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Three and 1/2 year
Lectionary Readings |
First Year of the |
Sivan 14, 5766 – June 9/10, 2006 |
Fifth Year of the Shemittah Cycle |
Saturday, June 10, 2006 – Havdalah 9:14 PM
Saturday, June 10, 2006 – Havdalah 5:38 PM
Saturday, June 10, 2006 – Havdalah 7:43 PM
For other places see: http://chabad.org/calendar/candlelighting.asp
Week Fifty-one of the Cycle
Shabbat: |
Torah |
Weekday
Torah |
קַדֶּשׁ-לִי |
|
|
“Qadesh-Li” |
Reader 1 – Sh’mot 13:1-5 |
Reader 1 – Sh’mot 14:15-18 |
“Sanctify (Separate) unto Me” |
Reader 2 – Sh’mot 13:6-10 |
Reader 2 – Sh’mot 14:19-21 |
“Santificadme (Separen
para Mi)” |
Reader 3 – Sh’mot 13:11-16 |
Reader 3 – Sh’mot 14:22-25 |
Sh’mot (Exodus) 13:1 – 14:14 |
Reader 4 – Sh’mot 13:17-22 |
|
Isaiah 46:3-5, 8-13 +
47:4 |
Reader 5 – Sh’mot 14:1-4 |
|
|
Reader 6 – Sh’mot 14:5-8 |
Reader 1 – Sh’mot 15:1-7 |
Psalm 51 |
Reader 7 – Sh’mot 14:9-14 |
Reader 2 – Sh’mot 15:8-14 |
Pirke Abot 5:3-4 |
Maftir – Sh’mot 14:11-14 |
Reader 3 – Sh’mot 15:15-21 |
N.C.: Matityahu 9:18-26 |
Isaiah
46:3-5, 8-13 + 47:4 |
|
Roll of Honor:
This Torah commentary comes to you
courtesy of His Honour Paqid Adon Hillel ben David and most beloved family, and
that of His Excellency Adon Ezrah ben Abraham and his beloved wife Her
Excellency Giberet Karmelah bat Sarah, as well as His Excellency Adon Barth
Lindemann and beloved family. For their regular sacrificial giving, we pray
G-d’s richest blessings upon their lives and those of their loved ones,
together with all Yisrael, amen ve amen! Also a great thank you to all who send
comments to the list about the contents and commentary of the weekly Seder. If
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Targum
Pseudo Jonathan for:
Sh’mot
(Exodus) 13:1 – 14:14
XIII. And the Lord spoke unto
Mosheh, saying, Sanctify before Me every firstborn male. Whatsoever opens the
womb of all the sons of
And when in future your son will ask you, saying, What is this ordinance of the firstborn? you will tell him: By the power of a mighty hand the Lord delivered us from Mizraim, redeeming us from the house of the servitude of slaves. And when the Word of the Lord had hardened the heart of Pharaoh (that he would) not deliver us, he killed all the firstborn in the land of Mizraim, from the firstborn of man to the firstborn of cattle; therefore do I sacrifice before the Lord every male that opens the womb, and every firstborn of my sons I redeem with silver. And it will be inscribed and set forth upon your left land, and on the tephilla between your eyebrows; because by mighty strength of hand the Lord brought us out of Mizraim.
AND it was when Pharaoh had
released the people, that the Lord did not bring them by the way of the land of
the Phelishtaee though. that was the near one; for the Lord said, Lest the
people be frightened in seeing their brethren who were killed in war, two
hundred thousand men of strength of the tribe of Ephraim, who took shields, and
lances, and weapons of war, and went down to Gath to carry off the flocks of
the Phelishtaee; and because they transgressed against the statute of the Word
of the Lord, and went forth from Mizraim three years before the (appointed) end
of their servitude, they were delivered into the hand of the Phelishtaee, who
slew them. These are the dry bones which the Word of the Lord restored to life
by the ministry (hand) of Yechezkel the prophet, in the vale of Dura; but
which, if they (now) saw them, they would be afraid, and return into Mizraim.
