Esnoga Bet Emunah
1101 Surrey Trce. SE, Tumwater, WA 98501
Telephone: 360-584-9352 - United States of America
© 2010
E-Mail: gkilli@aol.com
Triennial
Cycle (Triennial Torah Cycle) / Septennial Cycle (Septennial Torah Cycle)
|
Three and 1/2 year
Lectionary Readings |
Third Year of the Reading Cycle |
|
Kislev 13, 5771 – November
19/20, 2010 |
Third Year of the Shmita Cycle |
Candle Lighting
and Havdalah Times:
|
Atlanta, Georgia, U.S. Fri. Nov. 19, 2010 – Candles at 5:15 PM Sat. Nov. 20, 2010 – Havdalah 6:12 PM |
Brisbane, Australia Fri. Nov. 19, 2010 – Candles at 6:01 PM Sat. Nov. 20, 2010 – Havdalah 6:58 PM |
Bucharest, Romania Fri Nov. 19, 2010 – Candles at 4:27 PM Sat. Nov.20, 2010 – Havdalah 5:31 PM |
|
Chattanooga, & Cleveland, TN, U.S. Fri. Nov. 19, 2010 – Candles at 5:16 PM Sat. Nov. 20, 2010 – Havdalah 6:13 PM |
Jakarta,
Indonesia Fri. Nov. 19, 2010 – Candles at 5:32 PM Sat. Nov. 20, 2010 – Havdalah 6:24 PM |
Manila & Cebu, Philippines Fri. Nov. 19, 2010 – Candles at 5:06 PM Sat. Nov. 20, 2010 – Havdalah 5:58 PM |
|
Miami,
FL, U.S. Fri. Nov. 19, 2010 – Candles at 5:13 PM Sat. Nov. 20, 2010 – Havdalah 6:07 PM |
Olympia, WA, U.S. Fri. Nov. 19, 2010 – Candles at 4:15 PM Sat. Nov. 20, 2010 – Havdalah 5:22 PM |
Murray, KY, & Paris, TN.
U.S. Fri. Oct. 19, 2010 – Candles at 4:25 PM Sat. Oct. 20, 2010 – Havdalah 5:23 PM |
|
San Antonio, TX,
U.S. Fri. Nov. 19, 2010 – Candles at 5:19 PM Sat. Nov. 20, 2010 – Havdalah 6:15 PM |
Sheboygan & Manitowoc, WI, US Fri. Nov. 19, 2010 – Candles at 4:04 PM Sat. Nov. 20, 2010 – Havdalah 5:08 PM |
Singapore, Singapore Fri. Nov. 19, 2010 – Candles at 6:34 PM Sat. Nov. 20, 2010 – Havdalah 7:24 PM |
For other places see: http://chabad.org/calendar/candlelighting.asp
Roll of Honor:
This Torah commentary comes to you courtesy of:
His Honor Rosh Paqid Adon Hillel ben David and beloved
wife HH Giberet Batsheva bat Sarah
His Honor Paqid Adon Mikha ben Hillel
His Honor Paqid Adon David ben Abraham
Her Excellency Giberet Sarai bat Sarah & beloved
family
His Excellency Adon Barth Lindemann & beloved
family
His Excellency Adon John Batchelor & beloved wife
His Excellency Adon Ezra ben Abraham and beloved wife
HE Giberet Karmela bat Sarah,
His Excellency Dr. Adon Yeshayahu ben Yosef and beloved
wife HE Giberet Tricia Foster
His Excellency Adon Yisrael ben Abraham and beloved
wife HE Giberet Elisheba bat Sarah
Her Excellency Giberet Laurie Taylor
His Excellency Dr. Adon Eliyahu ben Abraham and
beloved wife HE Giberet Dr. Elisheba bat Sarah
For their regular and sacrificial giving, providing
the best oil for the lamps, we pray that G-d’s richest blessings be upon their
lives and those of their loved ones, together with all Yisrael and her Torah
Scholars, amen ve amen!
Also a great thank you and great blessings be upon all
who send comments to the list about the contents and commentary of the weekly
Torah Seder and allied topics.
If you want to subscribe to our list and ensure that
you never lose any of our commentaries, or would like your friends also to
receive this commentary, please do send me an E-Mail to benhaggai@GMail.com with
your E-Mail or the E-Mail addresses of your friends. Toda Rabba!
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Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
אֲשֶׁר
יַקְרִיב |
|
|
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“Asher Yaq’riv” |
Reader 1 – Vayiqra
22:17-19 |
Reader 1 – Vayiqra 23:15-18 |
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“who brings near” |
Reader 2 – Vayiqra
22:20-25 |
Reader 2 – Vayiqra 23:19-22 |
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“que ofreciere” |
Reader 3 – Vayiqra
22:26-33 |
Reader 3 – Vayiqra 23:15-22 |
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Vayiqra (Lev.) 22:17 – 23:14 |
Reader 4 – Vayiqra
23:1-3 |
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Ashlamatah: Isaiah 56:7-11 +
57:15-19 |
Reader 5 – Vayiqra
23:4-8 |
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|
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Reader 6 – Vayiqra
23:9-11 |
Reader 1 – Vayiqra 23:15-18 |
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Psalm 86:1-17 |
Reader 7 – Vayiqra
23:12-14 |
Reader 2 – Vayiqra 23:19-22 |
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Maftir: Vayiqra 23:12-14 |
Reader 3 – Vayiqra 23:15-22 |
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N.C.: 2 Peter 2:3b-9 |
Isaiah 56:7-11 + 57:15-19 |
|
Rashi & Targum
Pseudo Jonathan
for: Vayiqra
(Leviticus) 22:17
– 23:14
|
Rashi |
Targum Pseudo Jonathan |
|
17.
And the Lord spoke to Moses, saying, |
17. And the Lord spoke with Mosheh, saying: |
|
18.
Speak to Aaron and to his sons and to all the children of Israel and
say to them: Any man whatsoever from the house of Israel or from the
strangers among Israel who offers up his sacrifice for any of their vows or
for any of their donations that they may offer up to the Lord as a burnt
offering |
18.
Speak with Aharon and with his sons and with all the children of
Israel: - A man, whether young or old, of the house of the family of Israel,
or of the strangers who are in Israel, who will offer his oblation of any of
their vows, or their free will offerings which they present before the LORD
for a burnt sacrifice, |
|
19.
to be favorable for you, [it shall be] an unblemished, male, from
cattle, from sheep, or from goats. |
19.
to be acceptable for you, it will be perfect, a male of the bullocks,
of the lamb, or of the young goats. |
|
20.
Any [animal] that has a blemish, you shall not offer up, for it will
not be favorable for you. |
20.
But anything that has a blemish you will not offer; for that will not
be acceptable from you. |
|
21.
And if a man offers up a peace offering to the Lord for declaring a
vow or as a donation from cattle or from the flock to be accepted, it shall
be unblemished. It shall not have any defect in it. |
21.
And if a man will offer a consecrated victim before the LORD to
fulfill a vow, or as a free will offering, from the herd, or from the flock,
it must be perfect to be acceptable; no blemish will be in it. |
|
22.
[An animal that has] blindness, or [a] broken [bone], or [a] split
[eyelid or lip], or [one that has] warts, or dry lesions or weeping sores you
shall not offer up [any of] these to the Lord, nor shall you place [any] of
these as a fire offering upon the altar to the Lord. |
22.
Whatever is blind, or broken-boned, or stricken in the eyelids, or
whose eyes are stricken with a mixture of white and dark, or one filled with
scurvy or the blotches murrain, you will not offer before the LORD, nor
present an oblation of them on the altar before the LORD. |
|
23.
As for an ox or sheep that has mismatching limbs or uncloven hooves
you may make it into a donation, but as a vow, it will not be accepted. |
23.
A bullock or a ram that has superfluity or deficiency of the
testicles, you may make a free will offering, but for a vow it will not be
acceptable. |
|
24.
[Any animal whose testicles were] squashed, crushed, pulled out, or
severed, you shall not offer up to the Lord, and in your land, you shall not
do [it]. |
24.
That which is crushed, or ruptured, or diseased, or enervated, you
will not offer to the Name of the LORD; and in your land you will not
emasculate. |
|
25.
And from the hand of a gentile you shall not offer up as food for your
God any of these [blemished animals], for their injury is upon them, there is
a defect on them; they will not be accepted for you. |
25.
And from the hand of a son of the Gentiles you will not offer the
oblation of your God of any of these, because their corruption is in them; a
blemish is in them, they are profane, they will not be acceptable for you. |
|
26.
And the Lord spoke to Moses, saying: |
26.
And the LORD spoke with Mosheh, saying |
|
27.
When an ox or a sheep or a goat is born, it shall remain under its
mother for seven days, and from the eighth day onwards, it shall be accepted
as a sacrifice for a fire offering to the Lord. |
27.
