Esnoga Bet Emunah
1101 Surrey Trace SE, Tumwater, WA 98501
Telephone:(360) 584-9352 - United States of America © 2011
E-Mail: gkilli@aol.com
Triennial Cycle (Triennial Torah Cycle) /
Septennial Cycle (Septennial Torah Cycle)
|
Three and
1/2 year Lectionary Readings |
Second Year of the Reading
Cycle |
|
Sivan 23, 5771 – June 24/25, 2011 |
Second Year of the Shmita
Cycle |
Candle Lighting and Habdalah Times:
|
Conroe &
Austin, TX, U.S. Fri.
June 24. 2011 – Candles at 8:18 PM Sat.
June 25. 2011 – Havdalah 9:18 PM |
Brisbane,
Australia Fri.
June 24. 2011 – Candles at 4:44 PM Sat.
June 25. 2011 – Havdalah 5:40 PM |
Bucharest,
Romania Fri.
June 24 2011 – Candles at 8:46 PM Sat.
June 25. 2011 – Havdal. 10:00 PM |
|
Chattanooga, & Cleveland, TN, U.S. Fri.
June 24. 2011 – Candles at 8:41 PM Sat.
June 25. 2011 – Havdalah 9:44 PM |
Jakarta,
Indonesia Fri.
June 24. 2011 – Candles at 5:30 PM Sat.
June 25. 2011 – Havdalah 6:22 PM |
Manila & Cebu, Philippines Fri.
June 24. 2011 – Candles at 6:10 PM Sat.
June 25. 2011 – Havdalah 7:03 PM |
|
Miami,
FL, U.S. Fri.
June 24. 2011 – Candles at 7:57 PM Sat.
June 25. 2011 – Havdalah 8:55 PM |
Olympia,
WA, U.S. Fri.
June 24. 2011 – Candles at 8:53 PM Sat.
June 25. 2011 – Havdal. 10:12 PM |
Murray,
KY, & Paris, TN. U.S. Fri.
June 24. 2011 – Candles at 8:00 PM Sat.
June 25. 2011 – Havdalah 9:05 PM |
|
Sheboygan & Manitowoc, WI, US Fri.
June 24. 2011 – Candles at 8:19 PM Sat.
June 25. 2011 – Havdalah 9:32 PM |
Singapore,
Singapore Fri.
June 24. 2011 – Candles at 6:55 PM Sat.
June 25. 2011 – Havdalah 7:46 PM |
St.
Louis, MO, U.S. Fri.
June 24. 2011 – Candles at 8:11 PM Sat.
June 25. 2011 – Havdalah 9:17 PM |
For other places see: http://chabad.org/calendar/candlelighting.asp
Roll of Honor:
This
Torah commentary comes to you courtesy of:
His Honor
Rosh Paqid Adon Hillel ben David and beloved wife HH Giberet Batsheva bat Sarah
His Honor
Paqid Adon Mikha ben Hillel
His Honor
Paqid Adon David ben Abraham
Her Excellency
Giberet Sarai bat Sarah & beloved family
His Excellency
Adon Barth Lindemann & beloved family
His Excellency
Adon John Batchelor & beloved wife
His
Excellency Adon Ezra ben Abraham and beloved wife HE Giberet Karmela bat Sarah,
His
Excellency Dr. Adon Yeshayahu ben Yosef and beloved wife HE Giberet Tricia
Foster
His
Excellency Adon Yisrael ben Abraham and beloved wife HE Giberet Elisheba bat
Sarah
His
Excellency Adon Eliyahu ben Abraham and beloved wife HE Giberet Vardit bat
Sarah
Her
Excellency Giberet Laurie Taylor
His Honor
Paqid Dr. Adon Eliyahu ben Abraham and beloved wife HH Giberet Dr. Elisheba bat
Sarah
Her
Excellency Prof. Dr. Conny Williams & beloved family
Her
Excellency Giberet Gloria Sutton & beloved family
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.
If you want to subscribe to our list and ensure that
you never lose any of our commentaries, or would like your friends also to
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your E-Mail or the E-Mail addresses of your friends. Toda Rabba!
Shabbat “Vayar’ Balaq”
& Shabbat Mevar’chim HaChodesh
Tammuz
(Sabbath of the Proclamation of the New
Moon of the Month of Tammuz)
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
וַיַּרְא
בָּלָק |
|
|
|
“Vayar’
Balaq” |
Reader 1 – B’Midbar 22:2-7 |
Reader
1 – B’Midbar 23:10-12 |
|
“And Balak saw” |
Reader 2 – B’Midbar 22:8-12 |
Reader
2 – B’Midbar 23:13-16 |
|
“Y vió Balac” |
Reader 3 – B’Midbar 22:13-20 |
Reader
3 – B’Midbar 23:10-16 |
|
B’Midbar (Num.) 22:2 – 23:9 B’Midbar (Num.) 28:9-15 |
Reader 4 – B’Midbar 22:21-26 |
|
|
Ashlamatah:
Micah 7:16-20+ Nahum
1:7; 2:1-3 |
Reader 5 – B’Midbar 22:27-35 |
|
|
Special: Isaiah 66:1, 23 |
Reader 6 – B’Midbar 22:36-38 |
Reader
1 – B’Midbar 23:10-12 |
|
Psalm
104:19-35 |
Reader 7 – B’Midbar 22:39 – 23:9 |
Reader
2 – B’Midbar 23:13-16 |
|
Pirqe Abot V:4 |
Maftir: B’Midbar
23:7-9 |
Reader
3 – B’Midbar 23:10-16 |
|
N.C.:
Mordechai 12:18-27 |
- Micah 7:16-20+Nahum
1:7; 2:1-3 - Isaiah 66:1,23 |
|
Blessing Before Torah Study
Blessed are You, Ha-Shem our G-d, King of the universe, Who
has sanctified us through Your commandments, and commanded us to actively study
Torah. Amen!
Please Ha-Shem, our G-d, sweeten the words of Your Torah in
our mouths and in the mouths of all Your people Israel. May we and our
offspring, and our offspring's offspring, and all the offspring of Your people,
the House of Israel, may we all, together, know Your Name and study Your Torah
for the sake of fulfilling Your desire. Blessed are You, Ha-Shem, Who teaches
Torah to His people Israel. Amen!
Blessed are You, Ha-Shem our G-d, King of the universe, Who
chose us from all the nations, and gave us the Torah. Blessed are You, Ha-Shem,
Giver of the Torah. Amen!
Ha-Shem spoke to Moses, explaining a Commandment.
"Speak to Aaron and his sons, and teach them the following Commandment:
This is how you should bless the Children of Israel. Say to the Children of
Israel:
May Ha-Shem bless you and keep watch over you; - Amen!
May Ha-Shem make His Presence enlighten you, and may He be
kind to you; - Amen!
May Ha-Shem bestow favor on you, and grant you peace. –
Amen!
This way, the priests will link My Name with the Israelites,
and I will bless them."
These are the Laws for which the Torah did not mandate
specific amounts: How much growing produce must be left in the corner of the
field for the poor; how much of the first fruits must be offered at the Holy
Temple; how much one must bring as an offering when one visits the Holy Temple
three times a year; how much one must do when doing acts of kindness; and there
is no maximum amount of Torah that a person must study.
These are the Laws whose benefits a person can often enjoy
even in this world, even though the primary reward is in the Next World: They
are: Honouring one's father and mother; doing acts of kindness; early
attendance at the place of Torah study -- morning and night; showing
hospitality to guests; visiting the sick; providing for the financial needs of
a bride; escorting the dead; being very engrossed in prayer; bringing peace
between two people, and between husband and wife; but the study of Torah is as
great as all of them together. Amen!
Rashi & Targum Pseudo Jonathan
for: B’Midbar
(Num.) 22:2 – 23:9
|
Rashi |
Targum |
|
2. Balak
the son of Zippor saw all that Israel had done to the Amorites. |
2. AND
Balak bar Zippor saw what Israel had done to the Amoraee. |
|
3. Moab
became terrified of the people, for they were numerous, and Moab became
disgusted because of the children of Israel. |
3. And the
Moabaee feared before the people greatly because they were many, and they
were distressed in their life before the sons of Israel. |
|
4. Moab
said to the elders of Midian, "Now this assembly will eat up everything
around us, as the ox eats up the greens of the field. Balak the son of Zippor
was king of Moab at that time. |
4. And
they said to the elders of the Midianee, for the people had been one and the
kingdom one unto that day: Now will this congregation consume all that is
about them, as the ox eats up the grass of the field. And Balak bar Zippor, a
Midianite, was the king of Moab at that time; without (a Midianite) being
such at another time; for so was the tradition among them, to have kings from
this people and from that, by turns. |
|
5. He sent
messengers to Balaam the son of Beor, to Pethor, which is by the river of the
land of his people, to call for him, saying, "A people has come out of
Egypt, and behold, they have covered the "eye" of the land, and
they are stationed opposite me. |
5. And he
sent unto Laban the Aramite, who was Bileam, (so called because he it was)
who sought (Biluva) to swallow up (Amma) the people of the house of Israel:
the son of Beor, who was insane from the vastness of his knowledge; and would
not spare Israel, the descendants of his sons and daughters: and the house of
his habitation in Padan was at Pethor, a name signifying an interpreter of
dreams. It was built in Aram upon the Phrat, in a land where the children of
the people worshipped and adored him. (To him did Balak send) to call him,
saying: Behold, a people has come out of Mizraim, and, lo, they cover the
face of the earth, and are encamped over against me. |
|
6. So now,
please come and curse this people for me, for they are too powerful for me.
Perhaps I will be able to wage war against them and drive them out of the
land, for I know that whomever you bless is blessed and whomever you curse is
cursed." |
6. But
now, I entreat, come, curse this people for me, for they are stronger than I,
if I may but be able to meet them, though smaller than they, and drive them
from the land. For I know that he whom you do bless is blessed, and he whom
you do curse is cursed. |
|
7. So the
elders of Moab and the elders of Midian went, with magic charms in their
hands, and they came to Balaam and conveyed Balak's message to him. |
7. And the
elders of Moab and of Midian went, with the price of divinations sealed up in
their hands, and came to Bileam, and told him the words of Balak. |
|
8. He said
to them, "Lodge here for the night, and I will give you an answer when
the Lord speaks to me." So the Moabite nobles stayed with Balaam. |
8. And he
said to them, Abide here tonight, and I will return you word as the LORD will
speak with me. And the princes of Moab stayed with Bileam. |
|
9. God
came to Balaam and said, "Who are these men with you?" |
9. And the
Word from before the LORD came to Bileam, and He said, What men are these who
are now lodging with you? |
|
10. Balaam
said to God, "Balak the son of Zippor the king of Moab has sent [them]
to me, [saying]: |
10. And
Bileam said before the LORD, Balak bar Zippor, king of the Moabaee, has sent
messengers to me, saying: |
|
11. "Behold
the people coming out of Egypt, a nation, has covered the 'eye' of the earth.
Come and curse them for me, perhaps I will be able to fight against them and
drive them out." |
11. Behold,
a people has come out of Mizraim, and cover the face of the land: now
therefore, come, curse them for me, so that I may be able to fight and drive
them away. |
|
12. God
said to Balaam, "You shall not go with them! You shall not curse the
people because they are blessed." |
12. And the
LORD said unto Bileam, you will not go with them, nor curse the people, for
they are blessed of Me from the day of their fathers. |
|
13. When
Balaam arose in the morning, he said to Balak's nobles, "Return to your
country, for the Lord has refused to let me go with you." |
13. And
Bileam rose up early, and said to the princes of Moab, Go unto your country,
for it is not pleasing before the LORD to permit me to journey with you. |
|
14. Moab's
nobles arose and came to Balak and said, "Balaam refuses to come with
us." |
14. And the
princes of Moab arose and came to Balak, and said, Bileam has refused to come
with us. |
|
15. So
Balak continued to send dignitaries, more and higher in rank than these. |
15. But
Balak added to send (other) princes more, and nobler than they; |
|
16. They
came to Balaam and said to him, "So said Balak the son of Zippor,
'Please do not hesitate to come to me. |
16. and
they came to Bileam, and said to him: Thus says Balak bar Zippor, Let not
anything hinder you from coming to me; |
|
17. For I
will honor you greatly and do whatever you tell me to do. So please come and
curse this people for me.'" |
17. for
honouring I will honour you greatly, and whatever you ask me I will do. Come
therefore now, and curse this people for me. |
|
18. Balaam
answered and said to Balak's servants, "Even if Balak gives me a house
full of silver and gold, I cannot do anything small or great that would
transgress the word of the Lord, my God. |
18. And
Bileam answered the servants of Balak, and said, If Balak would give me out
of his treasury a house full of silver and gold, I have no power to
transgress the decree of the Word of the LORD my God, to fabricate a word
either small or great. |
|
19. Now,
you too, please remain here overnight, and I will know what the Lord will
continue to speak with me." |
19. But
I entreat you to remain here this night also, that I may know what the Word
of the LORD may yet speak with me. |
|
20. God
came to Balaam at night and said to him, "If these men have come to call
for you, arise and go with them, but the word I speak to you-that you shall
do." |
20. And
the Word came from before the LORD unto Bileam in the night, and said to him,
If these men come to call you, arise, go with them; only, the Word that I
will speak with you, that will you do. |
|
21. In the
morning Balaam arose, saddled his she-donkey and went with the Moabite
dignitaries. |
21. And
Bileam, arose in the morning, and saddled his ass, and went with the princes
of Moab. |
|
22. God's
wrath flared because he was going, and an angel of the Lord stationed himself
on the road to thwart him, and he was riding on his she-donkey, and his two
servants were with him. |
22. But the
anger of the LORD was provoked, because he would go (that he might) curse
them; and the angel of the LORD stood in the way to be an adversary to him.
But he sat upon his ass, and his two young men, Jannes and Jambres, were with
him. |
|
23. The
she-donkey saw the angel of the Lord stationed on the road with his sword
drawn in his hand; so the she-donkey turned aside from the road and went into
a field. Balaam beat the she-donkey to get it back onto the road. |
23. And
the ass discerned the angel of the LORD standing in the way with a drawn
sword in his hand, and the ass turned aside out of the road, to go into the
field. And Bileam smote the ass to make her return unto the way. |
|
24. The
angel of the Lord stood in a path of the vineyards, with a fence on this side
and a fence on that side. |
24. And
the angel of the LORD stood in a narrow path that was in the midst between
vineyards, in the place where Jacob and Laban raised the mound, the pillar on
this side and the observatory on that side, which they raised, that neither
should pass that limit to do evil (to the other). |
|
25. The
she-donkey saw the angel of the Lord, and she was pressed against the wall.
She pressed Balaam's leg against the wall, and he beat her again. |
25. And the
ass discerned the angel of the LORD, and thrust herself against the hedge,
and bruised Bileam's foot by the hedge, and he smote her again; for the angel
was invisible to him. |
|
26. The
angel of the Lord continued going ahead, and he stood in a narrow place,
where there was no room to turn right or left. |
26. And
the angel of the LORD yet passed on, and stood in a distant place, where
there was no way to turn either to the right or left. |
|
27. The
she-donkey saw the angel of the Lord, and it crouched down under Balaam.
