Esnoga Bet Emunah

1101 Surrey Trace SE, Tumwater, WA 98501

Triennial Cycle (Triennial Torah Cycle) / Septennial Cycle (Septennial Torah Cycle)

Three and 1/2 year Lectionary Readings	Second Year of the Reading Cycle
Sivan 09, 5771 – June 10/11, 2011	Second Year of the Shmita Cycle

Candle Lighting and Habdalah Times:

Conroe & Austin, TX, U.S.

Fri. June10. 2011 – Candles at 8:14 PM

Sat. June 11. 2011 – Havdalah 9:14 PM

Brisbane, Australia

Fri. June 10. 2011 – Candles at 4:42 PM

Sat. June 11. 2011 – Havdalah 5:38 PM

Bucharest, Romania

Fri. June 10 2011 – Candles at 8:41 PM

Sat. June 11. 2011 – Havdalah 9:55 PM

Chattanooga, & Cleveland, TN, U.S.

Fri. June 10. 2011 – Candles at 8:37 PM

Sat. June 11. 2011 – Havdalah 9:40 PM

Jakarta, Indonesia

Fri. June 10. 2011 – Candles at 5:27 PM

Sat. June 11. 2011 – Havdalah 6:19 PM

Manila & Cebu, Philippines

Fri. June 10. 2011 – Candles at 6:06 PM

Sat. June 11. 2011 – Havdalah 7:00 PM

Miami, FL, U.S.

Fri. June 10. 2011 – Candles at 7:54 PM

Sat. June 11. 2011 – Havdalah 8:51 PM

Olympia, WA, U.S.

Fri. June 10. 2011 – Candles at 8:47 PM

Sat. June 11. 2011 – Havdal. 10:07 PM

Murray, KY, & Paris, TN. U.S.

Fri. June 10. 2011 – Candles at 7:55 PM

Sat. June 11. 2011 – Havdalah 9:00 PM

Sheboygan & Manitowoc, WI, US

Fri. June 10. 2011 – Candles at 8:14 PM

Sat. June 11. 2011 – Havdalah 9:27 PM

Singapore, Singapore

Fri. June 10. 2011 – Candles at 6:52 PM

Sat. June 11. 2011 – Havdalah 7:43 PM

St. Louis, MO, U.S.

Fri. June 10. 2011 – Candles at 8:06 PM

Sat. June 11. 2011 – Havdalah 9:13 PM

For other places see: http://chabad.org/calendar/candlelighting.asp

Roll of Honor:

This Torah commentary comes to you courtesy of:

His Honor Rosh Paqid Adon Hillel ben David and beloved wife HH Giberet Batsheva bat Sarah

His Honor Paqid Adon Mikha ben Hillel

His Honor Paqid Adon David ben Abraham

Her Excellency Giberet Sarai bat Sarah & beloved family

His Excellency Adon Barth Lindemann & beloved family

His Excellency Adon John Batchelor & beloved wife

His Excellency Adon Ezra ben Abraham and beloved wife HE Giberet Karmela bat Sarah,

His Excellency Dr. Adon Yeshayahu ben Yosef and beloved wife HE Giberet Tricia Foster

His Excellency Adon Yisrael ben Abraham and beloved wife HE Giberet Elisheba bat Sarah

His Excellency Adon Eliyahu ben Abraham and beloved wife HE Giberet Vardit bat Sarah

Her Excellency Giberet Laurie Taylor

His Honor Paqid Dr. Adon Eliyahu ben Abraham and beloved wife HH Giberet Dr. Elisheba bat Sarah

Her Excellency Prof. Dr. Conny Williams & beloved family

Her Excellency Giberet Gloria Sutton & beloved family

For their regular and sacrificial giving, providing the best oil for the lamps, we pray that G-d’s richest blessings be upon their lives and those of their loved ones, together with all Yisrael and her Torah Scholars, amen ve amen!

Also a great thank you and great blessings be upon all who send comments to the list about the contents and commentary of the weekly Torah Seder and allied topics.

If you want to subscribe to our list and ensure that you never lose any of our commentaries, or would like your friends also to receive this commentary, please do send me an E-Mail to benhaggai@GMail.com with your E-Mail or the E-Mail addresses of your friends. Toda Rabba!

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 104:1-9	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

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.) ‎19:1 - 20:13‎

Rashi	Targum
1. The Lord spoke to Moses and Aaron, saying:	1. AND the Lord spoke with Mosheh and Aharon, saying:
2. This is the statute of the Torah which the Lord commanded, saying, Speak to the children of Israel and have them take for you a perfectly red unblemished cow, upon which no yoke was laid.	2. This is the decree, the publication of the law which the LORD has commanded, saying; Speak to the sons of Israel, that they bring to you from the separation of the fold a red heifer, two years old, in which there is neither spot nor white hair, on which no male has come, nor the burden of any work been imposed, neither hurt by the thong, nor grieved by the goad or prick, nor collar (band) or any like yoke.
3. And you shall give it to Eleazar the kohen, and he shall take it outside the camp and slaughter it in his presence.	3. And you will give her unto Elazar, the chief of the priests, who will lead her alone without the camp, and set round about her a railing (border) of the branches of fig trees; and another priest will slay her with the two signs before him, after the manner of other animals, and examine her by the eighteen kinds of divisions.
4. Eleazar the kohen shall take from its blood with his finger and sprinkle it toward the front of the Tent of Meeting seven times.	4. And Elazar, in his priestly dress, will take of her blood with the finger of his right hand, without (first) containing it in a vessel, and will sprinkle the border of fig branches, and (afterwards) from the midst of a vessel on one side towards the tabernacle of ordinance, with one dipping, seven times (will he sprinkle).
5. The cow shall then be burned in his presence; its hide, its flesh, its blood, with its dung he shall burn it.	5. And they will bring her out from the midst of the railing and another priest, while Elazar looks on, will burn the heifer, her skin, flesh, and blood, with her dung will he burn.
6. The kohen shall take a piece of cedar wood, hyssop, and crimson wool, and cast them into the burning of the cow.	6. And another priest will take a piece of cedar wood and hyssop, and (wool) whose color has been changed to scarlet, and throw them into the midst of the burning of the heifer; and he will enlarge the burning, that the ashes may be increased.
7. The kohen shall wash his garments and bathe his flesh in water, and then he may enter the camp, and the kohen shall be unclean until evening.	7. And the priest who slew the heifer will wash his dress in forty satas of water, and afterwards he may go into the camp; but the priest before his ablution will be unclean until the evening.
8. The one who burns it shall wash his clothes in water and cleanse his body in water, and he shall be unclean until evening.	8. And the priest who was employed in the burning will wash his dress in forty satas of water, and his flesh in forty satas, and before his ablution will be unclean until the evening.
9. A ritually clean person shall gather the cow's ashes and place them outside the camp in a clean place, and It shall be as a keepsake for the congregation of the children of Israel for sprinkling water, [used] for cleansing.	9. And a man, a priest who is clean, will gather up the ashes of the heifer in an earthenware receptacle, its opening covered round about with clay; and will divide the ashes into three portions, of which one will be placed within the wall (of Jerusalem), another in the Mount of Olives, and the third portion be in the custody of the Levites; and it will be for the congregation of Israel, for the Water of Sprinkling: it is the heifer (immolated) for the remission of sins.
10. The one who gathers the cow's ashes shall wash his clothes, and he shall be unclean until evening. It shall be an everlasting statute for the children of Israel and for the proselyte who resides in their midst.	10. And the priest who gathered up the ashes of the heifer will wash his clothes, and before his ablution be unclean till the evening. And this will be for the cleansing of the children of Israel, a statute for ever.
11, Anyone touching the corpse of a human soul shall become unclean for seven days.	11. Whoever touches the body of a dead man, or of a child of some months old, either his body or his blood, will be unclean seven days.
12. On the third and seventh days, he shall cleanse himself with it, so that he can become clean. But if he does not sprinkle himself with it on the third and seventh days, he shall not become clean.	12. He will sprinkle himself with this water of the ashes on the third day, and on the seventh day he will be clean. But if he sprinkle not himself on the third day, his uncleanness will remain upon him, and he will not be clean on the seventh day.
13. Whoever touches the corpse of a human soul which dies, and he does not cleanse himself, he has defiled the Mishkan of the Lord, and that soul shall be cut off from Israel. For the sprinkling water was not sprinkled on him, so he remains unclean, and his uncleanness remains upon him.	13. Whoever has touched the body of a dead man, or of a child nine months old, either the body or the blood, and will not sprinkle himself, he has defiled the tabernacle of the LORD, and that man will be cut off from Israel; forasmuch as the water of sprinkling is not sprinkled upon him, he is unclean, his uncleanness is yet on him, until he will sprinkle himself; yet may he sprinkle and make ablution on the seventh evening.
14. This is the law: if a man dies in a tent, anyone entering the tent and anything in the tent shall be unclean for seven days.	14. This is the indication of the law concerning a man when he has died under the outspread tent everyone who enters into the tent by the way of the door, but not from its side, when its door is open, (or when one has opened its door,) and whatever is in the tent, its floor, stone, wood, and vessels, will be unclean seven days.
15. Any open vessel which has no seal fastened around it becomes unclean.	15. And every earthen vessel which has no covering fastened upon its mouth, which would have kept it separate from the uncleanness, is defiled by the uncleanness of the air which touches its mouth, and its interior, and not the outside of it (only).
16. Anyone who touches one slain by the sword, or a corpse, or a human bone or a grave, in an open field, he shall be unclean for seven days.	16. And whoever will touch not one who has died in his mother's womb, but who has been slain with the sword on the face of the field, or the sword with which he was slain, or the dead man himself, or a bone of his, or the hair, or the bone of a living man which has been separated from him, or a grave, or a shroud, or the bier, will be unclean seven days.
17. They shall take for that unclean person from the ashes of the burnt purification offering, and it shall be placed in a vessel [filled] with spring water.	17. And for him who is unclean, they will take of the ashes of the burnt sin offering, and put spring water upon them in an earthen vessel.
18. A ritually clean person shall take the hyssop and dip it into the water and sprinkle it on the tent, on all the vessels, and on the people who were in it, and on anyone who touched the bone, the slain person, the corpse, or the grave.	18. And let a man, a priest, who is clean, take three branches of hyssop bound. together, and dip (them) in the water at the time of receiving the uncleanness, and sprinkle the tent and all its vessels, and the men who are in it, or upon him who has touched the bone of a living man that has been severed from him, and has fallen, or him who has been slain with the sword, or has died by the plague, or a grave, or a wrapper, or a bier.
19. The ritually clean person shall sprinkle on the unclean person on the third day and on the seventh day, and he shall cleanse him on the seventh day, and he shall wash his clothes and bathe in water, and he shall become ritually clean in the evening.	19. And the priest who is clean will sprinkle upon the unclean man on the, third day, and on the seventh day, and will make him clean on the seventh day; and he will sprinkle his clothes, and wash himself with water, and at eventide be clean.
20. If a person becomes unclean and does not cleanse himself, that soul shall be cut off from the congregation, for he has defiled the Sanctuary of the Lord; the sprinkling waters were not sprinkled upon him. He is unclean.	20. But the unclean man who will not be sprinkled, that man will be cut off from among the congregation, because he has defiled the sanctuary of the LORD; the water of sprinkling has not been sprinkled upon him, he is unclean.
21. This shall be for them as a perpetual statute, and the one who sprinkles the sprinkling waters shall wash his clothes, and one who touches the sprinkling waters shall be unclean until evening.	21. And it will be unto you an everlasting statute. The priest, also, who sprinkles the water of sprinkling will sprinkle his clothes, and he who touches the water of sprinkling will be unclean until evening.
22. Whatever the unclean one touches shall become unclean, and anyone touching him shall be unclean until evening.	22. And whatever the unclean person has touched, though he carry it not, will be unclean; and the clean man who touches him will be unclean till evening.