(to the effect that): What time You call to our mind the order of our
oblations, as they will be offered year by year, being our expiatory offering
for our sins, when on account of our sins (such sacrifices are required), and
we have none to bring from our flocks of sheep, then will a bullock be chosen
before Him, in memorial of the righteousness of the elder who came from the
cast, the sincere one who brought the calf, fat and tender, to Your Name. A
sheep is to be chosen, secondly, in memory of the righteousness of him who
was bound as a lamb on the altar, and who stretched forth his neck for Your
Name's sake, while the heavens stooped down and condescended, and Izhak
beheld their foundations, and his eyes were blinded by the high things; on
which account he was reckoned to be worthy that a lamb should be provided for
him as a burnt offering. A kid of the goats is to be chosen likewise, in
memorial of the righteousness/generosity of that perfect one who made the
savory meat of the kid, and brought it to his father, and was made worthy to
receive the order of the blessing: wherefore Mosheh the prophet explains,
saying: Sons of Israel, My people, When a bullock, or a lamb, or a kid is
brought forth according, to the manner of the world, it will be seven days
after its dam, that there may be evidence that it is not imperfect; and on
the eighth day and thenceforth, it is acceptable to be offered an oblation to
the Name of the LORD. |
|
28.
An ox or sheep you shall not slaughter it and its offspring in one
day. |
28. Sons of Israel, My people, as our Father in
heaven is merciful, so will you be merciful on earth: neither cow, nor ewe,
will you sacrifice along with her young on the same day. |
|
29.
And when you slaughter a thanksgiving offering to the Lord, you shall
slaughter it so that it should be acceptable for you. |
29. And when you offer a sacrifice of thanksgiving
to the Name of the LORD, you will offer so as to be accepted. |
|
30.
It shall be eaten on that day; do not leave it over until morning. I
am the Lord. |
30.
It will be eaten on that day, none will remain till the morning: I am
the LORD. |
|
31.
You shall keep My commandments and perform them. I am the Lord. |
31.
And you will observe My commandments to do them I am the LORD who give
a good reward, to them who keep My commandments and My laws. |
|
32.
You shall not desecrate My Holy Name. I shall be sanctified amidst the
children of Israel. I am the Lord Who sanctifies you, |
32.
Nor will you profane My Holy Name, that I may be hallowed among the
children of Israel. I am the LORD who sanctify you, |
|
33.
Who took you out of the land of Egypt, to be a God to you. I am the
Lord. |
33. having brought you forth redeemed from the land
of Mizraim, that I may be to you Elohim: I am the LORD. |
|
|
|
|
1.
And the Lord spoke to Moses, saying, |
1.
And the LORD spoke with Mosheh, saying: |
|
2.
Speak to the children of Israel and say to them: The Lord's appointed
[holy days] that you shall designate as holy occasions. These are My
appointed [holy days]: |
2.
Speak with the sons of Israel, and say to them, The orders of the time
of the Festivals of the LORD, which you will proclaim as holy convocations,
these are the orders of the time of My festivals. |
|
3.
[For] six days, work may be performed, but on the seventh day, it is a
complete rest day, a holy occasion; you shall not perform any work. It is a
Sabbath to the Lord in all your dwelling places. |
3.
Six days will you do work, and the seventh day (will be) a Sabbath and
a rest, a holy convocation. No manner of work may you do; it is a Sabbath to
the LORD in every place of your habitations. |
|
4.
These are the Lord's appointed [holy days], holy occasions, which you
shall designate in their appointed time: |
4.
These are the times of the Festivals of the LORD, holy convocations
which you will proclaim in their times: |
|
5.
In the first month, on the fourteenth of the month, in the afternoon,
[you shall sacrifice] the Passover offering to the Lord. |
5.
In the month of Nisan, on the fourteenth day of the month, between the
suns (will be) the time for the sacrifice of the Pascha to the Name of the
LORD. |
|
6.
And on the fifteenth day of that month is the Festival of Unleavened
Cakes to the Lord; you shall eat unleavened cakes for a seven day period. |
6.
And on the fifteenth day of this month the feast of unleavened cakes
to the Name of the LORD. Seven days you will eat unleavened bread. |
|
7.
On the first day, there shall be a holy occasion for you; you shall
not perform any work of labor. |
7.
On the first day of the feast a holy convocation will be to you; you
will do no work of labor, |
|
8.
And you shall bring a fire offering to the Lord for a seven day
period. On the seventh day, there shall be a holy occasion; you shall not
perform any work of labor. |
8. but offer the oblation to the Name of the LORD
seven days; in the seventh day of the feast will be a holy convocation; you
will do no work of labor. |
|
9.
And the Lord spoke to Moses, saying, |
9.
And the LORD spoke with Mosheh, saying: |
|
10.
Speak to the children of Israel and say to them: When you come to the
Land which I am giving you, and you reap its harvest, you shall bring to the
kohen an omer of the beginning of your reaping. |
10.
Speak with the sons of Israel, and say to them: When you have entered
into the land which I give you, and you reap the harvest, you will bring the
sheaf of the first fruits of your harvest unto the priest; |
|
11.
And he shall wave the omer before the Lord so that it will be
acceptable for you; the kohen shall wave it on the day after the rest day. |
11.
and he will uplift the sheaf before the LORD to be accepted for you.
After the first festal day of Pascha (or, the day after the feast-day of
Pascha) |
|
12.
And on the day of your waving the omer, you shall offer up an
unblemished lamb in its [first] year as a burnt offering to the Lord; |
12. on the day on which you elevate the sheaf, you
will make the sacrifice of a lamb of the year, unblemished a burnt offering
unto the Name of the LORD: |
|
13.
Its meal offering [shall be] two tenths [of an ephah] of fine flour
mixed with oil, a fire offering to the Lord as a spirit of satisfaction. And
its libation [shall be] a quarter of a hin of wine. |
13.
and its mincha, two tenths of flour, mingled with olive oil, for an
oblation to the Name of the LORD, to be received with acceptance; and its
libation, wine of grapes, the fourth of a hin. |
|
14.
You shall not eat bread or [flour made from] parched grain or fresh
grain, until this very day, until you bring your God's sacrifice. [This is]
an eternal statute throughout your generations in all your dwelling places. |
14.
But neither bread nor parched corn (of the ripe harvest) nor new ears
may you eat until this day, until the time of your bringing the oblation of
your God: an everlasting statute unto your generations in all your dwellings. |
|
|
|
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 12: Holiness
By:
Rabbi Yitzchaq Magriso
Published
by: Moznaim Publishing Corp. (New York, 1990)
Vol.
12 – “Holiness,” pp. 112-161.
Rashi Commentary for:
Vayiqra (Leviticus) 22:17 – 23:14
18 their vows [when a person declares:]
“It is incumbent upon me” [i.e., a personal commitment to bring a burnt
offering," and therefore, if the animal he set aside is lost or blemished,
he must fulfill his vow with a replacement animal, whereas];
their donations [when a person declares:]
“Behold, [I hereby consecrate] this [animal for a burnt offering,” since the
declaration falls on the animal rather than on the person, if the consecrated
animal is lost or blemished, the person is not responsible].-[Meg. 8a]
19 to be favorable for you [God is
saying here:] “Bring Me something that is worthy to appease (לִרְצוֹת) for you before Me, that will make you favorable (רָצוֹן) before Me.” [This word לִרְצֽנְכֶם has the meaning of] apaisement in French [like
“appeasement” in English]. And what [animal] is worthy of attaining God’s
appeasement?
an unblemished, male, from cattle, from sheep, or from
goats But with burnt- offerings of birds, no unblemished or male [birds] are
required, and it is not rendered invalid if it has a defect unless a limb is
missing.-[Torath Kohanim 22:106]
21 for declaring a vow For verbally
designating [a particular animal. If he designated it merely in his mind, this
does not obligate him as a vow].-[Sifthei Chachamim]
22 [An animal that has] blindness - עַוֶּרֶת . [This is] a noun, the feminine equivalent of עִוָּרוֹן , that the animal shall not have the defect of
blindness.
or [a] broken [bone] [lit., “or broken,” i.e.,
the animal] shall not be [broken].
or [a] split [eyelid or lip] - חָרוּץ [lit. cut], an eyelid that was split or notched, and similarly,
its lip which was split or notched.-[Torath Kohanim 22:113]
or [one that has] warts Verrue
[wart] in French.