Balaam's anger flared, and he beat the she-donkey with a stick. |
27. And
the ass saw the angel of the LORD, and fell under Bileam; and Bileam's wrath
was strong, so that he smote the ass with his staff. |
|
28. The
Lord opened the mouth of the she-donkey, and she said to Balaam, "What
have I done to you that you have struck me these three times?" |
28. Ten
things were created after the world had been founded at the coming in of the
Sabbath between the suns, - the manna, the well, the rod of Mosheh, the
diamond, the rainbow, the cloud of glory, the mouth of the earth, the writing
of the tables of the covenant, the demons, and the speaking ass. And in that
hour the Word of the LORD opened her mouth, and fitted her to speak: and she
said to Bileam. What have I done to you, that you have smitten me these three
times? |
|
29. Balaam
said to the she-donkey, "For you have humiliated me; if I had a sword in
my hand, I would kill you right now." |
29. And
Bileam said to the ass, Because you have been false to me; if there was now
but a sword in my hand, I would kill you. |
|
30. The
she-donkey said to Balaam, "Am I not your she-donkey on which you have
ridden since you first started until now? Have I been accustomed to do this
to you?" He said, "No." |
30. And
the ass said to Bileam, Woe to you, Bileam, you wanting-in-mind when me, an
unclean beast, who am to die in this world, and not to enter the world to
come, you are not able to curse; how much less (can you harm) the children of
Abraham, Izhak, and Jakob, on account of whom the world has been created, but
whom you are going to curse! So have you deceived these people, and have
said, This is not my ass, she is a loan in, my hand, and my horses remain in
the pasture. But am I not your ass upon whom you have ridden from your youth
unto this day? And have I been used to do thus with you? And he said, No. |
|
31. The
Lord opened Balaam's eyes, and he saw the angel of the Lord standing in the
road, with a sword drawn in his hand. He bowed and prostrated himself on his
face. |
31. And
the LORD unveiled the eyes of Bileam, and he beheld the angel of the LORD
standing in the way, his sword unsheathed in his hand; and he bowed, and
worshipped on his face. |
|
32. The
angel of the Lord said to him, "Why have you beaten your she-donkey
these three times? Behold, I have came out to thwart you, for the one
embarking on the journey has hastened against me. |
32. And the
angel of the LORD said to him, why have you smitten your ass these three
times? Behold, I have come out to withstand you; and the ass, fearing, saw,
and turned from the way. It is known before me that you seek to go to curse
the people, a thing that is not pleasing to me. |
|
33. When
the she-donkey saw me, it turned aside these three times. Had she not turned
aside before me, now also I would also have killed you and spared her [the
she-donkey]." |
33. But
the ass discerned me, and turned away from me these three times: had she not
turned from me, surely now I should have slain you, and spared her alive. |
|
34. Balaam
said to the angel of the Lord, "I have sinned, for I did not know that
you were standing on the road before me. Now, if it displeases you, I will
return." |
34. And
Bileam said to the angel of the LORD, I have sinned, because I knew not that
you were standing against me in the way. But now, if it displease you, I will
go back. |
|
35. The
angel of the Lord said to Balaam, "Go with these men, but the word I
will speak to you-that you shall speak." So Balaam went with Balak's
dignitaries. |
35. But the
angel of the LORD said to Bileam, Go with these men; but the word that I will
tell you that you will speak. And Bileam went with the princes of Balak. |
|
36. Balak
heard that Balaam was coming; so he went out toward him to the city of Moab
which is on the border of Arnon-at the extreme edge of the border. |
36. And
Balak heard that Bileam was coming, and came out to meet him at a city of
Moab on the border of Arnon, which is on the side of the frontier. |
|
37. Balak
said to Balaam, "Did I not send to you to call for you? Why did you not
come to me? Am I indeed incapable of honoring you?" |
37. And
Balak said to Bileam, Did I not send to call you? Why did you not come to me?
Did you not indeed say that I could not do you honour? |
|
38. Balaam
said to Balak, "Behold I have come to you, do I have any power to say
anything? The word God puts into my mouth-that I will speak." |
38. And
Bileam said to Balak, Behold, I have come to you; yet now am I able to say
anything to you? But the word that the LORD will ordain for my mouth, that I
must speak. |
|
39. Balaam
went with Balak, and they arrived at Kiryath Huzoth [a city of streets]. |
39. And
Bileam went with Balak, and they came to a city surrounded with walls, to the
streets of the great city, the city of Sihon, which is Berosha. |
|
40. Balak
slaughtered cattle and sheep and sent [some] to Balaam and to the dignitaries
with him. |
40. And
Balak slew oxen and sheep, and sent to Bileam and the princes, and those who
were with them. |
|
41. And in
the morning Balak took Balaam and led him up to Bamoth Baal, and from there
he saw part of the people. |
41. And
at the time of the morning Balak took Bileam, and brought him up to the high
place of the idol Peor; saw from thence the camp of Dan, which went at the
rear of the people; and they were discovered under the Cloud of Glory. |
|
|
|
|
1. Balaam
said to Balak, "Build me seven altars here, and prepare for me seven
bulls and seven rams." |
1. And
Bileam, as he looked upon them, knew that strange worship was among them, and
rejoiced in his heart; and he said to Balak, Build here seven altars, and
prepare me here seven bullocks and seven rams. |
|
2. Balak
did as Balaam had requested, and Balak and Balaam offered up a bull and a ram
on [each] altar. |
2. And
Balak did as Bileam had said, and Balak and Bileam offered a bullock and a
ram upon an altar. |
|
3. Balaam
said to Balak, "Stand beside your burnt offering, and I will go. Perhaps
the Lord will happen to appear to me, and He will show me something that I
can tell you," and he went alone. |
3. And
Bileam said to Balak, Stand by thy burnt offering, and I will go, if peradventure
the Word of the LORD may come to meet me; and the word that will be
discovered to me, that I will declare to you. And he went, bending as a
serpent. |
|
4. God
chanced upon Balaam, and he said to Him, "I have set up the seven
altars, and I have offered up a bull and a ram on [each] altar." |
4. And
the Word from before the LORD met with Bileam, who said before Him, The seven
altars I have set in order, and have offered a bullock and a ram upon every
altar. |
|
5. The
Lord placed something into Balaam's mouth, and He said, "Return to Balak
and say as follows." |
5. And
the LORD put a word in Bileam's mouth, and said, Return to Balak, and thus
speak. |
|
6. When he
returned, Balak was standing next to his burnt offering, he and all the
Moabite dignitaries. |
6. And
he returned to him, and, behold, he was standing by his burnt-offering, he
and all the nobles of Moab. |
|
7. He took
up his parable and said, "Balak the king of Moab has brought me from
Aram, from the mountains of the east [saying], 'Come, curse Jacob for me and
come invoke wrath against Israel.' |
7. And
he took up the parable of his prophecy, and said: From Aram on Euphrates has
Balak king of the Moabaee brought me; from the mountains of the east come,
curse for me the house of Jakob; come, for me make Israel small. |
|
8. How can
I curse whom God has not cursed, and how can I invoke wrath if the Lord has
not been angered? |
8. How
will I curse, (while) the Word of the LORD blesses them? And whom will I
diminish, when the Word of the LORD increases them? |
|
9. For
from their beginning, I see them as mountain peaks, and I behold them as
hills; it is a nation that will dwell alone, and will not be reckoned among
the nations. |
9. For,
said Bileam the wicked, I look on this people who are led on for the sake of
their righteous fathers, who are like the mountains, and of their mothers,
who are like the hills: behold, this people alone are to possess the world,
because they are not led by the laws of the gentiles. |
|
|
|
Special Torah Reading: B’Midbar (Num.) 28:9-15
|
Rashi |
Targum |
|
9. And on the Sabbath day, two unblemished lambs in the
first year, and two tenths fine flour as a meal offering, mixed with oil, and
its libation. |
9. but
on the day of the Shabbath two lambs of the year without blemish, and
two-tenths of flour mixed with olive oil for the mincha and its libation. |
|
10. [This
is] the burnt offering of each Sabbath on its Sabbath, in addition to the
continual burnt offering and its libation. |
10. On
the Sabbath you will make a Sabbath burnt sacrifice in addition to the
perpetual burnt sacrifice and its libation. |
|
11. And on
the beginning of your months, you shall offer up a burnt offering to the
Lord: two young bulls, one ram, and seven lambs in the first year, [all]
unblemished. |
11. And at
the beginning of your months you will offer a burnt sacrifice before the
Lord; two young bullocks, without mixture, one ram, lambs of the year seven,
unblemished; |
|
12. Three
tenths fine flour as a meal offering, mixed with oil for each bull, and two
tenths fine flour as a meal offering, mixed with oil for each ram. |
12. and
three tenths of flour mingled with oil for the mincha for one bullock; two
tenths of flour with olive oil for the mincha of the one ram; |
|
13. And one
tenth of fine flour mixed with oil as a meal offering for each lamb. A burnt
offering with a spirit of satisfaction, a fire offering to the Lord. |
13. and one
tenth of flour with olive oil for the mincha for each lamb of the burnt
offering, an oblation to be received with favour before the LORD. |
|
14. And
their libations: a half of a hin for each bull, a third of a hin for each
ram, and a quarter of a hin for each lamb; this is the burnt offering of each
new month in its month, throughout the months of the year. |
14. And for
their libation to be offered with them, the half of a hin for a bullock, the
third of a hin for the ram, and the fourth of a hin for a lamb, of the wine
of grapes. This burnt sacrifice will be offered at the beginning of every
month in the time of the removal of the beginning of every month in the year; |
|
15. And one
young male goat for a sin offering to the Lord; it shall be offered up in
addition to the continual burnt offering and its libation. |
15. and
one kid of the goats, for a sin offering before the LORD at the disappearing
(failure) of the moon, with the perpetual burnt sacrifice will you perform
with its libation. |
|
|
|
Reading Assignment:
The Torah Anthology:
Yalkut Me’Am Lo’Ez - Vol 14: Numbers – II – Final Wonderings
By: Rabbi Yitzchaq
Magriso
Published by: Moznaim
Publishing Corp. (New York, 1983)
Vol. 14 – “Numbers
– II – Final Wonderings,” pp. 147-187.
Summary of the Torah Seder - B’Midbar
(Num.) 22:2 – 23:9
·
Balak King of Moab – Numbers
22:2-4
·
The first deputation to Balaam –
Numbers 22:5-14
·
A second deputation to Balaam –
Numbers 22:15-20
·
The journey – Numbers 22:21-35
·
Arrival and reception – Numbers
22:36-40
·
Preparation for the Great
Incantation – 22:41 – 23:6
·
Balaam’s first prophecy 23:7-9
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’Midbar (Num.) 22:2 – 23:9
2
Balak... saw all that Israel had done to the Amorites He said,
“These two kings whom we relied on could not resist them; we certainly cannot.”
Consequently, “Moab became terrified.”-[Mid. Tanchuma Balak 2, Num. Rabbah
20:2]
3 [Moab]
became terrified [Heb. וַיָּגָר is] a term denoting dread, as in, “Fear (גּוּרוּ) for yourselves” (Job 19:29). -[Machbereth Menachem p. 59,
third def.]
Moab
became disgusted They became disgusted with their own lives, as in “I
am disgusted (קַצְתִּי) with my life” (Gen. 27:46). This is an
abbreviated verse.
4 to the
elders of Midian But did they not always hate each other, as it says,
“who defeated Midian in the field of Moab” (Gen. 36:35), when Midian came
against Moab in battle? However, because of their mutual fear of Israel they
made peace with each other. And what did Moab see to take counsel with Midian?
Since they saw that Israel was supernaturally victorious [in their battles],
they said, “The leader of these [people] was raised in Midian. Let us ask them
what his character is.” They told them, “His strength is solely in his mouth.”
They said, “We too will come against them with a man whose strength is in his
mouth.”-[Mid. Tanchuma Balak 3, Num. Rabbah 20:4]
as the ox
eats up Whatever the ox has eaten up no longer contains
blessing [because the ox uproots the plants it eats (Da’ath Zekenim)].-[Mid.
Tanchuma Balak 3, Num. Rabbah 20:4]
at that
time He was not entitled to the monarchy. He was one of the Midianite nobles
[according to some: of the nobles of Sihon (Josh. 13:21)], and when Sihon died,
they appointed him over them on a temporary basis.-[Mid. Tanchuma Balak 4, Num.
Rabbah 20:4]
5 to
Pethor Heb. פְּתוֹרָה , like this money changer, to whom everyone rushes
coins, so did all the kings rush their letters to him [asking him for advice].
[In Aramaic, פְּתוֹרָא means table, denoting the counter over which
currency transactions take place. This is synonymous with the Hebrew שֻׁלְחָן, table. Thus, a money changer is שֻלְחָנִי]. According to the simple meaning of the verse, it
[Pethor] is a place-name.-[Mid. Tanchuma Balak 4, Num. Rabbah 20:7]
the land
of his people [I.e.,] Balak’s [people]. He came from there. This
one [Balaam] prophesied, telling him, “You are destined to rule.” If you ask,
“Why did God bestow His Shechinah on a wicked gentile?” [The answer is] so the
nations should not have an excuse to say, “Had we had prophets we would have
repented.” So He assigned them prophets, but they breached the [morally]
accepted barrier, for at first they had refrained from immorality, but he
[Balaam] advised them to offer themselves freely for prostitution.-[Mid.
Tanchuma Balak 1, Num. Rabbah 20:1]
to call
for him This invitation was for him, [i.e.,] for his benefit,
for he promised him a large sum of money. -[Mid. Tanchuma Balak4, Num. Rabbah
20:7]
A people
has come out of Egypt And should you ask, “How does it harm you?”
“behold,
they have covered the ‘eye’ of the land” Sihon and Og, who were our
guardians—they attacked them and killed them. -[Mid. Tanchuma Balak 4, Num.
Rabbah 20:7]
and they
are stationed opposite me Heb. מִמֻּלִי . It [the word מִמֻּלִי ] is spelled defectively [lacking a 'vav’]; they
are close by, ready to cut me down, as in “for I will cut them down (אֲמִילֵם) ” (Ps. 118:10). -[Mid. Tanchuma Balak 4, Num.
Rabbah 20:7]
6 Perhaps
I will be able to wage war against them Heb. נַכֶּה . I with my nation will wage war against them
[hence the first person plural form of נַכֶּה]. Another interpretation: It [נַכֶּה] is a mishnaic term, as in, “he deducts (מְנַכֶּה) from the price for him” (B.M. 105b) [so the meaning
here is,] to diminish them somewhat.-[Mid. Tanchuma Balak 4, Num. Rabbah 20:7]
for I
know through the war of Sihon [against Moab] you helped him defeat Moab.
-[Mid. Tanchuma Balak 4, Num. Rabbah 20:7]
7 with
magic charms in their hands All types of charms, so he could not say, “I don’t
have my tools with me.” Another interpretation: The elders of Midian took this
omen (קֶסֶם) with them, saying, “If he comes with us this time, there is
something to him, but if he pushes us off, he is useless.” Thus, when he said
to them, “Lodge here for the night” (verse 8), they said, “He is hopeless”; so
they left him and went away, as it says, “The Moabite nobles stayed with
Balaam” (ibid.), but the Midianite elders left.-[Mid. Tanchuma Balak 5, Num.
Rabbah 20:8]
8 Lodge
here for the night The Divine Spirit rested on him only at night, and
the same applied to all gentile prophets. So it was with Laban, [God came to
him] in a dream at night, as it says, “God came to Laban the Aramite in a dream
at night” (Gen. 31:24), like a man going to his concubine in secret.-[Mid. Lev.