But the Lord led the people round by the way of the desert of the
And they journeyed from Succoth,
the place where they had been covered with the clouds of glory, and sojourned
in Ethan, which is on the side of the desert. [[
XIV. And the Lord spoke to Mosheh, saying, Speak to the sons of Israel, that they return back, and encamp before the Mouths of Hiratha, as they lie, created after the manner (likeness) of the children of men, male and female, and their eyes open to them: it is the place of Tanes, which is between Migdol and the sea, before the idol Zephon (Typhon), that is left of all the idols of Mizraim. For the Mizraee will say, More excellent is Baal Zephon than all idols, because it is left, and not smitten; and therefore will they come to worship it, and will find that you are encamped near unto it, on the border of the sea.
And Pharaoh said to Dathan and
Abiram, sons of
And the officers who went with
Four parties were made (among) the sons of Israel on the shore of the Weedy Sea: one said, Let us go down into the sea; another said, Let us return into Mizraim; another said Let us set against them the line of battle; and another said Let us raise a cry against them, and confound them. Unto the company which said, Let us go down to the sea, spoke Mosheh, Fear not, stand still, and see the salvation of the Lord, which will be wrought for you to-day. To the company which said, Let us return into Mizraim Mosheh said, You will not return; for, though you see the Mizraee to-day, you will see them no more for ever. To the company who said, Let us set against them the line of battle, said Mosheh, Contend not; for the victory will be wrought among you from the presence of the Lord. And to the company who said. Let us raise a cry against them, Mosheh said, Be silent; and give the glory, and praise, and exaltation to your God.
Midrash Tanhuma Yelammedenu
for: Sh’mot (Exodus) 13:1
– 14:14
11. Sanctify unto me all the firstborn (Exod. 13:2). This verse illustrates one of the thirteen rules by which the Torah is interpreted.’ A general statement requires a particular statement for its interpretation. Sanctify unto Me all the first born is the general statement which includes both male and female. Does this mean, however, that all firstborn, whether male or female, are to be considered as the firstborn? No, for Scripture adds: The firstling males that are born of your herds and your flock you must sanctify (Deut. 15:19), thereby specifying males and not females. It may be possible to maintain on the basis of this verse that a fetus extracted by a Caesarean operation is also to be considered a firstborn. Hence the Scripture states: All that opens the womb is Mine (Exod. 34:19). That is, a male that opens the womb (through natural birth). Both of men and beast. The firstborn of humans are likened to the firstborn of beasts. Just as the birth of a premature beast releases the one born after it from the law of the firstborn, so a firstborn human being, following a miscarriage, is released from the law of the firstborn. The Levites are not included in this commandment because they are not subject to the law of the firstborn whether of man or of beast.
A
firstborn human must be redeemed when thirty days old (First-born boys are
redeemed through the pidyon ha-ben ceremony at the end of thirty days). As
indicated above, those born by Caesarean section are exempt; if it
survives less than this it is considered a premature child and is exempt from
this regulation. The firstborn beast must be redeemed on the eighth day; if it
survives less than this it is considered a premature birth. In reference to a
human, it is written: And their redemption money—from a month old will you
redeem them (Num. 18:16), while in regard to beasts, it is written: But
from the eighth day and henceforth it may be accepted (Lev. 22:27). That
is, after one is able to lead it to the
Similarly,
though Scripture states: And the priests shall kindle wood upon it every
morning (Lev. 6:5), it is written: And
There shall be no leavened
bread be eaten (Exod. 13:3). To cause another to eat unleavened bread is
like eating it oneself. There shall no leavened bread be eaten, not it
and not its monetary worth, it is forbidden to benefit from it. This day
shall you go forth (ibid. 11). R. Yosé the Galilean said: From the fact
that Scripture states: There shall no leavened bread be eaten, and adds
immediately thereafter, this day you shall go forth (ibid., v. 11), you
may deduce that the Israelites ate unleavened bread in
Another explanation of the word bekosharot. R.