or dry lesions Heb. גָרָב , a type of lichen, as יַלֶּפֶת (see Rashi on 21:20). The יַלֶּפֶת is similar to “And Samson grasped (וַיִּלְפּֽת) ” (Jud. 16:29) for it bonds (מְלַפֶּפֶת) itself to him until the day of [his] death, for
it has no cure.-[Bech. 41a]
you shall not offer up [(any of) these] [This
prohibition is stated] three times [here and in verses 20 and 25], as an
admonition against (a) consecrating them, (b) slaughtering them and (c) dashing
their blood.-[Temurah 6b]
nor shall you place [(any) of these] as a
fire-offering [This is] an admonition against the burning them [on
the altar].-[Temurah 6b; Torath Kohanim 22:116]
23 mismatching limbs i.e., one limb bigger than
its [normal] counterpart.- [see Rashi on verse 21:18 above and Sifthei
Chachamim there; Bech. 40a]
uncloven hooves its hooves are uncloven
[i.e., resembling those of a horse or donkey].-[Bech. 40a]
you may make it into a donation [i.e.,
it may be sold and its money donated] to the maintenance of the Holy Temple.
but as a vow for the altar.-[Torath Kohanim 22:118]
it will not be accepted What consecration
comes to grant acceptance (לִרְצוֹת) ? I must say the consecration for the altar. -
[Torath Kohanim 22:118][See Sifthei Chachamim, Mizrachi, and Nachalath Yaakov]
24 [Any animal] whose testicles were squashed,
crushed, pulled out, or severed [These terms refer to damage] to the testicles or the
membrum.-[Bech. 39b]
squashed Heb. וּמָעוּךְ , its testicles were squashed by hand. crushed - וְכָתוּת , more severely crushed than מָעוּךְ
pulled out Heb. נָתוּק , torn off by hand, until the threads upon which
they are suspended snapped, but they are still contained within the scrotum,
and the scrotum was not torn off.
or severed Heb., וְכָרוּת , severed with an instrument, but still contained
within the scrotum.
squashed Heb. וּמָעוּךְ [Onkelos] renders this as וְדִימְרִיס , which is its equivalent in Aramaic, an
expression of crushing.
crushed - וְכָתוּת , [Onkelos] renders this as וְדִירְסִיס , like, “[and he will smite] the great house into
splinters (רְסִיסִים) ” (Amos 6:11), little pieces; likewise, קָנֶה
הַמְרֻסָּס , meaning “a reed that is broken into pieces”
(Shab. 80b).
and in your land, you shall not do this
thing, to castrate any livestock or wild animal, even of an unclean species.
This is why [our verse] says here “in your land”-to include any species found
in your land.-[Torath Kohanim 22:121] for it is impossible to say that
castration is prohibited only in Eretz Israel ["your land,"] because
[the prohibition of] castration is an obligation [associated with] the body [of
a person], and every commandment associated with the body [of a person] applies
both in the Land [of Israel] and outside the Land [of Israel]. -[Kid. 36b]
25 from the hand of a gentile [lit.,
“and from the hand of a foreigner,” i.e.,] if a non-Jew brought a sacrifice and
handed it over to the kohen to offer it up to Heaven, you shall not offer up on
his behalf any blemished animal. And even though blemished animals are not
deemed invalid as sacrifices from the children of Noah [i.e., by all non- Jews]
unless they have a limb missing—that [rule] applies [only] to private altars in
the fields. However, on the altar in the Mishkan, you shall not offer them up
(Temurah 7b). You shall, however, accept an unblemished animal from them. That
is why Scripture states earlier in this passage (verse 18 above), אִישׁ אִישׁ , “Any man whatsoever,” [where this double
expression comes] to include non-Jews, who make vows and donations like
Israelites.-[Temurah 2b]
their injury Heb. מָשְׁחָתָם , [as Onkelos renders it:] חִבּוּלְהוֹן , “their injury.”
they will not be accepted for you to atone
for you.
27 When [an ox or a sheep or a goat] is born [The
expression “is born” comes] to exclude [from sacrifice an animal] delivered by
Caesarean section. -[Chul. 38b]
28 it and its offspring [This
prohibition] applies to the female [i.e., the mother] animal, namely, that it
is prohibited to slaughter a mother animal and its male or female offspring [on
the same day]. The prohibition does not apply, however, to males [i.e., to the
father animals], and it is permissible to slaughter the father animal along
with its male or female offspring [on the same day].-[Chul. 78b]
[you shall not slaughter] it and its offspring Also
included [in this prohibition is slaughtering] its offspring and [then]
it.-[Chul. 82a]
29 you shall slaughter it so that it should be
acceptable for you From the very beginning of your slaughtering, take
care that it should be “acceptable for you.” And what makes it
acceptable?"
It shall be eaten on that day [Now,
although it has already been stated that thanksgiving-offerings must be eaten
on the day of sacrificing (Lev. 7:15), the Torah repeats this here] exclusively
to warn us that the slaughtering must be performed on this condition. Do not
slaughter it with the intention of eating it on the next day, for if you have
this invalidating intention in mind, the sacrifice will not be “acceptable for
you” (Torath Kohanim 22:135) [Indeed, it will be rejected ( פִּגּוּל ; see Rashi Lev. 7:18)]. Another explanation of לִרְצֽנְכֶם is: “knowingly.” From here, [we learn that] if
someone slaughtered an animal in an incidental manner [i.e., according to
Rashi, without intending to slaughter, just to pick up the knife or to throw
it. According to Tosafoth, if he did not intend to slaughter, but only to sever
the organs, or if he thought that it was an ordinary animal, and did not
realize that it was to be slaughtered as a holy sacrifice], then [even though
the animal is fit to be eaten as ordinary non- consecrated meat, nevertheless,]
regarding being slaughtered as a holy sacrifice, it is deemed unfit.-[Chul.
13a] Now, although Scripture has already stated [that a sacrifice is “not
acceptable” if, while slaughtering, one intended to eat it after its
permissible time] in the case of sacrifices that may be eaten for two days (see
Lev. 7:18), it specifies it again regarding those sacrifices that must be eaten
on the same day (see Rashi Lev. 7:15), namely, that they [too] must be
slaughtered with the intention of eating them within their permissible time.
30 It shall be eaten on that day [As
explained above (see preceding Rashi)], Scripture states this here only to warn
us that the slaughtering must be performed with this intention. For if it meant
to fix the time limit for eating it, this has already been stated, “And the
flesh of his thanksgiving peace-offering [shall be eaten on the day that it is
offered...]” (Lev. 7:15). -[Torath Kohanim 7:113]
I am the Lord Know Who decreed this matter, and do not perceive it
as unimportant.
31 You shall keep [My commandments] This
refers to learning [God’s commandments and “keeping” them organized and
memorized in one’s heart]
and perform them meaning [putting them into]
action.-[Mizrachi ; Torath Kohanim 22:136]
32 You shall not desecrate [My Holy Name] By
transgressing My commandments intentionally. Now, is it not already implied by
the verse “ You shall not desecrate [My Holy Name,” that if you do not
transgress, God’s Name will be sanctified? So] what do we learn by Scripture
adding “I shall be sanctified [amidst the children of Israel]?” [It teaches
us:] Surrender your life [and do not transgress God’s commandments], and [thus]
sanctify My Name. Now, one might think [that this commandment applies even] in
private [i.e., if he is not in the presence of ten or more Jews]. Scripture,
therefore, says here “[I shall be sanctified] amidst the children of Israel”
[i.e., one is obliged to sacrifice one’s life to avoid transgressing God’s
commandments only in the presence of ten or more Jews]. And when one sacrifices
oneself, one shall do so with the willingness to die, anyone who [submits to]
sacrifices himself while assuming [that God will surely perform] a miracle [for
him and save his life], for this person, God does not perform a miracle, for so
we find in [the case of] Hananiah, Mishael and Azariah, that [when the evil
Nebuchadnezzar threatened to throw them into a fiery furnace], they did not
submit themselves on the condition [that God would perform] a miracle, as
Scripture says, "[Behold, there is our God Whom we worship; He can save us
from the burning, fiery furnace and from your hands, O king!] But if not, let
it be known to you, O king [that we will not worship your god, neither will we
prostrate ourselves to the golden image that you have set up]!" (Dan.
3:1718). [We see here that whatever the outcome,] whether [God would] rescue
[them] or not—[they declared, regardless] “Let it be known to you, O king [that
we will not prostrate ourselves...]!”-[Torath Kohanim 22:137]
33 Who took you out [of the land of Egypt] on this
very condition [i.e., to be willing to sacrifice your lives in sanctification
of My Holy Name.-[Torath Kohanim 22:138] [And do not think that since it is an
obligation, you will not receive reward for sacrificing yourselves, for]
I am the Lord faithful to give reward [to those who fulfill My
Torah.-[Torath Kohanim 22:138]
Chapter 23
2 Speak to the children of Israel...The Lord’s
appointed [holy days] Designate the [times] of the festivals so that [all
of] Israel will become accustomed to them, [meaning] that they should proclaim
leap years for [the Jews in] the Diaspora who had uprooted themselves from
their place to ascend to [Jerusalem for] the festivals, but who had not yet
arrived in Jerusalem. [The leap year would enable them to arrive in time.
