Esnoga Bet Emunah
7104 Inlay St. SE, Lacey, WA 98513
Telephone: 360-584-9352 - United States of America
© 2009
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 |
|
Nisan 03, 5769 – March 27/28,
2009 |
First Year
of the Shmita Cycle |
Candle Lighting and Havdalah Times:
|
Atlanta, Georgia, U.S. Friday March 27, 2009 – Candles at 7:36 PM Saturday March 28, 2009 – Havdalah 8:32 PM |
San Antonio, Texas, U.S. Friday March 27, 2009 – Candles at 7:31 PM Saturday March 28, 2009 – Havdalah 8:25 PM |
|
Baton Rouge & Alexandria, Louisiana, U.S. Friday March 27, 2009 – Candles at 7:02 PM Saturday March 28, 2009 – Havdalah 7:57 PM |
Sheboygan
& Manitowoc, Wisconsin US Friday March 27, 2009 – Candles at 6:53 PM Saturday March 28, 2009 – Havdalah 7:55 PM |
|
Bowling Green & Murray, Kentucky, U.S. Friday March 27, 2009 – Candles at 6:45 PM Saturday March 28, 2009 – Havdalah 7:43 PM |
Brisbane, Australia Friday March 27, 2009 – Candles at 5:35 PM Saturday March 28, 2009 – Havdalah 6:26 PM |
|
Miami,
Florida, US Friday March 27, 2009 – Candles at 7:17 PM Saturday March 28, 2009 – Havdalah 8:10 PM |
Jakarta,
Indonesia Friday March 27, 2009 – Candles at 5:43 PM Saturday March 28, 2009 – Havdalah 6:31 PM |
|
New London, Connecticut USA Friday March 27, 2009 – Candles at 6:41 PM Saturday March 28, 2009 – Havdalah 7:42 PM |
Kuala Lumpur, Malaysia Friday March 27, 2009 – Candles at 7:05 PM Saturday March 28, 2009 – Havdalah 7:53 PM |
|
Oklahoma City, Oklahoma, U.S Friday March 27, 2009 – Candles at 7:29 PM Saturday March 28, 2009 – Havdalah 8:26 PM |
Manila
& Cebu, Philippines Friday March 27, 2009 – Candles at 5:50 PM Saturday March 28, 2009 – Havdalah 6:40 PM |
|
Olympia, Washington, U.S. Friday March 27, 2009 – Candles at 7:15 PM Saturday March 28, 2009 – Havdalah 8:20 PM |
Port Elizabeth, South Africa Friday March 27, 2009 – Candles at 6:07 PM Saturday March 28, 2009 – Havdalah 7:01 PM |
|
Philadelphia,
Pennsylvania USA Friday March 27, 2009 – Candles at 7:01 PM Saturday March 28, 2009 – Havdalah 8:01 PM |
Singapore, Singapore Friday March 27, 2009 – Candles at 6:56 PM Saturday March 28, 2009 – Havdalah 7:44 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
all who send comments to the list about the contents and commentary of the
weekly Torah Seder and allied topics.
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|
Shabbat |
Torah
Reading: |
Weekday
Torah Reading: |
|
וַיִּזְרַע
יִצְחָק |
|
|
|
“Vayiz’ra Yitschaq” |
Reader 1 – B’Resheet
26:12-14 |
Reader 1 – B’Resheet 27:1-4 |
|
“And Isaac sowed” |
Reader 2 – B’Resheet
26:15-17 |
Reader 2 – B’Resheet 27:5-7 |
|
“Y sembró Isaac” |
Reader 3 – B’Resheet
26:18-20 |
Reader 3 – B’Resheet 27:8-10 |
|
B’Resheet (Gen.) 26:12-35 |
Reader 4 – B’Resheet
26:21-23 |
|
|
Ashlamatah: Isaiah
62:8 – 63:7 |
Reader 5 – B’Resheet
26:24-26 |
|
|
|
Reader 6 – B’Resheet
26:27-29 |
Reader 1 – B’Resheet 27:1-4 |
|
Psalm 20 |
Reader 7 – B’Resheet
26:30-35 |
Reader 2 – B’Resheet 27:5-7 |
|
Mishle (Proverbs) 6:12-15 |
Maftir – B’Resheet 26:31-35 |
Reader 3 – B’Resheet 27:8-10 |
|
N.C.: Jude 3 |
Isaiah 62:8 – 63:7 |
|
Rashi & Targum
Pseudo Jonathan
for: B’Resheet (Genesis)
26:12-35
|
RASHI |
TARGUM PSEUDO JONATHAN |
|
12.
