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© 2009
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Triennial
Cycle (Triennial Torah Cycle) / Septennial Cycle (Septennial Torah Cycle)
|
Three and 1/2 year
Lectionary Readings |
First Year
of the Reading Cycle |
|
Nisan 10, 5769 – April 03/04,
2009 |
First Year
of the Shmita Cycle |
Candle Lighting and Havdalah Times:
|
Atlanta, Georgia, U.S. Friday April 03, 2009 – Candles at 7:41 PM Saturday April 04, 2009 – Havdalah 8:37 PM |
San Antonio, Texas, U.S. Friday April 03, 2009 – Candles at 7:35 PM Saturday April 04, 2009 – Havdalah 8:29 PM |
|
Baton Rouge & Alexandria, Louisiana, U.S. Friday April 03, 2009 – Candles at 7:07 PM Saturday April 04, 2009 – Havdalah 8:01 PM |
Sheboygan
& Manitowoc, Wisconsin US Friday April 03, 2009 – Candles at 7:01 PM Saturday April 04, 2009 – Havdalah 8:04 PM |
|
Bowling Green & Murray, Kentucky, U.S. Friday April 03, 2009 – Candles at 6:51 PM Saturday April 04, 2009 – Havdalah 7:49 PM |
Brisbane, Australia Friday April 03, 2009 – Candles at 5:27 PM Saturday April 04, 2009 – Havdalah 6:18 PM |
|
Miami,
Florida, US Friday April 03, 2009 – Candles at 7:20 PM Saturday April 04, 2009 – Havdalah 8:13 PM |
Jakarta,
Indonesia Friday April 03, 2009 – Candles at 5:40 PM Saturday April 04, 2009 – Havdalah 6:28 PM |
|
New London, Connecticut USA Friday April 03, 2009 – Candles at 6:49 PM Saturday April 04, 2009 – Havdalah 7:50 PM |
Kuala Lumpur, Malaysia Friday April 03, 2009 – Candles at 7:03 PM Saturday April 04, 2009 – Havdalah 7:52 PM |
|
Oklahoma City, Oklahoma, U.S Friday April 03, 2009 – Candles at 7:35 PM Saturday April 04, 2009 – Havdalah 8:32 PM |
Manila
& Cebu, Philippines Friday April 03, 2009 – Candles at 5:50 PM Saturday April 04, 2009 – Havdalah 6:40 PM |
|
Olympia, Washington, U.S. Friday April 03, 2009 – Candles at 7:25 PM Saturday April 04, 2009 – Havdalah 8:31 PM |
Port Elizabeth, South Africa Friday April 03, 2009 – Candles at 5:58 PM Saturday April 04, 2009 – Havdalah 6:52 PM |
|
Philadelphia,
Pennsylvania USA Friday April 03, 2009 – Candles at 7:08 PM Saturday April 04, 2009 – Havdalah 8:08 PM |
Singapore, Singapore Friday April 03, 2009 – Candles at 6:54 PM Saturday April 04, 2009 – Havdalah 7:43 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 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
His Excellency Adon Tracy Osborne and
beloved wife HE Giberet Lynn Osborne
His Excellency Rev. Dr. Adon Chad Foster and
Beloved
wife HE Giberet Tricia Foster
For their regular and sacrificial giving, providing
the best oil for the lamps, we pray that G-d’s richest blessings be upon their
lives and those of their loved ones, together with all Yisrael and her Torah
Scholars, amen ve amen!
Also a great thank you and great blessings be upon
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|
Shabbat |
Torah Reading: |
Weekday Torah
Reading: |
|
וַיְהִי
כִּי-זָקֵן |
|
|
|
“VaY’hi
Ki-Zaqen” |
Reader
1 – B’Resheet 27:1-4 |
Reader
1 – B’Resheet 27:28-30 |
|
“And
it was when old” |
Reader
2 – B’Resheet 27:5-7 |
Reader
2 – B’Resheet 27:31-33 |
|
“Y aconteció cuando envejeció” |
Reader
3 – B’Resheet 27:8-10 |
Reader
3 – B’Resheet 27:34-36 |
|
B’Resheet (Gen.) 27:1-27 |
Reader
4 – B’Resheet 27:11-13 |
|
|
Ashlamatah: Hosea 6:1-11 |
Reader
5 – B’Resheet 27:14-17 |
|
|
Special Ashlamatah: Malachi 3:4-24* |
Reader
6 – B’Resheet 27:18-23 |
Reader
1 – B’Resheet 27:28-20 |
|
Psalms 21 |
Reader
7 – B’Resheet 27:24-27 |
Reader
2 – B’Resheet 27:31-33 |
|
Proverbs 6:16-19 |
Maftir – B’Resheet 27:24-27 |
Reader
3 – B’Resheet 27:34-36 |
|
N.C.: Jude 4-5 |
Malachi 3:4-24* |
|
*
This Ashlamatah must be read by the greatest Torah Scholar in any particular
congregation.
Rashi & Targum
Pseudo Jonathan
for: B’Resheet (Genesis)
27:1-27
|
RASHI |
TARGUM PSEUDO JONATHAN |
|
1.
And when Yitzchaq grew old his eyesight faded and he could not see. He called
Esav, his elder son, and said to him, "My son." [Esav] said to him,
"Here I am." |
1.
And it was when Izhak was old and his eyes were darkened from
seeing,--because when his father was binding him he had seen the Throne of
Glory, and from that time his eyes had begun to darken,--that he called Esau
his elder son, on the fourteenth of Nisan, and said to him, My son,
behold, this night they on high praise the Lord of the world, and the
treasures of the dew are opened in it. And he said, Behold, I am. |
|
2.