Consequently, in ensuing years, they would not lose hope of arriving on time
and would be encouraged to make the pilgrimage.]-[Torath Kohanim 23:139; Levush
Ha’orah. See also Mizrachi, Nachalath Ya’akov, Sefer Hazikkaron, Yosef Hallel,
Chavel]
3 [For] six days... Why does the Sabbath
[designated by God,] appear here amidst the festivals [designated by the
Sanhedrin]? To teach you that whoever desecrates the festivals is considered
[to have transgressed as severely] as if he had desecrated the Sabbath, and
that whoever who fulfills the festivals is considered as if he has fulfilled
the Sabbath, [and his reward is as great].-[Be’er Basadeh ; Torath Kohanim
23:144]
4 These are the Lord’s appointed [holy days, holy
occasions, that you shall designate] In the earlier verse (verse 2), Scripture is referring
to the proclamation of a leap year, while here, Scripture is referring to
sanctifying the new month [i.e., “designating” which day is the first of the
month, based on testimony of the sighting of the new moon. Both of these
“designations,” therefore, have bearing on the establishment of the festivals.]
-[Torath Kohanim 23:146]
5 in the afternoon Heb. הָעַרְבָּיִם בֵּין , lit. between the two evenings. From six
[halachic] hours [after dawn,] and onwards [until evening (עֶרֶב) , i.e., nightfall.]
the Passover offering to the Lord Heb. פֶּסַח , the offering up of a sacrifice named “Pesach.” [The term “Pesach”
here refers to the Pesach offering brought on the fourteenth of Nissan, not to
the Passover Festival, which begins on the fifteenth.-[Be’er Heitev on Rashi]
8 And you shall bring a fire offering [to the Lord for
a seven-day period] These are the additional offerings [of Passover]
delineated in parshath Pinchas (Num. 28:1625). Why are they mentioned here? To
inform you that the additional offerings do not impede one another, [if some
are omitted, as the Torah states:]
And you shall bring a fire offering to the Lord in any
case. If there are no bulls, bring rams, and if there are neither bulls nor
rams, bring lambs [as prescribed in Num. 28:19].-[Torath Kohanim 23:152]
for a seven-day period Heb. שִׁבְעַת
יָמִים , lit., a “seven” of days. Wherever the שִׁבְעַת appears, it denotes a noun, and [thus, the
expression here שִׁבְעַת
יָמִים means “a week of days”; septaine in Old French [which is the
noun, as opposed to sept, meaning the number seven. See Mizrachi on Rashi Exod.
10:22]. Likewise, every [construct expression like], שְׁמוֹנַת , שֵׁשֶׁת , חֲמֵשֶׁת , שְׁלֽשֶׁת [literally means, respectively, “an eight of,”
"a six of," “a five of,” "a three of," [meaning a unit
consisting of one of these numbers]. -[See Gur Aryeh and Levush Haorah on Rashi
Exod. 10:22 for the reason this type of expression is used here instead of
simply שִׁבְעָה
יָמִים , “seven days.”]
work of labor Even types of work (מְלָאכוֹת) that are considered by you as labor (עֲבוֹדָה) and necessities, where a monetary loss may be incurred
if one would refrain from them, for example, something that will be lost [if
the activity is postponed]. I understood this from Torath Kohanim, where it is
taught (23: 187): “One might think that even during the intermediate days of
the Festival, work of labor is prohibited...” [and the text concludes by
teaching us that during those days, מְלֶאכֶת עֲבוֹדָה is permitted, and we know that the type of work
that is permitted on the intermediate days is such work whose postponement
would cause a loss (דָּבָר הָאָבֵד) . Hence, we see that מְלֶאכֶת
עֲבוֹדָה and דָָּבָר
הָאָבֵד are synonymous, and that is what the Torah meant to prohibit on
the festival holy days—namely, the first and seventh days of Passover, when
even that type of work is prohibited].
10 [you shall bring...an omer] of the beginning of
your reaping the first of the harvest [from the fields. Thus, one
is permitted to proceed with the general harvest only after this omer has been
reaped.]-[Sifthei Chachamim ; Men. 71a]
omer a tenth of an ephah (see Exod. 16:36). That was its
[the measure’s] name, like “And they measured it with an omer ” (Exod. 16:18).
11 And he shall wave Every [mention of] תְּנוּפָה , “waving,” [in Scripture], denotes moving back
and forth, up and down. [It is moved] back and forth to prevent evil winds; [it
is moved] up and down to prevent evil dews [i.e., the dew should be a blessing
for the crop, not a curse].-[Men. 61a-62a]
so that it will be acceptable for you If you
offer it up according to these instructions, it will be acceptable for you.
on the day after the rest day - מִמָּחֳרַת
הַשַּׁבָּת . On the day after the first holy day of Passover,
[since a holy festival day is also שַׁבָּת , rest day, in Scripture]. For if you say [that it
means] the “Sabbath of Creation” [i.e., the actual Sabbath, the seventh day of
the week], you would not know which one. -[Men. 66a]
12 you shall offer up [an unblemished lamb in its
[first] year] It comes as obligatory for the omer [not as part the
additional offerings of Passover.
13 Its meal offering The meal
offering [which accompanies every sacrifice], along with its libations. [See
Num. 15:116.] [This is not an independent meal offering.]
two tenths [of an ephah] It was
double [the usual meal offering for a lamb, which is one tenth.] (See Num.
15:4.)
and its libation [shall be] a quarter of a hin of wine
Although its meal offering is double, its libations are not double, [but
the usual libation prescribed for a lamb (Num. 15:5). -[Men. 89b]
14 or [flour made from] parched grain [This
refers to] flour made from tender, plump grain that is parched in an oven (see
Lev. 2:14).
plump grain [These are the] plump, parched kernels, grenaillis [in
Old French].-[See Rashi, Sifthei Chachamim on Lev. 2:14]
in all your dwelling places The
Sages of Israel differ concerning this. Some learned from here that [the
prohibition of eating] the new crop [before the omer] applies [even] outside
the Land [of Israel], while others say that this phrase comes only to teach
[us] that they were commanded regarding the new crop only after possession and
settlement, after they had conquered and apportioned [the land.-[Kid. 37a]
Tehillim - Psalm 86:1-17
|
Rashi |
Targum |
|
1.
A prayer of David. O Lord, incline Your ear; answer me for I am poor
and needy. |
1. A prayer that Messiah King David prayed.
Incline, O LORD, your ear; answer me, for I am poor and needy. |
|
2.
Watch my soul for I am a pious man; save Your servant-You, my God-who
trusts in You. |
2. Protect my soul, for I am pious; redeem
Your servant you, O my God for I do put my trust in You. |
|
3.
Be gracious to me, O Lord, for I call to You all the days. |
3.
Have mercy on me, O LORD, for I will pray in Your presence all
the day. |
|
4.
Cause the soul of Your servant to rejoice, for to You, O Lord, I lift
my soul. |
4.
Gladden the soul of Your servant, for to You, O LORD, will I lift up
my soul in prayer. |
|
5.
For You, O Lord, are good and forgiving, with much kindness to all who
call You. |
5.
For You are the LORD, good to the righteous/ generous and
forgiving to those who turn to His Torah, and multiplying favor to all
who pray in Your presence. |
|
6.
Lend Your ear, O Lord, to my prayer, and hearken to the voice of my
supplications. |
6.
Hear, O LORD, my prayer; and accept the voice of my
supplications. |
|
7.
On the day of my distress I shall call You, for You will answer me. |
7.
On the day of my distress, I will call to You, for You answer me. |
|
8.
There is none like You among the godly, O Lord, neither is there any
like Your works. |
8.
There is none besides You among the angels on high, O LORD, and
there is nothing like Your deeds. |
|
9.
All nations that You made will come and prostrate themselves before
You, O Lord, and glorify Your name. |
9.
All the Gentiles You have made will come and bow down before You, O
LORD; and they will give glory to Your name. |
|
10.
For You are great and perform wonders, You, O God, alone. |
10.
For You are great, O God, and You do wonders You alone are God. |
|
11.
Teach me Your way, O Lord; I shall walk in Your truth. Unify my heart
to fear Your name. |
11.
Teach me, O LORD, Your ways; I will walk in Your truth; unify my heart
to fear Your name. |
|
12.
I shall thank You, O Lord my God, with all my heart, and I shall
glorify Your name forever. |
12.
I will give thanks in Your presence, O LORD my God, with all my
heart; and I will glorify Your name forever. |
|
13.
For Your kindness is great toward me, and You have saved my soul from
the lowest depths of the grave. |
13.
