the entrances leading into the city, crying out, 'Where
does Moses dwell? Where does Aaron dwell?'" Thus the language of Rashi.
Now this happened because Moses and Aaron lodged [close to the vicinity of the
palace] that night, [the city of] Egypt, so that Moses' words would be fulfilled,
as he said, And all these your servants will come down unto me, and bow down unto
me, saying: Get yourselves out.[71] And when Pharaoh came
to them, they sent messengers to the land of Goshen where the children of
Israel dwelled, giving them permission to leave, and they all assembled in
Rameses.[72] By that time, it was
already well into the day. From there they journeyed with a high hand, with
Moses at their lead, as it is said, And they journeyed from Rameses in the first
month, on the fifteenth day of the first month; on the morrow after the
Passover the children of Israel went out with a high hand in the sight of all
the Egyptians.[73] The verse stating, The
Eternal your G-d brought you forth out of Egypt by night[74] [is no
contradiction], since from the time Pharaoh gave them permission to go — [which
was at night] — they are already deemed as "going forth" from Egypt.
And thus the Rabbis
have said in the Sifre:[75] "Had they not
gone forth out of Egypt only at daytime, as it is said, On the morrow after the Passover
the children of Israel went out?[76] [How then does
Scripture say that we were brought forth out of Egypt by night?][77] Simply, this teaches
us that the redemption [from bondage] took place at night [although the actual
exodus took place during the day]." And in the Gemara of Tractate
Berachoth we read:[78] "All Rabbis
agree that the redemption took place at night, as it is said, The
Eternal your G-d brought you forth out of Egypt by night,[79] but the actual going
forth took place only at daytime, as it is said, On the morrow after the Passover
the children of Israel went with a high hand in the sight of all the Egyptians."[80]
And some scholars say[81] that they went out
from [the city of] Egypt at night, and at daytime they went out from the land
of Egypt, which is Rameses, for many of them dwelled in the city of Egypt, and
they left at night and joined their brothers in Rameses. But this is not correct,
since Scripture says, And none of you will go out of the door of
his house until the morning.[82] Thus they were
forbidden to go out of their homes at all at night. And similarly the Rabbis
have said in the Mechilta:[83] "And
he called to Moses, and Aaron by night, and said: Rise up, get you forth.
But Moses said to Pharaoh: 'Thus we have been commanded: And none of you will go out of
the door of his house until the morning.[84] Are we thieves that
we should go forth at night? We shall go forth only with a high hand in the sight of
all the Egyptians.' "
Now Onkelos explained[85] that the miracles
which were done for the Israelites on that night make it proper to say that on
that night G-d "brought you forth," because on
account of these miracles, they went forth from Egypt.
RISE
UP, GET YOU FORTH FROM AMONG MY PEOPLE. The intent thereof is that it
was a royal command that they go forth at once, "for I will not give you
permission to tarry among my people at all, since they are being killed on
account of you."
BOTH
YOU -
[i.e., Moses and Aaron], who do the smiting[86] -AND THE CHILDREN OF ISRAEL. "All of you go out, and do not
tarry here under any circumstance." This was to fulfil what G-d had said
to Moses, He will surely thrust you hence.[87]
AND
GO SERVE THE ETERNAL, AS YOU HAVE SAID. Pharaoh said this by way of
conciliation so that they would be willing to go forth and listen to him,
"since you have been wanting to go to the desert to serve the
Eternal."
32.
AND BLESS ME ALSO.
The purport of it is that "when you will sacrifice to the Eternal your G-d
as you have said, and you will pray for yourselves that He should not strike you
with pestilence or sword,[88] remember me also in
your prayers together with yourselves."
Now Rashi commented:
"Pray on my behalf that I should not die, for I am a firstborn." The
plain meaning thereof is that they should bless him and his kingdom, for included within the blessing to a king is the state of peace of the
whole kingdom. And in the Mechilta we read:[89] "And bless me
also. Pray on my behalf that the punishment may desist from me," meaning
that he should no longer be punished on their account.
39.
AND THEY BAKED UNLEAVENED CAKES OF THE DOUGH. The meaning thereof is that
they baked unleavened bread of the dough because of the precept which they were
commanded: There will be no leaven found in your homes, for whosoever eats that which
is leavened, that soul will be cut off from the congregation of Israel.[90]
BECAUSE
THEY WERE THRUST OUT OF EGYPT. The sense of it is that they baked the dough on the
road because they had been driven out of Egypt, and could not wait to bake it
in the city and carry the unleavened bread. Therefore they carried the dough,
and their
kneading-troughs were bound up in their clothes upon their shoulders,[91] and they hurried and
baked it before it was leavened[92] on the road, or in
Succoth,[93] where they arrived in
a short while as our Rabbis have said.[94]
40.
NOW THE TIME THAT THE CHILDREN OF ISRAEL DWELT IN EGYPT WAS FOUR HUNDRED AND
THIRTY YEARS.
"From the birth of Isaac till now there were four hundred years. [We must
reckon from that event, for only] from the time that Abraham had a child [from
Sarah] could the prophecy, that your seed will be a stranger in a land that
is not theirs,[95] be fulfilled. And
there had been thirty years since that decree made at the 'covenant between the
parts'[96] until the birth of
Isaac. And when you will reckon the four hundred years from the birth of Isaac,
you will find that from the time they came into Egypt, until the time they
left, it was two hundred and ten years." Thus the language of Rashi, and
it is also the opinion of our Rabbis.[97]
The explanation,
however, is not correct in every detail. It is written, And Abram was seventy and five
years old when he departed out of Haran,[98] and the event of the "covenant
between the parts"[99] took place a long
time after that.[100] We must therefore
explain the case satisfactorily in accordance with what we have been taught in
the Seder HaOlam:[101] "Our father
Abraham was seventy years old when G-d spoke to him at the 'covenant between
the parts,' as it is said, And it came to pass at the end of four
hundred and thirty years ... that all the hosts of the Eternal went out from
the land of Egypt.[102] Then he returned to
Haran and stayed there five years, as it is said, And Abram was seventy and five
years old when he departed out of Haran."[103] The sense of the
verse then is to state that when Abraham finally left Haran, his native land,
never to return again to his father's house, he was seventy-five years old.[104]
In line with the plain
meaning of Scripture, it is my opinion that G-d said to Abraham, "Know
of a surety that before I give you this land, your seed will be a stranger in a
land that is not theirs for a long time - four hundred years."
He did not care to mention the additional thirty years[105] to him [i.e.,
Abraham], because He told him further on, And in the fourth generation they will come
back hither,[106] thereby informing him
that they will not come back immediately at the end of four hundred years until
the fourth generation when the sin of the Amorite will be full.[107] Thus He alluded to these thirty years, for the Israelites' staying
in the desert for forty years was not on account of the sin of the Amorite not
yet being full, [since the four hundred and thirty years were completed at the
time of the exodus; their stay in the desert was on account of their own
misdeeds].
Accordingly, the
purport of the verse [before us] is as follows: Now the time that the children
of Israel dwelt in Egypt was until four hundred and thirty years, since they
lived there in order to fulfil the period of time set [for Abraham's seed] to
live in a land that is not theirs. Thus Scripture informed us that now when
they went forth from Egypt, the exile decreed upon them was completed. He
brought them forth from servitude to [complete] freedom, and it was not that He
took them out from Egypt and they were yet to be strangers in a land not their
own. Now because He has already mentioned this matter and informed us thereof
[in the section of the "covenant between the parts"], there was no
need to prolong it [here], for this verse [here] is intended only to inform us
of the thirty years that were added to [the four hundred years mentioned
specifically to Abraham]. This is why He says it briefly, i.e., that in Egypt
were completed the four hundred years mentioned to their father Abraham and
known to them, and an additional thirty years. Then He reverts and says, And
it came to pass at the end of four hundred and thirty years [108] of their exile, they
went out from the land of Egypt to perpetual freedom.
A similar case is the
verse, And the days in which we came from Kadesh-bamea, until we were come
over the brook Zered were thirty and eight years.[109] This is to complete
the reckoning. The journey from Kadesh-barnea to the brook Zered did not take
thirty-eight years. Instead, they abode in Kadesh many years,[110] and then they
journeyed from there and turned back by the way to the Red Sea,[111] and in the
thirty-eighth year they went over the brook Zered. The purport of the verse is
thus: and the days in which we came from Kadesh-barnea, until we were come over
the brook Zered were until thirty and eight years had passed. Similarly: Happy is he that waits, and
comes to the thousand three hundred and five and thirty days[112] means [happy is he
who waits and reaches] the end of those days, not the days themselves.
42.
IT WAS A NIGHT OF WATCHING UNTO THE ETERNAL FOR BRINGING THEM OUT FROM THE LAND
OF EGYPT.
The verse is stating that from the time He decreed the exile upon them, He
observed the matter that He bring them out on that night once the end had come,
for
I will hasten it in its time.[113] It may be that the
verse, It was a night of watching unto the Eternal, means that He was
watching and looking forward to the night when He would bring them out from the
land of Egypt, for the Holy One, blessed be He, looked forward to the time when
they would merit to be brought out therefrom.
Now if we are to say
[as Rashi did, quoted in the commentary on Verse 40], that the [period referred
to in] the verse, that your seed will be a stranger in a land that
is not theirs,[114] begins from the time
that Abraham had seed, and that the reckoning [of the four hundred and thirty
years] begins from the birth of Isaac, you will find that they stayed in Egypt
two hundred and forty years, according to the explanation we mentioned.[115] But this too in my
opinion is not correct according to the plain meaning of Scripture, since all
the days of Abraham cannot be counted as exile with respect to his seed.
The correct
interpretation is that He was saying to Abraham "that your seed will be a stranger
in a land that is not theirs ... four hundred years[116] from this day
on."[117] The purport thereof
was to tell him: "your children will not immediately inherit this land
which I give them, but instead they will be strangers like you were,
in
a land not theirs [for a period of] four hundred years and more. They
will not return here till the fourth generation[118] when four hundred and
thirty years will be completed." But if so, then their stay in Egypt
lasted about two hundred and twenty years or thereabouts.[119] Now if the numerical
value of the word 'r'du' (get you down) thither,[120] [which is two hundred
and ten], be an established tradition in Israel, it is possible that [Jacob, by
using the word r'du], alluded to those who arrived in Egypt that after Jacob's
death they would stay there two hundred and ten years. With the seventeen years
that Jacob lived in the land of Egypt,[121] their stay altogether
totalled two hundred and twenty-seven years.
And I have already
mentioned[122] the explanation of
Rabbi Abraham ibn Ezra that the expression, that your seed will be a stranger,
means "in servitude and affliction until the end of a four-hundred year
period commencing from this day of the covenant." And Ibn Ezra further
said that the thirty additional years [mentioned here in Verses 40-41]
represent the time that elapsed between Abraham's departure from his country[123] [and the day of the
covenant]. Accordingly, the explanation of the verse here is as follows:
"Now the time that the children of Israel dwelt in Egypt until the end of
the period when they and their ancestors were strangers in a land not theirs,
was four hundred and thirty years."
I maintain further that the most lucid
explanation of all is that we say that the decree of the four-hundred year
period, [as mentioned in Genesis 15:13], is to be reckoned from that day [of
the "covenant between the parts]," as we have mentioned, and these
thirty additional years — [in Verses 40-41 here] - were due to the sin of that
generation.
If exile and affliction are decreed upon a person for a year or two because of
his sin and he will fully continue to add to his transgressions, exile and
visitation of seven times[124] the original
magnitude will be his lot; his first punishment is no guarantee against his
being punished for the additional sin he committed. Now it had been decreed
upon Abraham that his children would be strangers in a land not their own [for
a period of] four hundred years, and that they will not return until the fourth
generation, for the iniquity of the Amorite is not yet full.[125] Abraham was given no
assurance [concerning the precise ending of the exile], except in the promise, And
afterward they will come out with great substance,[126] and that
["afterward"] could be immediately [after the four-hundred year
period] or some subsequent time. Even that promise was given conditionally, as
He said, And also that nation, whom they will serve, will I judge; and afterward
will they come out with great substance,[127] meaning that He will
bring them to judgment to determine whether they did to Israel in accordance
with their deeds and as was decreed upon them.[128] Besides, no assurance
is immune to annulment because of subsequent sin unless it is accompanied by an
oath. And it is a known fact that the Israelites in Egypt were wicked and
exceeding sinners, having also done away with circumcision, as it is written, And
they rebelled against Me, and would not hearken unto Me; they did not every man
cast away the detestable things of their eyes, neither did they forsake the
idols of Egypt; then I said I would pour out My fury upon them in the midst of
the land of Egypt.[129] Again it says, And
put away the gods which your fathers served beyond the River, and in Egypt, and
serve you the Eternal.[130] It was for this
reason that He prolonged their exile for thirty years.
In fact, it should
have been prolonged even more, but on account of their cries and many prayers,
[it was shortened to thirty years]. This is the sense of the verses: And
the children of Israel sighed by reason of the bondage, and they cried, and
their cry came up unto G-d;[131] And G-d heard their groaning,[132] And now, behold, the cry of the
children of Israel is come unto Me.[133] And it further
states, And we cried unto the Eternal, the G-d of our fathers, and
the Eternal heard our
voice, and saw our affliction,
and our toil, and our oppression,[134] since they did not deserve to
be redeemed on
account of the
end [of the four-hundred year
period] , but only because He accepted their cry and their groaning on account
of the great agony they were in, as I have explained in Seder V'eileh Shemoth.[135] Why should the
earlier scholars - [i.e., Rashi and Ibn Ezra] - find it difficult to explain
that their exile was prolonged after the end [of the four-hundred year period] by thirty
years, when on account of the sin of the spies their stay in the wilderness was
later prolonged forty years![136] Those forty years
were indeed an affliction to them, as Scripture states, And you will remember all the way
which the Eternal your G-d has led you these forty years in the wilderness,
that He might afflict you.[137] And it further says, And
He afflicted you, and suffered you to hunger.[138] Thus they were
subject [in the wilderness] to complete exile in a land given over to serpents,
fiery serpents, and scorpions[139] and the promise, And in
the fourth generation they will come back hither,[140] was not fulfilled in
them, since during those forty years, that generation surely passed away after
the [fifth] generation was already born. Thus the sins caused all delays.
It is possible that
this [delay of the thirty years] was on account of the children of Ephraim who
went out [from the land of Egypt] thirty years before the coming of Moses our
teacher, and as our Rabbis have mentioned.[141] They reckoned [the
end of the four-hundred year period from the time it was declared to Abraham], and
they made no error, but his own iniquities will ensnare the wicked.[142] And may the Holy One,
blessed be He, forgive us all sin and error.
THIS
SAME NIGHT IS A NIGHT OF WATCHING UNTO THE ETERNAL FOR ALL THE CHILDREN OF ISRAEL THROUGHOUT THEIR GENERATIONS. The intent of this is
"that this night set aside by G-d to bring Israel out of Egypt is unto
the Eternal. That is to say, it is to be sanctified to His Name. [It
is] a
night of watching for all the children of Israel throughout their generations,
meaning that they are to observe it by worshipping Him through the eating of
the Passover-offering, the remembering of the miracles, and the reciting of
praise and thanksgiving to His Name," just as He said, And
you will keep this ordinance.[143] And He further said, Observe
the month of Aviv, and keep the Passover.[144]
Rabbi Abraham ibn Ezra
explained that the intent of the expression, It was a night of watching unto
the Eternal, is that G-d watched the Israelites and did not suffer the
destroyer to come into their homes. This is not correct, since Scripture
continues to state, It was a night of watching... for bringing them out from the land of
Egypt.
43.
AND THE ETERNAL SAID UNTO MOSES AND AARON: THIS IS THE ORDINANCE OF THE
PASSOVER.
"This chapter was related to them on the fourteenth day of Nisan."
Thus the language of Rashi. This is correct, since at the end of this chapter
it is written, Thus did all the children of Israel, as the Eternal has commanded,[145] attesting concerning
them that they and their servants were circumcised, [as this is a prerequisite
for eating the Passover-offering].[146] But if so, Scripture
should have logically mentioned this chapter before the section, And
it came to pass at midnight.[147] But the reason [the
section of the ordinance of the Passover is placed here] is as follows: The chapter
of This
month will be unto you the beginning of months[148] was said on the first
of the month.[149] Immediately on that
day, Moses fulfilled his mission, [as it states], Then Moses called for all the
elders of Israel, and said unto them,[150] meaning that he
commanded them concerning the ordinance of the Passover
[mentioned here], and he assured them that they will be redeemed on the night
of the fifteenth day [of Nisan]. They believed, and the people bowed the head and
worshipped.[151] To this account
Scripture adjoined the section, And it came to pass at midnight,[152] in order to state
that He fulfilled the promise He made to them. On finishing this section,
Scripture then reverts to the first theme in order to complete the ordinance of
the Passover.
This chapter adds many
commandments [concerning the Passover-offering]: the prohibitions of an alien
or an uncircumcised Israelite eating thereof, the prohibitions of removing the
flesh thereof from where it is eaten and of breaking any of its bones, and the
law of the Passover-offering of a proselyte. These commandments applied immediately
and for all generations.[153] Then Scripture
completed the section by saying that the children of Israel did all this; as
G-d commanded... so did they.[154] It uses the
expression, all the children of Israel,[155] in order to explain that there was not one
person who transgressed the command of G-d concerning all these matters
[mentioned here in the section beginning, This is the ordinance of the Passover],
as well as all He commanded regarding the laws of the Passover mentioned in the
sections above.
Rabbi Abraham ibn Ezra
wrote that this chapter dealing with the Passover of the generations, [as
distinguished from the Passover of Egypt], was said after the Passover of
Egypt, and the verse, Thus did all the children of Israel,[156] refers to the
Passover in the wilderness, which they observed in the second year after the
exodus.[157] [Although it should
logically precede the Passover in the wilderness, according to Ibn Ezra] it is
written here because of the general commandment [on the Passover here], the case
being similar [to that of the jar of manna which Aaron was to put up before the
Testimony in the Tabernacle, of which Scripture says], And Aaron laid it up before the
Testimony, for a charge.[158] [This account should
logically follow that of the building of the Tabernacle, but instead it was
mentioned in the chapter dealing with the manna in order to complete the
subject.]
This opinion [of Ibn
Ezra here] is a mistake. The commandments in all these chapters deal only with
the Passover of Egypt and the Passovers which they were to observe in the Land
of Israel, as it is said above, And it will come to pass, when you be come
to the Land, etc.[159] The Passover in the
wilderness, however, was a commandment only for that particular time.[160]
THERE
WILL NO 'BEN NEICHAR' (ALIEN) EAT THEREOF. "This means one whose
actions are estranged from his Heavenly Father, and applies both to a non-Israelite
and an Israelite."[161] Thus the
language of Rashi
quoting from the Mechilta.[162] The verse of course
is needed only for the case of an [apostate] Israelite. And so did Onkelos
translate: "There will no 'ben neichar' eat thereof, i.e, any Israelite who
has become an apostate," meaning he has estranged himself from his
brethren and from his Heavenly Father through his evil deeds.
This is the word neichar,
mentioned by the Sages in all places, which means estranged, and the purport
thereof is m'shumad, one who is a known [opponent to the Torah]. The usage
of the word is similar to the Aramaic expression, 've'isht'moda' (And)
Joseph (knew) his brethren, but they 'isht'modei' (knew) him not.[163] In the case of the
word m'shumad,
it is missing the letter ayin; just as it is absorbed in many
[Aramaic] words: midam (anything) in place of mida'am; dor
kati in place of dor katia (a chopped generation),[164] baki in place of b'kia
(expert).[165]
45.
'TOSHAV' (A SOJOURNER) 'V'SACHIR' (AND A HIRED SERVANT) WILL NOT EAT THEREOF. "Toshav is a
resident non-Israelite [who has foresworn idolatry, but has not as yet been
fully converted to Judaism] . A 'sachir' is a non-Israelite. But why
should Scripture mention all these? They are uncircumcised, [and an
uncircumcised person may not eat of the Passover-offering]! However, it refers
to a circumcised Arabian or a circumcised Gibeonite."[166] Thus the language of
Rashi.
I do not know why the
Rabbi [Rashi] wrote down matters which are rejected in the Gemara.[167] The Rabbis have
objected to this explanation [that the verse refers to a circumcised Arabian or
a circumcised Gibeonite], asking: "Are these considered circumcised?! Have
we not been taught that he who vows not to have benefit from the uncircumcised
is permitted to have benefit from the uncircumcised of Israel, but not from the
circumcised of other nations, as it is written, For all the nations are uncircumcised,
but all the house of Israel are uncircumcised in the heart?"[168] Instead, the Rabbis
[there in the Gemara][169] explained the verse
as referring to a proselyte who was circumcised but who has not yet undergone
immersion.'"[170]
51.