[Yitzchaq] said, "Behold, if you please, I am old. I do not know the day
of my death. |
2.
And he said, Behold, now I am old; I know not the day of my death: |
|
3.
Now [therefore] please take your equipment, your sword and your bow, and go
out to the field and trap [deer] for me. |
3.
but now take your weapons, your quiver and your bow; and go forth into the
field, and take me venison, |
|
4.
Make it into a tasty dish for me, the way I like it, and bring it to me that
I may eat, so that my soul will bless you before I die. |
4.
and make me food such as I love, and bring to me, and I will eat, that my
soul may bless you before I die. |
|
5.
Rivkah had [over]heard what Yitzchaq said to his son, Esav. Esav went out to
the field to trap [deer] to bring it [home.] |
5.
And Rivekah heard by the Holy Spirit as Izhak spoke with Esau his son. And
Esau went to the field to take venison to bring it. |
|
6.
Rivkah said to her son Ya’aqob, saying, "Behold, I heard your father
speaking to your brother Esav, saying, |
6.
And Rivekah spoke to Jakob her son, saying, Behold, this night those on high
praise the Lord of the world, and the treasures of the dew are opened in it;
and I have heard your father speaking with Esau your brother, saying, |
|
7.
'Bring back [deer] for me and make it into a tasty dish for and I will eat. I
will then bless you in the presence of Adonai before I die.' |
7.
Bring me venison, and make me food, and I will bless you in the presence of
the LORD before I die. |
|
8.
Now my son, listen to me, concerning that which I command you. |
8.
And now my son receive from me what I command you: |
|
9.
Go, please, to the sheep and take for me from there two choice young goats,
and I will make [from] them a tasty dish for your father as he likes. |
9.
Go now to the house of the flock, and take me from thence two fat kids of the
goats; one for the pascha, and one for the oblation of the feast; and I will
make of them food for your father such as he loves. |
|
10.
You will [then] bring it to your father to eat, in order that he will bless
you before he dies. |
10.
And you will carry to your father, and he will eat, that he may bless you
before his death. |
|
11.
Ya’aqob said to Rivkah, his mother, "Behold, Esav, my brother is a hairy
person and I am a smooth-skinned person. |
11.
And because Jakob was afraid to sin, fearing lest his father might curse him,
he said, Behold, Esau my brother is a hairy man, and I am a smooth man. |
|
12.
Suppose my father touches me. I will be in his eyes as an impostor. I will
bring upon myself a curse---not a blessing." |
12.
Perhaps my father will feel me, and I will be in his eyes like one who
derides him, and bring upon me a curse and not a blessing. |
|
13.
His mother said to him, "Your curse will be upon me, my son; but listen
to me. Go bring them to me." |
13.
And she said, If with blessings he bless you, they will be upon you and upon your
sons; and if with curses he should curse you, they will be upon me and upon
my soul: therefore receive from me, and go and take for me. |
|
14.
He went, took [them], and brought [them] to his mother. His mother make a
tasty dish as his father liked. |
14.
And he went and took, and brought to his mother; and his mother made food
such as his father loved. |
|
15.
Rivkah took the garments of Esav, her elder son, [the garments] that were
precious [to him] that were in her keeping in the house, and put them on Ya’aqob,
her younger son. |
15.
And Rivekah took the pleasant vestments of Esau her elder son which had
formerly been Adam's; but which that day Esau had not worn, but they
remained with her in the house, and (with them) she dressed Jakob her younger
son. |
|
16.
The skins of the young goats she placed on his hands and the smooth part of
his neck. |
16.
And the skins of the kids she laid upon his hands and the smooth parts of his
neck. |
|
17.
She placed the tasty dish and the bread which she had made, in the hand of Ya’aqob,
her son. |
17.
And the food and the bread she had made she set in the hand of Jakob her son. |
|
18.
He came to his father and said, "My father." [Yitzchaq] said,
"Here I am. Who are you my son?" |
18.
And he entered unto his father, and said, My father. And he said, Behold me:
who art you, my son? |
|
19.
Ya’aqob said to his father, "It is I, Esav your firstborn. I have done
as you told me. Rise, if you please, sit up and eat of my trapping so that
your soul will bless me." |
19.
And Jacob said to his father, I am Esau your firstborn: I have
done as you spoke with me. Arise now, sit and eat of my venison, that your
soul may bless me. |
|
20.
Yitzchaq said to his son, "How is it that you found it so quickly my
son?" He [Ya’aqob] said, "Because Adonai, your G-d, brought it
about for me." |
20.
And Izhak said to his son, What is this that you have found so soon, my son?
And he said, Because the LORD your God had prepared it before me. |
|
21.
Yitzchaq said to Ya’aqob, "Come close, if you please, and let me touch
you, my son. Are you my son Esav or not?" |
21.
And Izhak said to Jakob, Come near now, and I will feel you, my son, whether
you be my son Esau or not. |
|
22.
Ya’aqob came close to Yitzchaq, his father, and he [Yitzchaq] touched him. He
said, "The voice is the voice of Ya’aqob, but the hands are the hands of
Esav." |
22.
And Jakob drew near to Izhak his father, who touched him, and said, This
voice is the voice of Jakob, nevertheless the feeling of the hands is as the
feeling of the hands of Esau. |
|
23.
He [Yitzchaq] did not recognize him because his hands were like those of Esav,
his brother--- they were hairy--- and [thus] he blessed him. |
23.
But he recognised him not, because his hands were hairy as the hands of Esau
his brother, and he blessed him. |
|
24.
He said, "Are you indeed my son, Esav?" [Ya’aqob] said, "I
am." |
24.
And he said, But are you my son Esau? And he said, I am. |
|
25.