For Your goodness towards me is great; and You have delivered my soul
from lowest Sheol. |
|
14.
O God, willful transgressors have risen against me, and a company of
mighty ones have sought my life, and they did not place You before
themselves. |
14.
O God, arrogant men have risen against me, and mighty men have
sought my soul; and they have not kept You in front of them. |
|
15.
But You, O Lord, are a compassionate and gracious God, slow to anger
and with much kindness and truth. |
15.
And You, O LORD, are a God compassionate and merciful, putting away
anger, and showing much favor and truth. |
|
16.
Turn to me and be gracious to me; grant Your might to Your servant and
save the son of Your maidservant. |
16.
Turn unto me and pity me; give Your strength to Your servant, and
redeem the son of Your handmaiden. |
|
17.
Grant me a sign for good, and let my enemies see [it] and be ashamed,
for You, O Lord, have helped me and comforted me. |
17.
Perform for me a miracle for good; when my son Solomon will bring
the ark into the sanctuary, let the gates be opened on my account and my
enemies will see that You have forgiven me, and they will be ashamed and
confess; for You are the LORD, You have helped me and comforted me. |
|
|
|
Rashi’s Commentary for: Psalm 86:1-17
2 for I am a pious man that I hear my
insults and my disgraces, and I am able to wreak vengeance; yet I remain
silent. So it is in Aggadath Tehillim (Mid. Ps. 86:1). Another explanation: Our
Sages explained in Berachoth (4a): [David said,] “Am I not a pious man, when
all the kings of the Orient and the Occident sit in their glory, and Imy hands
are sullied with blood, with the sac, and with the afterbirth?”
3 all the days All the days of the exile,
which is day for the wicked and night for the righteous. It is explained in
this manner in Aggadath Tehillim (Mid. Ps. 86:2).
4 I lift my soul I direct my heart.
8 like Your works Who places the heavenly
beings before the earthlings.
10 and perform wonders, You, O God, alone
Before the angels were created, heaven and earth were created. Therefore, all
the nations will glorify Your name.
13 from the lowest depths of the grave It
is customary for adulterers to be put into the depth of the grave, and from
there You saved me, for Nathan the prophet said to me (II Sam. 12: 13): “Also
the Lord has removed your sin.”
14 willful transgressors have risen against me
Doeg and Ahithophel.
and they
did not place You before themselves They did not remember what they saw, that Samuel
anointed me on Your orders.
16 the son of Your maidservant The son of
the maidservant humbles himself before his master more than the slave purchased
with money, because the son of the maidservant was born in the house and was
raised in his master’s bosom.
17 Grant me a sign for good so it may be
apparent to others that You have forgiven me.
and let
my enemies see the sign and be ashamed. But the Holy One, blessed be
He, did not listen to him to grant the sign during his lifetime. Instead, [it
came] in his son Solomon’s lifetime when the gates clung to each other and did
not open until he said (II Chron. 6:42): “Do not turn back the face of Your
anointed; remember the kind deeds of David Your servant.”
Ashlamatah: Isaiah
56:7-11 + 57:15-19
|
Rashi |
Targum |
|
1.
So says the Lord, "Keep justice and practice righteousness, for
My salvation is near to come, and My benevolence to be revealed."
|
1. Thus says the LORD: “Keep judgment and do
righteousness/generosity, for My salvation (Heb. Yeshua) is near to come, and
My virtue to be revealed. |
|
2.
Fortunate is the man who will do this and the person who will hold
fast to it, he who keeps the Sabbath from profaning it and guards his hand
from doing any evil. |
2. Blessed is the man who will do this, and a son of
man who will hold it fast, who will keep the Sabbath from profaning it, and
will keep his hands from doing any evil.” |
|
3.
Now let not the foreigner who joined the Lord, say, "The Lord
will surely separate me from His people," and let not the eunuch say,
"Behold, I am a dry tree." |
3. Let not a son of Gentiles who has been added to
the people of the LORD say, “The LORD will surely separate me from His
people.” And let not the eunuch say, “Behold I am like a dry tree.” |
|
4.
For so says the Lord to the eunuchs who will keep My Sabbaths and will
choose what I desire and hold fast to My covenant, |
4. For thus says the LORD: “To the eunuchs who keep
the days of the Sabbaths that are Mine, who are pleased with the things I
wish and hold fast to My covenants, |
|
5.
"I will give them in My house and in My walls a place and a name,
better than sons and daughters; an everlasting name I will give him, which
will not be discontinued. |
5. I will give them in My sanctuary and within the
land of My Shekhinah’s house a place and a name better than sons and
daughters; I will give them an everlasting name which will not cease. |
|
6.
And the foreigners who join with the Lord to serve Him and to love the
name of the Lord, to be His servants, everyone who observes the Sabbath from
profaning it and who holds fast to My covenant. |
6. And the sons of the Gentiles who have been added
to the people of the LORD, to minister to Him, to love the name (authority)
of the LORD, and to be His servants, everyone who will keep the Sabbath from
profaning it, and hold fast to My covenants - |
|
7. I will bring them to My holy mount, and I will
cause them to rejoice in My house of prayer, their burnt offerings and their
sacrifices shall be acceptable upon My altar, for My house shall be called a
house of prayer for all peoples. |
7. These, I will bring to the Holy mountain, and
make them joyful in My house of prayer; their burnt offerings and their holy
sacrifices will even go up for [My] pleasure on My altar; for My sanctuary
will be a house of prayer for all the peoples. |
|
8. So says
the Lord God, Who gathers in the dispersed of Israel, I will yet gather
others to him, together with his gathered ones. |
8. Thus says the LORD God who is about to gather the
outcasts of Israel, “I will yet bring near their exiles, to gather them.” |
|
9. All the beasts of the field, come to devour all
the beasts in the forest. |
9. All the kings of the peoples who were gathered to
distress you, Jerusalem, will be cast in your midst; they will be food for
the beasts of the field – every beast of the forest will eat to satiety from
them. |
|
10. His lookouts are all blind, they do not
know, dumb dogs who cannot bark; they lie slumbering, loving to slumber. |
10. All their watchmen are blind, they are all
without any knowledge; dumb dogs, they cannot bark; slumbering, laying down,
loving to sleep. |
|
11. And the dogs are of greedy disposition,
they know not satiety; and they are shepherds who know not to understand;
they all turned to their way, each one to his gain, every last one. |
11. The dogs have a strong appetite; they do
not know satiety. And they who do evil do not know [how] to understand; they
have all gone into exile, each his own way, each to plunder the mammon of
Israel. |
|
12. "Come, I will take wine, and let us
guzzle old wine, and tomorrow shall be like this, [but] greater [and] much
more." |
12.
They say, “Come, and let us guzzle wine, let us be drunk with old wine;
and our feast of tomorrow will be better that this day’s, very great.” |
|
|
|
|
15. For so said the High and Exalted One, Who dwells
to eternity, and His name is Holy, "With the lofty and the holy
ones I dwell, and with the crushed and humble in spirit, to revive the spirit
of the humble and to revive the heart of the crushed. |
15. For thus says the High and Lofty One who dwells
in the heavens, whose name (authority) is Holy; in the height He
dwells, and His Shekhinah is Holy. He promises to deliver the broken in heart
and the humble of spirit, to establish the spirit of the humble, and to help
the heart of the broken. |
|
16. For I will not contend forever, neither will I
be wroth to eternity, when a spirit from before Me humbles itself, and souls
[which] I have made. |
6. “For I will not so avenge forever, nor will My
anger always be so; for I am about to restore the spirits of the dead, and
the breathing beings that I have made. |
|
17. For the iniquity/Lawlessness of his thievery I
became wroth, and I smote him, I hid Myself and became wroth, for he went
rebelliously in the way of his heart. |
17. Because of the sins of their mammon, which they
robbed, My anger was upon them, I smote them, removed My Shekhinah from them
and cast them out; I scattered their exiles because they went astray after
the fantasy of their heart. |
|
18. I saw his ways and I will heal him, and I will
lead him and requite with consolations him and his mourners. |
18. The way of their repentance is disclosed before
Me, and I will forgive them; I will have compassion on them and requite them
with consolations, and those who mourn them. |
|
19. [I] create the speech of the lips; peace, peace
to the far and to the near," says the Lord, "and I will heal
him." |
19. The one who creates speech of lips in the mouth
of every man says, Peace will be done for the righteous/generous, who have
kept My Law from the beginning, and peace will be done for the penitent, who
have repented to My Law recently, says the LORD; and I will forgive them. |
|
20. But the wicked/Lawless are like the
turbulent sea, for it cannot rest, and its waters cast up mud and dirt. |
20. But the wicked/Lawless are like the
tossing sea which seeks to rest and it cannot, and its waters disturb mire
and dirt. |
|
21. "There is no peace," says my God,
"for the wicked/ Lawless." |
21. here is no peace, says my God, for the
wicked/Lawless.” |
|
|
|
Correlations
By H.H. Rosh Paqid Adon Hillel
ben David
& Giberet Dr. Elisheba bat
Sarah
Vayikra (Leviticus) 22:17 – 23:14
Yeshayahu (Isaiah) 56:7-11 +
57:15-19
Tehillim (Psalms) 86:1-17
2 Tsefet (Peter) 2:3b-9
The verbal tallies between the Torah and the Ashlamata
are:
Israel - ישראל, Strong’s number 03478.
