Esnoga Bet Emunah
7104 Inlay St. SE, Lacey, WA 98513
Telephone: 360-584-9352 - United States of America
© 2008
E-Mail: gkilli@aol.com
Triennial
Cycle (Triennial Torah Cycle) / Septennial Cycle (Septennial Torah Cycle)
|
Three and 1/2 year
Lectionary Readings |
First Year
of the Reading Cycle |
|
Kislev 23, 5769 – December
19/20, 2008 |
First Year
of the Shmita Cycle |
Shabbat
Mevar’chim HaChodesh
Sabbath
of the Proclamation of the New Moon for the month of Tebet
Evening
27th of December – Evening 29th of December
Candle Lighting and Havdalah Times:
|
Atlanta, Georgia, U.S. Friday Dec. 19, 2008 – Candles at 5:14 PM Saturday Dec. 20, 2008 – Havdalah 6:13 PM |
San Antonio, Texas, U.S. Friday Dec. 19, 2008 – Candles at 5:21 PM Saturday Dec. 20, 2008 – Havdalah 6:18 PM |
|
Baton Rouge & Alexandria, Louisiana, U.S. Friday Dec. 19, 2008 – Candles at 4:50 PM Saturday Dec. 20, 2008 – Havdalah 5:47 PM |
Sheboygan
& Manitowoc, Wisconsin US Friday Dec. 19, 2008 – Candles at 3:58 PM Saturday Dec. 20, 2008 – Havdalah 5:05 PM |
|
Bowling Green & Murray, Kentucky, U.S. Friday Dec. 19, 2008 – Candles at 4:14 PM Saturday Dec. 20, 2008 – Havdalah 5:15 PM |
Brisbane, Australia Friday Dec. 19, 2008 – Candles at 6:23 PM Saturday Dec. 20, 2008 – Havdalah 7:22 PM |
|
Miami,
Florida, US Friday Dec. 19, 2008 – Candles at 5:13 PM Saturday Dec. 20, 2008 – Havdalah 6:06 PM |
Jakarta,
Indonesia Friday Dec. 19, 2008 – Candles at 5:47 PM Saturday Dec. 20, 2008 – Havdalah 6:39 PM |
|
New London, Connecticut USA Friday Dec. 19, 2008 – Candles at 3:55 PM Saturday Dec. 20, 2008 – Havdalah 5:00 PM |
Kuala Lumpur, Malaysia Friday Dec. 19, 2008 – Candles at 5:47 PM Saturday Dec. 20, 2008 – Havdalah 6:39 PM |
|
Oklahoma City, Oklahoma, U.S Friday Dec. 19, 2008 – Candles at 5:02 PM Saturday Dec. 20, 2008 – Havdalah 6:03 PM |
Manila
& Cebu, Philippines Friday Dec. 19, 2008 – Candles at 5:13 PM Saturday Dec. 20, 2008 – Havdalah 6:06 PM |
|
Olympia, Washington, U.S. Friday Dec. 19, 2008 – Candles at 4:06 PM Saturday Dec. 20, 2008 – Havdalah 5:17 PM |
Port Elizabeth, South Africa Friday Dec. 19, 2008 – Candles at 7:14 PM Saturday Dec. 20, 2008 – Havdalah 8:16 PM |
|
Philadelphia,
Pennsylvania USA Friday Dec. 19, 2008 – Candles at 4:20 PM Saturday Dec. 20, 2008 – Havdalah 5:23 PM |
Singapore, Singapore Friday Dec. 19, 2008 – Candles at 6:45 PM Saturday Dec. 20, 2008 – Havdalah 7:37 PM |
For
other places see: http://chabad.org/calendar/candlelighting.asp
Coming
Festival:
Chanukah
– Festival of Lights/Dedication/Education
Kislev
25 – Tebet 2 -- Evening December 21 – Evening December 29
For
further study see:
http://www.betemunah.org/lapin.html; http://www.betemunah.org/connection.html; and
http://www.betemunah.org/chanukah.html
Roll of Honor:
This Torah commentary comes to you courtesy of:
His
Honor Rosh Paqid Adon Hillel ben David and
beloved wife HH Giberet Batsehva bat Sarah,
His
Honor Paqid Adon Mikha ben Hillel
His
Honor Paqid Adon David ben Abraham,
Her
Excellency Giberet Sarai bat Sarah and
beloved family,
His
Excellency Adon Barth Lindemann and
beloved family,
His Excellency
Adon John Batchelor and
beloved wife,
His
Excellency Adon Ezra ben Abraham and
beloved wife HE Giberet Karmela bat Sarah,
Her Excellency Giberet Sandra Grenier
His Excellency Adon Stephen Legge and
beloved wife HE Giberet Angela Legge
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 amd great blessings be upon
all who send comments to the list about the contents and commentary of the
weekly Torah Seder and allied topics.
If you want to subscribe to our list and ensure
that you never lose any of our commentaries, or would like your friends also to
receive this commentary, please do send me an E-Mail to benhaggai@GMail.com with your E-Mail or the E-Mail addresses of your
friends. Toda Rabba!
|
Shabbat |
Torah
Reading: |
Weekday
Torah Reading: |
|
בַּמַּחֲזֶה |
|
|
|
“BaMaChazeh” |
Reader 1 – B’Resheet 15:1-6 |
Reader 1 – B’resheet 17:1-4 |
|
“in a vision” |
Reader 2 – B’Resheet 15:7-17 |
Reader 2 – B’resheet 17:5-7 |
|
“en una visión” |
Reader 3 – B’Resheet 15:18-21 |
Reader 3 – B’resheet 17:8-10 |
|
B’resheet (Gen.) 15:1 – 16:16 B’midbar (Num.) 28:9-15 |
Reader 4 – B’Resheet 16:1-3 |
|
|
Ashlamatah: Isaiah 1:1-8 +
2:2-3 |
Reader 5 – B’Resheet 16:4-6 |
|
|
Special: 1 Samuel 20:18,42 |
Reader 6 – B’Resheet 14:7-12 |
Reader 1 – B’resheet 17:1-4 |
|
Psalms 11 |
Reader 7 – B’Resheet 14:13-16 |
Reader 2 – B’resheet 17:5-7 |
|
N.C.: Mark 1:40-45 |
Maftir: B’midbar 28:9-15 |
Reader 3 – B’resheet 17:8-10 |
|
Mishle (Proverbs) 3:19-20 |
Isaiah 1:1-8 + 2:2-3 |
|
|
|
1 Samuel 20:18,42 |
|
Rashi & Targum Pseudo Jonathan
for: B’Resheet (Gen.) 15:1 – 16:16
|
RASHI |
TARGUM PSEUDO JONATHAN |
|
1.
After these events, the word of Ad-noy came to Avram in a vision, saying:
"Fear not Avram, I am your shield, your reward is very great." |
1.
After these words, when the kings had gathered together, and had fallen
before Abram; and four kings had been slain, and nine hosts brought back,
Abram reasoned in his heart, and said, Woe to me, because I have received the
reward of my appointments in this world, and have no portion in the world to
come. Or peradventure the brethren and friends of those who have been slain
will combine in legions and come against me; or that at that time there was
found with me the reward of a little righteousness/generosity, so that they
fell before me; but the second time reward may not be found with me, and by
me the name of the Heavens may be profaned. Thereupon was the word (pithgama)
of the Lord with Abram in a vision, saying, Fear not; for if these men should
gather together in legions and come against you, My Word (Memra) will be your
shield: and also if these fall before you in this world, the reward of your
good works will be kept, and be prepared before Me in the world to come,
great exceedingly. [JERUSALEM.
After these words, when all the kings of the lands, and the sultans of the
provinces, had gathered together, and had made war against Abram the Just,
and had fallen before him, and he had slain of them four kings, and had
brought back nine hosts, did Abram the Just reason in his heart, and say,
Woe, now, to me, because I have received the reward ordained in the present
world, and have no portion in the world to come. Or peradventure the brethren
and kindred of the slain who have fallen before me, who are in their cities
and provinces, will combine in great legions, and come against me; or
peradventure there were in my hand a few commandments in the former times, so
that they fell before me when they had risen up against me; or it may be that
righteousness/generosity was found in me at the former times, that they fell
before me, but at the second time it may not be found, and the Heavenly Name
will be profaned in me. Then was the word of prophecy from the LORD unto
Abram the Righteous, saying, Fear not, Abram, though they should gather
together and come against you with many legions, My Word will be your reward
and your shield in this world, and a protector over you all the days of the
world to come. And though I deliver up your adversaries before you in this
world, the reward of your good works is prepared for you also before Me in
the world to come.] |
|
2.