1. The entire congregation of the children of Israel arrived at the desert of Zin in the first month, and the people settled in Kadesh. Miriam died there and was buried there.	1. And the whole congregation of the children of Israel came to the desert of Zin on the tenth day of the month Nisan. And Miriam died there, and was buried there.
2. The congregation had no water; so they assembled against Moses and Aaron.	2. And as on account of the innocence of Miriam a well had been given, so when she died the well was hidden, and the congregation had no water.
3. The people quarreled with Moses, and they said, "If only we had died with the death of our brothers before the Lord.	3. And they gathered against Mosheh and Aharon, and the people contended with Mosheh, and said, Would that we had died when our brethren died before the LORD!
4. Why have you brought the congregation of the Lord to this desert so that we and our livestock should die there?	4. And why have you brought the congregation of the LORD into this desert, that we and our cattle may die here?
5. Why have you taken us out of Egypt to bring us to this evil place; it is not a place for seeds, or for fig trees, grapevines, or pomegranate trees, and there is no water to drink.	5. And why did you make us come up out of Mizraim., to bring us to this evil place, a place which is not fit for sowing, or for planting fig trees, or vines, or pomegranates, and where there is no water to drink?
6. Moses and Aaron moved away from the assembly to the entrance of the Tent of Meeting, and they fell on their faces. [Then] the glory of the Lord appeared to them.	6. And Mosheh and Aharon went from the face of the murmuring congregation to the door of the tabernacle of ordinance, and bowed upon their faces, and the Glory of the LORD's Shekinah was revealed to them.
7. The Lord spoke to Moses, saying:	7. And the LORD spoke with Mosheh, saying:
8. "Take the staff and assemble the congregation, you and your brother Aaron, and speak to the rock in their presence so that it will give forth its water. You shall bring forth water for them from the rock and give the congregation and their livestock to drink."	8. Take the rod of the miracles, and gather the congregation, you, and Aharon your brother, and both of you adjure the rock, by the Great and manifested Name, while they look on, and it will give forth its waters: but if it refuse to bring forth, smite it once with the rod that is in your hand, and you will bring out water for them from the rock, that the congregation and their cattle may drink.
9. Moses took the staff from before the Lord as He had commanded him.	9. And Mosheh took the rod of the miracles from before the LORD, as he had commanded him.
10. Moses and Aaron assembled the congregation in front of the rock, and he said to them, "Now listen, you rebels, can we draw water for you from this rock?"	10. And Mosheh and Aharon gathered the congregation together before the rock. And Mosheh said to them, Hear now, rebels: is it possible for us to bring forth water for you from this rock?
11. Moses raised his hand and struck the rock with his staff twice, when an abundance of water gushed forth, and the congregation and their livestock drank.	11. And Mosheh lifted up his hand, and with his rod struck the rock two times: at the first time it dropped blood; but at the second time there came forth a multitude of waters. And the congregation and their cattle drank.
12. The Lord said to Moses and Aaron, "Since you did not have faith in Me to sanctify Me in the eyes of the children of Israel, therefore you shall not bring this assembly to the Land which I have given them.	12. But the LORD spoke to Mosheh and Aharon with the oath, Because you have not believed in My Word, to sanctify Me in the sight of the children of Israel, therefore you will not bring this congregation into the land that I will give them.
13. These are the waters of dispute [Mei Meribah] where the children of Israel contended with the Lord, and He was sanctified through them.	13. These are the Waters of Contention, where the sons of Israel contended before the LORD on account of the well that had been hidden; and He was sanctified in them, in Mosheh and Aharon, when (the waters) were given to them.

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. 67-91.

Summary of the Torah Seder - B’Midbar (Num.) 19:1 - 20:13‎

· Numbers 19:1-10 – Preparation of the Ashes of the Red Heifer

· Numbers 19:11-13 – The Specific Purpose of the Water for Purification

· Numbers 19:14-22 – Mode of Purification

· Numbers 20:1 – Death of Miriam

· Numbers 20:2-9 – Striking the Rock

· Numbers 20:10-13 – Sin of Moses and Aharon

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.) 19:1 – 20:13

Chapter 19

2 This is the statute of the Torah Because Satan and the nations of the world taunt Israel, saying, “What is this commandment, and what purpose does it have?” Therefore, the Torah uses the term “statute.” I have decreed it; You have no right to challenge it.-[Yoma 67b]

and have them take for you It will always be called on your name; 'the cow which Moses prepared in the desert.’-[Mid. Tanchuma Chukath 8, see Etz Yosef]

perfectly red Heb. אֲדֻמָּה תְּמִימָה , lit., red, perfect. It shall be perfect in redness, so that two black hairs disqualify it.-[Sifrei Chukath 5]

3 Eleazar The mitzvah was performed by the deputy [to the kohen gadol].-[Sifrei Chukath 8]

outside the camp Outside all three camps.-[Yoma 68a]

and slaughter it in his presence A non-kohen slaughters it while Eleazar watches.-[Yoma 42a]

4 toward the front of the Tent of Meeting [In later generations, when this rite will be performed outside the Temple in Jerusalem,] he is to stand to the east of Jerusalem and to direct his gaze toward the entrance to the Temple while sprinkling the blood.-[Sifrei Chukath 14]

7 enter the camp The camp of the Divine Presence, because no ritually unclean person is banished from two camps, except one who experienced a flow, one who experienced a seminal emission, or one afflicted with tzara’ath. [Hence, he is admitted to the one camp from which he was banished.] -[Pes. 67a]

and the kohen shall be unclean until evening Transpose it [the verse] and explain it [thus]: He shall be unclean until evening, and then he may enter the camp.

9 and place them outside the camp He divided it into three parts; one was put on the Mount of Olives, one was divided among all the watches, and one who put on the rampart surrounding the Temple area. The one given to the watches was outside the courtyard, allowing access to it for the inhabitants of outlying cities, whoever needed to purify himself. The one on the Mount of Olives was for the kohanim gedolim to sanctify themselves from it for use with other [red] cows. The one put on the rampart was kept as a keepsake by Scriptural ruling, as it says, "It shall be as a keepsake for the congregation of Israel.-[Sifrei Chukath 30, Parah 3:11 Tosefta Parah 3:8]

for sprinkling water Heb. לְמֵי נִדָּה , water used for sprinkling, as in, “they cast (וַיַּדּוּ) a stone at me” (Lam. 3:53); “to cast down (לְיַדּוֹת) the horns of the nations” (Zech. 2:4); an expression denoting throwing.

for purification - חַטָּאת , an expression of cleansing (חִטּוּי) , according to its simple meaning, but according to its halachoth, Scripture calls it חַטָּאת , “sin-offering,” to tell us that it is like holy objects, and using it for personal benefit is forbidden.-[Sifrei Chukath 34]

12 He shall cleanse himself with it With these ashes. - [Sifrei Chukath 39]

13 corpse of a human soul Which type of corpse? That of a human soul, to exclude an animal, that its uncleanness does not require sprinkling. Another explanation: “Of a human soul” refers to a quarter [of a log] of blood [necessary for maintaining life] -[Chul. 72a]

he has defiled the Mishkan of the Lord If he enters the courtyard even after [ritual] immersion, without having been sprinkled on both the third and seventh days.-[Sifrei Chukath 45]

his uncleanness remains Although he [ritually] immersed himself. -[Sifrei Chukath 45]

14 anyone entering the tent while the corpse is inside.

15 any open vessel Scripture refers to an earthenware vessel, whose exterior does not accept contamination, only its interior. Thus, if the seal around its top is not securely fastened, it becomes contaminated. But if there is a securely fastened seal, it remains clean. - [Sifrei Chukath 50, Chul. 25a]

fastened Heb. פָּתִיל , an expression meaning “fastened” in Hebrew. Similarly, “[With] divine bonds נִפְתַּלְתּי , I have been joined, with my sister” (Gen. 30:8).

16 in an open field The Sages expounded [on this phrase] to include the top and side of a coffin (Sifrei Chukath 56, Chul. 72a). But the simple meaning is that in an open field, where there is no tent, a corpse contaminates through contact.

19 and he shall cleanse him This consummates his cleansing.

20 If a person becomes unclean... If “Sanctuary” is stated [here], why need it say “ Mishkan ...” [in verse 13]? The answer is that if it would say “ Mishkan,” I would say that the person is punished with excision only if he enters the Mishkan in a state of uncleanness because the Mishkan was anointed with the anointing oil, but if he enters the Temple in a state of uncleanness, he would not be punished since the Temple was not anointed with the anointing oil. If it would say, “Sanctuary,” denoting the Temple, I would say that only for entering the Temple in a state of uncleanness, would he be punished by excision because its sanctity is permanent, but for entering the Mishkan in a state of uncleanness, he would not be punished because its sanctity was temporary. Therefore, it was necessary to mention both,]... as it is stated in [Tractate] Shevuoth [16b].

