Esnoga Bet Emunah
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Telephone: 360-584-9352 - United States of America © 2010
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Triennial Cycle (Triennial Torah Cycle) /
Septennial Cycle (Septennial Torah Cycle)
|
Three and
1/2 year Lectionary Readings |
Second Year of the Reading
Cycle |
|
Sivan 30, 5770 – June 11/12, 2010 |
Second Year of the Shmita
Cycle |
Candle Lighting and Havdalah Times:
|
Atlanta, Georgia, U.S. Fri. June 11, 2010 – Candles at 8:30 PM Sat. June 12, 2010 – Havdalah 9:32 PM |
Brisbane, Australia Fri. June 11, 2010 – Candles at 4:42 PM Sat. June 12, 2010 – Havdalah 5:38 PM |
Bucharest, Romania Fri June 11, 2010 – Candles at 8:41 PM Sat. June 12, 2010 – Havdalah 9:56 PM |
|
Chattanooga, &
Cleveland, TN, U.S. Fri. June 11, 2010 – Candles at 8:37 PM Sat. June 12, 2010 – Havdalah 9:40 PM |
Jakarta, Indonesia Fri. June 11, 2010 – Candles at 5:28 PM Sat. June 12, 2010 – Havdalah 6:19 PM |
Manila & Cebu,
Philippines Fri. June 11, 2010 – Candles at 6:07 PM Sat. June 12, 2010 – Havdalah 7:00 PM |
|
Miami, FL, U.S. Fri. June 11, 2010 – Candles at 7:54 PM Sat. June 12, 2010 – Havdalah 8:51 PM |
Olympia, WA, U.S. Fri. June 11, 2010 – Candles at 8:48 PM Sat. June 12, 2010 – Havdal. 10:07 PM |
Murray, KY, & Paris, TN. U.S. Fri. June 11, 2010 – Candles at 7:56 PM Sat. June 12, 2010 – Havdalah 9:01 PM |
|
San Antonio, TX, U.S. Fri. June 11, 2010 – Candles at 8:15 PM Sat. June 12, 2010 – Havdalah 9:14 PM |
Sheboygan & Manitowoc, WI,
US Fri. June 11, 2010 – Candles at 8:14 PM Sat. June 12, 2010 – Havdalah 9:28 PM |
Singapore, Singapore Fri. June 11, 2010 – Candles at 6:52 PM Sat. June 12, 2010 – Havdalah 7:43 PM |
For other places see: http://chabad.org/calendar/candlelighting.asp
Roll of Honor:
This
Torah commentary comes to you courtesy of:
His Honor
Rosh Paqid Adon Hillel ben David and beloved wife HH Giberet Batsheva bat Sarah
His Honor
Paqid Adon Mikha ben Hillel
His Honor
Paqid Adon David ben Abraham
Her
Excellency Giberet Sarai bat Sarah & 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
Her
Excellency Giberet Laurie Taylor
His
Excellency Dr. Adon Eliyahu ben Abraham and beloved wife HE Giberet Dr.