Man - איש, Strong’s number 0376.
House - בית, Strong’s number 01004.
Burnt Offering - עלה, Strong’s number 05930.
The verbal tallies between the Torah and the Psalm
are:
HaShem - יהוה, Strong’s number 03068.
Son / Children - , Strong’s number 01121.
Vayikra
(Leviticus) 22:17-18 And HaShem <03068> spake <01696> (8762)
unto Moses <04872>, saying <0559> (8800),
18 Speak <01696> (8761) unto Aaron
<0175>, and to his sons <01121>, and unto all the children
<01121> of Israel <03478>, and say <0559> (8804) unto them,
Whatsoever <0376> he be of the house <01004> of Israel
<03478>, or of the strangers <01616> in Israel <03478>, that
will offer <07126> (8686) his oblation <07133> for all his vows
<05088>, and for all his freewill offerings <05071>, which they
will offer <07126> (8686) unto HaShem <03068> for a burnt offering
<05930>;
Yeshayahu
(Isaiah) 56:7 Even them will I bring to my holy mountain, and
make them joyful in my house <01004> of prayer: their burnt offerings
<05930> and their sacrifices shall be accepted upon mine altar; for mine
house <01004> shall be called an house <01004> of prayer for all
people.
Yeshayahu
(Isaiah) 56:8 The Lord GOD which gathereth the outcasts of
Israel <03478> saith, Yet will I gather others to him, beside those that
are gathered unto him.
Yeshayahu
(Isaiah) 56:11 Yea, they are greedy dogs which can never have
enough, and they are shepherds that cannot understand: they all look to their
own way, every one <0376> for his gain, from his quarter.
Tehillim
(Psalms) 86:1 A Prayer of David. Bow down thine ear, HaShem
<03068>, hear me: for I am poor and needy.
Tehillim
(Psalms) 86:6 Give ear, HaShem <03068>, unto my prayer;
and attend to the voice of my supplications.
Tehillim
(Psalms) 86:11 Teach me thy way, HaShem <03068>; I will
walk in thy truth: unite my heart to fear thy name.
Tehillim
(Psalms) 86:16 O turn unto me, and have mercy upon me; give
thy strength unto thy servant, and save the son <01121> of thine
handmaid.
Tehillim
(Psalms) 86:17 Shew me a token for good; that they which hate
me may see it, and be ashamed: because thou, HaShem <03068>, hast holpen
me, and comforted me.
Hebrew:
|
Hebrew |
English |
Torah Seder Lev 22:17-23:14 |
Psalms Psa 86: 1-17 |
Ashlamatah Isa 56:7-11 + 57:15-19 |
|
yn"doa] |
Lord |
Ps. 86:3 |
Isa. 56:8 |
|
|
vyai |
man |
Lev. 22:18 |
Isa. 56:11 |
|
|
lk;a' |
eaten, eat |
Lev. 22:30 |
Isa. 56:9 |
|
|
~yhil{a/ |
GOD |
Lev. 22:25 |
Ps. 86:2 |
|
|
rm;a' |
say, saying |
Lev. 22:17 |
Isa. 57:15 |
|
|
rv,a] |
who, which |
Lev. 22:18 |
Ps. 86:9 |
|
|
aAB |
enter, come, bring |
Lev. 23:10 |
Ps. 86:9 |
Isa. 56:7 |
|
tyIB; |
house |
Lev. 22:18 |
Isa. 56:7 |
|
|
!Be |
sons |
Lev. 22:18 |
Ps. 86:16 |
|
|
%r,D, |
way |
Ps. 86:11 |
Isa. 56:11 |
|
|
%l;h' |
walk |
Ps. 86:11 |
Isa. 57:17 |
|
|
xb;z< |
sacrifice |
Lev. 22:21 |
Isa. 56:7 |
|
|
hwhy |
LORD |
Lev. 22:17 |
Ps. 86:1 |
Isa. 56:8 |
|
~Ay |
day |
Lev. 22:27 |
Ps. 86:3 |
|
|
laer'f.yI |
Israel |
Lev. 22:18 |
Isa. 56:8 |
|
|
yKi |
when |
Lev. 22:21 |
Ps. 86:17 |
|
|
lKo |
any, all |
Lev. 22:18 |
Ps. 86:3 |
Isa. 56:7 |
|
aol |
nor, no |
Lev. 22:21 |
Isa. 56:10 |
|
|
x;Bez>mi |
altar |
Lev. 22:22 |
Isa. 56:7 |
|
|
!mi |
any, before |
Lev. 22:25 |
Isa. 57:16 |
|
|
vp,n< |
soul |
Ps. 86:2 |
Isa. 56:11 |
|
|
af'n" |
lift |
Ps. 86:4 |
Isa. 57:15 |
|
|
!t;n" |
grant, make |
Lev. 22:22 |
Ps. 86:16 |
|
|
~l'A[ |
perpetual, forever |
Lev. 23:14 |
Ps. 86:12 |
Isa. 57:16 |
|
al'P' |
fulfil, wondrous deeds |
Lev. 22:21 |
Ps. 86:10 |
|
|
hn"P' |
turn |
Ps. 86:16 |
Isa. 56:11 |
|
|
~ynIP' |
before |
Lev. 23:11 |
Ps. 86:9 |
Isa. 57:16 |
|
vd,qo |
holy |
Lev. 22:32 |
Isa. 56:7 |
|
|
ar'q' |
called, cry, proclaim |
Lev. 23:2 |
Ps. 86:3 |
Isa. 56:7 |
|
ha'r' |
see, seen |
Ps. 86:17 |
Isa. 57:18 |
|
|
!Acr' |
accepted, acceptable |
Lev. 22:19 |
Isa. 56:7 |
|
|
~ve |
name |
Lev. 22:32 |
Ps. 86:9 |
Isa. 57:15 |
|
xm;f' |
make, glad, joyful |
Ps. 86:4 |
Isa. 56:7 |
|
|
rm;v' |
keep,preserve |
Lev. 22:31 |
Ps. 86:2 |
|
|
hL'piT. |
prayer |
Ps. 86:6 |
Isa. 56:7 |
|
|
hl'[o |
brunt offering |
Lev. 22:18 |
Isa. 56:7 |
|
|
hf'[' |
present, do,
accepted |
Lev. 22:23 |
Ps. 86:9 |
Isa. 57:16 |
Greek:
|
Greek |
English |
Torah Seder Lev 22:17-23:14 |
Psalms Psa 86: 1-17 |
Isa 56:7-11 + 57:15-19 |
NC 2 Pe 2:3b-9 |
|
ἔργον |
work |
Lev 23:3 |
Psa 86:8 |
2Pe 2:8 |
|
|
ἡμέρα |
day |
Lev 22:27 |
Psa 86:3 |
2Pe 2:8 |
|
|
θεός |
GOD |
Lev 22:25 |
Psa 86:2 |
2Pe 2:4 |
|
|
κύριος |
LORD |
Lev 22:17 |
Psa 86:1 |
Isa 56:8 |
2Pe 2:9 |
|
νυστάζω |
slumber |
Isa 56:10 |
2Pe 2:3 |
||
|
ὄγδοος |
eighth |
Lev 22:27 |
2Pe 2:5 |
||
|
ῥύομαι |
rescued |
Psa 86:13 |
2Pe 2:7 |
||
|
φυλάσσω |
kept, guard |
Lev 22:31 |
Psa 86:2 |
2Pe 2:5 |
|
|
ψυχή |
lives, souls |
Psa 86:2 |
Isa 56:11 |
2Pe 2:8 |
2 Tsefet (Peter) 2:3b-9
|
CLV[1] |
Magiera Peshitta NT[2] |
Greek[3] |
Delitzsch[4] |
|
3b.
whose judgment of old is not idling, and their destruction is not
nodding." |
3b. whose previous condemnation has not stopped and
whose destruction does not sleep. |
3b. οἷς τὸ
κρίμα ἔκπαλαι
οὐκ ἀργεῖ καὶ
ἡ ἀπώλεια
αὐτῶν οὐ
νυστάζει |
3 וּבְדִבְרֵי
בִדּוּי
יַעֲשׂוּ
אֶתְכֶם לְמִסְחָר
לָהֶם
לְמַעַן
בְּצֹעַ
בָּצַע אֲשֶׁר
מִשְׁפָּטָם
מֵאָז לֹא
יִתְמַהְמַהּ
וְשִׁבְרָם
לֹא יָנוּם׃ |
|
4.
