Esnoga Bet Emunah
1101 Surrey Trace SE, Tumwater, WA 98501
Telephone:(360) 918-2905 - 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 02, 5771 – June 03/04, 2011 |
Second Year of the Shmita
Cycle |
Candle Lighting and Habdalah Times:
|
Conroe & Austin,
TX, U.S. Fri.
June 03. 2011 – Candles at 8:11 PM Sat.
June 04. 2011 – Havdalah 9:10 PM |
Brisbane,
Australia Fri.
June 03. 2011 – Candles at 4:43 PM Sat.
June 04. 2011 – Havdalah 5:48 PM |
Bucharest,
Romania Fri. June
03 2011 – Candles at 8:36 PM Sat.
June 04. 2011 – Havdalah 9:49 PM |
|
Chattanooga, & Cleveland, TN, U.S. Fri.
June 03. 2011 – Candles at 8:33 PM Sat.
June 04. 2011 – Havdalah 9:35 PM |
Jakarta,
Indonesia Fri.
June 03. 2011 – Candles at 5:27 PM Sat.
June 04. 2011 – Havdalah 6:18 PM |
Manila & Cebu, Philippines Fri.
June 03. 2011 – Candles at 6:04 PM Sat.
June 04. 2011 – Havdalah 6:57 PM |
|
Miami,
FL, U.S. Fri.
June 03. 2011 – Candles at 7:51 PM Sat.
June 04. 2011 – Havdalah 8:48 PM |
Olympia,
WA, U.S. Fri.
June 03. 2011 – Candles at 8:42 PM Sat.
June 04. 2011 – Havdal. 10:01 PM |
Murray,
KY, & Paris, TN. U.S. Fri.
June 03. 2011 – Candles at 7:52 PM Sat.
June 04. 2011 – Havdalah 8:56 PM |
|
Sheboygan & Manitowoc, WI, US Fri.
June 03. 2011 – Candles at 8:09 PM Sat.
June 04. 2011 – Havdalah 9:22 PM |
Singapore,
Singapore Fri.
June 03. 2011 – Candles at 6:50 PM Sat.
June 04. 2011 – Havdalah 7:42 PM |
St.
Louis, MO, U.S. Fri.
June 03. 2011 – Candles at 8:02 PM Sat. June
04. 2011 – Havdalah 9:08 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.
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|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
וְקַח
מֵאִתָּם
מַטֶּה |
|
|
|
“V’qach Meitam Mateh” |
Reader 1 – B’Midbar 17:16-24 |
Reader
1 – B’Midbar 19:1-4 |
|
And take from each of them a rod |
Reader 2 – B’Midbar 17:25-28 |
Reader
2 – B’Midbar 19:5-8 |
|
“y toma
de cada uno de ellos una vara” |
Reader 3 – B’Midbar 18:1-10 |
Reader
3 – B’Midbar 19:9-12 |
|
B’Midbar (Num.) 17:16-18:32 |
Reader 4 – B’Midbar 18:11-16 |
|
|
Ashlamatah:
Isaiah 11:1-10 |
Reader 5 – B’Midbar 18:17-20 |
|
|
|
Reader 6 – B’Midbar 18:21-24 |
Reader
1 – B’Midbar 19:1-4 |
|
Psalm
103:1-22 |
Reader 7 – B’Midbar 18:25-29 |
Reader
2 – B’Midbar 19:5-8 |
|
Pirqe Abot V:1 |
Maftir: B’Midbar
18:30-32 |
Reader
3 – B’Midbar 19:9-12 |
|
N.C.:
Mordechai 11:27-33 |
- Isaiah 11:1-10 |
|
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.) 17:16 - 18:32
|
Rashi |
Targum |
|
16. The Lord
said to Moses saying: |
16. And
the LORD spoke with Mosheh, saying: |
|
17. Speak
to the children and take from them a staff for each father's house from all
the chieftains according to their fathers' houses; [a total of] twelve
staffs, and inscribe each man's name on his staff. |
17. Speak
with the sons of Israel, and take of them severally a rod, according to the
house of their fathers; twelve rods; and upon each rod you will inscribe its
(tribe) name. |
|
18. Inscribe
Aaron's name on the staff of Levi, for there is [only] one staff for the head
of their fathers' house. |
18. But on
the rod of Levi you will write the name of Aharon: for there is but one rod
for each head of their father's house. |
|
19. You
shall place the staffs in the Tent of Meeting before [the [Ark of] the
Testimony where I commune with you. |
19. And you
will lay them up in the tabernacle before the testimony, where My Word is
appointed to meet you. |
|
20. The staff
of the man whom I will choose will blossom, and I will calm down [turning
away] from Myself the complaints of the children of Israel which they are
complaining against you. |
20. And the
man whose rod germinates will be he whom I approve to minister before Me; and
I will make the murmurings of the sons of Israel with which they have
murmured against you to cease from Me. |
|
21. Moses
spoke to the children of Israel, and all their chieftains gave him a staff
for each chieftain according to their fathers' houses, [a total of] twelve
staffs, and Aaron's staff was amidst their staffs. |
21. Mosheh
spoke, therefore, with the sons of Israel, and the chiefs of them gave him
severally their rods, according to the house of their fathers, twelve rods;
and Aharon's rod was among theirs. |
|
22. Moses
placed the staffs before the Lord in the Tent of the Testimony. |
22. And
Mosheh laid up the rods before the LORD in the tabernacle of ordinance. |
|
23. And on the
following day Moses came to the Tent of Testimony, and behold, Aaron's staff
for the house of Levi had blossomed! It gave forth blossoms, sprouted buds,
and produced ripe almonds. |
23. And it
came to pass, the day after, when Mosheh went into the tabernacle of the
testimony, that, behold, the rod of Aharon had germinated; it had shot forth
branches, blossomed with flowers, and, in the same night, produced and
ripened almonds. |
|
24. Moses
took out all the staffs from before the Lord, to the children of Israel; they
saw and they took, each man his staff. |
24. And
Mosheh brought out all the rods from before the LORD to all the sons of
Israel, who recognized and took severally their rods. |
|
25. The
Lord said to Moses: Put Aaron's staff back in front of the Testimony as a
keepsake [and] a sign for rebellious ones. Then their complaints against Me
will end and they will not die. |
25. And the
LORD said to Mosheh, Take back the rod of Aharon, before the testimony, to be
kept for a sign for the rebellious children, that their murmurings may cease
from before Me, lest they die. |
|
26. Moses
did so. He did just as the Lord had commanded him. |
26. And
Mosheh did so; as the LORD commanded so did he. |
|
27. The
children of Israel spoke to Moses saying, "Behold, we are dying, we will
perish, we are all lost! |
27. And the
sons of Israel spoke with Mosheh, saying: Behold, some of us have been
consumed with the flaming fire; some of us have been swallowed up by the
earth, and have perished! Behold, we are accounted as if all of us are to be
destroyed. |
|
28. Whoever
comes the closest to the Mishkan of the Lord dies! Have we been consigned to
die? |
28.
Anyone who approaches the tabernacle must die: are we not doomed to
destruction? |
|
|
|
|
1. The Lord
said to Aaron: You, your sons and your father's house shall bear the iniquity
associated with the Sanctuary, and you and your sons with you shall bear the
iniquity associated with your kehunah. |
1. And the
LORD said unto Aharon, You, and your sons, and the house of your fathers with
you, will bear the iniquity of the consecrated things, when you have not been
heedful in offering them; and you and your sons with you will bear the
iniquity of your priesthood, when you have not been heedful of their separations.