Rabbah 1:13]
when the
Lord speaks to me If He advises me to go with people like you, I will
go with you. But perhaps it is beneath His dignity to allow me to go with
anyone but higher ranking nobles than you.
stayed Heb. וַיֵּשְׁבוּ , a term denoting remaining. -[Onkelos]
9 Who are
these men with you It came to delude him. [Rashi means: “the ways of the
Lord are straight, and the righteous shall walk in them, and the rebellious
shall stumble on them” (Hosea 14:10). By asking, “Who are these men with you,”
God meant to enter into a conversation with him, as Rashi states in the section
Bereishith (3:9) on the word, “Where are you?” But it came to Balaam to delude
him, for he erred.] He [Balaam] said, "Sometimes, not everything is
revealed before Him, for He is not always omniscient. I will find a time when I
am able to curse, and He will not realize it."-[Mid. Tanchuma Balak 5,
Num. Rabbah 20:9]
10 Balak
the son of Zippor Although I am not important in Your eyes, I am
considered important in the eyes of the kings.-[Mid. Tanchuma Balak 5, Num.
Rabbah 20:9]
11 curse
it Heb. קָבָה־לּי . [This expression used by Balaam] is stronger
than אָרָה־לּי [used by Balak in verse 6], for it specifies and
details [the curse]-[Mid. Tanchuma Balak 5, Num. Rabbah 20:9]
and drive
it out of the world. Balak said only, “and I will drive him out of the land”
(verse 6). [His intention was:] I want only to get them away from me, but
Balaam hated them more than did Balak.-[Mid. Tanchuma Balak 5, Num. Rabbah
20:9]
12 You
shall not go with them He said to Him, “If so, I will curse them in my place.”
He replied to him, “You shall not curse the people.” He said, “If so, I will
bless them.” He replied, “They do not need your blessing, ‘for they are
blessed.’ ” As the saying goes, “We say to the wasp (Other editions: the bee),
‘Neither your honey, nor your sting.’ ”-[Mid. Tanchuma Balak 6, Num. Rabbah
20:10]
13 to go
with you Only with greater nobles than you. This shows us that
he was conceited and unwilling to reveal that he was under the control of the
Omnipresent except in an arrogant manner. Therefore, “But Balak sent...
again...” (verse 15) -[Mid. Tanchuma Balak 6, Balak Num. Rabbah 20:10]
17 For I
will honor you greatly I will give you more than you have ever received in
the past.-[Mid. Tanchuma Balak 6, Num. Rabbah 20:10]
18 a
house full of silver and gold This shows us that he was greedy and coveted other
people’s money. He said, "He ought to give me all his silver and gold,
since he has to hire many armies, and even then, it is questionable whether he
will be victorious or not, whereas I will certainly succeed."-[Mid.
Tanchuma Balak; Num. Rabbah 20:10]
I
cannot... transgress He unwillingly admitted that he was under the control
of others. Here he prophesied that he could not annul the blessings with which
the patriarchs had been blessed by the mouth of the Divine Presence.-[Mid.
Tanchuma Balak 6, Num. Rabbah 20: 10]
19 you
too His mouth tripped him up [into telling them the truth]: You too, will
end up leaving disappointed like the first group.-[Mid. Tanchuma Balak 6, Num.
Rabbah 20:10]
what [the
Lord] will continue He will not change his mind from a blessing to a
curse, but if only He does not continue to bless [them]! Here he prophesied
that He [God] would add to their blessings through him.-[See Mid. Tanchuma
Balak 6, Num. Rabbah 20:10]
20 If
these men have come to call for you If the calling is for you, and you expect payment for
it, arise and go with them.
but In spite
of yourself, “the word I speak to you—that you shall do.” Nevertheless, “Balaam
went.” He said, Perhaps I can persuade Him and He will consent [to my cursing
them].
21
saddled his she-donkey From here [we learn] that hate causes a disregard for
the standard [of dignified conduct], for he saddled it himself. The Holy One,
blessed is He, said, “Wicked one, their father Abraham has already preceded
you, as it says, 'Abraham arose in the morning and saddled his donkey’” (Gen.
22:3). -[Mid. Tanchuma Balak 8, Num. Rabbah 20:12]
with the
Moabite dignitaries His intent was the same as theirs.-[Mid. Tanchuma Balak
8, Num. Rabbah 20:12]
22
because he was going He saw that this was considered evil by the
Omnipresent, yet he longed to go.
to thwart
him It was an angel of mercy [as the Name yod hei vav hei denotes the
attribute of mercy], and he wanted to prevent him from sinning, for should he
sin, he would perish.-[Mid. Tanchuma Balak 8, Num. Rabbah 20:13]
and his
two servants were with him From here we learn that a distinguished person who
embarks on a journey should take two people with him to attend him, and then
they can attend each other [so that when one is occupied, the other takes his
place].-[Mid. Tanchuma Balak 8, Num. Rabbah 20:13]
23 The
she-donkey saw But he [Balaam] did not see, for God permitted a
beast to perceive more than a man. Since he [man] possesses intelligence, he
would become insane if he saw demons.
with his
sword drawn in his hand He said, "This wicked man has forsaken the tools
of his own art, for the weapon of the heathen nations is the sword, and he is
coming against them with [the power of] his mouth, which is their specialty. I
too, will take hold of his (art) and accost him with his own art." This
indeed was his fate [as it says], “and Balaam the son of Beor they slew with
the sword” (31:8). -[Mid. Tanchuma Balak 8, Num. Rabbah 20:13]
24 in a
path Heb. בְּמִשְׁעוֹל , as the Targum [Onkelos] renders, בִּשְׁבִיל , in a path. Similarly, “if the dust of Samaria
will suffice for the soles (לִשְׁעָלִים) ” (I Kings 20:10) —the dust that sticks to the
soles of the feet while walking. Similarly, “Who measured the waters with his
step (בְּשָׁעֳלוֹ) ?” (Isa. 40:12) —with his feet and with his step
[as one measures by pacing].
with a
fence on either side Heb. גָּדֵר . Unless specified otherwise, גָּדֵר refers to one made of stone.
25 She
was pressed - וַתִּלָּחֵץ . [The ‘ niphal ’ form denotes] she herself.
She
pressed - וַתִּלְחַץ . [The ‘kal’ form denotes that she pressed]
something else, namely, Balaam’s leg.
26 The
angel of the Lord continued going ahead He continued further ahead
of him, [that is,] to be before him in another spot, as in, “he [Jacob] went
ahead (עָבַר) of them” (Gen. 33:3). The Midrash Aggadah in Tanchuma (8)
[asks]: What made him stop in three places? For he [the angel] showed him
[Balaam] symbols alluding to the patriarchs.
28 these
three times He hinted to him, You seek to uproot a nation which
celebrates three festivals (שָׁלשׁ
רְגָלִים) in a year?-[Mid. Tanchuma Balak 9, Num. Rabbah 20:14]
29 you
have humiliated Heb. הִתְעַלַּלְתָּ . As the Targum [Onkelos] renders it, a term
denoting shame and disgrace.
If I had
a sword in my hand This matter made him greatly contemptible in the eyes
of the dignitaries. This man was going to kill an entire nation with his mouth,
yet for this she-donkey he needed weapons!-[Mid. Tanchuma Balak 9, Num. Rabbah
20:14]
30 Have I
become accustomed Heb. הַהַסְכֵּן הִסְכַּנְתִּי . As the Targum [Onkelos] renders [lit., have I
learned to do this?]. Similarly, “Does man learn (יִסְכָּן) for God?” (Job 22:2). Our Rabbis, however,
expounded this verse in the Talmud: They [the Moabite dignitaries] said to him,
“Why aren’t you riding on a horse?” He [Balaam] said to them, “I sent it out to
pasture.” [Immediately, the she-donkey retorted, “Am I not your she-donkey?” He
said to her, “Just for bearing burdens.” She retorted, “on which you have
ridden.” He said to her, “Only on occasion.” She retorted, "since you
first started until now, and not only that but I provide you with riding by
day, and with intimacy at night, (interpreting Heb. הַהַסְכֵּן הִסְכַּנְתִּי as “I heated you up,”) as is stated in Tractate
Avodah Zarah [4b].
32 for
the traveler has hastened against me Heb. יָרַט . Our Rabbis, the Sages of the Mishnah, expounded
this word (יָרַט) as an acronym [of the words] יָרְאָה
רָאֲתָה
נָטְתָה , “She feared, she saw, she turned aside” (Shab. 125a), because
the course you took is contrary to me, that is to say, you [made this journey]
to make me vengeful and provoke me. According to the literal meaning [it means חָרֵד ], “because the journey was hurried against me.” The term יָרַט is cognate with רָטַט, rapid movement, [meaning,] for I saw that the one
embarking on the journey [Balaam] has hastened and hurried on his way, in order
to anger me and provoke me. The verse is elliptical [as it should read בַּעַל
הַדֶּרֶךְ , the one embarking on the journey]. Similar is וַתְּכַל
דָּוִד “David longed” (II Sam. 13:39), which means וַתְּכַל
נֶפֶשׁ
דָּוִד , “David’s soul longed,” [as is apparent from the feminine
prefix of the verb וַתְּכַל . Another interpretation: [The term] יָרַט denotes desire. Similar is, “through the wicked He placates me
(יִרְטֵנִי)” (Job 16:11); He appeases me and comforts me
through the wicked, who do nothing but provoke me. [Hence, the verse is
rendered: the one who embarked on the journey desired to provoke me.]
-[Machbereth Menachem p. 163]
33 Had
she not turned Heb. אוּלַי , like לוּלֵא ‘if not.’ Sometimes אוּלַי is used in the sense of לוּלֵא .
I would
also have killed you Heb. גַּם
אֽתְכָה
הָרַגְתִּי , I would have killed you also. This is a
transposed verse, like גַּם
הָרַגְתִּי אֽתְךָ , I would also have killed you, meaning to say:
Not only would the delay have befallen you through me but even [your] death.
and
spared her But now, since she spoke and rebuked you, and you
could not withstand her rebuke, as it is written, “He said, No,” therefore, I
have killed her, so that [people] should not say, “This is the one that
silenced Balaam with her rebuke, and he could not respond,” for the Omnipresent
shows regard for human dignity. Similarly, “you shall kill the woman and the
animal [through which the sin was committed]” (Lev. 20:16), and, “you shall
kill the animal” (ibid. 20:15) -[Mid. Tanchuma Balak 9, Num. Rabbah 20:14]
34 for I
did not know This too is a [mark of] disgrace for him, but he was
forced to concede, for [earlier] he had boasted that he was aware of the
thoughts of the Most High, but now his mouth professed, “I did not know.”-[Mid.
Tanchuma Balak 9]
if it
displeases you, I will return This reply was a challenge against the Omnipresent.
He [Balaam] said to him, "He [God] Himself commanded me to go, yet you, an
angel, annul His words. This is His custom: He says one thing and an angel
retracts it. He said to Abraham, “Take now your son” (Gen. 22:2), and through
an angel He annulled His words. I, too; if it displeases you, I will have to
return."-[Mid. Tanchuma Balak 10, Num. Rabbah 20:15]
35 Go
with these men A man is led along the path he wishes to follow.-[Mak.
10b]
(Go with
the men For your portion is with them, and you are destined
to perish from the world.- [Mak. 10b])
but Against
your will, “the word I will speak [to you—that you shall speak.”
with
Balak’s dignitaries He was glad to curse them as much as they were.-[Mid.
Tanchuma Balak 10, Num. Rabbah 20:15]
36 Balak
heard He sent messengers ahead to inform him.-[Mid. Tanchuma Balak 10, Num.
Rabbah 20:16]
to the
city of Moab Its capital, its most important city, as if to say,
“Look what these [people] are trying to uproot!”-[Mid. Tanchuma Balak 10, Num.
Rabbah 15]
37 Am I
indeed incapable of honoring you? He prophesied that in the end he would leave him in
disgrace.-[Mid. Tanchuma Balak 10, Num. Rabbah 20:16]
39
Kiryath Huzoth A city full of markets, with men, women and children
in its streets, as if to say, See, and have pity, so that all these people are
not annihilated.-[Mid. Tanchuma Balak 11, Num. Rabbah 20:17]
40 cattle
and sheep A small number, only one bull and one sheep.-[Mid.
Tanchuma Balak 11, Num. Rabbah 20:17]
41 Bamoth
Baal As the Targum [Onkelos] understands it: “to the heights of his deity,”
[Baal being] the name of a deity.
Chapter
23
3 Perhaps
the Lord will happen to appear to me He is not accustomed to speak to me by day.
and he
went alone Heb. שֶׁפִי , as the Targum [Onkelos] renders: “alone.” The
term denotes ease and quietness, that he was accompanied by nothing but
silence.
4 [God]
chanced upon Heb. וַיִּקָּר , an expression denoting [a] casual [meeting or
occurrence], and it denotes something shameful, an expression [used for] the
uncleanness caused by seminal emission קֶרִי , as if to say, [God appeared to him] with
reluctance and with contempt. He would never have appeared to him by day, but
He wanted to show His love for Israel.-[Gen. Rabbah 52:5]
the seven
altars “I prepared seven altars” is not written here, but “the seven altars.”
He said to Him, “Their patriarchs built seven altars before You, and I have
prepared [seven] corresponding to them all.” Abraham built four—"There he
built an altar to the Lord Who appeared to him" (Gen. 12:7); “Abraham
moved from there to the mountain... [and built an altar there]” (ibid. 8);
“Abraham pitched his tent [and built an altar there]” (ibid. 13: 18), and one
on Mount Moriah (ibid. 22:9). Isaac built one-"He built an altar
there" (ibid. 26:25), and Jacob built two—one in Shechem (ibid. 33:20) and
one in Beth El (ibid. 35:7). —[See Mid. Tanchuma Balak 11, Tzav 1, Num. Rabbah
20:18]
and I
offered up a bull and a ram on [each] altar whereas Abraham offered up
only a ram. —[See Mid. Tanchuma Balak 11, Tzav 1, Num. Rabbah 20:18]
7 Come,
curse Jacob for me and come invoke wrath against Israel He told
him to curse them with [their] two names, for perhaps one of them was not
[their] distinctive [one].
8 How can
I curse whom God has not cursed Even when they deserved to be cursed, they were not
cursed, [namely,] when their father [Jacob] recalled their iniquity, [by
saying,] “for in their wrath they killed a man” (Gen. 49:6), he cursed only
their wrath, as it says, “Cursed be their wrath” (ibid. 7). When their father
[Jacob] came in deceit to his father [Isaac], he deserved to be cursed. But
what does it say there? “He, too, shall be blessed” (ibid. 27:33). Regarding
those who blessed, it says, “These shall stand to bless the people” (Deut.