Yitzchaq planted in that land, and in that year he reaped a hundred fold, for
Adonai had blessed him. |
12.
And Izhak sowed unto righteousness in that land, and found in that year a
hundred for one, according to his measure. |
|
13.
The man prospered. He continued to prosper until he became very great. |
13.
And the Lord blessed him, and the man increased, and went forward increasing
until he was very great. |
|
14.
He owned flocks of sheep, herds of cattle, and many slaves, and the
Philistines were jealous of him. |
14.
And he had flocks of sheep, and herds of cattle, and great cultivation; and
the Philistaee envied him. |
|
15.
All the wells that his father's servants had dug in the days of his father,
Avraham--- the Philistines plugged them, and filled them with earth. |
15.
And all the wells which the servants of his father had dug in the days of
Abraham his father, the Philistaee stopped up and filled with earth. |
|
16.
Avimelech said to Yitzchaq, "Go away from us. You have become much more
powerful than us." |
16.
And Abimelek said to Izhak, Go from us; for you are stronger than we in
riches very much. |
|
17.
Yitzchaq went away from there. He camped in the valley of Gerar and settled
there. |
17.
And Izhak went thence, and sojourned in the vale of Gerar, and dwelt there. |
|
18.
Yitzchaq returned and excavated the wells of water which were dug in the days
of his father, Avraham, and were plugged by the Philistines after Avraham's
death. He gave them the same names that his father had given them. |
18.
And Izhak dug again the wells of water which the servants of his father had
dug in the days of Abraham his father, and which the Philistaee had stopped
after Abraham was dead; and he called them by the names his father had called
them. |
|
19.
Yitzchaq's servants dug in the valley and found there a well of spring water. |
19.
And the servants of Izhak dug in the border of the vale, and found there a
well of flowing water. |
|
20.
The shepherds of Gerar argued with the shepherds of Yitzchaq, saying,
"the water is ours." He named the well Eisek [Quarrel], because
they had quarreled with him. |
20.
And the shepherds of Gerar contended with Izhak's shepherds, saying, The
water is ours. And it was the will of Heaven, and it dried. But when they
returned to Izhak, it flowed. And he called the name of the well (Esek)
Contention, because (etheseku) they had quarrelled with him on account of it.
|
|
21.
They dug another well and they also argued about it. He named the well Sitnah
[Obstruction]. |
21.
And they dug another well; and they contended for it also; and it dried, and
did not flow again. And he called the name of it (Sitnah) Accusation. |
|
22.
He moved away from there and he dug another well, and there was no argument
over it. He named it Rechovot [Wide Spaces], and said, "For now Adonai
has made room for us, and we shall be fruitful in the land. |
22.
And he removed from thence and dug another well, and for that they did not
contend as formerly, and he called the name of it (Ravchatha) Spaciousness;
for he said, Now has the LORD given us space to spread us abroad in the land.
|
|
23.
From there he went to Beer Sheva. |
23.
And he went up from thence unto Beersheba. |
|
24.
Adonai appeared to him that night and said, "I am the G-d of your
father, Avraham. Do not fear for I am with you. I will bless you and make
your descendants numerous, because of My servant, Avraham." |
24.
And the Lord appeared to him that night, and said, I am the God of Abraham your
father: fear not; for My Word is for your help, and I will bless you, and
multiply your sons for the righteousness'/generosity’s sake of Abraham My
servant. |
|
25.
He [Yitzchaq] built an altar there, and proclaimed the Name of Adonai. He set
up his tent there, and Yitzchaq's servants dug a well there. |
25.