|
|
2. Also
your brethren, the tribe of Levi, your father's tribe, draw close to you, and
they shall join you and minister to you, and you and your sons with you,
before the Tent of Testimony. |
2. And
your brethren also of the tribe of Levi, who are called by the name of Amram
your father, will you bring near to you, that they may consociate with and
minister to you. But you, and your sons with you, (only) will stand before
the tabernacle of the testimony. |
|
3. They shall
keep your charge and the charge of the Tent, and they shall not approach the
holy vessels or the altar, so that neither they nor you will die. |
3. And
they will keep your charge, and have charge of all the tabernacle; yet to the
vessels of the sanctuary and to the altar they are not to come near, lest
both they and you die. |
|
4. They
shall join you, and they shall keep the charge of the Tent of Meeting for all
the service of the Tent, and no outsider shall come near you. |
4. And
they will have appointment from you without, and keep charge of the
tabernacle of ordinance for all its service; and a stranger will not come
near you. |
|
5. They
shall keep the charge of the Sanctuary and the charge of the altar, so that
there be no more wrath against the children of Israel. |
5. And you
will keep the charge of the sanctuary and of the altar, that there may be no
more the wrath that has been upon the children of Israel. |
|
6. I have
therefore taken your brethren, the Levites, from among the children of Israel;
they are given to you as a gift, and given over to the Lord to perform the
service in the Tent of Meeting. |
6. And,
behold, I have taken your brethren the Levites from among the sons of Israel;
to you they are given, a gift before the LORD, to perform the work of the
tabernacle of ordinance. |
|
7. And you
and your sons shall keep your kehunah in all matters concerning the altar,
and concerning what is within the dividing screen, and you shall serve; the
service as a gift I have given your kehunah, and any outsider [non-kohen] who
approaches shall die. |
7. But
you, and your sons with you, will keep the charge of your priesthood in all
things that pertain to the altar, and (those) within the veil, and will
minister by lots, according to the service. So, provision of food have I
given you, on account of the anointing of your priesthood; and the stranger
who comes near will die. |
|
8. The
Lord told Aaron: Behold I have given you the charge of My gift [offerings]. I
have thus given you all the holy things of the children of Israel for
distinction, and as an eternal portion for your sons. |
8. And
the LORD said to Aharon, And I have been pleased to give you the charge of My
separated offerings; the cakes of the first-fruits, and all the consecrated
things of the children of Israel, to you have I given them, on account of the
anointing, and to your sons, by an everlasting statute. |
|
9. These
shall be yours from the holiest of holies, from the fire: all their
offerings, their meal-offerings, their sin-offerings, their guilt-offerings,
[and] what they return to Me; they shall be holy of holies to you and to your
sons. |
9. They
will be to you most sacred; whatsoever remains of the sheep offered by fire, all
their oblations, of all their minchas, of all their sin offerings, and of all
their trespass offerings which they present before Me, they are most sacred
for you and for your sons. |
|
10. You
shall eat it in the holiest of places. Any male may eat of it; it shall be
holy to you. |
10. You
may eat it in the sanctuary; every male may eat thereof; on account of the
holy anointing it will be yours. |
|
11. This
shall be yours what is set aside for their gifts from all the wavings of the
children of Israel; I have given them to you, and to your sons and to your
daughters with you, as an eternal portion. Any [ritually] clean member of
your household may eat it. |
11. And
this is what I have set apart to you of their separated minchas, and of all
the uplifted things of the sons of Israel, to you have I given them, and to
your sons and your daughters with you by an everlasting statute. Whoever is
clean in your house may eat of it. |
|
12. The
choice of the oil and the choice of the wine and grain, the first of which
they give to the Lord, to you I have given them. |
12. All the
best of the olive oil, of the grape wine, and of the wheat of their
first-fruits which they present before the LORD, I have given unto you. |
|
13. The first
fruit of all that grows in their land, which they shall bring to the Lord
shall be yours; any [ritually] clean member of your household may eat of it. |
13. The
firsts of all the trees of their ground which they present before the LORD
will be yours; everyone who is clean in your house may eat them. |
|
14. Any
devoted thing in Israel shall be yours. |
14.
Every devoted thing in Israel will be yours. |
|
15. Every
first issue of the womb of any creature, which they present to the Lord,
whether of man or beast, shall be yours. However, you shall redeem the
firstborn of man, and the firstborn of unclean animals you shall redeem. |
15.
Whatever opens the womb, of all flesh among animals which they offer before
the LORD, as the regulation concerning men, so the regulation concerning
cattle, it is to be yours: only you are to redeem the firstborn of man by the
five shekels, and the firstlings of the unclean animal you will redeem with
lambs. |
|
16. Its redemption
[shall be performed] from the age of a month, according to the valuation,
five shekels of silver, according to the holy shekel, which is twenty gerahs. |
16. And the
redemption of a man child of a month old you will make, according to your
estimation of him, by five shekels of silver in the shekel of the sanctuary,
which is twenty meahs. |
|
17. However,
a firstborn ox or a firstborn sheep or a firstborn goat shall not be
redeemed, for they are holy; their blood shall be sprinkled on the altar, and
their fats shall be burned as a fire-offering, as a pleasing fragrance to the
Lord. |
17. But
the firstlings of oxen, of sheep, or of goats you may not redeem, for they
are sacred; but you will sprinkle their blood upon the altar, and burn their
fat for an oblation to be accepted before, the LORD. |
|
18. Their
flesh shall be yours; like the breast of the waving and the right thigh, it
shall be yours. |
18. And
their flesh will be yours, for food; as the breast of the elevation, and as
the right shoulder, it will be yours. |
|
19. All the
gifts of the holy [offerings] which are set aside by the children of Israel
for the Lord I have given to you, and to your sons and daughters with you, as
an eternal portion; it is like an eternal covenant of salt before the Lord,
for you and your descendants with you. |
19. Everything
set apart of the sacred things which the sons of Israel consecrate to the
LORD have I given to you, to your sons and your daughters with you, by a
perpetual statute not to be abolished; as the salt which seasons the flesh of
the oblation, because it is an everlasting statute before the LORD, so will
it be for you and for your children. |
|
20. The
Lord said to Aaron, You shall not inherit in their land, and you shall have
no portion among them. I am your inheritance and portion among the children
of Israel. |
20. And the
LORD said to Aharon, You will not receive a possession in their land as the
rest of the tribes, nor will you have a portion among them: I am your Portion
and your Inheritance in the midst of the children of Israel. |
|
21. And to
the descendants of Levi, I have given all tithes of Israel as an inheritance,
in exchange for their service which they perform-the service of the Tent of
Meeting. |
21.
And, behold, I have given to the sons of Levi all the tenths in Israel for a
possession, on account of their service with which they serve in the work of
the tabernacle of ordinance. |
|
22. The children
of Israel shall therefore no longer approach the Tent of Meeting, lest they
bear sin and die. |
22. And the
sons of Israel will no more come near the tabernacle to incur the sin unto
death; |
|
23. The
Levites shall perform the service of the Tent of Meeting, and they will bear
their iniquity; it is an eternal statute for your generations, but among the
children of Israel they shall have no inheritance. |
23. but
the Levites will minister in the work of the tabernacle, and will bear their
sin if they be not diligent in their work. It is an everlasting statute for
your generations; but among the sons of Israel they will have no possession. |
|
24. For the
tithes of the children of Israel, which they shall set aside for the Lord as
a gift, I have given to the Levites as an inheritance. Thus, I have said to
them that they shall have no inheritance among the children of Israel. |
24. Therefore
the tenths of the children of Israel, which they set apart for a separation
before the LORD, have I given to the Levites for a possession, because I have
said to them that among the sons of Israel they will possess no inheritance. |
|
25. The
Lord spoke to Moses, saying: |
25. And the
LORD spoke with Mosheh, saying: |
|
26. Speak
to the Levites and tell them, "When you take the tithe from the children
of Israel which I have given you from them as your inheritance, you shall set
aside from it a gift for the Lord, a tithe of the tithe. |
26. Speak
to the Levites, and bid them take from the sons of Israel the tenth which I
have given them for their possession; and (then) will you separate from it a
separation before the LORD, a tenth from the tenth; |
|
27. Your
gift shall be considered for you as grain from the threshing-floor and as the
produce of the vat. |
27. and
your separation will be reckoned to you as the corn from the threshing floor,
and as the wine from the fullness of the winepress: |
|
28. So
shall you too set aside a gift for the Lord from all the tithes you take from
the children of Israel, and you shall give there from the Lord's gift to
Aaron the priest. |
28. so will
you set apart your separation before the LORD from all your tenths, which you
may receive from the sons of Israel, and give thereof a separation before the
LORD unto Aharon the priest. |
|
29. From
all your gifts, you shall set aside every gift of the Lord, from its choicest
portion, that part of it which is to be consecrated." |
29. Of all your
gifts you will set apart a separation before the LORD, of all the finest and
the best therein. |
|
30. Say to
them, "When you separate its choicest part, it shall be considered for
the Levites as produce from the threshing-floor and as produce from the vat. |
30. And say
you to the priests, When you have set apart the finest and the best of it and
in it, then will it be reckoned to the Levites as the setting apart of corn
from the threshing floor, and of wine from the winepress. |
|
31. You and
your household may eat it anywhere, for it is your wage for you in exchange
for your service in the Tent of Meeting. |
31. And you
may eat it, you, the priests, in any place, you and the men of your house; for
it is your remuneration for your service in the tabernacle of ordinance. |
|
32. After
you separate the choicest part from it, you shall not bear any sin on account
of it, but you shall not profane the sacred [offerings] of the children of
Israel, so that you shall not die. |
32. And you
will not contract guilt by it, at what time you set apart the finest and best
of it, by any one eating of it who is unclean; neither will you profane the
consecrated things of the children of Israel, lest you die. |
|
|
|
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. 44-66.
Summary of the Torah Seder - B’Midbar
(Num.) 17:16 - 18:32
·
Numbers 17:16-28 Vindication of
Aharon – the rod of Aharon buds and brings forth fruit.
·
Numbers 18:1-7 Duties and
Emoluments of Priests and Levites.
·
Numbers 18:8-20 The Dues of the
Priests from the people.
·
Numbers 18:21-24 The Dues of the
Levites from the people.
·
Numbers 18:25-32 The Dues of the
Priests from the Levites.
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.) 17:16 – 18:32
18 for... one staff... Although I have divided them into
two families, the family of kehunah separate and the family of the Levites
separate, it is, nevertheless, one tribe.
