Esnoga Bet Emunah

1101 Surrey Trce. SE, Tumwater, WA 98501

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

Three and 1/2 year Lectionary Readings	Third Year of the Reading Cycle
Kislev 20, 5771 – November 26/27, 2010	Third Year of the Shmita Cycle

Candle Lighting and Havdalah Times:

Atlanta, Georgia, U.S.

Fri. Nov. 26, 2010 – Candles at 5:12 PM

Sat. Nov. 27, 2010 – Havdalah 6:10 PM

Brisbane, Australia

Fri. Nov. 26, 2010 – Candles at 6:07 PM

Sat. Nov. 27, 2010 – Havdalah 7:04 PM

Bucharest, Romania

Fri Nov. 26, 2010 – Candles at 4:22 PM

Sat. Nov.27, 2010 – Havdalah 5:27 PM

Chattanooga, & Cleveland, TN, U.S.

Fri. Nov. 26, 2010 – Candles at 5:13 PM

Sat. Nov. 27, 2010 – Havdalah 6:11 PM

Jakarta, Indonesia

Fri. Nov. 26, 2010 – Candles at 5:35 PM

Sat. Nov. 27, 2010 – Havdalah 6:27 PM

Manila & Cebu, Philippines

Fri. Nov. 26, 2010 – Candles at 5:06 PM

Sat. Nov. 27, 2010 – Havdalah 5:58 PM

Miami, FL, U.S.

Fri. Nov. 26, 2010 – Candles at 5:11 PM

Sat. Nov. 27, 2010 – Havdalah 6:06 PM

Olympia, WA, U.S.

Fri. Nov. 26, 2010 – Candles at 4:10 PM

Sat. Nov. 27, 2010 – Havdalah 5:17 PM

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

Fri. Oct. 26, 2010 – Candles at 4:21 PM

Sat. Oct. 27, 2010 – Havdalah 5:21 PM

San Antonio, TX, U.S.

Fri. Nov. 26, 2010 – Candles at 5:18 PM

Sat. Nov. 27, 2010 – Havdalah 6:13 PM

Sheboygan & Manitowoc, WI, US

Fri. Nov. 26, 2010 – Candles at 4:00 PM

Sat. Nov. 27, 2010 – Havdalah 5:04 PM

Singapore, Singapore

Fri. Nov. 26, 2010 – Candles at 6:35 PM

Sat. Nov. 27, 2010 – Havdalah 7:26 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!

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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

Rashi & Targum Pseudo Jonathan

for: Vayiqra (Leviticus) ‎‎23:15-44‎

Rashi	Targum Pseudo Jonathan
15. And you shall count for yourselves, from the morrow of the rest day from the day you bring the omer as a wave offering seven weeks; they shall be complete.	15. And number to you after the first feast day of Pascha, from the day when you brought the sheaf for the elevation, seven weeks; complete they will be.
16. You shall count until the day after the seventh week, [namely,] the fiftieth day, [on which] you shall bring a new meal offering to the Lord.	16. Until the day after the seventh week you will number fifty days, and will offer a mincha of the new bread unto the Name of the LORD.
17. From your dwelling places, you shall bring bread, set aside, two [loaves] [made from] two tenths [of an ephah]; they shall be of fine flour, [and] they shall be baked leavened, the first offering to the Lord.	17. From the place of your dwellings you are to bring the bread for the elevation; two cakes of two-tenths of flour, which must be baked with leaven, as first fruits unto the Name of the LORD.
18. And associated with the bread, you shall bring seven unblemished lambs in their [first] year, one young bull, and two rams these shall be a burn offering to the Lord, [along with] their meal offering and libations a fire offering [with] a spirit of satisfaction to the Lord.	18. And with that bread you are to offer seven lambs of the year, unblemished, and a young bullock without mixture (of color), the one for a sin offering, and two lambs of the year for a sanctified oblation.
19. And you shall offer up one he goat as a sin offering, and two lambs in their [first] year as a peace offering.	19. And you will make (a sacrifice) of a young goat without mixture, the one for a sin offering and two lambs of the year for a sanctified oblation.
20. And the kohen shall wave them in conjunction with the first offering bread as a waving before the Lord, along with the two lambs. They shall be holy to the Lord, [and] belong to the kohen.	20. And the priest will uplift them with the bread of the first fruits, an elevation before the LORD, with the two lambs; they will be holy to the Name of the LORD, and will be for the priest.
21. And you shall designate on this very day a holy occasion it shall be for you; you shall not perform any work of labor. [This is] an eternal statute in all your dwelling places throughout your generations.	21. And you will proclaim with life and strength that self-same day, that at the time of that day there will be to you a holy convocation: you will do no work of labor: it is an everlasting statute in all your dwelling for your generations.
22. When you reap the harvest of your Land, you shall not completely remove the corner of your field during your harvesting, and you shall not gather up the gleanings of your harvest. [Rather,] you shall leave these for the poor person and for the stranger. I am the Lord, your God.	22. And when you reap the harvest of the ground, you will not finish one corner that is in your field at your reaping nor will you gather the gleanings of your harvest, but leave them for the poor and the strangers: I am the LORD your God.
23. And the Lord spoke to Moses, saying,	23. And the LORD spoke with Mosheh, saying:
24. Speak to the children of Israel, saying: In the seventh month, on the first of the month, it shall be a Sabbath for you, a remembrance of [Israel through] the shofar blast a holy occasion.	24. Speak with the children of Israel, saying: In Tishri, which is the seven month, will be to you a festival of seven days, a memorial of trumpets, a holy convocation.
25. You shall not perform any work of labor, and you shall offer up a fire offering to the Lord.	25. No work of labor may you do, but offer an oblation before the LORD unto the Name of the LORD.
26. And the Lord spoke to Moses, saying:	26. And the LORD spoke with Mosheh saying:
27. But on the tenth of this seventh month, it is a day of atonement, it shall be a holy occasion for you; you shall afflict yourselves, and you shall offer up a fire offering to the Lord.	27. But on the tenth day of this seventh month is the Day of Atonement; a holy convocation will it be to you, and you will humble your souls, (abstaining) from food, and from drink, and from the use of the bath, and from anointing, and the use of the bed, and from sandals; and you will offer an oblation before the LORD,
28. You shall not perform any work on that very day, for it is a day of atonement, for you to gain atonement before the Lord, your God.	28. and do no work on this same day; for it is the Day of Atonement, to make atonement for you before the LORD your God.
29. For any person who will not be afflicted on that very day, shall be cut off from its people.	29. For every man who eats in the fast, and will not fast that same day, will be cut off by death from among his people.
30. And any person who performs any work on that very day I will destroy that person from amidst its people.	30. And every man who does any work on that same day, that man will I destroy with death from among his people.
31. You shall not perform any work. [This is] an eternal statute throughout your generations in all your dwelling places.	31. No work of labor may you do. It is an everlasting statute for your generations, in all your dwellings.
32. It is a complete day of rest for you, and you shall afflict yourselves. On the ninth of the month in the evening, from evening to evening, you shall observe your rest day.	32. It is a Sabbath and time of leisure for you to humble your souls. And you will begin to fast at the ninth day of the month at even time; from that evening, until the next evening, will you fast your fast, and repose in your quietude, that you may employ the time of your festivals with joy.
33. And the Lord spoke to Moses, saying,	33. And the LORD spoke with Mosheh, saying:
34. Speak to the children of Israel, saying: On the fifteenth day of this seventh month, is the Festival of Succoth, a seven day period to the Lord.	34. Speak with the sons of Israel: In the fifteenth day of this seventh month will be the Feast of Tabernacles, seven days unto the Name of the LORD.
35. On the first day, it is a holy occasion; you shall not perform any work of labor.	35. On the first day of the feast is a holy convocation; no work of labor may you do.
36. [For] a seven day period, you shall bring a fire offering to the Lord. On the eighth day, it shall be a holy occasion for you, and you shall bring a fire offering to the Lord. It is a [day of] detention. You shall not perform any work of labor.	36. Seven days you will offer an oblation to the Name of the LORD, you will gather together to pray before the LORD for rain; no work of labor may you do.
37. These are God's appointed [holy days] that you shall designate them as holy occasions, [on which] to offer up a fire offering to the Lord burnt offering and meal offering, sacrifice and libations, the requirement of each day on its day;	37. These are the times of the order of the LORD's festivals which you are to convoke for holy convocations, to offer an oblation to the name of the LORD, a burnt sacrifice and a mincha, sanctified offerings and libations, the rite of a day in its day;
38. apart from the Lord's Sabbaths, and apart from your gifts, and apart from all your vows, and apart from all your donations that you give to the Lord.	38. beside the days of the LORD's Sabbaths, beside your gifts, and beside your vows, and beside your free-will offering which you bring before the Lord.
39. But on the fifteenth day of the seventh month, when you gather in the produce of the land, you shall celebrate the festival of the Lord for a seven day period; the first day shall be a rest day, and the eighth day shall be a rest day.	39. But on the fifteenth of the seventh month, at the time when you collect the produce of the ground, you will solemnize a festival of the LORD seven days. On the first day, rest; and on the eighth day, rest.
40. And you shall take for yourselves on the first day, the fruit of the hadar tree, date palm fronds, a branch of a braided tree, and willows of the brook, and you shall rejoice before the Lord your God for a seven day period.	40. And of your own will you take on the first day of the feast, the fruits of praiseworthy trees, citrons, and lulabin, and myrtles, and willows that grow by the brooks; and you will rejoice before the LORD your God seven days.
41. And you shall celebrate it as a festival to the Lord for seven days in the year. [It is] an eternal statute throughout your generations [that] you celebrate it in the seventh month.	41. And you will solemnize it before the LORD seven days in the year, by an everlasting statute in your generations will you observe it in the seventh month.
42. For a seven day period you shall live in booths. Every resident among the Israelites shall live in booths,	42. In tabernacles of two sides according to their rule, and the third a handbreadth (higher), that its shaded part may be greater than that into which comes the sunshine; to be made for a bower (or shade) for the feast, from different kinds (of materials) which spring from the earth and are uprooted: in measure seven palms, but the height within ten palms. In it you will sit seven days; the males in Israel, and children who need not their mothers, will sit in the tabernacles, blessing their Creator whenever they enter therein.
43. in order that your [ensuing] generations should know that I had the children of Israel live in booths when I took them out of the land of Egypt. I am the Lord, your God.	43. That your generations may know how, under the shadow of the cloud of glory, I made the sons of Israel to dwell at the time that I brought them out redeemed from the land of Mizraim.
44. And Moses told the children of Israel [these laws] of the Lord's appointed [holy days].	44. And Mosheh declared the time of the orders of the LORD's festivals, and taught them to the sons of Israel.