And he built there an altar, and prayed in the name of the LORD. And he spread
his tabernacle there, and the servants of Izhak dug there a well. And when
Izhak went forth from Gerar the wells dried up, and the trees made no fruit;
and they felt that it was because they had driven him away, all these things
had befallen them. |
|
26.
Avimelech came to Yitzchaq from Gerar along with a group of friends and
Pichol, his general. |
26.
And Abimelek went to him from Gerar, and took his friends to go with him, and
Phikol the chief of his army. |
|
27.
Yitzchaq said to them, "Why have you come to me? You hate me and drove
me away from you." |
27.
And Izhak said to them, Why come you to me that I should pray for you, when
you have hated me, and driven me from you? |
|
28.
They said, "We have indeed seen that Adonai is with you, and we said,
'Let there now be an oath between us, between ourselves and you, and let us
make a covenant with you; |
28.
And they answered, Seeing, we have seen, that the Word of the LORD is for your
help, and for your righteousness'/generosity’s sake all good has been to us;
but when you went forth from our land the wells dried up, and our trees made
no fruit; then we said, We will cause him to return to us. And now let there
be an oath established between us, and kindness between us and you, and we
will enter into a covenant with you, |
|
29.
that you will do us no harm, just as we did not touch you. We did nothing but
good to you, and sent you away in peace.' You are now the blessed one of Adonai." |
29.
lest you do us evil. Forasmuch as we have not come near you for evil, and as
we have acted with you only for good, and have indeed sent you away in peace;
you are now blessed of the LORD. |
|
30.
He [Yitzchaq] made a feast for them, and they ate and drank. |
30.
|
|
31.
They got up early in the morning, and they each swore to the other. Yitzchaq
sent them away and they left in peace. |
31.
And they arose in the morning, each man with his brother; and he broke off
from the bridle of his ass, and gave one part to them for a testimony. And
Izhak prayed for them, and they were enlarged. And Izhak accompanied them,
and they went from him in peace. |
|
32.
On that day Yitzchaq's servants came and told him about the well they had
dug; and they said to him, "We have found water." |
32.
And on that day the servants of Izhak came and told him concerning the well
they had dug, and said to him, We have found water; |
|
33.
He named it Shiva. Therefore the city is called Beer Sheva until this very
day. |
33.
and he called it Sheba (the Swearing); therefore the name of the city is
Beersheba unto this day. |
|
34.
Eisov was forty years old and he married Yehudis, the daughter of Be'eri, the
Chittite and Bosmas, the daughter of Eylon the Chittite. |
34.
And Esau was the son of forty years; and he took to wife Yehudith daughter of
Beari the Hittah, and Basemath daughter of Elon the Hittah. |
|
35.
They were a source of spiritual bitterness to Yitzchaq and Rivkah. |
35.
And they bowed in strange worship, and set themselves to rebel in their evil
conduct against Izhak and against Rivekah. [JERUSALEM. And they were
refractory, swelling in spirit with strange worship, and would not receive
instruction either from Izhak or Rivekah.] |
|
|
|
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.
119-122.
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. 475-485.
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.) 26:12-35
12 in that land
[The land yielded an abundant harvest] even though it was not considered as
esteemed as the Land of Israel itself, i.e., as the land of the seven nations (Gen. Rabbah 64:6).
in that year Even though it was not as it should have been, for it
was a year of famine (Gen. Rabbah ad
loc.).
in that land...in that year Why both of them? To tell us that the land was hard and
that the year was a hard one.
a hundred fold For they had estimated how much it [the land] was fit to
produce, and it produced for each measure that they had estimated, one hundred
[measures], and our Rabbis said that the purpose of this estimate was for
tithing. [Gen. Rabbah 64:6]
13 he had grown very
great For they would say, “Rather the manure of Isaac’s mules than
Abimelech’s silver and gold” (Gen. Rabbah
64:7).
14 and much
production Heb. וַעֲבֻדָּה
רַבָּה, much activity, in Old French ouvrene (enterprises). עֲבוׄדָּה means one job, whereas עֲבֻדָּה means much production.
15 the Philistines
stopped them up Because they said, “They are a danger to us due to the
armies that will come upon us.”
17 in the valley of
Gerar far from the city.