20 and I will calm down Heb. וַהֲשִׁכּֽתִי , as in “and the waters subsided וַיָּשֽׁכּוּ ” (Gen. 8:1); [and in] “and the king’s anger abated שָׁכָכָה ” (Esther 7:10).
21 amidst their staffs He
placed it in the middle so that they should not say that it blossomed because
he had placed it close to the Divine Presence.- [Mid. Tanchuma Acharei Moth 8]
23 It gave forth blossoms [This is to be understood] in its literal sense.
buds This is the budding of the fruit
after the blossom falls off.
and produced ripe almonds Heb. וַיִּגְמֽל , when the fruit was recognizable, it was recognized that they
were almonds. A similar expression is as found in “and the child grew and was
weaned וַיִּגָמֵל ” (Gen. 21:8). This expression is frequently found used in
reference to fruits of the tree, as in “and the buds turn into ripening grapes גֽמֵל ” (Isa.
18:5). Now why [did it bear particularly] almonds? That is the fruit that
blossoms quicker than other fruits. Likewise, he who opposes the kehunah ; his
punishment comes quickly, as we find in the case of Uzziah: “and the tzara’ath
shone upon his forehead” (II Chron. 26:19) (See also Rashi on Jer. 1:12). The
Targum [Onkelos] renders ‘knotted almonds,’ like a cluster of almonds knotted
together one on top of the other.
25 Then their complaints will end [The word] וּתְכַל is equivalent to וְתִכְלֶה . The term תְּלוּנּֽתָם is a singular feminine verbal noun, similar to תְּלוּנָּתָם (their complaint), in French,
murmures, murmurings. There is a distinction between תְּלוּנָּתָם and תְּלוּנּוֹתָם , the former being a single complaint and the latter a singular
noun [collective], even when there are many complaints. (FOOTNOTE: The word וּתְכַל can
possibly be used as a transitive verb in the second person singular, masculine
gender [you shall end], or as an intransitive verb in the third person
singular, feminine gender [she/it shall end]. Therefore, Rashi first
establishes that וּתְכַל is equivalent to וְתִכְלֶה , intransitive, here meaning, it [the complaint] shall end, for
if it were transitive, referring to Moses [and you, Moses, shall end] it would
be vowelized as וּתְכַלֶּה uthechaleh. Having clarified that point, Rashi now explains that
it should have said וְתִכְלֶינֶה [in the plural] rather than וּתְכַל , equivalent to וְתִכְלֶה [in the singular], since it refers to תְּלוּנּוֹת , which is plural, and therefore the verb וּתְכַל should conform with it and likewise be in the plural. Rashi
therefore explains that תְּלוּנּֽתָם is a collective singular noun and thus a singular verb may
precede it.)
as a keepsake and a sign As a remembrance that I have chosen Aaron to be kohen,
so they will no longer complain about the kehunah.
28 Whoever comes the closest We cannot be careful of that. We are all permitted to
enter the courtyard of the Tent of Meeting, but one who goes closer than his
fellow and proceeds into the Tent of Meeting will die.
Have we been consigned to die Have we been abandoned for death?
Chapter 18
1 The Lord said to Aaron [God did not say directly to Aaron but] He said [this] to
Moses to say to Aaron (Sifrei Korach 17) and caution him regarding regulations
for the [benefit of the] Israelites, that they should not enter the Sanctuary.
You, your sons and your father’s house They are the sons of Kohath, who was Amram’s
father.-[Midrash Aggadah]
Shall bear the iniquity associated with the Sanctuary I impose upon you the punishment of the outsiders who sin
regarding the sacred objects entrusted to you; the Tent, the ark, the table,
and the sacred vessels. You shall sit and warn any unauthorized person who
attempts to touch [the sacred objects].
and you and your sons The
kohanim.
shall bear the sin associated with your kehunah For it is not given over to the Levites. You shall warn
the Levites who might inadvertently err, that they may not touch you during
your [performance of the] service.
2 Also... your brethren The sons of Gershon and the sons of Merari.- [Midrash
Aggadah]
and they shall join you They shall join you to warn any outsiders not to approach
them.
4 and no outsider shall approach you You I am cautioning about this.
5 that there be no more wrath As there had been previously, as it says, “for wrath is
gone forth” (17:11). -[Sifrei Korach 11]
6 They are given to you as a gift I might think [that they are given to you] for your
mundane work. Therefore, it says, “to the Lord” as explained above, to be responsible
for the posts of treasurers and administrators.- [Sifrei Korach 12]
7 the service as a gift I have
given it to you as a gift.
8 Behold I have given you with joy. It [the word “behold”] is an expression of
joy, as in “Behold, he is coming forth toward you, and when he sees you, he
will rejoice in his heart” (Exod. 4:14). This may be compared to a king who
gave a field to his friend but did not write nor sign [a deed], and did not
record it in court. A person came and contested [his ownership] of the field.
The king said to him: [It seems that] anyone may come and contest your rights.
Behold, I will write and sign [a deed] for you, and record it in court. Here,
too, since Korah came and made a claim against Aaron regarding the kehunah,
Scripture comes and gives him twenty-four ‘gifts’ of kehunah as an everlasting
covenant of salt. This is why this section is placed here [after the rebellion
of Korah].-[Sifrei Korach 18, 19]
the charge of My gift [offerings] That you must keep them in a state of purity. -[Bech.
34a]
for distinction Heb. לְמָשְׁחָה , for greatness.-[Sifrei Korach 20, Chul. 132b]
9 from the fire After the burning of the
sacrificial parts.
All their offerings The
communal peace-offerings.
Their meal-offerings, their sin-offerings, their
guilt-offerings As the literal meaning
indicates.[Sifrei Korach 21]
what they return to Me This
refers to stolen property of a proselyte.-[Sifrei Korach 21, Zev. 44b. See
Rashi on Num. 5:8]
10 You shall eat it in the holiest of places... This teaches us that [sacrifices] of the highest degree
of holiness are to be eaten only in the courtyard and [only] by the male
kohanim.-[Sifrei Korach 22]
11 what is set aside for their gifts That is separated from the thanksgiving offering and from
the peace-offering and from the Nazirite ram. -[Sifrei Korach 24]
All the wavings Since these require waving.
-[Sifrei Korach 25]
Any [ritually] clean And not
those who are ritually unclean (Sifrei Korach 25). Another interpretation:
Anyone ritually clean, including his [the kohen’s] wife.--[Sifrei Korach 29]
12 the first This refers to terumah gedolah
[the kohen’s portion of the produce separated by Israelites].
18 like the breast of the waving and the right thigh Of the peace-offering which is eaten by the kohanim,
their wives, their children and their slaves for two days and one night. So may
the firstborn [animal] be eaten for two days and one night.-[Zev. 57a, Sifrei
Korach 42]
it shall be yours R.
Akiva taught: [By repeating the words “shall be yours”] Scripture adds another
‘being,’ so that you should not say [that it is] like the breast and thigh of
the thanksgiving offering, which is eaten only for [one] day and [one]
night.-[Zev. 57a]
19 All the gifts of the holy [offerings] Because this passage is so cherished, it is generalized
at the beginning, generalized at the end, and detailed in the middle.-[Sifrei
Korach 43]
An eternal covenant of salt He enacted a covenant with Aaron, with an object that is
wholesome and lasting, and keeps other foodstuffs wholesome.- [Sifrei Korach
43]
covenant of salt Like a covenant made with salt,
that it should never spoil.
20 and you shall have no portion among them Even in the spoils of war.- [Sifrei Korach 45]
23 and they The Levites shall bear the
iniquity of the Israelites, for it is their duty to warn outsiders against
approaching them.
24 which they shall set aside for the Lord as a gift Heb. תְּרוּמָה . Scripture calls it תְּרוּמָה , a gift, until he separates a gift [for the kohanim] from the
tithes [received by the Levite from an Israelite].- [Sifrei Korach 53]
27 Your gift shall be considered for you, as grain from
the threshing-floor Your gift separated from the
tithe is forbidden to outsiders and to ritually unclean [people], and they
incur the death penalty and [if eaten unintentionally] and [they are liable to
pay] an additional fifth, just as in the case of the gift set aside by
Israelites for the kohanim, which is called the first grain from the
threshing-floor.-[Midrash Aggadah]
and the produce of the vat Like the gifts of wine and oil taken from the vats.
produce Heb. מְלֵאָה , lit., fullness, a term denoting ripening produce which has
grown to its full [size].
vat Heb. יֶקֶב . This is the pit in front of the press into which the wine
flows. The term יֶקֶב always
denotes an excavation in the ground. Similarly, “the pits (יִקְבֵי) of the
king” (Zech. 14:10), referring to the ocean—an excavation ‘dug’ by the King of
the world. -[Peskita d’Rav Kahana p. 143; see also Song Rabbah 7:3, Mattenoth
Kehunnah, Redal]
28 So shall you too set aside Just as the Israelites set aside [a portion] from their
threshing-floors and from their wine vats [for the kohanim], so shall you, too,
set aside [a portion] from your tithes, for that is your inheritance.