He said, "Bring it close to me and I will eat from my son's trappings,
so that my soul will bless you." He brought it close to him and he ate.
He [then] brought him wine and he drank. |
25.
And he said, Draw near, and I will eat of my son's venison, that my soul may
bless thee. And he approached him, and he ate; and he had no wine; but an
angel prepared it for him, from the wine which had been kept in its grapes
from the days of the beginning of the world; and he gave it into Jakob's
hand, and Jakob brought it to his father, and he drank. |
|
26.
His father Yitzchaq said to him, "Come close to me and kiss me, my
son." |
26.
And Izhak his father said, Draw near now, and kiss me, my son; |
|
27.
He came close and kissed him. He [Yitzchaq] smelled the fragrance of his
garments, and he blessed him. He said, "See, my son's fragrance is like
the fragrance of a field blessed by Adonai. |
27.
and Jakob drew near and kissed him. And he smelled the smell of his
vestments, and blessed him, and said, See, the smell of my son is as the
smell of the fragrant incense which is to be offered on the mountain of the
house of the sanctuary, which will be called a field which the LORD has
blessed, and that He has chosen, that therein His Shekinah might dwell. |
|
|
|
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.
122-125.
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. 486-506.
Welcome to the World of P’shat Exegesis
In
order to understand the finished work of the P’shat mode of interpretation of
the Torah, one needs to take into account that the P’shat is intended to
produce a catechetical output, whereby a question/s is/are raised and an
answer/a is/are given using the seven Hermeneutic Laws of R. Hillel and as well
as the laws of Hebrew Grammar and Hebrew expression.
The
Seven Hermeneutic Laws of R. Hillel are as follows
[cf.
http://www.jewishencyclopedia.com/view.jsp?artid=472&letter=R]:
1.
Ḳal va-ḥomer:
"Argumentum a minori ad majus" or "a majori ad minus";
corresponding to the scholastic proof a fortiori.
2.
Gezerah shavah:
Argument from analogy. Biblical passages containing synonyms or homonyms are
subject, however much they differ in other respects, to identical definitions
and applications.
3.
Binyan ab mi-katub eḥad: Application of a provision found in one passage
only to passages which are related to the first in content but do not contain
the provision in question.
4.
Binyan ab mi-shene ketubim:
The same as the preceding, except that the provision is generalized from two
Biblical passages.
5.
Kelal u-Peraṭ and Peraṭ u-kelal: Definition of the general by the
particular, and of the particular by the general.
6.
Ka-yoẓe bo mi-maḳom aḥer: Similarity in content to another
Scriptural passage.
7.
Dabar ha-lamed me-'inyano:
Interpretation deduced from the context.
Rashi Commentary for:
B’Resheet (Gen.) 27:1-27
1 were too dim Because of the smoke of these [wives of Esau] (who
would burn [incense] to the idols) (Tanchuma,
Toledoth 8; Pesiktha Rabbathi 12).
Another explanation: When Isaac was bound on the altar, and his father was
about to slaughter him, the heavens opened, and the ministering angels saw and
wept, and their tears fell upon Isaac’s eyes. As a result, his eyes became dim
(Gen. Rabbah 65:6). A third
explanation: to enable Jacob to take the blessings (Gen. Rabbah 65:8).
2 I do not know the day of my death Rabbi Joshua ben Korchah said: If
a person reaches the age of [the death of] his parents, he should worry five
years beforehand and five years afterwards, and Isaac was one hundred and
twenty-three years old. He said, “Perhaps I will reach the age of [the death
of] my mother, and she died at one hundred and twenty-seven, and I am thus
within five years of her age; therefore, “I do not know the day of my
death,”—perhaps [I will die] at my mother’s age and perhaps at my father’s age.
[From Gen. Rabbah 65: 121]
3 your sword Heb. תֶּלְיְךָ,
your sword.
So,
now, sharpen - שָׂא-נָא an
expression of sharpening, as we learned in the Mishnah (Beizah 28a): “We may not sharpen a knife [on a whet-stone] but we
may sharpen it (מַשִּׂיאָה)
against another one [on Yom-Tov].” [Isaac said]: “Sharpen your knife and
slaughter properly, lest you feed me neveila
” [an animal not slaughtered according to ritual law] (Gen. Rabbah 65: 13).
and
hunt for me from
ownerless [game], and not from stolen [animals]. [Gen. Rabbah 65:13]
5 to hunt game, to bring What is the meaning of “to bring”? If he
would not find game, he intended to bring [meat] from stolen [animals]. -[from Gen. Rabbah 65:13]
7 before the LORD with His consent, that He will approve of what I
do.
9 and take for me [“לִי”
indicates that] they are mine, and they are not stolen, because so had Isaac
written for her in her marriage contract, that she might take two kids every
day (Gen. Rabbah 65:14).
two
choice kids Now
did Isaac’s menu consist of two kids? But [the explanation is that] he
sacrificed one as a Paschal offering, and one he made into tasty foods. [This
is found] in Pirkei d’Rabbi Eliezer (ch.
32).
as he
likes for the taste of a kid
is like the taste of a deer.
11 a hairy man Heb. אִישׁ
שָׂעִר, one
possessing hair.
12 will touch me Heb. יְמֻשֵּׁנִי similar
to (Deut. 28:29): “feeling (מְמַשֵּׁשׁ)
at noon.”
15 the costly הַחֲמֻדֹת
[means] the clean ones, as the Targum
renders it. Another explanation: The ones [garments] that he had coveted from
Nimrod. [From Gen. Rabbah 65:16]
which
were with her in the house But He
[Esau] had many wives, [with whom to entrust his garments] and yet he entrusted
them [his garments] with his mother?! He was well aware of their deeds, and he
was suspicious of them. [From Gen. Rabbah
65:16]
19 I am...Esau...your firstborn [He meant]: I am the one who is
bringing you [food] and Esau is your firstborn. [From Tanchuma Buber]
I have
done many things, as you
have spoken to me.
sit
down Heb. שְׁבָה,
an expression of sitting around the table [at a meal].