18 And Isaac again
dug [Meaning] the wells that they had dug in the days of his father Abraham
and that the Philistines had stopped up—before Isaac traveled from Gerar, he
went back and dug them.
20 Esek
Contention.
because they had contended with
him They engaged with him about it with strife and
contention.
21 Sitnah - nuysemant in Old French (harm, wrong,
injury).
22 and we will be
fruitful in the land Heb. וּפָרִינוּ
בָאָרֶץ, as the Targum translates it: “and we will be fruitful in the land.”
26 and a group of
his companions Heb. וַאֲחֻזַּת, מֵרֵעֵהוּ, as the Targum renders: a
group of his friends [the “mem” meaning “of”](Gen. Rabbah 64:9).
28 And they said,
“We have seen Heb. רָאוֹ
רָאִינוּ, [a double expression meaning:] We
saw it regarding your father; we saw it regarding you. [From Gen. Rabbah 64:10]
Let there now be an oath between
us, etc. Let the oath that has existed
between us from the days of your father be now also between us and you. [From Targum Onkelos]
29 we have not
touched you when we said to you, “Go away from us.”
you You too, (other editions: now too) do to us likewise.
33 Shibah
Because of the covenant [shevuah in
Hebrew means oath].
34 forty years old
Esau was compared to a swine, as it is said (Ps. 80:14): “The boar from the
forest gnaws at it.” This swine, when it lies down, stretches out its hooves,
as if to say, “See, I am a clean (kosher) animal.” So do these [the chiefs of
Esau] rob and plunder and then pretend to be honorable. During the entire forty
years, Esau kidnapped wives from their husbands and violated them. When he was
forty years old, he said: “My father married at forty; I, too, will do the
same.” [From Gen. Rabbah 65:1]
35 a vexation of the
spirit Heb. מֹרַת
רוּחַ, an expression of defiance of
spirit רוּחַ הַמְרָאַת like (Deut. 9:24): “You have been rebellious מַמְרִים.” All their deeds were to
provoke and to grieve. [From Targum
Onkelos]
to Isaac and to Rebecca for they worshipped idols. [From Midrash Tanchuma, Toledoth 8]
Ketubim: Targum Tehillim (Psalms) 20:1-10
|
JUDAICA PRESS TRANSLATION |
TARGUM |
|
1. For the conductor, a song of David. |
1.
For praise; a psalm of David. |
|
2.
May the LORD answer you on a day of distress; may
the name of the God of Jacob fortify you. |
2.
May the LORD receive your prayer in the day of trouble, may the name of the
God of Jacob lift you up. |
|
3.
May He send your aid from His sanctuary, and may
He support you from Zion. |
3.
May He send your help from His sanctuary, and from Zion give you aid. |
|
4.
May He remember all your meal offerings and may
He accept your fat burnt offerings forever. |
4.
May He remember all your offerings, and may your whole-offerings drip with
fat forever. |
|
5.
May He give you as your heart [desires], and may
He fulfill all your counsel. |
5.
May He give you according to your desires, and may He fulfil all your
counsel. |
|
6.
Let us sing praises for your salvation (Heb.
BIY’SHUATEKHA), and let us assemble in the name of our God; may the LORD
fulfill all your requests. |
6.
Your people will say, “Let us give praise for Your redemption, and in the
name of our God we will be mustered; may the LORD fulfil all your requests.” |
|
7.
Now I know that the LORD saved His Messiah; He
answered him from His holy heavens; with the mighty acts of salvation (Heb.
YESHA) from His right hand. |
7.
Now I know that the LORD has redeemed His anointed; He has accepted his
prayer from His holy dwelling in the heavens; in might is the redemption of His
right hand. |
|
8.
These trust in chariots and these in horses, but
we-we mention the name of the LORD our God. |
8.
Some by chariots, and some by horses, but we will swear by the name of the
LORD our God. |
|
9.
They kneel and fall, but we rise and gain
strength. |
9.
They have stooped and fallen, but we have remained upright and become strong. |
|
10.
O LORD, save [us] (Heb. HOSHIAH); may the King
answer us on the day we call. |
10.