29 From all that is given to you, you shall set aside all
God’s gifts Scripture refers to terumah
gedolah [the gift set aside by the Israelites for the kohanim]. If the Levite
preceded the kohen to the bin and accepted his tithes before the kohen took his
terumah gedolah from the storage bin, the Levite must first separate one
fiftieth from the tithe as terumah gedolah and then again separate another gift
from the tithe.-[Shab. 127b]
30 When you separate its choicest part After you have separated a gift from the tithes.
it shall be considered The
remainder shall be for the Levites and contain no sanctity whatsoever.
As produce from the threshing-floor For the Israelites. So that you should not say: Since
Scripture calls it תְּרוּמָה , “a gift,” as it says, “For the tithes of the children of
Israel, which they shall set aside for the Lord as a gift” (18:24), one might think
it is completely forbidden [i.e., that it would retain its sanctity]. Thus,
Scripture tells us that it shall be considered to the Levites like the produce
of the threshing-floor; just as that of the Israelites is non-sacred [after the
terumah gift has been set aside from it], so is that of the Levites
non-sacred.-[Sifrei Korach 70]
31 Anywhere Even in a cemetery.-[Sifrei
Korach 71, Yev. 86b]
32 You shall not bear any sin on account of it However, if you do not set aside [a portion], you will
bear a sin.-[Yev. 89b, Rashi]
So that you shall not die However, if you do profane it, you shall die.-[Bech. 26b]
Ketubim:
Psalm 103:1-22
|
Rashi |
Targum |
|
1. Of
David. My soul, bless the Lord, and all my innards, His holy name. |
1. Composed
by David, spoken in prophecy. Bless, O my soul, the name of the
LORD, and let all my viscera bless His holy name. |
|
2. My
soul, bless the Lord and do not forget any of His benefits. |
2.
Bless, O my soul, the name of the LORD, and do not forget all His nourishment,
for He made breasts for your mother instead of insight. |
|
3. Who
forgives all your iniquity, Who heals all your illnesses. |
3. Who
forgives all your iniquities, who heals all your diseases. |
|
4. Who
redeems your life from the pit, Who crowns you with kindness and mercy. |
4. Who
redeems your life from Gehinnom, who crowned you with kindness and
mercy. |
|
5. Who
sates your mouth with goodness, that your youth renews itself like the eagle. |
5. Who
satisfies the days of your old age with goodness, and in the age to
come, your youth will be renewed like the eagle of the canopy. |
|
6. The
Lord performs charitable deeds and judgment for all oppressed people. |
6. The
LORD does acts of righteousness/generosity, and judgments for all the oppressed. |
|
7. He
makes His ways known to Moses, to the children of Israel His deeds. |
7. He revealed
His ways to Moses, His deeds to the children of Israel. |
|
8. The
Lord is merciful and gracious, slow to anger and with much kindness. |
8. The LORD
is merciful and compassionate; He loathes anger and does many deeds
of goodness and truth. |
|
9. He will
not quarrel to eternity, and He will not bear a grudge forever. |
9. He will
not quarrel always, nor will He retain hostility forever. |
|
10. He has
not dealt with us according to our sins, nor has He repaid us according to
our iniquities. |
10. He has
not dealt with us according to our sins, nor has He repaid us according to
our iniquities. |
|
11. For, as
the height of the heavens over the earth, so great is His kindness toward
those who fear Him. |
11. For as
high as the heavens are above the earth, so great is His goodness to
those who fear Him. |
|
12. As the
distance of east from west, He distanced our transgressions from us. |
12. As far as
the east is from the west, thus far has He removed from us our
transgressions. |
|
13. As a
father has mercy on sons, the Lord had mercy on those who fear Him. |
13. As a
father (Abba) who loves the children, so the LORD loves those
who fear Him. |
|
14. For He
knows our creation; He remembers that we are dust. |
14. For He
knows our evil impulse that makes us sin; in His presence it
is remembered, for we are from dust. |
|
15. As for man-his
days are like grass; like a flower of the field, so does he sprout. |
15. The
days of a son of man are like grass; like a blossom of the field, so
will he bloom. |
|
16. For a
wind passes over him and he is no longer here; and his place no longer recognizes
him. |
16. For a
storm-wind has blown on him and he is no more; and he no longer is
aware of his place. |
|
17. But the
Lord's kindness is from everlasting to everlasting, and His charity to sons
of sons. |
17. But the
favor of the LORD is upon those that fear Him, from this age to the
age to come; and His generosity is for the children of their children. |
|
18. To
those who keep His covenant and to those who remember His commandments to
perform them. |
18. For those
who keep His covenant, and for those who remember His commandments to do
them. |
|
19. The
Lord established His throne in the heavens, and His kingdom rules over all. |
19. The
LORD has established His throne in the highest heavens; and His
kingdom rules over all. |
|
20. Bless
the Lord, His angels, those mighty in strength, who perform His word, to
hearken to the voice of His word. |
20. Bless the
name of the LORD, O His angels, who are mighty in power, who do His word,
to obey the sound of His word. |
|
21. Bless
the Lord, all His hosts, His ministers, those who do His will. |
21. Bless the
name of the LORD, all His hosts, His ministers who do His will. |
|
22. Bless
the Lord, all His works, in all the places of His dominion; my soul, bless
the Lord. |
22. Bless the
name of the LORD, all His works, His dominion is in every place. Bless, O
my soul, the name of the LORD. |
|
|
|
Rashi’s Commentary to Psalm
103:1-22
1 My soul, bless
There are five mentions of “My soul, bless” here, corresponding to the five
worlds in which man lives, as our Sages said in Tractate Berachoth (10a): “He
lived in his mother’s womb, he sucked his mother’s breasts, and so all of
them.”
5 that your
youth renews itself like the eagle Like this eagle, which renews its wings
and feathers from year to year. There is a Midrash Aggadah about a kind of
eagle that returns to its youth when it becomes old.
7 He makes His
ways known He makes His ways known to Moses.
14 He remembers
that we are dust He remembers and has not forgotten that we are dust and He
knows that: “As for manhis days, etc.”
16 For a wind
passes over him If mortal illness passes over him.
22 Bless the
Lord, all His works who are in all the places of His dominion.
Ashlamatah: Yeshayahu (Isaiah) 11:1-10
|
Rashi |
Targum |
|
1. And a
shoot shall spring forth from the stem of Jesse, and a twig shall sprout from
his roots. |
1. And a king
will come forth from the sons of Jesse, and the Messiah will be
exalted from the sons of his sons. |
|
2. And the
spirit of the Lord shall rest upon him, a spirit of wisdom and understanding,
a spirit of counsel and heroism, a spirit of knowledge and fear of the Lord. |
2. And a
spirit before the LORD will rest upon him, a spirit of wisdom and
understanding, a spirit of counsel and might, a spirit of knowledge and fear
of the LORD. |
|
3. And he
shall be animated by the fear of the Lord, and neither with the sight of his
eyes shall he judge, nor with the hearing of his ears shall he chastise. |
3. And the LORD will
bring him near to His fear. And he will not judge by the sight of his
eyes, and he will not reprove by the hearing of his ears; |
|
4. And he
shall judge the poor justly, and he shall chastise with equity the humble of
the earth, and he shall smite the earth with the rod of his mouth and with
the breath of his lips he shall put the wicked to death. |
4. but in truth
he will judge the poor, and reprove with faithfulness for the needy of
the people, and he will strike the sinners of the land with the
command of his mouth, and with the speaking of his lips the
wicked will die. |
|
5. And
righteousness shall be the girdle of his loins, and faith the girdle of his
loins. |
5. And the
righteous/generous will be all around him, and the faithful will be brought
near him. |
|
6. And a
wolf shall live with a lamb, and a leopard shall lie with a kid; and a calf
and a lion cub and a fatling [shall lie] together, and a small child shall
lead them. |
6. In the
days of the Messiah of Israel will peace increase in the land, and the
wolf will dwell with the lamb, and the leopard will lie down with the kid,
and the calf and the lion and the fatling together, and a little suckling child
shall lead them. |
|
7. And a
cow and a bear shall graze together, their children shall lie; and a lion,
like cattle, shall eat straw. |
7. The cow
and the bear will feed; their young will lie down together; and the lion will
eat straw like the ox. |
|
8. And an
infant shall play over the hole of an old snake and over the eyeball of an
adder, a weaned child shall stretch forth his hand. |
8. And the
suckling child will play over the hole of an asp, and the weaned child will
put his hands on the adder's eyeballs. |
|
9. They
shall neither harm nor destroy on all My holy mount, for the land shall be
full of knowledge of the Lord as water covers the sea bed. {S} |
9. They
will not hurt or destroy in all My holy mountain; for the earth will be full
of the knowledge of the fear of the LORD as the waters cover the sea. |
|
10. And it
shall come to pass on that day, that the root of Jesse, which stands as a
banner for peoples, to him shall the nations inquire, and his peace shall be
[with] honor. {P} |
10. And it will
come to pass in that time that to the son of the son of Jesse who
is about to stand as an ensign to the Gentiles, to him will kingdoms
be obedient, and his resting place will be glorious. |
|
|
|
Verbal Tallies
By: HH Rosh Paqid Adon Hillel ben
David
& HH Giberet Dr. Elisheba bat
Sarah
B’Midbar (Numbers)
17:16-18:32
Isaiah 11:1-10
Psalm 103:1-22
Mordechai 11:27-33
The verbal tallies between the
Torah and the Ashlmata are:
LORD - יהוה, Strong’s number 03068.