AND IT CAME TO PASS THE SELFSAME DAY THE ETERNAL DID BRING THE CHILDREN OF
ISRAEL OUT OF THE LAND OF EGYPT. Since Scripture said above, It was a night of watching unto
the Eternal for bringing them out of the land of Egypt,[171] it reverted and
explained that they did not go out at all of the land then, but that Pharaoh
gave them permission [at night] to go out, and thus they became free men.
Instead, it was in the glare of full daylight that they went out from all the
borders of Egypt with all their hosts - the hosts of women
and the mixed multitude[172] that attached
themselves to them.
Rabbi Abraham ibn Ezra
explained the purport of the verse as follows: "And it came to pass the self-same
day that the Eternal did bring the children of Israel out of the land of Egypt
that He spoke to Moses, saying, Sanctify unto Me." [173]
Ketubim: Tehillim (Psalms)
50:1-23
|
Rashi |
Targum |
|
1. A
song of Asaph; God, God the Lord, spoke and called to the earth, from the
rising of the sun until its setting. |
1. A
hymn composed by Asaph. Mighty is God; the LORD spoke at the Creation a song;
and he carved out the earth from the rising of the sun to its setting. |
|
2. From Zion, the
finery of beauty, God appeared. |
2. The perfection
and the beginning of the eternal creation is from Zion; and from there its
beauty is complete, God will be revealed. |
|
3. Our God shall
come and not be silent; fire shall devour before Him, and around Him it
storms furiously. |
3. The righteous/generous
will say on the great day of judgment, "Our God will come, and He will
not neglect to vindicate His people"; fire will blaze before Him, and
around Him a storm will rage mightily. |
|
4. He shall call to
the heavens above and to the earth to avenge His people. |
4. He will call to
the angels of the height above, and to the righteous/generous of the earth
below, to extend judgment to His people. |
|
5. Gather to Me My
devoted ones, who made a covenant with Me over a sacrifice. |
5. Gather to me, my
pious ones, who have made My covenant, and fulfilled My Torah, and have
engaged in prayer, which is likened to a sacrifice. |
|
6. And the heavens
will tell His righteousness, for He is a God Who judges forever. |
6. And the angels of
the height will recount His righteousness/generosity, for God is the judge
forever. |
|
7. Hearken, My
people, and I will speak, Israel, and I will admonish you; God, even your God
am I. |
7. Hear, O my
people, and I will speak, O Israel; and I will testify to you; I am God, your
God. |
|
8. I will not
reprove you concerning your sacrifices, neither are your burnt offerings
before Me constantly. |
8. I am not rebuking
you on account of your sacrifices that you did not offer before Me in exile,
for your holocausts that your fathers offered are in front of Me always. |
|
9. I will not take
from your household a bull, from your pens any goats. |
9. From the day that My sanctuary was laid waste, I
have not accepted a bull from your hands, or rams from your flock. |
|
10. For all the
beasts of the forest are Mine, the behemoth of the thousand mountains. |
10. For Mine are all
the animals of the forest, and I have prepared for the righteous/generous in
the Garden of Eden clean beasts and a wild bull who grazes every day on a
thousand mountains. |
|
11. I
know all the fowl of the mountains, and the creeping things of the field are
with Me. |
11. Manifest
before Me are all the kinds of birds who fly in the air of heaven; and the
rooster whose legs rest on the earth, while his head reaches to heaven,
rejoicing before Me. |
|
12. If I were hungry
I would not tell you, for the world and its fullness
are Mine. |
12. If the time of
the continual morning sacrifice should arrive, I would not tell you; for mine is the earth and its fullness. |
|
13. Will I eat the
flesh of bulls or do I drink the blood of he-goats? |
13. From the day My sanctuary was laid waste, I
have not accepted the flesh of the sacrifice of fatlings, and the priests
have not sprinkled the blood of rams before Me. |
|
14. Slaughter for God a confession and pay the Most High
your vows. |
14. Subdue the evil impulse and it will be reckoned before
the LORD as a sacrifice of thanksgiving; and pay to the Most High your vows. |
|
15. And call to Me
on a day of distress; I will rescue you and you will honor Me. |
15. And pray in My
presence in the day of trouble; I will save you, for you will glorify Me. |
|
16. But to the
wicked man God said, "For what reason do you recount My statutes, and
bring up My covenant on Your mouth? |
16. But to the
wicked who has not repented, and prays in impiety, the LORD says, "Why
do you recite My covenant, and swear by My name, and invoke My covenant with
your mouth?" |
|
17. For you hated
discipline and threw My words behind you. |
17. But you hate the
rebuke of the wise, and you have cast my words behind you. |
|
18. If you saw a
thief, you agreed [to be] with him, and with adulterers is your portion. |
18. If you saw a
thief, you ran after him; and you have placed your portion with adulterers. |
|
19. You let loose
your mouth for evil, and you accustomed your tongue to deceit. |
19. You have
loosened your mouth to utter evil speech; and your tongue adheres to speaking
deceit. |
|
20. You sit and talk
against your brother; you slander your mother's son. |
20. You will sit
with your brother, you will speak lies against your mother's son, you will
cast aspersions. |
|
21. You did these
and I remained silent; you thought that I would be like you. I will contend
with you and set up before your eyes. |
21. These bad deeds
you did and I waited for you to repent; you thought you would be at peace
forever; you said in your heart, "I will be strong like You"; I
will rebuke you in this world, and I will prepare the judgment of Gehenna
before you in the world to come. |
|
22. Understand this
now, you who forget God, lest I tear [you] to pieces, and there will be no
one to save [you]. |
22. Now understand
this, you wicked who have forgotten God, lest I break your might, with no one
to save. |
|
23. One who slaughters a confession sacrifice honors Me,
and [I will] prepare the way; I will show him the salvation of God." |
23. He who sacrifices the evil impulse, it will be reckoned
to him like a sacrifice of thanksgiving, and he honors Me; and whoever will
remove the evil way, I will show him the redemption of the LORD. |
|
|
|
Rashi’s
Commentary for: Psalm 50:1-23
1 God of gods is
the Lord I shall call (the God of godsYHWH is His name).
spoke and called to the earth The
entire earth, but He appeared from Zion, which is the adornment of beauty. מִכְלַל is a noun, parement in Old French, adornment. He [Asaph]
prophesies concerning the future redemption.
3 Our God shall
come and not be silent any longer concerning the spilt blood of His
servants.
4 He shall call
to the heavens to visit upon the celestial princes of the peoples.
and to the earth to visit upon the kings of
the earth.
to avenge His people Heb. לדין, to avenge the vengeance of His people, as (Deut.
32:36): “For the Lord shall judge His people, and He shall avenge the blood of
His servants.”
5 Gather to Me
My devoted ones And He will further call to the heavens and the earth that
they gather the exiles to Him, as the matter that is stated (Song 4: 16):
“Awake, O north wind, and come, O south wind.”
who made a covenant with Me over a sacrifice Who
received the Torah with a covenant and a sacrifice, as it is stated (Exod.
24:8): “Behold the blood of the covenant, which the Lord has made with you.”
8 I will not
reprove you concerning your sacrifices If you do not bring Me sacrifices,
and your burnt offerings are not before Me constantly. I do not set My eyes and
My heart on that.
9 I will not
take from your household a bull They are not yours but Mine.
from your pens Heb. ממכלאתיך. That is a sheepfold, as (Habakkuk 3:17): “the
flock shall be cut off from the fold (ממכלה).” Parc in French, pen.
10 the behemoth
of the thousand mountains That is (the bull) destined for the future feast
[of the righteous/generous], which grazes on a thousand mountains daily, and
every day they grow back. Others explain this to mean one thousand mountains or
one thousand parasangs (i.e., one mountain that is 1,000 parasangs long, or
perhaps it should read: 1,000 bulls. The plural “mountains” indicates that
there were many mountains of that type.[Shem Ephraim]) Others explain that this
is like (Deut. 7: 13): “the litter of your cattle (אלפיך).” i.e., mountains full of cattle, because he says,
“I will not take from your household a bull.”
11 and the
creeping things of the field are with me Heb. זיז, the creeping things of the field. They are called
זִיז because they move (זזים) from place to place; esmoubemant in Old French, movement.
with Me I know them all.
13 Will I eat the
flesh of bulls I did not order you to bring a
sacrifice because I need to eat, but it is My pleasure that I spoke and My will
was performed.
14 Slaughter for
God a confession Confess your deeds and return to
Me. That is the sacrifice that I desire, and afterwards pay the Most High your
vows, for then they will be accepted willingly.
15 and you will
honor Me For this is My honor, that I will save those who trust in Me.
16 and bring up
My covenant on your mouth My Torah.
18 you agreed
You agreed to go with him.
19 you accustomed
your tongue to deceit Heb. תצמיד. You accustom deceit to be with you; to speak
evil. תצמיד is ajouter in French, to join, as (Num. 19:15): “a cover (צמיד) bound.”
20 You sit in
the company of the scorners.
your mother’s son with whom you have no
[legal] quarrel, since he does not inherit with you.
slander Heb. דפי, defamation to cast him off, an expression of
(Num. 35:20): “he pushes him off (יהדפנו).”
21 you thought
You thought that I would be like you, to condone your evil deeds; (and others
explain: you thought that I do not know what is hidden.)
23 One who
slaughters a confession sacrifice [One] who brings Me a sacrifice
of repentance and confession for his iniquities, honors Me.
and [I will] prepare the way for the one who returns to Me. I teach and prepare the way for sinners
to return to Me (and he who returns to Me Shem Ephraim), I will show him My
salvation.
Meditation from
the Psalms
Psalms 50:1-23
By:
H.Em. Rabbi Dr. Hillel ben David
This psalm
introduces us to Assaf as the composer, one of the ten composers who contributed
to the Book of Tehillim.[174]
In addition to this work, Assaf wrote eleven more psalms (73-83) making him the most
prolific psalmist after David himself.[175]
Asaph was the first of the three chiefs of the
Levitical singers in the days of David: Asaph, Heman, and Jeduthun.[176]
He was also endowed with the spirit of prophecy.[177]
Asaph speaks in this psalm as a prophet who hears the words of God and relates
them to the people. He traced his lineage to the Gershon branch of the tribe of
Levi.1 Asaph is also mentioned as David's partner in establishing
the order of singing the psalms.[178]
Many centuries later we find that when King Chizkiyahu rededicated the Temple
he commanded the Levites to praise HaShem:[179]
II
Chronicles 29:30 With the words of David and Assaf the Seer.[180]
The Sages differ as
to the precise identity of Assaf. Rabbi Yochanan says that Assaf is one of the
three sons of Qorach who jointly composed many of the psalms. However, since he
was a devoted Torah scholar, he merited the privilege of composing songs
himself as well as in collaboration with his brothers. Based on a series of
verses[181]
Rav maintains that Assaf could not have been one of Qorach’s sons.[182]
In verse one we encounter three names for HaShem one after the other:
El, Elohim, HaShem. Meam Loez[183] teaches us that HaShem created the
world with these three names, which correspond to Hokmah, Bina, and Daat – Wisdom, Understanding, and Knowledge.
This verse introduces a special name of HaShem, El - אל. The Targum renders this title (El - אל) as powerful. This translation is in
consonance with Sefer Hameonot[184]
who explains that the Name אל
alludes to God’s mercy, not the relatively, mild mercy implied by the Name HaShem,
but rather an intense and powerful compassion which is reserved for the most
righteous/generous men who are lost in distress.[185]
Our Torah portion speaks of two
subjects: The Pesach sacrifice
and the death of the firstborn of the Egyptians. As Asaph commented on our
Torah portion he used the name El – אל to show His intense and powerful compassion which He felt
for these righteous men who were lost in distress. This was going to be the
most intense night that the world had seen since the days of Noach. On this
night the wicked and the righteous/generous were judged. The wicked for
destruction and the righteous/generous for redemption. The righteous/generous
were going to be judged based on the only mitzvah (commandment) that they
had: The Passover sacrifice. This is
what the Psalmist spoke about in:
Tehillim (Psalms) 50:5 Gather My saints together unto
Me; those that have made a covenant with Me by sacrifice.
Our Sages teach
that this verse alludes to the Israelites in Egypt who were circumcised (hence
“covenant”) and ate of the Paschal lamb (hence “by sacrifice”).[186]
[Note: This is a clear connection to our Torah Portion.] Our Sages also teach
that circumcision is the basis of Israel’s special covenant with HaShem.[187]
The Bne Israel entered into this special covenant four days before Pesach. As
our Torah portion reiterates:
Shemot (Exodus) 12:48 … no uncircumcised
person shall eat thereof.
Three times in our
Torah portion we see the connection of the Pesach sacrifice and circumcision. Further,
there is an additional connection, in our Psalm, to the Pesach sacrifice:
Tehillim (Psalms) 50:14 Offer unto
God the sacrifice of thanksgiving; and pay thy vows unto the Most High;
The Passover
sacrifice becomes a thanksgiving offering (תודה
(קרבן – Qorban Todah – if it cannot be used for a Passover offering,
for any reason. There are extensive parallels between the thanksgiving and
Pesach offerings. Both are:
Beyond the
practical parallels, there are thematic parallels between the sacrifices. One
sacrifices the thanksgiving offering to thank HaShem for saving you from one of
four dangerous events:[190]
being imprisoned, lost in the desert, dangerously sick, or traveling at sea.
Some or all of these events apply equally to our experience leaving Egypt.
Egyptian slavery was certainly a form of imprisonment; upon leaving we endured
a long and difficult desert journey; the ten plagues are called a “disease”;[191]
and traveling through the split Sea would likely qualify as “traveling at sea”.
Thus, the background to offering the Pesach and thanksgiving sacrifices is very
similar.
It seems that the
Pesach offering is simply a thanksgiving offering corresponding to a
national/historical rather than a personal salvation. As Sforno explains, on
Vayikra 7:13, the purpose of the many loaves of bread you eat with the thanksgiving
offering is to require you to have a communal meal to publicize what God has
done for you, since no person can eat thirty-six loaves in an evening
singlehandedly. The Pesach must similarly be eaten at a meal commemorating what
God has done for us, the Seder. [Note: This is a clear connection to our Torah
Portion.]
Ibn Bachya concludes that
since the thanksgiving offering
(reflects the achievement of deep perception and appreciation of the
ways of HaShem and indicates a true humility of the spirit), this sacrifice is
preferable to all the other offerings which are presented to HaShem. Small
wonder, then, that the Sages tell us that even though all sacrifices will be
discontinued in the post-Messianic era, the thanksgiving offering will
still be brought, and prayers of thanksgiving and acknowledgement of HaShem's
mercy will still be recited.[192]
The Midrash[193] concludes, from v.23 of our
Psalm, that in God’s eyes, a thanksgiving offering honor’s Him doubly.
Redemption
Since our Torah reading speaks of the final plague and the special
offering which protected the righteous/generous, it is fitting that we note
that Meam Loez[194] teaches us that v.4 and our
present Psalm clearly teach that the resurrection of the dead will begin from
Zion, since it was from there that the world was created and brought to
completion.
It is well known
that bodies in the grave will decay and disintegrate. This is a painful, but
necessary process. This disintegration enables the recreation of the body as
something totally new. All of the old elements have decayed. Techiyat
HaMaitim is when that which has disintegrated, lives again as something
entirely new. This is the vindication of our emunah (usually
mistranslated as ‘faith’), our faithful
obedience, and proves that HaShem is the G-d of the living.
Passover must fall
out in the spring, which the Gemara associates with emunah (Seder Zeraim),
because planting demonstrates one’s emunah that it will come to
fruition.
Emunah was the result of
the Passover redemption in the days of Moshe, and it will be the result of the
Passover redemption in the days of Mashiach and the Techiyat HaMaitim
(resurrection from the dead).
Shemot (Exodus) 14:30-31 On that
day, G-d saved Israel from the hand of Egypt, and Israel saw the Egyptians dead
on the seashore ... and the people revered G-d, and they had faith in
G-d and in Moshe, his servant.
Man was formed from
the dust of the ground in order that he should learn that this is his end and
his beginning. He was formed from dust so that he could understand how to build
his emunah
(faithful obedience).
Beresheet (Genesis) 2:7 And HaShem G-d formed man of the dust of the ground, and breathed into his nostrils the breath
of life; and man became a living soul.
The great Maggid of
Mezritch said: Before Mashiach comes,
the same scene that took place on Mt. Carmel (I Melachim [Kings] 18) will take
place once again, with Eliyahu HaNavi and the Baal priests. Whereas previously,
the fire came down on Eliyahu’s altar, before Mashiach comes, the fire will
come down on the altar of the false priests and not on Eliyahu’s altar. And
whoever is not fazed by this and continues to believe in Eliyahu HaNavi, will
merit to see the coming of Mashiach.
This is why Chazal,
our Sages, teach that just before the coming of the Mashiach, and the beginning
of Techiyat
HaMaitim (resurrection from the dead), there will be proof that the
Torah path of the Jew is completely false and that the Goyim, Gentiles, were
right. If the Jew has not learned emunah, faithfulness and faithful
obedience, if he has not learned how to be loyal to that knowledge (daat),
then he will be shown to be nothing. If, on the other hand, the Jew has emunah
and is loyal to the pathway built on knowledge (daat), then the “proof”
that he was completely wrong will become Techiyat HaMaitim, the world of emunah
where he will find that this last ordeal has been overcome and he will be
completely vindicated.
In his Mishne
Torah, Maimonides concludes that the one who denies the concept of the
resurrection of the dead are among those who have forfeited their share in Olam
HaBa.[195]
The reason for making such a statement seems hard to grasp. The Talmud also
forcefully declares the same message:
Sanhedrin 90a CHAPTER XI MISHNAH.
ALL ISRAEL HAVE A PORTION IN THE WORLD TO COME, FOR IT IS WRITTEN, YOUR PEOPLE
ARE ALL RIGHTEOUS/GENEROUS; THEY WILL INHERIT THE LAND FOREVER, THE BRANCH OF
MY PLANTING, THE WORK OF MY HANDS, THAT I MAY BE GLORIFIED.’ BUT THE FOLLOWING HAVE NO PORTION THEREIN:
HE WHO MAINTAINS THAT RESURRECTION IS NOT A BIBLICAL DOCTRINE[196],
THE TORAH WAS NOT DIVINELY REVEALED, AND AN EPIKOROS[197].
GEMARA. And why
such [severity]? — A Tanna taught: Since he denied the resurrection of the
dead, therefore he will not share in that resurrection, for in all the measures
[of punishment or reward] taken by the Holy One, blessed be He, the Divine act
befits the [human] deed[198].
What makes the
belief in the resurrection of the dead, a cardinal principle of faith, so much
so that if you deny Techiyat HaMaitim, the resurrection of the dead, then you have
no share in the Olam HaBa, the world to come?
What is so
incredibly important about the belief in the resurrection of the dead that our attachment
to HaShem depends upon it?
Second, the very
concept of the resurrection of the dead seems odd. Why is it necessary for a
soul that has enjoyed time in Gan Eden for many years, to suddenly be torn from
that wonderful place and re-enter a physical body and repeat living on earth?
The answer is that Gan Eden is a reward only for the soul and the resurrection
is the reward for the body and the soul.
Maimonides tells us
that we MUST believe in Techiyat
HaMaitim in order that we understand that this resurrection is
absolutely essential to our emunah, our faithful obedience to
HaShem. In fact all his thirteen articles can be boiled down to emunah.
When we don’t see an idyllic world full of life with everything and every action
reflecting the will of the Creator, then we might lose our emunah. This world and
it’s present state is a test of our emunah. Techiyat HaMaitim comes
to show us the world as it was supposed to be.
Lest we think that
Techiyat HaMaitim will just be an idyllic world, let me hasten to suggest that
what will live again is that which has already lived, not something entirely
new.
Let me repeat
myself: In Techiyat HaMetim, that which has lived before will live again.
Every person, everything,
every action, every experience which did not reflect what it was supposed to be
– that will live again and properly reflect what it was supposed to be. That
which lived once incorrectly will live again correctly and thus reflect HaShem
and His oneness. This is why belief in Techiyat HaMetim, resurrection of
the dead, is an article of faith such that one who denies it has no share in
the Olam HaBa (Age-to-Come)!
Nature and
physicality will remain until the time of Techiyat HaMetim, which will begin
no less than forty years after Kibbutz Galiot (Ingathering of the
Exiles) as it says in [the section of the Zohar called] Midrash
Ne’elam in Parashat Toldot (139a); see 140a there, and Parashat
Shemot (10a).[199]
Regarding that time
it says: There is no difference between This World and Yemot HaMashiach
except for the oppression of nations.[200]
The world will not begin to change from its present state and leave the zuhama, physicality, and nature
completely except from the time of Techiyat HaMetim onward. And even
then little by little and in steps, because the resurrection itself won’t
happen at the same moment for everyone, as it says: In the future, tzaddikim will resurrect the
dead.[201]
Chazal, our Sages,
stipulate that forty years after the coming of the Messiah there will be the Techiyat
HaMetim, and all who are lying in dust will rise to new life.