O LORD, redeem us, mighty king, accept our prayer in the day we call out. |
|
|
|
Rashi’s Commentary for:
Psalm 20:1-10
2 May the Lord
answer you on a day of distress This psalm was [composed] because he
[David] would send Joab and all Israel to war, and he would stand in Jerusalem
and pray for them, as the matter is stated (in II Sam. 18:3): “It is better
that you be for us from the city as aid.” Were it not for David, Joab would not
have succeeded in battle.
the name of the God of Jacob Who promised him [Jacob] when he went to Haran and kept
His promise; therefore, it is stated: “the God of Jacob.”
3 from His
sanctuary From His Holy Temple, in which He dwells.
4 your meal
offerings... burnt offerings They are the prayers that you pray in battle.
fat Heb. יְדַשְּׁנֶה, an expression of fat, as (in
Deut. 31:20): “and it will eat and be satisfied, and it will become obese (וְדָשֵׁן),” i.e., He will accept them
[the prayers] willingly like fat burnt offering.
6 Let us sing
praises for your salvation When the Holy One, blessed be He, saves you, we
will all sing praises to the Holy One, blessed be He.
and let us assemble in the name
of our God Heb. נִדְגֹּל, let us assemble and become
strong.
7 Now I know
This is the praise that we will sing now for this salvation that came to Joab
and to Israel: I know that the Omnipresent desired me and has answered me from
His holy heavens, for their salvation is my salvation.
8 These trust in
chariots Some nations trust in their iron chariots, and some trust in
horses, but we, we pray in the name of the Lord, because the salvation is His. נַזְכִּיר is an expression of burning sacrifices and of prayer, as
(in Isa. 66:3): “he who burns (מַזְכִּיר) frankincense,” (and in Lev. 2:2):
“its memorial part (אַזְכָּרָתָהּ).” Therefore, they kneel and
fall...
9 but we rise and
gain strength We gain strength over them, as (below 147:6): “strengthens (מְעוֹדֵד) the humble,” an expression
of strength.
Ashlamatah: Isaiah 62:8 – 63:7
1. For Zion's sake will I not
hold My peace, and for Jerusalem's sake I will not rest, until her triumph go
forth as brightness, and her salvation as a torch that burns.
2. And the Gentiles will see your
triumph, and all kings your glory; and you will be called by a new name, which
the mouth of the LORD will mark out.
3. You will also be a crown of
beauty in the hand of the LORD, and a royal diadem in the open hand of your
God.
4. You will no more be termed
Forsaken, neither will your land any more be termed Desolate; but you will be
called, My delight is in her, and your land, Espoused; for the LORD delights in
you, and your land will be espoused.
5. For as a young man espouses a
virgin, so will your sons espouse you; and as the bridegroom rejoices over the
bride, so will your God rejoice over you.
6. I have set watchmen upon your
walls, O Jerusalem, they will never hold their peace day nor night: ‘You that
are the LORD'S remembrancers, take no rest,
7. And give Him no rest, till He
establishes, and till He makes Jerusalem a praise in the earth.’
8.
The LORD has sworn by His right hand, and by the arm of His strength: Surely I
will no more give your corn to be food for your enemies; and strangers will not
drink your wine, for which you have laboured;
9.
But they that have garnered it will eat it, and praise the LORD, and they that
have gathered it will drink it in the courts of My sanctuary. {S}
10.
Go through, go through the gates, clear the way of the people; cast up, cast up
the highway, gather out the stones; lift up an ensign over the peoples.
11.
Behold, the LORD has proclaimed unto the end of the earth: say to the daughter
of Zion: ‘Behold, your salvation comes; behold, His reward is with Him, and His
recompense before Him.’
12.
And they will call them ‘The holy people, The redeemed of the LORD;’ and you
will be called ‘Sought out, a city not forsaken.’ {S}
1.
‘Who is this that comes from Edom, with crimsoned garments from Bozrah? This
that is glorious in his apparel, stately in the greatness of his strength?’ – ‘I
that speak in victory, mighty to save.’ -
2.
‘Wherefore is Your apparel red, and Your garments like him that treads in the
wine-vat?’ -
3.