The verbal tallies between the Torah
and the Psalm:
LORD - יהוה, Strong’s number 03068.
Moses - משה, Strong’s number 04872.
Children - בן, Strong’s number 01121.
Israel - יהראל, Strong’s number 03478.
B’Midbar (Numbers) 17:16-19 And the LORD
<03068> spake unto Moses <04872>, saying, 17 Speak unto the
children <01121> of Israel <03478>, and take of every one of them a
rod according to the house of their fathers <01>, of all their
princes according to the house of their fathers <01> twelve rods: write
thou every man’s name <08034> upon his rod. 18 And thou shalt write
Aaron’s name <08034> upon the rod of Levi: for one rod shall be
for the head of the house of their fathers <01>. 19 And thou shalt
lay them up in the tabernacle of the congregation before the testimony, where I
will meet with you.
Isaiah 11:2 And the spirit of the
LORD <03068> shall rest upon him, the spirit of wisdom and understanding,
the spirit of counsel and might, the spirit of knowledge and of the fear of the
LORD <03068>;
Psalm 103:1 A Psalm of
David. Bless the LORD <03068>, O my soul: and all that is within me, bless
his holy name <08034>.
Psalm 103:7 He made known his
ways unto Moses <04872>, his acts unto the children <01121> of
Israel <03478>.
Psalm 103:13 Like as a
father <01> pitieth his children <01121>, so the LORD
<03068> pitieth them that fear him.
Hebrew:
|
Hebrew |
English |
Torah Seder Num 17:1-18:32 |
Psalms Psa103:1-22 |
Ashlamatah Isa 11:1-10 |
|
אָב |
father |
Num. 17:2 |
Ps. 103:13 |
|
|
אָכַל |
eat |
Num. 18:10 |
Isa. 11:7 |
|
|
אֶרֶץ |
earth, land,
ground |
Num. 18:13 |
Ps. 103:11 |
Isa. 11:4 |
|
אֲשֶׁר |
which, whom,
where |
Num. 17:4 |
Isa. 11:10 |
|
|
בֵּן |
sons |
Num. 17:2 |
Ps. 103:7 |
|
|
בְּרִית |
covenant |
Num. 18:19 |
Ps. 103:18 |
|
|
גָּמַל |
bore, rewarded,
weaned |
Num. 17:8 |
Ps. 103:10 |
Isa. 11:8 |
|
דָּבָר |
concerning, word |
Num. 18:7 |
Ps. 103:20 |
|
|
הִיא |
himself, which |
Num. 18:16 |
Ps. 103:14 |
|
|
חֵטְא |
sin |
Num. 18:22 |
Ps. 103:10 |
|
|
יהוה |
LORD |
Num. 17:1 |
Ps. 103:1 |
Isa. 11:2 |
|
יוֹם |
day |
Ps. 103:15 |
Isa. 11:10 |
|
|
יָצָא |
put forth,
spring |
Num. 17:8 |
Isa. 11:1 |
|
|
יִשְׂרָאֵל |
Israel |
Num. 17:2 |
Ps. 103:7 |
|
|
כִּי |
when |
Num. 18:26 |
Ps. 103:16 |
|
|
כֹּל |
all |
Num. 17:2 |
Ps. 103:1 |
Isa. 11:9 |
|
כֵּן |
so |
Num. 17:11 |
Ps. 103:15 |
|
|
לֹה |
nor, or |
Num. 18:3 |
Ps. 103:9 |
Isa. 11:3 |
|
מוּת |
die, slay |
Num. 17:10 |
Isa. 11:4 |
|
|
מָקוֹם |
place, anywhere |
Num. 18:31 |
Ps. 103:16 |
|
|
מֹשֶׁה |
Moses |
Num. 17:1 |
Ps. 103:7 |
|
|
נוּחַ |
deposit, rest |
Num. 17:4 |
Isa. 11:2 |
|
|
עוֹד |
longer |
Num. 18:5 |
Ps. 103:16 |
|
|
עוֹלָם |
forever,
perpetual |
Num. 18:8 |
Ps. 103:9 |
|
|
עָוֹן |
guilt,
iniquities |
Num. 18:1 |
Ps. 103:3 |
|
|
עַל |
against |
Num. 17:5 |
Ps. 103:11 |
|
|
קֹדֶשׁ |
holy, sanctuary |
Num. 18:3 |
Ps. 103:1 |
Isa. 11:9 |
|
רוּחַ |
wind, spirit |
Ps. 103:16 |
Isa. 11:2 |
|
|
שֵׁבֶט |
tribe, rod |
Num. 18:2 |
Isa. 11:4 |
|
|
שֵׁם |
name |
Num. 17:2 |
Ps. 103:1 |
|
|
שָׁמַר |
attend, keep |
Num. 18:3 |
Ps. 103:18 |
|
|
שָׁרַת |
serve |
Num. 18:2 |
Ps. 103:21 |
|
|
hf'[' |
did, performs |
Num. 17:11 |
Ps. 103:6 |
|
|
#Wc |
produce,
flourishes |
Num. 17:8 |
Ps. 103:15 |
|
Greek:
|
Greek |
English |
Torah Seder Num 17:16-18:32 |
Psalms Psa103:1-22 |
Ashlamatah Isa 11:1-10 |
NC Mk 11:27-33 |
|
ἄνθρωπος |
man, men |
Num 18:15 |
Psa 103:15 |
Mar 11:30 |
|
|
δίδωμι |
give, given |
Num 18:6 |
Mar 11:28 |
||
|
ἔπω |
said, say |
Num 18:1 |
Mar 11:29 |
||
|
ἐρέω |
tell, say |
Num 18:24 |
Mar 11:29 |
||
|
λέγω |
say, saying |
Num 18:25 |
Mar 11:28 |
||
|
λογίζομαι |
considered |
Num 18:27 |
Mar 11:31 |
||
|
λόγος |
matter,word |
Psa 103:20 |
Isa 11:4 |
Mar 11:29 |
|
|
ποιέω |
make, do |
Psa 103:6 |
Mar 11:28 |
||
|
φοβέω |
fear |
Psa 103:11 |
Mar 11:32 |
||
Mishnah Pirke Abot V:1
The world was created
by ten statements. And what does this come to teach us? Could it not have been
created by one statement? This was in order to take payment from the
wicked who destroy the world that was created by ten statements, and to give a
good reward to the righteous/generous who sustain the world that was
created by ten statements.
Abarbanel on Pirke Abot
By: Abraham Chill
Sepher Hermon Press, Inc. 1991
ISBN 0-87203-135-7
(pp. 313-318)
Abarbanel begins his
commentary to this Mishnah with a very lengthy introduction, which, in
keeping with the symmetry of the Mishnah, includes ten
"introductions," as he calls them, and ten specific questions on the
form and substance of the Mishnah.
The Mishnah, he claims,
is composed of three parts: an assumption, i.e., that the world was created by
ten statements; a question, i.e., it could have been created by one statement;
and an answer, i.e., God created the world by ten statements in order to punish
the wicked more and reward the righteous more. A close reading of the Mishnah
reveals that just as it talks of ten statements, it contains ten true
"introductions," by which Abarbanel means ten basic doctrines:
1.
The world was created, and is not, as some
philosophers believe, eternal. Similarly, creation does not mean that a change
was effected in some primordial or hylic matter that already existed, as Plato
taught and in which he was followed by Rabbi Levi ben Gershon (Gersonides), but
that the world was created ex nihilo, something out of nothing, and that
before the creation, nothing existed. Rambam (Guide for the Perplexed, Part
2, Chapter 30) has already pointed out that the only word in the Hebrew
language to indicate creation after a state of absolute nothingness is bara.
2.
The world was created by a statement. This
means that Almighty God did not create the world by physical labor nor through
a natural process, but by statements. (This is the meaning of verses such as
"God said, 'Let there be light'; and there was light" [Genesis 1:3].)
Rambam (ibid., Part 1, Chapter 61) explains that in this context
"said" really means "wanted" and just as "said"
is thus a borrowed term, so is "ceased" or "rested" as used
in Genesis 2:3.
3.
The number of statements made by God to create
the world was exactly ten. The number one refers to God Himself who is in the
beginning and the prime cause of all existence. In order to make the number ten
a holy number, there are ten divine spheres (sefirot) and ten
commandments were given at Mt. Sinai.
4.
God could have created the world by one
statement, since His ability is infinite. Since He could create something out
of nothing, He could certainly have done so by one statement.
5.
It would have been more fitting if He had
created the world by one statement, since duplication and redundancy are not
natural. This the thrust of the question in the Mishnah.
6.