Elisheba bat Sarah
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
Rosh Chodesh Tammuz
Sabbath
of the New Moon for the Hebrew Month of Tammuz
|
Shabbat: |
Torah Reading: |
Weekday Torah Reading: |
|
יִפְקֹד
ה' |
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|
|
“Shabbat Rosh Chodesh” |
Reader 1 –
B’midbar 27:15-17 |
Reader 1 –
Sh’mot 39:33-35 |
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“Sabbath of the New Moon |
Reader 2 –
B’midbar 27:18-20 |
Reader 2 –
Sh’mot 39:36-39 |
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“Sábado del
Novilunio |
Reader 3 –
B’midbar 27:21-23 |
Reader 3 –
Sh’mot 39:40-43 |
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B’midbar
(Num.) 27:15-28:25 |
Reader 4 –
B’midbar 28:1-9 |
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|
Yeshayahu
(Isaiah) 66:1-24 |
Reader 5 –
B’midbar 28:10-14 |
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|
|
Reader 6 –
B’midbar 28:15-18 |
Reader 1 –
Sh’mot 39:33-35 |
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Proverbs
7:1-27 |
Reader 7 –
B’midbar 28:19-25 |
Reader 2 –
Sh’mot 39:36-39 |
|
Pirke
Abot 4:5 |
Maftir – B’midbar 28:23-25 |
Reader 3 –
Sh’mot 39:40-43 |
|
N.C.:
Col. 2:16-23 |
Yeshayahu 66:1-24 |
|
Rashi & Targum
Pseudo Jonathan
for: B’midbar (Numbers)
27:15 - 28:25
|
RASHI |
TARGUM PSEUDO JONATHAN |
|
15 Moshe spoke to Adonai, saying: |
15 And Mosheh spoke before
the Lord, saying |
|
16 "Let Adonai, G-d of
the spirits, appoint a man over the community, |
16 May the Word of the Lord,
who rules over the souls of men, and by whom has been given the inspiration
of the spirit of all flesh, appoint a faithful man over the congregation,
[JERUSALEM. The Word of the Lord the God who rules over the spirit of all
flesh, appoint a praiseworthy man over the people of the congregation,] |
|
17 who will go forth before
them, and who will come back before them, and who would lead them out and
bring them in, so that the community of Adonai will not be like sheep that
have no shepherd." |
17 who may go out before them
to set battle in array, and may come in before them from the battle who may
bring them out from the bands of their enemies, and bring them into the land
of Israel; that the congregation of the Lord may not be without the wise, nor
go astray among the nations as sheep who go astray, having no shepherd. |
|
18 Adonai said to Moshe:
"Take to yourself Yehoshua son of Nun, a man in whom there is spirit,
and lay your hand on him. |
18 And the Lord said to
Mosheh, Take to yourself Jehoshua bar Nun, a man upon whom abides the Spirit
of prophecy from before the Lord, and lay your hand upon him, |
|
19 Stand him before Eleazar
the kohen and before the entire community, and command him before their eyes. |
19 and make him stand before
Elazar the priest and the whole congregation, and instruct him in their
presence. |
|
20 Bestow some of your
radiance on him, so that the entire community of Bne Yisrael will hear. |
20 And you will confer a ray
of your brightness upon him, that all the congregation of the sons of Israel
may be obedient to him. |
|
21 He will stand before
Eleazar the kohen, and ask, of him, through the judgment of the Urim before
Adonai. By his word they will come out and go in ---he, all Bne Yisrael with
him, and the entire community." |
21 And he will minister
before Elazar the priest; and when any matter is hidden from him, he will
inquire for him before the Lord by the Urim. According to the word of Elazar
the priest they will go forth to battle, and come in to do judgment he and
all the sons of Israel with him, even all the congregation. |
|
22 Moshe did as Adonai
commanded him. He took Yehoshua and presented him to Eleazar the kohen and to
the entire community. |
22 And Mosheh did as the Lord
commanded him, and took Jehoshua and caused him to stand before Elazar the
priest and all the congregation; |
|
23 He laid his hands on him
and commanded him, just as Adonai had commanded through Moshe. |
23 and he laid his hands upon
him and instructed him, as the Lord commanded Mosheh. |
|
|
|
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1 Adonai spoke to Moshe
saying: |
1 And the Lord spoke with
Mosheh, saying: |
|
2 "Command B’ne Yisrael
and say to them, 'My offering, My food of My fires, a pleasing aroma to Me,
you will be vigilant to offer to Me at its prescribed time'." |
2 Instruct the children of
Israel, and say to them: The priests may eat of My oblation the bread of the
order of My table; but that which you offer upon My altar may no man eat. Is
there not a fire that will consume it? And it shall be accepted before Me as
a pleasant smell. Sons of Israel, My people, be admonished to offer it from
the firstlings on the Sabbath, an oblation before Me in its time. [JERUSALEM.