21 Please come closer, so that I may feel you Isaac said to himself,
“Esau does not usually mention the name of Heaven with frequency, but this one
said: ‘Because the LORD your God prepared it....’” [from Gen. Rabbah 65:19]
22 the voice of Jacob who speaks entreatingly: “Please rise,” but Esau
spoke harshly, “Let my father arise!” [From Tanchuma
Buber, Toledoth 15]
24 And he said, “I am.” He did not say, “I am Esau,” but “I am.” [From
Num. Rabbah 10:6]
27 and he smelled, etc. Is it not so that there is no odor more
offensive than that of washed goat skins? But this teaches us that the
fragrance of the Garden of Eden entered with him. [From Tanchuma Buber 16]
is
like the fragrance of a field, which the LORD has blessed for He gave it a pleasant
fragrance, and this is a field of apples. So did our Sages explain it. [From Ta’anith 29b]
Ketubim: Targum Tehillim (Psalms) 21:1-14
|
JUDAICA PRESS TRANSLATION |
TARGUM |
|
1. For
the conductor, a song about David. |
1.
For praise; a psalm of David. |
|
2.
O LORD, may the king
rejoice with Your strength, and how greatly does he exult with Your salvation
(Heb. UVishuat’kha)! |
2.
O Lord, in Your strength the King Messiah will rejoice, and how greatly will
he exult in Your redemption! |
|
3.
You gave him his
heart's desire, and the speech of his lips You have never withheld. |
3.
You have given him the desire of his soul; and You have not withheld the
expression of his lips forever. |
|
4.
For You have preceded
him with the blessings of the good man; You have placed a gold crown on his
head. |
4.
For You will make good blessings go before him; You will place on his head a
crown of refined gold. |
|
5.
He asked You for life;
You gave it to him, length of days forever and ever. |
5.
Eternal life he asked of You; You gave him length of days forever and ever. |
|
6.
His glory is great in
Your salvation (Heb. Bishuatekha); majesty and beauty You place upon him. |
6.
Great is his glory in Your redemption; praise and splendour You will place on
him. |
|
7.
For You make him
blessings forever; You will make him happy with joy before You. |
7.
Because you will give him blessings forever; You will gladden him with the
gladness that is from Your presence. |
|
8.
For the king trusts in
the LORD and in the loving- kindness of the Most High, that he should not
falter. |
8.
Because the King Messiah hopes in the LORD; and through the favour of the
Most High he is not shaken. |
|
9.
Your hand will suffice
for all Your enemies; Your right hand will suffice for those who hate
You. |
9.
The blow of Your hand will reach all Your foes; the vengeance of Your
right hand will find all Your enemies. |
|
10.
You will place them as
a fiery furnace at the time of Your anger; may the LORD destroy them with His
wrath and may fire consume them. |
10.
You will make them like a fiery furnace at the time of Your anger, O LORD; in
His anger He will swallow them up and the inferno of Gehenna will consume
them. |
|
11.
You will destroy their
fruit from the earth and their seed from the sons of man. |
11.
You will make their children perish from the earth, and their progeny from
the sons of men. |
|
12.
For they have directed
evil against You; they have devised a plot that they cannot [execute]. |
12.
Because they plotted evil against You, they thought evil thoughts, but they
could not prevail against You. |
|
13.
For You will place
them as a portion; with Your bowstrings You will set [Your arrows] toward
their faces. |
13.
Because for Your people You made them one porter in the ropes of Your
tabernacle; You will prepare their way before them. |
|
14.
Exalt Yourself, O LORD,
with Your strength; let us sing and chant of Your might. |
14.
Stand up, O LORD, in Your might; let us sing praise and dance in Your
strength. |
|
|
|
Rashi’s Commentary for:
Psalm 21:1-14
2 may the king rejoice with Your strength Our Rabbis (Mid. Ps. 21:1)
interpreted it as referring to the King Messiah, but the matter may correctly
be interpreted further as referring to David himself, in order to refute the
sectarians (Christians), who became bold because of it.
3 and the speech of Heb. וַאֲרֶשֶׁת,
an expression of speech, which has no similar word. Menachem (p. 167), however,
brought a [word] similar to it (Ezra 3:7): “by the authorization (כְּרִשְׁיוֹן)
of Cyrus, king of Persia.”
4 For You have preceded him with the blessings of the good man Before
I asked You, You preceded me with Your blessing through Nathan the prophet (in
II Sam. 7:12f.): “then I will raise up your seed...and I will establish the
throne of his kingdom forever.”
You
have placed a gold crown on his head (As
in II Sam. 12:30): “And he took the crown of Malkam...and it was [set] upon
David’s head.”
5 He asked You for life As I fled outside the Holy Land from before
Saul, I would pray, “May I walk before the Lord in the lands of the living”
(below 116:9).
You
gave it to him For
You restored me to the land of Israel.
length
of days to
his kingdom, for You said, “and I will establish the throne of your (sic)
kingdom forever” (II Sam. 7:13).
6 You place Heb. תְּשַׁוֶּה
7 You shall make him happy Heb. תְּחַדֵּהוּ, an
expression of joy.
before
You in Paradise. Our
Rabbis, who interpreted it as referring to the King Messiah, brought proof on
that matter (from Dan. 7:13): “and came to the Ancient of days and brought him
near before Him.” Scripture also states (in Jer. 30:21): “and I will bring him
near, and he will approach Me.”