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. 161-230.

Rashi Commentary for: Vayiqra (Leviticus) ‎‎23:15-44‎

15 from the morrow of the rest day On the day after the [first] holy day [of Passover].-[See Rashi on verse 11; Men. 65b]

[seven weeks;] they shall be complete [This verse] teaches us that one must begin counting [each of these days] from the evening, because otherwise, they would not be “complete.”-[Men. 66a]

16 the day after the seventh week - הַשַּׁבָּת הַשְּׁבִיעִת , as the Targum [Onkelos] renders: שְׁבוּעֲתָא שְׁבִיעָתָא , “the seventh week.”

You shall count until the day after the seventh week But not inclusive, making forty-nine days.

the fiftieth day, [on which] you will bring a meal offering to the Lord from the new [wheat crop] [lit., “(You shall count) fifty days and bring a meal offering to the Lord from the new (wheat crop).” But we count only forty-nine days. Therefore, the meaning is:] On the fiftieth day, you shall bring this [meal offering of the new wheat crop]. But I say that this is a Midrashic explanation of the verse [since it requires the forced attachment of the words חֲמִשִּׁים יוֹם to the continuation of the verse regarding the meal offering, whereas the cantillation signs attach them to the preceding words regarding the counting]. But its simple meaning is: “until [but not inclusive of]...the day after [the completion of] the seventh week, which is the fiftieth day, shall you count.” Accordingly, this is a transposed verse.

a new meal-offering This is the first meal offering brought from the new [crop]. Now, if you ask, “But was not the meal offering of the omer already offered up (see verse 10 above)?” [the answer to this is that] that is not like other meal offerings—for it comes from barley [and hence, this meal offering is new since it is the first meal offering from the wheat crop].

17 From your dwelling places but not from outside the Land.-[Men. 83b]

bread set aside Heb. לֶחֶם תְּנוּפָה , bread of separation, set aside for the sake of the Most High, and this is the new meal offering, mentioned above [in the preceding verse].

the first offering The first of all the meal offerings [brought from the new crop]; even a “jealousy meal offering” [for suspected infidelity, see Num. 5:1131], which comes from barley [see verse 15 there], may not be offered up from the new crop before the two loaves [have been brought].-[Men. 84b]

18 And associated with the bread Heb. עַל־הַלֶּחֶם ,lit. on the bread, i.e., “because of the bread,” i.e., as an obligation for the bread, [but not as a separate obligation for that day. I.e., if they did not bring the bread offering, they do not bring this associated burnt offering.-[Mizrachi ; Torath Kohanim 23:171]

[along with] their meal offering and libations i.e., according to the prescription of meal offerings and libations specified for each [type of] animal in the passage that delineates [libations (see Num. 15:116), as follows: three tenths [of an ephah of flour] for each bull, two tenths for a ram and one tenth for a lamb—this is the meal offering [for sacrifices]. And the libations are as follows: Half a hin [of wine] for a bull, a third of a hin for a ram, and a quarter of a hin for a lamb.

19 And you shall offer up one he-goat One might think that the seven lambs (preceding verse) and the he-goat mentioned here are the same seven lambs and the he-goat enumerated in the Book of Numbers (28:19, 22). However, when you reach [the enumeration there of] the bulls and rams, [the numbers of each animal] they are not the same [as those listed here]. You must now conclude that these are separate and those are separate—these are brought in conjunction with the bread, while those as additional offerings [for the Festival].- [Torath Kohanim 23:171]

20 And the kohen shall wave them...as a waving This teaches us that they require waving while still alive. Now, one might think that they all [require waving]. Scripture, therefore, says, “along with the two lambs.” -[see Men. 62a]

They shall be holy Since a peace offering of an individual has itself a minor degree of holiness, Scripture had to say concerning communal peace offering that they are holy of holies.

22 When you reap [But Scripture has already stated this, “When you...reap its harvest...” (verse 10 above).] Scripture repeats it once again, [so that one who disobeys] transgresses two negative commands. Rabbi Avdimi the son of Rabbi Joseph says: Why does Scripture place this [passage] in the very middle of [the laws regarding] the Festivals—with Passover and Atzereth (Shavuoth) on one side and Rosh Hashanah, Yom Kippur, and the Festival [of Succoth] on the other? To teach you that whoever gives לֶקֶט , gleanings, שִׁכְחָה , forgotten sheaves, and פֵּאָה , the corners, to the poor in the appropriate manner, is deemed as if he had built the Holy Temple and offered up his sacrifices within it.-[Torath Kohanim 23:175]

you shall leave Leave it before them and let them gather it up. And you shall not help one of them [since this will deprive the others].-[Torath Kohanim 19: 22]

I am the Lord, your God Who is faithful to give reward [to those who fulfill My Torah].