Instruct the children of Israel, and say to them, My oblation, the bread of
the order of My table. That which you offer upon the altar. Is there not a
fire that will consume it? To be received from you before Me for a pleasant
smell. Sons of Israel, My people, be admonished to offer it before Me in its
season.] |
|
3 Say to them: "This is
the fire-offering that you will offer to Adonai; yearling lambs without
blemish, two each day, as a constant (daily) burnt-offering. |
3 And say to them: This is
the order of the oblations you shall offer before the Lord; two lambs of the
year, unblemished, daily, a perpetual burnt offering. |
|
4 Offer one lamb in the
morning and offer the second lamb in the afternoon. |
4 The one lamb thou shalt
perform in the morning to make atonement for the sins of the night; and the
second lamb thou shalt perform between the suns to atone for the sins of the
day; |
|
5 And one tenth of an ephah
of fine flour as a meal-offering, mixed with beaten oil measuring one fourth
of a hin. |
5 and the tenth of three
seahs of wheaten flour as a mincha mingled with beaten olive oil, the fourth
of a hin. |
|
6 [This is] a constant
(daily) burnt-offering as offered on Mount Sinai, for a pleasing aroma, a
fire-offering to Adonai. |
6 It is a perpetual burnt
offering, such as was (ordained to be) offered at Mount Sinai, to be received
with favour as an oblation before the Lord. |
|
7 Its libation [will be] one
fourth of a hin for the one lamb, in the Holy [Sanctuary], you will pour an
intoxicating libation to Adonai. |
7 And its libation shall be
the fourth of a hin for one lamb; from the vessels of the house of the
sanctuary shall it be outpoured, a libation of old wine. [JERUSALEM. From the
vessels of the house of holiness, it shall be poured out a libation of choice
wine unto the Name of the Lord.] But if old wine may not be found, bring wine
of forty days to pour out before the Lord. |
|
8 Offer the second lamb in
the afternoon, with the same meal-offering of the morning together with its
libation you will offer it, a fire-offering of a pleasing aroma to Adonai. |
8 And the second lamb thou
shalt perform between the suns, according to the presentation of the morning,
and according to its oblation shalt thou make the offering, that it may be
accepted with favour before the Lord |
|
|
|
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9 On the Shabbat day [the
offering will be] two yearling lambs without blemish, and two tenths [of an
ephah] of fine flour as a meal-offering, mixed with [olive] oil, and its
libation. |
9 but on the day of Shabbatha
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
on its Shabbat, in addition to the constant (daily) burnt-offering and its
libation. |
10 On the Sabbath thou shalt
make a Sabbath burnt sacrifice in addition to the perpetual burnt sacrifice
and its libation. |
|
|
|
|
11 At the beginning of your
months you will bring a burnt-offering to Adonai, two young bulls, one ram,
seven yearling lambs, [all] without blemish. |
11 And at the beginning of
your months you shall offer a burnt sacrifice before the Lord; two young
bullocks, without mixture, one ram, lambs of the year seven, unblemished; |
|
12 And three tenths [of an
ephah] of fine flour as a meal-offering mixed with the [olive] oil for each
bull, two tenths [of an ephah] of fine flour as a meal-offering, mixed with
the [olive] oil for the one 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 an
ephah] of fine flour as a meal-offering mixed with the [olive] oil for each
lamb. A burnt-offering of pleasing aroma, a fire-offering to Adonai. |
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 Their libations [will be],
one half of a hin for (a) bull, one third of a hin for the ram, and one
fourth of a hin for (the) lamb, of wine. This is the burnt-offering of each
[Rosh] Chodesh, at its renewal throughout the months of the year. |
14 And for their libation to
be offered with them, the half of a bin for a bullock, the third of a bin for
the ram, and the fourth of a hin for a lamb, of the wine of grapes. This
burnt sacrifice shall 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 [You will also bring]
one he-goat for a sin offering to Adonai, in addition to the constant (daily)
burnt-offering it will be done, 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 shalt thou perform with its libation. |
|
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16 In the first month--- on
the fourteenth day of the month [bring a] Pesach [offering] to Adonai. |
16 And in the month of Nisan,
on the fourteenth day of the month, is the sacrifice of the Pascha before the
Lord. |
|
17 The fifteenth day of that
month is a festival, matzot will be eaten for seven days. |
17 On the fifteenth day of
this month is a festival; seven days shall unleavened be eaten. |
|
18 The first day will be a
sacred holiday, when you must not do any work of consequence. |
18 On the first day of the
festival a holy convocation; no servile work shall ye do; |
|
19 You will bring a burnt