God observes the activities of each individual
person to see whether they are good or bad and whether the person is to be
rewarded or punished. This is the meaning of " ... to take payment from
the wicked ... and to give a good reward to the righteous/generous ...”
7.
The wicked, by their wickedness, destroy the
world. This means that they do not only destroy themselves, but also the entire
world.
8.
The punishment of the wicked is not only in
accordance with the sin they committed, but also in accordance with the number
of statements which created the world they destroy by their sin.
9.
Righteous/generous people, by their
righteousness/generosity, sustain the existence of the world.
10.
The reward of the righteous/generous is not
only in accordance with the mitzvoth they performed; it is also in
accordance with the number of statements which created the world which they
sustain.
Abarbanel continues: Just as
there are ten basic doctrines in this Mishnah, so too are there ten
difficulties in it. His interpretation of the Mishnah solves them all.
The main thrust of this
chapter is to inform us that the world was created only for the honor of God.
That is to say, in order that every creature should acknowledge that it was God
who created and fashioned him.
Why did the Sage lay so much
stress on this theme? Why is it so important that it had to be brought out at
this junction? Abarbanel is true to form and not only makes an effort to weave
one Mishnah of a chapter into the previous Mishnah; he also does
this with the chapters themselves. Since the last Mishnah of Chapter IV
discusses the subject of resurrection, the significance of which is to
demonstrate to the world that He is God, the Creator of the world and possesses
the power to recreate and resurrect at His will, the first Mishnah of
this chapter substantiates and endorses that theme by stating that the world
was created by ten statements that God uttered.
The special inference is that
the wicked person distances mankind from its purpose, whereas the
righteous/generous person brings it nearer. It is in this light that we can
understand the dictum in the Talmud, "God made a provision at the time of
the creation that if the Children of Israel accept the Torah, all would be
well; if not He would return it [the world] to its primordial state - unformed
and void" (Shabbat 88a). Furthermore, in the last Mishnah of
Chapter IV Rabbi Elazar ha-Kapar reflects that men are created against their
will and that God is the Creator of all. Our Mishnah therefore, is a
continuation of this topic and endeavors to explain and clarify the entire
concept of creation.
Abarbanel discusses the exact
identification of the ten statements in detail. If the term
"statement" refers to the verses in the account of the creation which
read, "And God said: 'Let there be ... ," there are only nine such
verses. The Talmud itself (Rosh ha-Shanah 32a) raises this question and answers
that "In the beginning God created the heavens and the earth ... "
must also be considered a "statement," as it is written, "By
the word of the Lord the heavens were made" (Psalms 33:6). This leads
Abarbanel into the correct interpretation of the first word of the Book of
Genesis, Be-resheet. Rashi interprets this word as being in the
construct state and thus the verse should be read: "When God began to
create [literally: At the beginning of God's creation of] the heaven and the
earth, the earth was unformed and void ... God said, 'Let there be light'; and
there was light" (Genesis 1:1-3). Ramban understood Rashi to mean that the
first thing to be created was light and objects on the grounds that the
luminaries in the firmament were created on the fourth day, not the first.
Abarbanel claims that Ramban
misunderstood Rashi, since according to Rashi the first verse is to be
understood thus: The first thing that God created was the material from
which heaven and earth were created and at that stage in the process heaven and
earth were void and darkness hovered over the surface of the deep ...
Therefore, God said: Let there be light. However, the first creation was the
primordial material. Thus, בְּרֵאשִׁית can also be considered a statement, in the sense of the Divine will, and
make up the number ten. The phrase "And God said ... " was not used,
because at that stage nothing existed for God to address.
However, Abarbanel prefers to
find the tenth statement elsewhere. He argues that the statements must relate
to the created world as we know it, which the creation of the primordial
material does not. (This is particularly true in view of the main teaching of
the Mishnah, which is that the wicked destroy the world which was so
created - this cannot refer to the very first act of creation.)
Abarbanel, therefore, takes
"And God blessed them [i.e., Adam and Eve] and God said to them: Be
fertile and increase ... " (verse 28). This is legitimate since this verse
appears before the heaven and earth were finished, whereas the rest of God's
statements to Adam and Eve occur after the creation was completed. Abarbanel
points out that God's blessing to the fish to be fertile and multiply is not
given with the formula "And God said ... ", The ten statements
are thus:
1.
Let there be light (verse 3).
2.
Let there be an expanse in the midst of the
water (verse 6).
3.
Let the water below the sky be gathered (verse
9).
4.
Let the earth sprout vegetation (verse 11).
5.
Let there be lights in the expanse of the sky
(verse 14).
6.
Let the water bring forth swarms of living
creatures (verse 20).
7.
Let the earth bring forth every kind of living
creature (verse 24).
8.
Let us make man in our image (verse 26).
9.
Be fertile and increase (verse 28)
10. See, I
give you every seed-bearing plant ... for food (verse 29).
Abarbanel explains the fact
that there is no "And God said" with regards to the fish in the sea.
The Torah merely says, "And God blessed them saying: Be fruitful
and multiply and fill the water." When man was told to be fruitful and
multiply, however, the creation formula is used. The fish in the waters were
given only the natural instincts to multiply and reproduce. This propensity was
a gift to them from God. Man, on the other hand, besides the physical lust to
be fruitful was also accorded the privilege of fulfilling a mitzvah. The
statement, "And He said,” therefore adds a dimension of performing God's
will to the act of procreation.
Abarbanel also offers a
homiletic interpretation of the first verse of Genesis: At the beginning -
before everything else - man must believe that God created the heaven and the
earth. This is the basis of all Jewish belief.
Abarbanel finally turns to the
substance of our Mishnah which asks why God had to create the world in ten
utterances, when He could have accomplished the same in one statement. To
elaborate on this, Abarbanel muses that at this point all agree that the
heavens and the earth, the celestial bodies and all the components of living
were created ex-nihilo, without any intermediary agent. If this be true
God could have allowed all later creations to evolve by themselves on the
strength of. and by means of, the first creation. Thus, the question in our Mishnah
will read: Why did God have to speak ten times to create the world when,
having provided the ingredients for the rest of the creation, He needed but to
utter one proclamation.
Abarbanel cites Rabbi
Mattityah who takes an entirely different direction. Why did God create both
destructible and indestructible things? Would not one statement have been
sufficient to bring into existence only the everlasting and the perpetual?
Furthermore, why did God find it necessary to create in man moods and actions,
both for good and for bad? Would it not have sufficed, and indeed been better,
to have created one single type of human being, the virtuous man? Just one
statement from God to indicate this preference would have accomplished it.
In an effort to be evenhanded,
Abarbanel asks why God deliberately chose to create the world with ten
pronouncements in order to punish the sinners ten-fold? Would it not have been
more charitable if He had created the world with one pronouncement in order to
reduce the punishment? In answer, Abarbanel offers an analogy to a person who builds
a home. He can give one order to the architects and builders: "Build me a
home." Another person, however, confers with the architects and builders
on each detail and instructs them as to the specific measurements of the house
and each room therein, what materials to use, and what appurtenances should
adorn every nook and cranny. All this because his home is very dear to him.
So it is with God's world. He
created the world with ten statements because it is so precious to Him.
Therefore, when a sin is committed, the transgressor is, in effect, damaging
God's priceless possession. Hence, God's severe punishment of the sinner is not
simply because he went against His will, but because he damaged the image of
the world which God, with care, love and dedication, created. In other words,
this is an act of retaliation and revenge.
"It now becomes
clear," says Abarbanel, "why man was created last. Until the very
last moment, God was occupied in preparing the most detailed comforts and
necessities for the benefit and pleasure of man." God considers Himself
degraded and unappreciated, as it were, when man disrupts His hopes and all the
planning that He invested in creating the world.
Miscellaneous
Interpretations
Midrash Shemuel offers several interpretations
for this Mishnah. If God had created the world with one pronouncement as
He could have very well done, He would have been justified in destroying it on
the first occasion people sinned. One utterance, one sin, one destruction! But,
God, in His infinite compassion, wanted man to have ample time to recognize and
acknowledge his sins and repent. This is why He waited ten generations from
Adam to Noah - a generation tor each utterance.
Another interpretation: If God
had destroyed the world when the first sin was perpetrated, it would have
appeared that He was acting out of rage and vindictiveness. By creating the
world with ten utterances, punishment assumes the nature of a debt being called
in.
Another interpretation: If the
world had been created with one declaration the wicked could argue that they
were not really destroying the world, since it was shaky and insecure anyway,
standing, as it were, on only one leg. Why should they be so severely
penalized? Therefore, God created the world with ten declarations so that it
would be tantamount to a world standing on ten feet which could only be
destroyed by the wicked.
A major question arises: If
God did not care to create the world by merely stating, "Let there be
heaven and earth, light, ocean, etc.," what need was there to use the
words, "And He said ... " for the creations of each day? The answer
propounded revolves around the singular importance of man. God started with the
less important creations and reached the pinnacle in the creation of man
Otherwise one might believe that all creations are equal in importance.