21 and the one who sprinkles the sprinkling waters Our Rabbis said that the one who sprinkles is actually ritually clean, but this teaches us that the one who carries the purifying waters becomes defiled with a stringent uncleanness, for even the clothes he is wearing are contaminated, unlike the one who merely touches [the sprinkling waters]. Scripture uses the expression מַזֵּה , “the one who sprinkles” to teach that the waters do not contaminate until there is an amount of water adequate for sprinkling.-[Yoma 14a]

and the one who touches... shall be unclean but he is not required to wash his clothes.

22 Whatever the unclean one touches I.e., this unclean one who was defiled by a corpse [touches], “becomes unclean.”

and anyone touching him, that is, the one defiled by a corpse-

shall be unclean until evening From here we derive that a corpse is the supreme source of contamination, whereas one touching it is a primary source of contamination, who can in turn defile another person [through contact]. This is the explanation [of this passage] according to its literal meaning and the laws associated with it. I have transcribed a homiletic interpretation from the commentary of R. Moshe Hadarshan [the preacher], which is as follows: [2]

and have them take for you From their own [possessions]; just as they removed their own golden earrings for the [golden] calf, so shall they bring this [cow] from their own [possessions] in atonement.-[Midrash Aggadah]

a red cow This can be compared to the son of a maidservant who soiled the king’s palace. They said, “Let his mother come and clean up the mess.” Similarly, let the cow come and atone for the calf.-[Midrash Aggadah and Tanchuma Chukath 8]

red Alluding to [the verse], “if they [your sins] prove to be as red as crimson dye” (Isa. 1:18), for sin is described as [being] ‘red.’ -[Midrash Aggadah]

perfectly An allusion to the Israelites, who were perfect, but became blemished. Let this come and atone for them so that they regain their perfection.-[See Midrash Aggadah.]

and upon which no yoke was laid Just as they cast off from themselves the yoke of Heaven.-[Midrash Aggadah] [3]

to Eleazar the kohen -just as they assembled against Aaron, who was a kohen, to make the calf, but because Aaron made the calf, this service was not performed through him, for the prosecution cannot serve as the defense.-[Midrash Aggadah] [5]

The cow shall then be burned just as the calf was burned. -[Midrash Aggadah

a piece of cedar wood, hyssop, and of crimson wool These three types [of objects] correspond to the three thousand men who fell because of the [sin of the golden] calf. The cedar is the highest of all trees, and the hyssop is the lowest of them all. This symbolizes that the one of high standing who acts haughtily and sins should lower himself like a hyssop and a worm [for the תּוֹלַעַת means ‘worm’ as well as ‘crimson.’ See Rashi on Isa. 1:18], and he will then gain atonement. -[Midrash Aggadah] [9]

a keepsake Just as the transgression of the calf is preserved throughout the generations for retribution, for there is no reckoning [punishment] which does include a reckoning for the calf, as it says, “But on the day I make an accounting [of sins upon them], I will bring their sin to account...” (Exod. 32:34). Just as the calf defiled all those who were involved in it, so does the cow render unclean all those involved with it. And just as they were cleansed through its ashes, as it says, “[he] scattered [the ashes of the burned calf] upon the surface of the water” (ibid. 20), so [with the cow], “They shall take for that unclean person from the ashes of the burnt purification offering...” (verse 17). -[Midrash Aggadah]

Chapter 20

1 The entire congregation The complete congregation, for the ones destined to die in the desert had already died and these were assigned for life.- [Midrash Tanchuma Chukath 14]

Miriam died there Why is the passage relating Miriam’s death juxtaposed with the passage of the Red Cow? To teach you that just as sacrifices bring atonement, so the death of the righteous secure atonement.-[M.K. 28a].

Miriam died there She too died through a kiss [from God’s mouth rather than by the angel of death]. Why does it not say “by God’s mouth” [as it does with Moses]? Because it is not respectful to speak of the Most High in this way (M.K. 28a). Concerning Aaron it does say “by God’s mouth” in [the portion beginning] “These are the Journeys” (33:38).

2 had no water From here [we learn that] all forty years they had the well in Miriam’s merit.-[Ta’anith 9a]

3 If only we had died We wish that we had died.-[Onkelos]

with the death of our brothers With the death of our brothers from plague. This teaches us that death from thirst is more dreadful than it [death by plague].

with the death Heb. בִּגְוַע אַחֵינוּ . This is a noun, like בְּמִיתַת אַחֵינוּ , with our brothers’ death [that is, in the way they died]. But it is incorrect to explain it as meaning, ‘ when our brothers died’ for in that case, Scripture would have punctuated it בִּגְוֽעַ .

8 and their livestock From here we learn that the Holy One, blessed is He, has regard for the property of Israel.-[Midrash Tanchuma Chukath 9, Lev. Rabbah 10:9, Num. Rabbah 19:9]

10 assembled This is one of the places where we find that a small area held a large number [of people].-[Midrash Tanchuma Chukath 9, Lev. Rabbah 10:9, Num. Rabbah 19:9]

Shall we draw water... from this rock? Since they did not recognize it, for the rock had gone and settled among the other rocks when the well departed. The Israelites said to them, “What difference is it to you from which rock you draw water for us?” Therefore, he said to them, הַמּוֹרִים , obstinate ones; in Greek, ‘fools,’ those who teach (מוֹרִים) their teachers. [He said,] “Can we draw water from this rock regarding which we were not commanded?”-[Midrash Tanchuma Chukath 9, Num. Rabbah 19:9]

11 twice Because the first time he drew out only a few drops, since God had not commanded him to strike it, but, “you shall speak to the rock.” However, they spoke to a different rock, and nothing came out. They said, “Perhaps we ought to strike it first,” as it says, “and strike the rock” (Exod. 17:6). They came upon that very rock and struck it.-[Midrash Tanchuma Chukath 9, Num. Rabbah 19:9]

12 Since you did not have faith in Me Scripture reveals that if it were not for this sin alone, they would have entered the Land, so that it should not be said of them, “The sin of Moses and Aaron was like the sin of the generation of the desert against whom it was decreed that they should not enter [the Land].” But was not [the question asked by Moses] “If sheep and cattle were slaughtered for them...” (11:22) [a] more grievous [sin] than this? However, there he [Moses] said it in private, so Scripture spares him [and refrains from punishing him]. Here, on the other hand, it was said in the presence of all Israel, so Scripture does not spare him because of the sanctification of the Name.-[Tanchuma Chukath 10, Num. Rabbah 19:10]

to sanctify Me For had you spoken to the rock and it had given forth [water], I would have been sanctified in the eyes of the congregation. They would have said, "If this rock, which neither speaks nor hears, and does not require sustenance, fulfills the word of the Omnipresent, how much more should we! -[Midrash Aggadah]

therefore, you shall not bring Heb. לָכֵן , by an oath, as in, “Therefore (וְלָכֵן) , I have sworn to the house of Eli” (I Sam. 3:14) [Tanchuma Va’era 2]. He hurried to take an oath so that they should not engage in lengthy prayer concerning it [i.e. to repeal the decree].

13 These are the waters of dispute These are the ones mentioned elsewhere. Pharaoh’s astrologers saw these [when they foresaw that] the savior of Israel would be smitten through water, and that is why they decreed: "Every son who is born you shall cast into the Nile.-[Sanh. 101b]

and He was sanctified through them For Moses and Aaron died because of them. When God judges His holy ones, He is feared and sanctified by mankind. Similarly, it says, “You are awesome, O God, because of Your holy ones” (Ps. 68:36). And likewise it says, “I am sanctified by those close to Me” (Lev. 10:3) -[Zev. 115b]

Ketubim: Psalm 104:1-9

Rashi	Targum
1. My soul, bless the Lord. My God, You are very great, You are attired with majesty and beauty.	1. Bless, O my soul, the name of the LORD. O LORD my God, You are greatly exalted; You have put on praise and splendor.
2. [You] enwrap Yourself with light like a garment; [You] extend the heavens like a curtain.	2. Who wraps Himself in light like a sheet, who stretches out the heavens like a curtain.
3. Who roofs His upper chambers with water; Who makes clouds His chariot, which goes on the wings of the wind.	3. Who covers His chambers with water like a building with beams; who placed His chariot, as it were, upon swift clouds; who goes on the wings of an eagle.
4. He makes winds His messengers, burning fire His ministers.	4. Who made his messengers as swift as wind; his servants, as strong as burning fire.
5. He founded the earth on its foundations that it not falter to eternity.	5. Who lays the foundation of the earth upon its base, so that it will not shake for ages upon ages.
6. You covered the deep as [with] a garment; the waters stand on the mountains.	6. You have covered over the abyss as with a garment; and the waters split on the mountains, and endure.
7. From Your rebuke they fled; from the sound of Your thunder they hastened away.	7. At Your rebuke, they will flee, flowing down; at the sound of Your shout, they will be frightened, pouring themselves out.
8. They ascended mountains, they descended into valleys to this place, which You had founded for them.	8. They will go up from the abyss to the mountains, and descend to the valleys, to this place that You founded for them.
9. You set a boundary that they should not cross, that they should not return to cover the earth.	9. You have placed a boundary for the waves of the sea that they will not cross, lest they return to cover the earth.

Rashi’s Commentary to Psalm 104:1-9

2 [You] enwrap Yourself with light in the sky like a garment.

4 He makes winds His messengers lit. He makes His messengers winds. He makes the wind His messengers.

6 You covered the deep as [with] a garment This is similar to what is said elsewhere (Job 38:9): “When I made the cloud its raiment, etc.”

the deep That is the sea.

the waters stand on the mountains The waters of the ocean are higher than the whole world. They stand on the mountains, and so Scripture states (Amos 5:8, 9:6): “He who calls the water of the sea and pours it upon the face of the earth.” Pouring denotes only [pouring] from above downward.

7 From Your rebuke they fled When You said (Gen. 1:9): “Let the waters gather.” And from that voice they hastened away and gathered in the place that You founded for them.