Concerning great tzaddikim, righteous/generous men, it is written that they will
rise immediately after the Mashiach’s arrival. The redemption will follow this
sequence: the building of the Temple, the ingathering of the exiles, and forty
years later, Techiyat HaMetim.
There is a
tradition from the Sages that Techiyat HaMetim will take place in
Nisan, therefore in Nisan, on the Sabbath during Passover, we read of the dry
bones (which will live) in the Ashlamatah[202] -
Ezekiel 37:1-14. The concluding verses give us the final result:
Yehezekel (Ezekiel) 37:12-14 Behold I
will open your graves and raise you from your graves, My people; and I will
bring you into the Land of Israel. You will know that I am G‑d when I
open your graves and when I revive you from your graves, My people. I will put
My spirit into you and you will live, and I will place you upon your land, and
you will know that I, G‑d, have spoken and done, says G‑d.
According to the
Leshem,[203]
who quotes the Zohar,[204]
Techiyat
HaMetim, this period of time can begin as early as 5786, 13 years from now,
but no later than 5790, 4 years later. In any case, it will continue until the
end of history, in Year 6000,[205]
the designated end of physical Creation as we know it[206].
Thus, from this
perspective, by the time Techiyat HaMetim begins, Mashiach Ben David will already have
come and finished his work of establishing the Kingdom of Heaven on earth as
well. It is important to note that this is not a
calculation for the arrival of Mashiach,
but a statement of a potential reality based upon the existence of two accepted
sources that must, in the end, work hand-in-hand.
Rabbi Pinchas
Winston has written the following about when Techiyat HaMetim will
occur:
“The Zohar (Midrash Ne’elam - Toldot 140a), says that Techiyat HaMetim, “Resurrection of the
Dead,” will begin no later that 210 years before the year 6000 from creation --
i.e. 5790, corresponding to 2030 CE. Though other predictions have already
passed, Kabbalists seem to accept this date as the final and real one.[207]”
“The Zohar (Midrash Ne’elam - Toldot 139b) also states that this period
will begin after forty years of Kibbutz
Galiyot - the “Ingathering of the Exiles” from the Diaspora to the Land of
Israel. Thus, according to this calculation, Kibbutz Galiyot began in the year 5750 -- corresponding to 1990,
just about the time the Soviet Union “mysteriously” collapsed and allowed one
million Jews to finally emigrate after decades of trying.”
“Kabbalists say that the Messianic Era must occur in advance of Techiyat HaMetim, specifically sometime
within the forty years of Kibbutz
Galiyot. As of this writing, that would mean Mashiach must come and prepare
mankind for Resurrection of the Dead, and all Jews must return to Israel --
over the next 17 years.[208]”
In other words, the end of Jewish history perfectly mirrors the
beginning of Jewish history in the time of Moses. We began with 210 years of
life in Egypt, meant to bring us back to the level of Adam before the sin
(though just the opposite resulted), and then, we “wandered” outside the Land
of Israel for forty years. So too, at the end of history, we may experience a
process of returning to the land over the course of forty years, followed by a
210-year period necessary to return to the level of Adam before his sin.
Yeshua
As the Akida (binding) was not executed
to conclusion in the actual world it only managed to establish a connection
with the world of Techiyat HaMetim on the lofty level of spiritual experience.
Had it actually gone to its culmination as a real event, it would have
connected our world to the world of Techiyat HaMetim physically and
would have abolished the need to die altogether. Thus we see that eternal life
and resurrection are associated with the death of His Majesty King Yeshua,
whose Akida was executed to conclusion:
Yochanan (John) 3:14 And as Moses lifted
up the serpent in the wilderness, even so must the Son of man be lifted up:
15 That whosoever faithfully obeys in
him should not perish, but have eternal life. 16 For G-d so loved the world, that He gave His
only begotten Son, that whosoever faithfully obeys in him should not perish,
but have everlasting life. 17 For G-d
sent not His Son into the world to condemn the world; but that the world
through him might be saved.
Matityahu (Matthew) 27:50 Yeshua,
when he had cried again with a loud voice, yielded up the ghost. 51 And, behold, the veil of the temple was rent
in twain from the top to the bottom; and the earth did quake, and the rocks
rent; 52 And the graves were opened; and
many bodies of the saints which slept arose, 53
And came out of the graves after his resurrection, and went into the
holy city, and appeared unto many.
The following
passage indicates that Mashiach is to be the prototype for Techiyat HaMetim:
I Corinthians 17:12-29 Now if Mashiach be
preached that he rose from the dead, how say some among you that there is no
resurrection of the dead? 13 But if
there be no resurrection of the dead, then is Mashiach not risen: 14 And if Mashiach be not risen, then is our
preaching vain, and your faithful obedience is also vain. 15 Yea, and we are found false witnesses of God;
because we have testified of God that He raised up Mashiach: whom He raised not
up, if so be that the dead rise not. 16
For if the dead rise not, then is not Mashiach raised: 17 And if Mashiach be not raised, your faithful
obedience is vain; you are yet in your sins. 18
Then they also which are fallen asleep in Mashiach are perished. 19 If in this life only we have hope in
Mashiach, we are of all men most miserable. 20 But now is Mashiach risen from
the dead, and become the first-fruits of them that slept. 21 For since by man death, by man also the resurrection
of the dead. 22 For as in Adam all die,
even so in Mashiach shall all be made alive. 23
But every man in his own order: Mashiach the first-fruits; afterward
they that are Mashiach’s at his coming. 24
Then the end, when he will have delivered up the kingdom to God, even
the Father; when he will have put down all rule and all authority and power. 25
For he must reign, till he has put all
enemies under his feet. 26 The last
enemy will be destroyed is death. 27 For
he has put all things under his feet. But when he says all things are put
under, it is manifest that he is excepted, which did put all things under him.
28 And when all things shall be subdued
unto him, then will the Son also himself be subject unto him that put all
things under him, that God may be all in all. 29 Else what will they do which are baptized for
the dead, if the dead rise not at all? why are they then baptized for the dead?
The Midrash, in
Beresheet Rabbah 13:6, states clearly that Techiyat HaMetim applies to Israel:
Midrash Rabbah - Genesis XIII:6 R. Hiyya
b. Abba said: It is as important as resurrection. R. Abba, son of R. Hiyya,
said: The Sages too inserted it [the prayer for rain] in the blessing of the
resurrection of the dead, for ‘hand’ and ‘opening’ are used in connection with
both. ‘Hand’ in connection with the one [resurrection]: The hand of the; Lord
was upon me (Ezek. XXXVII, 1); and ‘hand’ ‘ in connection with the other
[rain]: Thou openest Thy hand and satisfiest every living thing with favour
(Ps. CXLV, 16). ‘Opening’ in connection with the one [rain]: The Lord will open
unto thee His good treasure the heaven to give the rain of thy land (Deut. XXVIII, 12’.); ‘opening’ in connection
with the other [resurrection]: Behold, I will
open your graves (Ezak. ib. 12).
R. Judan said in R. Eleazar’s name: ‘Song’ is mentioned in connection with
both. ‘ Song’ in connection with the one:
Let those who dwell in the rock sing (Isa. XLII, 11); ‘song’ in
connection with the other [rain]: Thou hast remembered the earth, and watered
her... The valleys also are covered over with corn; they shout for joy, yea,
they sing (Ps. LXV, 10, 14). R. Hiyya b. Ba said: It is greater than
resurrection, for whereas resurrection is for man alone, this is for man and
beast; again, resurrection is for Israel, whereas this is for Israel and the
nations.
The commentary
entitled Yfei Toar explains that
Techiyat
HaMetim includes righteous/generous Gentiles as well. There will be
more righteous/generous Gentiles than there are Jews.
Zecharia 8:23 ten men of all the
languages of the nations will take hold of the skirt of a Jewish man.
Rashi says that
this passage indicates that there will be seven hundred righteous Gentiles for
each corner of the garment. For the four corners of the garment there will be
two thousand and eight hundred righteous/generous Gentiles!
The Zohar implies
that the idolatrous nations of the world will not be resurrected[209]:
Soncino Zohar, Bereshith, Section 1, Page 181a R. Simeon said: ‘It is written: “Only he shall not go in unto the veil,
nor come nigh unto the altar, because he hath a blemish; that he profane not my
holy places, because I am the Lord who sanctify them” (Lev. XXI, 23). When the
perennial stream releases human souls, and the Female becomes pregnant, they
all range themselves within the edifice. Now all those that go forth at the
period when the moon is defective by reason of the evil serpent, although pure
and holy, become bruised and defective in whatever place they reach, and have
to undergo pain and suffering. And these are the souls in whom the Holy One
finds delight in spite of their being sad instead of joyful. Esoterically
speaking they are a counterpart of something above, the body being impaired and
the soul being within after the supernal pattern, each corresponding to each,
and these are the souls that require to be renewed with the renewal of the
moon, and hence it is written concerning them: “And it shall come to pass, that
from one new moon to another, and from one Sabbath to another, shall all flesh
come to worship before me” (Is. LXVI, 23), the word “all” signifying that these
souls will be renewed wholly with the renewal of the moon. For they are
partners, as it were, with the defective moon, for which reason she dwells in
them always, without leaving them, in allusion to which the Scripture says: “I
dwell... with him also that is of a contrite and humble spirit... to revive the
heart of the contrite ones” (Is. LVII, 15), also: “The Lord is nigh unto them
that are of a broken heart” (Ps. XXXIV, 19). These verses refer to those who
are fellow-sufferers with the moon in her defect, and regarding whom it is
fitly said, “to revive the heart of the contrite ones”, that is, to make those
who participated in the sufferings of the moon also participate in the new life
to be bestowed on her in the future. Such sufferings undergone by them are
called “sufferings in token of love”. Happy is their portion in this world and
in the world to come when they will be privileged to be partners with her, in
allusion to which it is written: “For my brethren and companions’ sakes, etc.”
(Ibid. CXXII, 8).’
Abarbanel, however,
in Maayanei HaYeshuah, p. 11a, writes that Techiyat HaMetim will
apply to all of mankind. He notes two purposes in this:
(1) It would be
unfair to all the generations who hoped for the coming of Mashiach if only
those who had the good fortune to be alive at that time would be privileged to
enjoy the benefits of the redemption. Therefore all the dead will be
resurrected - the righteous/generous to enjoy the benefits they merited, and
the enemies of Israel in order to witness their own ultimate downfall.
(2) The nations
then to be resurrected will realize the folly of their beliefs and will acknowledge
HaShem’s sovereignty, in the spirit of the prophecy that appears in:
Zephaniah 3:9 8 Therefore wait
ye upon me, saith HaShem, until the day that I rise up to the prey: for my
determination is to gather the
nations, that I may assemble the kingdoms, to pour upon them mine indignation, even all my fierce anger: for all the
earth shall be devoured with the fire of my jealousy. 9 For then will I turn to the people a pure
language, that they may all call upon the name of HaShem, to serve him with one
consent.
The Nazarean
Codicil seems to side also with Arbarbanel. Perhaps we can best understand this
dichotomy by seeing two resurrections. The Zohar focuses only on the
resurrection of the righteous/generous while Arbarbanel sees both:
Yochanan (John) 5:27 And hath given him
authority to execute judgment also, because he is the Son of man. 28 Marvel not at this: for the hour is coming,
in the which all that are in the graves shall hear his voice, 29 And shall come forth; they that have done
good, unto the resurrection of life; and they that have done evil, unto the
resurrection of damnation.
Revelation 20:4 And I saw thrones,
and they sat upon them, and judgment was given unto them: and I saw the souls of them that were
beheaded for the witness of Yeshua, and for the word of G-d, and which had not
worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in
their hands; and they lived and reigned with
Mashiach a thousand years. 5 But the
rest of the dead lived not again until the thousand years were finished. This is
the first resurrection.
Other authorities,
however, hold that only the righteous/generous will merit resurrection.[210]
May we all merit to
attain to the resurrection of the Righteous/generous, Amen V’Amen!
Ashlamatah: Yeshayahu (Isaiah) 31:5 –
32:4, 8
|
Rashi |
Targum |
|
1. ¶ Woe to those who go
down to Egypt for aid, and who rely on horses and trust in chariots which are
many, and on riders who are very strong, and they did not rely on the Holy
One of Israel and the Lord they did not seek. |
1. ¶ Woe to those who go
down to Egypt for help and rely on horses, who trust in chariots because they
are many and in horsemen because they are very strong, but do not rely on the
Memra of the Holy One of Israel or seek teaching from the LORD. |
|
2. He too is wise, and He
brought evil, and His words He did not retract; and He rose up on the house
of evildoers and upon the aid of workers of iniquity. |
2. And yet he in his wisdom
brings evil on the one who does it, he does not let his words cease, but
confirms [them] against the house of the evildoers and against those who help
deceitful labour. |
|
3. Now the Egyptians are men
and not God, and their horses are flesh and not spirit, and the Lord shall
turn His hand, and the helper shall stumble and the helped one shall fall,
and together all of them shall perish. {S} |
3. The Egyptians are men and
not prince(s); and their horses are flesh and not spirit. When the LORD lifts
up the stroke of His might, help will stumble and help will fall, and they
will all be destroyed together. {S} |
|
4. For so has the Lord said to
me, "As a lion or a young lion growls over his prey, although a band of
shepherds gather against him, from their voice he is not dismayed and from
their stirring he is not subdued, so shall the Lord of Hosts descend to
gather an army on Mount Zion and on its hill. |
4. For thus the LORD said to
me, As a lion or a young lion roars over its prey, and, when a band of
shepherds are appointed against it, it is not broken up at their shouting or
checked at their tumult, so the kingdom of the LORD of hosts will be revealed
to settle upon the Mount of Zion and upon its hill. |
|
5. Like flying birds, so shall
the Lord of Hosts protect Jerusalem, protecting and saving, passing over and
rescuing." |
5. Like the bird soars, so the
might of the LORD of hosts will be revealed over Jerusalem; He will protect
and deliver, rescue and remove. |
|
6. Return to Him, against Whom
you have thought deeply to turn away, O children of Israel. |
6. Return to the Law, for you
have increased sinning, O sons of Israel. |
|
7. For on that day, they
shall despise, each man his silver idols and his golden idols, which your
hands have made for you [for] a sin. |
7. For in that time
everyone will cast away their idols of silver and their idols of gold, the
sin which your hands have made for you. |
|
8. And Assyria shall fall by
the sword of one not a man, and the sword of one who is not a man shall
consume him, and he shall flee from before a sword, and his chosen ones shall
melt. |
8. "And the Assyrian will
fall by a sword, not of man; and a sword, not of man, will destroy him; and
he will flee before those who slay with the sword, and his mighty ones [will
flee] to their breaking. |
|
9. And his rock shall pass from
fear, and his princes shall be dismayed at the miracle, the word of the Lord,
whose fire is in Zion and Whose stove is in Jerusalem. {P} |
9. His rulers will pass away
before terror, and his princes break up before the standard,” says the LORD,
whose splendour is in Zion for those who perform His Law, and whose burning
furnace is in Jerusalem for those who transgress His Memra. {P} |
|
|
|
|
1. ¶ Behold for
righteousness shall a king reign, and over princes who rule with justice. |
1. ¶ Behold, the king will
reign for truth, and the righteous/generous will be exalted to take just
retribution from the Gentiles. |
|
2. And the man
shall be as a hiding- place from the wind and a shelter from the rain, as
rivulets of water in an arid land, as the shade of a huge rock in a weary
land. |
2. The
righteous/generous who hide themselves from the wicked will be like those who
hide themselves from a tempest; they will return and be exalted and their
teaching of Torah will be accepted in haste like streams of water that flow
in a thirsty land, like the shadow of a cool rock in a weary land. |
|
3. And the eyes of them that
see shall not be sealed, |
3. Then the eyes of the righteous/generous
will not be closed, and the ears of those who listen to teaching of the Torah
will hearken. |
|
4. And the heart of the hasty
shall understand to know, and the ears of them that hear shall attend, and
the tongue of the stammerers shall hasten to speak clearly. |
4. The mind of the dreamers
will have good judgment, and their tongue, which was dumb, will speak readily
and distinctly. |
|
5. A vile person
shall no longer be called generous, nor shall a deceitful person be said to
be noble. |
5. The wicked will
no more be called righteous/ generous, nor will those who transgress His
Memra be said to be strong. |
|
6. For a
vile person speaks villainly, and his heart works iniquity, to practice
flattery, and to speak lies about the Lord, to empty the soul of the hungry,
and the drink of the thirsty he causes to fail. |
6. For the wicked speak
wickedness, and in their mind they conceive oppression: to practise deceit,
to utter error before the LORD, to weary the soul of the righteous/generous,
who desire teaching as a hungry person [desires] bread, and the words of the
Law. which they desire as a thirsty person [desires] water, they think to
void. |
|
7. As for the deceitful person,
his instruments are evil; he plans wicked plots, to destroy the poor with
false words, and when the needy speaks a plea. |
7. The deeds of the wicked are
evil; they devise over sinful plans to ruin the poor with lying words and the
pleas of the needy in judgment. |
|
8. But the generous
person plans generous deeds, and he, because of generous deeds, shall stand. {S} |
8. But the
righteous/generous devise truth, and they will be established by their truth. {S} |
|
|
|
Rashi’s
Commentary on Yeshayahu (Isaiah) 31:5 – 32:4, 8
1.
Woe
Concerning Hoshea and the ten tribes who went down to Egypt for aid, who sent
emissaries to So, king of Egypt (II Kings 17).
on
horses that come from there, for they are swift runners.
rely
(יִשָּׁעֵנוּ)
and
they did not rely on the Holy One of Israel as Hezekiah did, concerning whom it
is written: (II Kings 18:5,7): “He trusted in the Lord God of Israel...and he
rebelled against the king of Assyria.”
2 and His words He did not retract What
He said, “And the Lord shall take you back to Egypt in ships” (Deut. 28:68).
This is payment in kind, for I said to you, “You shall no longer see it
(ibid.),” and you went there of your own free will. Eventually, you shall go
there in exile against your will.
and
He rose on the ten tribes, who are a house of evildoers, and
on the Egyptians who came to their aid.
3 shall turn His hand For the Holy One,
blessed be He, supports everything with His hand, and when He turns it, they
will fall, like one who holds something in his hand, and when he inclines his
hand, it falls. So is the Midrash Aggadah (Mechilta, Exodus 15:12). Jonathan,
however, renders: shall raise the blow of His might.
4 As...growls (יֶהְגֶּה) a roaring sound. Comp. (infra 59:11) “And like doves we will
moan (הָגֽה
נֶהְגֶּה).”
although
a band of shepherds gather against him (יִקָּרֵא, lit., will be called.) They will gather upon him with a
stirring shout.
band
of shepherds (מְלֽא) a gathering of shepherds. Comp. (Jer. 12:6) “They called after
you a band (מָלֵא).” Comp. also (Job 16:10) “Together they gather (יִתְמַלָּאוּן) against me.” All of these are expressions of gathering.
he
is not subdued (יַעֲנֶה) he will not humble himself, he will not make himself as a poor
man. Comp. (Exodus 10:3) “To humble yourself (לֵעָנוֹת) from before Me.” Comp. also (Hosea 5:5) “And the pride of
Israel shall be humbled (וְעָנָה).”
so
shall...descend (This intimates that God will descend) and will not
be afraid of the stirring (or the multitude) of the nations.
5 passing over (פָּסוֹחַ) passing over. Alternatively, it may be interpreted as an
expression of sparing.
and
rescuing He will extricate Israel from the strait. This is an
expression of rescue (esmoucer in O.F.).
6 Return To the One about Whom you have
thought deeply how to turn away from Him, now return to Him.
9 And his rock shall pass from fear And
his strength shall be weakened from great fear.
shall
be dismayed at the miracle Because of the great miracles that the Holy One,
blessed be He, performs for Israel.
whose
fire is in Zion There the fire will be prepared to burn them.
1. Behold, for righteousness/generosity shall
a king reign Behold a king has no right to reign except to execute
righteous/generous judgment.
and
over princes who rule with justice And over whom should he reign? Over princes who rule
with justice. The prophet says this concerning Ahaz, who was a wicked man, but
Hezekiah his son shall rule, and he is worthy. ([Manuscripts read:] And he is
worthy of reigning.)
2 And the man shall be The hero in the
fear of the Holy One, blessed be He - that is Hezekiah - shall be for Israel.
as
a hiding place from the wind As a shelter of a rock, where people hide because of
the wind, and they hide there because of the heat ([mss. read:] because of the
rain), so will those remaining from the ten tribes trust in him.
in
an arid land. (בְּצָיוֹן) an expression of dryness, desolation (צִיָּה).
as
the shade of a huge rock in a weary land In a sunny place, where the
earth is weary and dry and yearning for shade.