fire-offering to Adonai [consisting of] two young bulls, one ram, and seven
yearling sheep. They will [all] be without blemish. |
19 but offer an oblation of a
burnt sacrifice before the Lord, two young bullocks, one ram, and seven lambs
of the year, unblemished, shall you have. |
|
20 Their meal-offering shall
be fine flour mixed with [olive] oil, three tenths [of an ephah] for each
bull, two tenths [of an ephah] for the ram, |
20 And their minchas of wheat
flour, mingled with olive oil, three tenths for each bullock, two tenths for
the ram, |
|
21 and one tenth [of an
eiphah] for each of the seven sheep. |
21 and for a single lamb a
tenth, so for the seven; |
|
22 [You should also bring]
one he-goat as a sin-offering, to make atonement for you, |
22 and one kid of the goats,
to make an atonement for you: |
|
23 in addition to the
morning burnt-offering which is offered as a constant (daily) burnt-offering,
you will make these. |
23 beside the burnt
sacrifice of the morning, the perpetual burnt sacrifice, you shall make these
offerings. |
|
24 Like these, you will make
daily for seven days, food as a fire-offering of a pleasing aroma to Adonai,
(it will be offered) in addition to the constant (daily) burnt-offering and
its libation. |
24 According to these
oblations of the first day you shall do daily through the seven days of the
festival. It is the bread of the oblation which is received with favour
before the Lord; it shall be made beside the perpetual burnt offering, with
its libation. |
|
25 The seventh day will be a
sacred holiday to you, when you will not do any work of consequence. |
25 And on the seventh day you
shall have a holy convocation; no servile work shall you do. |
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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 (Numbers) 27:15 –
28:25
15 Moses
spoke to the Lord… This [verse comes] to let us know the virtues of the
righteous, for when they are about to depart from the world, they disregard
their own needs and occupy themselves with the needs of the community.-[Sifrei
Pinchas 23]
saying He said
to Him, “Answer me whether You are appointing a leader for them or not.” -
[Sifrei Pinchas 23]
16 Let
the Lord... appoint When Moses heard that the Omnipresent told him to
give Zelophehad’s inheritance to his daughters, he said, “It is time to ask for
my own needs—that my son should inherit my high position.” The Holy One,
blessed is He, said to him, That is not My intention, for Joshua deserves to be
rewarded for his service, for he “would not depart from the tent” (Exod.
33:11). This is what Solomon meant when he said, “He who guards the fig tree
eats its fruit” (Prov. 27:18). -[Mid. Tanchuma Pinchas 11]
God of
the spirits Why is this said? He said to Him, "Master of the
universe, the character of each person is revealed to you, and no two are
alike. Appoint over them a leader who will tolerate each person according to
his individual character."-[Mid. Tanchuma Pinchas 10]
17 who
will go forth before them Not like the kings of the [gentile] nations, who sit
at home and send their armies to war, but as I did, for I fought against Sihon
and Og, as it says, “Do not fear him” (21:34), and as Joshua did, as it says,
“Joshua went to him and said to him, Are you for us [or for our enemies]?”
(Josh. 5:13). Similarly, concerning David it says, “For he went forth and came
in before them” (I Sam. 18:16)—he went out [to battle] at their head and came
in before them.-[Sifrei Pinchas 23]
who will
lead them out through his merits. -[Sifrei Pinchas 23]
and bring
them in through his merits. -[Sifrei Pinchas 23] Another
interpretation: “Who will bring them in” [means] that You should not do to him
as You did to me, for I may not bring them into the Land.-[Num. Rabbah 21:15]
18 Take
for yourself Encourage him verbally, [and say,] “Fortunate are you
that you have merited to lead the children of the Omnipresent!” -[Sifrei Pinchas
23 on verse 22]
for
yourself Someone verified by you, someone you know.-[Sifrei
Pinchas 23]
a man of
spirit As you requested; someone able to deal with the character of each
one.-[Sifrei Pinchas 23]
and you
shall lay your hand upon him Provide him with an announcer so that he can expound
[halachic discourses] during your lifetime, so they should not say about him
that he dared not raise his head in the days of Moses.-[Sifrei Pinchas 23]
19 and
you shall command him Concerning Israel; be aware that they are troublesome
and obstinate. [You accept office] on condition that you take upon yourself
[all this]. -[See Sifrei Beha’alothecha 42]
20 You
shall bestow some of your majesty upon him This refers to the radiance of
the skin of his face (see Exod. 34:29).
some of
your majesty But not all of your majesty. Thus, we learn that the
face of Moses was [radiant] like the sun, whereas the face of Joshua was like
the moon.-[Sifrei Pinchas 23, b.b. 75a]
so that all the congregation of the children of Israel
will take heed [meaning] that they will behave toward him with
reverence and awe, just as they behaved toward you.