‘I have trodden the winepress alone, and of the peoples there was no man with
Me; yea, I trod them in Mine anger, and trampled them in My fury; and their
lifeblood is dashed against My garments, and I have stained all My raiment.
4.
For the day of vengeance that was in My heart, and My year of redemption are
come.
5.
And I looked, and there was none to help, and I beheld in astonishment, and
there was none to uphold; therefore Mine own arm brought salvation unto Me, and
My fury, it upheld Me.
6.
And I trod down the peoples in Mine anger, and made them drunk with My fury,
and I poured out their lifeblood on the earth.’ {S}
7.
I will make mention of the mercies of the LORD, and the praises of the LORD,
according to all that the LORD has bestowed on us; and the great goodness
toward the house of Israel, which He has bestowed on them according to His
compassions, and according to the multitude of His mercies.
8. For He said: ‘Surely, they are
My people, children that will not deal falsely;’ so He was their Saviour.
9. In all their affliction He was
afflicted, and the angel of His presence saved them; in His love and in His
pity He redeemed them; and He bore them, and carried them all the days of old.
10. But they rebelled, and
grieved His holy spirit; therefore He was turned to be their enemy, Himself
fought against them.
11. Then His people remembered
the days of old, the days of Moses: ‘Where is He that brought them up out of
the sea with the shepherds of His flock? Where is He that put His holy spirit
in the midst of them?
12. That caused His glorious arm
to go at the right hand of Moses? That divided the water before them, to make
Himself an everlasting name?
13. That led them through the
deep, as a horse in the wilderness, without stumbling?
14. As the cattle that go down
into the valley, the spirit of the LORD caused them to rest; so did You lead
Your people, to make Yourself a glorious name.’
15. Look down from heaven, and
see, even from Your holy and glorious habitation; Where is Your zeal and Your mighty
acts, the yearning of Your heart and Your compassions, now restrained toward
me?
16. For You are our Father; for
Abraham knows us not, and Israel does not acknowledge us; You, O LORD, are our
Father, our Redeemer from everlasting is Your name.
17. O LORD, why do You make us to
err from Your ways, and hardens our heart from Your fear? Return for Your servants'
sake, the tribes of Your inheritance.
18. Your holy people they have
well nigh driven out, our adversaries have trodden down Your sanctuary.
19. We are become as they over
whom You never bore rule, as they that were not called by Your name.
Jude 3
Delitzsch Hebrew Rendition:
3חֲבִיבַי
בְּשָׁקְדִי
לִכְתֹּב
אֲלֵיכֶם עַל־דְּבַר
הַתְּשׁוּעָה
הָאַחַת
לְכֻלָּנוּ
הֱצִיקַתְנִי
רוּחִי
לְעוֹרֵר אֶתְכֶם
בְּמִכְתָּב
אֲשֶׁר
תִלָּחֲמוּ לָאֱמוּנָה
הַמְּסוּרָה
פַּעַם אַחַת
לַקְּדוֹשִׁים׃
Murdoch’s
Rendition from the Aramaic:
My
beloved, while I take all pains to write to you of our common life, it is
needful for me to write to you, exhorting you to maintain a conflict for the
faith which was once delivered to the saints.
Etheridge’s
Rendition from the Aramaic:
My
beloved, while giving all diligence to write to you concerning our common
salvation, it is needful for me to write to you, exhorting you (in particular)
to do battle for the faith which was once delivered to the saints.
Hakham’s
Rendition:
Beloved,
using all diligence to write to you concerning the common salvation, I had
necessity to write to you, exhorting to agonize (contend earnestly) for the faithful
obedience once handed down to the [Jewish] saints (Tsadiqim).
Comments:
The
common salvation (Greek: της
κοινης
σωτηριας) – What is this
“common salvation” that Yehudah is referring to? The Greek word κοινός
(Strong’s # G2839) has the meaning here of “belonging to all of us.” That is,
both Jew and Gentile share in this “salvation/deliverance.” This σωτηριας
– salvation/deliverance, is not a Christian salvation/deliverance as Christian
scholars propose. We argue that this is not an allusion to the cross, but
rather to Passover in Egypt, which the Gentiles coming to the one G-d of Israel
now “belongs to all of us” because of the Cross.