3 And the eyes of them that see shall not be
sealed (Heb. תִשְׁעֶינָה) Not as they are now, that “his ears are becoming heavy, and
his eyes are becoming sealed (הָשַׁע) ” (supra 6:10), an expression of sealing.
4 And the heart of the hasty shall understand
to know Not like now, that “this people’s heart is becoming fat” (ibid.).
and
the tongue of the stammerers, etc. Not like now, “for with distorted speech” (supra
28:11).
stammerers Anyone
who does not know how to direct his speech to be clear is termed עִלֵּג or נִלְעַג.
5 deceitful (כִּילַי) a plotting deceiver, who plots evil.
noble (שׁוּעַ) an expression of a lord, to whom everyone turns (שׁוֹעִין).
6 speaks villainy (יְדַבֵּר)like מְדַבֵּר, a present tense.
works
iniquity (יַעֲשֶׂה) Gathers thoughts of iniquity. Comp. (Deut. 8:17) “Gathered (עָשָׂה) for me this wealth.”
to
practice flattery (לֲַעֲשׂוֹת) He thinks thoughts how he can practice flattery. חֽנֵף is a noun; therefore, the accent is on the first syllable, it
is vowelized with a ‘pattah’ (now called a ‘segol’).
and
the drink of the thirsty he causes to fail According to the simple
meaning, they rob the poor. The Targum, (however, paraphrases:) The words of
the Torah, which are like water to the thirsty, they plan to nullify.
7 and when the needy speaks a plea (מִשְׁפָּט) To destroy the needy in his plea (מִשְׁפָּטוֹ). This word מִשְׁפָּט is an expression denoting the initial presentation of the case;
when the needy presents his pleas, this one plans wicked plots to trap him with
his devices. The word מִשְׁפָּט has three meanings: the initial pleas (derajjsnement in O.F.),
the sentence (joujjment), and the execution of the verdict, that they
discipline him with chastisement (joustize in O.F.).
8 because of
generous deeds, shall stand Because of his generous acts, he will have
preservation.
Special Ashlamatah: I Samuel 20:18,42
|
Rashi |
Targum |
|
18. And
Jonathan said to him, "Tomorrow is the new moon, and you will be
remembered, for your seat will be vacant. |
18. And Jonathan
said to him: “Tomorrow is the (new) moon, and you will be sought out, for
your dining place will be empty.” |
|
42. And
Jonathan said to David, "Go in peace! (And bear in mind) that we have
sworn both of us in the name of the Lord, saying, 'May the Lord be between me
and you, and between my descendants and your descendants forever.'" And
he arose and went away; and Jonathan came to the city. |
42. And Jonathan
said to David: “Go in peace, for the two of us have sworn by the name of the
LORD saying, ‘May the Memra of the LORD be a witness between me and you, and
between my sons and your sons forever.’” And he arose and went, and Jonathan
entered the city. |
|
|
|
Correlations
By: H.Em. Rabbi Dr. Hillel ben David
& H.H. Giberet Dr. Elisheba bat Sarah
Shemot (Exodus) 12:21-51
Yeshayahu (Isaiah) 31:5 –
32:4, 8
Tehillim (Psalms) 50
Mk
6:30-32, Lk 9:10a, Acts 14:1-7
The verbal tallies between the Torah
and the Ashlamata are:
Israel - ישראל, Strong’s number 03478.
The verbal tallies between the Torah
and the Psalm are:
Called - קרא, Strong’s number 07121.
Israel - ישראל, Strong’s number 03478.
Said / Tell - , Strong’s number 0559.
Take - לקח, Strong’s
number 03947.
Shemot (Exodus) 12:21 Then Moses called <07121>
(8799) for all the elders of Israel
<03478>, and said <0559> (8799) unto
them, Draw out and take <03947> (8798) you
a lamb according to your families, and kill the passover.
Yeshayahu (Isaiah) 31:6 Turn ye unto him from whom the children of Israel <03478> have deeply revolted.
Tehillim (Psalms) 50:1
« A Psalm of Asaph. » The mighty God, even the LORD, hath spoken, and
called <07121> (8799) the earth from
the rising of the sun unto the going down thereof.
Tehillim (Psalms) 50:7
Hear, O my people, and I will speak; O Israel
<03478>, and I will testify against thee: I am God, even thy God.
Tehillim (Psalms) 50:9
I will take <03947> (8799) no bullock
out of thy house, nor he goats out of thy folds.
Tehillim (Psalms) 50:12
If I were hungry, I would not tell <0559>
(8799) thee: for the world is mine, and the fulness thereof.
Hebrew:
|
Hebrew |
English |
Torah Seder Ex 12:21-51 |
Psalms Psa 50:1-23 |
Ashlamatah Is 31:5 – 32:4, 8 |
|
!yIa; |
no,
nothing |
Exod
12:30 |
Ps
50:22 |
|
|
vyai |
man |
Exod
12:22 |
Isa
31:7 |
|
|
lk;a' |
eat |
Exod
12:43 |
Ps
50:3 |
Isa
31:8 |
|
@l,a, |
thousand |
Exod
12:37 |
Ps
50:10 |
|
|
rm;a' |
said |
Exod
12:21 |
Ps
50:12 |
|
|
#r,a, |
land,
earth, ground |
Exod
12:25 |
Ps
50:1 |
Isa
32:2 |
|
rv,a] |
which,
who |
Exod
12:22 |
Isa
31:6 |
|
|
hm'heB. |
cattle |
Exod
12:29 |
Ps
50:10 |
|
|
aAB |
come,
enter |
Exod
12:23 |
Ps
50:3 |
|
|
!yBi |
consider,
discern |
Ps
50:22 |
Isa
32:4 |
|
|
tyIB; |
house |
Exod
12:22 |
Ps
50:9 |
|
|
!Be |
children,
son |
Exod
12:24 |
Ps
50:20 |
Isa
31:6 |
|
rf'B' |
flesh |
Exod
12:46 |
Ps
50:13 |
|
|
rb;D' |
promised,
said, speak, spoken |
Exod
12:25 |
Ps
50:1 |
Isa
32:4 |
|
rb'D' |
event,
word |
Exod
12:24 |
Ps
50:17 |
|
|
~D' |
blood |
Exod
12:22 |
Ps
50:13 |
|
|
hy"h' |
come,
came, apply |
Exod
12:25 |
Isa
31:8 |
|
|
xb;z< |
sacrifice |
Exod
12:27 |
Ps
50:5 |
|
|
bh'z" |
gold |
Exod
12:35 |
Isa
31:7 |
|
|
qxo |
ordinance,
statues |
Exod
12:24 |
Ps
50:16 |
|
|
hwhy |
LORD |
Exod
12:23 |
Ps
50:1 |
Isa
31:5 |
|
~Ay |
day |
Exod
12:41 |
Ps
50:15 |
Isa
31:7 |
|
bv;y" |
sat,
lived |
Exod
12:29 |
Ps
50:20 |
|
|
laer'f.yI |
Israel |
Exod
12:21 |
Ps
50:7 |
Isa
31:6 |
|
dbeK' |
number |
Exod
12:38 |
Isa
32:2 |
|
|
lKo |
all,
every |
Exod
12:21 |
Ps
50:10 |
|
|
!Ke |
so,
thus |
Exod
12:28 |
Isa
31:5 |
|
|
@s,K, |
silver |
Exod
12:35 |
Isa
31:7 |
|
|
aol |
no,
none |
Exod
12:22 |
Ps
50:9 |
|
|
xq;l' |
take,
taken |
Exod
12:21 |
Ps
50:9 |
|
|
!Avl' |
tongue |
Ps
50:19 |
Isa
32:4 |
|
|
daom. |
very |
Exod
12:38 |
Ps
50:3 |
|
|
hm' |
what |
Exod
12:26 |
Ps
50:16 |
|
|
rh;m' |
haste |
Exod
12:33 |
Isa
32:4 |
|
|
!mi |
some,
any, above |
Exod
12:22 |
Ps
50:4 |
Isa
31:9 |
|
lc;n" |
spared,
plundered, deliver |
Exod
12:27 |
Ps
50:22 |
Isa
31:5 |
|
af'n" |
took,
take |
Exod
12:34 |
Ps
50:16 |
|
|
!t;n" |
allow,
give, slander |
Exod
12:23 |
Ps
50:20 |
|
|
!yI[; |
sight,
eye |
Exod
12:36 |
Ps
50:21 |
Isa
32:3 |
|
l[; |
over,
above, urged |
Exod
12:23 |
Ps
50:4 |
|
|
ab'c' |
hosts |
Exod
12:41 |
Isa
31:5 |
|
|
qd,c, |
righteousness |
Ps
50:6 |
Isa
32:1 |
|
|
!AYci |
Zion |
Ps
50:2 |
Isa
31:9 |
|
|
~Wq |
arose |
Exod
12:30 |
Isa
32:8 |
|
|
ar'q' |
called |
Exod
12:21 |
Ps
50:1 |
|
|
ha'r' |
sees |
Exod
12:23 |
Ps
50:18 |
Isa
32:3 |
|
xl;v' |
sent,
let |
Exod
12:33 |
Ps
50:19 |
|
|
[m;v' |
hear,
heard |
Ps
50:7 |
Isa
32:3 |
|
|
rb;[' |
through |
Exod
12:23 |
Isa
31:9 |
|
|
~[; |
people |
Exod
12:27 |
Ps
50:4 |
|
|
hf'[' |
did,
do, make |
Exod
12:28 |
Ps
50:21 |
Isa
31:7 |
|
xs;P' |
pass |
Exod
12:23 |
Isa
31:5 |
Greek:
|
Greek |
English |
Torah Seder Ex 12:21-51 |
Psalms Psa 50 |
Ashlamatah Is 31:5 – 32:4, 8 |
Peshat Mk/Jude/Pet Mk 6:30-32 |
Remes 1 Luke Lk 9:10a |
Remes 2 Acts/Romans Acts 14:1-7 |
|
ἀδελφός |
brother |
Psa 50:20 |
Acts 14:2 |
||||
|
ἀπαίρω |
departed |
Exo 12:37 |
|||||
|
ἀπέρχομαι |
going forth |
Exo 12:21 |
Mark 6:32 |
||||
|
ἀπόστολος |
apostles |
Mark 6:30 |
Luke 9:10 |
Acts 14:4 |
|||
|
ἄρχων |
ruler |
Isa 32:1 |
Acts 14:5 |
||||
|
γίνομαι |
become, became |
Exo 12:41 |
Acts 14:1 |
||||
|
δίδωμι |
given, give, gave |
Exo 12:25 |
Isa 32:3 |
Acts 14:3 |
|||
|
διηγέομαι |
describe |
Psa 50:16 |
Luke 9:10 |
||||
|
εἰσέρχομαι |
entered |
Exo 12:23 |
Acts 14:1 |
||||
|
ἔπω |
said |
Exod 12:21 |
Ps 50:12 |
Mar 6:31 |
|||
|
ἐσθίω |
eat |
Exod 12:43 |
Ps 50:3 |
Mark 6:31 |
|||
|
ἡμέρα |
days |
Exod 12:41 |
Ps 50:15 |
Isa 31:7 |
|||
|
κύριος |
LORD |
Isa 31:9 |
Acts 14:3 |
||||
|
λαλέω |
speak, spoke |
Exod 12:25 |
Ps 50:1 |
Isa 32:4 |
Acts 14:1 |
||
|
λέγω |
says, said |
Exo 12:31 |
Isa 31:9 |
Mark 6:31 |
|||
|
λόγος |
event, word |
Exod 12:24 |
Ps 50:17 |
Acts 14:3 |
|||
|
συνάγω |
gather |
Psa 50:5 |
Mark 6:30 |
||||
|
συναγωγή |
gathering |
Exo 12:47 |
Acts 14:1 |
||||
|
υἱός |
children, son |
Exod 12:24 |
Ps 50:20 |
Isa 31:6 |
|||
|
χάριν |
favor |
Exo 12:36 |
Act 14:3 |
||||
|
χείρ |
hand |
Isa 31:7 |
Act 14:3 |
Pirqe
Abot
Mishnah
2:18
Rabbi Shimeon said: Be careful in
reciting the Shema and in prayer. When you pray, do not make your prayer a
fixed task, but an appeal for mercy and supplication before God. It is thus
written, "For He is kind and merciful,
slow to anger and great in love, forgiving evil” (Joel 2:13). Do not consider
yourself wicked.
The Mishnah now
presents the three teachings of Rabbi Shimeon ben Nethanel.
His first teaching
was, "Be careful with the recitation of the Shema and
with prayer." He means that a person should be very careful to
recite each service on time, and not allow the proper time to pass without the
prayer being said.
Even if one is
engrossed in Torah study, he should set aside his studies and say his prayers
on time. There are times for study and times for prayer, and one should not
encroach on the other. Do not say that God prefers the study of Torah over
prayer, since God desires one as much as the other. There is a time for
everything.
One might ask why the
master specifies the precepts of the Shema and formal prayer more than all the
other commandments in the Torah. But reciting the Shema and worshiping are
merely means through which a person draws close to God. An intellectual may
feel that he draws closer to God through his study of Torah, and should not
interrupt his study for worship. Therefore, the master stresses that even a
Torah scholar must be scrupulously careful in reciting the Shema and his formal
worship.
We see this
illustrated in an incident that took place in the time of the Ramban (Rabbi
Moshe ben Nachman, Nachmanides, 1194-1270). The Ramban had a disciple who was
so entrilled with his Torah studies that he virtually went without sleep,
studying day and night. He always had a book in hand, even while grabbing a
morsel to keep body and soul together. He was so involved in his studies, that
he even omitted his daily prayers, so as not to interrupt his learning.
His master kept
warning him that it was not proper to omit one's obligatory prayers. He also
warned his students that everything should follow its proper course; that he
should eat at mealtime, and sleep at bedtime. But the student would not listen,
and pursued the course to which he was accustomed, not putting down his books
for anything.
One day, an important
emergency drew the student away from his studies. When he returned, he learned that
a gentile peasant had overpowered his daughter – right on the table where he
usually studied, He became very depressed, and was saddened for a long time,
wondering why this unfortunate incident had befallen him and his loved ones.
Finally he approached
his master and asked him. The master told him, "Did I not warn you to
recite your prayers, and then study at the proper hours? Did I not teach you
that there is a time for prayer and a time for study, and one should not encroach
on the other? God wants both. If you had said your prayers, you would have
included the petition:
May it be Your will, O
God my LORD and LORD of my fathers, that You protect me today from an evil
person and an evil occurrence ...
If you had said that
prayer, this disaster would not have befallen you. Your daughter would not have
had such a terrible encounter with such a wicked person."
From that day on, the
disciple was always careful to say his prayers at the proper time.
The master here
reminds us to be careful in reciting the Shema and in saying one's obligatory
prayers. A person should rise up from bed in the morning without laziness,
eager to give praise to God for keeping him during the night. He should thank
God for returning his soul to his body, and for sparing him from the unfortunate
events that are more likely to occur during the night.
A person should
consider that if someone had called him to some venture in which he could earn
a lot of money, he would get up eagerly and hasten to the appointment. Is
praying to God any less important? Besides being an opportunity to commune with
God, it is also one of the Torah's commandments.
One must also be very
careful of the afternoon (Minchah) service. One must remove
himself from his business and recite the Minchah service at the proper time,
and not miss this most important service. Although he can make up the Minchah
Amidah by reciting the evening Amidah twice, this is only true when
it was absolutely impossible to recite the Minchah service on time. Otherwise,
it is not permitted, and every blessing recited in the Amidah is a blessing in
vain (Berakhah Le-Vatalah).
One should not listen
to the Evil Urge (Yetzer HaRa) that in leaving his shop to recite the Minchah
service, he may lose a customer who may bring him profit. He should realize
that this is nonsense. How can an intelligent person believe that in serving
God, he will lose the livelihood that God has allotted him, and that in being
lax in serving his Creator, he will have success and earn more money?
Regarding this, Rabbi
Menachem de Lonzano (1550-1623) wrote:
When a man believes in
God and recognizes
That it is God's
blessing that grants wealth
Can His blessing come
to you when you neglect His worship
Engrossed in gaining
wealth?
This means that as
long as you believe that with His blessing God will give you success in your
business, and that this is the way to gain riches, how can you think that He
will bestow His blessing on you if you neglect serving him and saying your
prayers on time? How can you feel that you will encounter a loss by serving God
by saying your prayer on time? When you do this for such an excuse (chalukah)
you must surely have bad motives.
Moreover, when you
neglect the afternoon service, you demonstrate that the reason you rise up early
in the morning and say your prayers is not for the love of God. Rather, you
realize that if you went to your shop at that early hour, you would not find
any customers anyway. As proof of this, in the afternoon, when customers are
available, you are not ready to leave your shop to recite the afternoon
service. At this time, you feel that you might lose money.
How can a person
abandon his worship of God for mere monetary gain, especially when we are all
commanded to serve God three times daily by reciting each service on time? A
king once sent two of his servants on two different errands. They both
neglected their errands, and when the king discovered this, he was enraged,
commanding that they both be hanged for failing to carry out his order. One of
the other servants approached the king and said, "Your Majesty. Would it
not be at least fair to let these two men explain why they did not carry out
your orders?" The king agreed and let the two speak up. The first one
explained that he was met by friends who promised him a thousand gold coins if
he did not carry out the kings errand. The other servant was summoned and also
asked, "Why did you not do as the king had ordered you?" He replied
that he had met some friends and they had asked him, "Why do you want to
go? It is a cold, rainy day, and you may catch a cold on the road." The
king said, "Is this an excuse (chalukah) for these two to escape
punishment? For the love of money and to escape work, they avoided completing
my errand." The king became enraged, and ordered them executed forthwith.
If this is true of a
mortal king, who is relatively powerless, how much more so should it be true of
God, King of the Universe? He has the power to give wealth and to impoverish as
He sees fit. Surely, if one carries out His commandments, he will not suffer
loss, but will gain good.
It is with regard to
this that the master said, "Be careful in reciting Shema and in prayer."
One should be sure to say the Shema and every prayer service on time, and not
fall for the advice of the Evil Urge. [The master emphasizes that we must be
careful in the recitation (keriah) of the Shema. In the case of
"prayer" (tefillah), which denotes the silent Amidah he makes no
mention of recitation.]
We are thus reminded
that we must recite the Shema aloud. The reverse is true of the Amidah, which
is not said aloud, but in a whisper. The Amidah may not be recited in a loud
voice. The words should come out in the barest whisper, so that no one will
hear them except the worshiper himself. When one worships aloud, it is as if he
wants all the world to hear what he is requesting. God, however, knows even the
thoughts that a person has in his heart.
When a person worships
out loud, he is praying like the false prophets in the days of Elijah, who
screamed out loud to their idolatrous gods (1 Kings 18:26). Elijah ridiculed
them, telling them, "Call upon your gods in a louder voice. perhaps they
are sleeping and you will have to wake them up" (1 Kings 18:27). Moreover,
when a person recites the Amidah out loud, he is considered among those of
small faithful obedience (MiKetaney HaEmunah).
The master thus
teaches us, "Be careful in the recitation of the Shema and in prayer."
One must be careful to recite both the Sh'rna and prayer (i.e. the Amidah)
according to Law, since each one must be recited differently. The Shema must be
recited aloud, while the Amidah must be said in a low whisper.
Rabbi Shimeon’s second
teaching was, "Do not make your prayer a fixed obligation." This means
that you should not consider your obligatory prayers as a burden that you are
obliged to do. When a person is obliged to do a task, he cannot wait to
discharge his duty and rid himself of his burden. Prayer should not be like
that. Rather, you should say it with humility, pleading and supplication,
entreating God to fill your requests, giving you what you need. Then you will
be certain that God will answer your prayers, for He is kind and merciful (Rachum
VeChanun), heeding prayer, and having mercy on one who approaches Him with
sincerity.
Rabbi Shimeon’s third
teaching was, "Do not be wicked in your own presence." This means that
when a person commits a sin, he should repent immediately. He should not take
it upon himself to decide that he is too wicked, and there is no repentance for
his sins. If he does this, he will never repent. Rather, he should be aware of
his sin, but should seek to repent.
Some commentaries
maintain that Rabbi Shimeon means that a person should not commit a sin one
day, so that he will have to ask himself the next day, "Why did I commit
such wrongful act?" A person should never do something that will later
make him consider himself wicked.
Still other
commentaries maintain that Rabbi Shimeon is admonishing people not to separate
themselves from the community. When a person does so, he is considered a wicked
person (rasha). He therefore says, "Do not be a wicked person in
your own presence." When you are "in your own presence,"
separated and aloof from the community, then you are wicked.