For if God spares not sinning messengers, but thrusting them into the gloomy
caverns of Tartarus, gives them up to be kept for chastening judging; |
4. For indeed God did not spare the angels who
sinned, but cast them down in chains of darkness into the low [regions] and
delivered them to be kept for the judgment of torment. |
4. Εἰ γὰρ
ὁ θεὸς ἀγγέλων
ἁμαρτησάντων
οὐκ ἐφείσατο
ἀλλὰ σειραῖς
ζόφου ταρταρώσας
παρέδωκεν
εἰς κρίσιν
τετηρημένους· |
4 כִּי
לֹא־חָס
אֱלֹהִים
עַל־הַמַּלְאָכִים
אֲשֶׁר
חָטְאוּ
כִּי
אִם־הוֹרִידָם
לְקִצְבֵי
הָרִים
וַיַסְגִּירֵם
בְּכַבְלֵי
אֹפֶל
לְשָׁמְרָם
לַמִּשְׁפָּט׃ |
|
5.
and spares not the ancient world, but guards Noah, an eighth, a herald of
righteousness, bringing a deluge on the world of the irreverent; |
5,
And He did not spare the former world, but protected Noah, the eighth
[person], a preacher of uprightness, when He brought a flood over the world
of the wicked/Lawless. |
5.
καὶ ἀρχαίου
κόσμου οὐκ
ἐφείσατο ἀλλ᾽
ὄγδοον Νῶε
δικαιοσύνης
κήρυκα ἐφύλαξεν
κατακλυσμὸν
κόσμῳ ἀσεβῶν
ἐπάξας |
5 וְגַם־עַל־הַדּוֹרוֹת
הָרִאשֹׁנִים
לֹא חָס
וַיִּשְׁמֹר
רַק
אֶת־נֹחַ
קֹרֵא הַצֶּדֶק
וְשִׁבְעָה
עִמּוֹ
בַּהֲבִיאוֹ
אֶת־הַמַּבּוּל
עַל־דּוֹר
הָרְשָׁעִים׃ |
|
6.
and condemns the cities of Sodom and Gomorrah, reducing them to cinders by an
overthrow, having placed them as an example for those about to be irreverent: |
6.
And when He burned the cities of Sodom and of Gomorrah and condemned
them by an overthrow, setting an example to the wicked/Lawless who were to
come, |
6.
καὶ πόλεις
Σοδόμων καὶ
Γομόρρας τεφρώσας
καταστροφῇ
κατέκρινεν
ὑπόδειγμα
μελλόντων
ἀσεβεῖν τεθεικώς |
6 וְאֶת־עָרֵי
סְדוֹם
וַעֲמֹרָה
הָפַךְ לָאֵפֶר
וְדָנָם
בְּמַהְפֵּכָה
וַיְשִׂימֵם
לְמָשָׁל
לַאֲשֶׁר
עֲתִידִים
לַעֲשׂוֹת
זִמָּה׃ |
|
7.
and rescues the just man, Lot, harried by the behaviour of the dissolute in
their wantonness |
7.
He also delivered just Lot, who was oppressed by the unclean conduct
of those who were Lawless, |
7.
καὶ δίκαιον
Λὼτ καταπονούμενον
ὑπὸ τῆς τῶν
ἀθέσμων ἐν
ἀσελγείᾳ ἀναστροφῆς
ἐρρύσατο· |
7 וַיַּצֵּל
אֶת־לוֹט
הַצַּדִּיק
אֲשֶׁר הֶלְאוּהוּ
אַנְשֵׁי
בְלִיַעַל
הָהֵם בְּדַרְכֵי
זִמָּתָם׃ |
|
8.
(for the just man dwelling among them, in observing and hearing from day to
day, tormented his just soul by their Lawless acts), |
8.
for as that upright [man] was living among them, in seeing and in
hearing day after day, his just soul was tormented by [their] Lawless works. |
8.
βλέμματι γὰρ
καὶ ἀκοῇ ὁ
δίκαιος ἐγκατοικῶν
ἐν αὐτοῖς
ἡμέραν ἐξ
ἡμέρας ψυχὴν
δικαίαν ἀνόμοις
ἔργοις ἐβασάνιζεν· |
8 כִּי
הַצַּדִּיק
הַזֶּה
יָשַׁב
בְּתוֹכָם וְהוּא
רֹאֶה אֹתָם
וְשֹׁמֵעַ
וְנַפְשׁוֹ הַיְשָׁרָה
עֲגוּמָה
עָלָיו יוֹם
וָיוֹם בְּמַעֲשֵׂי
רִשְׁעָם׃ |
|
9.
the Lord is acquainted with the rescue of the devout out of trial, yet is
keeping the unjust for chastening in the day of judging, |
9.
The LORD knows how to deliver from trial those who reverence him, but
He will keep the unjust for the day of judgment, when they will be tormented, |
9.
οἶδεν κύριος
εὐσεβεῖς ἐκ
πειρασμοῦ
ῥύεσθαι ἀδίκους
δὲ εἰς ἡμέραν
κρίσεως κολαζομένους
τηρεῖν |
9 כִּי
יוֹדֵעַ
יְהֹוָה
לְהַצִּיל
אֶת־חֲסִידָיו
מִנִּסָּיוֹן
וְלַחֲשֹׂךְ
אֶת־הָרְשָׁעִים
לְיוֹם
הַמִּשְׁפָּט
לְהָשִׁיב גְּמוּלָם
לָהֶם׃ |
|
|
|
|
|
Dr. Adon Eliyahu’s
& Hakham’s Rendition
3b.
Whose (the pseudo prophets and teachers of v.1) judgment (i.e.
sentence) of old is not idle, and their destruction slumbers not.
4.
For if G-d was not lenient with the sinning messengers [and] chained
them in pits of darkness (Gehinom) giving them up to judgment where they are
kept (watched and guarded).
5.
And [the] ancient primal world [He, i.e. God] did not spare, but Noach
[the] eighth, of righteousness/generosity a herald [He, i.e. God]
guarded (watched over and protected) when the ungodly world was flooded;
6.
And [the] cities of Sodom (Heb. Sedom) and Gomorrah (Heb. Amorah)
having reduced to ashes catastrophically, [He, i.e. God] condemned [them],
[as an] example (sign) [to those] profane (ungodly)
ones.
7.
And righteous/generous Lot, [from] oppression by the Lawless (atheistic)
in licentious conduct [He, i.e. God] rescued (set free from
destruction).
8.
But the act of seeing what he saw and hearing what he heard while residing
among them day by day tormented his pious (righteous/generous) soul with
their activities of Lawlessness.
9.
The LORD knows when (and how) to rescue the righteous/generous from
trials and tests [He also knows how to] punish the wicked (Lawless) by
keeping [them for] the Day of Judgment.
Commentary
3b.
Whose (the pseudo prophets and teachers of v.1) judgment (i.e.
sentence) of old is not idle, and their destruction slumbers not. – The pseudo prophets
and pseudo teachers mentioned in vv. 1-3a deny that there will be any judgment
for the Lawless in order to justify their evil teachings/doctrines and deeds.
These false doctrines pass out to be quite convincing like, “Jesus kept the Law
for me and I do not need to keep the Law;” or, “Jesus freed me from the Law;”
and other similar statements in order to justify their own Lawless deeds and
exempt them from the final judgment. However the truth is, that those not
observing the Law (in a consistent manner) have a sentence on them “from old”
(i.e. from ancient times) which is not idle – i.e. it is accumulating a silent
but overwhelming sense of guilt in the individual, and awaiting the final
judgment and destruction. What Hakham Tsefet is saying is that any word we
utter, any deed we perform has both foreseeable and unforeseeable consequences,
and we will be held responsible, one day for every word we utter and for every
deed we perform whether for approbation and reward or for condemnation and
punishment.
Interestingly
in Hakham Tsefet’s time the Epicureans (Followers of Epicurus, the Ancient
Greek philosopher (3rd-2nd Centuries B.C.E.), founder of the Epicurean
philosophy ("Eat, drink, and be merry for tomorrow we may die"), denied
the fact that G-d either rewards or punishes. In the Mishnah in tractate
Sanhedrin these are denounced in the following words:
“All Israel has a share in the world to come, as
Isaiah said: And all of Your people who are righteous/ generous will merit
eternity and inherit the land. And these are the people who do not merit the
world-to-come: The ones who say that there is no resurrection of the dead, and
those who deny the Torah is from the heavens, and Epicureans (‘Apikorsim’).”