21 He shall stand before Eleazar the priest Here is
[the response to] the request that you made [that your children should inherit
you]; this honor shall not depart from your father’s house, for even Joshua
will have need for Eleazar.-[Mid. Tanchuma Pinchas 11]
and seek [counsel from] him when he
finds it necessary to go to war. -[Sanh. 16a]
By his word Eleazar’s [word].
and the entire congregation The
Sanhedrin.-[Yoma 73b, Sanh. 16a] 22
and he took Joshua He took him [by encouraging
him] with words, and informed him of the reward in store for the leaders of
Israel in the World to Come.-[Sifrei Pinchas 23]
23 He laid his hands generously; over and above
what he had been commanded. For the Holy One, blessed is He, said to him, “and
you shall lay your hand upon him” (verse 18), but he did it with both his
hands. He fashioned him like a full and overflowing vessel, filling him with wisdom
in abundance.-[Sifrei Pinchas 23, Sanh. 105b]
in accordance with what the Lord had spoken to Moses [That
is,] also with respect to the majesty; He bestowed some of his majesty
[radiance] upon him.
2 Command the children of Israel What is
stated above? “Let the Lord…appoint” (27:16). The Holy One, blessed is He, said
to him, “Before you command me regarding My children, command My children
regarding Me.” This is analogous to a princess who was about to depart from the
world and was instructing her husband about her children, [and he replied,
“Before you instruct me about them, instruct them about me,”] as it is stated
in Sifrei Pinchas 24.
My offering This refers to the blood.-[Sifrei Pinchas 25]
My food This refers to the sacrificial parts, as it says,
“the priest shall burn them [the fat-portions] on the altar; it is the food of
the fire-offerings” (Lev. 3:16). -[Sifrei Pinchas 25]
My fire-offerings which are put on the fires
of My altar.
you shall take care The Kohanim, Levites, and
Israelites shall stand over them [to watch them]; hence they instituted the
ma’amodoth [representatives of the people who were present at the sacrificial
services].-[Sifrei Pinchas 26, Taanith 26a]
at its appointed time Each day
is the appointed time prescribed for the continual offerings.-[see Sifrei
Pinchas 26]
3 And you shall say to them This is
an admonition to the [rabbinical] court.-[Sifrei Pinchas 27]
two...each day Heb. שְׁנַיִם
לְיוֹם . [To be understood] according to its simple meaning [that two
sacrifices were to be offered up every day]. Primarily, however, it comes to
teach that they should be slaughtered opposite the sun [also known as יוֹם ]; the continual sacrifice of the morning to the west, and the
one of the afternoon to the east of the rings [set in the floor of the Temple
courtyard].-[Yoma 62b]
4 the one lamb Even though this is already
stated in the portion of Ve’attah Tetzaveh ; “This is what you shall offer
[upon the altar...The one lamb you shall offer up in the morning]” (Exod. 29:38,
39), that was an instruction for the days of the investitures [of the kohanim],
whereas here He commanded it for all generations.
5 fine flour for a meal-offering The
meal-offering of the libations [which accompanied the sacrifice].
6 offered up at Mount Sinai Like
those offered up during the days of the investitures (Exod. 29:38-43). Another
interpretation: “offered up at Mount Sinai”: the continual burnt offering is
compared to the continual offering of Mount Sinai, the one offered before the
giving of the Torah, about which it is written, “he put it [the blood] into the
basins” (Exod. 24:6). This teaches us that it [the continual burnt offering]
requires a vessel [for its blood].- [Torath Kohanim, Tzav 18:8]
7 Its libation of wine.
on the holy They shall be poured on the altar.