24 a remembrance of [Israel through] the shofar blast [On this Rosh Hashanah day,] a remembrance [before God of the Jewish people is evoked through the sounds of the shofar. And in order to enhance this remembrance, our Rabbis instituted the recitation] of Scriptural verses dealing with remembrance and Scriptural verses dealing with the blowing of the shofar (R.H. 32a), through which the remembrance of the binding of Isaac is recalled for them, [whereby Isaac was willing to be sacrificed as a burnt-offering according to God’s words (see Gen. 22:119), and] in whose stead a ram was offered up [whereby the shofar alludes to that ram’s horns, by which it was caught in a tree, thus making its appearance as Isaac’s replacement (see Gen. 22:13)].-[Sifthei Chachamim, Gur Aryeh ; R.H. 16a]

25 And you shall offer up a fire offering The additional offerings stated in the Book of Num. (29:16).

27 But Heb. אַךְ . Wherever the word אַךְ , “but,” or רַק , “only,” appear in the Torah, they denote an exclusion. [Thus,] Yom Kippur atones for those who repent, “but” it does not atone for those who do not repent.-[Shev. 13a]

30 I will destroy - כָּרֵת ("excision" or “cutting off”) is stated [as a punishment] in many places [in Scripture] and I do not know what that means, when God says [explicitly] “I will destroy,” [coinciding with וְנִכְרְתָה in the preceding verse,] this teaches us כָּרֵת means only “destruction” [i.e., premature death, and not that the body is to be cut up or that the person is to be exiled].-[See Be’er Basadeh on this verse and on 22:3 above; Torath Kohanim 23:180]

31 You shall not perform any work [But has this not already been stated in verses 28 and 30 above? Yes, nevertheless this prohibition is repeated several times here, so that one who disobeys] transgresses many negative commandments, or to warn against work at night [that it is forbidden just] as [performing] work during the day [of the tenth of Tishri]. -[Yoma 81a; see Mizrachi and Divrei David]

35 a holy occasion [This expression mentioned in connection with Yom Kippur, means that you are to] sanctify it [the day] through [wearing] clean garments and through prayer, while [this expression mentioned in connection] with the other holy days, [means] sanctify it with food and drink, through [wearing] clean clothes and through [their own special] prayers.-[See Torath Kohanim 23:186] [Note that this Rashi belongs on verse 27. Therefore, it is obvious that it is referring to Yom Kippur, and the words, הַכִּפּוּרים בְּיוֹם are completely unnecessary. Since the copyists believed it to be on verse 35, which deals with Succoth, they found it necessary to insert those words. See Divrei David.]

36 It is a [day of] detention [i.e., God says to Israel,] “I have detained you [to remain] with Me.” This is analogous to a king who invited his sons to feast with him for a certain number of days, and when the time came for them to leave, he said: “My sons! Please, stay with me just one more day, [for] it is difficult for me to part with you!” [Similarly, after the seven days of Succoth, God “detains” Israel for one extra holy day.]

[you shall not perform] any work of labor [I.e.,] even such work that is considered labor for you, that, if not done, would cause a monetary loss [is prohibited].

you shall not perform One might think that even during the intermediate days of the Festival, work of labor is [also] prohibited. Scripture, therefore says here, “ It [is a day of detention,” [i.e., only on this eighth day is work prohibited, and not on the preceding weekdays of the Festival, when such work, which, if postponed, would cause a monetary loss, is permitted].-[Torath Kohanim 23:187]

37 burnt offering and meal offering the libations meal offering that is offered up with the burnt offering (see Num. 15:116). -[Men. 44b]

the requirement of each day on its day [I.e.,] according to the prescribed laws set out in the Book of Num. (chapter 29).

the requirement of each day on its day But if its day passes, [and the prescribed sacrifice for that day had not been offered,] this sacrifice is canceled [i.e., it can no longer be brought on a later day].-[Torath Kohanim 23:189]

39 But on the fifteenth day... when you gather in the produce of the land, you shall celebrate the festival of the Lord for a seven-day period [by bringing] a peace offering as the [special] “Festival offering (חֲגִיגָה) .” Now, one might think that this [Festival offering] overrides the Sabbath. Scripture, therefore, says here, “But (אַךְ) ” [denoting an exclusion (see Rashi on verse 27 above; Torath Kohanim 23:191), namely that this sacrifice may not be brought on the Sabbath], since it can be made up on any of the seven [days of the Festival].

when you gather in the produce of the land [This teaches us] that this seventh month must occur at the time of ingathering, [namely, in the fall]. From here, [we learn] that they were commanded to proclaim leap years [i.e., to add an extra, thirteenth month to the lunar year], for if there were no leap years, [the lunar years would eventually no longer coincide with the solar years, and] sometimes [the seventh month] would occur in midsummer or midwinter [not in the time of ingathering]. -[Torath Kohanim 23:192]

you shall celebrate [by bringing] the Festival peace offering (see the first Rashi on this verse),

for a seven-day period If one did not bring it on one [day of the Festival], he may still bring it on another. Now, one might think that we are obliged to bring it all seven days. Scripture, therefore, says, “celebrate it ” (verse 41 below) [employing the singular form,] thus denoting only one day and no more. But why does Scripture say "seven"? [To give seven days] for making it up [if one did not bring it on the first day]. -[Chag.9a]

40 the fruit of the hadar tree [Scripture could have simply said, “ hadar fruit.” Since it adds the word “tree,” next to “fruit,” it teaches us that it is] a tree whose wood has the same taste as its fruit.-[Sukkah 35a] [Note that, according to Ramban, the fruit known in Aramaic as “ethrog,” is known in Hebrew as “ hadar.”

hadar [Refers to a fruit] “that resides (הַדָּר) ” on its tree from one year to the next, which is the ethrog.-[Sukkah 35a]

date-palm fronds Heb. כַּפּֽת תְּמָרִים . [The word כַּפּֽת is written here with] a missing “vav” (ו) [thus implying the singular rather than the plural]. This teaches us that only one [date-palm frond is to be taken].-[Sukkah 32a]

a branch of a braided tree [A tree] whose branches עֲנָפָיו are braided like cords עֲבוֹתוֹת and like ropes. And Scripture is referring here specifically to the הֲדַס (myrtle) tree, which is made in a braided-like form.-[Sukkah 32b]

42 resident Heb. הָאֶזְרָח , [lit., “the resident.” The definite article here] signifies a resident [of the people of Israel, namely, a native Jew. Therefore, the next seemingly superfluous expression, namely,]

among the Israelites Comes to include converts [in this commandment].-[Sukkah 28b]

43 I had the children of Israel live in booths [These were] the clouds of glory [with which God enveloped the Jewish people in the desert, forming a protective shelter for them against wild beasts and enemies.] [See Num. 10:34 and Rashi on that verse.]-[Sukkah 11b]

Tehillim - Psalm 87:1-7

Rashi	Targum
1. Of the sons of Korah, a song with musical accompaniment, whose foundation is on the mountains of the Sanctuary.	1. Uttered by the sons of Korah. A song that was established at the instruction of the fathers of old.
2. The Lord loves the gates of Zion more than all the dwellings of Jacob.	2. The LORD loves the entrances to the academies established in Zion more than all the synagogues of the house of Jacob.
3. Glorious things are said about you, the city of God, forever.	3. Glorious words have been spoken of you, O city of God, forever.
4. I will remind Rahab and Babylon of My beloved ones. Behold Philistia and Tyre with Cush, "This one was born there."	4. The Egyptians and Babylonians have reminded those who know You of Your praises; behold, the Philistines and Tyrians, with the Ethiopians; this king was brought up there.
5. And to Zion it will be said, "Man after man was born in her," and He will establish it on high.	5. And of Zion it will be said, "King David and Solomon his son were brought up within it; and God will build it above."
6. [When] the Lord counts in the script of the peoples forever, [He will say,] "This one was born there."	6. *O LORD, in the book in which they write the account of all the ages it is written, "This king* was brought up there** forever."
7. And singers as well as flute players, all my innards are concerned with you.	7. And they utter songs with celebrations all kinds of psalms with sacrifice are uttered in your midst.

Rashi’s Commentary for: Psalm 87:1-7

1 whose foundation is on the mountains of the Sanctuary The foundation of this psalm; the Psalmist founded it on the mountains of Zion and Jerusalem.