27:12). However, regarding those who cursed, it does not say, “These shall
stand to curse the people” but, “These shall stand for the curse” (ibid. 13),
for He [God] did not want to mention the word ‘curse’ in reference to them [the
people].-[Mid. Tanchuma Balak 12, Num. Rabbah 20:19]
If the
Lord has not been angered I myself am powerless, except that I can determine
the precise moment when God becomes angry, and He has not become angry all
these days since I have come to you. This is the meaning of the statement,
"O my people, remember now what he [Balak king of Moab] planned... and
what Balaam... answered him... may you recognize the righteous deeds of the
Lord" (Mic. 6:5). -[Ber. 7a, Sanh.. 105b, A.Z. 4b]
9 For
from its beginning, I see them as mountain peaks I look at
their origins and the beginning of their roots, and I see them established and
powerful, like these mountains and hills, because of their patriarchs and
matriarchs.-[Mid. Tanchuma Balak 12, Num. Rabbah 20:19]
It is a
nation that will dwell alone This is [the legacy] their forefathers gained for
them—to dwell alone, as the Targum [Onkelos] renders it [it is a nation that is
alone destined to inherit the world].
and will
not be reckoned among the nations As Targum [Onkelos] paraphrases, they will not perish
along with the other nations, for it says, “for I shall make an end of all the
nations...” (Jer. 30:11); they will not be reckoned with the rest. Another
interpretation: When they rejoice, no other nation rejoices with them, as it
says, “God alone will guide them [to future happiness]” (Deut. 32:12). And when
the nations prosper, they will receive a share with each one of them, but it
will not be deducted from their account, and this is the meaning of, “and will
not reckoned among the nations.”-[Mid. Tanchuma Balak 12, Num. Rabbah 20:19]
Ketubim:
Psalm 104:19-35
|
Rashi |
Targum |
|
1. My
soul, bless the Lord. My God, You are very great, You are attired with
majesty and beauty. |
1.
Bless, O my soul, the name of the LORD. O LORD my God, You are greatly
exalted; You have put on praise and splendor. |
|
2. [You]
enwrap Yourself with light like a garment; [You] extend the heavens like a
curtain. |
2. Who
wraps Himself in light like a sheet, who stretches out the heavens like a
curtain. |
|
3. Who
roofs His upper chambers with water; Who makes clouds His chariot, which goes
on the wings of the wind. |
3. Who
covers His chambers with water like a building with beams; who placed
His chariot, as it were, upon swift clouds; who goes on the
wings of an eagle. |
|
4. He
makes winds His messengers, burning fire His ministers. |
4. Who
made his messengers as swift as wind; his servants, as strong as burning
fire. |
|
5. He
founded the earth on its foundations that it not falter to eternity. |
5. Who
lays the foundation of the earth upon its base, so that it will not shake for
ages upon ages. |
|
6. You
covered the deep as [with] a garment; the waters stand on the mountains. |
6. You
have covered over the abyss as with a garment; and the waters split on
the mountains, and endure. |
|
7. From
Your rebuke they fled; from the sound of Your thunder they hastened away. |
7. At Your
rebuke, they will flee, flowing down; at the sound of Your shout, they
will be frightened, pouring themselves out. |
|
8. They
ascended mountains, they descended into valleys to this place, which You had
founded for them. |
8. They
will go up from the abyss to the mountains, and descend to the
valleys, to this place that You founded for them. |
|
9. You set
a boundary that they should not cross, that they should not return to cover
the earth. |
9. You
have placed a boundary for the waves of the sea that they will not
cross, lest they return to cover the earth. |
|
10. He
sends the springs into the streams; they go between the mountains. |
10. Who
releases springs into rivers; they flow between the mountains. |
|
11. They
water every beast of the field; the wild donkeys quench their thirst. |
11. They
water all the wild animals; the asses will break their thirst. |
|
12. Beside
them the fowl of the heavens dwell; from between the branches they let out
their voices. |
12. The
birds of heaven will settle on them; they will give out a sound of singing
from among the branches. |
|
13. He
waters the mountains from His upper chambers; from the fruit of Your works
the earth is sated. |
13. Who waters
the mountains from his upper treasury; the earth will be satisfied
with the fruit of your deeds. |
|
14. He
causes grass to sprout for the animals and vegetation for the work of man, to
bring forth bread from the earth. |
14. Who makes
grass grow for beasts, and herbs for the cultivation of the son of man,
that bread may come forth from the earth; |
|
15. And
wine, which cheers man's heart, to make the face shine from oil, and bread,
which sustains man's heart. |
15. And
wine that gladdens the heart of the son of man, to make the
face shine by oil; and bread will support the heart of the son of man. |
|
16. The
Lord's trees are sated, the cedars of Lebanon, which He planted. |
16. The
trees that the LORD created are satisfied, the cedars of
Lebanon that He planted: |
|
17. Where
birds nest; as for the stork-the high junipers are its home. |
17. Where
the birds make nests; the stork's dwelling is in the cypresses. |
|
18. The
lofty mountains for the ibexes; the rocks a shelter for the hyraxes. |
18. The
high mountains are for the wild goats; the rocks are security for the conies. |
|
19. He made
the moon for the appointed seasons; the sun knows its
setting. |
19. He made
the moon to calculate times by; the
sun knows the time of his setting. |
|
20. You
make darkness and it is night, in which every beast of the forest moves
about. |
20. You
will make darkness and it will be night; in it all the beasts of the forest
creep about. |
|
21. The
young lions roar for prey and to beg their food from God. |
21. The offspring
of lions roar to find food, and to seek their sustenance from God. |
|
22. When
the sun rises they gather in and couch in their dens. |
22. The sun
will shine, they gather together; and they lay down in their dwelling place. |
|
23. Man
goes out to his work, to his labor until evening. |
23. A son
of man will go forth to his work and to his cultivation, until the
sunset of evening. |
|
24. How
great are Your works, O Lord! You have made them all with wisdom;
the earth is full of Your possessions! |
24. How
many are Your works, O LORD! You have made all of them in wisdom;
the earth is full of your possessions. |
|
25. This
sea-great and wide; there are creeping things and innumerable beasts, both
small and large. |
25. This
sea is great and broad in extent; creeping things are there without number,
both tiny creatures and large. |
|
26. There
the ships go; You formed this leviathan with which to sport. |
26. There
the ships go about, and this Leviathan You created for the sport of
the righteous at the supper of His dwelling place. |
|
27. They
all look to You with hope, to give their food in its time. |
27. All of
them rely on You to give their food in its time. |
|
28. You
give them that they may gather; You open Your hand that they may be sated
with goodness. |
28. You will
give it to them, and they gather it; You will open your hand, and they
are satisfied with goodness. |
|
29. You
hide Your countenance and they are frightened; You gather in their spirit and
they perish and return to their dust. |
29. You
will remove Your presence, they are dazed; You will gather their
spirit and they expire, and return to their dust. |
|
30. You
will send forth Your spirit and they will be created, and You will renew the
surface of the ground. |
30. You
will send out your holy spirit and they are created; and You
will make new the surface of the earth. |
|
31. The
glory of the Lord will be forever; the Lord will rejoice with His works. |
31. May the
glory of the LORD be eternal; the LORD will rejoice in His works. |
|
32. He Who
looks at the earth and it quakes; He touches the mountains and they emit
smoke. |
32. Who
looks at the earth, and it shakes; He draws near to the mountains, and they emit
smoke. |
|
33. I shall
sing to the Lord while I am alive; I shall sing praises to my God as long as
I exist. |
33. I will
sing praise in the presence of the LORD during my life; I will make music to
my God while I exist. |
|
34. May my
speech be pleasing to Him; I shall rejoice with the Lord. |
34. May my
talk be pleasing in his presence; I will rejoice in the word of the
LORD. |
|
35. Sinners
will be destroyed from the earth and the wicked will be no more; my soul,
bless the Lord. Hallelujah. |
35. The
sinners will be destroyed from the earth, and wicked exist no longer. Bless,
O my soul, the name of the LORD. Hallelujah! |
|
|
|
Rashi’s Commentary to Psalm
104:19-35
19 He
made the moon for the appointed seasons To count with it the times
and the festivals.
the sun
knows its setting But the moon does not know its setting, because
sometimes it comes through a long way and sometimes it comes through a short
way.
20 You
make darkness and it is night Every day You darken and block out the sun and it
becomes night, when all the beasts of the forest move about.
22 When
the sun rises they gather in into the secret places and hide there from the sons
of men; then every man goes forth to his work.
24 Your
possessions Heb. קנינך , the acquisition that you have acquired, like
(Gen. 14:19): “Owner (קנה) of heaven and earth.” All is acquired by You.
25 and
wide Heb. ורחב ידים . Wide of place, large in French, broad.
26 with
which to sport three hours during the day. So did our Sages say in
tractate Avodah Zarah (3b), and so it is written explicitly in the Book of Job
(40:29): “Will you play with him like a bird?”
29 You
gather in their spirit Heb. תסף , an expression of destruction, as (above 73:19):
“They were completely consumed (ספו) .”
30 You will send forth Your spirit with the resurrection of the dead.
32 He
touches the mountains and they emit smoke as is depicted of Sinai
(Exod. 19:18): “And Mount Sinai was all in smoke.”
33 as
long as I exist Heb. בעדי , like (Deut. 31:27): “When I am still (בעודני) alive.”
35
Sinners will be destroyed Heb. חטאים, sinners [rather than sins, but see Tal. Ber.
10a].
Ashlamatah: Micah 7:16-20+Nahum 1:7; 2:1-3
|
Rashi |
Targum |
|
14. Lead
Your people with Your rod-the flock of Your inheritance who dwell alone, a
forest in the midst of a fruitful field-and they shall graze in Bashan and
Gilead as in days of yore. |
14. Sustain Your
people by Your Memra; the tribe of Your inheritance will dwell by themselves
in the world which will be renewed; those who were desolate in the forest
will be settled in Carmel, they will be sustained in the land of Bashan and
Gilead as in the days of old. |
|
15. As in
the days of your exodus from the land of Egypt, I will show him wonders. |
15. As in the day
when they came out of the land of Egypt, I will show them wondrous deeds. |
|
16. Nations
shall see and be ashamed of all their might-they shall place a hand upon
their mouth; their ears shall become deaf. |
16. The nations will
see and be ashamed despite all their might; they will put their hands on
their mouths; their ears will be deafened. |
|
17. They
shall lick the dust as a snake, as those who crawl on the earth. They shall
quake from their imprisonment; they shall fear the Lord, our God, and they
shall fear you. |
17. They will
prostrate themselves on their faces upon the ground like snakes, crawlers in
the dust. They will come trembling out of their fortresses, and from before
the LORD our God they will be destroyed; and they will be afraid before you. |
|
18. Who is
a God like You, Who forgives iniquity and passes over the transgression of
the remnant of His heritage? He does not maintain His anger forever, for He
desires loving-kindness. |
18. There is none
besides You; You are the God forgiving iniquities and passing over the
transgressions of the remnant of His inheritance, who does not extend His
anger forever, because He delights in doing good. |
|
19. He
shall return and grant us compassion; He shall hide our iniquities, and You
shall cast into the depths of the sea all their sins. |
19. His Memra will
again have mercy on us, He will tread upon our transgressions in His love and
He will cast all the sins of Israel into the depths of the sea. |
|
20. You
shall give the truth of Jacob, the loving-kindness of Abraham, which You
swore to our forefathers from days of yore.{P} |
20. You will show
Your faithfulness to Jacob to his sons, as You swore to him in Bethel, Your
kindness to Abraham to his seed after him, as You swore to him between the
pieces; You will remember for us the binding of Isaac who was bound upon the
altar before You. You will perform kind deeds with us as You swore to our
fathers in days of old. |
|
|
|
|
1. The
harsh prophecy concerning Nineveh. The book of the vision of Nahum the
Elkoshite. |
1. The oracle of the
cup of malediction to be given to Niniveh to drink. Previously Jonah the son
of Amittai the prophet from Gath-hepher, prophesied against her and she
repented of her sins; and when she sinned again there prophesied once more
against her Nahum of Beth Koshi, as is recorded in this book. |
|
2. The
Lord is a jealous and vengeful God and is full of wrath; the Lord avenges
Himself upon His adversaries, and He bears a grudge against His enemies. |
2. God is judge and
an avenger is the LORD; the LORD takes vengeance on the enemies of His
people, and on His adversaries with fierce anger. |
|
3. The
Lord is slow to anger and great in power, but He will surely not acquit; the
Lord-His way is with a tempest and with a storm? and cloud is the dust of His
feet. |
3. The LORD removes
anger, and there is great might before Him; and He pardons those who return
to His Law; but does not leave unpunished those who do not return; the LORD
goes forth in storm and wind, and the dark cloud is the path before Him. |
|
4. He
rebukes the sea and dries it up, and He has dried up all the rivers; Bashan
and Carmel are cut off, and the blossoms of the Lebanon are cut off. |
4. He rebukes the
sea and dries it up, and He makes all the rivers dry; Mathnan and Carmel are
desolate, and the trees of Lebanon are withered. |
|
5. Mountains
quaked because of him and the hills melted, and the land raised up from
before Him-and the inhabited earth and all who dwell thereon. |
5.. The mountains
quake before Him, and the hills are torn asunder, and the earth is laid waste
before Him, even the world and all that dwell in it |
|
6. Who can
stand before His fury and who can rise amidst His wrath? His wrath has
reached [the earth] like fire, and the rocks have been broken up by Him. |
6. If the world
shook thus before Him when He revealed Himself in love to give the Law to His
people, then when He reveals Himself in anger to take vengeance on the
enemies of His people, who will stand before His vengeance, and who will
endure in the indignation of His wrath? His anger dissolves like fire, and
rocks are torn asunder before Him. |
|
7. The
Lord is good-yea, a stronghold on a day of trouble- and is cognizant of those
who trust in Him. |
7. The LORD is good
to Israel that they may lean upon Him in time of affliction, and it is
revealed before Him that they are relying upon His Memra. |
|
8. But,
with an overrunning flood He shall make a full end of its place, and darkness
shall pursue His enemies. |
8. But in fierce anger
and in great wrath he will make an end of the nations which rose up and
utterly destroyed the Sanctuary, and He will deliver His adversaries to
Gehinnam. |
|
9. What do
you think of the Lord? He will make a full end; the trouble will not rise
twice. |
9. O nations who
have plundered Israel, what are you reckoned before the LORD? He will make an
end of you; relief after affliction will not be established twice for you as
for the house of Israel. |
|
10. For,
while the thorns are entangled and the drunkards are drinking, they are
consumed like dry stubble, fully ripe. |
10. For the princes
of the nations which plundered Israel and made them go astray, as though lead
astray through wine, destroyed them just as fire destroys among very dry
stubble. |
|
11. From
you has emanated one who plots evil against the Lord, one who counsels
wickedness.{S} |
11. From you,
Niniveh, there has gone forth a king who plotted evil against the people of
the LORD; he gave evil counsel. |
|
|
|
|
1. Behold
on the mountains the feet of a herald announcing peace. O Judah, keep your
feasts, pay your vows-for the wicked one shall no longer continue to pass
through you; he has been completely cut off. |
1. Behold, on the
mountains of the land of Israel the feet of him who announces good tidings,
proclaiming peace! Celebrate your festivals, O Judah, fulfil your vows, for
the wicked will never pass through you again; they are all destroyed. |
|
2. The
scatterer who came up before you is besieged by a siege. Watch the way!
Strengthen your loins! Fortify your power mightily. |
2. For they were
coming up and spreading themselves upon your land; they encamped against you
in siege, they set watchmen along your ways; strengthen your neck, increase
your might exceedingly. |
|
3. For the
Lord has restored the pride of Jacob as the pride of Israel, for the emptiers
have emptied them out and destroyed their branches. |
3. For the LORD has
restored his strength to Jacob, his greatness to Israel; for robbers have
robbed them and have laid waste the cities in which they glory. |
|
4. The
shields of his mighty men are dyed red; the men of the army are in crimson;
the chariots are in the fire of torches on the day of his preparation, and
the cypresses are enwrapped. |
4. The shields of
their warriors are dyed red, the men of war are dressed in crimson, the
plates of their chariots are prepared in the fire of the day of their
display, and their army commanders are attired in fine-coloured garments. |
|
5. The
chariots shall dash about madly in the streets; they shall clatter in the
city squares; their appearance is like torches; like lightning, they shatter. |
5. The chariots rush
to and fro in the streets, the noise of the rattling of their weapons is
heard in the city squares; their appearance is like torches, like lightnings
hurling forth |
|
6. He shall
remember his mighty men; they shall stumble in their walk; they shall hasten
to its wall, and the protector is armed. |
6. They appoint
their army commanders they stumble as they go, they hasten on, they break
down the wall and build towers. |
|
7. The gates
of the rivers have opened, and the palace has dissolved. |
7. The bridges over
the rivers are opened, and the king trembles in his palace. |
|
8. And the
queen has been exposed and taken away, and her maidens moan, like the voice
of doves beating their breasts. |
8. And the queen
sits in a litter; she goes forth among the exiles, and her maid servants are
led away; they go after her moaning like the sound of doves, beating upon
their breasts. |
|
9. And
Nineveh is like a pool of water-it is since days of yore-and they flee. Halt!