a libation of strong wine
Intoxicating wine, [this comes] to exclude wine straight from the winepress
[which has not fermented].-[B.B. 97a]
8 a spirit of satisfaction It is
gratifying for Me that I spoke, and My will was carried out.-[Zev. 46b, Sifrei
Pinchas 38]
10 The burnt offering of each Sabbath on its Sabbath But not
the burnt offering of this Sabbath on another Sabbath. For if they did not
offer one up on this Sabbath, I might think that two should be offered up on
the following Sabbath. Scripture therefore says, “on its Sabbath” to instruct
us that if its day passes, its offering is canceled.-[Sifrei Pinchas 40]
in addition to the continual burnt offering This
refers to the additional [musaf] offerings, besides those two lambs of the
continual burnt offering. And it teaches us that they [the additional
sacrifices] may be offered only between the two continual offerings. Similarly,
in the case of all the additional offerings it says, “In addition to the continual
burnt offering” for this teaching.-[Sifrei Pinchas 40]
12 Three tenths As is the case with the
libations brought with a bull, for thus they are fixed in the portion dealing
with libations [see 15:9].
14 This is the burnt offering of each new month in its
month However, once the day passes, its offering is canceled, and there is
no way to make it up.-[Sifrei Pinchas 43]
15 And one young male goat... All the
additional-offering goats were brought to atone for defiling the Sanctuary and
it holy sacrifices, as is outlined in the Tractate of Shevuoth (9a). The young
male goat [brought] on the first day of the month differs insofar as with
regard to it Scripture says, “to the Lord.” This teaches you that it atones for
a case where there is no awareness [of the person’s uncleanness] either before
[entering the Temple or eating sacrificial food] or after [the sin has been
committed]. The only One aware of the sin is the Holy One, blessed is He. We
derive [the law of] the other young male goats from this one. In the Aggadah,
it is expounded thus: The Holy One, blessed is He, said, “Bring atonement for
Me because I diminished [the size of] the moon.” -[Shev. 9a]
it shall be offered up in addition to the continual
burnt offering This entire offering [not just the young male goat].
and its libation [The phrase] “and its libation” does not refer to the young
male goat because sin-offerings have no libations.
18 You shall refrain from all manner of mundane work Even
essential work, such as the prevention of loss, which is permitted on the
intermediate days of the festival, is forbidden on the festival itself.-
[Torath Kohanim Emor 187, see Rashi on Lev. 23:8]
19 bulls Corresponding to Abraham, about whom it says,
“And to the cattle did Abraham run,” [to feed the three angels who visited him]
(Gen. 18:7).
ram Symbolizing the ram [sacrificed instead] of Isaac
(see Gen. 22:13).
lambs Corresponding
to Jacob, of whom it says, “Jacob separated the lambs” (Gen.
30:40). I saw this in the commentary of R. Moshe Hadarshan [the preacher].
-[Mid. Aggadah, Midrash Tadshey ch. 10]
24 Like
these, you shall offer up daily They should not be decreased progressively, as is the
case of the bulls of the [Sukkoth] festival.-[Sifrei Pinchas 48]
Miscellaneous
Interpretations
Seforno
28:11 - וּבְרָאשֵׁי, חָדְשֵׁיכֶם – (And in
your New Moons) – It was an ancient custom among the Israelites to treat
the day of the new moon as a semi festival. We know this already from 1 Samuel
20:19, where Yonathan describes the day as one in which no work is performed in
the field , a day not described as “Yom HaMa'aseh" – "a working day." This is why this day has retained a special significance for the
Jewish people, i.e. the Torah describes it as רָאשֵׁי, חָדְשֵׁיכֶם – “The
beginning of your months.” You will not find the regular festivals, MOEDIM
described as “your festivals.” We do not find the Sabbath described as “your
Sabbath” or the festival of Shabbuot as “your day of the firstling
fruits” [the author will go to some length to explain that in the ending of כֶם in the
word שָׁבֻעֹתֵיכֶם (your
feast of weeks) in verse 26 does not refer to that festival.]
The
reason for this ancient custom of treating the day of the new moon almost like
a festival is that historically, success of the Jewish people in matters terrestrial
has always been linked to the lunar cycle. The moon is a phenomenon which has
no light of its own, a phenomenon which depends on receiving and reflecting
light from an external source.
Although prior to the sin of the golden calf the
Jewish people’s fate was totally independent of any foreign domination,
described as Cherut Al HaLuchot, a kind of absolute independence, freedom
engraved on the Tablets (the first set no doubt), (compare Exodus 32:16) as
well as Eruvin 54 and Tanchuma, Ki Tisa 16), once they had sinned they
(divested themselves of this privilege, and) no longer made use of this “Royal
Crown” at all times as did the other nations, so that they did no longer appear
to enjoy this advantage over the other nations of the world.