Jonathan said: It may be read as beki (“to cry”) and shirot (“to
sing’), that is, for those who wept and for those who sang. The Egyptians wept
because there was not a single home without death in
Ketubim Targum Psalm 51
1. For praise; a hymn of David.
2. When Nathan the prophet came to him when he had lain with Bathsheba.
3. Have mercy on me, O Lord, according to Your kindness; according to the abundance of Your mercies, forgive my rebellion.
4. Cleanse me thoroughly from my lawlessness, and make me clean from my sin.
5. For my rebellions are manifest before me, and my sin is in front of me always.
6. Before You, You alone, I have sinned, and that which is evil in your presence I have done; so that You may make me righteous when You speak, You will clear me when You give judgment.
7. Behold, in lawlessness was I born, and in sin my mother was pregnant with me. Another Targum: Behold, in lawlessness my father thought to create me; and in the sin of the evil inclination my mother conceived me.
8. Behold, You desire truth in the inner being; and in the hidden place of the heart You will make wisdom known.
9. You will sprinkle me like a priest who sprinkles with hyssop waters of purification made from the ashes of the heifer on the unclean, and I will be clean; You will wash me, and I will be whiter than snow.
10. You will proclaim to me joy and jubilation; the limbs that You have purified will rejoice with a hymn.
11. Remove Your face from my sins, and blot out all my lawlessness.
12. A pure heart create for me, O God; and renew within me a spirit inclined to revere You.
13. Do not cast me from Your presence; and do not remove from me Your holy spirit of prophecy.
14. Return Your Torah to me, to exult in Your redemption; and may the spirit of prophecy support me.
15. I will teach the rebellious Your ways, and sinners will return to Your presence.
16. Deliver me from the sentence of death, O Lord, God of my salvation; my tongue will rejoice in Your generosity.
17. O Lord, open my lips with Torah, and my mouth will recount Your praise.
18. For You will not desire the holy sacrifice; when I give a burnt offering, You are not pleased.
19. The holy sacrifice of God is a broken spirit; a heart broken and purged, O God, You will not spurn.
20. Show favor in Your good will
to
21. Then You will desire the sacrifices of righteousness/generosity burnt offering and holocaust; then the priests will sacrifice bulls on Your altar.
Ketubim Midrash Psalm 51
Again, the verse In the darkness
shines a light because of upright deeds (Ps. 112:4) means that David said to
the Holy One, blessed be He: I beg You, look back upon the uprightness of this
son of Israel – indeed the Holy One, blessed be He, said to Solomon: If You will walk in My ways ... as your father David did walk (1 Kings 3:14) – and do not look back upon that hour
when I stumbled before You. So, too, David said Hide Your face from
my sin (Ps. 51:11). As soon as Nathan said to
David: The Lord also has put away your sin (2 Sam. 12:13), David thereat composed this Psalm
To Him who lets Himself be won over,' a Psalm of David; when
Nathan the prophet came unto him, after he had gone in to Bath-sheba.
II. Have mercy upon me, O God, according to Your loving-kindness
(Ps. 51:3). With whom may David be
compared? With a man who had a wound on his hand and came to a physician. The
physician said: "You can not have treatment. The wound is large, but the
money in your hand is little." The man said: "I beg of you, take all
the money that I have here, and as for the rest, let it come from you. Have
mercy upon me, have compassion upon me." So, too, David said to the Holy
One, blessed be He: Have mercy
upon me, O God, according to Your loving-kindness. You are compassionate and According
to the multitude of Your compassions blot out my transgressions (ibid.); You have already shown me much mercy. David also
said: Make passing great Your mercies, 0 You that .saves . . . them
that take refuge in You (Ps. 17:7): healing comes from You. Because the
wound is large, lay on a large poultice for me, as is said Wash me
thoroughly from mine iniquity (Ps. 51:4).
Hence you learn that every man who commits a transgression is as unclean as though he had touched a dead body and must be purified with hyssop. So, too, David said: Purge me with hyssop, and I shall be clean (Ps. 51:9). Did David actually fall into uncleanness? No, but into a lawlessness whereby his soul was wounded unto death. Thus also in another Psalm, he said: My heart is wounded unto death within me (Ps. 109:22).