8 that he should not falter And he trusts in the loving-kindness of
the Most High that he should not falter.
9 Your hand will suffice for all Your enemies All the smiting of Your
hand that You have to bring, bring upon Your enemies.
10 at the time of Your anger Heb. פָּנֶיךָ,
at the time of Your fury.
destroy
them with His wrath This
is a prayer.
11 You shall destroy their fruit from the earth He prays to the Holy
One, blessed be He, that He destroy the descendants of the wicked/lawless Esau.
12 For they have directed evil against You [This was said] regarding
the wicked/lawless Titus, who said that he had killed Him (i.e. the G-d of
Israel).
that
they cannot
execute.
13 For You will place them as a portion For You will place them as a
portion, that Israel will divide their money, as it is stated (in Isa. 23:18):
“And her commerce and her hire will be...”
with
Your bowstrings You will set toward their faces With the strings of Your
bows, You will aim Your arrows at their faces.
14 Exalt Yourself, O LORD, with Your strength over those who rise up
[against You], and let us sing and chant.
Ashlamatah: Hosea 6:1-11
1. ‘Come, and let us return unto the LORD; for He has
torn, and He will heal us, He has smitten, and He will bind us up.
2. After two days He will revive us, on the third day
He will raise us up, that we may live in His presence.
3. And let us know, eagerly strive to know the LORD,
His going forth is sure as the morning; and He will come unto us as the rain, as
the latter rain that waters the earth.’
4. O Ephraim, what will I do unto you? O Judah, what
will I do unto you? For your goodness is as a morning cloud, and as the dew
that early passes away.
5. Therefore have I hewed them by the prophets, I have
slain them by the words of My mouth; and your judgment goes forth as the light.
6. For I desire mercy, and not sacrifice, and the
knowledge of God rather than burnt-offerings.
7. But they like men have transgressed the covenant;
there have they dealt treacherously against Me.
8. Gilead is a city of them that work iniquity/Lawlessness,
it is covered with footprints of blood.
9. And as troops of robbers wait for a man, so does
the company of priests; they murder in the way toward Shechem; yes, they commit
enormity.
10. In the house of Israel I have seen a horrible
thing; there harlotry is found in Ephraim, Israel is defiled.
11. Also, O Judah, there is a harvest appointed for
you! When I would turn the captivity of My people. {P}
Special Ashlamatah: Malachi
3:4-24
4.
Then will the offering of Judah and Jerusalem be pleasant unto the LORD, as in
the days of old, and as in ancient years.
5.
And I will come near to you to judgment; and I will be a swift witness against
the sorcerers, and against the adulterers, and against false swearers; and
against those that oppress the hireling in his wages, the widow, and the
fatherless, and that turn aside the stranger from his right, and fear not Me,
says the LORD of hosts.
6.
For I the LORD change not; and you, O sons of Jacob, are not consumed.
7.
From the days of your fathers you have turned aside from Mine ordinances, and
have not kept them. Return unto Me, and I will return unto you, says the LORD
of hosts. But you say: ‘Wherein will we return?’
8.
Will a man rob God? Yet you rob Me. But you say: ‘Wherein have we robbed You?’
In tithes and heave-offerings.
9.
You are cursed with the curse, yet you rob Me, even this whole nation.
10.
Bring the whole tithe into the store-house, that there may be food in My house,
and try Me now herewith, says the LORD of hosts, if I will not open you the
windows of heaven, and pour you out a blessing, that there will be more than
sufficiency.
11.
And I will rebuke the devourer for your good, and he will not destroy the fruits
of your land; neither will your vine cast its fruit before the time in the
field, says the LORD of hosts.
12.
And all nations will call you happy; for you will be a delightsome land, says
the LORD of hosts. {P}
13.
Your words have been all too strong against Me, says the LORD. Yet you say: ‘Wherein
have we spoken against You?’
14.
You have said: ‘It is vain to serve God; and what profit is it that we have
kept His charge, and that we have walked mournfully because of the LORD of
hosts?
15.
And now we call the proud happy; yea, they that work wickedness/lawlessness are
built up; yea, they try God, and are delivered.’
16.
Then they that feared the LORD spoke one with another; and the LORD hearkened,
and heard, and a book of remembrance was written before Him, for them that
feared the LORD, and that thought upon His name.
17.
And they will be Mine, says the LORD of hosts, in the day that I do make, even
Mine own treasure; and I will spare them, as a man spares his own son that
serves him.
18.
Then will you again discern between the righteous/generous and the wicked/lawless,
between him that serves God and him that serves Him not. {P}
19.
For, behold, the day comes, it burns as a furnace; and all the proud, and all
that work wickedness/lawlessness, will be stubble; and the day that comes will
set them ablaze, says the LORD of hosts, that it will leave them neither root
nor branch.
20.
But unto you that fear My name will the sun of righteousness/generosity arise with
healing in its wings; and you will go forth, and gambol as calves of the stall.
21.
And you will tread down the wicked/lawless; for they will be ashes under the
soles of your feet in the day that I do make, says the LORD of hosts. {P}
22.
Remember the Law of Moses My servant, which I commanded unto him in Horeb for
all Israel, even statutes and ordinances.
23.
Behold, I will send you Elijah the prophet before the coming of the great
and terrible day of the LORD.
24.