Avram said: "My Master, G-d, what will You give me since I continue to
be childless, and the manager of my household is Eliezer of Damascus." |
2.
And Abram said, Lord God, great blessings have You given me, and great (are
they which it is) before You to give me: nevertheless, what profit is to me,
when I pass from the world without children, and Eliezer the manager (bar parnasath,
the son of sustenance) of my house, by whose hands signs were wrought for (or
to) me in Damasek, expects to be my heir? [JERUSALEM
And Abram said, Before You I supplicate mercy, O Lord God. Manifold blessings
You have given me, and many have You before You still to give: nevertheless,
what profit have I who go from the world childless, and Eliezer, the son of
my house, by whose hands signs were wrought for me in Damasek, expects in
himself to be my heir?] |
|
3.
And Avram said: "Behold, You have not given me children, and thus one of
my household will be my heir. |
3.
And Abram said, Behold, to me You have not given a son; and, behold, the
manager of my house will be my heir. |
|
4.
Suddenly the word of Ad-noy came to him, saying: "That one will not be
your heir; only he that will come from within your body will be your
heir." |
4.
And, behold, a word from before the Lord was to him, saying, He will not be
your heir; but a son whom you will beget will be your heir. |
|
5.
He [then] took him outside and said: "Look towards the heavens and count
the stars if you are able to count them." He then said to him: "So
[numerous] will your descendants be." |
5.
And He brought him forth without, and said, Look up now to the heavens, and
number the stars, if you are able to number them: and he said, So will be your
sons. |
|
6.
He believed in Ad-noy, and this He accounted to him for righteousness/generosity. |
6.
And he believed in the LORD, and had faithful obedience in the (Memra) Word
of the LORD, and He reckoned it to him for righteousness/ generosity
(lizeku), because he parleyed not before Him with words. |
|
7.
He said to him: "I am Ad-noy who brought you out of Ur Kasdim, to give
to you this land as an inheritance. |
7.
And He said to him, I am the LORD who brought you out of the fiery furnace of
the Kasdai, to give you this land to inherit. [JERUSALEM.
And He said to him, I am the Lord who brought you out of the fiery furnace
from Ur of the Kasdai.] |
|
8.
And he said: "My Master, G-d, how will I know that I will inherit
it?" |
8.
And he said, Lord God, by what may I know that I will be the heir of it? |
|
9.
He said to him: "Bring Me three heifers, three goats and three rams, a
dove, and a young pigeon." |
9.
And He said, Bring Me oblations, and offer before Me an heifer of three
years, and a goat of three years, a ram of three years, and a dove, and the
young of a pigeon. [JERUSALEM.
And a turtledove and young pigeon.] |
|
10.
He brought all these to Him; he split them in the middle, and placed each
piece opposite the other. The bird, however, he did not split. |
10.
And he brought all these before Him, and divided them in the midst, and set
in order every division over against its fellow; but the fowl he divided not.
[JERUSALEM.
And He brought before him all these, and divided them into divisions, and set
one part over against its fellow; but the fowl He divided not.] |
|
11.
Birds of prey [vultures] descended upon the carcasses, but Avram drove them
away. |
11.
And there came down idolatrous peoples which are like to unclean birds, to
steal away the sacrifices of Israel; but the righteousness/ generosity of
Abram was a shield over them. [JERUSALEM.
And when the birds descended, they came not nigh the divisions: those birds
are unclean fowl, and those unclean fowl are the kingdoms of the earth which
are worshippers of idols, and which counsel evil counsels against the sons of
Israel; but the integrity of the righteous/ generous Abram hindered them.] |
|
12.
As the sun was setting, a deep sleep fell upon Avram; and behold, a dread of
deep darkness fell upon him. |
12.
And when the sun was nearing to set, a deep sleep was thrown upon Abram: and,
behold, four kingdoms arose to enslave his children: Terror, which is Babel;
Darkness, which is Madai; Greatness, which is Javan; Decline, which is
Pheras, which is to fall, and to have no uplifting, and from whence it is to
be that the children of Israel will come up. [JERUSALEM.
And when the sun was going to set, a sleep profound and sweet fell upon
Abram. And, behold, Abram saw four kingdoms which should arise to bring his
sons into subjection (and) Terror; the Greatness; of Darkness and Fell upon
him: Terror, that is Babel; Darkness, that is Media; Greatness, that is
Greece; Fell, that is Edom, (Rome,) that fourth kingdom which is to Fall, and
never to rise again forever and ever.] |
|
13.
And He [Ad-noy] said to Avram: "Know for sure that your descendants will
be foreigners in a land that is not theirs. They will enslave them and
oppress them [for] four hundred years. |
13.
And he said to Abram, Knowing, you must know, that your sons will dwell in a
land not their own, because you have not believed, and they will subjugate
and afflict them four hundred years; |
|
14.
But also that nation whom they will serve I will judge; afterwards they will
leave with great wealth. |
14.
and also that the people whom they will serve I will judge with two hundred
and fifty plagues, and afterwards they will go forth into liberty with great
riches. |
|
15.
You will join your fathers in peace; you will be buried at a good old age. |
15.
And you will be gathered to your fathers, your soul will rest in peace, and
you will be buried in a good old age. |
|
16.
The fourth generation will return here, for the sin of the Emorites will not
be complete until then." |
16.
And in the fourth generation of your sons they will return hither to inherit;
because the guilt of the Amoraah is not yet complete. |
|
17.
The sun set and it became very dark; and behold, a smoking furnace and a
flaming torch had passed between these pieces. |
17.
And when the sun had set there was darkness. And, behold, Abram saw Gehinom
ascending, smoke with flaming coals and burning flakes of fire, wherewith the
wicked/Lawless are to be judged. And, behold, He passed between those
divisions. [JERUSALEM.
And, behold, the sun went to set, and there was darkness, and Abram beheld
till the seats were arrayed and the thrones set forth. And lo, Gehinom, which
was prepared for the wicked/ Lawless in the world to come, enveloped in
burning flakes and flames of fire, into which the wicked/Lawless had fallen
when in their lives they rebelled against the Law, while the just who had
kept it had been delivered from affliction. And all were seen by Abram while
He passed between those divisions.] |
|
18.
On that day Ad-noy made a covenant with Avram, saying: "To your
descendants I have given this land, from the river of Egypt as far as the
great river, the Euphrates. |
18.
In that day the LORD ordained a covenant with Abram, that He would not judge
therein his sons, but would deliver them from the kingdom, saying, To your
sons will I give this land, from the Nile of Mizraim unto the great river,
the river Pherath, |
|
19.
[The lands of] the Kenites, Kenizites, Kadmonites, |
19.
the Shalmia, and the Kenizah, and Kadmonaah, |
|
20.
The Chittites, Perizites, the Refa'im, |
20.
and the Hittaee, and the Pherizaee, and Gibaraee, |
|
21.
The Emorites, Canaanites Girgashites and Yevusites. |
21.
and the Emoraee, and the Kinaanaee, and the Girgeshaee, and the Jebusaee.
[JERUSALEM. And all the sons of the East.] |
|
|
|
|
1.
Avram's wife Sarai had not borne him children. She had an Egyptian handmaid
whose name was Hagar. |
1.
But Sara, the wife of Abram, had not borne to him. But he had a handmaid, a
Mizreitha, and her name was Hagar, a daughter of Pharoh, whom he gave to him
as a handmaid at the time that he received her, being struck by the word from
before the LORD. |
|
2.
Sarai said to Avram: "See now, Ad-noy has restrained me from having
children; pray, come to my handmaid perhaps I will be built-up through
her." Avram hearkened to the voice of Sarai. |
2.
And Sara said to Abram, Behold, now, the LORD has restrained me from bearing,
go to my handmaid and set her free; perhaps I may be builded by her. And
Abram hearkened to the word of Sara. |
|
3.
Sarai, the wife of Avram took Hagar the Egyptian, her handmaid, at the end of
ten years that Avram had lived in the Land of Canaan and gave her to Avram her
husband to be his wife. |
3.
And Sara the wife of Abram took Hagar the Mizreitha handmaid, when Abram had
dwelt ten years in the land of Kenaan, and set her free, and gave her to
Abram her husband to wife. |
|
4.
He came to Hagar and she conceived. When she realized that she was pregnant,
her mistress became slighted in her eyes. |
4.