At
the beginning of the Passover Seder, the head of the house proclaims:
“This is the bread of
affliction which our ancestors ate in the land of Egypt. Let all who are
hungry come and eat; let all who are in need come and celebrate
Passover with us. Now we are here, in the year to come may we be in the land of
Israel. Now we are here enslaved, in the year to come may we be in the land of
Israel, free people. Blessed are the ones who come.”
Who
are the ones alluded to in the Passover Seder when it sates: “let all who are
hungry come and eat; let all who are in need come and celebrate Passover with
us”? This of course is not us, because we have the obligation to prepare, eat,
and celebrate the Passover. This is an invitation to those who are hungry
and in need, but who are not yet part of us. We invite those who are
allegorically hungry and in need to join with us and celebrate
our “common salvation”! Those who among the Gentiles hunger and need
the deliverance of Passover are invited, so that we together may be
saved/delivered. It is then the miracle of Passover that is our “common
salvation.”
Delitzsch
has: עַל־דְּבַר
הַתְּשׁוּעָה
הָאַחַת – literally: “concerning the word of one
salvation/deliverance.” Not two salvations, one in Egypt and one at the cross,
as Christians teach, but just one act of salvation/deliverance in Egypt,
period. The work of the cross was carried out on the same day of the Passover
so that the Gentiles of good will could be grafted into Israel, and then
appropriate for themselves the work of salvation/deliverance from Egypt and
celebrate with us as it is said: “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 food of sincerity and truth” (1 Cor. 5:8). One feast, one salvation,
not two feasts or two salvations!
to
agonize (contend earnestly) [Greek: επαγωνιζεσθαι]
– This Greek word is only used
here by Yehudah and it does not appear in the whole Nazarean Codicil in Greek.
Charles Bigg[1]states that this Greek
term “is as strong a word as could be found.” The idea here is one of
contending in earnest for a long time. This is not a call to a short battle,
but rather to a long one that requires the best of one’s intellectual,
effective communication, and emotional assets. Notice the word agony in the
term EPAGONITHESTHAI, intimating the this contending involves a fair amount of
agony. The enemy perfectly understands the nature of this contention – it is a
long term battle unto death, and only two outcomes are possible, either one
comes out as an apostate or as a strong unmoved intelligent Torah observant
victor. The fight and fortitude here required is many a time truly of agonizing
proportions and one that lasts over the course of one’s entire life.
for
the faithful obedience (Hebrew: לָאֱמוּנָה) – the
English term “faith” has been so vitiated and cheapened by Chistianity that no
longer conveys what it used to mean. The Hebrew term “EMUNAH” often translated
as “faith” literally means “faithful obedience.” The term goes beyond mental
assent and requires deeds that confirm one’s conviction. This faithful
obedience (EMUNAH) is none other than the Oral and Written Torah. For us Jews
there is nothing in this world that merits faithful obedience except Torah,
obedience to anything else is called Abodah Zarah (works of Idolatry).
once
handed down to the [Jewish] saints (Tsadiqim) – Notice here that it is
said “once.” This EMUNAH (faithful obedience) was handed down “onece” not twice
– one at Sinai, and another at the Gilgulet (Golgotha). The Hebrew word behind
the phrase “handed down” according to Delizsch is “הַמְּסוּרָה” (HaM’surah). This is similar to
Mishnah Abot 1:1 – “Mosheh Qibel Torah MiSinai UM’sarah
LiY’hoshua”
(Moses received the Torah from Sinai and handed (gospelled) it down to
Yehoshua). This faithful obedience was handed down from the mouth of G-d to the
ears of Moses, and from the mouth of Moses to the ears of Yehoshua, and so on,
and so on, to this very day being handed down from the mouth of a Torah Master
to the ears of a Torah student. Whilst for some who are ignorant, believe that
the Torah consists only of the five books of Moses, we know that these five
books are only the cleft notes of a body of knowledge larger and more complex
than the contents of these five books. Such body of knowledge is called in
Hebrew “Mesorah” and often translated as “tradition” or “traditions of the
fathers.”