Others say that when
the master says, "Do not be wicked in your own presence," means that
when a person is alone he should not say, "Since I am hidden in one
chamber inside another chamber, who can see if I commit a sin?" He should
be certain that God sees him, since "The whole world is filled with His glory"
(Isaiah 6:3). The master thus said, "Do not be wicked in your own
presence. Do not be wicked and commit sins when you are alone and no one can
see you. Rest assured that God is aware of all the deeds that people do, even
when they are hidden in the innermost chambers."1l7
[The expression BiPeney
Atzmekha, which has been translated, "in your own eyes," or
"in your own presence," can also be translated "before your own
essence."] This means that although no one sees you when you commit a sin,
at least you should be ashamed of your own soul, which is a spirit emanating
from under the Throne of Glory (Kissey HaKavod). If one is not
ashamed of one's own soul, it is as if he is not ashamed of the Divine Presence
(Shekhinah),
heaven forbid!
Nazarean Talmud
Sidra of Shmot (Ex.) 12:21-51
“V’Shachatu hapasach” “And Kill The Passover”
By: H. Em Rabbi Dr. Adon Eliyahu ben Abraham &
H. Em. Hakham Dr. Yosef ben Haggai
|
School of Hakham Shaul Tosefta Luqas (Lk) 9:10a Mishnah א:א |
School of Hakham Tsefet Peshat Mordechai (Mk) 6:30-32 Mishnah א:א |
|
When the
Sh’l'achim (apostles –
emissaries) returned (to Yeshua), they gave him an account of all that
they had done. |
And when the
Sh’l'achim (apostles - emissaries)
were synagogued by Yeshua, they
told him everything, even what they did and what they taught.[211] And he said to them,
“Come now by yourselves, to a quiet[212]
place and rest a while.” (For there were many people coming and going, and they did not even
have time to eat.) They went away in the boat to a secluded place by
themselves. |
|
Remes 2 Luqas (Acts) 14:1-7 Mishnah א:א |
|
|
And now it happened in Iconium that they entered the Jewish Esnoga together,
and spoke in such a way that a large number of people faithfully obeyed, both
of Jews and of the Hellenists. But the Shammaite Jews who disbelieved[213] incensed the minds of the God-fearing Gentiles and embittered them against the Jewish brethren.[214] Therefore, they spent a long time there speaking boldly concerning the Lord (G-d), who bore
witness to the teaching of His
Torah by His loving-kindness, granting that signs and wonders be done by
their hands. But the people of the city were divided; and some sided with the
Shammite Jews, and some with the
Sh’l'achim (apostles - emissaries). And when an attempt was made by both the Gentiles[215] and the Shammaite Jews with their rulers, to mistreat and to stone them, they became
aware of it and fled to the cities of Lycaonia, Lystra and Derbe, and the
surrounding region; and there they continued to proclaim the Mesorah. |
|
Nazarean
Codicil to be read in conjunction with the following Torah Seder
|
Ex 2:21-51 |
Psa 50 |
Is 31:5 – 32:4, 8 |
Mk 6:30-32 |
Lk 9:10a |
Acts 14:1-7 |
Commentary
to Hakham Tsefet’s School of Peshat
The connection between the Nazarean Codicil and the
Torah reading is immediate.
|
Mordechai (Mk.) 6:30 |
Sh’mot 12:21 |
|
The
Sh’l'achim (apostles –
emissaries) were synagogued by Yeshua… |
Moses summoned
all the elders of Israel and said to them, |
Emissaries of the Master
We have recently seen the Sh’l'achim –
emissaries dispatched,
“sent out.” We cannot believe that they were blindly sent by the Master to just
wherever they felt like going.
As we will see, they are Sh’l'achim – emissaries of the Master. Therefore, they are to do the Master’s
bidding per se. The word “Apostle” (Sh’liach –
emissary) needs to be understood in the Jewish
environment in which Mordeachai/The Nazarean Codicil was written contrary to
the majority opinion of Christian scholars. The definition of an “Apostle” is
given to us in Mishnah Berakhot 5:5 – “A person’s representative (Hebrew: Shaliach
– “sent-out-one”) is as the person himself.” The dispatching of the talmidim or
principle of agency is a means of extending one’s realm of influence and power.
The principle of agency teaches us that if an “Apostle” is “sent out,” it is as
if the person himself went on that mission. Thus, we have used the word “Sh’l'achim.” Wherever the Sh’l'achim went they were going out as “plenipotentiary agents” of His
Majesty Messiah King Yeshua who is the Messiah of all the Jewish people. Here
we have the often used Semitic idea that politics and religion are intimately
intertwined. We can also derive a vital principle from these words. The
talmidim return to the Master in a state of much needed rest. This principle
shows that the one who dispatches, that is, apostolizes agents will be able to
do far greater exploits through his agents without depleting his own power. The
phrase “there were many people coming and going,” shows the extensive amount of “ministry” that the talmidim
were involved in. It also shows that the Master had well used the principle of
agency as a means for furthering his mission. Furthermore, this pericope shows
that the Master’s talmid were an integral part of his success in ministry. The
pericope gives us help in understanding that the official work of a talmid is
to be an agent of his Hakham. In this sense, the title “Apostle” refers to the
agent of the Hakham as an extension of himself.
In the present Torah Seder Moshe gathers the “Elders” of the
B’ne Yisrael. Therefore, we would see that Yeshua has elected his council of
“Elders” per se. Moshe gathered the Elders because they would have to act as
his agents in each family and clan selecting their Pesach lamb. Therefore, we
as Sh’liachim
of His Majesty Messiah King Yeshua who is the Messiah of all the Jewish people,
are not into the business of criticising or meddling into the good or bad
policies of the Gentile powers and governments. We might say that Pharaoh and
his “government” are unable to have any measure of control or influence over
the B’ne Yisrael. The main thrust of Jewish “Sh’l'achim” is to establish communities/colonies of people who accept in
truth, sincerity and love the whole governance of G-d through the Bate Din. And
where these institutions (Bate Din) exist normally, we are not bothered by the
powers of Gentile government. We need to remember this, that our message is
both political, religious, ethical and legal, all at the same time,
harmoniously intertwined. Messiah’s debriefing includes a period of repose.
This requires an opportunity to “get away” from the masses. In similar fashion,
the Torah Seder shows Moshe preparing the B’ne Yisrael for the great “get
away!”
In the present pericope, like our Torah Seder, the Sh’l'achim
were “Synagogued” by the Master. The
Greek here has: συναγονται
– Sunagonte, συνάγω – sunago, meaning to lead, assemble. This
is normally translated as “congregated” but a word derivative from “Synagogue.”
Therefore, we might well understand that Moshe “Synagogued” the Elders of the B’ne Yisrael. We can also derive
practical halakhic application here. Where there is a Synagogueing” an issue or matter needs addressing.
A Place of Rest
The weekly assembly “Synagogueing”
of the Jewish people is for the sake of the Moed, Divine appointment addressing
the spiritual needs of the coming week prophetically. Moshe’s address prepared
the B’ne Yisrael for the coming week. Likewise, when we enter into Shabbat we
have an opportunity to say goodbye to the previous week. We also have the
ability to reflect on our week to see what spiritual accomplishments we have
made. Likewise we should review our failed spiritual attempts. Yeshua has
gathered, “Synagogued” his talmidim
for the sake of debriefing. Not only has he brought them for debriefing, he has
gathered them for “rest,” I.e. Shabbat.
B’resheet (Gen.) 1:31 God saw all that He had made, and behold, it was very good. And there was evening and
there was morning, the sixth day.
The cited passage from B’resheet shows us that part of
our preparation for Shabbat is reflection. Yeshua wants to be able to debrief
his talmidim in a quiet place away from all the business of life. This
debriefing gives a place for teaching and instruction.
One of the main techniques used in Psychology, Intelligence and
many other areas is the “Debrief.” The “Debrief” affords the person/s the
opportunity to learn what they did wrong and how to improve, as well as what
they did right or excelled at doing, and at the same time it prevents
“burn-out” and generates a general sense of wellbeing and pride in being a
member of a team with a good leader. Many are the books and articles in the
Christian world about ministerial or professional “burn-out” and the reason for
this is that the work is not collegial (i.e. at least, “two by two”), and there
is no leader to lead a “Debriefing Session.” But, where the wise counsel of our
Sages is thrown out as useless and despised, what else can be expected?
Lawlessness indeed has its own nefarious reward.
To be a genuine Talmid of the Master requires much work in
parallel within and without the individual and this should be done in teams,
not by oneself, as it is most dangerous and lethal to your faith and mental
wellbeing. Also regular sessions of debriefing should be conducted as these
when done by a skilled practitioner result in much perfectioning of skills and
promotion of pride, camaraderie, and overall sense of wellbeing. Discipleship,
from this perspective have nothing to do with people warming pews, but active
agents of the Master carefully carrying out his mission with precision and
effectiveness, whilst at the same time promoting best practices and personal
wellbeing.
Judaism is a place and people of community. Communities are
built on relationships. Boarders and “halakhah” strengthen relationships.
Therefore, communal activities need to be controlled by halakhot. The Master
had dispatched (Apostled) his Talmidim
into the community with his Mesorah. Moshe gave the Mesorah to the Elders of
the B’ne Yisrael by instructing them on how many people they should try to feed
with one sheep, what that sheep should look like and other pertinent criteria
for Pesach.
Come Away
The ministry of the Master transformed the Galil. The Galil had
been the home of paganism and idolatry before it was carried away into Babylon.
The ministry of the Master in conjunction with his talmidim took a place in an
area of backwards practice of the Northern Kingdom and transformed them into the
cradle of Judaism for the future. The Galil was the latter home of Yochanan Ben
Zakkai and the last place where the Great Sanhedrin sat before it disassembled.
These people and Bate Din could not have been able to make a transition from
Eretz Yisrael into Diaspora without the preparatory work of Yeshua and his
talmidim. Yeshua called his talmidim “away” from the history of a degraded
Galil into the heights of Judaism’s “Governance of G-d.” His “apostles” as his
agents called all the inhabitants of the Northern Galil “away” from their
sorted history in preparation for their departure on a global mission of tikun.
This would not have been possible…
Acceptance of the Master, Messiah of all Yisrael made the
transformation of the Galil possible. The Galil had become the new Gan Eden.
From this, New Eden sprang the waters from the four rivers[216] of Rabbinic Hermeneutics such as the Mishnah, Tosefta and the
halakhic Midrashim. The second through the fourth century produced the bulk of
rabbinic materials, again from the Galil. The fourth through the eighth
centuries produced much of the Targumic literature, and thousands of piyyutim, as well as sermonic midrashim.[217] From the first century through the eighth, the Galil was the
cradle of present-day Judaism. While many scholars want to refute the thought
that the Master and his talmidim had an influence over the area, we can hardly
imagine the power of his ministry in that region. In a measure, Judaism “went
out” of Yerushalayim (Jerusalem) but not the Galil because the Master
“apostolized” talmidim.
Commentary
to Hakham Shaul’s School of Remes
The obvious verbal connection between the Peshat and
Remes portions of our Nazarean Codicil is the word “Apostle” Sh’l’achim.
|
II Luqas (Acts) 14:4 |
Mordechai (Mk.) 6:30 |
|
And some
sided with the Shammite Jews, and some with the Sh’l'achim (apostles - emissaries). |
And when the
Sh’l'achim (apostles
- emissaries) were synagogued by Yeshua, and they told him everything, even what they did and what they taught. |
The Remes portion of our Nazarean Talmud connects with
the Torah as well.
|
II Luqas (Acts) 14:1, 2 |
Sh’mot 12:29 |
|
A large
number of people believed,
both of Jews and of the Hellenists.
…of the God-fearing
Gentiles |
A mixed multitude also went up
with them, along with flocks and herds, a very large number of
livestock. |
The Soul of a Sh’liach
The underlying theme of the Nazarean Codicil last week
was that of the quintessential Torah Scholar, Yeshua. This week looks at the
extension of the Torah Scholar through his talmidim, i.e. his Sh’l'achim – apostles. To look at the
soul of a Torah Scholar or his talmidim we must look at the driving force of
the soul. The duty of the Master/Hakham is to repeat the Torah until his
talmidim have mastered its concepts.
b. Erubim 54b Our Rabbis learned: What was
the procedure of the instruction in the oral law? Moses learned from the mouth
of the Omnipotent. Then Aaron entered and Moses taught him his lesson. Aaron
then moved aside and sat down on Moses’ left. Thereupon Aaron's sons
entered and Moses taught them their lesson. His sons then moved aside, Eleazar taking
his seat on Moses right and Ithamar on Aaron's left. R. Judah stated: Aaron was
always on Moses right. Thereupon the elders entered and Moses taught them their
lesson, and when the elders moved aside all the people entered and Moses taught
them their lesson. It thus followed that Aaron heard the lesson four times, his
sons heard it three times, the elders twice and all the people once. At this
stage, Moses departed and Aaron taught them his lesson. Then Aaron departed and
his sons taught them their lesson. His sons then departed and the elders taught
them their lesson. It thus followed that everybody heard the lesson four times.
From here R. Eliezer inferred: It is a man's duty to teach his pupil [his
lesson] four times. For this is arrived at a minori ad majus: Aaron who learned
from Moses who had it from the Omnipotent had to learn his lesson four times31
how much more so an ordinary pupil who learns from an ordinary teacher.
The Hakham with his talmidim recounts the Torah lesson
in Erubim 54b “four times.” However, something is “enigmatic” about the number “four.”
We can see that the number four refers to the “four levels of hermeneutics.”
Still, we have a problem. The allegory of the Talmud means
that the number four is non-literal. This passage in Erubim makes
this point very clear. A little farther down in the same Gemara we have the
answer to this problem.
b. Erubim 54b Rebbe Akiva said: Where do we know that a teacher must continue to repeat the material
until the student has mastered it? Because the Torah says (Deut. 31:19),
“And you will teach it to the children of Israel.” And where do we know that it
must be taught until the students know it fluently? Because the Torah says
(ibid.), “Put it in their mouths.” And where do we know that the teacher must
also explain the reasons? Because the Torah says (Exodus 21:1), “Now these are
the ordinances which you will put before them.”
We can derive from this text the Rabbinic practice of
using numbers in general terms rather than in a specific sense when elucidating
Remes materials. We can also learn, which is our main point, that the Hakham
teaches his talmidim all levels of the Torah until that talmid has “mastered”
the Torah.
Hakham Shaul looks at the Torah as a living entity in
saying...
Bereans (Heb.)
4:12 For the Living[218]
Torah (is) full of
Divine Power (given for the sake of a Divine task) and sharper than any double-edged sword,
and penetrating to the point of discerning the Nefesh (basic human life) and ruach (the higher attributes of
the human Neshamah), like
the difference between the joints
and marrow, and with the ability to judge the thoughts and intentions of the
heart.
Therefore, the mission and mandate of the Sh’liach is to become one with the Torah of his Master. A thought in the mind, concerning the Torah, is a
“living entity,” like an angel (messenger). That thought has a powerful effect
on the soul of the one holding it. Because the Torah can distinguish between
thought and intent, it has the ability to transform and elevate the soul to the
heights of the heavenlies. Each thought that we have has a mission of
transformation and elevation. Therefore, we see that a Sh’liach can refer allegorically to a thought. Take for
example the reading of this Torah Seder and the associated materials as we have
published them. With each section (week), the mind is lead down a specific
path. Each Torah Seder is filled with information that the soul needs to
traverse through the spiritual content and environ of the week. The beauty of
the “Living Torah full of Divine Power”
is that it is suited to address the needs of any soul that reads and
contemplates its contents.
Again, allegory demands attention and explanation. The
“Living Torah full of Divine Power”
is a Hakham who has mastered the Torah. In a similar way each Talmid/Sh’liach is filled with a specific content. In essence, he is
a “message” not just a messenger. He, the talmid/Sh’liach is the message of his mentor. Each Hakham knows his
talmidim in a way that allows him to “apostolize”
(send) him out in a very definite direction. In this vein, the Hakham must be a
“soul-reader.” However, not only must he be a “soul-reader” he, out of
necessity is also a “time reader,” with the ability to determine the time and
place we are in G-d’s plan.
In the realm of the Torah and spirituality, the only
way to gain knowledge (Da’at) is to come close to that thing. With regard to
the Torah, the only way to learn from the Torah is to come close to the Torah.
By coming into close proximity with the Torah, we are able to develop an
intimate knowledge of the Torah. The question we must posit now is how to get
close to the Torah? The answer is multitudinous. Firstly, we must “understand”
(Binah) that the way that we come closest to the Torah and G-d is to be in
“connection” with Him through its mitzvot.[219] This can also be a
reference to the weekly readings of the Torah. As we come close to the Torah
reading, it begins to unveil itself to us. Likewise, when we begin to come
close to a Torah Portion its power begins to influence us. Secondly, and of
equal importance is to draw close to a Hakham.
m. Abot 1:6 Yehoshua said: Make for yourself a Rav (a
teacher); acquire for yourself a friend (Chaber); and judge every person on the
lenient side.
Therefore, the elemental ways to drawing close to the
Torah is to follow the mitzvot as they are taught to you by your Rav/Hakham.
On his Eminence Rabbi Dr Hillel’s webpage, he has a
document entitled “Feasts.” This
document teaches us the things that happened on any given day of the Biblical
year. However, the Triennial Torah reading schedule deals with issues that are
only addressed by the Torah Reading in its specific relation to the things that
happened on the days of the Biblical year, the Torah Reading for that week and
the aspect of the Septennial Torah Reading. These three facets of Torah cause
the relevance of Torah to exist in each life in a Very specific and determinate
way. In other words, three elemental aspects of the Torah are affecting our
lives on any given day. For example, the 49 stations of counting the Omer are
brought about by the seven attributes of the “Seven Officers” of the Esnoga, as
they are manifest during the specific period of their counting. These 49 stations are responses to specific
aspects of building the Neshamah integral to the specific time of year.
Likewise, we can see that these are levels that each talmid must pass through
on his way to becoming a Hakham. Hakham Shaul has masterfully captured this
essence in his letter labeled “Ephesians.” Some Scholars do not believe that
Hakham Shaul wrote this letter. Consequently, Scholars have a hard time trying
to determine who wrote Ephesians. This is because the letter was never intended
to be read by “Only” the “Ephesians.” This letter was a general letter written to all the Masters Esnoga’s
throughout the Diaspora. Therefore, Hakham Shaul addressed an issue in time
as well as a timeless problem. We have heard the refrain that the “Torah is to
be read in Time” on a multitude of occasions. Why do we make this
statement? Firstly, because it is true, and secondly, because the “Torah in
Time” addresses specific aspects of the Neshamah. The message of Shabbat as an
entity is so important that we must rehearse that message on a weekly basis.
This is true, cyclically for all the other aspects of Jewish life, i.e. Rosh
Chodesh, the Festivals etc. The frequency of the cycle and entity within that
cycle teaches us how to repair the damage addressed in each entity. We must
keep in mind that every Torah Scholar is a gift in time for the sake of
repairing the damage done to the world. Some Hakhamim may never reach the world
per se. However, the training of talmidim is a way that the Hakham can address
issues that need repair without physically being present. This message is
abundantly clear in the present Nazarean Codicil readings.
Because the enemy has no innovative ability, we see
that he must mimic those practices followed by the Jewish people. His
mechanisms are usually the antithesis of Jewish practice. Take for example the
reading of one’s “horoscope.” While we are not scholars on how the practice
initiated, we can easily see that the practice is an emulation of reading the
Torah on a scheduled basis. The word horoscope is derived from Greek words
meaning, “hour watching.” “Hour” being a reference to time. Therefore, in
principle this practice mimics the Reading of the Torah over the seven-day
period. Each week the usual final question that we have in our materials is…
“In your
opinion, and taking into consideration all the above readings for this Shabbat,
what is the prophetic message (the idea that encapsulates all the Scripture
passages read) for this week?”
While we ask for an overall “prophecy” concerning the
week, we could break the question down into the seven sections and ask what
seven prophetic messages…
However, another way of asking the question would be
“what is your mission in the coming week based on the reading of the Torah?” As
we noted above, we find ourselves reflecting on the week as we have entered
into Shabbat. What positive purpose can this possibly have? Shabbat and the
Torah readings are like a springboard. If we approach the Torah appropriately,
we are driven forward as a positive force being a “Living Torah full of Divine
Power.” Not only are we thrust forward, we are impelled upward with the Divine
Energy of the Torah.
The fabric of the of the universe’s structure was
damaged with the sin of Adam. Likewise, the angelic spheres rebelled damaging
their place and position.
Yehudah
1:6 Now the heavenly messengers[220] that
did not keep their Divinely
appointed position of pre-eminence but
forsook their proper sphere (station) are
kept under guard in everlasting chains in deepest darkness for the great day of judgment,[221] wandering
spheres (stars) for who the deepest darkness is reserved for (their) eternity.
The message of the daily lessons given Adam and Havah
in Gan Eden is clear.
B’resheet 3:8 They (Adam and Havah) heard the sound of the Lord God moving about in the garden at
the breezy time of day; and the man and his wife hid from the Lord God among the trees of the garden.[222]
Our translation below helps to detect the depth of the
Torah’s intent and illumes the true intent of the verse.