And he went unto Hagar, and she conceived; and she saw that she had
conceived, and the honour of her mistress was despised in her eyes. |
|
5.
Sarai said to Avram: "The insult against me is your fault. I gave my
maid to you and when she saw that she had conceived, I became slighted in her
eyes. Let Ad-noy judge between me and you." |
5.
And Sara said to Abram, All my affliction is from you. Being secure that you
would do me justice, I left the land and house of my father, and came up with
you to a foreign land; and forasmuch as I was not able to become a mother, I
set free my handmaid, and gave her to lie in your bosom; and she sees that
she had conceived, and mine honour is despised before her. But now is my affliction
manifest before the LORD, who will spread peace between me and you, and the
land will be replenished from us, nor will we need the help of the progeny of
Hagar the daughter of Pharoh bar Nimrod, who threw you into the furnace of
fire. [JERUSALEM.
And Sara said, My judgment and my affliction are delivered into your hand. I
left the house of my birth, and the house of my father, and came with you in
the faith of the Heavens. I have gone in with you before kings; before Pharoh
King of Mizraim, and before Avimelek king of the Philistaee; and I have said
of you, he is my brother, so that they might not kill you. And when I saw
that I was not made fruitful, I took Hagar the Mizreitha, my handmaid, and
gave her to you to wife, and said, She will bring forth, and I will bring up
whom she may bear, that I may be built, be it only from her. But now seeing
that she has conceived, my honour is contemned and despised in her sight. Now
may the LORD appear, and judge between me and you, and fulfil mercies upon me
and you, and spread His peace between me and you, and replenish the world
from me and from you, that we may not heed the son of Hagar the Mizreitha
handmaid, who is of the children of the people who cast you into the burning
furnace of the Kasdin.] |
|
6.
Avram said to Sarai: "[The fate of] your maid is in your hands, do with
her as you see fit." Sarai dealt harshly with her, and she [Hagar] ran
away from her. |
6.
And Abram said to Sara, Behold, your handmaid is under your authority: do to
her what is right in your eyes. And Sara afflicted her, and she escaped from
before her. |
|
7.
An angel of Ad-noy found her by a spring of water in the desert, at the
spring on the road to Shur. |
7.
And the Angel of the LORD found her at the fountain of waters in the desert;
at the fountain of waters which is in the way to Chagra. [JERUSALEM.
Chalitza.] |
|
8.
And he said: "Hagar, handmaid of Sarai, from where have you come and
where are you going?" She said: "I am running away from my
mistress, Sarai." |
8.
And He said, Hagar, handmaid of Sara, from where have you come, and to where are
you going? And she said, From before Sara my mistress I have escaped. |
|
9.
The angel of Ad-noy said to her: "Return to your mistress and submit
yourself to her." |
9.
And the Angel of the LORD said to her, Return to your mistress, and be
subject under her hand. |
|
10.
The angel of Ad-noy said to her: "I will greatly multiply your
descendants that they can not be counted because of their great number. |
10.
And the Angel of the LORD said to her, Multiplying I will multiply your sons,
and they will not be numbered for multitude. |
|
11.
The angel of Ad-noy said to her: "Behold you will conceive, and give
birth to a son. You shall name him Yishmael, for Ad-noy has heard your
prayer. |
11.
And the Angel of the LORD said to her, Behold, you are with child, and you
will bear a son, and you will call his name Ishmael, because your affliction
is revealed before the LORD. |
|
12.
He will be a wild, uncivilized man. His hand [will be] against everyone and
everyone's hand will be against him; and in the presence of all his brothers
he will dwell." |
12.
And he will be like the wild ass among men: his hands will take vengeance of
his adversaries, and the hands of his adversaries be put forth to do him
evil; and in the presence of all his brethren will he be commingled,
(yitharbeb, Arabized,) and will dwell. |
|
13.
She called the Name Ad-noy Who had spoken to her: "You are Almighty Who
sees," for she said: "Have I also seen here [a vestige] after my
having seen?" |
13.
And she gave thanks before the LORD whose Word spoke to her, and thus said,
You are He who lives and are eternal; who sees, but are not seen! · for she
said, For, behold, here is revealed the glory of the Shekina of the Lord
after a vision. (JERUSALEM. And Hagar gave thanks, and prayed in the Name of
the Word of the Lord, who had been manifested to her, saying, Blessed be You,
Elohim, the Living One of all Ages, who has looked upon my affliction. For
she said, Behold, You are manifested also unto me, even as You were manifest
to Sara my mistress.] |
|
14.
Therefore the well was called: "Be'er Lachai Ro'i;" it is between
Kadeish and Bared. |
14.
Wherefore she called the well, The Well at which the Living and Eternal One
was revealed; and, behold, it is situated between Rekam and Chalutsa. |
|
15.
Hagar bore Avram a son and Avram named his son, that Hagar bore him,
Yishmael. |
15.
And Hagar bare Abram a son, and Abram called the name of his son whom Hagar
bare, Ishmael. |
|
16.
Avram was eighty-six years old when Hagar bore Yishmael to Avram. |
16.
And Abram was the son of eighty-six years when Hagar bare Ishmael to Abram. |
|
|
|
Reading Assignment:
Torah
With Targum Onkelos and Rashi’s Commentary – Vol. 1
The
Book of Genesis: Hebrew/English
By:
A.M. Silberman & M. Rosenbaum
Published
by: BN Publishing (2007)
pp.
59-65.
The
Torah Anthology: Yalkut Me’Am Lo’Ez - Vol II: The Patriarchs
By:
Rabbi Ya’aqob Culi
Published
by: Moznaim Publishing Corp. (New York, 1988)
Vol.
II, pp. 80-115.
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 questions is raised and an answer is
given using the seven Hermeneutic Laws of R. Hillel and as well as the laws of
Hebrew Grammar and Hebrew expression.
The
Seven Hermeneutic Laws of R. Hillel are as follows
[cf.
http://www.jewishencyclopedia.com/view.jsp?artid=472&letter=R]:
1.
Ḳal va-ḥomer:
"Argumentum a minori ad majus" or "a majori ad minus";
corresponding to the scholastic proof a fortiori.
2.
Gezerah shavah:
Argument from analogy. Biblical passages containing synonyms or homonyms are
subject, however much they differ in other respects, to identical definitions
and applications.
3.
Binyan ab mi-katub eḥad: Application of a provision found in one passage
only to passages which are related to the first in content but do not contain
the provision in question.
4.
Binyan ab mi-shene ketubim:
The same as the preceding, except that the provision is generalized from two
Biblical passages.
5.
Kelal u-Peraṭ and Peraṭ u-kelal: Definition of the general by the
particular, and of the particular by the general.
6.
Ka-yoẓe bo mi-maḳom aḥer: Similarity in content to another
Scriptural passage.
7.
Dabar ha-lamed me-'inyano:
Interpretation deduced from the context.
Rashi’s Answers to Questions Posed
Chapter
15
1 After these
incidents Wherever the term אַחַר is used, it
signifies immediately afterwards; אַחַרֵי signifies a long time
afterwards (Gen. Rabbah 44:5). After
this miracle had been wrought for him, that he slew the kings, he was worried
and said, “Perhaps I have received reward for all my righteous deeds.”
Therefore, the Omnipresent said to him, “Fear not Abram, I am your Shield” from
punishment, that you will not be punished for all those souls that you have
slain, and as far as your being worried about receiving reward, your reward is
exceedingly great. [from Aggadath Bereishith 16:2; Tan. Buber, Lech Lecha 15; Pirkei d’Rabbi Eliezer ch. 27]
2 since I am
going childless Heb. עֲרִירִי Menachem
ben Saruk (Machbereth p. 137)
explained it as meaning an heir, and a similar instance is (Mal. 2:12): “a son (עֵר) and a grandson (וְעׄנֶה).” Hence, עֲרִירִי would mean without an heir, as you would say (Job
31:12): “and it will uproot (תְשָׁרֵשׁ), all my
crops” [meaning] it will tear out its roots. Similarly עֲרִירִי means childless; in Old French, desenfantez. It
appears to me, however, that וְעׄנֶה עֵר is derived from the same root as
(Song of Songs 5:2): “but my heart is awake (עֵר)” whereas
עֲרִירִי is an expression of destruction, as in (Ps. 137:7):
“Raze it, raze it (עָרוּ
עָרוּ)” and as in (Hab. 3:13):
“destroying (עָרוֹת) the
foundation,” and as in (Jer. 51:58): “shall be completely destroyed (עַרְעֵר
תִּתְעַרְעָר),” and as
in (Zeph. 2:14): “for the cedarwork will be destroyed (עֵרָה).” and the steward of my household - וּבֶן-מֶשֶׁק
בֵּיתִי, to be interpreted like the
Aramaic translation, (בְּבֵתִי דִי הָדֵין פַּרְנָסָה וּבַר): and this sustainer who is in my house).