Again, this tradition was “once” and not twice “handed
down.” This traditions comes all the way from Sinai in an uninterrupted chain
of faithful transmission till this very day. And it is this tradition that
Hakham Yehudah wants us to contend for.
to
the [Jewish] saints (Tsadiqim) [פַּעַם
אַחַת לַקְּדוֹשִׁים] – The Greek word
ἅγιος (AGIOS) which corresponds to the
Hebrew notion of Q’dosh originates with the Temple/Tabernacle cultic activity.
Q’dosh basically means something separated for the sole purpose of being of
service to G-d. Therefore, “HaQ’doshim” here would mean people who had devoted
themselves completely to the service of G-d. The Levites were consecrated to
G-d for the service of G-d, and the Nazarites consecrated themselves to the
service of G-d. Now, the “saints” in Ephesus were neither all Levites nor all
Nazarites. Therefore it would be impossible for Hakham Yehudah to call the
receivers of this Reponsa Q’DOSHIM as
Delitzsch renders it. The most probable Hebrew word in the original of this
Responsa would have been “TSADIQ.” A Tsadiq devotes all of his life to service
of G-d by spending large amounts of time learning Torah and repairing this
world (doing acts of mercy). So when Hakham Yehusah directs this Responsa to
the “saints” he is addressing those who have devoted their lives to becoming
Hakhamim (Rabbis), who are either advanced in this process or who already have
achieved this goal. A pious person in Jewish thought is not one who is
illiterate in Torah matters, nor is he the picture of the “holy man” as often
described by Hinduism, Buddhism, or even by the Catholic and Orthodox Churches.
A Tsadiq of necessity has a family for which he is responsible, earns a living
like the rest of human beings and devotes his life to the study, observance and
teaching of Torah, and to the performance of many deeds of loving-kindness
(G’milut Hassadim). This is a Tsadiq, and by definition a Tsadiq could not be a
Gentile, and therefore that is why we added the word [Jewish] before the
English word “saints.”
As
we are near to enter the festival of Passover, what a most wonderful text to
read on this Sabbath before Shabbat HaGadol, the words of Hakham Yehudah: “Beloved,
using all diligence to write to you concerning the common salvation, I had
necessity to write to you, exhorting to agonize (contend earnestly) for the
faithful obedience once handed down to the [Jewish] saints (Tsadiqim).”
Entering Pesach and the seven days of Unleavened Bread surely needs this
appropriate preface to it. Pesach and the seven days of Unleavened Bread surely
reminds us to “earnestly contend for the faithful obedience once handed down to
the [Jewish] Tsadiqim.” Among other things, it is the contention of what is
called the quartodeciman controversy, as to whether one should celebrate
“Easter” or Pesach and the seven days of Matzah (Unleavened Bread).
MISHLE (Proverbs) 6:12-15
THE
FOLLY OF MISCHIEF MAKING
Questions
for Reflection:
1.
Where did Yitschaq
planted as stated in v.1 and what was the miracle?
2.
What questions
were asked of Rashi regarding Genesis 26:12?
3.
What question was
asked of Rashi resgarding Genesis 26:13?
4.
What questions
were asked of Rashi regarding Genesis 26:20?
5.
What question was
asked of Rashi regarding Genesis 26:34?
6.
What questions
were asked of Rashi regarding Genesis 26:35?
7.
How is Psalm 20
related to our Rorah Seder?
8.
How is the
Ashlamatah of Isaiah 62:8 – 63:7 related to our Torah Seder?
9.
How is Jude 3
related to our Torah Seder?
10.
In your opinion,
taking into consideration the contents of our Torah Seder, Psalm, Ashalamatah,
and Jude 3, 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
Next Shabbat: Nisan 10, 5769
(April 03/04, 2009):
Shabbat Haggadol – Sabbath The
Great
|
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 |
|
“” |
Reader
2 – B’Resheet 27:5-7 |
Reader
2 – B’Resheet 27:31-33 |
|
“” |
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.
Birkat ha-Chammah (Blessing of the Sun)
Sunrise
April 08, 2009 – Once every 28 years!
For
further study see: http://www.betemunah.org/hachama.html
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!)