9 You set a boundary for them, viz. the sand that is around its shore.

Ashlamatah: Judges 11:1-11‎

‎

Rashi	Targum
1. Now Jephthah the Gileadite was a mighty man of valor, and he was the son of a woman harlot, and Gilead begot Jephthah.	1. And Jephthah the Gileadite was a mighty warrior, and he was the son of a harlot woman. And Gilead begat Jephthah.
2. And Gilead's wife bore him sons; and his wife's sons grew up and drove Jephthah out, and they said to him, "You shall not inherit in our father's house for you are the son of another woman."	2. And the wife of Gilead bore to him sons, and the sons of the wife grew up and drove out Jephthah. And they said to him: “You will not inherit in our father's house, for you are the son of another woman.”
3. And Jephthah fled from his brothers and he dwelt in the land of Tob; and idle men were gathered to Jephthah, and they went out with him.{P}	3. And Jephthah fled from before his brothers, and he dwelt in the land of Tob. And idle men were gathered unto Jephthah, and they went forth with him.
4. And it was after many days, and the children of Ammon made war with Israel.	4. And at the time of days the sons of Ammon waged battle? with Israel.
5. And it was, when the children of Ammon fought with Israel; and the elders of Gilead went to take Jephthah from the land of Tob.	5. And when the sons of Ammon waged battle with Israel, the elders of Gilead went to get Jephthah from the land of Tob.
6. And they said to Jephthah, "Come and become our chief, and we will fight with the children of Ammon."	6. And they said to Jephthah: “Come, and be our leader, and we will wage battle against the sons of Ammon.”
7. And Jephthah said to the elders of Gilead, "Did you not hate me, and drive me from my father's house? So why have you come to me now when you are in distress?"	7. And Jephthah said to the elders of Gilead: “Did you not hate me and drive me out from my father's house? And why have you come unto me now when you are in distress?”
8. And the elders of Gilead said to Jephthah, "Therefore we returned to you now, and you shall go with us, and you will fight with the children of Ammon, and you shall become our head, over all the inhabitants of Gilead."	8. And the elders of Gilead said to Jephthah: “Because now we have turned back unto you, may you come with us and wage battle against the sons of Ammon, and be our head for all the inhabitants of Gilead.”
9. And Jephthah said to the elders of Gilead, "If you bring me back to fight with the children of Ammon, and the Lord delivers them before me, I will become your head."	9. And Jephthah said to the elders of Gilead: “If you bring me back to wage battle against the sons of Ammon and the LORD will hand them over before me, I will be your head.”
10. And the elders of Gilead said to Jephthah, "The Lord shall hear between us, if not according to your word so will we do."	10. And the elders of Gilead said to Jephthah: “The Memra of the LORD will be a witness between us if we do not act thus according to your word.”
11. And Jephthah went with the elders of Gilead, and the people appointed him a head and chief over them; and Jephthah spoke all his words before the Lord in Mizpah. {P}	11. And Jephthah went with the elders of Gilead, and the people appointed him over them for head and for the leader. And Jephthah arranged all his words before the LORD in Mizpah.

Verbal Tallies

By: HH Rosh Paqid Adon Hillel ben David

& HH Giberet Dr. Elisheba bat Sarah

B’Midbar (Num) ‎19:1 - 20:13

Judges 11:1-11

Psalm 104:1-9

Mordechai 12:1-12

The verbal tallies between the Torah and the Ashlamata are:

LORD / HaShem - יהוה, Strong’s number 03068.

Spake / speak / uttered - דבר, Strong’s number 01696.

Saying / said - אמר, Strong’s number 0559.

Children / son(s) - בן, Strong’s number 01121.

Israel - ישראל, Strong’s number 03478.

Fetch / bring - לקח, Strong’s number 03947.

B’Midbar (Num) ‎19:1-2 And the LORD <03068> spake <01696> (8762) unto Moses <04872> and unto Aaron <0175>, saying <0559> (8800),

2 This is the ordinance <02708> of the law <08451> which the LORD <03068> hath commanded <06680> (8765), saying <0559> (8800), Speak <01696> (8761) unto the children <01121> of Israel <03478>, that they bring <03947> (8799) thee a red <0122> heifer <06510> without spot <08549>, wherein is no blemish <03971>, and upon which never <03808> came <05927> (8804) yoke <05923>:

Judges 11:2 And Gilead’s <01568> wife <0802> bare <03205> (8799) him sons <01121>; and his wife’s <0802> sons <01121> grew up <01431> (8799), and they thrust out <01644> (8762) Jephthah <03316>, and said <0559> (8799) unto him, Thou shalt not inherit <05157> (8799) in our father’s <01> house <01004>; for thou art the son <01121> of a strange <0312> woman <0802>.

Judges 11:4 And it came to pass in process of time <03117>, that the children <01121> of Ammon <05983> made war <03898> (8735) against Israel <03478>.

Judges 11:5 And it was so, that when the children <01121> of Ammon <05983> made war <03898> (8738) against Israel <03478>, the elders <02205> of Gilead <01568> went <03212> (8799) to fetch <03947> (8800) Jephthah <03316> out of the land <0776> of Tob <02897>:

Judges 11:9 And Jephthah <03316> said <0559> (8799) unto the elders <02205> of Gilead <01568>, If ye bring me home again <07725> (8688) to fight <03898> (8736) against the children <01121> of Ammon <05983>, and the LORD <03068> deliver <05414> (8804) them before <06440> me, shall I be your head <07218>?

Judges 11:11 Then Jephthah <03316> went <03212> (8799) with the elders <02205> of Gilead <01568>, and the people <05971> made <07760> (8799) him head <07218> and captain <07101> over them: and Jephthah <03316> uttered <01696> (8762) all his words <01697> before <06440> the LORD <03068> in Mizpeh <04709>.

Hebrew

Hebrew	English	Torah Seder Num 19:1-20:13	Psalms Ps. 104:1-9	Ashlamatah Jud11:1-11
אָח	brother	Num. 20:3		Jdg. 11:3
אִישׁ	man, fellow	Num. 19:9		Jdg. 11:3
אֶל	outside, about	Num. 19:3		Jdg. 11:3
אִם	if	Num. 19:12		Jdg. 11:9
אָמַר	said	Num. 19:1		Jdg. 11:2
אֶרֶץ	land, earth	Num. 20:12	Ps. 104:5	Jdg. 11:3
בּוֹא	come	Num. 19:7		Jdg. 11:7
בֵּן	sons	Num. 19:2		Jdg. 11:1
גָּדַל	grew, great		Ps. 104:1	Jdg. 11:2
דָּבַר	spoke	Num. 19:1		Jdg. 11:11
הָלַךְ	went, come, walk		Ps. 104:3	Jdg. 11:5
זֶה	this, which	Num. 19:2	Ps. 104:8
יהוה	LORD	Num. 19:1	Ps. 104:1	Jdg. 11:9
יוֹם	days	Num. 19:11		Jdg. 11:4
יָצָא	brought, went	Num. 19:3		Jdg. 11:3
יָשַׁב	stayed, lived	Num. 20:1		Jdg. 11:3
יִשְׂרָאֵל	Israel	Num. 19:2		Jdg. 11:4
כֹּל	any, over all	Num. 19:11		Jdg. 11:8
כֵּן	therefore, for this reason	Num. 20:12		Jdg. 11:8
לֹה	not, surely	Num. 19:2		Jdg. 11:10
לֹה	bring, let	Num. 19:2		Jdg. 11:5
מַיִם	water	Num. 19:7	Ps. 104:3
מִנִּי	outside, about after	Num. 19:3		Jdg. 11:4
מָקוֹם	place	Num. 19:9	Ps. 104:8
נֶפֶשׁ	person, soul	Num. 19:11	Ps. 104:1
נָתַן	gives	Num. 19:3		Jdg. 11:9
עוֹלָם	perpetual, forever	Num. 19:10	Ps. 104:5
עַל	against	Num. 20:2	Ps. 104:6	Jdg. 11:11
עָלָה	rose, been placeed	Num. 19:2	Ps. 104:8
פָּנֶה	before	Num. 19:3		Jdg. 11:11
שׁוּב	returned		Ps. 104:9	Jdg. 11:8
שׂוּם	made, makes		Ps. 104:3	Jdg. 11:11
שָׁמַע	listen, witness	Num. 20:10		Jdg. 11:10
rv,a]K;	just, when	Num. 20:9		Jdg. 11:5
~[;	people	Num. 20:1		Jdg. 11:11
hf'['	makes, do		Ps. 104:4	Jdg. 11:10

Greek:

Greek	English	Torah Seder Num 19:1-20:13	Psalms Ps. 104:1-9	Ashlamatah Jdg 11:1-11	NC Mk 12:1-12
ἄνθρωπος	man, men	Num 19:9			Mar 12:1
ἀποκτείνω	kill, killing	Num 20:4			Mar 12:5
δίδωμι	give	Num 19:3			Mar 12:9
ἐκβάλλω	cast, cast out			Jdg 11:2	Mar 12:8
ἔξω	outside	Num 19:3			Mar 12:8
ἔπω	said	Num 20:10		Jdg 11:2	Mar 12:7
ἔρχομαι	come, came	Num 20:1		Jdg 11:7	Mar 12:9
κύριος	LORD, master	Num 19:1	Psa 104:1	Jdg 11:9	Mar 12:9
λαμβάνω	receive, take	Num 19:2			Mar 11:24
λέγω	saying, speak	Num 19:1			Mar 12:1
υἱός	sons	Num 19:2		Jdg 11:1	Mar 12:6

Mishnah Pirqe Abot V:2

“There were ten generations from Adam to Noah, to show how great was His patience, for all the generations provoked Him continually until He brought upon them the waters of the flood. There were ten generations from Noah to Abraham, to show how great was His patience, for all the generations provoked Him continually until Abraham our father came and received the reward of them all.”

Abarbanel on Pirke Abot

By: Abraham Chill

Sepher Hermon Press, Inc. 1991

ISBN 0-87203-135-7

(pp. 313-318)

On this Mishnah Abarbanel asks: The first Mishnah of this chapter deals with the ten pronouncements by G-d in creating the world. Is it not logical that Mishnah 6 should follow immediately since it deals with the things that were created at the close of the six days of Genesis. Why were the Mishnayot concerning the generations between Adam and Noah, Noah and Abraham, the trials of Abraham, the miracles in Egypt ‎and the miracles in the Temple introduced between Mishnah 1 and Mishnah 6?

‎

Furthermore, why does this Mishnah limit itself to the Biblical characters of Adam, Noah and Abraham and ignores other virtuous personalities ‎such as Shem and Ever? In fact, it would appear that only because of these three did the world survive when, in truth, there were other pious ‎individuals in the early history of man. ‎

It is true that to the corrupt generations between Adam and Noah we may aptly apply the term, “He was patient,” until He brought the deluge upon ‎them. However, in the case of the generations between Noah and Abraham, it becomes apparent that they were not depraved to the extent that ‎a final holocaust had to be brought upon them. It would have been more appropriate to use the phrase, “He, after great patience, forgave and ‎pardoned.”