Halt! But no one pays attention. |
9. And from the days
of old Niniveh is like a gathering of waters. They run away. Halt! Halt! But
there is none who turns back and halts. |
|
10. Plunder
silver! Plunder gold! And there is no end to the treasures-to sweep out
[Nineveh] of all precious vessels. |
10. Make spoil of
silver, make spoil of gold! There is no end to the treasures. All the
desirable goods are finished. |
|
11. Empty,
yea, emptied out and breached; and the heart melts, the knees stumble, and
there is trembling in all loins; and the faces of all of them have gathered
blackness. |
11. She is plundered
and spoiled, and the gate is opened to the enemy; and the heart melts, and
there is knocking of knees, and trembling of the loins, and all their faces
are covered with a coating of black like a pot. |
|
12. Where
is the lions' den? And it is pasture for young lions, where the grown lion
and the old lion went, and the lion's whelp-and none made them afraid. |
12. Where are the
dwelling-places of the kings, and the princes’ residence? Where the kings
went, there they left their sons like a lion which stays by its prey in
safety and there is none to scare it away. |
|
13. The
grown lion tore enough for his whelps and strangled for his lionesses, and he
filled his caves with prey and his dens with prey. |
13. The kings
brought spoil for their consorts and plunder for their children, and the
storehouses were filled with spoil and their castles with plunder. |
|
14. Behold!
I am against you, says the Lord of Hosts, and I will ignite her chariots with
smoke; and the sword shall consume your young lions, and I will cut off your
prey from the land; and the voice of your ambassadors shall no longer be
heard.{P} |
14. “Behold, I am
sending My wrath upon you,” says the LORD of Hosts, “and I will burn your
chariots with fire, and the sword will slay your princess, and I will destroy
your trade from the earth, and the sound of your emissaries will not be heard
again.” |
|
|
|
Special Ashlamatah: Isaiah 66:1, 23
|
Rashi |
Targum |
|
1. So says
the Lord, "The heavens are My throne, and the earth is My footstool;
which is the house that you will build for Me, and which is the place of My
rest? |
1. Thus says the
LORD: “The heavens are the throne of My glory and the earth is a highway
before Me; what is the house which you would build before Me, and what is the
place of the dwelling of My Shekhinah?” |
|
23. And it
shall be from new moon to new moon and from Sabbath to Sabbath, that all
flesh shall come to prostrate themselves before Me," says the Lord. |
23. From new moon to
new moon, and from Sabbath to Sabbath, all the sons of flesh will come to
sorship before Me says the LORD. |
|
|
. |
Verbal Tallies
By: HH Rosh Paqid Adon Hillel ben
David
& HH Giberet Dr. Elisheba bat
Sarah
B’Midbar (Numbers) 22:2 – 23:9
B’Midbar (Number)
28:9-15
Micah 7:16-20+Nahum
1:7; 2:1-3
Special
Ashlamata: Yeshayahu (Isaiah) 66:1-24
Tehillim (Psalm)
104:19-35
Mordechai (Mark)
12:18-27
The verbal tallies
between the Torah and the Ashlamata (Micah 7:16-20) are:
See / saw - ראה,
Strong’s number 07200.
The verbal tallies
between the Torah and the Ashlamata (Nahum 1:7; 2:1-3) are:
Israel - ישראל, Strong’s number 03478.
Sore / mightily - מאד,
Strong’s number 03966.
Face / because of - פנים,
Strong’s number 06440.
The verbal tallies
between the Torah and the special Ashlamata (Isaiah 66:1-24) are:
Children / son - בן,
Strong’s number 01121.
See / saw / seen - ראה,
Strong’s number 07200.
Israel - ישראל, Strong’s number 03478.
Done / made / make - עשה,
Strong’s number 06213.
Face / before /
because of - פנים, Strong’s number 06440.
The verbal tallies
between the Torah and the Psalm are:
Done / made / make /
appointed - עשה, Strong’s number 06213.
Face / before /
because of - פנים, Strong’s number 06440.
B’Midbar (Num.) 22:2 And Balak the son
<01121> of Zippor saw <07200> (8799) all that Israel <03478>
had done <06213> (8804) to the Amorites.
3 And Moab was
sore <03966> afraid of (face) <06440> the people, because they were
many: and Moab was distressed because of <06440> the children
<01121> of Israel <03478>.
Micah 7:16 The nations shall see <07200>
(8799) and be confounded at all their might: they shall lay their hand
upon their mouth, their ears shall be deaf.
Nahum 2:1 He that dasheth in
pieces is come up before thy face <06440>: keep the munition, watch the
way, make thy loins strong, fortify thy power mightily
<03966>.
Nahum 2:3 For the LORD hath
turned away the excellency of Jacob, as the excellency of Israel <03478>:
for the emptiers have emptied them out, and marred their vine branches.
Isaiah 66:2 For all those things
hath mine hand made <06213> (8804), and all those things have
been, saith the LORD: but to this man will I look, even to him
that is poor and of a contrite spirit, and trembleth at my word.
Isaiah 66:8 Who hath heard such a
thing? who hath seen <07200> (8804) such things? Shall the earth be made
to bring forth in one day? or shall a nation be born at once? for as
soon as Zion travailed, she brought forth her children <01121>.
Isaiah 66:20 And they shall bring
all your brethren for an offering unto the LORD out of all nations upon
horses, and in chariots, and in litters, and upon mules, and upon swift beasts,
to my holy mountain Jerusalem, saith the LORD, as the children <01121> of
Israel <03478> bring an offering in a clean vessel into the house of the
LORD.
Isaiah 66:22 For as the new heavens
and the new earth, which I will make <06213> (8802), shall remain before
<06440> me, saith the LORD, so shall your seed and your name remain.
Tehillim (Psalm)
104:19 He
appointed <06213> (8804) the moon for seasons: the sun knoweth his going
down.
Tehillim (Psalm)
104:29 Thou
hidest thy face <06440>, they are troubled): thou takest away their
breath, they die, and return to their dust.
Hebrew:
|
Hebrew |
English |
Torah Seder Num 22:2-23:9 |
S. T. Seder Num 28: 9-15 |
Psalms Ps 104:19-35 |
Ashlamatah Micha 7:16-20 |
Ashlamatah Nah 1:7, 2:1-3 |
Ashlamtah Isa 66:1-24 |
|
dx'a, |
one, once |
Num 28:11 |
Isa 66:8 |
||||
|
!yIa; |
no, without |
Num 22:26 |
Ps 104:25 |
Isa 66:4 |
|||
|
vyai |
men, man, warriors |
Num 22:9 |
Nah 2:3 |
Isa 66:3 |
|||
|
lae |
God |
Num 23:8 |
Ps 104:21 |
Mic 7:18 |
|||
|
hL,ae |
these, things |
Num 22:9 |
Isa 66:2 |
||||
|
~yhil{a/ |
GOD |
Num 22:9 |
Ps 104:33 |
Mic 7:17 |
Isa 66:9 |
||
|
~ai |
though, or |
Num 22:18 |
Isa 66:9 |
||||
|
rm;a' |
said, says |
Num 22:4 |
Isa 66:1 |
||||
|
@a; |
angry, anger |
Num 22:22 |
Mic 7:18 |
Isa 66:15 |
|||
|
#r,a, |
earth, land |
Num 22:5 |
Ps 104:24 |
Mic 7:17 |
Isa 66:1 |
||
|
vae |
fire, flashing |
Nah 2:3 |
Isa 66:15 |
||||
|
rv,a] |
which, inasmuch |
Num 22:5 |
Mic 7:20 |
Isa 66:4 |
|||
|
aAB |
came, went, bring |
Num 22:7 |
Isa 66:4 |
||||
|
vAB |
be ashamed |
Mic 7:16 |
Isa 66:5 |
||||
|
tyIB; |
house |
Num 22:18 |
Isa 66:1 |
||||
|
!Be |
sons |
Num 22:2 |
Num 28:9 |
Isa 66:8 |
|||
|
hn"B' |
build |
Num 23:1 |
Isa 66:1 |
||||
|
rq'B' |
oxen, bulls |
Num 22:40 |
Num 28:11 |
||||
|
%r'B' |
bless |
Num 22:6 |
Ps 104:35 |
Isa 66:3 |
|||
|
lAdG" |
great |
Num 22:18 |
Ps 104:25 |
||||
|
yAG |
nations |
Num 23:9 |
Mic 7:16 |
Isa 66:8 |
|||
|
~G" |
also, so |
Num 22:19 |
Isa 66:4 |
||||
|
rb;D' |
speak, spoke |
Num 22:7 |
Isa 66:4 |
||||
|
rb'D' |
word |
Num 22:7 |
Isa 66:2 |
||||
|
%r,D, |
way, road |
Num 22:22 |
Nah 2:1 |
Isa 66:3 |
|||
|
hy"h' |
cames, becomes |
Num 22:41 |
Ps 104:20 |
Isa 66:2 |
|||
|
%l;h' |
come, go, move |
Num 22:6 |
Ps 104:26 |
||||
|
hNEhi |
behold |
Num 22:5 |
Isa 66:12 |
||||
|
lv'm' |
mountains |
Num 23:7 |
Ps 104:32 |
Isa 66:20 |
|||
|
xb;z" |
sacrificed |
Num 22:40 |
Isa 66:3 |
||||
|
hz< |
this, there, then |
Num 22:6 |
Num 28:14 |
Ps 104:25 |
Isa 66:1 |
||
|
~[;z" |
denounce, indignant |
Num 23:7 |
Isa 66:14 |
||||
|
[r'z< |
descendants, offspring |
Isa 66:22 |
|||||
|
vd,xo |
months |
Num 28:11 |
Isa 66:23 |
||||
|
qz"x' |
retain, strengthen |
Mic 7:18 |
Nah 2:1 |
||||
|
br,x, |
sword |
Num 22:23 |
Isa 66:16 |
||||
|
dy" |
hand |
Num 22:7 |
Ps 104:28 |
Mic 7:16 |
Isa 66:2 |
||
|
[d'y" |
knows, known |
Num 22:6 |
Ps 104:19 |
Nah 1:7 |
Isa 66:14 |
||
|
hwhy |
LORD |
Num 22:8 |
Num 28:11 |
Ps 104:24 |
Mic 7:17 |
Nah 1:7 |
Isa 66:1 |
|
~Ay |
day |
Num 22:30 |
Num 28:9 |
Mic 7:20 |
Nah 1:7 |
Isa 66:8 |
|
|
~y" |
sea |
Ps 104:25 |
Mic 7:19 |
||||
|
bqo[]y" |
Jacob |
Num 23:7 |
Mic 7:20 |
Nah 2:2 |
|||
|
ac'y" |
came, go |
Num 22:5 |
Ps 104:23 |
Isa 66:24 |
|||
|
laer'f.yI |
Israel |
Num 22:2 |
Nah 2:2 |
Isa 66:20 |
|||
|
db;K' |
distinguished |
Num 22:15 |
Isa 66:5 |
||||
|
hKo |
thus |
Num 22:16 |
Isa 66:1 |
||||
|
!WK |
prepare |
Num 23:1 |
Nah 2:3 |
||||
|
yKi |
since |
Num 22:6 |
Mic 7:18 |
Nah 2:2 |
Isa 66:8 |
||
|
lKo |
all |
Num 22:2 |
Ps 104:20 |
Mic 7:16 |
Isa 66:2 |
||
|
aol |
neither, no |
Num 22:30 |
Isa 66:19 |
||||
|
%x;l' |
lick |
Num 22:4 |
Mic 7:17 |
||||
|
lyIl; |
night |
Num 22:8 |
Ps 104:20 |
||||
|
xq;l' |
took, take |
Num 22:41 |
Isa 66:21 |
||||
|
daom. |
great, all |
Num 22:3 |
Nah 2:1 |
||||
|
hm' |
what, how |
Num 22:19 |
Ps 104:24 |
||||
|
ymi |
who |
Num 22:9 |
Mic 7:18 |
Isa 66:8 |
|||
|
!mi |
because, some, before |
Num 22:3 |
Mic 7:17 |
Isa 66:21 |
|||
|
hx'n>mi |
grain offeing |
Num 28:9 |
Isa 66:3 |
||||
|
hf,[]m; |
works |
Ps 104:24 |
Isa 66:18 |
||||
|
~Aqm' |
place |
Num 22:26 |
Isa 66:1 |
||||
|
jb;n" |
look |
Ps 104:32 |
Isa 66:2 |
||||
|
dg"n" |
tell, declare |
Num 23:3 |
Isa 66:19 |
||||
|
rh'n" |
river |
Num 22:5 |
Isa 66:12 |
||||
|
hj'n" |
turn, extend |
Num 22:23 |
Isa 66:12 |
||||
|
hk'n" |
defeat, slay |
Num 22:6 |
Isa 66:3 |
||||
|
vp,n< |
soul |
Ps 104:35 |
Mic 7:18 |
Isa 66:3 |
|||
|
af'n" |
took, carried, pardons |
Num 23:7 |
Isa 66:12 |
||||
|
!t;n" |
let, give |
Num 22:13 |
Ps 104:27 |
Mic 7:20 |
|||
|
db,[, |
sevants |
Num 22:18 |
Isa 66:14 |
||||
|
d[; |
forever, until |
Ps 104:23 |
|||||
|
dA[ |
again, while |
Num 22:15 |
Ps 104:33 |
||||
|
~l'A[ |
forever |
Ps 104:31 |
|||||
|
!yI[; |
surface, sight |
Num 22:5 |
Isa 66:4 |
||||
|
l[; |
near, over, against |
Num 22:5 |
Num 28:10 |
Mic 7:18 |
Nah 2:1 |
Isa 66:10 |
|
|
hl'[' |
brought, offers, come |
Num 22:41 |
Nah 2:1 |
Isa 66:3 |
|||
|
dm;[' |
stood, endure |
Num 22:24 |
Isa 66:22 |
||||
|
rp'[' |
dust |
Ps 104:29 |
Mic 7:17 |
||||
|
t[e |
time |
Num 22:4 |
Ps 104:27 |
||||
|
hP, |
command, mouth |
Num 22:18 |
Mic 7:16 |
||||
|
~ynIP' |
because, face, before |
Num 22:3 |
Ps 104:29 |
Isa 66:22 |
|||
|
rP; |
bulls |
Num 23:1 |
Num 28:11 |
||||
|
~Wq |
arose, rose |
Num 22:13 |
|||||
|
r'q' |
call |
Num 22:5 |
Isa 66:4 |
||||
|
ha'r' |
saw, see |
Num 22:2 |
Mic 7:16 |
Isa 66:5 |
|||
|
vaor |
top, beginning |
Num 23:9 |
Num 28:11 |
Isa 66:16 |
|||
|
bb;r' |
many |
Ps 104:24 |
|||||
|
#b;r' |
lay down, lie |
Num 22:27 |
Ps 104:22 |
||||
|
lg<r, |
foot, footstool |
Num 22:25 |
Isa 66:1 |
||||
|
x;Wr |
spirit |
Ps 104:29 |
Isa 66:2 |
||||
|
bk,r, |
chariots |
Nah 2:3 |
Isa 66:20 |
||||
|
[b;f' |
satisfied |
Ps 104:28 |
Isa 66:11 |
||||
|
[b;v' |
sworn, swore |
Mic 7:20 |
|||||
|
[b;v, |
seven |
Num 23:1 |
Num 28:11 |
||||
|
tB'v; |
Sabbath |
Num 28:9 |
Isa 66:23 |
||||
|
bWv |
bring back, return, render,
again, restore |
Num 22:8 |
Ps 104:29 |
Mic 7:19 |
Nah 2:2 |
Isa 66:15 |
|
|
~Wf |
puts, set |
Num 22:38 |
Mic 7:16 |
Isa 66:19 |
|||
|
rAv |
ox |
Num 22:4 |
Isa 66:3 |
||||
|
~Alv' |
safety, peace |
Isa 66:12 |
|||||
|
vAlv' |
three |
Num 22:28 |
Num 28:12 |
||||
|
xl;v' |
sent, send |
Num 22:5 |
Ps 104:30 |
Isa 66:19 |
|||
|
~v' |
there, in which |
Num 22:41 |
Ps 104:25 |
||||
|
~ve |
name |
Isa 66:5 |
|||||
|
xm;f' |
glad, joyful |
Ps 104:31 |
Isa 66:10 |
||||
|
[m;v' |
heard, hear |
Num 22:36 |
Isa 66:4 |
||||
|
~yIn"v. |
two |
Num 22:22 |
Num 28:9 |
||||
|
taJ'x; |
sin |
Num 28:15 |
Mic 7:19 |
||||
|
#pex' |
delights |
Mic 7:18 |
Isa 66:3 |
||||
|
rv,a]K; |
just |
Num 23:2 |
Isa 66:20 |
||||
|
dAbK' |
glory |
Ps 104:31 |
Isa 66:11 |
||||
|
lyIa; |
ram |
Num 23:1 |
Num 28:11 |
||||
|
rb;[' |
contrary, passes |
Num 22:18 |
Mic 7:18 |
||||
|
ry[i |
city |
Num 22:36 |
Isa 66:6 |
||||
|
hl'[o |
burnt offering |
Num 23:3 |
Num 28:10 |
||||
|
hn"[' |
replied, answered |
Num 22:18 |
Isa 66:4 |
||||
|
hf'[' |
done, made |
Num 22:2 |
Num 28:15 |
Ps 104:19 |
Isa 66:2 |
||
|
xt;P' |
opened |
Num 22:28 |
Ps 104:28 |
||||
|
~d,q, |
east |
Num 23:7 |
Mic 7:20 |
||||
|
!j'q' |
small |
Num 22:18 |
Ps 104:25 |
Greek:
|
Greek |
English |
Torah Seder N. 22:2-23:9 |
S. T. Seder N. 28: 9-15 |
Psalms 104:19-35 |
Ashlamatah Micha 7:16-20 |
Ashlamatah Nah 1:7, 2:1-3 |
Ashlamtah Isa 66:1-24 |
N.C. Mk 12:18-27 |
|
ἄγγελος |
angel |
Num 22:22 |
Mar 12:25 |
|||||