Rambam's thinking on this Mishnah is
similar to that of Midrash Shemuel, with a slight variation. To him the severe
transgression of the sinners is the ruination of so many wonderful things that
were created by God in the form of a special utterance.
Rabbenu Ovadiah: When one violates the word of
God, he destroys himself, his own world. This is the inference of "to
exact penalty from the wicked who destroy the world [i.e. their own world].
What
Say the Nazarean Hakhamim?
Ephesians 2:10 For we are his
workmanship, created in Yeshua the Messiah unto good works, which God has
before ordained that we should walk in them.
Ephesians 4:24 And that you put on
the new man, which after God is created in righteousness/generosity and true
holiness.
Colossians 3:10 And have put on the
new man, which is renewed in knowledge [of the Torah] after the image of Him
that created him.
Revelation 4:11 You are worthy, O
LORD, to receive glory and honour and power: for You have created all things,
and for Your pleasure they are and were created.
N.C.: Mark 11:27-33
|
CLV[1] |
Magiera
Peshitta NT[2] |
Greek[3] |
Delitzsch[4] |
|
27. And they are
coming again into Jerusalem. And at His walking in the sanctuary, the chief
priests and the scribes and the elders are coming to Him, |
27. And
they came again to Jerusalem. And while he was walking in the temple, the
chief priests and scribes and elders came to him. |
27. Καὶ
ἔρχονται πάλιν
εἰς Ἱεροσόλυμα
καὶ ἐν τῷ
ἱερῷ περιπατοῦντος
αὐτοῦ ἔρχονται
πρὸς αὐτὸν οἱ
ἀρχιερεῖς
καὶ οἱ γραμματεῖς
καὶ οἱ πρεσβύτεροι
|
27 וַיָּשׁוּבוּ
וַיָּבֹאוּ
יְרוּשָׁלָיִם
וַיְהִי
הוּא
מִתְהַלֵּךְ
בַּמִּקְדָּשׁ
וַיָּבֹאוּ
אֵלָיו רָאשֵׁי
הַכֹּהֲנִים
וְהַסּוֹפְרִים
וְהַזְּקֵנִים׃ |
|
28. and they said to
Him, "By what authority are you doing these things, or who gives you
this authority, that you may be doing these things? |
28. And
they said to him, "With what authority do you do these [things]? And who
gave you this authority to do these [things]?" |
28. καὶ
λεγουσιν αὐτῷ
Ἐν ποίᾳ ἐξουσίᾳ
ταῦτα ποιεῖς
καὶ τίς σοι
τὴν ἐξουσίαν
ταύτην ἔδωκεν
ἵνα ταῦτα ποιῇς |
28 וַיֹּאמְרוּ
אֵלָיו
בְּאֵי־זוֹ
רְשׁוּת אַתָּה
עֹשֶׂה
אֵלֶּה
וּמִי נָתַן
לְךָ אֶת־הָרְשׁוּת
הַזֹּאת
לַעֲשׂוֹת
אֶת־אֵלֶּה׃ |
|
29. Now Jesus,
answering, said to them, "I also will be inquiring of you one word, and
answer Me, and I will be declaring to you by what authority I am doing these things." |
29. And
Jesus said to them, "I will ask you also a certain question that you
might answer me. And I will tell you with what authority I do these [things]. |
29. ὁ
δὲ Ἰησοῦς
ἀποκριθεὶς
εἶπεν αὐτοῖς
Ἐπερωτήσω
ὑμᾶς κἀγὼ ἕνα
λόγον καὶ
ἀποκρίθητέ
μοι καὶ ἐρῶ
ὑμῖν ἐν ποίᾳ
ἐξουσίᾳ ταῦτα
ποιῶ· |
29 וַיַּעַן
יֵשׁוּעַ
וַיֹּאמֶר
אֲלֵיהֶם גַּם־אֲנִי
אֶשְׁאֲלָה
אֶתְכֶם
דָּבָר אֶחָד
וְאַתֶּם
הֲשִׁיבוּנִי
וְאֹמַר
לָכֶם בְּאֵי־זוֹ
רְשׁוּת
אֲנִי
עֹשֶׂה
אֵלֶּה׃ |
|
30. The baptism of John
- whence was it? Was it of heaven or of men? Answer Me!" |
30. The
baptism of John, from where was it, from heaven or from men? Tell me." |
30. τὸ
βάπτισμα Ἰωάννου
ἐξ οὐρανοῦ
ἦν ἢ ἐξ ἀνθρώπων
ἀποκρίθητέ
μοι |
30 טְבִילַת
יוֹחָנָן
הֲמִשָּׁמַיִם
הָיָתָה אִם־מִבְּנֵי
אָדָם
הֲשִׁיבוּנִי׃ |
|
31. And they
reasoned with themselves, saying, "If we should be saying, 'Of heaven,'
he will be declaring, 'Wherefore then, do you not believe him?'" |
31. And
they reasoned among themselves and said, "If we say to him that [it was]
from heaven, he will say to us, 'Then why did you not believe him?' |
31. καὶ
ἐλογίζοντο
πρὸς ἑαυτοὺς
λέγοντες Ἐὰν
εἴπωμεν Ἐξ
οὐρανοῦ ἐρεῖ
Διὰ τί οὖν
οὐκ ἐπιστεύσατε
αὐτῷ |
31 וַיִּוָּעֲצוּ
יַחְדָּו
לֵאמֹר
אִם־נֹאמַר
מִשָּׁמַיִם
יֹאמַר
מַדּוּעַ אֵפוֹא
לֹא
הֶאֱמַנְתֶּם
בּוֹ׃ |
|
32. But may we be
saying, 'Of men'? They feared the people, for all had it that John really was
a prophet." |
32. And
[if] we say from men, there is the fear of the people, for all of them were regarding
John to be truly a prophet." |
32. ἀλλ᾽
ἐὰν εἴπωμεν
Ἐξ ἀνθρώπων
ἐφοβοῦντο
τὸν λαόν. ἅπαντες
γὰρ εἶχον τὸν
Ἰωάννην ὅτι
ὄντως προφήτης
ἦν |
32 אוֹ
הֲנֹאמַר
מִבְּנֵי־אָדָם
וַיִּירְאוּ
אֶת־הָעָם
כִּי־כוּלָּם
חָשְׁבוּ
אֶת־יוֹחָנָן
לְנָבִיא
בֶּאֱמֶת׃ |
|
33. And answering
Jesus, they are saying, "We are not aware. And answering, Jesus is
saying to them, "Neither am I telling you by what authority I am doing
these things." |
33. And
they answered and said to Jesus, "We do not know." He said to them,
"Neither will I tell you by what authority I do these [things]." |
33. καὶ
ἀποκριθέντες
λέγουσιν τῷ
Ἰησοῦ Οὐκ
οἴδαμεν καὶ
ὁ Ἰησοῦς
ἀποκριθεὶς
λέγει αὐτοῖς
Οὐδὲ ἐγὼ λέγω
ὑμῖν ἐν ποίᾳ
ἐξουσίᾳ ταῦτα
ποιῶ |
33 וַיַּעֲנוּ
וַיֹּאמְרוּ
אֶל־יֵשׁוּעַ
לֹא
יָדָעְנוּ
וַיַּעַן
יֵשׁוּעַ
וַיֹּאמֶר
אֲלֵיהֶם
אִם־כֵּן גַּם־אֲנִי
לֹא אֹמַר
לָכֶם
בְּאֵי־זוֹ
רְשׁוּת
אֲנִי
עֹשֶׂה
אֵלֶּה׃ |
|
|
|
|
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HH Paqid Dr.
Adon Eliyahu’s Rendition
27. ¶ And they (Yeshua
and his talmidim), came again into Yerushalayim. And as he (Yeshua) was walking around the
Temple, the chief priests (of the Sadducees Heb. Tz'dukim) and the scribes (of
the Sadducees - Heb. Tz'dukim) and the elders (Zekanim) (of the Sadducees -
Heb. Tz'dukim) came to him,
28. and (they) said to
him (Yeshua), By (in) what authority do you do these things? And who gave you
the authority to do these things?
29. And Yeshua
responded and said to them: I will ask of you one question, answer me, and I
will tell you by what authority I do these things.
30. The immersion
(Heb. Mikveh) of Yochanan, was it from (the) Heavens [God], or from men? Answer
Me.
31. And they
considered within themselves, saying, If we shall say, From (the) Heavens, he
will say, why then did you not believe him?
32. But if we shall
say, From men, they feared the people, for all held Yochanan to be a prophet
indeed.
33. And they answered
and said to Yeshua, We do not know. And Yeshua answering, said to them, Neither
do I tell you by what authority I do these things.
Hakham’s Commentary
28. and (they) said to
him (Yeshua), By (in) what authority do you do these things? And who gave you
the authority to do these things? – This is obviously a reference to
the events that took place in the previous pericope when he cleared the court
of the Gentiles from moneychangers and sellers of animals on the Sabbath. The
Sadducaic/Temple authorities skit the appropriateness or not of the Master’s
action in the court of the Gentiles, and now question who had given the Master “authority
to do these things.” The argument could also have been put: “We are the
Temple’s supreme authority, and what is allowed or not allowed in the Temple is
our business and not yours. Do you follow a greater authority over the Temple
than us?”