‎

Moreover, Abraham is described by the Sage of our Mishnah as one who because of his righteousness received the reward for all the people ‎preceding his generation; Noah, equally pious, was not so rewarded. Why? If you reply that his family included Ham, the wicked/Lawless, is it not true that ‎Abraham's family included Ishmael? In general, we must understand why the generations between Adam and Noah had to end in almost total ‎annihilation, whereas the generations between Noah and Abraham did not meet with the same fate.

‎

Finally, Abarbanel inquires as to why the Sage who arranged these Mishnayot found it necessary to dwell on specific subjects in the early history ‎of the Jew which involve the number ten and totally avoided other ten-related subjects such as the Ten Commandments and the ten Hallelujahs ‎in the Book of Psalms.

‎

Abarbanel explains: The main thrust of the first Mishnah is not that the world was created with ten pronouncements. The focus is on the idea that ‎God will exact punishment from the wicked who destroy that which was created by the ten pronouncements. In that event, it is appropriate that ‎the next Mishnah should deal with a number of generations of mankind who, by their wickedness/Lawlessness, enraged God. It is true that there may have been ‎individuals here and there who could be singled out as righteous/generous, but the overwhelming majority was corrupt. ‎

Abarbanel draws a bead on the failures and successes of these three early Biblical personalities. Adam appeared on the scene in utter perfection, ‎being the direct handiwork of God. He should have acted as a perfect person and he should have been a paradigm of perfection for his small ‎coterie of contemporaries. God gave him only few commandments, such as to be fruitful and not to eat from the tree of knowledge. His generation and the ten succeeding generations deteriorated to the extent ‎that they defied the divine purpose and message. In truth, there should have been no period of waiting; the very first generations should have been ‎obliterated. The ten pronouncements by God in creating the world were a planned strategy which enabled Him to restrain Himself from acting ‎drastically. However, there was a breaking point when God could no longer tolerate the infidelity and brought the deluge upon the world.

‎

Noah, on the other hand, served as a model of dedication and perseverance. His forte was the ultimate commitment to God in the face of the ‎severest pressures that encompassed him. His lifestyle illustrates the powers of free choice. There was no need for the ten generations following ‎that of Noah to become vicious and debased; they could have learned from his virtues. Instead they opted for corruption. Those generations, too, ‎should have been eradicated. But, then a new light rose on the horizon: Abraham. ‎

It is true that the Torah describes Noah as a righteous/generous man, but the rabbis were quick to reflect that the Torah was speaking in comparative terms. ‎In his days, Noah was a righteous/generous person. Had he lived in the days of other God-fearing personalities he would not have been considered so ‎righteous/generous. In that light, states Abarbanel, Noah could only save himself and his family from the deluge; he did not possess enough merit to save ‎the world. ‎

Abraham, on the other hand, by strength of his personal recognition of the omnipotence and omniscience of God is credited with the survival of ‎his generation and, in addition, with laying the foundation for the survival of mankind in general. One might argue that the generation of Abraham ‎was not much better than that of Noah, and should have met the same fate as the latter. Abarbanel meets this argument with an analogy to one ‎who suddenly began to despise grapes and felt strongly inclined to destroy his vineyards. But then he began to think of the anticipated wine and ‎he changed his mind. So did God look upon the generation of Abraham. He was disposed to destroy it until He witnessed the presence of Abraham ‎and his total commitment to God. Then He decided to preserve mankind.

‎

It was on this score, according to Abarbanel, that the Sage of our Mishnah was justified in choosing events associated with number ten that ‎occurred in the early part of human history due to the impact of Abraham on those events, such as the sojourn of his grandchildren in Egypt, their ‎trek in the desert, and all the miracles performed on Abraham's behalf, until his descendants entered the promised land.‎ ‎

But why choose only Adam, Noah and Abraham as the physical and spiritual fathers of humankind? There were other outstanding, righteous/generous and God-fearing ‎individuals in those periods. Abarbanel adopts the position that mankind experienced three beginnings - the components of physical being, the emergence of the ‎conscience and the sovereignty of the intellect. ‎

Adam represents the beginning of the physical emergence and growth of a person. That is why his name is Adam which stems from :he word Adamah - earth. Noah ‎represents the emergence of conscience. If there was to be a deluge he saw no justice in eradicating all life, even of birds and animals. His conscience dictated that he ‎must save the animal species. Abraham presents the sovereignty of the intellect and used that power of intellect to discover God. Abarbanel ventures into homilies and ‎reflects that when the Torah relates that Abraham left his home and his birthplace, it meant that he abandoned his old ways and by his intellect acquired a new concept ‎of God and a new lifestyle. ‎

Miscellaneous Interpretations

Rashbatz: There is a moral to be culled from this Mishnah. One should not be amazed or confounded at the fact that the wicked/Lawless live long and in peace, since God waited ‎for 1,656 years, from Adam until Noah, to see whether mankind would repent. The Mishnah assures us that retribution is inevitable. Therefore, we must not question ‎God's plan and complain that we have been in exile, oppressed by hostile, foreign sovereigns for thousands of years. “Be assured,” writes Rashbatz, “that their ‎punishment is inevitable.” He makes an interesting observation. The singular form of the word Dorot (generations) in our Mishnah is Dor, which derives from the same ‎root as dirah (a residence). The lesson to be learned from this is that whether one lives a short or long life, this world is only a temporary abode. Rashbatz agrees with ‎Rabbenu Yonah that the world had to come to an end during the days of Noah and not in the days of Abraham, because Abraham was perfect in his righteousness/generosity and ‎rescued the world; Noah was not that saintly and his merit was only great enough to save himself and his family.

‎

Midrash Shemuel is troubled by the superfluity of the word aleikhem (upon them) in the Mishnah – “until He brought the waters of the flood” would have sufficed. Why, “‎‎upon them”? According to one midrash, when the waters began to flood the earth, the people continued to offend God and were convinced that they could stop the ‎waters by stamping their feet on the source of water. Not until rain fell upon them were they convinced that they could not stem the flood. ‎

Rabbenu Yonah: How could Abraham have received the reward of all the people when the introduction to Pirqe Abot clearly states that every person has a portion in ‎the World to Come. Rabbenu Yonah reasons that every human being is expected to do good and so make a contribution to society. Violators and sinners, by doing wrong, shirk their duties and deserve no ‎reward at all. What did they do that they should deserve God's beneficence?

‎

Abraham, the God-fearing, obedient servant, was the sole individual of his generation who by his good deeds helped the world ‎survive. Hence, he was entitled to the reward that would have been due to everyone else.‎

What Say the Nazarean Hakhamim?

Heb. 11:17 By [means of] faithful obedience Noah, being warned of God of things not seen as yet, moved with fear [of G-d], prepared an ark to the saving of his household; by the which he condemned the world, and became heir of the righteousness/generosity which is by [means of] faithful obedience.

1 Pet. 3:20 Which sometime were disobedient, when once the great patience of God waited in the days of Noah, while the ark was being prepared, wherein few, that is, eight souls were saved through water.

Heb. 11:8 By [means of] faithful obedience Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing where he was going.

Heb. 11:17 By [means of] faithful obedience Abraham, when he was tested, offered up Isaac: and he that had received the promises offered up his only begotten [son],

Jas. 2:23 And the Scripture was fulfilled which says (Gen. 15:6), “And he (Abraham) faithfully obeyed in the LORD; and He counted it to him for righteousness/generosity”; and (Isa. 41:8) “But you, Israel, My servant, Jacob whom I have chosen, the seed of Abraham My friend.”

1Pet. 3:6 Even as Sarah obeyed Abraham, calling him lord/master: whose daughters you are, as long as you do good, and fearing no terror.

1Pet. 3:5 For so once indeed the holy women who were hoping on God adorned themselves, submitting themselves to their own husbands,