My entire household is sustained by his orders, as (Gen. 41:40): “and by your
orders they will be sustained (יִשַּׁק) .” [בֶן-מֶשֶׁק ‚ means] “my administrator,” but if I had a son, my
son would be appointed over my possessions. Damascus Heb. דַּמֶּשֶׂק. According
to the Targum, he was from Damascus,
but according to the Midrash Aggadah
(Gen. Rabbah 44: 9) [the meaning is]
that he pursued the kings until Damascus. And in our Talmud (Yoma 28b), it (the word דַּמֶּשֶׂק) is
interpreted as a notarikon [acrostic וּמַשְׁקֶה דוֺלֶה]: he drew and gave to drink from his
master’s teachings to others.
3 Behold, You
have given me no seed So of what avail is all that You will give me?
5 And He took
him outside According to its simple meaning: He took him out of his tent,
outdoors, to see the stars. But according to its midrashic interpretation, He
said to him, “Go out of your astrology,” for you have seen in the signs of the
zodiac that you are not destined to have a son. Indeed, Abram will have no son,
but Abraham will have a son. Similarly, Sarai will not give birth, but Sarah
will give birth. I will give you another name, and your destiny will change (Ned. 32a, Gen. Rabbah 44:10). Another explanation: He took him out of the
terrestrial sphere and lifted him above the stars. This explains the expression
of הַבָּטָה, looking down from above (Gen. Rabbah 44:12).
6 And he
believed in the Lord He did not request of Him a sign regarding this, but
regarding the inheritance of the land, he did request of Him a sign, and he
said to Him, “How will I know? [from Ned.
32a] and He accounted it to him as
righteousness/generosity The Holy One, blessed be He, accounted it to Abram
as a merit and as righteousness/generosity for the faith that he believed in
Him (Targum Jonathan). Another explanation for: “How will I know?” He did not
ask Him for a sign but he said before Him, “Let me know with what merit will
they [my descendants] remain therein [in the Land]?” The Holy One, blessed be
He, replied, “With the merit of the sacrifices.”
9 three
heifers -(Gen. Rabbah 44:14)
Three calves, symbolic of the three bulls: the bull of Yom Kippur, the bull
brought when the interpretation of a law is hidden from the people [because of
an error of the Sanhedrin], and the heifer whose neck was broken. and three goats Symbolic of the he-goat
that is sacrificed inside, the he-goats of the additional offering of the
festivals, and the he-goat that is sacrificed as a sin offering for an
individual. and three rams A guilt
offering for a definite sin, a guilt offering for a doubtful sin, and a ewe
lamb for a sin offering for an individual. and
a turtle dove and a young bird A turtle dove and a young pigeon. [These are
the various species offered up for all kinds of atonement sacrifices.]
10 and he
divided them He divided each one into two parts. The verse does not lose
its simple meaning, because He was forming a covenant with him to keep His
promise, to cause his sons to inherit the land, as it is written (verse 18):
“On that day, the Lord formed a covenant with Abram, saying, etc.,” and it is
the custom of those who form a covenant to divide an animal and to pass between
its parts, as it is written (Jer. 34:19): “who passed between the parts of the
calf.” Here too, “a smoking furnace and a fire brand, which passed between the
parts,” was the agent of the Shechinah, which is [referred to as] fire. [from Pirkei d’Rabbi Eliezer, ch. 28] but he did not divide the birds Since
the idol-worshipping nations are likened to bulls, rams, and goats, as it is
said (Ps. 22:13): “Many bulls surrounded me, etc.,” and Scripture states (Dan.
8:20): “The ram that you saw, the one with horns, represents the kings of Media
and Persia,” and Scripture states (ibid. verse 21): “And the he-goat is the
king of Greece.” And the Israelites are likened to young doves, as it is said
(Song of Songs 2:14): “My dove, in the clefts of the rock.” Therefore, he
divided the animals, as an allusion that the nations will gradually perish.
“But he did not divide the bird,” as an allusion that Israel will exist
forever. [from Pirkei d’Rabbi Eliezer,
ch. 28; Targum. Ps. 22:13]
11 And the
birds of prey Heb. הָעַיִט This is a
bird, and [it is called עַיט] because it swoops down [עָט]
and seeks the carcasses. (Job 9:26): “to swoop upon food,” and like (I Sam.
15:19): “and you flew (וַתַּעַט) upon the
spoil.” upon the carcasses upon the
parts. (Other editions: הַפְּגָרִים is translated into Aramaic as פַּגְלַיָא, [meaning “carcass,” and not “parts,” as
Rashi interprets]. But because they [the Targumim]
were accustomed to translating אִישׁ-בִּתְרוֹ [verse 10] as פַּגְלַיָא ויהַב [meaning: “He placed each part”],
the word פַּגְלַיָא was mistakenly
changed to פַּלְגַיָא, and they therefore translated הַפְּגָרִים as פַּלְגַיָא. But whoever translates that way is in
error, because we cannot equate בְּתָרִים, parts, to פְּגָרִים, carcasses,
for בְּתָרִים should be translated פַּלְגַיָא, and פְּגָרִים should be translated פַּגְלַיָא, an expression of פִּגּוּל, an
abominable thing, as (Lev. 19:7): “it is an abominable thing (פִּגּוּל),” an
expression of a carcass. (So I heard from Rabbi Judah the son of Rabbi Samuel.)
And so it was emended in a Rashi ms.,
and in another ms. was written: So did Rabbi Meir the son of Rabbi Samuel
explain.) and Abram drove them away
Heb. וַיַּשֵּׁב, an
expression of blowing and causing to fly away, like (Ps. 147:18): “He causes
His wind to blow (יַשֵּׁב).” This is
an allusion that David the son of Jesse will come to destroy them, but they
will not permit him from heaven [to do so] until the King Messiah arrives.
[from Pirkei d’Rabbi Eliezer, ch.
28]
12 and behold,
a fright, etc. An allusion to the troubles and darkness of the exiles.
[from above mentioned source, Targum Jonathan, Targum Yerushalmi, Gen. Rabbah 42:17, and many other midrashic
sources]
13 that your
seed will be strangers From the time that Isaac was born until the
Israelites left Egypt was four hundred years. How so? Isaac was sixty years old
when Jacob was born, and Jacob, when he went down to Egypt, said, “The days of the
years of my sojournings are one hundred and thirty years,” which total 190.
They were in Egypt 210 years, like the numerical value of רְדוּ (See Rashi, below in Gen. 42:2.) x = 200 c = 4 e =
6 = 210 Thus, the total is 400 years. Now, if you should say that they were 400
years in Egypt, [this is not so] because Kehath was one of those who descended
to Egypt. If you compute the years of Kehath (133) and those of Amram (his son,
137), and the 80 years of Moses, his age when they left Egypt, you will find only
350 [years]. And you must still subtract from them all the years that Kehath
lived after the birth of Amram and that Amram lived after the birth of Moses.
[from Seder Olam ch. 3] in a land that
is not theirs It does not say, “in the land of Egypt,” but, “[in a land]
that is not theirs,” and from the time Isaac was born (below 21:34): “and
Abraham sojourned, etc.” (Below 20:1): “And [Isaac] sojourned in Gerar.” (Ps.
105:23): “And Jacob sojourned in the land of Ham.” (Below 47:4): “To sojourn in
the land we have come.”-[from Mid. Abchir]
14 And also
the nation [The word] וְגַם, [and
also], is to include the four kingdoms (Babylon, Persia and Media, Greece, and
Edom), for they too will perish because they enslaved Israel. [from Gen. Rabbah 44:19] will I judge with ten plagues. [from Gen. Rabbah 44:20] with
great possessions with much money, as it is said (Exod. 12:36): “and they
emptied out Egypt.”
15 But you
will come to your forefathers in peace And you will not witness any of
this. [From Gen. Rabbah 44:20] to your forefathers His father was an
idolater, and He announces to him that he will come to him? This teaches you
that Terah repented. [from Tan. Shemoth 18] you will be buried in a good old age He announced to him that
Ishmael would repent during his lifetime (Gen.