29. And Yeshua
responded and said to them: I will ask of you one question, answer me, and I
will tell you by what authority I do these things. - Beyer[5]
finds the Greek expression: καὶ ἀποκρίθητέ μοι – as reflecting Semitic
syntax where the imperative is equivalent to a conditional clause – “and if you
answer me.” This is no surprise since as we have advocated many a time, the
Greek text reflects an original Hebrew document now lost, which was first
translated to Greek and then retouched by Christian authorities and copyists.
30. The immersion
(Heb. Mikveh) of Yochanan, was it from (the) Heavens (i.e. God), or from men?
Answer Me. – The
term “Heaven/s” is a circumlocution for “God” in Jewish texts, cf. Daniel 4:26.
Now, Yochanan the Immerser was a Kohen himself, and if his immersion program
was of G-d, then there is a higher authority in the Temple than the chief
priests (of the Sadducees Heb. Tz'dukim) and the scribes (of the Sadducees -
Heb. Tz'dukim) and the elders (Zekanim) (of the Sadducees - Heb. Tz'dukim) – i.e.
G-d and His Torah! For, as our Torah Seder indicates, though the Priests have
certain prerogatives over the Tabernacles, these prerogatives do not alleviate
them from the just demands of the Torah – like not buying and selling on the
court of the Gentiles on the Sabbath!
31. And they
considered within themselves, saying, If we shall say, From (the) Heavens, he
will say, why then did you not believe him? – This of course, would have
exposed their illegitimacy to serve in the Temple, or to claim to have any
authority over the Temple grounds.
32. But if we shall
say, From men, they feared the people, for all held Yochanan to be a prophet
indeed. – This
and the previous verse, proves that the people of Israel in their great
majority had accepted Yeshua, the problem was with its leadership which was
sick, and described previously by the unfruitful fig tree.
33. And they answered
and said to Yeshua, We do not know. And Yeshua answering, said to them, Neither
do I tell you by what authority I do these things. – As Evans[6]
puts it:
“We do not know,” gives the ruling priests’ response
to the counter question. By giving an evasive answer and failing to answer
Yeshua’s challenge, the authorities sacrifice their opportunity to force Yeshua
to indict himself. The irony of this scene can hardly be overlooked. Ostensibly
there to protect the Temple as G-d’s house from arbitrary acts of unauthorized
persons and to take action against just such persons, these representatives of
Jewish authority and the ranking priests show their true colours. Rather than
defend the Temple, they protect themselves. In doing so, they betray their own
selfish concerns and their inability to respond to and for G-d, who confronts
them in the persons of Yochanan and of Yeshua. Their answer demonstrates their
unbelief. At the very least, their admission, “we do not know,” if taken at
face value, is an embarrassing surrender of the field. If their admission is
not taken at face value but is recognized for the dodge that it is, then it is
an embarrassing public display of cowardice.
This brings us to the concept
which the Greeks call ἐξουσία (Exusia – Srng’s #
G1849) and normally translated as “authority.” There are two concepts of
authority, one that is patronizing – i.e. I have the authority therefore do this
or that; the second is what I call consensual – i.e. the Torah says to do this
or that as is found in ... and I am here to help you do this or that.
Surely there is room
sometimes because of lack of time or in imminent danger that authority needs to
be exercised in a patronizing way. But these occasions should not be the norm
of expressing authority. The Master well taught:
“But Yeshua called them to him, and saith
unto them, You know that they which are accounted to rule over the Gentiles
exercise [despotic] lordship over them; and their great ones exercise
[despotic] authority upon them. But so will it not be among you: but whosoever
will be great among you, will be your servant [to help you observe the
directives or commandments].” (Mark 10:42-43).
True and genuine
leadership has much more in common with a “coach” or a “mentor” than with a
“military sergeant”! This is not to say that there are legitimate occasions and
circumstances where what is needed is a military sergeant barking orders without
any explanation as to their logic. One such a time is explained in the Nazarean
Codicil, where a G-d fearing Roman Centurion said to the Master:
“The centurion answered and said, Master, I am not
worthy that you should come under my roof: but speak the word only, and my
servant will be healed. For I am a man under authority, having soldiers under
me: and I say to this man, Go, and he goes; and to another, Come, and he comes;
and to my servant, Do this, and he does it. When Yeshua heard it, he marvelled, and said to them that
followed, Amen, amen I say unto you, I have not found so great faithful
obedience, no, not in Israel.” (Matityahu 8:8-10)
But, overall, and in
general, making room for extraordinary circumstance which requires a different
leadership mode, genuine and true leadership needs to explain the logic for the
commands or instructions, as well as to offer a helping hand to achieve such
course of action/s.
When as a normal every
day course of action a patronizing form of leadership is used, that leadership
shows that it is week and subject to corruption, and other greater evils.
Some Questions to Ponder:
- From
all the readings for this Shabbat, which reading touched your heart and
fired your imagination?
- How
is B’Midbar 17:17-18 related to B’Midbar 18:32?
3.
What question/s were asked of
Rashi in B’Midbar 17:23?
4.
What question/s were asked of
Rashi in B’Midbar 17:25?
5.
What question/s were asked of
Rashi in B’Midbar 17:28?
6.
What question/s were asked of
Rashi in B’Midbar 18:1?
7.
What question/s were asked of
Rashi in B’Midbar 18:8?
8.
What question/s were asked of
Rashi in B’Midbar 18:9?
9.
What question/s were asked of
Rashi in B’Midbar 18:18?
10.
What question/s were asked of
Rashi in B’Midbar 18:19?
11.
What question/s were asked of
Rashi in B’Midbar 18:27?
12.
What question/s were asked of
Rashi in B’Midbar 18:30?
13.
Why in your opinion did the chief
priests choose not to confront the Master when he was overturning the tables of
the money-changers in the court of the Gentiles on Shabbat but chose another
occasion to confront him?
14.
In your opinion what is the
intent of Hakham Tsefet’s pericope by the hand of his scribe Mordechai (Mark)
for this Shabbat?
15.
What part of the Torah Seder
fired the heart and imagination of the Psalmist for this week?
16.
What part of the Torah Seder
fired the heart and the imagination of the prophet Yeshayahu this week?
17.
What part/s of the Torah Seder,
Psalm, and the prophets fired the heart and the imagination of Hakham Tsefet
for this week?
18.
When the chief priests answer to
the Master: “we do not know,” – i.e. they could not say, whether one of their
own priests was a prophet or not, what did they exactly convey to the Master
and all the audience around them?
19.
Why did the chief priests asked
“By (in) what authority do you do these things?" rather than just
simply "Why do you do these things"?
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!”
Counting of the Omer
http://www.betemunah.org/omer.html
Sundown Friday June
the 3rd – 2011 – “Today is forty six days of the counting of the
Omer”
Sundown Saturday June
the 4th – 2011 – “Today is forty seven days of the counting of the
Omer”
Sundown Sunday June
the 5th – 2011 – “Today is forty eight days of the counting of the
Omer”
Sundown Monday June
the 6th – 2011 – “Today is forty nine days of the counting of the
Omer”
Sundown Tuesday June
the 7th – 2011 – Festival of Shabuoth (Pentecost) First Day
Sundown Wednesday June
the 8th – 2011 – Festival of Shabuoth (Pentecost) Second Day
Cf. http://www.betemunah.org/shavuot.html & http://www.betemunah.org/freedom.html
Next Shabbat: Shabbat “Zot Chuqat
HaTorah”
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
זֹאת
חֻקַּת
הַתּוֹרָה |
|
|
|
“Zot
Chuqat HaTorah” |
Reader 1 – B’Midbar 19:1-3 |
Reader
1 – B’Midbar 20:14-16 |
|
“This is the statute of the Law” |
Reader 2 – B’Midbar 19:4-6 |
Reader
2 – B’Midbar 20:17-19 |
|
“Este es el estatuto de la
Ley” |
Reader 3 – B’Midbar 19:7-10 |
Reader
3 – B’Midbar 20:19-21 |
|
B’Midbar (Num) 19:1 - 20:13 |
Reader 4 – B’Midbar 19:11-16 |
|
|
Ashlamatah:
Judges 11:1-11 |
Reader 5 – B’Midbar 19:17-22 |
|
|
|
Reader 6 – B’Midbar 20:1-6 |
Reader
1 – B’Midbar 20:14-16 |
|
Psalm
103:1-22 |
Reader 7 – B’Midbar 20:7-13 |
Reader
2 – B’Midbar 20:17-19 |
|
Pirqe Abot V:2 |
Maftir: B’Midbar
20:7-13 |
Reader
3 – B’Midbar 20:19-21 |
|
N.C.:
Mordechai 12:1-12 |
- Judges 11:1-11 |
|
Shalom Shabbat !
Hakham Dr. Yosef ben Haggai
HH Rosh Paqid Adon Hillel ben
David
HH Paqid
Dr. Adon Eliyahu ben Abraham