N.C.: Mark 12:1-12

CLV[1]	Magiera Peshitta NT[2]	Greek[3]	Delitzsch[4]
1. And He begins to speak to them in parables: "A vineyard a man is planting, and he places about it a stone dike, and excavates a vat, and builds a tower, and leased it to farmers, and travels.	1. And he began to speak with them in parables. "A certain man planted a vineyard and surrounded it [with] a hedge, and dug a wine press in it, and built a tower in it, and handed it over to workers and went on a journey.	1. Καὶ ἤρξατο αὐτοῖς ἐν παραβολαῖς λέγεῖν, Ἀμπελῶνα ἐφύτευσεν ἄνθρωπος καὶ περιέθηκεν φραγμὸν καὶ ὤρυξεν ὑπολήνιον καὶ ᾠκοδόμησεν πύργον καὶ ἐξέδοτο αὐτὸν γεωργοῖς καὶ ἀπεδήμησεν	¹וַיָּחֶל לְדַבֵּר אֲלֵיהֶם בִּמְשָׁלִים לֵאמֹר אִישׁ אֶחָד נָטַע כֶּרֶם וַיַּעַשׂ גָּדֵר סָבִיב וַיַּחְצֹב יֶקֶב וַיִּבֶן מִגְדָּל וַיִּתְּנֵהוּ אֶל־כֹּרְמִים וַיֵּלֶךְ לְמֶרְחַקִּים׃
2. And he dispatches to the farmers, at the season, a slave, that from the farmers he may be getting from the fruits of the vineyard.	2. And in time he sent his servant to the workers to receive from the fruit of the vineyard.	2. καὶ ἀπέστειλεν πρὸς τοὺς γεωργοὺς τῷ καιρῷ δοῦλον ἵνα παρὰ τῶν γεωργῶν λάβῃ ἀπὸ τοῦ καρποῦ τοῦ ἀμπελῶνος·	²וְלַמּוֹעֵד שָׁלַח עֶבֶד אֶל־הַכֹּרְמִים לָקַחַת מֵאֵת הַכֹּרְמִים מִפְּרִי הַכָּרֶם׃
3. And taking him, they lash him and dispatch him empty.	3. But they beat him and sent him away empty.	3. οἱ δὲ λαβόντες αὐτὸν ἔδειραν καὶ ἀπέστειλαν κενόν	³וַיֹּאחֲזוּהוּ וַיַּכּוּהוּ וַיְשַׁלְּחוּהוּ רֵיקָם׃
4. And again he dispatches to them another slave, and that one, pelting with stones, they hit his head and dispatch him in dishonor.	4. And he sent again to them another servant and they also stoned and wounded that one and they sent him away in shame.	4. καὶ πάλιν ἀπέστειλεν πρὸς αὐτοὺς ἄλλον δοῦλον· κἀκεῖνον λιθοβολήσαντες ἐκεφαλαίωσαν καὶ ἀπέστειλαν ἠτίμωμένον.	⁴וַיֹּסֶף לִשְׁלֹחַ אֲלֵיהֶם עֶבֶד אַחֵר וְאֹתוֹ סָקְלוּ בָאֲבָנִים וּמָחֲצוּ רֹאשׁוֹ וַיְשַׁלְּחוּהוּ בְּחֶרְפָּה׃
5. And again another he dispatches, and that one they kill, and many others, lashing these, indeed, yet killing those.	5. And he sent again another also, whom they killed. And he sent many other servants and they beat some and killed some.	5. καὶ πάλιν ἄλλον ἀπέστειλεν· κἀκεῖνον ἀπέκτειναν καὶ πολλοὺς ἄλλους τοὓς μὲν δέροντες τοὺς δὲ ἀποκτείνοντες.	⁵וַיֹּסֶף וַיִּשְׁלַח אַחֵר וְגַם־אֹתוֹ הָרָגוּ וְכֵן עָשׂוּ לְרַבִּים אֲחֵרִים מֵהֶם הִכּוּ וּמֵהֶם הָרָגוּ׃
6. Still one had he, a son, his beloved. He dispatches him also, last, to them, saying that 'They will be respecting my son.'	6. And [at] the end, he had one beloved son and he sent him to them finally, for he said, 'Perhaps they will respect my son.'	6. ἔτι οὖν ἕνα υἱὸν ἔχων, ἀγαπητόν· αὐτοῦ· ἀπέστειλεν καὶ αὐτὸν πρὸς αὐτοὺς ἔσχατον λέγων ὅτι Ἐντραπήσονται τὸν υἱόν μου	⁶וְלוֹ עוֹד בֵּן יָחִיד אֲשֶׁר אֲהֵבוֹ וַיִּשְׁלַח גַּם־אֹתוֹ אֲלֵיהֶם בָּאַחֲרֹנָה כִּי־אָמַר מִפְּנֵי בְנִי יָגוּרוּ׃
7. Yet those farmers say to themselves that 'This is the enjoyer of the allotment. Hither! We should be killing him, and the enjoyment of the allotment will be ours!'	7. But those workers said among themselves, 'This is the heir. Come, let us kill him and the inheritance will be ours.'	7. ἐκεῖνοι δὲ οἱ γεωργοὶ εἶπον πρὸς ἑαυτοὺς ὅτι Οὗτός ἐστιν ὁ κληρονόμος· δεῦτε ἀποκτείνωμεν αὐτόν καὶ ἡμῶν ἔσται ἡ κληρονομία	⁷וְהַכֹּרְמִים הָהֵם אָמְרוּ אִישׁ אֶל־רֵעֵהוּ הִנֵּה־זֶה הוּא הַיּוֹרֵשׁ לְכוּ וְנַהַרְגֵהוּ וְהַיְרוּשָּׁה תִּהְיֶה לָּנוּ׃
8. And, taking him, they kill him and cast him outside of the vineyard.	8. And they took [and] killed him and they drove him outside of the vineyard.	8. καὶ λαβόντες αὐτόν ἀπέκτειναν καὶ ἐξέβαλον ἔξω τοῦ ἀμπελῶνος	⁸וַיֹּאחֲזוּהוּ וַיַּהַרְגוּ אוֹתוֹ וַיַּשְׁלִיכוּהוּ אֶל־מִחוּץ לַכָּרֶם׃
9. What, then, will the lord of the vineyard be doing? He will be coming and destroying the farmers and will be giving the vineyard to others."	9. What then will the lord of the vineyard do? He will come to destroy those workers and give the vineyard to others.	9. τί οὖν ποιήσει ὁ κύριος τοῦ ἀμπελῶνος ἐλεύσεται καὶ ἀπολέσει τοὺς γεωργούς καὶ δώσει τὸν ἀμπελῶνα ἄλλοις	⁹וְעַתָּה מַה־יַּעֲשֶׂה בַּעַל הַכָּרֶם הֲלֹא יָבוֹא וִיאַבֵּד אֶת־הַכֹּרְמִים הָהֵם וְנָתַן אֶת־הַכֶּרֶם לַאֲחֵרִים׃
10. Did you not yet read this scripture? - 'The stone which is rejected by the builders, This came to be for the head of the corner.	10. And have you not even read this scripture: THE STONE THAT THE BUILDERS REJECTED HAS BECOME THE HEAD OF THE CORNER?	10. οὐδὲ τὴν γραφὴν ταύτην ἀνέγνωτε Λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας·	¹⁰הֲלֹא קְרָאתֶם אֶת־הַכָּתוּב הַזֶּה אֶבֶן מָאֲסוּ הַבּוֹנִים הָיְתָה לְרֹאשׁ פִּנָּה׃
11. From the Lord came this, and it is marvelous in our eyes.'"	11. THIS CAME FROM THE PRESENCE OF THE LORD AND IT IS A WONDER IN OUR EYES."	11. παρὰ κυρίου ἐγένετο αὕτη καὶ ἔστιν θαυμαστὴ ἐν ὀφθαλμοῖς ἡμῶν	¹¹מֵאֵת יְהֹוָה הָיְתָה זֹּאת הִיא נִפְלָאת בְּעֵינֵינוּ׃
12. And they sought to hold Him, and they were afraid of the throng, for they know that He spoke the parable to them. And, leaving Him, they came away.	12. And they sought to arrest him, yet they were afraid of the people, for they knew that he spoke this parable about them, and they left him and went away.	12. Καὶ ἐζήτουν αὐτὸν κρατῆσαι καὶ ἐφοβήθησαν τὸν ὄχλον ἔγνωσαν γὰρ ὅτι πρὸς αὐτοὺς τὴν παραβολὴν εἶπεν καὶ ἀφέντες αὐτὸν ἀπῆλθον	¹²וַיְבַקְשׁוּ לְתָפְשׂוֹ וַיִּירְאוּ מִפְּנֵי הָעָם יַעַן אֲשֶׁר־הֵבִינוּ כִּי עֲלֵיהֶם דִּבֶּר אֶת־הַמָּשָׁל הַזֶּה וַיַּנִּיחוּהוּ וַיֵּלֵכוּ׃

HH Paqid Dr. Adon Eliyahu’s Rendition

1. And he (Yeshua) began in analogies saying, a man planted a vineyard, and (he) placed a fence (stone wall) around it and dug a wine vat and built a tower and rented it out to be farmed (by others) and went away to foreign parts.

2. And he (the owner) sent a servant to the farmers (vineyardists) at the appointed time of first fruits (moed of first fruits) in order to receive the [allotted] fruits from the farmers (vineyardists) of the vineyard.

3. But they took and beat him (the servant) and sent him away empty handed.

4. And again he (the owner) sent to them another servant (and) they struck him in the head with stones sending him away humiliated.

5. And he (the owner) sent another again and this one they killed and many others they beat some and killed others.

6. Still he (the owner) had a beloved [firstborn] son, which he (the owner) sent last saying they will respect my son.

7. But the farmers (vineyardists) said to each other this is the heir, come let us kill him and the inheritance will be ours.

8. And they ceased him and they killed him and threw him out of the vineyard.

9. What will the master of the vineyard do? He will come and destroy the farmers (vineyardists) and will give the vineyard to others.

10. Have you not read the Scriptures (Psalm 118:22-23), “The Stone which the builders rejected has become the Head of the Corner.

11. This is from HaShem, it is marvellous in our eyes”?

12. And they (the chief priests of the Sadducees (Heb. Tz'dukim) and the scribes of the Sadducees and the elders (Heb. Zekanim) of the Sadducees) desired to get hold of him but they feared the congregation; because they understood the analogy he used. And leaving him they went away.

Hakham’s Commentary

And he (Yeshua) began in analogies saying, - For sure, the Hebrew word in the original Hebrew manuscript of Mark had the word בִּמְשָׁלִים (B’ = with; and M’Shalim – plural from the word Mashal and meaning “proverb” as in Prov. 1:6 - לְהָבִין מָשָׁל – L’Habin = to understand; and Mashal = Proverb). It was later translated into Greek as παραβολή (PARABOLI translated to Greek as “parable”) But the Greek PARABOLI is generic, i.e. it has a unique meaning, but also combines a number of other meanings. Thus Thayer,[5] has five definitions in English for this Greek term:

1) a placing of one thing by the side of another, juxtaposition, as of ships in battle;

2) metaphorically:

a) a comparing, comparison of one thing with another, likeness, similitude;

b) an example by which a doctrine or precept is illustrated;

c) a narrative, fictitious but agreeable to the laws and usages of human life, by which either the duties of men or the things of God, particularly the nature and history of God’s kingdom are figuratively portrayed;

d) a parable: an earthly story with a heavenly meaning;

3) a pithy and instructive saying, involving some likeness or comparison and having preceptive or admonitory force

a) an aphorism, a maxim;

4) a proverb;

5) an act by which one exposes himself or his possessions to danger, a venture, a risk;

The problem here is that neither the most learned Thayer nor any Christian Scholar translating the Greek into English or Hebrew, abide (whether in ignorance or willingly) by the laws of Hebrew Hermeneutics given to us by Mosheh Rabenu (Moses our Master) from Sinai. If we take these principles of Hebrew Hermeneutics seriously into consideration we would thus end with the following rule when translating this Hebrew word MASHAL or the Greek PARABOLI into English:

· If the word is found in P’shat literature (i.e. Mark, Jude, I & II Peter), translate as “Analogy” or “Similitude”

· If the word is found in Remes literature (i.e. Luke, Acts, & Pauline Epistles), translate as “Allegory”

· If the word is found in Drash literature (i.e. Matthew), translate as “Parable”, “Metaphor” or “Proverb”

· If the word is found in So’d literature (i.e. John, I, II, III John, and Revelation), translate as a “Typological” or “Symbolical discourse”, or a “Vision” or “Dream.”

Therefore, His Honour Paqid Dr. Adon Eliyahu has well translated: “And he (Yeshua) began in analogies saying.” By using this nomenclature we are quickly reminded in what genre of Rabbinic literature we are alluding, or referring to, and thus avoid unnecessary confusions.