3 Glorious things are said about you You, Jerusalemwords of glory were spoken about you from the mouth of the Holy One, blessed be He. Now what are the words of glory? That you are the city of God forever.

4 I will remind Rahab and Babylon of My beloved ones This too He spoke of You: I shall remind Egypt and Babylon of My beloved ones, to bring them as a gift, as the matter that is stated (Isa. 66:20): “And they will bring all your brethren, etc., a tribute to the Lord.”

Behold Philistia and Tyre with Cush They too, like Egypt and Babylon, will direct their attention to seek out and to remember each one.

“This one was born there” This one was of a family of those born in Zion, as the matter that is stated (Isa. 27:12): “and you will be gathered one by one.”

5 And to Zion it will be said, “Man after man was born in her” And when they bring them as a tribute to the Lord, it will be said to Zion concerning each one, “This is [one] of those who were exiled from you,” or “from their generations.” Another explanation: The Psalmist says, “I will mention to my people and to my beloved ones the greatness of Egypt and Babylon, whose greatness they now see. Behold Philistia and Tyre with Cush, because they are near Rahab and Babylon, all the nations exalt them [the Israelites] and say about them, ‘This one was born there,’ in Egypt or Babylon.”

And to Zion it will be said, “Man, etc.” And this praise that is now [directed] to Rahab and Babylon will be turned around to Zion, and concerning it they will say, “So-and-so and so-and-so were born in her.”

and He will establish it on high And the Holy One, blessed be He, will establish it above all the cities.

6 The Lord counts in the script of the peoples, “This one, etc.” This is a transposed verse, and סלה , forever, which is said at the end, refers to the beginning: When the Lord counts in the script of the peoples forever. That means that in the future, when the Holy One, blessed be He, inscribes the nations for an abhorrence, He will count the Israelites who are assimilated among them and those who were coerced [to abandon Judaism] among them and extract them from their midst, and [He shall] say, “This one was born of those of Zion,” and He will choose them for Himself. This is what Isaiah says (66:21): “And from them, too, will I take for priests and for Levites.” From the nations bringing them for tribute, I shall take those assimilated among them. And there will be among them priests and Levites who are unrecognizable, but they are revealed to Me, says the Lord. Now where did He say it? (Deut. 29:28) “The secret things belong to the Lord, our God.”

7 And singers as well as flute players concerning this.

with you With your salvation.

as well as flute players Heb. כחללים , an expression of (Jud. 21:21) בַּמְחֽלוֹת , musical instruments.

Ashlamatah: Joshua 5:11 – 6:4, 27‎‎

Rashi	Targum
9. ¶ And the Lord said to Joshua, This day have I rolled away the reproach of Egypt from you. And he called the name of the place Gilgal to this day.	9. And the LORD said to Joshua: “This day I have made pass away the reproaches of the Egyptians from you.” And he called the name of that place Gilgal until this day.
10. And the children of Israel encamped in Gilgal, and they made the Passover sacrifice on the fourteenth day of the month at evening in the plains of Jericho.	10. And the sons of Israel camped in Gilgal and kept the Passover on the fourteenth day of the month, at evening in the plains of Jericho.
11. And they ate of the grain of the land on the morrow of the Passover, unleavened cakes and parched grain on this very day.	11. And they ate from the produce of the land after the Passover – the unleavened bread and the parched grain, the first fruits – this day.
12. And the manna ceased on the morrow when they ate of the grain of the land; neither had the children of Israel manna anymore; and they ate of the produce of the land of Canaan that year. {S}	12. And the manna ceased on the day that was after the one on which they ate from the produce of the land. And there was no more manna for the sons of Israel. And they ate from the harvest of the land of Canaan in that year.
13. And it was when Joshua was in Jericho, that he lifted up his eyes and saw, and, behold, a man was standing opposite him with his sword drawn in his hand; and Joshua went to him, and said to him, Are you for us, or for our adversaries?	13. And when Joshua was in Jericho, he lifted up his eyes and saw. And behold a man was standing opposite him, and his sword was drawn in his hand. And Joshua came unto him and said to him: “Are you coming to our aid or to our enemies?”
14. And he said, No, but I am the the captain of the host of the Lord; I have now come. And Joshua fell on his face to the earth and prostrated himself, and said to him, What does my lord say to his servant?	14. And he said: “No, for I, a messenger sent from before the LORD, have come now.” And Joshua fell upon his face, upon the earth, and bowed down and said to him: “What is my master speaking with his servant?”
15. And the captain of the Lord's host said to Joshua, Remove your shoe from your foot; for the place upon which you stand is holy. And Joshua did so.	15. And the messenger who was sent from before the LORD said to Joshua: “Loosen your shoes from upon your feet, for the place upon which you are standing is holy.” And Joshua did so.

1. And Jericho had shut its gates and was barred because of the children of Israel; none went out and none came in. {S}	1. And Jericho was closed up and fortified from before the sons of Israel; no one of them was going forth and entering.
2. And the Lord said to Joshua, See, I have given into your hand Jericho and its king, the mighty warriors.	2. And the LORD said to Joshua: "See that I have given in your hand Jericho and its king (and) warriors.
3. And you shall circle the city, all the men of war, go round about the city once. Thus shall you do six days.	3. And you will march around the city, all the men waging battle, encircle the city one time. Thus you will do six days.
4. And seven priests shall bear seven trumpets of rams' horns before the Ark; and on the seventh day you shall encircle the city seven times, and the priests shall blow with the trumpets.	4. And seven priests will carry seven trumpets of the ram's horn before the ark. And on the seventh day you will march around the city seven times. And the priests will blow on the horns.
5. And it shall be that when they make a long blast with the ram's horn, when you hear the sound of the trumpet, all the people shall shout a great shout; and the wall of the city shall fall down in its place and the people shall go up, every man opposite him.	5. And at the blast on the ram's horn, as you hear the sound of the trumpet, all the people will shout a great shout, and the wall of the city will fall down, and it will be swallowed up beneath it, and the people will go up, each man opposite him."
6. And Joshua the son of Nun called the priests, and said to them, Take up the Ark of the Covenant, and let seven priests bear seven trumpets of rams' horns before the Ark of the Lord.	6. And Joshua the son of Nun called to the priests and said to them: "Take up the ark of the covenant." And the seven priests took up the seven trumpets of the ram's horn before the ark of the LORD.
7. And he said to the people, Pass on, and encircle the city, and let the armed ones pass before the Ark of the Lord.	7. And he said to the people: "Pass on and encircle the city, and let the armed men pass before the ark of the LORD."
8. And it was when Joshua spoke to the people, and the seven priests bearing the seven trumpets of rams' horns passed on before (the Ark of) the Lord and blew with the trumpets; and the Ark of the covenant of the Lord followed them.	8. And as Joshua said to the people, the seven priests took up the seven trumpets of ram's horn before the ark of the LORD, passing by and blowing on the horns. And the ark of the covenant of the LORD was going after them.
9. And the armed men went before the priests that blew the trumpets, and the rear guard came after the Ark, (the priests) going on, and blowing with the trumpets.	9. And the armed men were going before the priests blowing the trumpets. And the tribe of the house of Danwas going after the ark, and the priests were going and blowing on the trumpets.
10. And Joshua commanded the people, saying, You shall not shout nor let your voice be heard, neither shall any word proceed out of your mouth, until the day I bid you shout; then you shall shout.	10. And Joshua commanded the people, saying: "You will not shout, and you will not make your voice heard, and let not a word go forth from your mouth until the day that I say to you: 'Shout,' and you will shout."
11. And he caused the Ark of the Lord to circle the city, going about it once; and they came into the camp and lodged in the camp. {P}	11. And he made the ark of the Lord go around the city, encircling it one time. And they entered the camp and spent the night in the camp.

27. So the Lord was with Joshua; and his fame was throughout the entire land.	27. And the Memra of the LORD was at the aid of Joshua, and his reputation was great in all the land.