Rabbah 30:4, 38:12), and that Esau would not embark on evil ways during his
lifetime. Therefore, he died five years before his time, and on that very day,
Esau rebelled (ibid. 63:12). See below 25:29f.
16 And the
fourth generation After they will have been exiled to Egypt, they will be
there for three generations, and the fourth will return to this land (Mishnath
Rabbi Eliezer ch. 5), for in the land of Canaan He spoke with him, and formed
this covenant, as it is written (above verse 7): “to give you this land to
inherit it.” And so it was: Jacob descended to Egypt. Go forth and figure his
generations: Judah, Perez, and Hezron, and Caleb the son of Hezron was one of
those who entered the land (Sotah 11b). for
the iniquity/Lawlessness of the Amorites will not be complete that they
should be sent out of their land until that time, for the Holy One, blessed be
He, does not punish a nation until its measure is full, as it is said: (Isa.
27:8): “When her measure is full, when You send her away, then You will strive
with her.”-[from Zohar, vol. 1, p. 113b]
17 Now it came
to pass that the sun had set Heb. וַיְהִי
הַשֶּׁמֶשׁ
בָּאָה [The subject apparently does not agree with the
predicate, because שֶּׁמֶשׁ is a
feminine noun, whereas וַיְהִי is a
masculine verb. Therefore, Rashi explains as follows:] This is similar to
(below 42:35): “And it came to pass that they were emptying their sacks;” (II
Kings 13:21): “And it came to pass that they were burying a man;” meaning: this
event took place. [The subject of וַיְהִי is not הַשֶּׁמֶשׁ but זֶה דָבָר (i.e., it is as if
the masculine noun זֶה דָבָר (this event) were
inserted after וַיְהִי.] The same
is true in the two instances quoted by Rashi, in which the subject is plural,
whereas the predicate is singular. There too, the subject of וַיְהִי is זֶה דָבָר.] the
sun had set Heb. בָּאָה. It had
set. and it was dark The day
darkened. and behold, a smoldering
furnace, etc. He hinted to him that the kingdoms of the pagans would fall
into hell.-[from Pirkei d’Rabbi Eliezer,
ch. 28] had set Heb. בָּאָה Its accent is on the first syllable. Therefore, it
is explained that it had already set; but if its accent were at the end, on the
“alef,” it would be explained to mean: as it was setting. but it is impossible
to say this, for it is already written (above verse 12): “Now the sun was
setting” and the passing of the smoking furnace happened after this. It is
found that it had already set. And this difference exists in every word in the
feminine gender, whose radical consists of two letters, such as tc (to come),
oe, (to arise), ca, (to return). When the accent is on the first syllable, it
is in the past tense, e.g., this case and e.g., (below 29: 9): “and Rachel came
(בָּאָה),” (below
37:7) “my sheaf arose (קָמָה) ;” (Ruth 1:15) “Lo! Your sister-in-law
has returned (שָׁבָה).” However, when the accent is on the
final syllable, it is in the present tense, denoting a thing that is happening
now and is continuing to happen, like (below 29:6): “She is coming בָּאָה with the
flocks;” (Esther 2:14): “In the evening she would come (בָּאָה), and in
the morning she would return (שָׁבָה).”
18 To your
seed I have given The word of the Holy One, blessed be He, is like an
accomplished fact. the great river, the
Euphrates river Since it is associated with the Land of Israel, He calls it
great, even though it is the last of the four rivers going forth from Eden, as
it is said (above 2:14): “and the fourth river that is the Euphrates.” A common
proverb states: “A king’s servant is a king; associate with a ruler, and people
will bow down to you.” -[from Sifre Devarim 6]
19 The Kenites
There are ten nations [enumerated] here, but He gave them only seven nations.
The [other] three are Edom, Moab, and Ammon, and they are [here referred to as]
the Kenites, the Kenizzites, and the Kadmonites, which are destined to be [our]
heritage in the future, as it is said (Isa. 11:14): “upon Edom and Moab shall
they stretch forth their hand, and the children of Ammon shall obey
them.”-[from Gen. Rabbah 44:23]
20 and the
Rephaim the land of Og, concerning which it is said (Deut. 3:13): “That is
called the land of the Rephaim.”
Chapter
16
1 an Egyptian
handmaid She was Pharaoh’s daughter. When he (Pharaoh) saw the miracles
that were wrought for Sarah, he said, “It is better that my daughter be a
handmaid in this household, than a mistress in another household.”-[from Gen. Rabbah 45:1]
2 perhaps I
will be built up from her This teaches that whoever has no children is not
built up but demolished.-[from Gen.
Rabbah 45:2] I will be built up from
her in the merit that I will bring my rival into my house.-[from Gen. Rabbah 71:7, Aggadath Bereishith
52] to Sarai’s voice to the Divine
Spirit within her.-[from Gen. Rabbah
45:2]
3 So Sarai,
Abram’s wife, took She took her with words, “You are fortunate that you
have merited to cleave to a holy body such as this one.”-[from Gen. Rabbah 45:3] at the end of ten years This is the allotted time for a woman who
has lived ten years with her husband and has not borne children to him, when he
is obligated to marry another.-[from Gen.
Rabbah 45:3] of Abram’s dwelling
This tells us that the time they dwelled outside the Land does not count in the
number [ten years], because it was not said to him, and I will make you into a
great nation, [i.e., this promise would not be fulfilled] until he would come
to the Land of Israel.-[from above source]
4 And he came
to Hagar, and she conceived from the first union.-[from Gen. Rabbah 45:4] and her mistress became unimportant in her eyes She said, “This
Sarai her conduct in secret is not like her conduct in public. She shows
herself as if she is a righteous woman, but she is not a righteous woman, for
she did not merit to conceive all these years, whereas I have conceived from
the first union.”-[from aforementioned source]
5 May my
injustice be upon you [For] the injustice that has been done to me, I lay
the punishment upon you. When you prayed to God, “What will You give me, since
I am going childless?” you prayed only for yourself, whereas you should have
prayed for both of us, and I would have been remembered with you. Moreover, you
are stealing from me your [protective] words, for you hear my degradation, and
you remain silent (i.e., you are depriving me of the words you should have
spoken to Hagar to reprimand her on my behalf).-[from Gen. Rabbah 45:5] I gave my
handmaid, etc. between me and you Every בֵינֶיךָ in
Scripture is spelled defectively (without the second yud), but this one is
spelled plene. It may thus also be read וּבֵינַיִךְ (second person feminine), for she cast an evil eye
on Hagar’s pregnancy, and she miscarried her fetus. That is why the angel said
to Hagar, “Behold, you will conceive.” But was she not already pregnant? Yet he
announces to her that she will conceive? But this teaches that she miscarried
her first pregnancy.-[from Gen. Rabbah
45:5]
6 And Sarai
afflicted her She enslaved her harshly.-[from Gen. Rabbah 45:6]
8 where are
you coming from [meaning]: “Where have you come from?” He knew [where she
was coming from] but he wished to give her an opening to commence speaking with
her. Now the אֵי-מִזֶּה [lit. where from this] means: “Where is the place
about which you can say, ‘From this place I have come.’”
9 And the
angel of the Lord said to her, etc. For each statement, another angel was
sent to her. Therefore, the word מַלְאַךְ, angel, is
used with each statement.-[from Gen.
Rabbah 45:7]
11 Behold, you
will conceive When you return, you will conceive, like (Jud. 13:5): Behold
you shall conceive, stated concerning the wife of Manoah. and bear a son - וְיֹלַדְתְּ is וְיֹלֶדֶתְּ, and
similar to this (Jer. 22:23): You, who abide (יֹשַׁבְתְּ) in the Lebanon, (יֹשֶׁבֶתְּ) who nest (מְקֻנַּנְתְּ) in the
cedars [like, מְקֻנֶּנֶתְּ]. and you will name him This is the
imperative [feminine], as the text states for the masculine: (below 17:19):
“and you shall name him (וְקָרָאתָ
אֶת-שְׁמוֹ)
Isaac.”
12 A wild
donkey of a man who loves the wilderness to hunt beasts, as it is written
(below 21:20f): “And he was an archer; and he dwelt in the desert of Paran.” his hand will be upon all [He will be]
a bandit.-[from Tan. Shemot] and
everyone’s hand upon him Everyone will hate him and attack him. and before all his brothers he will dwell
for his seed will be numerous.
13 You are the
God of seeing - רָאִיתִי is vowelized
with a “chataf kamatz” because it is a noun, i.e., the God of seeing, Who sees
the humiliation of the humiliated.-[from Gen.