Marcus[6] asks why the Greek has παραβολαῖς – PARABOLES (plural of PARABOLI), “when there is only a single obvious parable here, that of the vineyard. He cites three possible solutions:

a) “The implication may be that Mark is presenting one of a larger number of parables that Yeshua spoke at that time”;

b) “it may also designate the individual comparisons within the larger story”; or

c) “It is also possible, however that Mark regards the Scriptural citation in 12:10-11 (from Psalm 118:22-23)‎ as a parable by itself."

Stein[7] (based upon Lane[8] & Lee[9]) attempts to solve this problem by positing that "EN PARABOLES a prepositional phrase, used adverbially here, and the plural "parables" suggest that the phrase has become an idiom for parabolically." He cites in support France[10] in support for this line of argument.

In my opinion the third proposition advanced by Marcus above, seems to be the most plausible strictly from a P'shat perspective. Though the opinion of France seems to have merit, nevertheless it has been soundly refuted by Gundry[11].

a man planted a vineyard, and (he) placed a fence (stone wall) around it and dug a wine vat and built a tower and rented it out to be farmed (by others) and went away to foreign parts. – Dr. Noonan Sabin[12] comments most accurately (since the comment is so good I reproduce it here in toto):

“The vineyard as a metaphor for Israel occurs in Isaiah, Jeremiah, Ezekiel, Hosea, and the Song of Songs. In this long tradition, God creates a vineyard that he loves. He is sometimes angry at it, but in the end God always restores it. The opening verses here echo, in a condensed way the “Vineyard Song” in Isaiah:

My friend had a vineyard

on a fertile hillside;

He spaded it, cleared it of stones,

and planted the choicest vines;

Within it he built a watchtower,

and hewed out a wine press.

Then he looked for the crop of grapes,

but what it yielded was wild grapes. (Isaiah 5:1-2)

In Isaiah’s song, the “friend” is God, and “the vineyard of the LORD of Hosts is the house of Israel” (Isaiah 5:7). God is angry at His vineyard for only yielding “wild grapes,” and He threatens to destroy it (Isaiah 5:5-6). Much later in Isaiah, when God proclaims a “new heavens and a new earth,” he also promises a new vineyard (Isaiah 65:17-21).

It is important to realize that although Mark is clearly alluding to the first passage in Isaiah, he is not repeating it. There are key differences: the vineyard here is not yielding “wild grapes” but a good harvest. The anger of the vineyard owner is therefore not directed at the vineyard, but at the tenants who are keeping him from gathering it (12:8b). What we have in Mark is not the same plot line as in Isaiah but a rather different story. We cannot hastly conclude (as many have) that it is about God’s anger at Israel, because if we are reading carefully, we see that the vineyard (Israel) is not the cause of God’s distress.

At the conclusion of the parable, Mark tells us that Yeshua said that the owner of the vineyard would “put the tenants to death and give the vineyard to others” (12:9). Mark then shows Yeshua quoting Psalm 118:22 – “The stone that the builders rejected has become the cornerstone.”

Christians of a later time came to identify “the cornerstone” with Messiah, and so they interpreted this analogy to mean that God would take His vineyard from Jews and give it to Christians. But in the tradition flourishing in Mark’s time, the Psalm was sung at Passover as a way of rejoicing that Israel, the enslaved people, had become the cornerstone of a nation covenanted to God. Knowing this fact, we need to carefully re-examine all the terms of the analogy.

First of all, who are the tenants? The word "tenants" suggests those who have a commercial interest in the property, not a personal one. They are ‎distinguished in the story from the landlord's “servants,” whom they beat up and send away, and from his “beloved son,” whom they kill. In biblical ‎tradition, a prophet is usually described as God's servant. Israel itself is known as God's servant and also as God's beloved son. The "tenants" are ‎hostile to the servants and the son, and obstructionist in regard to the vineyard. In short, they are hostile to Israel.

‎

The analogy, then, is not directed against Israel but against those who would destroy it. Israel, as God's vineyard, is fruitful, but hostile hirelings are ‎preventing God's harvest. God promises to take back the vineyard from them and give it to others who will allow it to come to harvest.

‎

Mark then says, “They were seeking to arrest him, but they feared the congregation, for they realized that he had addressed the parable to them” (12:12). ‎Mark does not explicitly identify whom he means by “them,” and there is no direct antecedent. In the following verse, Mark says that "They sent ‎some Pharisees and Herodians to him ...” (12:13), so we know that he could not mean either of those two groups. The only plausible group left ‎are the Temple authorities who were questioning Yeshua in chapter 11 - ‎"the chief priests, the scribes (of the Sadducees), and the elders (of the Sadducees)” (11:27). In terms of what we know of the historical situation of the Temple in the time of Jesus, the ‎parable is a transparent analogy of the corruption of the Temple by Rome and its Jewish collaborators – that is, the chief priests and some of their ‎associates who had sold out to Rome.

‎

In addition, the reference to the landowner's “beloved son,” of course, also suggests Yeshua himself, who has been referred to by this phrase twice ‎before at key moments in Mark's Gospel – at his immersion and his transfiguration (1:11; 9:7). In the immersion scene, we have suggested, Jesus is God's ‎‎”beloved son” in the sense of being a “second Adam,” giving hope for a renewed humanity. In the transfiguration scene, Mark shows Yeshua being addressed by God as “My beloved son” in terms of his inner radiance, which images God's own. At the same time, it is a scene in which Mark shows ‎Yeshua in conversation with Elijah and Moses, that is, he shows him in conversation with the greatest prophets of Jewish tradition.

We have noted before that in a Markan triad, the middle episode is the most illuminating one. The transfiguration scene seems to imply that Yeshua ‎represents the teachings of Israel in the same way as Moses and Elijah did. So here in this vineyard analogy, Yeshua stands allied with religious Israel. ‎In predicting the death of “the beloved son” at the hands of outsiders hostile to Israel, the parable is predicting simultaneously the death of Yeshua ‎and the destruction of the Temple. By means of this analogy, Mark shows how both were destroyed by a perverted power. The analogy is a fitting ‎conclusion to the discussion of power/authority that runs through both chapters 10 and 11.” ‎ ‎ ‎

Marcus[13] notes that

“Several Rabbinic parables, for example, compare God to the owner of a planted field, and in Sifre Deut. 312 the owner takes the field away from tenant farmers who have plundered it (= the Gentiles) and gives it to His son (= Israel; cf. Stern[14]). It is possible that this is a Rabbinic riposte to our text, in which the wicked tenants are Israel and the “others” to whom the vineyard is given are the church.”

It is fascinating how even to this very day there are Scholars who still believe that our pericope of Mark teaches that Israel are the wicked tenants and the “others” are the Church! Fortunately, Dr. Noonan Sabin as quoted above, though a Catholic sister, has set the record straight.

The “wicked tenants” as Noonan Sabin clearly identifies, are the corrupt priesthood in the Temple that were injuring Israel, and because they considered their work as a “job” rather than in the fear of God, consider it a calling or “vocation,” G-d suspended the Levitical Priesthood and instead replaced it by restoring the priesthood of the Firstborn! Why scholars either in ignorance or wilfully fail to see this, is beyond our understanding. Suffice to say that G-d, most blessed be He, sees all things, and will reward or punish each one according to our deeds and teachings.

It never ceases to amaze me the mathematical precision of this Septennial Lectionary. Just last Wednesday and Thursday we joyfully observed the festival of Shabuoth (Pentecost), and here the text is referring to this same festival, which is also called “the appointed time of first-fruits”! Whether this event took place on Shabuoth or not it is difficult to say, however what is clear is that “the owner (i.e. G-d) sent a servant to the tenants of the vineyard on “Shabuoth,” (Pentecost) or “Sukkoth” (Tabernacles)[15] according to this analogy.

Cranfield[16] makes it perfectly clear that the Greek phrase in our verse τῷ καιρῷ (Tu Kairo) means “at the appointed time.” Marcus[17] also notes, that while the Greek phrase τῷ καιρῷ can be translated as “at the time,” yet “Kairos” often has the sense of the appropriate moment of doing something (cf. Matthew 24:45; Luke 12:42; John 7:6,8).” Gundry[18] notes that, “In association with taking fruit from the vineyard, in the absence of any reference to Lev. 19:23-25, and in the neighbourhood of “season of figs” (11:13), the phrase simply means “at harvest time” (cf. Psa. 1:3 LXX).” The problem with this, as we noted in 11:13 is that fig season is much earlier than the grape season, though I agree that the “appointed time” can refer to the season of harvest (i.e. Tabernacles).

However, and as noted by Donahue & Harrington[19] the Torah makes explicit that:

Lev 19:23 And when you will come into the land, and will have planted all manner of trees for food, then you will count the fruit thereof as forbidden; three years will it be as forbidden unto you; it will not be eaten.

Lev 19:24 And in the fourth year all the fruit thereof will be holy, for giving praise unto the LORD.

Lev 19:25 But in the fifth year may you eat of the fruit thereof, that it may yield unto you more richly the increase thereof: I am the LORD your God.

Thus the appointed time is four years after the planting of the new vineyard (cf. v.1). Since the fruit of the fourth years after plantation belongs wholly to the LORD, this is to be taken as the “first-fruits” of the vineyard, and therefore connecting it with the “appointed time” (Heb. “Moed”) of first fruits – i.e. Shabuoth (Pentecost). However, what is significant here, is that “the [allotted] fruits from the farmers (vineyardists) of the vineyard” on the fourth year is the entire crop of grapes! What the wicked tenants are objecting is to the whole crop of grapes unto G-d, the owner of the vineyard, and thereby acknowledging His sovereignty. Thus the corrupt priesthood and their entourage were acknowledging a different sovereignty over the Temple than that of G-d, most blessed be He, that is – the Roman authorities.

Please note that I am not in disagreement with the excellent translation of our beloved Paqid Dr. Adon Eliyahu ben Abraham – “at the appointed time of first fruits (moed of first fruits),” cut simply what I am pointing out is that dues to the phenomenon of the bipolarity of the Torah this “Moed” can be either “Shabuoth” (Pentecost) or “Tabernacles.” On the other hand, if we follow the Pardes methodology, the first cycle would be dedicated to P’shat (literal) level of interpretation and start on the fist Sabbath of Nisan and conclude on the first Sabbath of Tishri, 3 and ½ years later, whilst the second cycle would be dedicated to the Remes (allegorical) level of interpretation starting on the first Sabbath of Tishri and concluding on the first Sabbath of Nisan, 3 and ½ years later, and so on. If this Pardes scheme is followed then our reading of this pericope of Mark falls around the Moed of Shabuoth (Pentecost). However, there is no Halakha on this matter, and the Pardes methodology is simply a custom or guideline.