Ever since the spiritual disaster, the Jewish people
could enjoy their spiritual privilege of independence from the restrictions
imposed by the fact that one is part of the “laws of nature” only on rare
occasions in their history, whereas most of the time they were dependent on
“light,” i.e. good fortune, from external sources not under their control. To
that estent, their history reflects the situation of the moon with its periods
of ascent and decline month after month. When the moon is not directly exposed
to the light of the sun it becomes invisible. This expression EIN MAZAL
L’YISRAEL (Shabbat 126) means that the Jewish people do not generate light of
their own, do not work at being masters of their own fate, but rely entirely on
G-d to guide their fates. They receive this Divinely emanated light when their
deeds are pleasing to G-d.
This is why in the parlance of our prophets G-d
Himself is referred to as “OR YISRAEL” Israel’s source of light, (compare
Isaiah 10:16, as well as Psalm 27:1 where David refes to G-d as אוֹרִי
וְיִשְׁעִי “my light
and my salvation”).
Whenever the Jewish people are in a state of sin,
their sin acts as a barrier between them and their G-d so that they are
deprived of their source of light. When Isaiah describes their state of being
when sinful, he speaks of their G-d’s hiding His face from them, as Israel
walking in the darkness harassed by the Gentile nations (Isaiah 59:2).
Whenever the Jewish people’s fortunes are at low ebb
this represents a desecration of G-d’s name, i.e. His reputation, as the
Gentiles refer to us sneeringly as AM ADONAI ELEH – “are these the ones who
describe themselves as G-d’s special nation?” We can understand what our Sages
have said in Gittin 58 that whenever the Jewish people are in trouble, G-d is
automatically forced to share their troubles. Having linked His Honour to the
honour and glory of the Jewish people, He suffers with us (allegorically
speaking). Whenever we suffer, whenever we are in a state of being oppressed,
G-d is described as saying that “the pirate has attacked Me and you
simultaneously.”
Seeing that the sin offering presented on New Moon’s
day is an atonement for the Jewish people wher the cause of preventing the
light of the moon to shine, or the reason it shines so weekly when it does
shine, the Sages in our prayers on that day referred to that sin offering as
“to obtain atonement for themselves. They were to be a memorial for them all,
and a salvation for their soul from the hand of the enemy.” This is the reason
that this is the only sin offering described as חַטָּאת, לַיהוָה – Hatat
LaAdonai – “a sin offering on behalf of G-d.” Presentation of the
offering is also in respect of the damage the sinful behavior of the Jewish
people has inflicted on G-d’s image among the Gentile nations.
When we
read about the dialogue described between the moon and G-d in Chulin 60, where
G-d is eventually described as saying to the Jewish people: “bring a sin
offering on My behalf,” (in expiation for My diminishing the light of the moon)
what the Sage (Rabbi Shimon ben Pezzi) wanted to explain by putting such
strange sounding words in G-d’s mouth is that ultimately the reason why the
moon was diminished was because seeing it has a kinship with the Jewish people
and these did not always live up to their lofty destiny, the moon (as a
celestial representative of G-d Himself) therefore has to suffer alongside with
them for their shortcomings. Seeing that this may not sound quite fair, G-d
allegorically ordered a sin offering to be brought by the Jewish people on the
New Moon’s day in order to appease the moon.
Special Ketubim Rosh Chodesh –
Proverbs 7:1-27
1 ¶
My son, keep my words, and lay up my commandments with you.
2
Keep my commandments and live, and my teaching as the apple of your eye.
3
Bind them upon your fingers, write them upon the table of thy heart.
4
Say unto wisdom: ‘You are my sister’, and call understanding your kinswoman;
5
That they may keep you from the strange woman, from the alien woman that makes
smooth her words.
6 ¶
For at the window of my house I looked forth through my lattice;
7
And I beheld among the thoughtless ones, I discerned among the youths, a young
man void of understanding,
8
Passing through the street near her corner, and he went the way to her house;
9 In
the twilight, in the evening of the day, in the blackness of night and the
darkness.
10
And, behold, there met him a woman with the attire of a harlot, and wily of
heart.