And he will turn the heart of the fathers to the children, and the heart of the
children to their fathers; lest I come and smite the land with utter
destruction. {P}
Seven Vices Hateful to G-d
Jude 4-5
Delitzsch Hebrew Rendition:
4כִּי
הִתְגַּנְּבוּ
לָבוֹא
אֲנָשִׁים
אֲשֶׁר
נִגְזַר
דִּינָם
מֵאָז
אַנְשֵׁי
רֶשַׁע
הַהֹפְכִים
אֶת־חֶסֶד אֱלֹהֵינוּ
לְזִמָּה
וְכֹפְרִים
בֵּאלֹהִים
הַמּשֵׁל
הַיָּחִיד
וּבַאֲדֹנֵינוּ
יֵשׁוּעַ
הַמָּשִׁיחַ׃
5וְיֵשׁ
אֶת־נַפְשִׁי
לְהַזְכִּיר
אֶתְכֶם
אֶת־אֲשֶׁר
כְּבָר
יְדַעְתֶּם
כִּי הוֹשִׁיעַ
יְהוָֹה
אֶת־הָעָם
מִמִּצְרַיִם
וַיַּשְׁמֵד
אַחַר כֵּן
אֶת־אֲשֶׁר
לֹא הֶאֱמִינוּ׃
Murdoch’s
Rendition from the Aramaic:
4.
For some have obtained entrance, who from the beginning were registered
beforehand under this condemnation: wicked men, who pervert the grace of God to
impurity, and deny him who is the only Lord God and our Lord, Jesus the
Messiah.
5.
And I wish to remind you, though you all know it, that God, after once rescuing
the people from Egypt, again destroyed them who believed not.
Etheridge’s
Rendition from the Aramaic:
4.
For certain men have obtained entrance, who from the beginning were proscribed
in this condemnation; depraved men, who the grace of Aloha turn unto
lasciviousness, and him who is the only Lord GOD, and our Lord Jeshu Meshiha,
deny.
5.
But I will to remind you, though all of you know, that Aloha, when once the
people from Mitsraim (Egypt) he had redeemed, yet afterward destroyed them who
believed not.
Hakham’s
Rendition
4.
For came in stealthily certain men who of old have been marked out for this
judgment, evil [persons] changing the mercy of our G-d into licentiousness and
the only LORD G-d and the Master Yeshua the Messiah denying.
5.
But I will put you in remembrance, [though] you once knew this, that the LORD a
people out of [the] land of Egypt having saved, again those who did not faithfully
obey He destroyed.
Comments:
For
came in stealthily certain men – The Greek word being translated
here as “for came in stealthily” is παρεισεδυσαν
(Strong’s # G3921) from the Greek “pareisdunō” and meaning
according to Thayer[1]: “to enter secretly,”
or “to slip in stealthily,” or “to steal in.” The ASV has “crept in privily,”
Darby has “have got in unnoticed,” the ESV has “crept in unnoticed” and the
Douay-Rheims has “secretly entered in.” How these mean were able to enter and
become members of the Jewish Nazarean Congregation we are not told. But
obviously there rules for conversion had become to lax or even corrupted. These
men did not convert in order to serve G-d through obedience to the commandments
and loyalty to the Master’s living example, no these men became members with
the intent to create havoc and/or to introduce their new religion/philosophy.
Perhaps for security reasons Hakham Yehudah does not want to precisely identify
these men by name or nationality but leaves us with the undetermined “certain
men.”
The call here in my opinion is one for
tightening the rules of conversion and Esnoga membership. To make sure that
converts have adopted and integrated fully our way of life, practices and
beliefs, so that they do not feel the urge to change the faithful obedience and
traditions of our Jewish nation. One of the basic problems with converts and
one that needs to be kept in check is their desire to bring into Judaism bits
and pieces, practices and ways of thinking from their past religious
tradition/s. For Hakham Yehudah this amounts “to come in stealthily.” And
something which forebodes bad consequences to any congregation receiving these
people as Jews.
who
of old have been marked out for this judgment – This is a literal word
by word translation from the Greek and the meaning is “who were written of long
ago unto this judgment” as the Douay Rheims Bible puts it, or “long ago having
been written beforehand to this judgment” as Young renders it in his Literal
Version of the Bible. Now according to Hakham Yehudah, these “certain people”
were given up to embracing and spreading errors and heresies as a decree of
God, so as to keep the congregations in perpetual state of alert and “agonizing
(contending) for the faithful obedience once handed down to the Tsadiqim.”
This
brings us to an important lesson, the “evil” and “lawlessness” has been placed
in the world by Divine decree not necessarily to harm Tsadiqim, but to keep the
Tsadiqim focused on the task before them and not become distracted by things or
deeds that lead nowhere but trouble. Evil, pain and Lawlessness are there to
keep the Tsadiqim’s concentration on the goal before them and to waste no time
in other pursuits that make no significant contribution towards this goal.
These “certain men” therefore are sent by G-d to the congregations to test
their vigilance and whether or not the collegiate ministry of the ten men of
the Esnoga are functioning properly or not.
evil
[persons] changing the mercy of our G-d into licentiousness – The Greek word
translated here as “evil [persons]” is ἀσεβής
(ASEBIS – Strong’s # G765), and according to Thayer[2]
it literally means: “destitute of reverential awe towards God” or “contemning
God,” or “impious.” In the Septuagint it translates for the Hebrew word רָשַׁע (Rasha). In other words, not
only these people had lost all reverential fear of G-d, but went further to
make G-d as incorrect, or as in modern atheism, “a fabricated myth/fantasy of
none educated men.”
The
Greek word “χαριν” translated as “Grace” is in fact as
Delitzsch well renders it in the Hebrew: חֶסֶד and
meaning “Mercy.” So, that the congregation is in fact composed of sinners who
have been granted mercy and repented from their past lives in sin, to be
accepted by G-d. Now “some” extremely devalued the great worth of this
“Chessed” (Mercy) and instead of responding by accepting Jewish Law, values,
and traditions, went about to proclaim that therefore G-d has now freed us from
the fetters of Torah (Written and Oral) in order to become totally antinomian
and governed by the tyrannic principles of chaos and anarchy, and this, in the
final analysis is the central tenet of Christianity of whatever stripe, colour
or denomination.