|
ἀδελφός |
brother |
Isa 66:5 |
Mar 12:19 |
|||||
|
ἀνίστημι |
arise, rose up, rising |
Num 22:13 |
Mar 12:23 |
|||||
|
ἀποκρίνομαι |
answering |
Num 22:8 |
Mar 12:24 |
|||||
|
ἀφίημι |
go, allow, leave |
Num 22:13 |
Mar 12:19 |
|||||
|
εἴδω |
knowing, saw |
Num 20:29 |
Mar 12:24 |
|||||
|
ἑπτά |
seven |
Num 23:1 |
Num 28:11 |
Mar 12:20 |
||||
|
ἔπω |
said |
Num 22:4 |
Isa 66:5 |
Mar 12:24 |
||||
|
ἔρχομαι |
came, coming |
Num 22:7 |
Isa 66:7 |
Mar 12:18 |
||||
|
θεός |
GOD |
Num 22:9 |
Ps 104:21 |
Mic 7:17 |
Isa 66:9 |
Mar 12:24 |
||
|
κατά |
against, with |
Isa 66:19 |
Mar 12:19 |
|||||
|
καταλείπω |
leave behind, leave |
|||||||
|
λαμβάνω |
take, took |
Isa 66:21 |
Mar 12:19 |
|||||
|
λέγω |
saying |
Num 22:5 |
Isa 66:1 |
Mar 12:18 |
||||
|
οὐρανός |
heavens |
Isa 66:1 |
Mar 12:25 |
|||||
|
πᾶς |
all, every |
Num 22:2 |
Ps 104:20 |
Mic 7:16 |
Isa 66:2 |
Mar 12:22 |
||
|
πολύς, πολλός |
many, greatly |
Num 22:3 |
Isa 66:16 |
Mar 12:27 |
||||
|
σπέρμα |
seed |
Isa 66:22 |
Mar 12:19 |
|||||
|
τρίτος |
third |
Num 22:28 |
Num 28:14 |
Mar 12:21 |
Mishnah Pirqe Abot V:4
“Ten miracles were
performed for our ancestors in Egypt and ten at the Sea. The Holy One, blessed
is He, brought ten plagues upon the Egyptians in Egypt and at the Sea.
Our ancestors tried
the Omnipresent with ten tests in the wilderness, as it is written, "... and
have yet tried Me these ten times and have disobeyed Me ..." (Numbers 14:22)
Abarbanel on Pirke Abot
By: Abraham Chill
Sepher Hermon Press, Inc. 1991
ISBN 0-87203-135-7
(pp. 324-331)
Abarbanel makes it
very clear that the main thrust of this Mishnah is to emphasize that the
miraculous occurrences related to the ten plagues in Egypt and the plagues and
miracles that occurred during the crossing of the Red Sea are not coincidental,
unrelated and independent of each other. For example, when all the waters in Egypt
turned to blood, which surely was a plague upon the Egyptians, it was
simultaneously a miracle for the Jews in as
much as the water they had did not turn to blood. When there was darkness for
the Egyptians. it was a miracle that for the Children of Israel there was
light.
The same pattern was
in evidence during the crossing of the Red Sea. Corresponding to the plagues
that the Egyptians experienced in Egypt a great number of exegetes perceive a
similar phenomena at the Red Sea. In Egypt the water turned to blood; at the
Red Sea the water turned to blood from the wounds of the Egyptians. In Egypt. frogs invaded the privacy of
the Egyptians; at the Red Sea, they could not help but encounter frogs. In
Egypt the dust of the earth turned into gnats; at the Red Sea the horses of the Egyptians in
pursuit of the Children of Israel kicked up a lot of dust on the heads of the
charioteers which turned into gnats. In Egypt, a variety of wild animals were loosed on the
Egyptians; at the Red Sea the Egyptians also were faced by small and large
reptiles which dwell in the water. In Egypt, a pestilence struck the domestic animals and
destroyed them; at the Sea the animals died in the attempt at crossing. In
Egypt, boils that resulted in bloating afflicted the Egyptians; at the Red Sea the Egyptian
corpses also became bloated. In Egypt, hail caused havoc in the land; at the
Sea, according to tradition, the water became boulders which fell on the heads of the pursuers.
In Egypt, locusts descended upon the land and consumed everything in sight; at
the Sea, vultures descended upon the corpses. In Egypt, there was darkness during
the Exodus; that same darkness persisted at the Red Sea. In Egypt, the final
blow that struck the Egyptians was the death of the firstborn; at the Sea the next in line
to the firstborn perished.
Thus, Abarbanel
concludes, what happened at the Red Sea was only an extension of what happened
in Egypt because the plagues were almost identical.
The miracles that the
Children of Israel experienced at the Red Sea also correspond to the miracles
they experienced in Egypt. Actually, the miracles performed by God for the Jews were
nothing more than the circumvention of the plagues that God brought upon the
Egyptians. As we noted above, the bloody water of the Egyptians turned into pure water
for the Jews. The first-born of the Egyptians died; the first-born of the Jews
lived. Such was the case with the miracles at the Sea: That same plague that befell the
Egyptians was a blessing for the Jews.
Rambam and others
enumerate the miracles as follows:
- The
Sea was split for passage for Jews and not for Egyptians.
- Within the water,
tunnels were formed which were roofed so that they would be protected
from the water.
- The seabed became
firm for easy walking.
- For the Egyptians
the seabed was soft mud to hinder them.
- Twelve avenues
were opened in the Sea, corresponding to the twelve tribes of Israel.
- The waters of the
Sea solidified and became like rock.
- The waters of the
Sea froze into blocks, not, as is natural, into one solid unit.
- The walls of the
water that separated the tribes were transparent so that the tribes could
communicate with each other.
- In
the salt water passages the Children of Israel suddenly discovered sweet
water dripping for their use.
- The sweet water
was available only as long as it was needed but froze when no longer
needed.
Abarbanel has no
compunctions in stating that Rambam's count of the miracles of the Red Sea is
nothing more than homiletic conjecture.
In an aside, Abarbanel
cautiously inquires why other miracles that happened in Egypt for the benefit
of the Jews are not formulated amongst those that are commonly accepted. For example,
the rod of Moshe which turned into a snake or the transformation of Moshe’s
hand which became leprous and suddenly returned to normal. The answer he proposes is
that these miracles were for the benefit of the Children of Israel, but were
not plagues upon the Egyptians.
Abarbanel then turns
his attention to the second part of this Mishnah which speaks of the ten tests
which our ancestors tried God in the wilderness. There were many more than ten, but he
concurs with the Talmud, which counts the following (Arakhin 15a):
1.
"Was it for want of graves
in Egypt that you brought us to die in the wilderness" (Exodus 14:11).
2.
"And the people grumbled
against Moshe saying 'What shall we drink?": {Exodus 15:23-24}, because
the waters were bitter. Perhaps the complaint was justified, but it indicated a
lack of faithfulness.
3.
In the wilderness of Sin, the
Children of Israel complained, "If only we had died by the hand of the
LORD in the land of Egypt when we sat by the fleshpots" (Exodus 16:3).
4.
Moshe instructed them not to let
the manna remain overnight, but they defied him (Exodus 16:20).
5.
Moshe told them that on Friday
they were to take two measures of manna because on the Sabbath they would find
no manna to collect. They did not believe him and went out to collect manna on
the Sabbath (Exodus 16:25).
6.
The Children of Israel complained
violently for water so much so that Moshe feared for his life, "What shall
I do with this people? Before long they will be stoning me!" (Exodus 17:2).
7.
The incident with the Golden Calf
(Exodus 32:4).
8.
"The people took to complaining
bitterly before the LORD" (Numbers 11: 1). Instead of looking forward to
the promised land, they deplored the conditions in which they found themselves.
9.
Having become satiated with
manna, the mixed multitude that accompanied the Children of Israel began to clamour
for meat (Numbers 11:4).
10.
The incident with the spies
(Numbers, Chapter 13).
However, Abarbanel is
disturbed by two problems. First, the ten tests in the Talmud are not actually
such, but rather acts of malice on the part of the people against God. Secondly,
there were other acts of malice and ill-will such as the rebellion of Korah. Abarbanel
offers us an innovative approach to these problems.
In his commentary on Mishnah 3 above, he concluded that there are three grounds
for someone being tested. The first of these is the notion that one should be tested to
discover his true qualities. This, he said, does not apply to a test set by God
because He is totally aware in advance of
all the information the test will yield.
In the view of
Ahrabanel, it was God who was being tested by man:
1.
When the Children of Israel cried
out, "Was it for want of graves in Egypt ... ?" God stood the test
and split the sea for them in which the Egyptians drowned and found their
graves at the bottom of the sea. In other words, graves in Egypt were
irrelevant.
2.
When the Children of Israel
complained that they could not drink the bitter waters found in the desert,
they thought that this was characteristic of the
waters in the desert and nothing could be done about it. God stood the test and
commanded Moshe to throw a branch of tree into the water; it became sweet.
3.
The Children of Israel preferred
dying at the hands of God in Egypt. God passed the test and provided them with
manna.
4.
God intended to impress upon the
people that the manna was a supernatural phenomenon and was created for the
purpose of providing them with food each
day separately. Thus they were told not to leave any manna for the next
morning. They, on the other hand, thought that the manna was a natural
occurrence in the desert and picked as much as they wanted to. God passed the
test and caused the excess manna to become
worm-infested and putrid.
5.
God assured them that if they
gathered a double portion on Friday - one for Friday and one for Shabbat - the
manna would remain fresh and edible. Here, again,
they were misled by the notion that the putrefaction of the manna on the second
day was a natural phenomenon and they went out on the Shabbat but found no manna. In
this way, God emphasized that the sanctity of the Shabbat is to be taken
seriously.
6.
In Rephidim, the Jews once again
cried out for water. This time, the motivation was different from that in their
first plea for water in Marah. Then, the waters were
bitter and they complained because they could not envision how it was possible
to transform bitter water into sweet water. In Rephidim they clamoured for Moshe to supply them
with water because they thought that it was some occult power that Moshe and
Aaron possessed that enabled them to produce water at will. This was a blatant denial of
the omnipotence of God. Once again, God passed the test when He exclaimed,
"I will be standing there before you on
the rock at Horeb. Strike the rock and water will issue from it, and the people
will drink" (Exodus 17:6) - the emphasis is to be placed on "I." This was
to demonstrate that everything happens through God's will.
7.
The Children of Israel became
frustrated by the absence of Moshe for 40 days and adopted the idea that he was
guided by some lucky star or some sign of the
Zodiac which gave him supernatural powers. Therefore, they cried out for the
Golden Calf which, they hoped, would possess the same occult powers as Moshe. This was a
direct offense against God. But God passed the test. With His approval, Moshe
ground the calf into dust and
thus convincingly demonstrated to the masses that there can be only one God and
it is to Him that man must turn.
8.
Notwithstanding all the
fascinating miracles that God was continually performing for them, we find that
the Children of Israel were still recalcitrant and complained about the conditions in
the desert (Numbers 11:1). God sensed a pronounced absence of faithfulness and understanding. Once
again He passed the test when He answered their complaints by showering down
upon them a fire which caused havoc.
9.
In Kivrot Ha-Ta'ava the multitude
craved for meat in the place of manna. Had they requested of God, "Give us
meat to eat," their plea would have been
justified. They, however, grumbled, "If only we had meat to eat!"
(Numbers 11:4). With this they inferred that there is no God. But God, passed
the test and sent the quail in such quantities that they suffered from stomach
trouble because of their gluttony.
10.
The spies were sent to scout the
land of Canaan and advise Moshe as to the best strategy to conquer the land.
The twelve scouts were all heads of tribes, great in strength and strong in determination.
Even so, ten of them fell into a state of panic. This was illustrated when they
reported negatively about the
inhabitants and said that Canaan could never be conquered. This was contrary to
God's design and the spies should have demonstrated their faithfulness
in the destiny of the Jews and brought back an enthusiastic report. God passed
the test and with the exception of Joshua and Caleb, destroyed the other
ten.