“They (Adam and
Havah) heard the voice of halakhah from the Breath of the Lord God in the garden.”
Adam was initially being given the “Oral Torah” daily.
Why? Only through the application of the Oral Torah on a daily basis can we
repair the damage done to the universe by, the angelic rivalry and the angelic
rage against humanity. Furthermore, this example sets the precedent for Torah
study. Or, better said, this sets the precedent for studying the Oral Torah.
Adam and Havah contributed to the calamity by disobedience to the Oral Torah.
The singularity of Gan Eden[223]
was segregated and divided only by the sin of Adam. The cosmos was damaged by
the abandonment of the heavenly spheres from their original offices and
stations. Adam and Havah could have repaired the damage of the fallen spheres
had he adhered to the Oral Torah. His forsaking the Torah fractured the cosmos
leaving the cosmos in worse shape than the abandonment of the fallen spheres.
Adam was the first telluric expression of Messiah
(Adam Kadmon – Keter). His mission was to repair the damage to the cosmos
caused by the fallen spheres. Therefore, in order to complete the mission of
Messiah humanity must be a part of the telluric world. Only by elevating his
activities and thoughts through the Septennial Torah readings can we accomplish
the Messianic mission. Therefore, the Neshamah is given a very specific mission
with a very explicit message. This message was determined from the very
beginning. We might say that each soul was crafted for a specific mission with
an explicit message. The “body” is only a piece of tangible materials that is
exposed to the telluric dimension for the sake of the Messianic mission. As a
vehicle/chariot, the body, transports us through time. If the Neshamah was not
connected to a body it would not experience time. Therefore, its temporal
consciousness is because the Torah/Nomos is the structure of the universe and
the Torah in the present world is itself presently temporal.
D’varim (Deut.)
30:10-14
if you obey the LORD your God to keep His commandments and His statutes
which are written in this book of the Torah, if you turn to the LORD your God
with all your heart and soul. 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?” Nor is it beyond the sea, that you should
say, “Who will cross the sea for us to get it for us and make us hear it, that
we may observe it?” “But
the word is very near you, in your mouth and in your heart, that you may
observe it.”
Was the Torah ever in heaven? This Mishnah lists
fourteen things (10 + 3 + 1) that seem to defy the laws of the structured
universe. These are problematic because God is supposed to have created a world
based upon the laws of the structured universe, i.e Torah/Nomos. In order to
solve this problem, the Mishnah claims that these items were created for the
very purpose of defining a structured universe during the six days of creation.
They were created during this “in-between time,” right before creation ended at
the end of the sixth day. These items are therefore part of God’s ultimate plan
and they are not in essence “supernatural.”
m. Aboth 5:6 Ten things were created on the eve of
the Sabbath at twilight, and these are they:
[1] the mouth of the earth, [2] the mouth of the well,
[3] the mouth of the donkey, [4] the rainbow, [5] the manna, [6] the staff [of
Moses], [7] the shamir, [8] the letters, [9] the writing, [10] and the tablets
(containing the Torah), And some say: also the demons, the grave of Moses, and
the ram of Abraham, our father. And some say: and also tongs, made with tongs.
These fourteen things match the number 14 of Sefer
Matityahu (the book of Matthew) with regard to the Messianic mission. Likewise,
in prototypical Talmudic style, Hakham Shaul wrote the letter of “Ephesians,”
suggesting that the Jewish people were created in union with Messiah/the
Messianic Mission before the foundation of the world. Why?
We have read on Iyar 18, Ephesians 1:3-6 regarding The
Masoret in concert with the Darshan (Prophet)
|
Day of the Omer |
Ministry |
Date |
Ephesians |
Attributes |
|
3 |
Masoret/Darshan |
Nisan 18 |
1:3-6 |
Chessed coupled with prophecy |
Ephesians 1:3-6
Let the God and Father of
our master Yeshua HaMashiach be Blessed[224],
having blessed[225] us in Messiah
with every spiritual[226] blessing[227] in the heavens,[228] even as He (God) has
elected[229]
(separated)[230] us[231]
(the Jewish people) to be in union with him[232]
Messiah before the foundation of the
world[233]
to be Tsadiqim (Greek: agios) and blameless in His God's presence in love. He God appointed us as His chief/principle[234] adoption[235] as His own (children) through Yeshua HaMashiach according to His desire and good will to the praise of the honour of His chessed
(loving-kindness), in which He has made
us accepted as the one beloved.
Hakham Shaul states that we, the Jewish people were
“elected” before the foundation of the world meaning, “ἐκλέγω.” The Greek word ἐκλέγω is compound. εκ meaning out of λέγω logos or Word, Aramaic Memra. This translation can be read
“out of words” meaning that there were NO words spoken in our creation, or that this is a reference to being created and given a mission while
we were in an ethereal state of spirit i.e. outside of the realm of time.
In other words, G-d crafted the Jewish soul by the
speaking of the Torah. Each soul was given a Very specific Mission
in relation to the Torah. The Torah Scholar/Hakham must look at the essence of
a soul and then equip that soul for that mission. Allegorically speaking the
word ἀρχή – arche
in B’resheet (Gen. LXX) 1:1 refers to the soul. This was the principle/chief
part of man’s creation is his Neshamah. This is because the Neshamah is the
helmsman of the body. In continuity with the Torah Seder we can also say,
allegorically that Pesach is the chief/principle part of the Jewish soul. The
allegorical explanation is that Pesach refers not only to the festival of
Pesach but also to All the Festivals of HaShem.
However, allegory understands this phrase with regard to the Hakham and Talmid
differently, the difference being “the chief/principle part of a talmid’s soul
is his Hakham.”
Despite the wars they face
in their souls, the Torah Scholar and his talmidim have a heart for the Torah
and the grandest desire to see others embrace it with greater love and
adoration than they do.
Halkhic
implications…
Questions
for Reflection
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!”
Saturday
Evening May 04, 2013
Evening
Counting of the Omer Day 40
|
Day of the Omer |
Ministry |
Date |
Ephesians |
Attributes |
|
40 |
Parnas
3/Parnas 2 |
Iyar
25 |
5:29-33 |
Truth
united with Sincerity |
Ephesians 5:29-33 For, no man ever hates his own body,[237]
rather (he) sustains and values[238] it, even as the Master
loves the Congregation (of Messiah). For we are members of his body, his flesh,
and of bones.[239] As it is written, “For this cause a man will leave his
father and mother and will be joined to his wife, and the two of them will be
one flesh.”[240] This is a profound
So’od, (secret – mystery)[241] but I speak concerning Messiah and his
congregation. But also let everyone of you in particular so love his wife even
as himself, and the wife should defer to her own husband.
Sunday
Evening May 05, 2013
Evening
Counting of the Omer Day 41
|
Day of the Omer |
Ministry |
Date |
Ephesians |
Attributes |
|
41 |
Parnas 3 |
Iyar 26 |
6:1-4 |
Foundation – Office of the Pastor #3 Virtue: Emet (Truth/Honesty) Ministry: Parnas [Pastor] (Female – hidden) |
Ephesians 6:1-4 Children, obey your
parents[242] in the Lord,[243] for this is right (just)[244]. “Honor your father and mother, (which is the
first mitzvah with a promise),[245] so that it may be well
with you, and that you may live long on the earth.”[246] And fathers, do not
provoke your children to anger,[247] but bring them up in the
discipline[248] (Mesorah – Oral) Torah
and instruction[249] of the Lord.[250]
Monday
Evening May 06, 2013
Evening
Counting of the Omer Day 42
|
Day of the Omer |
Ministry |
Date |
Ephesians |
Attributes |
|
42 |
Parnas 3/Moreh |
Iyar 27 |
6:5-8 |
Truth united with Humility |
Ephesians 6:5-8 Bondservants,[251] follow the direction of
your masters[252] according to the flesh,
with reverential awe (fear and trembling), in purity of motive (singleness of your
heart), as if it (your service) were to Messiah; not with the
intent of making false impressions, as men-pleasers, but as the bondservants of
Messiah, doing the will of God from the true understanding (motive –
neshamah), with good will doing service
as to the Lord and not to men
knowing that the Lord
rewards midda kneged midda (measure for measure), whether he is a
bondservant or a freeman.
Tuesday
Evening May 07, 2013
Evening
Counting of the Omer Day 43
|
Day of the Omer |
Ministry |
Date |
Ephesians |
Attributes |
|
43 |
Moreh/Masoret |
Iyar 28 |
6:9 |
Humility united with Chesed |
Ephesians 6:9 And masters,
do the same things to them[253] the (bondservants),[254] setting aside
any coercion (threats), knowing[255] that your
Master also is in the heavens.[256] There is no
partiality[257] with him.
Wednesday
Evening May 08, 2013
Evening
Counting of the Omer Day 44
|
Day of the Omer |
Ministry |
Date |
Ephesians |
Attributes |
|
44 |
Moreh/Chazan |
Iyar 28 |
6:10-12 |
Humility united with Reverential Awe |
Ephesians
6:10-12 Finally,[258] my brothers,
be clothed[259] (strong)[260] in the Lord and in the strength[261] of His might.[262] Put on[263] the whole
armor of G-d[264] so that you
may be able to stand against the deceits[265] (methods) of
the adversary.[266] For we do not
wrestle[267] against flesh
and blood,[268] but[269] against
principalities,[270] against
authorities,[271] against the
rulers of the cosmos,[272] ruling the
present age of darkness,[273] against
spiritual wickedness among the heavenly spheres.[274]
Thursday
Evening May 09, 2013
Evening
Counting of the Omer Day 45
|
Day of the Omer |
Ministry |
Date |
Ephesians |
Attributes |
|
45 |
Moreh/Darshan |
Iyar 29 |
6:13-15 |
Humility united with Compassion |
Ephesians
6:13-15 Therefore,[275] take upon
yourselves[276] the whole
armor of G-d,[277] that you may
be able to withstand in the evil day,[278] and having
done all, to stand. Therefore stand, being equipped with the knowledge (Da’at) truth,[279] being clothed
about with a breastplate of righteousness/generosity[280] and your walk[281] ordered[282] by the
restorative[283] Mesorah. In
all circumstances, take upon yourselves the shield of faithful obedience, with which
you will be able to extinguish all the flaming darts of the Yetser HaRa (evil
inclination).
Coming Semi-Festival/Festival
Yom Yerushalayim
(May
8, 2014)
Shabuoth – Pentecost
Sivan
06/07 – 5773
Evening
14th – 16th of May, 2013
For
further information see: http://www.betemunah.org/shavuot.html
& http://www.betemunah.org/freedom.html
Next
Sabbath:
Shabbat:
“Qadesh Li” – “Sanctify unto Me”
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
“קַדֶּשׁ-לִי” |
|
|
|
“Qadesh Li” |
Reader
1 – Shemot 13:1-5 |
Reader 1 – Shemot
14:15-17 |
|
“Sanctify unto Me” |
Reader
2 – Shemot 13:6-10 |
Reader 2 – Shemot 14:18-21 |
|
“Conságrame” |
Reader
3 – Shemot 13:11-16 |
Reader 3 – Shemot 14:22-25 |
|
Shemot (Exod.) 13:1 – 14:14 |
Reader
4 – Shemot 13:17-22 |
|
|
Ashlamatah:
Is 46:3-5, 8-13 + 47:4 |
Reader
5 – Shemot 14:1-4 |
|
|
|
Reader
6 – Shemot 14:5-8 |
Reader 1 – Shemot
14:15-17 |
|
Psalm 51:1-21 |
Reader
7 – Shemot 14:9-14 |
Reader 2 – Shemot 14:18-21 |
|
Abot: 2:19 |
Maftir: Shemot 14:11-14 |
Reader 3 – Shemot 14:22-25 |
|
N.C.:
Mk 6:33-34; Lk
9:10b-17; Acts 14:8-18 |
- Is 46:3-5, 8-13 + 47:4 |
|
Shabbat Shalom!
Hakham Dr. Yosef ben
Haggai
Rabbi Dr. Hillel ben
David
Rabbi Dr. Eliyahu ben
Abraham
[1] Submission to Messiah is that of submitting to the Bet Din. The Bet Din
is that halakhic authority. However, should the Congregation choose to reject
the halakhic decision of the Bet Din the Bet Din in and of itself is powerless
to correct their actions. Nevertheless, that congregation which fails to submit
to the Hakhamim and Bet Din places itself in a very precarious situation. This
principle applies to the wife/husband relationship.
[2] The words ἐν
παντί mean in everything within the proper
circuit of conjugal obligation.
[3] The numerical value of love (ahavah) is 13, which is also the number of
unity. Therefore, Hakham Shaul calls us to be at unity with our marital partner
and God. Ahavah also means to give. The context is that of giving rather than
demanding. Proverbs 10:12 Hatred
stirs up strife: But love atones for all sins. Also, note the
relationship to “love” in the 3rd Parnas, the feminine aspect of the
Parnasim.
[4] This command appears nowhere else. It is exclusive to Hakham Shaul.
However, we can see that high ethic that is presented to the Congregation of the
Master.
[5] The devotion of a whole life to the preservation and establishment of
the ethic of the Mesorah. This is the life’s work of Messiah.
[6] καθερίζω – katharizo infers ritual purity.
[7] The Torah washes? What does the Torah wash? The Torah washes the mind,
Nefesh bringing it to a higher state of consciousness.
[8] Note that it is by means of the Oral Torah that the Esnoga, Congregation
of Messiah is “set apart” and “cleansed,” made ritually whole. The phrase ῥῆμα – rhema can only refer to the “spoken” Torah i.e.
Mesorah. Therefore, the means by which we are “cleansed is the Oral Torah.
[9] The Congregation of the master is an offering for the sake of the whole
world. For G-d so loved the Gentile that he gave his only son. This refers simultaneously
to Messiah and to the Jewish people. The talmidim of the Master are his
offering to the world as a means of tikun. The Congregation of Messiah is given
a role in the plan of tikun. The role that they play is in speaking out the
Oral Torah, which is the cleansing agent for the whole world.
The text
should read that he, Messiah caused his Congregation to stand at his side etc. Παρίστημι – paristemi can also mean to “serve at his side.”
[10] How is it that the Congregation of Messiah is presented “spotless” etc?
The work of the Chazan, which we thought of as punishment turned out to be the
true manifestation of Chesed. In other words, the fruit of discipline is
reward.
[11] This means that the Congregation of Messiah is blameless with regard to
the Oral Torah, being the standard of true holiness. The Congregation of
Messiah stands out as exceptional in merit and blameless in their conduct. This
is the true price of belonging to the Congregation of Messiah.
[12] Verse
28.
[13] So
explained later on in the text, and so clearly rendered in the Tur: "Moses
called for all the elders of Israel and they gathered together to him all the
People, and then they themselves said to the whole congregation of Israel, Draw
out, and take you lambs, etc."
[14]
Genesis 46:34.
[15]
Above, Verse 3.
[16] Verse
21 before us.
[17]
Above, Verse 6.
[18] Mechilta
on the verse before us.
[19] The
teaching is derived from the word z'kenim (the elders), "and zaken
denotes only one who has acquired wisdom" (Kiddushin 32 b). See Ramban
above, Verse 2, that "elders" are needed for the
Sanctification of the New Moon, as mentioned in the section above, and hence
Moses constituted them a court.
[20]
According to this opinion of Rabbi Yashiya, the court of the elders was
constituted only for the Sanctification of the New Moon, and then after the
elders gathered the people by command of Moses, he himself said to the people, Draw
out, etc.
[21]
Above, Verse 3.
[22]
Numbers 15:24.
[23] Verse
22.
[24]
Above, Verse 7.
[25] Thus,
in the case of the Red Heifer where the verse says, And the priest shall take
cedar-wood, and hyssop, and scarlet (Numbers 19:6) it means a bunch of
cedar-wood and hyssop tied with scarlet (Parah 3:10).
[26] Thus,
when Scripture says, And the priest that is anointed shall take
of the blood (Leviticus 4:5), it means of the blood that is in the
vessel.
[27]
Mechilta here on the matter of "the bunch". Concerning the
principle of taking the blood in a vessel, I have not found a source deriving
it from the verse before us. In Zebachim 97b, it is derived from the verse, And
he [Moses] put it in basins (further, 24:6).
[28] Verse 22.
[29]
Above, Verse 13.
[30]
Psalms 104:20.
[31] Hence
there was nothing unique about this night as far as the destroying angel was
concerned since he had no special function that night, and yet the Israelites
were warned against going out of the door of their homes until the morning! It
must necessarily be that night-time is the domain of the destroying messengers.
Now on every other night, if a person goes out and he is harmed by them, the
profaning of G-d's Name is not entailed. But on the night of Passover, if an
Israelite were to be harmed, the Egyptians would say that Moses was not a true
prophet, and G-d's Name would be profaned.
Hence they were
forbidden to go
out from their homes.
[32]
Mechilta on the verse
before us (Lauterbach's edition, pp. 85-6).
[33]
"The destroying angel." In the Mechilta: "the angel."
[34]
Isaiah 26:20.
[35]
Ezekiel 21:8.
[36]
Further, 33:22.
[37] In
the Mechilta: "Until the morning. This is to teach you...."
[38]
Literally: "when it is good," a reference to the verse, And
G-d saw the light, that it was good (Genesis 1:4).
[39] Ibid.
[40]
Ibid., 22:3.
[41]
Ibid., 28:18.
[42]
Further, 34:4.
[43]
Joshua 3:1.
[44] I
Samuel 15:12.
[45]
Literally: "a minor and major." This is a form of reasoning by which
a certain stricture applying to a minor matter is established as applying all
the more to a major matter. Conversely, if a certain leniency applies to a
major matter, it must apply all the more to the minor matter. It is one of the
thirteen rules by which the Torah is interpreted.
[46]
Mechilta on the verse
before us (Lauterbach's edition, pp. 85-6).
[47]
Psalms 104:21.
[48]
Ibid., Verse 28.
[49]
Ibid., Verse 22.
[50]
Ibid., Verse 23.
[51]
Literally: "outside." A teaching of the Tannaim that for some reason
had not been included in the Mishnah by Rabbi Yehudah Hanasi. The teachings
contained in the Mechilta on the Book of Exodus, Sifra on Leviticus, and Sifre
on Numbers and Deuteronomy fall into the category of Baraithoth.
[52]
Zechariah 14:5.
[53] Further 33:22.
[54] Thus there appears a distinction between Rashi's explanation and that
of Ramban. The conclusion drawn from Rashi's explanation would be that "it
is forbidden" to go out on any other night, as Ramban argued. According to
Ramban, one has "no right" to do it, since in going against the
established order of nature, he may endanger his life, and this he has no right
to do.
[55] II
Samuel 24:16.
[56]
Above, Verse 21.
[57] Verse
23. How then could we explain the end of the verse before us, which states that
we are to observe this thing as an ordinance forever, when it applied only to the
Passover of Egypt? Hence we must say that the expression, this thing, refers to the
Passover-offering itself, mentioned above in Verse 21, which we are commanded
to observe forever, i.e., whenever the Sanctuary is in existence. Verse 11,
which states, And thus will you eat it: with your loins girded, etc., also
applied only to the Passover of Egypt (Pesachim 96a).
[58] Verse
25.
[59] Deuteronomy
15:17. This is connected with Verse 14 there above, thus making it obligatory
for the master to present a released bondwoman with valuable gifts, even as he
must do to the bondman. But it is not to be connected with the expression in
the first half of Verse 17 itself, which establishes the law of a bondman who
refused to be liberated at the end of his six years of bondage, i.e., that his
ear is to be pierced and he is to be a bondman forever. As regards this law, it
does not apply to a bondwoman.
[60]
Genesis 6:22.
[61]
Further, 39:42.
[62]
Mechilta on the verse before us.
[63]
"Was not all this spoken to them at the beginning of the month?"
(Rashi). They were commanded to take the lamb on the tenth day and slaughter it
on the fourteenth. Thus they could not actually have done it all at once.
[64] Since
one of the main purposes of the slaughtering of the lamb was a rejection of the
belief in idolatry — see Ramban above, Verse 3 — one might have thought that
Moses and Aaron, whose belief in the One True G-d was perfect, were not in need
of taking part in this commandment. Scripture therefore informs us, according
to this Midrash in the Mechilta, that they did as all Israel did, inasmuch as
they so cherished G-d's commandment. (From the commentary Zeh Yenachmeinu on
the Mechilta, mentioned in my Hebrew work, p. 335.)
[65]
Psalms 89:27.
[66]
Further, 13:2.
[67] Verse
29.
[68]
Esther 2:3.
[69] See
Genesis 49:3.
[70]
Psalms 78:51.
[71]
Above, 11:8.
[72] Verse
37.
[73]
Numbers 33:3.
[74]
Deuteronomy 16:1.
[75]
Sifre, Re'ei, 128.
[76]
Numbers 33:3.
[77]
Deuteronomy 16:1.
[78]
Berachoth 9a.