The
Greek word ἀσέλγεια
(ASELGEIA – Strong’s # G766), which Thayer[3]
defines as “unbridled lust, excess, licentiousness, lasciviousness, wantonness,
outrageousness, shamelessness, and insolence.” This is nothing else than the
evil spirit of Jezebel where sexual immorality is combined with a voracious lust
for power and control at whatever cost. In fact one feeds from the other. When
a human being considers himself to be almighty powerful after bringing everyone
under his tyrannical control, then sexual immorality and boastfulness are the
consequence.
and
the only LORD G-d and the Master Yeshua the Messiah denying – Once all fear of
Ha-Shem is lost, then the next logical step is to deny the existence of
Ha-Shem, most blessed be He, and of course, if there is no G-d, then of
necessity there is no Messiah either. We are very familiar with this process
and these that propound it amongst both the Jewish people and in Christianity,
I think we call them liberals.
But
I will put you in remembrance, [though] you once knew this, that the LORD a
people out of [the] land of Egypt having saved – Notice that Hakham
Yehudah is not reminding them of the cross but of the Exodus of the Israelites
from Egypt, the central theme of the Hebrew Scriptures!
This
is of key importance for us, since if we in any way shape or manner diminish at
all the central importance of G-d’s choosing a people in Egypt for Himself and
their redemption from the tyranny of Pharaoh, then the concepts of Messiah or
the cross become meaningless. The cross as we said earlier is an instrument by
which the Gentiles who abandon idolatry and come to reverentially fear G-d, are
grafted into the Jewish nation. Once these brave souls have been grafted into
the Jewish olive tree, then the mighty deeds of the Exodus from Egypt and the
giving of the Law at Mt. Sinai become the focal points of one’s existence in
the community of G-d’s chosen people. Anything less or more is nothing but
heresy and contrary to Scriptures and the teachings of the Master and those of
his [rabbinic] disciples.
Therefore,
it is natural that Hakham Yehudah reminds this Nazarean Jewish Congregation of
the Exodus from Egypt, which to this very day gives meaning and purpose to our
faithful obedience!
again
those who did not faithfully obey He destroyed – Having saved (i.e.
redeemed) the people of Israel from the tyranny of Pharaoh to become G-d’s own
chosen people, a mighty act of G-d indeed, one would think that such an act of
unmeasurable Chessed (Mercy) would have compelled all human hearts to remain
loyal and faithfully obedient to G-d. But the story of the Golden Calf tells
otherwise. Some, in Israel, as the Scriptures recount, were swallowed by the
earth and others dug their graves and died in them throughout their 40 years
wanderings through the wilderness. And it is to this horrible episode in the
history of our otherwise most noble nation, that Hakham Yehudah is here
alluding to.
Those
that erected, rejoiced and worshiped the golden calf were with us and among us,
passing themselves as if they were one with us, but G-d who sees the heart of
each person and is aware of the most intimate thoughts of each individual, knew
well that these were not of us nor for Him. So that in the course of time and
in G-d’s providence, before the full Torah was given to Israel, those who were
not of us were given the opportunity to bring about a mighty and disastrous
rebellion. Notice that the episode of the Golden Calf takes place before Moses
comes down with the two tablets of the Law. It is as if these evil ones knew
what was to come about, and they made known that they were against the Law by
expressing themselves by means of this critical rebellion.
Of
course, Hakham Yehudah is merely pointing out that those who do not learn from
history, history will repeat itself again and again for the sakes of the
foolish ones in the hope that they may learn once in for all, until such a time
that G-d’s patience be totally exhausted. As was in the time of the Exodus from
Egypt so it is today at this season. We are all tested as to where we stand,
particularly those who have recently converted or are in the process of
conversion.
The
time when G-d’s patience will be totally exhausted is treated in our special
Ashlamata for this Shabbat, and gives its name to this particular Shabbat. In
Malachi 3:23 we read: “Behold, I will send you Elijah the prophet before the
coming of the great and terrible day of the LORD.” The Hebrew for
this last underlined phrase of Malachi 3:23 is יוֹם
יְהוָה,
הַגָּדוֹל,
וְהַנּוֹרָא – Yom Adonai, HaGadol
V’HaNora – thus the name for this Shabbat as Shabbat HaGadol. “The
great and terrible day of the LORD” is described in the next verse as: “smite
the earth with utter destruction” (Malachi 3:24). This of course, is described
in symbolic discourse in the Book of the Apocalypse by Hakham Yochanan in
relation to the horses, vials and plagues that G-d will bring upon the
inhabitants of the earth – much like the plagues that G-d visited upon the
recalcitrant Egyptians, but on a world-wide scale. From this perspective, we
see the Exodus from Egypt as a mere rehearsal of what is to come on a larger
scale.
The
Message of Hakham Yehudah in reminding us of the Exodus from Egypt and the
rebellion of the Golden Calf is echoed as well by Hakham Shaul, who recommends:
“cleanse out, therefore,
the old leaven, that you may be a new lump, according as you are unleavened,
for also our passover for us was sacrificed -- Messiah, so that we may keep the
feast [of unleavened bread], not with old leaven, nor with the leaven of evil
and wickedness/lawlessness, but with unleavened bread of sincerity and truth
[i.e. Torah].” 1 Corinthians 5:7-8
“so that whoever may
eat of this [unleavened] bread or may drink the cup of the Master (i.e. the cup
of redemption) unworthily, guilty he will be of the body and blood of the
Master; therefore let a man be examining himself, and so of the [unleavened] bread
let him eat, and of the cup [of redemption] let him drink; for he who is eating
and drinking unworthily, judgment to himself he does eat and drink--not
discerning the body of the Master.” 1 Corinthians 11:27-29
Before
we come to the Passover table we ought to cleanse and get ride as much as
possible of all Hamets (leaven) in our homes. But this should just be an
outward demonstration of an inner reality – i.e. that we are also cleansing our
lives of all things that prevent us from achieving the goals that Ha-Shem, and
His Messiah have set before us to accomplish and be victorious. Thus, this
Shabbat, Shabbat HaGadol is a reminder of the coming judgement of G-d upon all
those that are rebellious against the Laws of G-d as explained by our Jewish
Sages past and present. Let ius examine ourselves and see where we stand.