It is significant,
muses Abarbanel, that just as in the early history of man, God waited ten
generations between Adam and Noah, and another ten between Noah and Abraham before he
wreaked his vengeance on the miscreants, so did He wait until the generation of
the wilderness had tried Him with ten tests before He punished them.
Of course, there were
many more than ten occasions when the people vexed God. The reason they were
included in the Mishnah is because the verse in the incident of the spies states,
"...who have yet tried Me yet these ten times" (Numbers 14:22). In
other words, until that time there had been ten tests.
Miscellaneous
Interpretations
Rashi: The ten plagues at
the Sea are identified by the ten expressions of destruction used in Shirat
ha-Yam [Song of the Sea] (Exodus 15:1-10) regarding the Egyptians:
1.
Horse and driver He has hurled
into the sea (verse 1).
2.
He has cast into the sea (verse
4).
3.
Are drowned in the Sea of Reeds
(verse 4).
4.
The deeps covered them (verse 5).
5.
They went down into the depths
like a stone (verse 5).
6.
Your right hand, O LORD, shatters
the foe (verse 6).
7.
You break Your opponents (verse
7).
8.
You send forth Your fury, it
consumes them like straw (verse 7).
9.
The sea covered them (verse 10).
10.
They sank as lead (verse 10).
Rashbatz points out that the
ten plagues with which the Egyptians were afflicted are to be divided into four
groups. The first three - blood, frogs and lice - are all connected with the earth and
they were activated by Aaron. The next three - hail, locusts and darkness - are
all connected with the sky and they were performed by Moshe, since Aaron was not
spiritually influential enough to accomplish this. Three were activated
directly by God: wild beasts, pestilence and death of the firstborn, because
they are capable of
spreading quickly and widely and only God could ensure that the Jews would be
unaffected.
The remaining plague
brought upon the Egyptians - boils - was activated by all three - God, Aaron
and Moshe - in unison. Aaron took a handful of soot from the furnace which is really a form
of soil; Moshe threw it into the air, and God saw to it that the plague of
boils attacked only the Egyptians. The ten miracles which God performed for the Jews in Egypt
are, therefore, to be found in the fact that they were unaffected by any of the
ten plagues.
Relative to the ten
plagues inflicted upon the Egyptians at the Sea, Rashbatz says that almost all
commentators agree that there were many more plagues, but that they were subdivided into ten
categories.
Rashbatz discovered a
text of the Rambam in which the latter did not list any of the plagues at the
Sea, but merely proposed that they were duplicates of the plagues in Egypt.
Rashbatz rejects this idea on the grounds that since all the firstborn of the Egyptians died in
Egypt, there were no firstborn left to die at the Sea.
Rashbatz cites Rabbenu
Yonah's list of the ten plagues visited on the Egyptians at the Sea:
1.
The Egyptians were enveloped in
darkness; for the Jews, it was light.
2.
The pillar of cloud penetrated
the waters and made the ground like clay.
3.
The pillar of fire heated the
ground and caused the horses' hooves to become disjointed.
4.
God removed the wheels of the
Egyptian chariots.
5.
The fallen charioteers could not
rise to their feet.
6.
They tried to flee, but were
unable to do so.
7.
God tossed the Egyptians into the
raging sea.
8.
The sea bed swallowed them.
9.
They sank to the bottom of the
water.
10.
The corpses were cast up by the
sea onto the dry.
Rashbatz claims that
Rabbenu Yonah did not have an authentic source for his list and rejects it. He
prefers Rashi's list (see above) which is based on the Mekhilta and, with slight
variations, Avot de-Rabbi Natan.
Relying on the Talmud
(Arakhin 15a), Rashbatz extracts an important moral lesson on the subject of
slander. The Torah (Numbers 14:22) in summing up the sin of the spies says, "Yet
have they put Me to proof these ten times." The spies were guilty only of
speaking ill of the stones and trees of the promised land. Although they worshipped the Golden
Calf, the Jews were not condemned to die in the desert until they slandered the
land. All the more reason why the Jew must be meticulously careful never to slander his
fellowman.
Rabbenu Yonah lists the tests, but
omits the complaint of the Jews at the Sea (Exodus 14:11) and "The mixed
multitude went a lusting" as direct tests of God. He substitutes, "Is
there a God amongst us or not" (Exodus 17:7), and "They murmured
against God" (Numbers 11:1).
Midrash Shemuel: On the verse,
"They wandered about in the wilderness" (Psalms 107:4), the question
arises, how could King David have said this when it is a known fact, explicitly
stated in the Torah, that a pillar of cloud led them during the day and a
pillar of fire guided them at night. The answer propounded:
The word ta'u (wandered aimlessly) can also mean
"they sinned." In most instances when a person lives in peace,
prosperity and good health, he becomes vulnerable to a state of mind which defies
any supreme authority. It never dawns upon him that conditions can be otherwise
than what he is experiencing. On the other hand, a person whose lot in life is
one of misery, pain and crises will always lift up his eyes to God for help.
This was the tragedy of the generation in the desert between Egypt and the promised land.
They were tormented by the heat of the day and the cold of the night; they were
travelling in an unchartered desert and they were ill-prepared for this kind of a life. They
should have raised their eyes and hands to heaven and begged God to shower down
His beneficence upon them. Instead, they never stopped complaining.
What
say the Nazarean Hakhamim?
Heb 3:17 But with whom
was He grieved forty years? Was it not with them that had sinned, whose
carcases fell in the wilderness?
Heb 3:18 And to whom
sware He that they should not enter into His rest, but to them that did not
faithfully obey?
Heb 3:19 So we see
that they could not enter in because of unfaithful obedience.
1Co 10:1 Moreover,
brethren, I would not that you should be ignorant, how that all our fathers
were under the cloud, and all passed through the sea;
1Co 10:2 And were all
immersed unto Moses in the cloud and in the sea;
1Co 10:3 And did all
eat the same spiritual food;
1Co 10:4 And did all
drink the same spiritual drink: for they drank of that spiritual Rock that
followed them: and that Rock was Messiah.
1Co 10:5 But with many
of them God was not well pleased: for they were scattered in the wilderness.
1Co 10:6 Now these
things became our examples, to the intent we should not lust after evil things,
as they also lusted.
1Co 10:7 Neither be
idolaters, as were some of them; as it is written, “The people sat down to eat
and drink, and rose up to play” (Exodus 32:6).
1Co 10:8 Neither
should we commit fornication, as some of them committed, and fell in one day twenty
three thousand (Numbers 25:1-9).
1Co 10:9 Neither let
us test G-d and His Messiah, as some of them also tested, and were destroyed by
serpents.
1Co 10:10 Neither
should you murmur, as some of them also murmured, and were destroyed of the
destroyer.
1Co 10:11 Now all
these things happened unto them for examples [to us]: and they are written for
a warning to us, upon whom the ends of the ages are come.
1Co 10:12 Wherefore
let him that thinks he stands take heed lest he fall.
1Co 10:13 There has no
testing come upon you but such as is common to man: but God is faithful, who
will not suffer you to be tested above that [which] you are able to bare; but
He will with the testing also make a way to escape, that you may be able to
bear it.
N.C.: Mark 12:18-27
|
CLV[1] |
Magiera
Peshitta NT[2] |
Greek[3] |
Delitzsch[4] |
|
18. And Sadducees
are coming to Him, who say there is no resurrection. And they inquired of
Him, saying, |
18. And
the Sadducees came to him, those who say that there is no resurrection, and
were asking him and saying, |
18. Καὶ
ἔρχονται Σαδδουκαῖοι
πρὸς αὐτόν οἵτινες
λέγουσιν ἀνάστασιν
μὴ εἶναι καὶ
ἐπηρώτησαν
αὐτὸν λέγοντες
|
18 וַיָּבֹאוּ
אֵלָיו
מִן־הַצְדּוּקִים
הָאֹמְרִים
אֵין
תְּחִיַּת
הַמֵּתִים
וַיִּשְׁאָלוּהוּ
לֵאמֹר׃ |
|
19. Teacher, Moses writes
to us that, if anyone's brother should be dying, and leaving a wife, and
leaving no child, that his brother may be taking his wife and should be
raising up seed to his brother." |
19. "Teacher,
Moses wrote to us: IF THE BROTHER OF A MAN DIES AND LEAVES A WIFE AND DOES
NOT LEAVE SONS, HIS BROTHER SHOULD TAKE HIS WIFE AND RAISE UP SEED FOR HIS
BROTHER. |
19. Διδάσκαλε
Μωσῆς ἔγραψεν
ἡμῖν ὅτι ἐάν
τινος ἀδελφὸς
ἀποθάνῃ καὶ
καταλίπῃ γυναῖκα
καὶ τέκνα μὴ
ἀφῇ ἵνα λάβῃ
ὁ ἀδελφὸς
αὐτοῦ τὴν
γυναῖκα αὐτοῦ
καὶ ἐξαναστήσῃ
σπέρμα τῷ
ἀδελφῷ αὐτοῦ |
19
רַבִּי
מֹשֶׁה
כָּתַב
לָנוּ כִּי
יָמוּת אֲחִי־אִישׁ
וְהִנִּיחַ
אִשָּׁה
וּבָנִים
אֵין לוֹ
וְלָקַח
אָחִיו
אֶת־אִשְׁתּוֹ
וְהֵקִים
זֶרַע
לְאָחִיו׃ |
|
20. Seven brothers
were there, and the first got a wife and, dying, leaves no seed." |
20. There
were seven brothers. The first took a wife and died and did not leave [any]
seed. |
20. ἑπτὰ
ἀδελφοὶ ἦσαν· καὶ
ὁ πρῶτος
ἔλαβεν γυναῖκα
καὶ ἀποθνῄσκων
οὐκ ἀφῆκεν
σπέρμα· |
20 וְהִנֵּה
שִׁבְעָה
אַחִים
וַיִּקַּח
הָרִאשׁוֹן
אִשָּׁה
וַיָּמָת
וְלֹא־הִשְׁאִיר
אַחֲרָיו
זָרַע׃ |
|
21. And the second
got her and died, leaving no seed, and the third similarly." |
21. And
the second took her and died, although also he did not leave [any] seed, and
the third likewise. |
21. καὶ
ὁ δεύτερος
ἔλαβεν αὐτήν
καὶ ἀπέθανεν
καὶ οὐδὲ αὐτὸς
ἀφῆκεν σπέρμα· καὶ
ὁ τρίτος
ὡσαύτως· |
21 וַיִּקַּח
אֹתָהּ
הַשֵּׁנִי
וַיָּמָת
וְלֹא־הִנִּיחַ
זָרַע וְכֵן
גַּם
הַשְּׁלִישִׁי׃ |
|
22. And the seven
also got her similarly and leave no seed. Last of all the woman also died. |
22. And
the seven of them took her and did not leave [any] seed. Last of all of them,
the wife also died. |
22. καὶ
ἔλαβον αὐτὴν
οἱ ἑπτὰ καὶ
οὐκ ἀφῆκαν
σπέρμα ἔσχατη
πάντων ἀπέθανεν
καὶ ἡ γυνὴ |
22 וַיִּקָּחוּהָ
כָּל־הַשִּׁבְעָה
וְלֹא־הִשְׁאִירוּ
אַחֲרֵיהֶם
זָרַע
וְאַחֲרֹנָה
לְכוּלָּם
מֵתָה גַּם
הָאִשָּׁה׃ |
|
23. In the
resurrection, then, whenever they may be rising, of which of them will she be
the wife? For the seven have had her as wife." |
23. Therefore,
in the resurrection, whose wife will she be? For the seven of them took
her." |
23. ἐν
τῇ οὖν ἀναστάσει
ὅταν ἀναστῶσιν
τίνος αὐτῶν
ἔσται γυνή
οἱ γὰρ ἑπτὰ
ἔσχον αὐτὴν
γυναῖκα |
23 וְעַתָּה
בִּתְחִיַּת
הַמֵּתִים
כְּשֶׁיָּקוּמוּ
לְמִי מֵהֶם
תִּהְיֶה
לְאִשָּׁה
כִּי
לַשִּׁבְעָה
הָיְתָה
לְאִשָּׁה׃ |
|
24. Jesus averred to
them, "Are you not therefore deceived, not being acquainted with the
scriptures, nor yet the power of God? |
24. Jesus
said to them, "Is it not because of this you err? For you do not know
the scriptures nor the power of God. |
24. καὶ
ἀποκριθεὶς
ὁ Ἰησοῦς
εἶπεν αὐτοῖς
Οὐ διὰ τοῦτο
πλανᾶσθε μὴ
εἰδότες τὰς
γραφὰς μηδὲ
τὴν δύναμιν
τοῦ θεοῦ |
24 וַיֹּאמֶר
יֵשׁוּעַ
אֲלֵיהֶם
הֲלֹא טֹעִים
אַתֶּם בַּאֲשֶׁר
לֹא
יְדַעְתֶּם
אֶת־הַכְּתוּבִים
וְלֹא
אֶת־גְּבוּרַת
הָאֱלֹהִים׃ |
|
25. For whenever
they may be rising from among the dead, they are neither marrying nor taking
out in marriage, but are as the messengers in the heavens." |
25. For
when they rise up from the dead, they do not marry women nor are women with
men, but rather they are as the angels that are in heaven. |
25. ὅταν
γὰρ ἐκ νεκρῶν
ἀναστῶσιν
οὔτε γαμοῦσιν
οὔτε γαμίσκονται, ἀλλ
εἰσὶν ὡς
ἄγγελοι οἱ
ἐν τοῖς οὐρανοῖς |
25 כִּי
בְּעֵת
קוּמָם
מִן־הַמֵּתִים
לֹא
יִשְׂאוּ
נָשִׁים
וְלֹא
תִּנָּשֶׂאנָה
כִּי־יִהְיוּ
כְּמַלְאֲכֵי
הַשָּׁמָיִם׃ |
|
26. Now concerning
the dead, that they are being roused; did you not read in the scroll of
Moses, at the thorn bush, how God spoke to him, saying, I am the God of
Abraham, and the God of Isaac, and the God of Jacob? |
26. Now
about the dead who will rise up, have you not read in the book of Moses how
God spoke to him from the bush: I AM THE GOD OF ABRAHAM AND THE GOD OF ISAAC
AND THE GOD OF JACOB? |
26. περὶ
δὲ τῶν νεκρῶν
ὅτι ἐγείρονται
οὐκ ἀνέγνωτε
ἐν τῇ βίβλῳ
Μωσέως, ἐπὶ
τῆς βάτου ὡς
εἶπεν αὐτῷ
ὁ θεὸς λέγων
Ἐγὼ ὁ θεὸς Ἀβραὰμ
καὶ ὁ θεὸς Ἰσαὰκ
καὶ ὁ θεὸς Ἰακώβ |
26 וְעַל־דְּבַר
הַמֵּתִים
שֶׁיָּקוּמוּ
הֲלֹא
קְרָאתֶם
בְּסֵפֶר
מֹשֶׁה
בַּסְּנֶה אֶת
אֲשֶׁר־דִּבֶּר
אֵלָיו
הָאֱלֹהִים
לֵאמֹר אָנֹכִי
אֱלֹהֵי
אַבְרָהָם
וֵאלֹהֵי
יִצְחָק
וֵאלֹהֵי
יַעֲקֹב׃ |
|
27. He is not the
God of the dead, but of the living. You, then, are much deceived. |
27. And
he is not the God of the dead, but of the living. Therefore you err
greatly." |
27. οὐκ
ἔστιν ὁ
θεὸς νεκρῶν
ἀλλὰ Θεὸς ζώντων· ὑμεῖς
οὖν πολὺ πλανᾶσθε |
27 הָאֱלֹהִים
אֵינֶנּוּ
אֱלֹהֵי
הַמֵּתִים כִּי
אִם־אֱלֹהֵי
הַחַיִּים
לָכֵן
טוֹעִים
אַתֶּם
הַרְבֵּה׃ |
|
|
|
|
|
HH Paqid Dr.