Rabbah 45:10] (Other editions: Another explanation: “You are the God of
seeing” meaning that He sees all, but no one sees Him. Targum Jonathan). Have I seen here also - הֲגַם
הֲלֹם is an
expression of wonderment. Would I have thought that even here in the desert I
would see the emissary of the Omnipresent after I had seen them in the house of
Abraham, where I was accustomed to seeing angels? And you should know that she
was accustomed to seeing them, because Manoah saw the angel once and said, “We
will surely die,” and this one saw four, one after the other, and she was not
frightened.-[from Gen. Rabbah
45:7]
14 Be’er
Lachai Ro’i As the Targum
renders: a well upon which the living angel appeared.
15 and Abram
named, etc. Although Abram had not heard the words of the angel, who said,
“And you shall name him Ishmael,” the Holy Spirit rested upon him, and he
called him Ishmael.-[from Bereshith Rabbathi, also Mid. Aggadah]
16 And Abram
was eighty-six years old, etc. This was written in praise of Ishmael, to
let us know that he was thirteen years old when he was circumcised, and he did
not object.-[Mid. Aggadah]
Rashi & Targum Pseudo Jonathan
for: B’Midbar (Num.) 28:9-15
|
RASHI |
TARGUM PSEUDO JONATHAN |
|
9.
On the Shabbat day [the offering will be] two yearling lambs without blemish,
and two tenths [of an ephah] of fine flour as a meal-offering, mixed with
[olive] oil, and its libation. |
9.
but on the day of Shabbat two lambs of the year without blemish, and two‑tenths of flour
mixed with olive oil for the mincha and its libation. |
|
10.
This is the burnt-offering on its Shabbat, in addition to the constant
(daily) burnt-offering and its libation. |
10.
On the Sabbath you will make a Sabbath burnt sacrifice in addition to the
perpetual burnt sacrifice and its libation. |
|
11.
At the beginning of your months you will bring a burnt-offering to Adonai,
two young bulls, one ram, seven yearling lambs, [all] without blemish. |
11.
And at the beginning of your months you will offer a burnt sacrifice before
the LORD; two young bullocks, without mixture, one ram, lambs of the year
seven, unblemished; |
|
12.
And three tenths [of an ephah] of fine flour as a meal-offering mixed with
the [olive] oil for each bull, two tenths [of an ephah] of fine flour as a
meal-offering, mixed with the [olive] oil for the one ram, |
12.
and three tenths of flour mingled with oil for the mincha for one bullock;
two tenths of flour with olive oil for the mincha of the one ram; |
|
13.
And one tenth [of an ephah] of fine flour as a meal-offering mixed with the
[olive] oil for each lamb. A burnt-offering of pleasing aroma, a
fire-offering to Adonai. |
13.
and one tenth of flour with olive oil for the mincha for each lamb of the
burnt offering, an oblation to be received with favour before the LORD. |
|
14.
Their libations [will be], one half of a hin for (a) bull, one third of a hin
for the ram, and one fourth of a hin for (the) lamb, of wine. This is the
burnt-offering of each [Rosh] Chodesh, at its renewal throughout the months
of the year. |
14.
And for their libation to be offered with them, the half of a hin for a
bullock, the third of a hin for the ram, and the fourth of a hin for a lamb,
of the wine of grapes. This burnt sacrifice will be offered at the beginning
of every month in the time of the removal of the beginning of every month in
the year; |
|
15.
And [You will also bring] one he-goat for a sin offering to Adonai, in
addition to the constant (daily) burnt-offering it will be done, and its
libation. |
15.
and one kid of the goats, for a sin offering before the Lord at the
disappearing (failure) of the moon, with the perpetual burnt sacrifice will you
perform with its libation. |
|
|
|
Ketubim: Targum Tehillim (Psalms) 11
|
JUDAICA PRESS TRANSLATION |
TARGUM |
|
1. To the conductor,
of David; I took refuge in the LORD. How do you say to my soul, "Wander
from your mountain, [you] bird"? |
1. A hymn of David. In the Word of the LORD I
have hoped; how do you say to my soul, wander to the mountain like a bird? |
|
2. For behold the wicked/Lawless tread the bow,
they set their arrow on the bowstring to shoot in the dark at the upright of
heart. |
2. For behold, the wicked/Lawless bend the bow, fixing
their arrows on the string to shoot in darkness at the firm of heart. |
|
3. For the foundations were destroyed; what did
the righteous/generous man do? |
3. For if the foundations are shattered, why did the
virtuous do good? |
|
4. The LORD is in His Holy Temple. The LORD - His
throne is in Heaven; His eyes see, His pupils try the sons of men. |
4. The Lord is in His holy temple; God’s throne is in the
highest heavens; His eyes see, His eyelids examine, the sons of men. |
|
5. The Lord tries the
righteous/generous, but His soul hates the wicked/Lawless and the one who
loves violence. |
5. God examines the righteous/generous, but his soul hates
the wicked/Lawless and those who love rapacity. |
|
6. He will rain upon the wicked/Lawless charcoal,
fire, and brimstone, and a burning wind is the portion of their cup. |
6. He will bring down rains of retribution on the wicked/Lawless,
coals of fire and brimstone; a violent storm-wind is the portion of their
cup. |
|
7. For the LORD is righteous/generous; He loves
[workers of] righteousness/generosity, whose faces approve of the straight
[way]. |
7. For the LORD is righteous/generous, He loves
righteousness/generosity, the honest man will look upon his countenance. |
|
|
|
RASHI’S COMMENTARY ON PSALMS
Psalm Eleven
1 How do you
say to my soul, “Wander from your mountain, etc. This is on the order of (I
Sam. 26:19): “for they have driven me today from cleaving to the Lord’s
heritage,” for they drove him out of the [Holy] Land to outside the [Holy]
Land, and here he says, “I took refuge in the LORD [hoping] that He would
restore me to cleave to His heritage. How do You, who drive away my soul, say
to me, ... “Wander from your mountain”?
Pass over your mountain, you wandering bird. For every wandering person is
compared to a bird that wanders from its nest, as it is written (in Prov.
27:8): “As a bird wandering from its nest, so is a man wandering from his
place.” For your nest has wandered, because we have driven you from the entire
mountain like a wandering bird. The Masoretic spelling is נודו [plural]
because it is also expounded on in reference to Israel, that the nations say
that to them.
2 For behold
the wicked/Lawless Doeg and the informers of the generation who cause
hatred between me and Saul. tread
The expression of treading is appropriate for the bow, because if it is stout,
he must place his foot on it when he wishes to bend it. the bow They have directed their tongue treacherously [as] their
bows (Jer. 9:2). they set their arrow on
the bowstring lit. the cord [the string], of the bow, corde d’arche in
French, a bowstring. in the dark In
secret. at the upright of heart David
and the priests of Nob. to shoot
ajeter in French.
3 For the
foundations were destroyed Because of you the righteous/generous priests of
the Lord, who are the foundation of the world, were slain. what did the righteous/generous man do David, who did not sin, what
did he do in this entire matter? [He said to Doeg,] You will bear the iniquity,
not I.
4 The LORD is
in His Holy Temple Who sees and tests their deeds, and although His throne
is in Heaven and is lofty, His eyes see you on the earth.
5 The LORD
tries the righteous/generous And if, because I suffer and am pursued by
you, you boast, saying (below 71:11), “G-d has forsaken him,” it is not so, but
so is the custom of the Holy One, blessed be He, to chasten and to test the
righteous/generous but not the wicked/Lawless. The flax worker as long as he
knows that his flax is of high quality, he beats it, but when it is not of high
quality, he crushes it only a little because it breaks. His soul hates He lays away the recompense for his iniquities/Lawlessness
for the “long world,” and then He showers [punishment] upon them [sic] in
Gehinnom.
6 charcoal
Heb. פַּחִים, an
expression of charcoal (פְחַם). burning
Heb. זִלְעָפוֹת, an
expression of burning. Menachem (p. 79) interprets it as an expression of (Isa.
28:2) “a storm of destruction (שַׂעַר
קָטֶב).” Likewise, (in Lam. 5:10),
“because of the heat of (זַלְעֲפוֹת) hunger”;
(below 119:53), “burning (זַלְעָפָה) seized
me.” That is to say, (as in Ezek. 27:35), “became greatly alarmed (שָׂעֲרוּ
שַׂעַר).” (The quotation from
Menachem appears only in several early printed editions, and not in any
manuscript.)