Hence you learn that every man who knows that he has
sinned, and prays because of his sin, and is in fear because of it, and holds
converse about it with the Holy One, blessed be He, him the Holy One, blessed
be He, forgives. But of every man who sins and then tramples the sin under foot
so as to get it out of his sight, of him the Holy One, blessed be He, demands
requital. And the verse Wherefore should I fear in the days of evil? Because
the lawlessness of my heels compasses me about (Ps. 49:6) refers to those
who would with their heels trample their iniquity out of sight. But as the
parable tells us, the scorpion who fells the camel merely by stinging him in
the heel says, “As you live, I shall come up to the crown of your head.” Just
so, every man who tries to get his iniquity out of his sight, him the Holy One,
blessed be He, punishes; but every man who is afraid of it, him the Holy One,
blessed be He, forgives. Hence, it is said I know my transgressions, and my
sin is ever before me (Ps. 51:5).
III. For against You, You only, have I sinned . . . That You may be justified when You speak (Ps. 51:6). To whom may David be likened? To a man who broke a limb, and came to a physician. The physician marveled and said: “How great is your break! I am much distressed on your account.” The man with the broken limb said: “Are you distressed on my account? Was not my limb broken for your sake, since the fee is to be yours?” Just so David said to the Holy One, blessed be He: For against You, You only, have I sinned: Should You receive me, then if You say to transgressors “Wherefore have you not repented?” all transgressors will submit to You, for all of them will behold me, and I shall surely bear witness that You receive the penitent.
Hence the Holy One, blessed be
He, said: Behold, I have given him for a witness to the peoples (Isa.
55:4). And God gave as a witness not only me, David, but all
Ashlamatah: Yeshayahu (Isaiah) 46:3-5, 8-13 + 47:4
3 Hearken unto Me, O house of
Jacob, and all the remnant of the house of
4 Even to old age I am the same, and even to hoar hairs will I carry you; I have made, and I will bear; yea, I will carry, and will deliver. {S}
5 To whom will you liken Me, and make Me equal, and compare Me, that we may be like?
6 You that lavish gold out of the bag, and weigh silver in the balance; you that hire a goldsmith, that he make it a god, to fall down thereto, yea, to worship.
7 He is borne upon the shoulder, he is carried, and set in his place, and he stands, from his place he does not remove; yea, though one cry unto him, he cannot answer, nor save him out of his trouble. {S}
8 Remember this, and stand fast; bring it to mind, O you transgressors.
9 Remember the former things of old: that I am God, and there is none else; I am God, and there is none like Me;
10 Declaring the end from the beginning, and from ancient times things that are not yet done; saying: 'My counsel shall stand, and all My pleasure will I do';
11 Calling a bird of prey from the east, the man of My counsel from a far country; yea, I have spoken, I will also bring it to pass, I have purposed, I will also do it. {S}
12 Hearken unto Me, you stout-hearted, that are far from righteousness/generosity:
13 I bring near My righteousness/generosity,
it shall not be far off, and My salvation shall not tarry; and I will place
salvation in
1 Come down, and sit in the dust,
O virgin daughter of
2 Take the millstones, and grind meal; remove your veil, strip off the train, uncover the leg, pass through the rivers.
3 Your nakedness shall be uncovered, yea, your shame shall be seen; I will take vengeance, and will let no man intercede. {P}
4 Our Redeemer, the LORD of hosts is His name, The Holy One of Israel.
Midrash of Matityahu (Matthew) 9:18-26
18. ¶ Whilst he was saying these things to his Talmidim, a ruler of the Synagogue came and paid obeisance before him and said, “My daughter has just died. But come and put your hand on her, and she will be revived."
19. Having risen, Yeshuah and his Talmidim went with him.
20. Just then a woman who had been subject to vaginal bleeding for twelve years came up behind him and touched the tsitsiyot (knotted fringes) of his Tallit (prayer mantle).
21. She said to herself, “If I only touch the Tsitsit of his Tallit, I will be healed.”
22. Having turned and seen her, he said: “Take courage, daughter, in the authority of G-d, blessed be He, your faithful obedience has healed you.” And the woman was healed from that moment.