Correlations

By H.H. Rosh Paqid Adon Hillel ben David

& Giberet Dr. Elisheba bat Sarah

Vayikra (Leviticus) 23:15-44

Yehoshua (Joshua) 5:11 – 6:4, 27

Tehillim (Psalms) 87:1-7

2 Peter 2:10-22

The verbal tallies between the Torah and the Ashlamata are:

Morrow - מחרת, Strong’s number 04283.

Come / brought - בוא, Strong’s number 0935.

Seven - שבע, Strong’s number 07651.

HaShem - יהוה, Strong’s number 03068

The verbal tallies between the Torah and the Psalm are:

Count / number - ספר, Strong’s number 05608.

HaShem - יהוה, Strong’s number 03068

Vayikra (Leviticus) 23:15 And ye shall count <05608> (8804) unto you from the morrow <04283> after the sabbath, from the day <03117> that ye brought <0935> (8687) the sheaf of the wave offering; seven <07651> sabbaths shall be complete:

16 Even unto the morrow <04283> after the seventh <07637> sabbath shall ye number <05608> (8799) fifty days; and ye shall offer a new meat offering unto HaShem <03068>.

Yehoshua (Joshua) 5:11 And they did eat of the old corn of the land on the morrow <04283> after the passover, unleavened cakes, and parched corn in the selfsame day <03117>.

Yehoshua (Joshua) 5:12 And the manna ceased on the morrow <04283> after they had eaten of the old corn of the land; neither had the children of Israel manna any more; but they did eat of the fruit of the land of Canaan that year.

Yehoshua (Joshua) 5:14 And he said, Nay; but as captain of the host of HaShem <03068> am I now come <0935> (8804). And Joshua fell on his face to the earth and did worship, and said unto him, What saith my lord unto his servant?

Yehoshua (Joshua) 6:1 Now Jericho was straitly shut up because of the children of Israel: none went out, and none came in <0935> (8802).

Yehoshua (Joshua) 6:3 And ye shall compass the city, all ye men of war, and go round about the city once. Thus shalt thou do six days <03117>.

Yehoshua (Joshua) 6:4 And seven <07651> priests <03548> shall bear before the ark seven <07651> trumpets of rams’ horns: and the seventh <07637> day <03117> ye shall compass the city seven <07651> times, and the priests shall blow with the trumpets.

Tehillim (Psalms) 87:6 HaShem <03068> shall count <05608> (8799), when he writeth up the people, that this man was born there. Selah.

Hebrew:

Hebrew	English	Torah Seder Lev 23:15-44	Psalms	Ashlamatah Josh 5:11 – 6:4, 27
Hebrew	English	Torah Seder Lev 23:15-44	Psa 87:1-7	Ashlamatah Josh 5:11 – 6:4, 27

dx'a,	first	Lev. 23:19		Jos. 6:3
vyai	man		Ps. 87:5	Jos. 5:13
~yhil{a/	GOD	Lev. 23:22	Ps. 87:3
rm;a'	said	Lev. 23:23	Ps. 87:5	Jos. 5:13
אֶרֶץ	land	Lev. 23:22		Jos. 5:11
אֲשֶׁר	who, where	Lev. 23:29		Jos. 5:15
בּוֹא	bring, went	Lev. 23:15		Jos. 5:14
בֵּן	old, sons	Lev. 23:18		Jos. 5:12
דָּבַר	speak, say, said	Lev. 23:23	Ps. 87:3	Jos. 5:14
הָיָה	have, had	Lev. 23:21		Jos. 5:12
הִנֵּה	behold		Ps. 87:4	Jos. 5:13
זֶה	this	Lev. 23:21	Ps. 87:4
יָדַע	know, known	Lev. 23:43	Ps. 87:4
יהוה	LORD	Lev. 23:16	Ps. 87:2	Jos. 5:14
יוֹם	day	Lev. 23:15		Jos. 5:11
יָצָא	brought	Lev. 23:43		Jos. 6:1
יִשְׂרָאֵל	Israel	Lev. 23:24		Jos. 5:12
כֹּהֵן	priest	Lev. 23:20		Jos. 6:4
כִּי	if, rather, indeed	Lev. 23:29		Jos. 5:14
כֹּל	all	Lev. 23:21	Ps. 87:2	Jos. 6:3
לֹה	no, nor	Lev. 23:21		Jos. 5:12
מָחֳרָת	day after	Lev. 23:15		Jos. 5:11
מִנִּי	besides	Lev. 23:38	Ps. 87:2	Jos. 5:11
נָתַן	give, given	Lev. 23:38		Jos. 6:2
עַל	along	Lev. 23:18		Jos. 5:15
עֶצֶם	same	Lev. 23:21		Jos. 5:11
פָּנֶה	before	Lev. 23:20		Jos. 5:14
קֹדֶשׁ	holy	Lev. 23:20	Ps. 87:1	Jos. 5:15
שְׁבִיעִי	seventh	Lev. 23:16		Jos. 6:4
שֶׁבַע	seven	Lev. 23:15		Jos. 6:4
שָׁנָה	year	Lev. 23:18		Jos. 5:12
תְּבוּאָה	crops	Lev. 23:39		Jos. 5:12
ry[i	city		Ps. 87:3	Jos. 6:3
hf'['	did	Lev. 23:19		Jos. 5:15

Greek:

Greek	English	Torah Seder Lev 23:15-44	Psalms 87:1-7	Ashlamatah Josh 5:11-6:4, 27	NC 2 Pe 2:10-22
ἀγαπάω	love		87:2		2Pe 2:15
ἅγιον	holy, holies	Lev 23:20	87:1	Jos 5:15	2Pe 2:21
ἁμαρτία	sins	Lev 23:19			2Pe 2:14
ἄνθρωπος	man		87:5	Jos 5:13	2Pe 2:16
γεννάω	engendered, born		87:5		2Pe 2:12
δύναμις	force, power			Jos 5:14	2Pe 2:11
ἔσχατος	last	Lev 23:16			2Pe 2:20
ἡμέρα	day	Lev 23:15		Jos 5:12	2Pe 2:13
ἰσχύς	strength
κύριος	LORD			Jos 6:2	2Pe 2:11
ὀφθαλμός	eyes			Jos 5:13	2Pe 2:14
παραδίδωμι	deliver up			Jos 6:2	2Pe 2:21
πρῶτος	first	Lev 23:35			2Pe 2:20
ὑπάρχοντα	being, existed			Jos 5:12	2Pe 2:19
ψυχή	lives, souls	Lev 23:27			2Pe 2:14