For
us Nazarean Jews, the matter is even more serious, since we also have to
examine ourselves where we stand in respect to our Master His Majesty King
Yeshuah the Messiah, King of the Jewish people. We who are Nazareans have a
very special relationship with the Messiah, not only because we are Jews and
follow and observe Jewish Law, but because we are also from members of his own
Royal household, a privilege we have received not because we were worthy but
because of Ha-Shem’s most efficacious and magnanimous Chessed! We therefore
have a double responsibility, one as Orthodox Jews, and another as members of
the Royal Household of the Messiah. And thus our judgement will also be
twofold. Lets pleas for Ha-Shem’s mercy that we may become unleavened bread fit
for His service, amen ve amen!
The
day before Pesach (Passover) is the fast of the firstborn, where all the
first-born males of the House of Israel are commanded to fast. It is
interesting that this special day in the Jewish calendar is not called “the
fast of the Kohen and Levite” but “the fast of the firstborn.” This is
intimated to us by Hakham Shaul, when he said:
“But, you have come to
Mount Zion, and to the city of the living God, to the heavenly Jerusalem, and
to myriads of messengers, to the company and congregation of the first-born in
heaven enrolled, and to God the judge of all, and to spirits of righteous/generous
men made perfect” (Hebrews 11:22-23)
That
is, the Royal household of the Messiah, is called “the heavenly Jerusalem” and
“the congregation of the first-born in heaven enrolled.” Thus, the 14th
of Nisan, the fast of the first-born – Ta’anit Bechorim – is
prophetically pointing to us Nazarean Jews, the Royal household of the Messiah,
which is also called: “The congregation of the first-born in heaven enrolled.”
This household, together with the Master forms the ancient priesthood of Melekh
HaTsadiq or Melchizedech. Thus it is extremely important for us Nazarean Jews
this fast, as we prepare after thoroughly examining ourselves to partake of
this great Passover banquet before us.
May
you and your loved ones have a wonderful and very Kosher Passover celebrations
together with all of our most noble and beloved brothers and sisters of
Yisrael, and their Torah teachers, wherever they may be, amen ve amen! This
year we are still slaves in the Diaspora, next year we hope and pray to be free
in the Jerusalem from above together with our beloved Master, His Majesty King
Yeshua the King of the Jews, amen ve amen!
Hakham Dr. Yosef ben Hagai
Questions
for Reflection:
1.
According to
Yitschaq (in the Targum) what special things happens on the evening of the 14th
of Nisan every year?
2.
From the times
each son comes with a meal before Yitschaq it appears that the two sons kept
Pesach on a different day. How is this perfectly reflected in our days?
3.
What do we learn
about the clothes (and Tallit) of Easu which now became the property of
Ya’aqob? And where do we see this Tallit again being shown to all in the
Nazarean Codicil?
4.
What questions
were asked of Rashi regarding Genesis 27:1?
5.
What questions
were asked of Rashi regarding Genesis 27:2?
6.
What questions
were asked of Rashi regarding Genesis 27:3?
7.
What questions
were asked of Rashi regarding Genesis 27:5?
8.
What questions
were asked of Rashi regarding Genesis 27:7?
9.
What questions
were asked of Rashi regarding Genesis 27:9?
10.
What questions
were asked of Rashi regarding Genesis 27:15?
11.
What questions
were asked of Rashi regarding Genesis 27:19?
12.
What questions
were asked of Rashi regarding Genesis 27:21?
13.
What questions
were asked of Rashi regarding Genesis 27:22?
14.
What questions were
asked of Rashi regarding Genesis 27:24?
15.
What questions
were asked of Rashi regarding Genesis 27:27?
16.
How is Psalm 21
related to our Torah Seder?
17.
How is the Ashlamatah
of Hosea 6:1-11 related to our Torah Seder?
18.
How is the Special
Ashlamatah of Malachi 3:4-24 related to our Torah Seder?
19.
How is Jude 4-5
related to our Torah Seder?
20.
In your opinion,
taking into consideration the contents of our Torah Seder, Psalm, Ashalamatah,
Special Ashlamatah, and Jude 4-5, what is the prophetic message for this 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
REMINDER
Birkat ha-Chammah (Blessing of the Sun)
Sunrise
Wednesday April 08, 2009 – Once every 28 years!
For
further study see: http://www.betemunah.org/hachama.html
Ta’anit B’chorim – Fast of the First-born [males]
From
sunrise Wednesday April 08, 2009 till sunset April 08, 2009
Pesach (Passover) will be in just 4 days !!!!
Wednesday
Evening April the 8th, 2009
For
further study see:
http://www.betemunah.org/chametz.html; http://www.betemunah.org/passover.html; http://www.betemunah.org/chronology.html; http://www.betemunah.org/redemption.html; http://www.betemunah.org/haggada.html; http://www.betemunah.org/pcustoms.html; &
http://www.betemunah.org/omer.html
(Download
and print these studies so that you can be well informed about what Passover is
all about!)