[79]
Deuteronomy 16:1.
[80]
Numbers 33:3.
[81]
Mentioned by Ibn Ezra here.
[82]
Above, Verse 22.
[83]
Mechilta on the Verse before us, with changes. A Midrashic text closer to the
one Ramban mentions appears in Midrash Tehilim 113:2. See my Hebrew commentary,
p. 336.
[84]
Above, Verse 22.
[85] The
verse of Deuteronomy 16:1, The Eternal your G-d brought you forth out
of Egypt by night, was translated by Onkelos thus: "The
Eternal your G-d brought you forth out of Egypt and did miracles for you at
night."
[86] This
is unlike Rashi who explained: "Both you, the men; and the children of
Israel, the little ones."
[87]
Above, 11:1.
[88] See
above, 5:3.
[89]
Mechilta on the verse before us.
[90]
Above, Verse 19.
[91] Verse
34.
[92] Ibid.
[93] Verse
37.
[94]
Mechilta here: "In the twinkling of an eye, the children of Israel
travelled from Rameses to Succoth."
[95]
Genesis 15:13. And they will serve them, and they will afflict them four hundred
years.
[96]
Ibid., Verse 18.
[97] Beresheet
Rabbah 44:21. "That your seed will be a stranger in a land that is not theirs.
This means [that the four-hundred year period will begin] from the time seed
will be seen by you."
[98]
Genesis 12:4.
[99]
Ibid., Verse 18.
[100] And
from the "covenant between the parts" until the birth of Isaac, as
Rashi stated, thirty years elapsed. How then is it possible that Abraham was
one hundred years old at the birth of Isaac (Genesis 21:5) if he was
seventy-five years old when he left Haran, and the covenant took place long
after his departure from Haran?
[101]
Literally: "Order of the World." This is an historical chronicle of
events from the time of creation to the destruction of the Second Temple. It
was authored by Rabbi Yosei ben Chalafta, a disciple of Rabbi Akiba. The text
quoted here is found in Chapter 1.
[102] Verse
41 here. "And you cannot find four hundred and thirty years unless the
"covenant between the parts" took place thirty years before the birth
of Isaac" (Yaakov Emden, in his commentary on the Seder HaOlam).
[103]
Genesis 12:4.
[104] And
the "covenant between the parts" accordingly took place five years
before his final departure from Haran, since from the time of the covenant to
the birth of Isaac, as Rashi stated, thirty years had passed.
[105] Ramban
thus introduced a new explanation to help solve the problem, which was as
follows: Since in Genesis 15:13, the length of the exile was foretold to be four
hundred years, how is it that Scripture mentions here in Verse 40 an
additional thirty years? Rashi answered that the four-hundred year period
represents the time from Isaac's birth till the exodus, and the additional
thirty years represent the preceding years that elapsed between "the
covenant between the parts" and the birth of Isaac. Accordingly, we were
forced to say that the covenant took place five years before Abraham's final
departure from Haran. Ramban suggests that the intent of the verse in Genesis
15:13 is also four hundred and thirty years, for although the
additional thirty years are not clearly written in the verse, they are
nevertheless alluded to, as is explained further on. In his
commentary on the following verse, Ramban will revert to this theme for further
elucidation.
[106]
Genesis 15:16.
[107] Ibid.
[108] Verse
41.
[109]
Deuteronomy 2:14.
[110]
Ibid., 1:46.
[111]
Ibid., 2:1.
[112]
Daniel 12:12.
[113]
Isaiah 60:22.
[114] Genesis 15:13.
[115] Thus:
Isaac was sixty years old when Jacob and Esau were born (Genesis 25:26). When
he stood before Pharaoh, Jacob was one hundred and thirty years old (ibid.,
47:9). We thus have one hundred and ninety years since the birth of Isaac.
Deduct them from the sum of four hundred and thirty, and you have two hundred
and forty years remaining for the stay in Egypt.
[116] Genesis 15:13
[117] I.e.,
from the time of the "covenant between the parts." According to Ramban,
who is now following the simple meaning of Scripture, this covenant took place
after Abram had left Haran when he was seventy-five years old or thereabout.
Thus at the time of the covenant, Abraham was about eighty years old, and not
seventy, as we reasoned before according to Rashi. (See beginning of Verse 40.)
[118] Genesis 15:16.
[119]
According to Ramban's interpretation, Abraham was about eighty years old at the
time of the covenant. (See Note above). It was twenty years from then until
Isaac's birth, since Scripture states that Abraham was one hundred years old
when Isaac was born. Isaac was sixty years old when Jacob was born, and when
Jacob stood before Pharaoh, he was one hundred and thirty. Thus we have two
hundred and ten years. Deduct them from four hundred and thirty, and you are
left with two hundred and twenty, which is the length of time they stayed in
Egypt.
[120]
Genesis 42:2. These were Jacob's words to his sons upon sending them to buy
food in Egypt. He did not use the word I'chu (go you), but r'du
(get you down), because the numerical value of the word r'du is two hundred and
ten. There was thus an allusion here to the time the
Israelites would stay in Egypt.
[121]
Genesis 47:28.
[122]
Ibid., 15:13
[123] I.e.,
his native country, Ur of the Chaldees. From there he went with his father to
Haran, where they stayed five years, and then Abraham left for the land of
Canaan. He was then seventy-five years old. Twenty-five years later when Isaac
was bom, the thirty year period, commencing from the time he left Ur of the
Chaldees, was thus completed (Ibn Ezra).
[124] See
Leviticus 26:28.
[125] Genesis 15:16.
[126]
Genesis 15:14.
[127] Ibid.
[128] For
fuller explanation of this point, see Vol. I, pp. 204-205.
[129]
Ezekiel 20:8.
[130]
Joshua 24:14.
[131]
Above, 2:23.
[132]
Ibid., Verse 24.
[133]
Ibid., 3:9.
[134]
Deuteronomy 26:7.
[135]
Above, 2:25.
[136]
Numbers 14:34.
[137]
Deuteronomy 8:2.
[138]
Ibid., Verse 4.
[139]
Ibid., Verse 15.
[140] Genesis 15:16
[141]
Sanhedrin 92b.
[142]
Proverbs 5:22. In other words, the children of Ephraim were accurate in their
reckoning. However, they failed to know that on account of the sins of the
generation, thirty years had been added to the length of the bondage.
[143]
Further, 13:10. The Hebrew v'shamarta (and you will keep) is of
the same root as shimurim (watching) here.
[144]
Deuteronomy 16:1. Here too the word shamor (observe) is of the same root
as shimurim
in the verse before us. It thus proves that leil shimurim (a night of
watching) means "a night of observance of the Passover service."
[145]
Further, Verse 50.
[146]
Verses 44 and 48.
[147]
Above, Verse 29.
[148]
Ibid., Verse 2.
[149]
Pesachim 6b.
[150]
Above, Verse 21.
[151]
Ibid., Verse 27.
[152] Above,
Verse 29.
[153]
Unlike certain other laws which applied only to the Passover-offering in Egypt.
(See Ramban above, Verse 24).
[154] Further,
Verse 50.
[155] Ibid.
[156] Further, Verse 50.
[157]
Numbers 9:1.
[158]
Further, 16:34.
[159]
Above, Verse 25.
[160] I.e.,
only for the second year after the exodus. During all other years in which they
were in the wilderness, they did not sacrifice the Passover-offering (see
Joshua 5:5), although the other laws of the Passover were of course
observed.
[161] In
our Rashi: "an apostate Israelite."
[162] Mechilta on the verse before us.
[163] Genesis
42:8.
[164]
Kethuboth 10b.
[165]
Sanhedrin 5 b.
[166]
"I might think that since they are circumcised, they are qualified to
partake of the Passover-offering. Scripture therefore says, “A
'toshav' and a 'sachir' will not eat thereof" (Mechilta here).
[167]
Yebamoth 71a.
[168]
Jeremiah 9:25. Thus it is clear that a circumcised Arabian, etc., is considered
uncircumcised, and no special verse is needed to exclude him from eating the
Passover-offering, as Rashi interpreted.
[169]
Yebamoth 71a.
[170] For a
proselyte to be fully accepted into the Jewish fold, he must undergo both
circumcision, and immersion in a body of water valid for that purpose. The
verse before us thus teaches that the proselyte who underwent the rite of
circumcision alone is still forbidden to eat the Passover-offering,
notwithstanding the fact that he is already circumcised and has begun his entry
into the faith.
[171]
Above, Verse 42.
[172]
Ibid., Verse 38.
[173]
Further, 13:2. Thus according to Ibn Ezra, the verse before us is to be joined
to the following chapter.
[174] Bava Batra 14b Who wrote the
Scriptures? — … David wrote the Book of Psalms, including in it the work of the
elders, namely, Adam, Melchizedek, Abraham, Moses, Heman, Yeduthun, Asaph, and
the three sons of Korah. - 1 Chronicles 6:24-28
[175] The
ArtScroll Tanach Series, Tehillim, A new translation with a commentary
anthologized from Talmudic, Midrashic, and rabbinic sources. Commentary by
Rabbi Avrohom Chaim Feuer, Translation by Rabbi Avrohom Chaim Feuer in
collaboration with Rabbi Nosson Scherman.
[176] see 1
Chronicles 25:1
[177] I Chronicles 25:2
[178] I
Chronicles 16:7; II Chronicles 29:30; Nehemiah 12:46
[179] Ibid.
175
[180] see Tanna
d’Bei Eliyahu Chap. 30
[181] I Chronicles 6:22-28 citing the
lineages of of Assaf and Aviassaf.
[182] Shir HaShirim Kabbah 4:4, Ibid. 175
[183] The Book of Tehillim, Meam Loez, Psalms
II – Chapters 33-61, by Rabbi Shmuel Yerushalmi.
[184] The Sefer
Hameorot on Tractate Berachot devotes an entire treatise to a thorough
discussion of the Thirteen Attributes and defines אל as, ‘strength and power in times of distress as we
find concerning Esther. It is the third Attribute of Mercy after HaShem, HaShem, to teach us that this Name is
reserved for the perfectly righteous/generous who never sinned or for penitents
who have completely atoned for every one of their sins.’
[185] Rashi to Exodus 34:6
[186] Ibid.
183, page 252.
[187]
Radak; Shemot Rabbah 19:5
[188] A shelamim
is a ‘peace offering’.
[189] Forty
loaves were brought and four were given to the priest.
[190]
Tehilim 107, Shulchan Aruch OH 219
[191]
Shemot (Exodus) 15:26
[192] Tanchuma Emor 14
[193]
Midrash Tanchuma (Tsav 7).
[194] Ibid.
183
[195]
Mishne Torah Hilkhot Teshuva 3:6
[196] Lit.,
‘that resurrection is not intimated in the Torah.’ The doctrine of resurrection
was denied by the Sadducees and the Samaritans. It was to oppose these that the
doctrine was emphatically asserted in the second of the Eighteen Benedictions
(v. W.O. Oesterley. The Jewish Background
of Christian Liturgy, Oxford, 1925, 60ff.). According to the present text,
however, the reference is not to one who denies the fact of resurrection, but
that it is intimated in the Torah. (On the importance of conceding the Biblical
origin of this tenet, v. p. 604, n. 12.) But D.S. omits the phrase as
interpolated, and he is supported by the Tosef. XIII, 5.
[197] One
who subscribes to the watchmaker theory of HaShem and His world.
[198] Lit.,
‘Measure for measure’
[199] In
other words, according to the Zohar, the period of time during which
bodies will be resurrected and brought back to life will begin at least FORTY
years from the time that the Jewish exiles are brought back to Eretz Israel.
[200] Berachot 34b
[201] Pesachim
68a, See Midrash Ne’elam Vayaira 114b
[202] Tur
Oruch Haim section 490, see Otzar Hagaonim Meggilah pg 64
[203] Sha’arei Leshem,
page 489
[204] Midrash Ne’elam, Toldot 140a
[205] Sha’arei Leshem, page 492
[206] Sanhedrin 97a
[207] see Leshem Shevo v’Achlamah - Drushei Olam
HaTohu, Part 2, Drush 4, Section 12:9
[208] see
Leshem - Drushei Olam HaTohu, Part 2, Drush 4, Section 12:10
[209] See
also Rabbeinu Bachye, Parshat Noach 6:12, 11:10
[210] see:
R. Saadiah Gaon, Emunot VeDeot, ch. 7; Rambam, Peirush HaMishnayot, Sanhedrin,
ch. 10; Ramban, Shaar HaGemul, sec. 11
[211] We
see here the honest relation of all that they had experienced. This was for the
sake of learning at the hands of a Hakham. Only, after hearing their reports
could the Master begin to teach his talmidim how to better themselves in
ministry.
[212] Eρημος – eremos referring to a place of seclusion,
away from the demands of ministry. This shows us that each of us involved in
the ministry of the Master must also have times of personal refreshment and
relaxation. This would correspond to the Hebrew word כּחד – kâchad,
meaning secret. The Peshat meaning is to find a place of seclusion away from
the masses where repose can take place. Allegorical interpretation means that
Yeshua, The Master took them to a place where he could teach them the So’od
meaning of their experiences.
[213]
“Disbelief” refers to the “belief” that Yeshua is Messiah. While there were
those among the Shammaite School that did believe that Yeshua was the Messiah
the greater number of believers were found among the School of Hillel, which
seems to have been the minority.
[214] This
is exactly the type of attitude and activity seen in literature concerning the
Shammaite School.
[215] These
“Gentiles” are not G-d-fearing
[216]
B’resheet (Gen.) 2:10 Now a river flowed out of Eden to water the garden; and
from there it divided and became four rivers.
[217] The
Jewish Seminary of America. (1992). The Galilee in Antiquity. (L. I.
Levine, Ed.) MA: Jewish Theological Seminary of America. Introduction xviii
[218]
Having vital power in itself and exerting the same upon the soul.
[219] Mitzvah
is rooted in the Hebrew word “tzva” meaning to connect.
[220]
Verbal connection to B’resheet (Genesis) 32:4, 6
[221] Cf. 1
Enoch 10: 4-6 And he said to Raphael:
"Bind Azael foot and hand, and cast him into the darkness, and open the
desert that is in the Dadouel, and cast him in. "And lay down upon him
rough and jagged rocks and cover him with darkness. And let him dwell there for
eternity, and cover his face so he cannot see light. "And on the great day
of judgment he will be lead into the fire.
[222]
Jewish Publication Society. (1997, c1985). Tanakh: The Holy Scriptures: A
New translation of the Holy Scriptures according to the traditional Hebrew
text. Title facing t.p.: Torah, Nevi'im, Kethuvim = Torah, Nevi'im,
Ketuvim. (Ge 3:8). Philadelphia: Jewish Publication Society.
[223] Gan
Eden was initially global; it was fed with the River that flowed from the
“Mountain of G-d” which was the “river of delight (Eden) making the whole earth
a delight. This place was an environment where man (Adam) could repair the
damage done to the universe by the fallen and rebellious spheres.
[224] Lit.
good words εὐλογέω
Therefore, we see that the appropriate blessings should be said. General
“barakhot” (blessings) follow the format of “Blessed are you O Lord God…)
[225] The "blessing" mentioned here is in past tense.
[226] πνευματικός
Lit.
Spirituals. Here we must note that the language is identical to 1Co. 12:1,
where the text of the Authorized Version reads "spiritual" gifts.
Gifts is added. "Gifts" is NOT implied. Therefore we
see in πνευματικός
the
essence of the soul Heb. נפֶשׁ a soul, living being, life, self, person, desire, passion,
appetite, emotion. Str. H5315, TWOT 659b
[227] εὐλογίᾳ
πνευματικῇ - good
spiritual words. However, these words are the words spoken from the upper triad
of the bench of three. Hokhmah – Binah & Da’at. ChaBaD. To put this more
succinctly these “words” are the judgments of the Hakhamim. We also see these
words applying to the Mesorah – Oral Torah. In these “breathings”, we have good
spiritual (breathed) words.
[228] ἐπουράνιος compound επι and ουράνιος point of origin
being "from the heavens" the spiritual environs of the ethereal
world. (see v4 below) Therefore, “from the heavens” means that the decisions
(halakhic judgments which from the Bench of there are the judgments which are
“binding on earth” because they have been made in the spiritual world.
[229] ἐκλέγω Greek ἐκλέγω is
compound. εκ meaning out of λέγω logos or
Word, Aramaic Memra. This translation can be read "out of words"
meaning that there were NO words spoken in our creation, or that this is a
reference to being created and given a mission while we were in an ethereal
state spirit. Regardless the ethereal world of God is without words.
Herein we see God speaking to us the plan/mission of our lives without
words.
בְּרֵאשִׁית Gen. 1:1 can be translated בְּ רֵאשִׁ In the head, i.e. God's head. These events took place in
the timeless expanse of the "heavens" i.e spirit – ethereal world
before there were words and letters. In this environment words are not spoken.
ALL communication is "KNOWING" not hearing, but SEEING - which is not
seeing with the eye of the body but the eye of the soul – spiritual being.
[230] cf.
Eze. 20:38 LXX. Kittel, G. (Ed.). (1964). Theological Dictionary of the New
Testament (Vol. 4 ). (i. Geoffrey W. Bro, Trans.) Grand Rapids , Michigan:
Wm. B. Eerdmans Publishing Co. p. 145
[231] We
need to now alert the reader to pay special attention to Hakham Shaul’s (Paul)
“us” and “you.” Hakham Shaul’s use of we, us and you are key to determining who
he is addressing.
[232] see
1:11 below
[233] We
interpret this to mean at or before Har Sinai. The foundation of the world was
G-d’s giving of the Torah. However, the Greek word καταβολή – katabole also means, “to conceive.”
Therefore, we can see that G-d conceived the Jewish people before all others
and before there was an earth. Thus it can also be interpreted to mean that G-d
conceived the Jewish people before Har Sinai, which is a very reasonable and an
allegorical thought. The notion of καταβολή – katabole
is also related to the thought of injecting or depositing semen into the
womb.
[234] Cf.
TDNT 6:685 3. Metaphorical. Here our
Ephesians text is Remes/Allegorical bordering So’od. Therefore, we see that the
Jewish people are the Chief/principle adoption above all others. προορίζω can
mean beforehand. προορίζω can
have the connotation of “to foreordain,”
“to predestine.” Since God is eternal and has ordained everything before time, προορίζειν is a
stronger form of ὁρίζειν. προγινώσκειν is
the same. See B’resheet 42:22 where Reuven equates the soul of Yosef with his
blood.
[235] υἱοθεσία – υἱο son θεα derived from Theos
God
[236] Here
we say “Festivals” because halakhah is derived from Peshat and allegorical.
Therefore Pesach is an allegorical reference to all the Festivals.
[237] No one of typical sanity ever hated his body. On the contrary, many men
love their bodies and are infatuated with themselves. Here to translate σάρξ – sarx as “body” makes most sense here.
[238] Hoehner notes that these two words are from the “nursery.” They indicate
raising or nursing a child. Hoehner, H. W. (2002). Ephesians, An Exegetical
Commentary. Grand Rapids, MI: Baker Academic. pp. 766-7
[239] These statements should be read as nonliteral allegorical. The body,
bones of the Congregation of Messiah is seen in the seven officers of the
Congregation. In a measure, they are the Congregation. Furthermore, they are
the means by which Messiah takes care of his body, i.e. “sustains and values
it.” Some versions insert “out of his flesh and bones.” If we accept this as
allegory, there is no problem with the longer version. However, there is no
room for a Catholic Eucharist here as the meaning of these words.
[240] Cf. B’resheet 2:22 The Greek version of this text shows the
transformation “into one flesh.” The
better wording of the text would be “two become one flesh.” The phrase is used
in 1 Corinthians 6:16 of a man being “joined” to a prostitute. Therefore, we
learn that sexual intimacy brings a union between two partners. However,
because the language is allegory we must ask ourselves how we are can define
this relationship between Messiah and his Congregation. From this we also learn
that intimacy is a mechanism by which the sins of a woman are transferred to
the husband for him to atone before G-d, most blessed be He! Thus, being
“joined” to a prostitute means that the male will absorb all the sins of the
prostitute and will attone for them.
[241] The Mystery – So’od is not
something that cannot be told because it is a secret in the western sense of
the word. The “mystery” is accurately described as the “mystery of his will” in
Eph:9 The mystery/secret is unfolded in the mind of the reader/talmid. As such,
the talmid receives (Kibal) the
secret from his master (Rabbi) and the unfolding of the mystery is in
unspeakable words. This is because the “mystery,” at this point is grasped as
the invisible spermatic Word of G-d. Or as Abraham Heschel puts it…It is not in a roundabout way, by analogy or
inference, that we become aware of the ineffable; we do not think about it “in absentia”.