7 For the
LORD is righteous/generous; He loves [workers of] righteousness/generosity
and has mercy on the righteous/generous and loves those whose faces see the
straight [way], in whose sight the straight way is proper. whose faces approve of the straight This refers to “The LORD is
righteous/generous; He loves [workers of] righteousness/generosity and those
whose faces approve of the straight [way].” Our Sages [Mid. Ps. 11:2, Sanh.
26a, Lev. Rabbah 5:5] interpreted “the wicked/Lawless tread the bow” as referring
to Shebna and his company, and they interpreted “the upright of heart” as
referring to Hezekiah and his company. For
the foundations are destroyed If the foundations are destroyed by them,
what did the Righteous/Generous One of the world accomplish? The sequence of
verses, though, does not concur with the Midrash.
Ashlamatah: Isaiah 1:1-8 + 2:2-3
1 The vision of Isaiah the son of Amoz, which
he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, and
Hezekiah, kings of Judah.
2.
Hear, O heavens, and give ear, O earth, for the LORD has spoken: Children I
have reared, and brought up, and they have rebelled against Me.
3.
The ox knows his owner, and the ass his master's crib; but Israel does not
know, My people do not consider.
4.
Ah sinful nation, a people laden with iniquity/Lawlessness, a seed of
evil-doers, children that deal corruptly; they have forsaken the LORD, they
have contemned the Holy One of Israel, they are turned away backward.
5.
On what part will you yet be stricken, seeing you stray away more and more? The
whole head is sick, and the whole heart faint;
6.
From the sole of the foot even unto the head there is no soundness in it; but
wounds, and bruises, and festering sores: they have not been pressed, neither
bound up, neither mollified with oil.
7.
Your country is desolate; your cities are burned with fire; your land,
strangers devour it in your presence, and it is desolate, as overthrown by
floods.
8.
And the daughter of Zion is left as a booth in a vineyard, as a lodge in a
garden of cucumbers, as a besieged city.
9. Except the LORD of hosts had
left unto us a very small remnant, we should have been as Sodom, we should have
been like unto Gomorrah. {P}
10. Hear the word of the LORD,
you rulers of Sodom; give ear unto the Law of our God, you people of Gomorrah.
11. To what purpose is the
multitude of your sacrifices unto Me? says the LORD; I am full of the
burnt-offerings of rams, and the fat of fed beasts; and I delight not in the
blood of bullocks, or of lambs, or of he-goats.
12. When you come to appear
before Me, who has required this at your hand, to trample My courts?
13. Bring no more vain oblations;
it is an offering of abomination unto Me; New Moon and Sabbath, the holding of
convocations - I cannot endure iniquity/Lawlessness along with the solemn
assembly.
14. Your New Moons and your appointed
seasons My soul hates; they are a burden unto Me; I am weary to bear them.
15. And when you spread forth
your hands, I will hide Mine eyes from you; yea, when you make many prayers, I
will not hear; your hands are full of blood.
16. Wash you, make you clean, put
away the evil of your doings from before Mine eyes, cease to do evil;
17. Learn to do well; seek
justice, relieve the oppressed, judge the fatherless, plead for the widow. {S}
18. Come now, and let us reason
together, says the LORD; though your sins be as scarlet, they will be as white
as snow; though they be red like crimson, they will be as wool.
19. If you be willing and
obedient, you will eat the good of the land;
20. But if you refuse and rebel,
you will be devoured with the sword; for the mouth of the LORD has spoken. {P}
21. How is the faithful city
become a harlot! She that was full of justice, righteousness/generosity lodged
in her, but now murderers.
22. Your silver is become dross, your
wine mixed with water.
23. Your princes are rebellious,
and companions of thieves; every one loves bribes, and follows after rewards;
they judge not the fatherless, neither does the cause of the widow come unto
them. {S}
24. Therefore says the Lord, the
LORD of hosts, the Mighty One of Israel: Ah, I will ease Me of Mine
adversaries, and avenge Me of Mine enemies;
25. And I will turn My hand upon
you, and purge away your dross as with lye, and will take away all your alloy;
26. And I will restore your
judges as at the first, and your counsellors as at the beginning; afterward you
will be called The city of righteousness/generosity, the faithful city.
27. Zion will be redeemed with
justice, and they that return of her with righteousness/generosity.
28. But the destruction of the transgressors
and the sinners/Law-breakers will be together, and they that forsake the LORD
will be consumed.
29. For they will be ashamed of
the terebinths which you have desired, and you will be confounded for the
gardens that you have chosen.
30. For you will be as a
terebinth whose leaf fades, and as a garden that has no water.
31. And the strong will be as
tow, and his work as a spark; and they will both burn together, and none will
quench them. {P}
1. The word that Isaiah the son
of Amoz saw concerning Judah and Jerusalem.
2.
And it will come to pass in the end of days, that the mountain of the LORD'S
house will be established as the top of the mountains, and will be exalted above
the hills; and all the Gentiles will flow unto it.
3.
And many peoples will go and say: ‘Come, and let us go up to the mountain of
the LORD, to the house of the God of Jacob; and He will teach us of His ways,
and we will walk in His paths.’ For out of Zion will go forth the Law, and the
Word of the LORD from Jerusalem.
4. And He will judge between the
Gentiles, and will decide for many peoples; and they will beat their swords
into ploughshares, and their spears into pruning-hooks; nation will not lift up
sword against nation, neither will they learn war any more. {P}
Special Ashlamatah: 1 Samuel 20:18,42
18.
And Jonathan said unto him: 'Tomorrow is the New Moon; and you will be missed, your
seat will be empty.
42.
And Jonathan said to David: ‘Go in peace, forasmuch as we have sworn both of us
in the name of the LORD, saying: The LORD will be between me and you, and
between my seed and your seed, forever.’ And he arose and departed; and
Jonathan went into the city.
Mark 1:40-45
40.
And comes to him a leper, beseeching him and kneeling down to
him, and saying to him, “If you will, you are able to make me clean.”
41.
And Yeshua being indignant, having stretched out [his] hand he touched him, and
said to him, “I will, be you cleansed.”
42.
And he having spoken, immediately departed from him the leprosy, and he
was cleansed.
43.
And having sternly warned him, immediately he sent him away,
44.
And said to him, “See that you say nothing to anyone; but
go, show yourself to the priest [to examine your skin] and
offer for your cleansing what Moses commanded, as a testimony [of your
cure].”
45
But he having gone out began to proclaim [it] much and to
spread abroad the matter, so that no longer he (Yeshua) was
able openly to enter into [the] city, but was without in unpopulated places;
and they were coming to him from every quarter.
Comment:
In
those times a man was not a leper because he had horrible ulcers and other
sores in his body. These were but evidences of the disease within – i.e LASHON
HARA (gossip, spreading calumnies and false or evil reports). In a way the
ancients in those times were more fortunate than us, because at least one knew
who were those habitually involved in Lashon Hara since they were afflicted
with miraculous leprosy. Today with the disappearance of the Jerusalem Temple,
miraculous leprosy has ceased, and that is why we need to be always vigilant
and say no! stop! to Lashon Hara!
In
v. 41 I have translated: “And Yeshua being indignant” whilst most modern
translations have: “being moved with compassion” or similar words. Now “D” and
some manuscripts of the Old Latin Version have “ORGISTHEIS” (moved with anger)
rather than “APLAGXNISTHEIS” (moved with compassion). According to quite a
number of Scholars there is a recognition that the latter Greek word reflects
tampering with the text. The question to be asked is why was the Master
“indignant” with the leper? Many Scholars seem to do mental gymnastics with
this question, however two simple answers become evident. First, it was
prohibited by the Torah for a leper to come close to anyone (cf. Leviticus
13:45-46). Second, the miraculous leprosy came to this man because of Lashon
Hara – i.e. transgressing the Torah command to speak no evil of anyone and
become a talebearer amongst G-d’s people (Leviticus 19:16, see also the case of
Miriam in Numbers 12:1,10). Not content with his punishment for transgressing
the command not to go around as a tale-bearer he goes about and approaches the
Master contrary to the command of the Torah not to approach the ceremonially
clean population.
If
we all agree that the Master par excellance like all other Hakhamim are a
physical embodiment of the Torah, had not the Master enough cause to be
indignant with this leper? One surely does not need to be a genius to figure
this one out. Yet a number of Scholars still push this “he was filled with
compassion” nonsense!