11
She is riotous and rebellious, her feet abide not in her house;
12
Now she is in the streets, now in the broad places, and lies in wait at every
corner.
13
So she caught him, and kissed him, and with an impudent face she said unto him:
14
‘Sacrifices of peace-offerings were due from me; this day have I paid my vows.
15
Therefore came I forth to meet you, to seek your face, and I have found you.
16 I
have decked my couch with coverlets, with striped cloths of the yarn of Egypt.
17 I
have perfumed my bed with myrrh, aloes, and cinnamon.
18
Come, let us take our fill of love until the morning; let us solace ourselves
with loves.
19 For
my husband is not at home, he is gone a long journey;
20 He
has taken the bag of money with him; he will come home at the appointed day (new
moon).’
21
With her much fair speech she causes him to yield, with the blandishment of her
lips she entices him away.
22
He goes after her straightway, as an ox that goes to the slaughter, or as one
in fetters to the correction of the fool;
23
Till an arrow strike through his liver; as a bird hastens to the snare—and
knows not that it is at the cost of his life.
24 ¶
Now therefore, O you children, hearken unto me, and attend to the words of my
mouth.
25
Let not your heart decline to her ways, go not astray in her paths.
26
For she has cast down many wounded; yes, a mighty host are all her slain.
27
Her house is the way to the nether-world, going down to the chambers of death.
Rashi Commentary for: Proverbs 7:1-27
2 like the
apple of your eyes The pupil of the eye, which is like darkness, like the
darkness of night.
4 “You are my
sister” (Draw her near to you.)
a kinsman Heb. מֹדָע, a kinsman, as in (Ruth 3:2):
“Boaz our kinsman (מֹדַעְתָּנוּ),” our
close relative; i.e., draw her near to you always.
7 I discerned
Heb. אָבִינָה, I
discerned and I saw.
8 next to her
corner The corner of the harlot and of the pagan house of worship.
10 And behold
a woman As its apparent meaning. Another explanation: One of the enticers.
the
nakedness of a harlot Heb. שִׁית, as in (II Sam. 10:4): “their
buttocks (שְׁתוֹתֵיהֶם) ,” i.e.,
the nakedness of a harlot.
with
her heart besieged Heb. וּנְצֻרַת
לֵב. As a besieged city is surrounded by bulwarks, so is
this one’s heart surrounded by lewdness and foolishness.
11 and
rebellious Heb. וְסֹרָרֶת, turning
away from the road.
14 I had to
bring peace offerings I prepared a great feast, for today I sacrificed my
vows and my peace offering.
15 and I have
found you In order that I find you.
16 covers
Heb. מַרְבַדִּים Garments of
freedom and beauty; a similar term is found at the end of the book (31:22):
“She made covers for herself.”
I have
bedecked my couch Heb. רָבַדְתִּי, I have
adorned.
with
superior braided work of Egypt Heb. חֲטֻבוֹת,
אֵטוּן
מִצְרָיִם,
praiseworthy, high quality linen garments coming from Egypt, where linen is
common, as it is written in the Book of Isaiah (19:9): “And those who work at
flax ... will be ashamed.”
braided
work Heb. אֵטוּן.
17 I fanned
Heb. נַפְתִּי. I fanned
the scent as one fans with a scarf in a perfumery to bring the scent from above
down below. Dunash (Teshuvoth Dunash p. 22) defines it as an expression of
smoking, which he states has no comparison.
19 For the man
is not at home You have seen that the Holy One, blessed be He, has removed
His Shechinah and has given all good to the pagans.
20 the bag of
money He has slain the righteous/generous among them.
on the
appointed day Heb. לְיוֹם
הַכֵּסֶא. At the fixed appointed time,
and similarly (Ps. 81:4), “At the appointed time for the day of our festival.”
21 She swayed
him the one devoid of sense, to her.
with
all her talk with which she is accustomed to
familiarize men.
she entices
him from the way
22 and as a
viper Heb. וּכְעֶכֶס. This is
the venom of a snake.
to the chastisement of a fool Like a snake that runs quickly as an agent of the
Holy One, blessed be He, to chastise the fool who is condemned by the
Omnipresent, blessed be He, so does this one run after her until he stumbles on
her, and her arrow splits his liver.
23 as a bird
hastens to run to a snare, and it does not know that the snare was spread
out there for the life of the bird.