2 Tsefet (Peter) ‎2:10-22

CLV[1]	Magiera Peshitta NT[2]	Greek[3]	Delitzsch[4]
10. yet specially those going after the flesh in defiling lust and despising lordship. Audacious, given to self-gratification, they are not trembling when calumniating glories,	10. especially those who follow after the flesh with the desire of defilement and rebel against lordship. [These are] daring [ones] and proud [ones], because they are not troubled when they blaspheme against the glory,	10. μάλιστα δὲ τοὺς ὀπίσω σαρκὸς ἐν ἐπιθυμίᾳ μιασμοῦ πορευομένους καὶ κυριότητος καταφρονοῦντας Τολμηταί αὐθάδεις δόξας οὐ τρέμουσιν βλασφημοῦντες	10 וּבְיוֹתֵר אֶת־הַהֹלְכִים אַחֲרֵי הַבָּשָׂר בְּתַאֲוֹת תֶּבֶל וּבֹזִים אֶת־הַמֶּמְשָׁלָה עַזֵּי פָנִים הֹלְכִים בִּשְׁרִירוּת לִבָּם וְלֹא יֶחֶרְדוּ מֵחָרֵף אֶת־הַשְּׂרָרוֹת׃
11. where messengers, being greater in strength and power, are not bringing against them a calumniating judging before the Lord."	11. whereas angels that are greater than them in power and in might do not bring on themselves the judgment of blasphemy from the LORD.	11. ὅπου ἄγγελοι ἰσχύϊ καὶ δυνάμει μείζονες ὄντες οὐ φέρουσιν κατ αὐτῶν παρὰ Κυρίῳ βλάσφημον κρίσιν	11 אֲשֶׁר אַף־הַמַּלְאָכִים הַגְּדוֹלִים מֵהֶם בְּעֹז וָכֹחַ לֹא יְגַדְּפוּם לִפְנֵי יְהֹוָה בְּמִשְׁפָּטָם׃
12. Now these, as irrational animals, born naturally for capture and corruption, calumniating that in which they are ignorant in their corruption, also shall be corrupted, "	12. But these, as dumb animals [that] are by nature for slaughter and corruption, while blaspheming those [things] they do not know, will be corrupted in their own corruption,	12. οὗτοι δέ ὡς ἄλογα ζῷα φυσικὰ γεγενημένα εἰς ἅλωσιν καὶ φθοράν ἐν οἷς ἀγνοοῦσιν βλασφημοῦντες ἐν τῇ φθορᾷ αὐτῶν καταφθαρήσονται,	12 וְאֵלֶּה כַּבְּהֵמוֹת הַסְּכָלוֹת הַנּוֹלָדוֹת כְּחָק־טִבְעָם לַלֶּכֶד וְלַשָּׁחַת בְּחֵרְפָם אֶת־אֲשֶׁר לֹא יָדְעוּ יִשָּׁחֲתוּ בְּהַשְׁחִית נַפְשָׁם וּגְמוּל עַוְלָתָם יִשָּׂאוּ׃
13. being requited with the wages of injustice. Deeming gratification by day a luxury, they are spots and flaws, luxuriating in their love feasts, carousing together with you,	13. being those who have wickedness [as] the wage of wickedness. To them, making merry that happens in the daytime is considered pleasure. [These are] defiled and full of blemishes, for they indulge themselves, while they are making merry in their idleness,	13. κομιούμενοι μισθὸν ἀδικίας ἡδονὴν ἡγούμενοι τὴν ἐν ἡμέρᾳ τρυφήν σπίλοι καὶ μῶμοι ἐντρυφῶντες ἐν ταῖς ἀπάταις αὐτῶν συνευωχούμενοι ὑμῖν	13 אֲשֶׁר עֶדְנַת יוֹמָם לְעֹנֶג יַחְשֹׁבוּ מְגֹאָלִים וּמְזוּהָמִים הַמִּתְפַּנְּקִים בְּמַדּוּחֵי נַפְשָׁם וְאֹכְלִים וְשֹׁתִים עִמָּכֶם׃
14. having the distended eyes of an adulteress, and that do not stop from sin, luring unstable souls, having a heart exercised by greed, children of a curse."	14. having eyes that are full of adultery and sins that do not come to an end, enticing people that are unstable and having a heart that is practiced in fraud, children of a curse,	14. ὀφθαλμοὺς ἔχοντες μεστοὺς μοιχαλίδος καὶ ἀκαταπαύστους ἁμαρτίας δελεάζοντες ψυχὰς ἀστηρίκτους καρδίαν γεγυμνασμένην πλεονεξίαις ἔχοντες κατάρας τέκνα·	14 עֵינַיִם לָהֶם מְלֵאוֹת נִאוּפִים וְלֹא תִּשְׂבַּעְנָה לַחֲטֹא וְאֶת־נַפְשׁוֹת הַפְּתָאִים יְצוֹדֵדוּ וְלֵב מְלוּמַּד־בֶּצַע לָהֶם בְּנֵי הַמְּאֵרָה׃
15. Leaving the straight path, they were led astray, following out the path of Balaam of Beor, who loves the wages of injustice,	15. who, having left the straight way, have swerved and gone in the way of Balaam, the son of Beor, who loved the wage of wickedness.	15. καταλίποντες τὴν εὐθεῖαν ὁδὸν ἐπλανήθησαν ἐξακολουθήσαντες τῇ ὁδῷ τοῦ Βαλαὰμ τοῦ Βοσόρ ὃς μισθὸν ἀδικίας ἠγάπησεν	15 אֶת־הַדֶּרֶךְ הַיָּשָׁר עָזְבוּ וַיִּתְעוּ וַיֵּלְכוּ בְּדֶרֶךְ בִּלְעָם בֶּן־בְּעוֹר אֲשֶׁר אָהֵב שְׂכַר הָעַוְלָה׃
16. yet was exposed for his own outlawry. A voiceless yoke-beast, uttering with a human voice, forbids the insanity of the prophet."	16. And the reproof that he had for his transgression [was] an ass, without a voice, who spoke with the voice of men [and] restrained the foolishness of the prophet.	16. ἔλεγξιν δὲ ἔσχεν ἰδίας παρανομίας· ὑποζύγιον ἄφωνον ἐν ἀνθρώπου φωνῇ φθεγξάμενον ἐκώλυσεν τὴν τοῦ προφήτου παραφρονίαν	16 וַתְּהִי־לוֹ תוֹכַחַת עַל־חַטָּאתוֹ כִּי הַבְּהֵמָה הָאִלֶּמֶת דִּבְּרָה בְקוֹל־אָדָם וַתַּעְצֹר בְּאִוֶּלֶת הַקֹּסֵם׃
17. These are waterless springs, and mists driven by a storm, for whom the gloom of darkness has been kept."	17. These [men] are wells without water, clouds that are driven by a whirlwind, those for whom the blackness of darkness is reserved.	17. Οὗτοί εἰσιν πηγαὶ ἄνυδροι νεφέλαι ὑπὸ λαίλαπος ἐλαυνόμεναι οἷς ὁ ζόφος τοῦ σκότους εἰς αἰῶνα τετήρηται	17בְּאֵרוֹת בְּלִי־מַיִם הֵמָּה עָבִים נִדָּפִים בִּסְעָרָה אֲשֶׁר שָׁמוּר לָהֶם חֹשֶׁך־אֲפֵלָה לְעוֹלָם׃
18. For, uttering pompous vanity, they are luring by the lusts of the flesh, in wantonness, those who are scarcely fleeing from those who are behaving with deception;"	18. For while they speak vehement [words] of emptiness, they entice [again] with unclean desires of the flesh, those who had fled for a short time from these [men] who are living in error.	18. ὑπέρογκα γὰρ ματαιότητος φθεγγόμενοι δελεάζουσιν ἐν ἐπιθυμίαις σαρκὸς ἀσελγείαις τοὺς ὄντως ἀποφύγοντας τοὺς ἐν πλάνῃ ἀναστρεφομένους	18 כִּי בְּדַבְּרָם בְּגֵאוּת דִּבְרֵי שָׁוְא יָצוּדוּ בְּתַאֲוֹת הַבָּשָׂר עַל־יְדֵי זִמָּתָם אֵת אֲשֶׁר אַךְ־נִמְלְטוּ מִידֵי הַהֹלְכִים בְּדֶרֶךְ תּוֹעָה׃
19. promising them freedom, they are inherently slaves of corruption; for by whom anyone is discomfited, to this one he has been enslaved also."	19. And they promise them liberty, while they are slaves of corruption, for by what a man is overcome, to this he is also enslaved.	19. ἐλευθερίαν αὐτοῖς ἐπαγγελλόμενοι αὐτοὶ δοῦλοι ὑπάρχοντες τῆς φθορᾶς· ᾧ γάρ τις ἥττηται τούτῳ καὶ δεδούλωται	19 חוּפְשָׁה יַבְטִיחוּ לָהֶם וְהֵם בְּעַצְמָם עֲבָדִים לַשָּׁחַת כִּי עֶבֶד הָאָדָם לְכֹבְשׁוֹ׃
20. For if, while fleeing from the defilements of the world by the recognition of our Lord and Saviour Jesus Christ, yet, being again involved in these, they are being discomfited, their last state has become worse than the first."	20. For if, after they have fled from the pollutions of the world by the acknowledgment of our Lord Jesus Christ, even our Savior, when they are entangled again in the same [and] are overcome, their end will be worse than the beginning.	20. εἰ γὰρ ἀποφυγόντες τὰ μιάσματα τοῦ κόσμου ἐν ἐπιγνώσει τοῦ κυρίου καὶ σωτῆρος Ἰησοῦ Χριστοῦ τούτοις δὲ πάλιν ἐμπλακέντες ἡττῶνται γέγονεν αὐτοῖς τὰ ἔσχατα χείρονα τῶν πρώτων	20 כִּי אַחֲרֵי הִמָּלְטָם מִטּוּמְאֹת הָעוֹלָם בְּדַעַת אֲדֹנֵינוּ וּמוֹשִׁיעֵנוּ יֵשׁוּעַ הַמָּשִׁיחַ אִם־שָׁבוּ וְהָטְבְּעוּ בְתוֹכָן וְנִכְבָּשׁוּ אַחֲרִיתָם תִּהְיֶה רָעָה מֵרֵאשִׁיתָם׃
21. For it were better for them not to have recognized the way of righteousness, than, recognizing it, to go back to what was behind, from the holy precept given over to them."	21. For it would have been better for them not to have known the way of justification, than having known [it], to turn backwards from the holy commandment that was committed to them.	21. κρεῖττον γὰρ ἦν αὐτοῖς μὴ ἐπεγνωκέναι τὴν ὁδὸν τῆς δικαιοσύνης ἢ ἐπιγνοῦσιν ἐπιστρέψαι ἐκ τῆς παραδοθείσης αὐτοῖς ἁγίας ἐντολῆς	21 נוֹחַ לָהֶם שֶׁלֹּא לָדַעַת אֶת־דֶּרֶךְ הַצְּדָקָה מֵאֲשֶׁר יְדָעוּהוּ וְנָסֹגוּ אָחוֹר מִן־הַמִּצְוָה הַקְּדוֹשָׁה הַמְּסוּרָה לָהֶם׃
22. Now that in the true proverb has befallen them: "A cur turning to its own vomit,and "A bathed sow to her wallowing in the mire."	22. But these [sayings] of a true proverb have happened to them, "A dog has returned to his vomit and the sow that was washed to wallowing in mud."	22. συμβέβηκεν δὲ αὐτοῖς τὸ τῆς ἀληθοῦς παροιμίας Κύων ἐπιστρέψας ἐπὶ τὸ ἴδιον ἐξέραμα καί ῾υς λουσαμένη εἰς κὺλισμα βορβόρου	22 וְקָרָה לָהֶם כַּאֲשֶׁר יֹאמַר מְשַׁל הָאֱמֶת הַכֶּלֶב שָׁב עַל־קֵאוֹ וְהַחֲזִיר עֹלֶה מִן־הָרַחְצָה לְהִתְגֹּלֵל בָּרָפֶשׁ׃