Having
stretched out [his] hand he touched him. This is like the case of the
waters of the ashes of the Red Heifer, whereby the one sprinkling becomes
unclean whilst the one being sprinkled becomes clean. The Master in touching
the leper became ceremonially unclean, whilst concerning the leper we read: immediately
departed from him the leprosy, and he was cleansed. And this is the
quintessential characteristic of the righteous/generous – i.e. the willingness
to step on the breach and pay for the consequences of sin, and thereby repair
the fallen world (do Tikun Olam) so that others can do Teshuba (return to G-d)
and start their own walk of righteousness/generosity as it is said: “The wages
of the righteous/generous is for life, The increase of the wicked/Lawless for
sin” (Prov. 10:16).
Now the leper was no fool, for he knew the
Master had the power to heal leprosy and the more as the Sages have it, the
healing of a leper was as difficult as the raising of the dead. The problem was
this man who could not control his mouth nor obey commandments on which account
leprosy came to him, was looking for healing not for restoration of the whole
person (as can be seen later when he totally disregards the command of the
Master). At best he was a first class opportunist. This is like a person who
comes to Torah, recites his prayers, studies Torah and observes the
commandments out of an ulterior motive rather than to please the Creator who
made him/her precisely for the purpose of studying Torah/ reciting prayers and
observing the Mitzvoth! The love of G-d has no room for ulterior motives or
filthy opportunism.
Another
fact that Morna D. Hooker[1]
points out: The Torah’s power to cleanse is thus demonstrably greater than the
power of leprosy to contaminate and render others unclean, for a leper “was
certainly regarded as contagious: he was not allowed to come into contact with
other human beings or their property and was thus totally cut off from
society.” No one should underestimate the power and efficacy of Torah
obedience, nor the power and efficacy of righteousness/generosity. Nothing in
this world can withstand these two when consciously and purposefully put
together. For, where these two are harmoniously and purposefully put together
the spirit of Mashiach is released and nothing can oppose this formidable
combination!
As
a testimony [of your cure]. Most English versions read “as a
testimony to them” However this rendition in my opinion is totally
unsatisfactory. Prof. William L. Lane[2]
states:
“Yeshua’s demand that
the man comply with Mosaic regulation (Lev. 14:2-31) is qualified by the words
“for a testimony to them.” This phrase may be interpreted differently depending
on whether the testimony is considered to be positive or negative in character,
and whether the people or the priests are in view. In keeping with the sombre
tone of the narrative it seems necessary to interpret the phrase in the
negative sense demanded in the second instance where it occurs (Mark 13:9): “as
a testimony against them.” H. Strathmann’s investigation has shown that the
concept “testimony” or “witness” here, as in many passages, has the meaning of
incriminating testimony which may serve as evidence for the prosecution;.
“Testimony” means a piece of proof which may be recalled and which can become
an accusation. It is better to understand “them” as the priests, for it is they
who must examine the man to determine whether the leprosy has been removed.
Yeshua’s statement then means that if the priests establish that healing has
taken place and accept the sacrifice for cleansing but fail to recognize the
person and power through whom healing has come, they will stand condemned by
the very evidence which they have supplied.”
Man!
Nothing could be further from the truth. The Kohen (priest) stands very much as
a certifying Medical Doctor in our days. His office and prerogative is to
declare “clean” or “unclean,” and not to determine by which method the person
has become “clean.” If I go to the doctor to seek a verdict as to whether I
have TB or not, the Doctor will certify in writing whether I have it or not,
and not to certify that I had once TB but a miracle of G-d cured me and I no
longer have TB! Doctors are not asked to certify miracles, and neither do
Kohanim (priests) for that purpose!
Now
I agree in part with the idea that usually “testimony” or “witness” may serve
as evidence against a person. But in this particular case, the “testimony” of
going through the process of being proclaimed clean by the Kohanim (priests) is
“testimony” against the person who had miraculous leprosy because of the sin of
Lashon Hara! And it in part for this reason that it is better rendered: “As
a testimony [of your cure].” In other words, being examined by the Kohanim and
being declared clean by them may it serve as a testimony [witness] that you may
no longer loose control of your mouth to hurt others.
Interestingly,
Daryl D. Schmidt[3] also translates “as
evidence (of your cure).” He states: “The sacrifice commanded in Leviticus is
not claimed to be related to a cure, so it is unclear how Mark means this.”
This is basically the point that I made above, and which shows that the text
was falsified by some Christian scribe.
Now
the Master most sternly and harshly warned the leper to present himself before
the priest and to tell no one how this healing took place. Now one in its right
senses would think that out of gratitude for being healed of this horrible
miraculous disease one would respond with faithful obedience out of love and
gratitude. But verse 44 tells a different story! Not one Christian Scholar has
taken notice of this gross disobedience to the Master!
The
resulting sin and disobedience, results in the Master being prohibited to enter
the cities and teach in the Esnogas. I wonder if these Scholars have ever read:
“For rebellion is as the sin of witchcraft, and stubbornness is as idolatry and
teraphim. Because you hast rejected the Word of the LORD, He hath also rejected
you from being king” (1 Samuel 15:23), and perhaps even more apropos “Wisdom is
better than weapons of war; but one sinner destroys much good” (Ecclesiastes
9:18) Most Christian Scholars exult and laud the behaviour of this man, and
fail to recognize it for what it is, a betrayal of the Master, rebellion
against the Master’s authority and express command, and greatly jeopardizing
the Master’s ministry. What malady is this that calls sin virtue? It is difficult
to understand how so many scholars can err and err so greatly!
Hagar
first, and later both her and her son fall also prey to this filthy and
despicable deed of Lashon Hara, and so here Mark echoes this problem. Hagar and
her son Yishmael were always false coins in one’s pocket hindering the work of
G-d, and so here the leper is also shown to be an ingrate opportunist and a
false coin hindering the work of G-d through His Messiah.
MISHLE (Proverbs) 3:19-20
Wisdom And Creation
Comments:
R.
Yehudah said in the name of Rav: Bezalel knew how to combine the letters by
which heaven and earth were created. It is written here (Exodus 35:31): “And He
filled him (Bezalel) with the spirit of G-d, with wisdom, with understanding,
and with knowledge.” And it is written elsewhere: “The LORD, with wisdom
founded the earth; He established the heavens with understanding,” and: “With His
knowledge, the depths were split.” [Berakhoth 55a]
Questions
for Reflection:
1.
What question/s
lie behind Rashi’s comments in Genesis 15:1?
2.
What question/s
lie behind Rashi’s comments in Genesis 15:2?
3.
What question/s
lie behind Rashi’s comments in Genesis 15:5?
4.
What question/s
lie behind Rashi’s comments in Genesis 15:6?
5.
What question/s
lie behind Rashi’s comments in Genesis 15:9?
6.
What question/s
lie behind Rashi’s comments in Genesis 15:10?
7.
What question/s
lie behind Rashi’s comments in Genesis 15:11?
8.
What question/s
lie behind Rashi’s comments in Genesis 15:13?
9.
What question/s
lie behind Rashi’s comments in Genesis 16:1?
10.
What question/s
lie behind Rashi’s comments in Genesis 16:2?
11.
What question/s
lie behind Rashi’s comments in Genesis 16:3?
12.
What question/s
lie behind Rashi’s comments in Genesis 16:5?
13.
What question/s
lie behind Rashi’s comments in Genesis 16:8?
14.
What question/s
lie behind Rashi’s comments in Genesis 16:9?
15.
What question/s
lie behind Rashi’s comments in Genesis 16:11?
16.
What question/s
lie behind Rashi’s comments in Genesis 16:12?
17.
What question/s
lie behind Rashi’s comments in Genesis 16:13?
18.
What question/s
lie behind Rashi’s comments in Genesis 16:14?
19.
What question/s
lie behind Rashi’s comments in Genesis 16:15?
20.
What question/s
lie behind Rashi’s comments in Genesis 16:16?
21.
What questions are
answered in the Mishnaic Treatise of Mark 1:40-45?
22.
What obligations
are intimated in the Mishnah of Mark 1:35-39?
23.
How
is the Torah Seder related to:
(a)
Psalm
Eleven for this week?
(b)
The
Ashlamatah of Isaiah 1:1-8 + 2:2-3 for this week?
(c)
Mark
(Mordechai) 1:40-45?
(d)
Proverbs
3:19-20?
24.
After taking into
consideration all the above texts and our Torah Seder, what would you say is
the general message from the Scriptures for this coming week?
Always remember
that the goal is not to be correct or incorrect in answering the questions but
to participate and give it your best!
Shalom Shabbat and
much courage and guidance of G-d’s Wisdom in answering the above questions!
Hakham Dr. Yosef
ben Haggai