Epicureans
deny both the existence and sovereignty of G-d, or that He acts through human
history by means of His people Israel. The statement made here by Hakham Tsefet
makes clear that the G-d of Israel, the Creator and Supreme Judge of all, most
blessed be He, “neither slumbers nor sleeps” (Psalm 121:4).
Now,
in classical Biblical/Jewish style (“on the mouth of two or three witnesses”)
Hakham Tsefet is going to point out two classical examples in the history of
mankind that destroys completely the belifs and dogmas of the Epicureans, and
clear shows that the G-d of Israel, most blessed be He is in control of all
human affairs and intervenes in human history to reward those that are
righteous/generous and executes justice on evil/Lawless men.
4.
For if G-d was not lenient with the sinning messengers [and] chained
them in pits of darkness (Gehinom) giving them up to judgment where they are
kept (watched and guarded).- According to 1 Enoch 6-10, 15-16, and 21, as well
as Josephus (Ant. 1.73) this refers to the incident described in Genesis 6:1-4.
5.
And [the] ancient primal world [He, i.e. God] did not spare, but
Noach [the] eighth, of righteousness/generosity a herald, [He, i.e.
God] guarded (watched over and protected) when the ungodly world was
flooded; - vv.4
and 5 are the same event presenting two sides of the Flood. In verse 4 we have
the condemnation and first destruction of the wicked, and in verse 5 we have
has the sparing of Noach and his family from the judgment on the wicked.
Incidentally,
“Noach [the] eighth,” can be taken as signalling that a festival with
eight days is around the corner, i.e. Hanukah. For, Hanukah like Passover is
also a festival of liberation. The former commemorates liberation from the
Greeks the later from the Egyptians.
The
account of the flood, common to the annals of history of every civilization on
earth, is proof that the G-d of Israel “neither slumbers nor sleeps” and that
He is indeed very active in human affairs dispensing justice to the wicked and
blessing and protecting the righteous/generous.
6.
And [the] cities of Sodom (Heb. Sedom) and Gomorrah (Heb. Amorah)
having reduced to ashes catastrophically, [He, i.e. God] condemned [them],
[as an] example (sign) [to those] profane (ungodly)
ones. –
Hakham Tsefet now points to another catastrophic event in the Levant: i.e. the
destruction of the cities of Sodom and Gomorrah, which in his words G-d set as
a sign and example to the Lawless. The point Hakham Tsefet wants to make here
is that whilst G-d punishes the Lawless He simultaneously delivers the
righteous/generous. And, therefore anyone who denies the fact that G-d punishes
the Lawless and rewards and protects the righteous/generous is nothing but an
Epicurean, as Hakham Shaul states: “But without faithful obedience [to G-d’s
Laws and His messengers] it is impossible to please Him: for he that comes
to God must believe that He is [judge and sovereign over all], and that
He is a rewarder of them that diligently seek him [and dispenses punishment
to those that rebel against Him, His Law, and His Messengers] (Hebrews
11:6).
7.
And righteous/generous Lot, [from] oppression by the Lawless (atheistic)
in licentious conduct [He, i.e. God] rescued (set free from destruction). – this verse
contrasts the destruction of the Lawless in the previous verse with the rescue
and deliverance of the righteous/generous. We have observed that same pattern
above.
8.
But the act of seeing what he saw and hearing what he heard while residing
among them day by day tormented his pious (righteous/generous) soul with
their activities of Lawlessness. – When the Lawless come into power, they not only
rebel against their Creator, but torment those who thirst after and actively
practice righteousness/generosity. That is why the righteous/generous find it
extremely hard and nauseating to have to live with or together with the
Lawless. As the Psalmist well states:
1. A Song of Ascents; of David. Behold, how
good and how pleasant it is for brethren to dwell together in unity!
2. It is like the precious oil upon the head, coming
down upon the beard; even Aaron's beard, that comes down upon the collar of his
garments;
3. Like the dew of Hermon, that comes down upon the
mountains of Zion; for there the LORD commanded the blessing, even life
for ever.
9.
The LORD knows when (and how) to rescue the righteous/generous from
trials and tests [He also knows how to] punish the wicked (Lawless) by
keeping [them for] the Day of Judgment. – This is the logical conclusion
of the argument, the moral of the story so to speak. This logical conclusion
echoes Messiah King Solomon’s logical conclusion in the book of Kohelet chapter
12:
11. The words of the Hakhamim are as goads, and as
nails well fastened are those that are composed in collections; they are given
from one shepherd.
12. And furthermore, my son, be admonished: of
making many books there is no end; and much study is a weariness of the flesh.
13. The end of the matter, all having been
heard: fear God, and keep/observe His commandments; for this is the whole man.
14. For God will bring every work (deed,
word, or thought) into the judgment concerning every hidden thing, whether
it be good/beneficial or whether it be evil.
And
therefore the Torah Seder for this week says:
“You will keep My commandments and perform them. I am
the LORD.” (Leviticus 22:31). [See Rashi’s Commentary on this
verse]
Some
Questions to Ponder:
1.
From all the readings for this
Shabbat, what verse or verses touched your heart and fired your imagination?
2.
How is Variqra 22:18-19 related
to Vayiqra 23:11-14?
3.
What questions were asked of
Rashi regarding Leviticus 22:19?
4.
What questions were asked of
Rashi regarding Leviticus 22:23?
5.
What question was asked of Rashi
regarding Leviticus 22:24?
6.
What question was asked of Rashi
regarding Leviticus 22:25?
7.
What questions were asked of
Rashi regarding Leviticus 22:30?
8.
What questions were asked of
Rashi regarding Leviticus 22:31?
9.
What questions were asked of
Rashi regarding Leviticus 22:32?
10.
What questions were asked of
Rashi regarding Leviticus 23:2?
11.
What questions were asked of
Rashi regarding Leviticus 23:3?
12.
What questions were asked of
Rashi regarding Leviticus 23:5?
13.
What questions were asked of
Rashi regarding Leviticus 23:8?
14.
What questions were asked of
Rashi regarding Leviticus 23:11?
15.
On reading the Torah Seder for
this week what touched the heart and fired the imagination of the Psalmist?
16.
On reading the Torah Seder for
this week what touched the heart and fired the imagination of the Prophet
Yeshayahu 56:7ff?
17.
How is the reading of Hakham
Tsefet (2 Peter 2:3b-9) related to the readings for this Shabbat?
18.
What is the chief purpose that
Hakham Tsefet wants to address in 2 Peter 3b-9?
19.
Explain how Hakham Tsefet derived
all of his material in 2 Peter 2:3b-9 from the Torah Seder for this Shabbat, Psalm
86, and Isaiah 56:7ff.?
20.
How are the readings for this
Shabbat communicating that the people of G-d (particularly Nazarean Jews) must
be a separate people not imitating any of the traditions, laws and customs of
the Gentiles?
21.
In your opinion, and taking into
consideration all of the above readings for this Sabbath, what is the prophetic
message for this week?
Coming Festival
of Hanukah
Evening Dec. 01, 2010 – Evening
December 09, 2010
For further information please
read and study:
http://www.betemunah.org/lapin.html,
http://www.betemunah.org/connection.html,
http://www.betemunah.org/chanukah.html,
& http://www.betemunah.org/lights.html
Next Shabbat:
Shabbat “US’fartem
Lakhem”
Kislev 20, 5771
– November 26/27, 2010
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
וּסְפַרְתֶּם
לָכֶם |
|
|
|
“US’fartem Lakhem” |
Reader 1 – Vayiqra
23:15-18 |
Reader 1 – Vayiqra 24:1-4 |
|
“And will number to yourselves” |
Reader 2 – Vayiqra
23:19-22 |
Reader 2 – Vayiqra 24:5-9 |
|
“Y os habéis de contar” |
Reader 3 – Vayiqra
23:23-25 |
Reader 3 – Vayiqra 24:1-9 |
|
Vayiqra (Lev.) 23:15-44 |
Reader 4 – Vayiqra
23:26-29 |
|
|
Ashlamatah: Joshua 5:11 – 6:4, 27 |
Reader 5 – Vayiqra
23:30-32 |
|
|
|
Reader 6 – Vayiqra
23:33-36 |
Reader 1 – Vayiqra 24:1-4 |
|
Psalm 87:1-7 |
Reader 7 – Vayiqra
23:37-44 |
Reader 2 – Vayiqra 24:5-9 |
|
|
Maftir: Vayiqra 23:42-44 |
Reader 3 – Vayiqra 24:1-9 |
|
N.C.: 2 Peter 2:10-22 |
Joshua 5:11 – 6:4, 27 |
|
Shalom
Shabbat !
Hakham
Dr. Yosef ben Haggai
Rosh
Paqid Adon Hillel ben David
Dr. Adon Eliyahu ben Abraham