23. When Yeshuah entered the Synagogue ruler's house and saw the flute players and the noisy crowd,
24. said, “Everyone go outside. The girl is not dead but asleep.” But they laughed at him.
25. After the crowd had been put outside, he went in and bound the girl with the Tsitsit by the hand, and she got up
26. The report of this went into all the land.
Pirqe Abot
“All
Pirqe Abot V:3-4
Mishnah 3
Our father Avraham was tested with ten tests, and he
withstood them all to show how great was our Patriarch Avraham's love [for
G-d].
"Our father Avraham was tested." (5:3) QUESTION: When he is mentioned in the previous Mishnah, he is simply called "Avraham." Why here is the title "abinu" — "our father" — added?
ANSWER: A father passes on physical and spiritual attributes and abilities to his son. The Mishnah, through emphasizing "our father," is teaching that Avraham was the first to be tested by Ha-Shem, and he conveyed to his children the strength and determination to undergo tests and thereby achieve perfection. Avraham was a trailblazer for all his descendants, enabling us to succeed in overcoming the challenges Ha-Shem places before us. Following his great achievements, we are able to have the same unquestionable devotion and dedication to Ha-Shem.
"With ten tests was our father Avraham tested." (5:3) QUESTION: What were the ten tests?
ANSWER:
"With ten tests was our
father Avraham tested." (5:3) QUESTION: The Hebrew word for test is
"bechinah." Why doesn't it say "Asarah bechinot nivchan
Avraham"?
ANSWER: The word "nes" in Hebrew means not only a test, but also a banner, as the Psalmist says, "Natata lirei'echa nes lehitnoset" — "You gave those who fear you a banner to raise themselves" (Psalms 60:6). A banner is something which is raised high to show its beauty. Similarly, when Ha-Shem tests an individual, the purpose is to lift him into a higher sphere. When the individual passes the test, he is spiritually elevated and exalted.
Hence, the verse can be rendered "And G-d exalted Avraham." Through the trial, his hidden potential powers of faith were evoked and brought to fruition.
"With ten tests..." (5:3) QUESTION: The tenth test was the Akedah — the binding of Yitzchaq as an offering. Why is this referred to as a test for Avraham, and not a test of Yitzchaq?
ANSWER: Avraham was asked to bring up his son as an offering. Of course, Yitzchaq's consent was needed, but immediately Yitzchaq's life would come to an end. Avraham, who would personally perform the act of slaughtering his son, would have to live on not letting the fact that he personally slaughtered his son affect his faith in Ha-Shem. This is the most difficult part of the test, which only Avraham would experience.
"With ten tests." (5:3) QUESTION: Regarding the tenth test — the Akedah — the binding of Yitzchaq as an offering — the Midrash Rabbah (Beresheet 56:8) says, "He stretched forth his hand to take the knife while the tears streamed from his eyes — yet, even so, his heart rejoiced to obey the will of his Creator." Avraham's crying seems to cast a doubt on his sincerity and eagerness to fulfill Ha-Shem's will. Wouldn't it have been better if he had not even shed one tear?
ANSWER: Many wonder how it is possible for a father to bring his beloved and only child as an offering to Ha-Shem. Ignorantly, they conclude that Avraham lost all his paternal instincts and that therefore he was not exhibiting any particular greatness.
To dispel this error, the Midrash tells us that when he stretched forth his hand to take the knife, tears streamed from his eyes. He was a genuine father who loved his child dearly and was filled with compassion for him. Nevertheless, he did not permit his fatherly instincts and love for his child to prevent him in any way from fulfilling the command of Ha-Shem.
Mishnah 4
Ten miracles were performed for our forefathers in
"Ten miracles were performed for our forefathers in
ANSWER: When Egyptians were plagued it could have easily affected the Jews
also, but Ha-Shem miraculously limited the destructive power to differentiate
between Egyptians and Jews.
Alternatively, originally when Moshe came to Pharaoh asking that he
release the Jewish people from enslavement, it had an adverse effect. Pharaoh
angrily ordered, "Let the work be heavier upon the men" (Shemot 5:9).