Dr. Adon Eliyahu’s & Hakham’s Rendition

9b. [He (G-d) also knows how to] punish the wicked (Lawless) by keeping [them for] the Day of Judgement.

11. Whereas [the true] messengers, being greater in strength and power, do not bring Lashon Hara (Heb. for “evil speech/gossip”) against them [the Torah Sages] in the LORD’s presence;

12. But these animals without logic or reason, born to be captured and destroyed speak Lashon Hara (Heb. for “evil speech/gossip”) of things they do not understand [and] are [to be] destroyed in their corruption.‎

13. Bearing the result of injustice‎ ‎ (Lawlessness - unrighteousness – conduct contrary to a Torah Teacher) they ‎consider them (the Holy festivals) days of pleasure and luxurious living. They are defiled, blemishes, delighting in ‎deceitfulness as they feast together with you.

14. ‎Having eyes (minds) full of adultery,‎ ‎ (as an affront to G-d) unable to cease from their sin, baiting ‎‎(beguiling) unestablished souls (persons) a mind full of greedy desire, children of a curse!. ‎

‎15. Having forsaken the straight way [of the Torah], they were lead after the way of Balaam son of Beor who loved the profits of evil doing ‎ (Lawlessness)‎;

‎16 Now (he) had his own rebuke for his unlawfulness: by a voiceless (female) ass who spoke in a man’s voice hindering the ‎madness of the prophet.

‎17 These [false teachers and prophets] are waterless springs and clouds driven by gusts of wind, for ‎whom the deepest darkness ‎ is eternally reserved. ‎

‎18 For when they utter extravagant perversities, devoid of truth, they lure (beguile) through an ‎unbridled Yetzer Hara, those [they] have oppressed who indeed had barely escaped [from] those who live in defiance.

‎19 Promising them liberty (freedom from the Torah) [when they] themselves are bound for ‎destruction; (eternal misery), for what [by] anyone is overcome [it] makes him a slave to [it].

20 For if (they), having escaped the shameful defilement of the world (pagan system) in the intimate knowledge of the kingship and [our] emancipation by Yeshua the Messiah, and by these [false teachers and prophets] again being entangled, and ‎subdued, their last [condition] has become to them worse than the first. ‎

‎21. For it were better to them not to have had intimate knowledge of the way of justice/generosity, than ‎having had intimate knowledge [of it], to turn back from the holy commandments handed down to them [by authorized ‎Hakhamim (i.e. Torah Sages)].

‎22. But [the] word of the true proverb has happened to them; “As a dog that returns to his vomit, so is a fool ‎that repeats his folly” (Prov. 26:11), and a sow returns to wallow in her mire.‎

Commentary

v.9b - [He (G-d) also knows how to] punish the wicked (Lawless) by keeping [them for] the Day of Judgement. Verse 9 should be split into two, the first part belonging to the previous pericope and the latter introducing this new pericope. As we explained last week Hakham Tsefet presented two catastrophes that were used in ancient times to punish the wicked/Lawless, and here he lefts hanging a third last major catastrophe to be revealed before the coming of the Messiah as a final punishment for those that rebel against the Torah and the wisdom of the Sages.

10. And specially those [false teachers and prophets] [who] walk after the Yetser HaRa (Heb. for “Evil inclination”) in defiled desires, and despise authority. They are audacious, arrogant, [and] they are not afraid to speak Lashon Hara [against the authorized] Hakhamim (Torah Sages), - Charles Bigg[5] finds that the phrases “‎[who] walk after the Yetser HaRa (Heb. for “Evil inclination”‎)" and " in defiled desires” are both Hebraisms – ie. Hebrew phrases forced upon the Greek. This being true, we have here further corroboration that Hakham Tsefet composed these discourses in the Hebrew language, and someone later translated them into Greek as best they could, with certain phrases being impossible to be translated into Greek (as is the case with all language translations) the logical construction of Greek phrases had to be abandoned when translating some of these well known Hebraic ideas/phrases. This also betrays the fact that the Greek reader would understand that this phrase could not be understood literally in Greek but needed to be understood when reversed back to the Hebrew.

One of the most significant weaknesses of these false teachers and prophets is their fabrication of false gossip and calumnies against the statements and decrees of authorized Jewish Torah Sages. The Jewish Oral Torah for them is totally repugnant and something to be rejected and scorned at all costs. This all stems from their genetic rebellious rejection for legitimate authority.

Their genetic rebellion and repugnance against G-d, the Torah Sages and the uninterrupted chain of tradition emanating from Sinai to this very day is the hallmark of these false prophets and pseudo teachers. These are what our Sages from ancient times have called “Apikorsim” (Epicueans), as we have learned in last week’s discussion of the Mishah in tractate Sanedrin:

“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’).”

This verse is the heart of this pericope, which by the process of handkerchief hermeneutics, finds its partner in v.21 where Hakham Tsefet again speaks about the Torah Sages. In summary, one of the key purposes of these pseudo prophets and pseudo teachers is to cause to cease to exist the uninterrupted chain of Torah tradition handed down from Torah Teacher to Disciple (Talmid) from ancient times to this very day, as well as to lure away any “unestablished” person in the Torah.