Adon Eliyahu’s Rendition
18. And some Sadducees
(Heb. Tz'dukim) who say there is no resurrection, came to him (Yeshua). And they questioned Him, saying,
19. Rabbenu, Moshe
wrote for us that:
If brothers reside
together, and one of them dies having no son, the dead man's wife shall not
marry an outsider. [Rather,] her husband's brother shall be intimate with her,
making her a wife for himself, thus performing the obligation of a husband's
brother with her. And it will be, that the eldest brother [who performs the
levirate marriage, if] she [can] bear will succeed in the name of his deceased
brother, so that his [the deceased brother's] name shall not be obliterated
from Israel. (Deut. 25:5-6)
20. There were seven
brothers. And the first took a wife, and when he died (he) left no seed.
21. And the second
himself took her, and died, and neither did he leave seed; and the third did
likewise.
22. And all seven took
her and left no seed. And finally the woman died.
23. Then in the [Day
of the] resurrection, when they rise up, which of them will she be the wife?
For, the seven had her (as a) wife.
24. And Yeshua
answered them saying, have you not been led astray because of this, not knowing
the Scriptures [and their oral elucidation] or the [dynamic and supernatural]
power of God?
25. For when they rise
again from the dead, they neither marry nor are given in marriage, but are as
[androgynous] angels (ambassadors from) the Heavens.
26. But
concerning the dead, that they are raised, have you not read in the book of
Moses, [in the Torah Seder] “Out Of The Midst Of A Bush,”
how God spoke to him saying, “I am the God of your father, the God of Abraham,
the God of Isaac, and the God of Jacob” (Exo 3:6).
27. He is not the God of
the dead, but God of the living. Therefore, you (are) greatly led astray.
Hakham’s Commentary
26. But
concerning the dead, that they are raised, have you not read in the book of
Moses, [in the Torah Seder] “On the Bush,” how God spoke to him saying, “I am
the God of your father, the God of Abraham, the God of Isaac, and the God of
Jacob” (Exo 3:6). - The
Torah Seder referred here as “On the Bush” is that of Exodus 3:1 – 4:17, with
the Ashlamatah being Isaiah 40:11-18, 21-22, and Psalm 43:1-5, which we read in
conjunction with Mark 6:6b-13. This explains what many are ignorant of, that in
a Hebraic context we do not refer to specific verses or paragraphs of the Torah
or the Scriptures by Chapter and verse. Chapter and verses are a Christian
invention. Wikipedia[5]
accurately explains the history of chapters and verses in the Bible as follows:
Chapters
The original manuscripts did not contain the chapter
and verse divisions in the numbered form familiar to modern readers. Some
portions of the original texts were logically divided into parts following the
Hebrew alphabet; for instance, the earliest known copies of the book of Isaiah
use Hebrew letters for paragraph divisions. (This was different from the
acrostic structure of certain texts following the Hebrew alphabet, such as
Psalm 119 and most of the book of Lamentations.) There are other divisions from
various sources which are different from what we use today.
The Hebrew Bible began to be put into sections
before the Babylonian Captivity (586 BCE) with the five books of Moses being
put into a 154-section reading program to be used in a three-year cycle. Later
(before 536 BCE) the Law was put into 54 sections and 669 sub-divisions for
reading.
By the time of the Council of Nicaea in 325 CE, the
New Testament had been divided into paragraphs, although the divisions were
different from the modern Bible.
An important canon of the New Testament was
proclaimed by Pope Damasus I in the Roman synod of 374 CE. Pope Damasus also
induced Jerome, a priest from Antioch, to undertake his famous translation of
the entire Bible, both Old and New Testaments, from Hebrew and Greek into
Latin, the official language of the Roman Empire at the time. This translation
is known as the Vulgate. The Church continued to finance the very expensive
process of copying and providing copies of the Bible to local churches and
communities from that point up to and beyond the invention of the printing
press, which greatly reduced the cost of producing copies of the Scriptures.
Churchmen Archbishop Stephen Langton and Cardinal
Hugo de Sancto Caro determined different schemas for systematic division of the
Bible in the early 13th century. It is the system of Archbishop Langton on
which the modern chapter divisions are based.
Verses
It is presently unknown how early the Hebrew verse
divisions were incorporated into the books that comprise the Biblical canon.
However, it is beyond dispute that for at least a thousand years the Tanakh has
contained an extensive system of multiple levels of section, paragraph, and
phrasal divisions that were indicated in Masoretic vocalization and
cantillation markings. One of the most frequent of these was a special type of
punctuation, the sof passuq, symbol for a full stop or sentence break,
resembling the colon mark (:) of English and Latin orthography. With the advent
of the printing press and the translation of the Bible into English, Old
Testament versifications were made that correspond predominantly with the
existing Hebrew full stops, with a few isolated exceptions. A product of
meticulous labour and unwearying attention, the Old Testament verse divisions
stand today in essentially the same places as they have been passed down since
antiquity. Most attribute these to Rabbi Isaac Nathan ben Kalonymus's work for
the first Hebrew Bible concordance around 1440 CE.
The first person to divide New Testament chapters
into verses was Italian Dominican biblical scholar Santi Pagnini (1470–1541 CE),
but his system was never widely adopted. Robert Estienne created an alternate
numbering in his 1551 edition of the Greek New Testament. The first English New
Testament to use the verse divisions was a 1557 translation by William
Whittingham (c. 1524-1579 CE). The first Bible in English to use both chapters
and verses was the Geneva Bible published shortly afterwards in 1560. These
verse divisions soon gained acceptance as a standard way to notate verses, and
have since been used in nearly all English Bibles.
So if the Jews never
used Chapters and verses how did they refer to any particular passage? Simply,
Every Torah Seder was given a name derived either from the first words starting
the Torah Seder or of the most important words close to the beginning of the
Torah Seder. In this case, the words picked as a name for the Torah Seder Exodus
3:1 – 4:17, come from v. 2 – “מִתּוֹךְ
הַסְּנֶה” – MITOKH HAS’NEH - “out of the midst of a bush,” and which the
Master quotes.
Now a logical question
may be asked: If this is so, then is not the Pericope of Mordechai (Mark)
12:18-27 a Nazarean Commentary on the Torah Seder of Exodus 3:1 – 4:17, rather
than the present one of Numbers 22:2 – 23:9? The short answer to this question is
No! Just because the Master quotes a verse from a Torah Seder outside the
weekly Torah Seder does not necessarily mean that this present pericope of Mark
goes with the verse from the Torah Seder quoted.
When we look at first
glance at this present pericope of Mordechai we immediately think that the
central topic here is the “resurrection from the dead.” However, we posit that
this is in reality not so. As we have advocated many a time, the Book of Mark
together with Epistles of Hakham Yehudah (Jude) and Hakham Tsefet (Peter)
presents us with a manual on “Discipleship” denoting an outline of the
constituent characteristics of a true and genuine Talmid (disciple) of the
Master. Belief or unbelief on the resurrection from the dead is not a major
characteristic of a Talmid of the Master, even though we are all in agreement
that there will be a resuscitation of the dead. But the key refrain repeated
twice in this pericope:
·
“Have you not been led astray
because of this, not knowing the Scriptures [and their oral elucidation] or the
[dynamic and supernatural] power of God” (Mark 12:24).
·
"Therefore, you (are)
greatly led astray” (Mark
12:27).
In other words, the
key teaching that we must take from this pericope, is that a true and genuine
Talmid (disciple) of the Master is under the critical obligation:
·
“To [intimately] know the Scriptures
[and their oral elucidation],” and,
·
“To [intimately] know the
[dynamic and supernatural] power of God.”
The Master has well
read and understood our Torah Seder for this Shabbat (Numbers 22:2 – 23:9), and he
sees Balaam as the antithesis of a genuine and true Talmid of his. Thus, Balaam
(1) did not intimately know the Scriptures (nor their Oral elucidation), for
G-d had promised our father Abraham: “And I will make of you a great nation,
and I will bless you, and make your name great; and make you a blessing. And I
will bless them that bless you, and him that curses you will I curse; and in
you will all the families of the earth be blessed [grafted in]” (Genesis
12:2-3); (2) he did not intimately know the dynamic and supernatural power of
G-d, as it is said: “Balaam said to the angel of the Lord, ‘I have sinned,
for I did not know that you were standing on the road before me. Now, if it
displeases you, I will return’” (Numbers 22:34). Therefore, he equated the
Sadducees’ with Balaam, as both were hungry for power, domination at all costs,
and filthy lucre. Concerning this, Hakham Shaul warns:
1Tim 3:2 Then it behoves the overseer (i.e. the Rosh
Paqid) to be blameless, husband of one wife, temperate, sensible, well-ordered,
hospitable, apt at teaching;
1 Tim 3:3 not a drunkard, not a contentious one, not
money-loving, but gentle, not quarrelsome, not avaricious;
Therefore, this
pericope of Mordechai (Mark) is most aptly suited to accompany our Torah Seder
of B’Midbar 22:2 – 23:9. Now, some may ask as to what is the correct procedure
as to how one can intimately know the Scriptures and their oral elucidation,
and how can one know the dynamic supernatural power of G-d?
With regards to
intimately knowing the Scriptures and their oral elucidation, the answer is:
- Find
and subject oneself to a good Hakham – cf. Pirqe Abot I:6 – “Provide
yourself with a Torah teacher”;
- Find
or buy a companion to study Torah with – cf. Pirqe Abot I:6 “and acquire
for yourself an associate”;
- Memorize
the Written and Oral Law as taught by your Hakham as King Solomon
recommends:
Pro 2:1 My son, if you will receive my words, and
lay up (memorize) my commandments within you;
Pro 2:2 So that you make your ear attend unto
wisdom, and your heart incline to discernment;
Pro 2:3 Yes, if you call for understanding, and lift
up your voice for discernment [by asking the right questions];
Pro 2:4 If you seek her as silver, and search for
her as for hid treasures;
Pro 2:5 Then will you understand the fear of the
LORD, and find the knowledge of God.
And concerning the
knowledge of the dynamic supernatural power of G-d, Mosheh Rabbenu thus
instructed us:
Deut 4:5 Behold, I have taught you statutes and
ordinances, even as the LORD my God commanded me, that you should do so in the
midst of the land whether you go in to possess it.
Deut 4:6 Observe therefore and do them; for this is
your wisdom and your understanding in the sight of the Gentiles, that, when they
hear all these statutes, will say: “Surely this great nation is a wise and
understanding people.”
Deut 4:7 For what great nation is there, that has
God so near unto them, as the LORD our God is whensoever we call upon Him?
And likewise Hakham
Shaul teaches: “For I am not ashamed of the oral Law of Messiah: for it is the
power of God unto deliverance to everyone that faithfully obeys;
by the Jew first, and also by the Greek.” (Romans 1:16). In other words, when
we become obedient to a Hakham, and faithfully observe the commandments as our
Sages have instructed us to do, out of no other motive but a deep seated love
of G-d and His people, the mighty power of G-d is released operating in a
multitude of forms seen and unseen, Barukh HaShem!
Some Questions to Ponder:
- From
all the readings for this Shabbat, which reading touched your heart and
fired your imagination?
2.
What question/s were asked of
Rashi in B’Midbar 22:4?
3.
What question/s were asked of
Rashi in B’Midbar 22:5?
4.
What question/s were asked of
Rashi in B’Midbar 22:11?
5.
What question/s were asked of
Rashi in B’Midbar 22:18?
6.
What question/s were asked of
Rashi in B’Midbar 22:21?
7.
What question/s were asked of
Rashi in B’Midbar 22:22?
8.
What question/s were asked of
Rashi in B’Midbar 22:23?
9.
What question/s were asked of
Rashi in B’Midbar 22:30?
10.
What question/s were asked of
Rashi in B’Midbar 22:33?
11.
What question/s were asked of
Rashi in B’Midbar 22:34?
12.
What question/s were asked of
Rashi in B’Midbar 23:4?
13.
What question/s were asked of
Rashi in B’Midbar 23:8?
14.
What question/s were asked of
Rashi in B’Midbar 23:9?
15.
In your opinion what is the
intent of Hakham Tsefet’s pericope by the hand of his scribe Mordechai (Mark)
for this Shabbat?
16.
What do you think is the
interpretation of the Master’s reply to the Sadducee’s delegation in Mark 12:24?
17.
What part of the Torah Seder
fired the heart and imagination of the Psalmist for this week?
18.
What part of the Torah Seder
fired the heart and the imagination of the prophet this week?
19.
What part/s of the Torah Seder,
Psalm, and the prophets fired the heart and the imagination of Hakham Tsefet
for this week?
20.
After taking into consideration
all the above texts and our Torah Seder, what would you say is the general
prophetic message from the Scriptures for this coming week?
Blessing After Torah Study
Barúch Atáh Adonai, Elohénu Meléch HaOlám,
Ashér Natán Lánu Torát Emét, V'Chayéi Olám Natá B'Tochénu.
Barúch Atáh Adonái, Notén HaToráh. Amen!
Blessed is Ha-Shem our God, King of the universe,
Who has given us a teaching of truth, implanting within us
eternal life.
Blessed is Ha-Shem, Giver of the Torah. Amen!
“Now unto Him who is able to preserve you faultless, and
spotless, and to establish you without a blemish,
before His majesty, with joy, [namely,] the only one God,
our Deliverer, by means of Yeshua the Messiah our Master, be praise, and
dominion, and honor, and majesty, both now and in all ages. Amen!”
Shabbat
Rosh Chodesh Tammuz
Sabbath
of the New Moon for the Biblical Month of Tammuz
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
יִפְקֹד ה' |
|
|
|
“Shabbat Rosh Chodesh” |
Reader 1 – B’Midbar 27:15-17 |
Reader
1 – B’Midbar 23:10-12 |
|
“Sabbath of
the New Moon” |
Reader 2 – B’Midbar 27:18-20 |
Reader
2 – B’Midbar 23:13-16 |
|
“Sábado del Novilunio” |
Reader 3 – B’Midbar 27:21-23 |
Reader
3 – B’Midbar 23:10-16 |
|
B’Midbar
(Num.) 27:15 - 28:25 |
Reader 4 – B’Midbar 28:1-9 |
|
|
Ashlamatah:
Isaiah 66:1-24 |
Reader 5 – B’Midbar 28:10-14 |
|
|
Psalm
104:1-35 |
Reader 6 – B’Midbar 28:15-18 |
Reader
1 – B’Midbar 23:10-12 |
|
Proverbs
7:1-27 |
Reader 7 – B’Midbar 28:19-25 |
Reader
2 – B’Midbar 23:13-16 |
|
Pirqe Abot V:5 |
Maftir: B’Midbar
28:23-25 |
Reader
3 – B’Midbar 23:10-16 |
|
N.C.:
Col. 2:16-23 |
- Isaiah 66:1-24 |
|
Shalom Shabbat !
Hakham Dr. Yosef ben Haggai
HH Rosh Paqid Adon Hillel ben
David
HH Paqid
Dr. Adon Eliyahu ben Abraham