It is rather sensed as something immediately given by way of an insight that is
unending and underivable, logically and psychologically prior to judgment, to
the assimilation of subject matter to mental categories; a universal insight
into an objective aspect of reality, of which all men are at all times capable;
not the froth of ignorance but the climax of thought, indigenous to the climate
that prevails at the summit of intellectual endeavor, where such works as the
last quartets of Beethoven come into being. It is a cognitive insight, since
the awareness it evokes is a definite addition to the mind. Heschel,
Abraham Joshua, Man is not Alone , Farrar, Straus and Giroux, 1976 p.19.
The “Word” of G-d” in this realm is unspoken. This is
the ethereal world of spirit. This “Virtue” is the place where the supernal
touches the natural. In the imagery of the human body, it is the crown of the
head called “gilgal” or crown of the skull – Gilgulet. The point of
connection to the Divine world begins in the Neshamah. The human Neshama has a
point of connection with the speechless world called the Imagination. This
“imagination” reaches into the speechless world of the Divine and draws down
the Divine Wisdom – Hokhmah into the natural mundane and finite world. Or, we
might understand that the Divine Wisdom “draws” us upward into the ethereal
sublime world where we receive the invisible technical spermatic Word of G-d.
The word written on the heart (mind) must be memorized. The “memorized” Word
“written” on the mind is the Oral Torah, which proceeded from the ethereal
speechless world. When the Imagination of man has received an awareness or
revelation, it must find telluric words to define and capture the essence of
what has been grasped from the spiritual dimension. This is a natural process.
However, when we “capture” the “essence” of a thing it becomes telluric of a
necessity. It contains a measure of its “spirituality” but is must be blended
with it natural and finite mirror before we can comprehend it.
[242] The “household conduct” continues as a general theme in the office of
the 3rd Parnas. Likewise, we can determine that the Ephesian
congregants had children of reasonable age to comprehend the message Hakham
Shaul is transmitting. Furthermore, we see here a hierarchical order. Hakham
Shaul first dealt with the marital relationship and now deals with the parental
roles. From the parental responsibility we see Hakham Shaul address the
children and then the “bond-servants.”
[243] We capitalize Lord so that the reader understands
that we are referring to HaShem – G-d rather the Master – Yeshua. We see this
reference to the Decalogue, where G-d says “Honor father and mother.” Shemot
20:12
[244] δίκαιος – dikaios “just/right.” This refers to the
standard/expectancy of G-d’s mitzvoth (commandments). This also speak of what
is obligatory with regard to the mitzvot. Hebrew יָשָׁר, יָשָׁר
– yashar, straight or upright.
[245] Cf. Shemot 20:12
[246] As a general rule, the Torah does not promise a reward for observing the
Mitzvot. In this case, the Torah gives the reward of longevity for obedience to
this Mitzvah.
[247] אַף, אַפַּיִם
– aph /af, anger or suffering.
Therefore, we can say that the father/parent should not bring suffering to his
children.
[248] The Gk. words παιδεία and
παιδεύειν are mostly used for מוסר and יסר. The Tanakh has a
whole series of words for teaching and direction, for chastisement and
correction, but only the one word יסר
and the derived מוסר
can denote “to educate,” “education.” This word certainly belongs to
the same field and can itself denote “rearing” (in the moral, not the
biological sphere) as “correction,” but it can also take on a more intellectual
sense and stand for “culture” in the sense of possession of wisdom, knowledge,
and discernment. Theological dictionary of the New Testament.
1964-c1976. Vols. 5-9 edited by Gerhard Friedrich. Vol. 10 compiled by Ronald
Pitkin. (G. Kittel, G. W. Bromiley & G. Friedrich, Ed.) Grand Rapids, MI:
Eerdmans. (5:604).
[249] We find in this wording an association to the Shema. D’varim (Deut.) 6:7 You will teach them
clearly to your children and will talk of them when you sit in your house and
when you walk by the way and when you lie down and when you rise up.
[250] Bring them up with the instruction of G-d.
[251] The bondservant is in the house of his kinsman redeemer – Goel. In a
measure, the Goel is his redeemer. Therefore, Hakham Shaul shows that the
appropriate response for the bondservant is true humility. The bond-servant has
been reduced to the place of humility by the “Hand of G-d” per se. Therefore,
the bondservant should look to his master as a means of finding his identity.
Hakham Shaul shows that the service should be honest and genuine and not for
the sake of praise etc.
[252] The use of κύριος – kurios here shows us that the “master” is not a
god-like master. He is a responsible model for the bondservant. The bondservant
looks to the “master” as a mentor on how to conduct life within the Jewish
Theocracy. It is the role of the Parnasin (Pastors) joined to the Moreh
(Teacher) to demonstrate living models of the Jewish way of life. The role of
the “master” is not “lordship.” The role of the master is responsibility for
“Pastoring and teaching” the servants. The servant benefits by being in the
household of the master as a living environment of Jewish halakhah.
Interestingly, these two officers, the 3rd Parnas and the Moreh
(Pastor and Teacher) represent the Mesorah – Oral Torah as it applies to
everyday life.
[253] “Do
the same things to them” requires the master to respect with reverential awe
the bondservants he is to mentor. Furthermore, we can see that the master is
called upon to demonstrate integrity, dedication to G-d and goodwill. These
qualities are to be expressed towards the bondservant as if the master had the
Master in his household as a bondservant.
[254] The
bondservant is in the house of the Goel for the sake of leaning from a master
the things the servant needs in order to live a life pleasing to G-d. This
system only works when both the bondservant and the master conduct themselves
in a manner according to the Oral Torah.
[255] To
have intimate knowledge that the Master above is watching all his talmidim
below.
[256] Midda
kneged midda (measure for
measure), also applies here where
the master must be patient with the bondservant. While threats may seem like
the correct approach, these attempts to control by coercion never work. The key
thought here is also that the masters are being watched by the master.
[257] We
must realize that in Messiah, and in G-d there is no partiality. Therefore,
masters should not think that because they are the “master” over bondservants
that they are the “favoured” of G-d.
[258]
Hakham Shaul has followed the structure of Shemot and the directions of the
Mishkan’s (Tabernacle) construction. G-d’s instruction begins in the Kodesh
Kodeshim (Holy of Holies) and “finally” moves to the outer courtyards. The
beginning of Ephesians starts with the closest proximity to the “heavenlies”
and progresses to the way things are “walked out” (halakhah) in everyday life.
These lessons are addressed by the Moreh and the corresponding officers.
Interestingly enough, the translation allegorically suggests that garments of
the Jewish men i.e.; tallits and T’fillin. With a possible reference to the
tallit as a “little Mishkan” (tent) we see that connection that Hakham Shaul is
trying to make.
[259] Eνδυναμόω – endunamoo is paralleled by the Hebrew לָבֵשׁ
(lābēš) to be clothed or dressed. Therefore, we have opted to
translate the sentence, as it would have appeared in its Mishnaic Hebrew
original. Likewise, we note that the allegory suggests the apparel of Jewish
men, i.e. tallits and T’fillin. Being wrapped in the tallit and T’fillin is a
symbol of G-d’s power and might.
[260] See
note above. ἐνδυναμόω – endunamou could be translated “be empowered.” If we
follow this translation, we need to extend the thought to capture the true
nuance of the word, by saying “be empowered with virtuous power.” It would
appear that Hakham Shaul is using the power of allegory to teach us that there
is virtuous power associated with the way we dress. Be “dressed” is the L-rd carrying the connotations that being
dressed in the tallit and the T’filln.
[261] κράτος – kratos is the power of dominion. Κράτος as a word associated with power seems be in
concert with two other words, ἀρχή – arche,
meaning the chief or principle power, ἐξουσία – exousia, meaning authority. The difficulty with these Greek
words is that they do not directly translate into Hebrew.
[262] Based
on contextual hermeneutics ἰσχύς – ischus seems to be associated with the power of
“warfare” and “Adonai Tzabot.” What stands out in this concept and the context
of the present pericope is that it is the L-rd
that is associated with “Adonai Tzabot.” In other words we would seem to expect
the title Elohim (G-d) rather than the L-rd
because Elohim is associated with justice. Even here, where we have the Moreh
working in concert with the Chazan, who represents justice we do not have the
title Elohim used. Therefore, we determine that Hakham Shaul is demonstrating
the true diffusion and balance of power. The Moreh in this case balances the
Chazan’s justice into the more merciful aspect of the office and officer. What
is also evident in Hakham Shaul’s presentation of the officers of the Esnoga (congregation)
is that each officer labour is to produce the opposite of his character. As we
face the tree of Messiah’s lights, we see the right side as given to chesed and
the left side as justice. However, when we look down on these powers from the
heavens we see that the right side is given to justice and the left side
demonstrates chesed. Consequently, we understand that the heavenly perspective
of these officers shows their maturity and connection to the upper realms of
their office. “Adonai Tzabot” is the compassionate power that is an affront to
the negativity. Through the power of “Adonai Tzabot” warfare is waged and the
resultant force is compassion which defeats the despotic negative power.
[263] Eνδύω – enduo, meaning “to draw on” like ἐνδυναμόω – endunamoo is rooted in Hebrew לָבֵשׁ
(lābēš) to be clothed or dressed. The meaning or
allusion is to draw down the power that is above. In each case, with exception
to the officers in the middle column, “draw” down the power from above
incorporates the balanced power of the right or left side. Those sefirot in the
middle column, which we see as “balanced” draw their balance from the power
above. Eνδύω – enduo, to sink into (clothing) further
shows that the officer’s power is derived from above.
[264] The Armour of G-d – Scholars generally
look at the Roman soldier as a model for the “Armour of G-d.” This absolute nonsense!
How can we look at a Roman soldier as “G-d?” This approach is Hellenistic
paganism. Isa 59, below shows the “Armour of G-d.”
Isa. 59:14-19
Justice is turned back, and righteousness stands far away; For truth has
stumbled in the street, And uprightness cannot enter. Yes, truth is lacking;
And he who turns aside from evil makes himself a prey. Now the LORD saw, And it
was displeasing in His sight that there was no justice. And He saw that there
was no man, And was astonished that there was no one to intercede; Then His own arm brought salvation to Him,
And His righteousness upheld Him. He
put on righteousness like a
breastplate, And a helmet of
salvation on His head; And He put
on garments of vengeance for clothing And wrapped Himself with zeal as a mantle (tallit). According to their
deeds, so He will repay, Wrath to His adversaries, recompense to His
enemies; To the coastlands He will make recompense. So they will fear the name
of the LORD from the west And His glory from the rising of the sun, For He will
come like a rushing stream Which the wind (Ruach) – breath or sprit of the LORD
drives.
The Davidic
Midrash of Psalm 7 shows the anger of G-d focused on the wicked.
Ps. 7:11-13 God judges the
righteous/generous, and God is angry with the wicked every day. If he
does not repent, He (God) will whet his sword;
He has bent His bow, and made it ready. He has also prepared for him the
instruments of death; He ordains his arrows against the persecutors.
Ps. 91:4 He (God) will
cover you with His pinions, And under His wings you may seek refuge; His
faithfulness is a shield and buckler.
[265] The
English vocabulary does not have a comparable word to describe Greek μεθοδείας from μεθοδεία – methodeia, which is founded in the Hebrew word רָגַל – ragal,
meaning “to go about as a calumniator.”
[266] The
meaning of the Greek διάβολος – diabolos, does not mean “Satan” in the Christian
sense. The better explanation is those spirits that are most commonly involved
in the sense of complaint and especially calumniation. The reference here to
“spirits” is that of the shedim (demons) rather than the “devil” of Christian
myth. We should note that by use of “shade – demon,” Hakham Shaul is NOT
referring to the Yetser HaRa. The Yetser HaRa is the natural G-d given balance
needed for human survival. The reference to “shedim – demons” teaches us
that the person, who believes that the body is the purpose for living, will be
bound by a shade – demon to live in that manner. We state that the Torah
Scholar is never controlled or possessed by the shedim – demons.
Throughout the Nazarean Codicil we see that different persons are under the
control and influence of shedim, “demon possessed.” Therefore, we see the
graciousness and generosity of the Master as a healing agent for those bound by
the shedim – demons giving them uncompelled and free movement of the will. If the
Master gives uncompelled and free movement of the will, we can logically deduce
(through Severah) that shedim compel, bind and dominate the will or soul of a
person. On a deeper level Gaston says… Early Judaism held that God ruled over Israel directly, his rule over the Gentile nations was
indirect and impersonal, through an agent something like a Persian satrap, if
one will. The most common way of imagining these agents is in terms of
the “angels of the nations.”
A more Hellenistic way of putting the matter is to say that God’s rule,
especially over nature, is administered by the “elements of the world,” that
is, earth, water, air, and fire, or by the gods, especially the national gods.
All of these are to be found in Paul along with much more general language
concerning “the powers.” If in principle, the rule of the angels or elements or
gods was intended to be benevolent, for most people of this period it was
experienced as oppressive. None of this is stated explicitly by Hakham Shaul,
but the basic pattern must be presupposed as part of the first century
world-view. Cf. Gaston, L. (1987). Paul and the Torah. Vancouver:
University of British Columbia Press. p. 9 (Bolding and underlining are my
emphasis)
[267] The
allegory and metaphor is that of armed conflict between two parties. Philo
aptly illustrates this “wrestling match.” Alleg. Interp. III 190 -191 But,
nevertheless, though pleasure appears to trip up and to deceive the good man,
it will in reality be tripped up itself by that experienced wrestler, Jacob;
and that, too, not in the wrestling of the body, but in that struggle which the
soul carries on against the dispositions which are antagonistic to it, and
which attack it through the agency of the passions and vices; and it will not
let go the heel of its antagonist, passion, before it surrenders, and confesses
that it has been twice tripped up and defeated, both in the matter of the
birthright, and also in that of the blessing. For “rightly,” says Esau, “is his
name called Jacob, for now has he supplanted me for the second time; the first
time he took away my birthright, and now he has taken away my blessing” (Gen
27:36). But the bad man thinks the
things of the body the more important, while the good man assigns the
preference to the things of the soul, which are in truth and reality the more
important and the first, not, indeed, in point of time, but in power and
dignity, as is a ruler in a city. But the mistress of the concrete being is the
soul. Philo, o. A., & Yonge, C. D. (1996, c1993). The works of Philo:
Complete and unabridged. Peabody: Hendrickson. p 72. What Hakham Shaul has
clearly pointed to is in agreement with Philo. Ya’aqob wrestled until dawn, and
has earned the title “wrestler.” Therefore, the B’ne Yisrael are “Sons” of the
wrestler who are also engaged in this wrestling match.
[268] Not
“wrestling against flesh and blood” shows that humanity is locked in a war of
virtue. This virtue is taught and modelled by the Seven men of the Esnoga.
[269] Greek
ἀλλὰ (but) is
adversative showing struggle.
[270] Three
specific “powers” are referenced in this pericope, ἀρχή – arche, principalities, ἐξουσία – exousia, authorities and κοσμοκράτωρ – kosmokrator cosmic rulers. This specific
trio is not mentioned anywhere else together as Hakham Shaul has in this verse
in the Nazarean Codicil. However, ἀρχή – arche,
is frequently mentioned with ἐξουσία – exousia, authorities. Aρχάς from ἀρχή – arche in terms of person or personality, ἀρχή – arche refers the “leader, pioneer or
originator” or that which is principle in rank. With reference to the “Seven
Officers,” this is Chesed. Here we are only making analogy, and reference to
positional status, not a word for word translation. On the higher plane we can
see that this is, a reference to the interaction between the Chief Hakham
endowed with Chochmah and the Will of Messiah. Philo in his discussion on the
Allegory of Creation uses ἀρχή – arche as a reference to the “origin of
creation.” Cf. Philo. (1993). The Works of Philo, Complete and Unabridged in
one volume. (N. U. Edition, Ed., & C. Yonge, Trans.) Peabody, MA:
Hendrickson Publishers. p.8. In this way the seminal Will of Messiah, Chochmah
received by the Hakham and Chesed stimulate the Esnoga forward and upward. Both
the Chief of the Bet Din and the Principle officer of the Esnoga connect the
Esnoga with the formative power of the Torah and its wisdom. The Torah/Oral is
the infrastructure of the whole universe. Therefore, ἀρχή – arche is the basis of the structured universe. The Chief Hakham gives
formative wisdom, which aligns the Bet Din with the decisive infrastructure of
the universe through the Oral Torah. In similar manner, the Chief officer/Chesed
injects the wisdom of the Bet Din into the Seven Officers and the Congregation
of the Esnoga. This injection establishes a structured atmosphere, i.e. Oral
Torah for the Esnoga. Eξουσίας from ἐξουσία – exousia, authorities. Eξουσία – exousia, is the power of judicial
decision and deliberation, the power and rule of government i.e. the Bet Din. Eξουσία – exousia, also denotes the power of
freedom, the unlimited possibility of action. While ἀρχή – arche, is related to the “Will of
Messiah,” ἐξουσία – exousia, represents the office of the
Chief Hakham that connects with that infinite source. In 1 Corinthians Hakham
Shaul uses ἐξουσία – exousia,
as the “symbol of authority” over
the woman’s head. In this sense ἐξουσία –
exousia, shows the infinity of masculine potential. (1 Co. 11:10
Therefore the woman ought to have a symbol of authority on her head,). Eξουσία – exousia, possesses authority,
jurisdiction, is a symbol of authority, ruler, in control has power, has
supernatural power and wisdom and the right to judge. Kοσμοκράτωρ – kosmokrator, the rulers of the heavenly
spheres. In the negative sense, the rulers of the heavenly spheres are as our
present case has it, rulers of the
cosmos, ruling the present age of
darkness showing that the Gentile is under the influence of the heavenly
spheres.
[271] Eξουσία – exousia from ἔξεστι – exesti the freedom to act. The negative
connotations of ἐξουσία – exousia show a licence for action, meaning that we may have
given licence for negative authority in our lives.
[272]
Hakham Shaul’s inclusion and phrase “we” shows that as he brings the Mesorah to
the Gentiles that he, along with the Gentiles coming to conversion must contend
with the heavenly spheres. These “spheres” are not necessarily the negative
forces of the fallen angels. The difficulty with bringing the Gentile to the
Torah is that the Spheres are “legalistic.” The Spheres govern the world by
strict justice. As such, Hakham Shaul has a great problem in bringing Gentiles
into the Esnoga as converts because of the demand by the Spheres for strict
justice. Furthermore, his war of contention in bringing the Gentile to Torah
observance is contended by the angelic rivalry and rage. See below
[273] The
“present age” of darkness is omitted in some sources. While there may be
justifiable cause to omit the seeming insertion, the phrase bears positive
illumination on the text. In the present age, we live in a state that may be
equated to darkness when compared to the “age to come,” Olam HaBa (the eternal,
infinite coming age).
[274] These
“Spheres” are discussed by Hakham Yehudah
(Jude) in 1:13, They are
waterless clouds carried by the fall winds; fruitless trees, twice dead, and
uprooted; storm driven (wild) waves
of the sea, foaming without water to their own shame; wandering spheres (stars) for who the deepest darkness is reserved
for (their) eternity. In view of
our understanding of the angelic rivalry (those opposed to creation of humanity
because they will have Chesed – acts of righteousness and at the same time have
a measure of wickedness in their lives) and the angelic rage which is focused
on the B’ne Yisrael as the recipients of the Torah Oral/Written.
[275] The
previous day of the Omer recounted the cosmic opposites to the Seven Men of the
Esnoga. The present day of the Omer teaches how to withstand those forces and
to look at the Seven Men of the Esnoga as though they were clothed with the
virtues of G-d.
[276] “Be
clothed” with the virtues of G-d
[277]
Please refer to Iyar 29, the 44th day of the Omer.
[278] This
phrase is synonymous with the phrase “evil age” used in the previous pericope,
i.e. Iyar 29, the 44th day of the Omer.
[279] This
translation is consistent with a true Remes translation.
[280] Here
we see that Hakham Shaul is teaching us that the “Breastplate of Righteousness/Generosity”
belongs to the Priesthood of the Firstborn, i.e. those of the Master/Messiah’s
house
[281]
Allegorically “feet” here is a reference to hakahah.
[282] Eτοιμασία – hetoimasia, prepared, ordered, ability, resolution or
ready. Meaning that the feel (allegorically speaking) are prepared to keep the
restorative Mesorah. כּוּן – kûn A primitive root; properly to be erect (that is, stand perpendicular – upright);. hence (causatively) to
set up, in a great variety of applications, whether literal (establish, fix,
prepare, apply), or figurative (appoint, render sure, proper or prosperous): -
certain (-ty), confirm, direct, faithfulness,
fashion, fasten, firm, be fitted, be fixed, frame, be meet, ordain, order, perfect, (make) preparation,
prepare (self), provide, make provision, (be, make) ready, right, set (aright,
fast, forth), be stable, (e-) stablish, stand, tarry, X very deed.
[283] εἰρήνη – eirene of the possibly Hebrew synonyms there are
two distinct possibilities. The first referring to halakhah, (H1980) and the
second being Shalom (H7965) meaning wholeness, restoration etc.