11. Whereas [the true] messengers, being greater in strength and power, do not bring Lashon Hara (Heb. for “evil speech/gossip”) against them [the Torah Sages] in the LORD’s presence;

But a true any genuine messenger of G-d, will not in private and how much more in the presence of G-d (i.e. in public) bring any malicious accusation against the Jewish Hakhamim. The true messengers of G-d know that we are all ONE people of G-d, and that the Divine role and mandate given to the Torah Sages (Hakhamim) is to be legitimate custodians and interpreters of G-d’s Law. To deny this is to deny and rebel against Ha-Shem who ordains them, prospers their path, and sets them as beacons of light for all those that love G-d and perform His commandments.

True messengers of G-d are extremely aware of the true words of our Master who instructed:

"On Moses' seat are seated the scribes and the Pharisees. All, then, whatever they should be saying to you, do and keep it.” (Matityahu 22:2-3)

And since G-d, most blessed be He, has seated them in the seat of Moses to this very day, one should be extremely careful of what we say about Torah Sages or any one of them in private and in public, for G-d knows all our steps, and records all of our statements.

Nevertheless, there is a modern heresy, or shall we say an old one re-discovered, which says that the statement above of Matityahu is mistranslated and should rather say “On Moses' seat the scribes and the Phariseeshave seated themselves” and thus implying an usurpation by the Torah Sages. However, the feeble minded teachers forget about the weight of 2000 years of history even to this very day where G-d in His providence has allowed, permitted, encouraged and blessed our Torah Sages to sit in “Moses’ seat”! Were this be not so, the change of Torah tradition from Mt. Sinai would not be with us today.

Thus, a true and genuine messenger of G-d, does not invalidate, belittle, annul the decrees of our Torah Sages, nor does he spread any Lashon Hara about the Torah Sages (Hakhamim) or anyone in particular of them. Hakham Tsefet makes it clear that spreading any Lashon Hara about any Hakham or the Hakhamim is extremely costly and sets one apart from being a true messenger of G-d.

‎15. Having forsaken the straight way [of the Torah], they were lead after the way of Balaam son of Beor who loved the profits of evil doing ‎ (Lawlessness)‎;

‎16 Now (he) had his own rebuke for his unlawfulness: by a voiceless (female) ass who spoke in a man’s voice hindering the ‎madness of the prophet.

‎17 These [false teachers and prophets] are waterless springs and clouds driven by gusts of wind, for ‎whom the deepest darkness ‎ is eternally reserved. ‎

The mechanics, strategies, and purposes of these pseudo teachers and pseudo prophets as described by Hakham Tsefet almost 2000 years ago, seem to be a faithful report of what is presently going on in the Western World. It seems as the French proverb states: “The more things change, the more they remain the same.”

In verse 14, the statement “Having eyes (minds) full of adultery‎" is once again a Hebraism, which statement is not necessarily connected with sexual impropriety, but rather with apostasy from the way of Torah as the Torah Sages have taught. Therefore v. 15 explains this "adultery" as "Having forsaken the straight way [of the Torah].‎"

Verse 19, also betrays another of the war calls of these pseudo teachers and pseudo prophets: "Freedom from the Law" or as some of them put it "freedom from the yoke of the Law". There are even books today with similar titles from the pen of so called respectable Christian Exegetes.

These verses are self evident in their plane and siple understanding, and we need not to pint any fingers at anyone or any institution. Readers should be intelligent enough to understand who Hakham Tsefet is singling out. We also must note that Hakham Tsefet is speaking not only of his present reality but also in a prophetic tone describing as well our present reality and the world in which we presently live.

These verse convey a woe, to those who fall under the subjugation and the beguiling of these false prophets and pseudo teachers. But as the Hakhamim say, it takes only one second to change this degenerate Lawless reality, such is the miracle of genuine repentance and returning to Torah reality as taught by our Sages.

Over the last weeks Hakham Tsefet has underlined for us the value of the Hakhamim and the blessedness of submitting oneself to one’s Torah Teacher. Learning from him, and valuing the Torah Sages highly. This will become more evident in the coming days of the festival of Chanukah, where the Hakhamim and the true messengers of G-d are portrayed as lights in the midst of a season of deep darkness, and short periods of daylight.

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 23:15 related to Vayiqra 23:44?

3. What questions were asked of Rashi regarding Leviticus 23:15?

4. What questions were asked of Rashi regarding Leviticus 23:20?

5. What question was asked of Rashi regarding Leviticus 23:22?

6. What question was asked of Rashi regarding Leviticus 23:24?

7. What questions were asked of Rashi regarding Leviticus 23:30?

8. What questions were asked of Rashi regarding Leviticus 23:35?

9. What questions were asked of Rashi regarding Leviticus 23:36?

10. What questions were asked of Rashi regarding Leviticus 23:40

11. According to R. Yitzchaq Magrisso what is so special of the word “first” in Vayiqra 23:40?

12. According to R. Yitzchaq Magrisso what do the four species allude to?

13. What questions were asked of Rashi regarding Leviticus 23:42?

14. On reading the Torah Seder for this week what touched the heart and fired the imagination of the he sons of Korah‎?

15. On reading the Torah Seder for this week what touched the heart and fired the imagination of the Joshua 5:11ff?

16. How is the reading of Hakham Tsefet (2 Peter 2:10-22) related to the readings for this Shabbat?

17. What is the chief purpose that Hakham Tsefet wants to address in 2 Peter 2:10-22?

18. Explain how Hakham Tsefet derived all of his material in 2 Peter 2:10-22 from the Torah Seder for this Shabbat, Psalm 87, and Joshua 5:11ff.?

19. 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?

20. 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 “Chanukah” & Mevar’chin HaChodesh Tebet

Sabbath of Hanukah & Proclamation of the New Moon for the Month of Tebet

(Tuesday Evening December 7 – Wednesday Evening December 8, 2010)

Shabbat	Torah Reading:	Weekday Torah Reading:
בְּיוֹם כַּלּוֹת מֹשֶׁה
“B’Yom Khalot Mosheh”	Reader 1 – B’Midbar 7:1-11	Reader 1 – Vayiqra 24:1-4
“And on the day Mosheh finished”	Reader 2 – B’Midbar 7:12-23	Reader 2 – Vayiqra 24:5-9
“En el día Moisés hubo acabado”	Reader 3 – B’Midbar 7:24-29	Reader 3 – Vayiqra 24:1-9
B’Midbar (Num.) 7:1-59 & 28:9-15	Reader 4 – B’Midbar 7:30-35
Ashlamatah: Zechariah 2:14 – 4:7‎	Reader 5 – B’Midbar 7:36-41
Special: I Samuel 20:18,42	Reader 6 – B’Midbar 7:42-47	Reader 1 – Vayiqra 24:1-4
Psalm 30:1-13	Reader 7 – B’Midbar 7:48-59	Reader 2 – Vayiqra 24:5-9
Yehudit (Judith) 5:18 – 7:16‎‎ 1 Maccab. 4:41 – 6:27‎	Maftir – B’Midbar 28:9-15	Reader 3 – Vayiqra 24:1-9
N.C.: ‎2 John 1-13‎ + 3 John 1-14	Zechariah 2:14 - 4:7‎ I Samuel 20:18 &42‎

Shalom Shabbat !

Hakham Dr. Yosef ben Haggai

Rosh Paqid Adon Hillel ben David

Dr. Adon Eliyahu ben Abraham

[1] CLV (Concordant Literal Version) as found in Rick Meyers (2009) E-Sword v. 9.5.1 - http://www.e-sword.net/downloads.html

[2] Magiera, J.M. (2009), Aramaic Peshitta New Testament: Vertical Interlinear, Light of the Word Ministry, Vol. III.

[3] Greek New Testament (Stephanus Text) as found in Rick Meyers (2009) E-Sword v. 9.5.1 - http://www.e-sword.net/downloads.html

[5] Bigg, C. (1987), A Critical Exegetical Commentary On the Epistles of St. Peter and Jude, Edingburgh: T & T Clark Ltd., p.279.