Though after every plague he became more obstinate and refused to release the
Jews, nevertheless, the Egyptian bondage came to an end on the first of Tishri
following the beginning of the plagues in Nissan (See Rosh Hashanah 11a,
Tosafot) and the Jews no longer worked for the Egyptians during the later
plagues.
Thus, the miracle was the change of attitude on the part of Pharaoh,
that he did not increase their work load after each of the earlier plagues or
return them to slavery after the later ones. A miracle of this nature thus
accompanied each of the first nine plagues. After the tenth miracle, he was
impotent and could not do any harm to the Jews. So the tenth miracle was that
prior to the smiting of the firstborn, they publicly prepared the lambs for the
paschal sacrifice and were not afraid of any repercussions from the Egyptians
who worshipped the lamb.
The following story illustrates Ha-Shem's relationship with the Jewish
people. A person who returned his soul to his Maker and came up to heaven and
was shown a replay of all the steps he took during his entire lifetime. In
amazement he asked the angel, "I have only two feet, so why am I seeing
four footsteps?" The angel explained him that two were his and the other
two were those of Ha-Shem, who accompanied him through life. He then turned to
the angel and asked, "If so, why do I only see two footsteps for the
difficult times. Where was Ha-Shem then?" With a kind smile, the angel told
him, "You are mistaken. The two footsteps you see are actually Ha-Shem's,
and to help you get through the challenging times He took you on His
shoulders."
"And ten at the Sea." (5:4) QUESTION: What were the ten miracles performed for the Jews at the sea?
ANSWER:
"And ten at the
Sea." (5:4) QUESTION: What were the ten plagues the
Egyptians experienced at the sea?
ANSWER: They are all
described in the "Az Yashir" which the Jews sang when they crossed
the sea and arrived safely on the other side:
"With ten trials did our forefathers try the Holy One, blessed be
He, in the wilderness." (5:4) QUESTION: What were the ten trials with which the Jews tried Hashem?
ANSWER:
Commentary
Have you observed a curious
Biblical phenomenon that even the sins of a righteous/generous person G-d turns
it for good? A case in point is David’s sin with BatSheba. You would think that
G-d, most blessed be He, would not honor this marriage, yet out of this
marriage came the next Messiah of Israel – King Shlomoh (Solomon) who was even
the paramount of G-d’s wisdom! So, is with
A person with a generous disposition and heart demonstrates that G-d has chosen this person, for such exhibit the nature of G-d who is merciful, and bestows ample loving-kindness to all. Pause and look at your self and your life for a moment. Could you be here and have accomplished so many things were it not for G-d’s ample and rich generosity? We know therefore, that G-d dwells in the midst of the generous, for generosity of soul leads one to be reverence G-d whom one can’t surpass in generosity!
Some mistake generosity as giving of what they do not have, or even of what they have. But true generosity goes much further. Generosity is about giving oneself freely to another without ever complaining or regretting doing so. And it is this kind of generosity that covers a multitude of sins, and distinguishes the lawless from the generous. For a lawless personality starts the moment that a person decides not to give of him/herself freely to others and to G-d, most blessed be He!
Further, generosity of soul brings much shalom both to the giver and to the receiver. And generosity is the foundation of true love – a love that seeks more to give than to receive. If one truly loves another, then the goal is giving more than receiving, and of this generosity there is no limit. In 1 John Chapter 3, Hakham Yochanan puts it this way:
7. Dear
children, do not let anyone lead you astray. He who does what is generous is
righteous, just as He (G-d) is generous.
8. He who
does what is sinful is of the devil, because the devil has been sinning from
the beginning. The reason the Son of G-d appeared was to destroy the devil's
work.
9. No one who
is born of G-d will continue to sin, because G-d's seed remains in him; he
cannot go on sinning, because he has been born of G-d.
10. This is
how we know who the Sons of God are and who the sons of the devil are: Anyone
who does not do what is generous is not a Son of G-d; nor is anyone who does
not love his brother intensely.
May G-d, most blessed be He, help us to imitate G-d and become as generous as He is, amen ve amen!
Shalom Shabbat!
Hakham Dr. Yosef ben
Haggai