6. Still he (the owner) had a beloved [firstborn] son, which he (the owner) sent last saying they will respect my son.

7. But the farmers (vineyardists) said to each other this is the heir, come let us kill him and the inheritance will be ours.

8. And they ceased him and they killed him and threw him out of the vineyard.

The phenomenon of the bipolarity of the Torah[20] comes again into play. On verse six, Stein[21] comments:

“The high point of the evil behaviour of the tenants is now reached. The owner, having apparently run out of servants to send, still has one person left, his “beloved [ἀγαπητόν, agapiton] son.” Upon hearing this expression, Yeshua’s audience might well have thought of Genesis 22:2, where Abraham is told to sacrifice his “beloved son.” Mark’s reader’s however, would have recalled earlier references in the gospel where God refers to Yeshua as “My beloved son” (1:11; 9:7). For Yeshua’s original hearers, the expression “a beloved son” might not have had messianic overtones, but for the [Gentile] readers of Mark’s gospel it would have.”

What is important here to note is Stein’s quote of Gen. 22:2. This text falls into the reading for the second day of Festival of Trumpets (Tishri 1 & 2), i.e. Genesis 22:1-24, indicating therefore an allusion to the autumn festivals. On the other hand, the expression “beloved son” is connected to the King of Israel, and therefore one of his titles. And since the Kings of Israel are crowned at the beginning of the month of Nissan, the text would therefore be insinuation the spring festivals.

come let us kill him and the inheritance will be ours. – This expression evokes the biblical narrative of Joseph and his brothers, particularly when we see that the tenant’s words seem to be almost identical with those of Joseph’s brothers: “Come now therefore, and let us slay him, and cast him into one of the pits, and we will say: An evil beast has devoured him; and we will see what will become of his dreams (prophecies)” (Genesis 37:20). What is this “inheritance” may we ask? From a P’shat perspective what is at stake here as we described above is the ownership and sovereignty over the people of Israel. If they manage to kill the son, then they can assume power and authority over the vineyard (the Jewish people).

8. And they ceased him and they killed him and threw him out of the vineyard. - Marcus[22] sees here a reflection of the misapplication of the Scriptural Law concerning the blasphemer (Leviticus 24:14, 23), which is to be put to death “outside the camp.” The wicked tenants not only will kill the son under the false accusation of blasphemy, but they will also excommunicate him from the people of Israel, by falsely making him to be a blasphemer.

Another point of view, and rationale for this action of the wicked tenants has been advanced by late Prof. Derrett[23]who proposed that under Jewish Law possession of a property without payment of rent for four years constituted a title to ownership, and the killing of the son gave the wicked tenants time to seize the crucial fourth year’s harvest that normally and by Law is devoted in its entirety to God. This argument has been refuuted by Snodgrass.[24] The main problem with this line of argument is that by Torah Law the fourth year fruit belongs strictly to G-d and not to any private individual/s.

The text is an analogy for something, and therefore it needs to be interpreted based upon the rules of analogy and to interpret the actions literally would be missing the point. If we interpret this analogy in the light of human history for the last two thousand years, we will discover that the final interpretation to this analogy is still to be written as is prophesied by Zechariah:

Zec 12:9 And it will yet come to pass in that day, that I will seek to destroy all the nations that come against Jerusalem.

Zec 12:10 And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplication; and they will look unto Me because they have pierced him through; and they will mourn for him, as one mourns for his only [firstborn] son, and will be in bitterness for him, as one that is in bitterness for his first-born [son].

Zec 12:11 In that day will there be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon.

Zec 12:12 And the land will mourn, every family apart: the family of the house of David apart, and their wives apart; the family of the house of Nathan apart, and their wives apart;

Zec 12:13 The family of the house of Levi apart, and their wives apart; the family of the Shimeites apart, and their wives apart;

Zec 12:14 All the families that remain, every family apart, and their wives apart.

Correctly paraphrasing this verse, France[25] renders:

“They were trying to arrest him (but could not yet because) they were afraid of the congregation since they knew (and were aware that the congregation also knew) that he had spoken this analogy against them (so that the congregation was more likely to take his side against them).”

What this verse also most importantly outlines, is that there was a significant very large number of Jews that shared the same beliefs and opinions as the Master. However the Torah teaches that we Jews are not individuals but we are a vineyard, a group, and the actions of some are accounted as if done by all, as in the story of Joseph of old and the actions of his brethren.

Here we need to pause and meditate, that the sins of some in whatever religious group we belong are also accounted by G-d, most blessed be He as if we had personally committed them. When we are a member of a group we share the blessings for the good words of that group as well as the punishment for the sins of that group. This is why we pray “Our Father” and not “My Father.” May we learn that membership in whatever group has important consequences for us.

Some Questions to Ponder:

From all the readings for this Shabbat, which reading touched your heart and fired your imagination?

2. What question/s were asked of Rashi in B’Midbar 19:2?

3. What question/s were asked of Rashi in B’Midbar 19:9?

4. What question/s were asked of Rashi in B’Midbar 19:13?

5. What question/s were asked of Rashi in B’Midbar 19:15?

6. What question/s were asked of Rashi in B’Midbar 19:22?

7. What question/s were asked of Rashi in B’Midbar 20:1?

8. What question/s were asked of Rashi in B’Midbar 20:3?

9. What question/s were asked of Rashi in B’Midbar 20:10?

10. What question/s were asked of Rashi in B’Midbar 20:12?

11. What question/s were asked of Rashi in B’Midbar 20:13?

12. How is B’Midbar 19:1-2 related to B’Midbar 20:13?

13. How are the subjects of the Ashes of the Red Heifer and water being drawn from a rock related to the festival of Shabuoth that we have celebrated this past week?

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. How is the Hebrew word “Mashal” to be correctly translated into English?

16. Why did the the chief priests of the Sadducees (Heb. Tz'dukim) and the scribes of the Sadducees and the elders ‎(Zekanim) of the Sadducees‎ though that the analogy referred to them?

17. What part of the Torah Seder fired the heart and imagination of the Psalmist for this week?

18. What part of the Torah Seder fired the heart and the imagination of the prophet Yeshayahu this week?

19. What part/s of the Torah Seder, Psalm, and the prophets fired the heart and the imagination of Hakham Tsefet for this week?

20. After taking into consideration all the above texts and our Torah Seder, what would you say is the general prophetic message from the Scriptures for this coming week?

Blessing After Torah Study

Barúch Atáh Adonai, Elohénu Meléch HaOlám,

Ashér Natán Lánu Torát Emét, V'Chayéi Olám Natá B'Tochénu.

Barúch Atáh Adonái, Notén HaToráh. Amen!

Blessed is Ha-Shem our God, King of the universe,

Who has given us a teaching of truth, implanting within us eternal life.

Blessed is Ha-Shem, Giver of the Torah. Amen!

“Now unto Him who is able to preserve you faultless, and spotless, and to establish you without a blemish,

before His majesty, with joy, [namely,] the only one God, our Deliverer, by means of Yeshua the Messiah our Master, be praise, and dominion, and honor, and majesty, both now and in all ages. Amen!”

Next Shabbat: Shabbat “”

Shabbat	Torah Reading:	Weekday Torah Reading:
וַיִּשְׁלַח מֹשֶׁה
“Vayishlach Mosheh”	Reader 1 – B’Midbar 20:14-21	Reader 1 – B’Midbar 22:2-4
“And sent Moses”	Reader 2 – B’Midbar 20:22-29	Reader 2 – B’Midbar 22:5-7
“Y envió Moisés”	Reader 3 – B’Midbar 21:1-3	Reader 3 – B’Midbar 22:8-12
B’Midbar (Num) ‎20:14 – 22:1	Reader 4 – B’Midbar 21:4-9
Ashlamatah: Judges 11:12-21‎	Reader 5 – B’Midbar 21:10-16
	Reader 6 – B’Midbar 21:17-20	Reader 1 – B’Midbar 22:2-4
Psalm 104:10-18	Reader 7 – B’Midbar 21:21 – 22:1	Reader 2 – B’Midbar 22:5-7
Pirqe Abot V:3	Maftir: B’Midbar 21:34 – 22:1	Reader 3 – B’Midbar 22:8-12
N.C.: Mordechai 12:13-17	- Judges 11:12-21‎

Shalom Shabbat !

Hakham Dr. Yosef ben Haggai

HH Rosh Paqid Adon Hillel ben David

HH Paqid Dr. Adon Eliyahu ben Abraham

[1] CLV (Concordant Literal Version) as found in Rick Meyers (2009) E-Sword v. 9.5.1 - http://www.e-sword.net/downloads.html

[2] Magiera, J.M. (2009), Aramaic Peshitta New Testament: Vertical Interlinear, Light of the Word Ministry, Vol. III.

[3] Greek New Testament (Stephanus Text) as found in Rick Meyers (2009) E-Sword v. 9.5.1 - http://www.e-sword.net/downloads.html

[5] Thayer, J. H. (1977), Greek-English Lexicon of the New Testament, Grand Rapids, Michigan: Baker Book House, p. 479.

[6] Marcus, J. (2009). The Anchor Yale Bible: Mark 8 – 16, New Haven, Conn.: Yale University Press, pp. 801-802.

[7] Stein, R. H. (2008), Baker Exegetical Commentary on the New Testament, Grand Rapids, Michigan: Baker Academic, p. 534.

[8] Lane, W. L. (1974), The New International Commentary on the New Testament: The Gospel According to Mark, Grand Rapids, Michigan: W. B. Eerdmans Publishing Co., p. 415, n1.

[9] Lee, M. Y-H. (1986), Jesus und die Jüdische Autorität, FB 56, Würzburg: Echter, p. 22-23, n.6, 159.

[10] France, R.T. (2002), New International Greek Testament Commentary: The Gospel of Mark, Grand Rapids, Michigan: Eerdmans, p.458.

[11] Gundry, R.H. (1993), Mark: A Commentary on His Apology for the Cross, Grand Rapids, Michigan: Eerdmans, p. 683.

[12] Noonan Sabin, M. (2006), New Collegeville Bible Commentary: The Gospel According to Mark, Collegeville, Minnesota: Liturgical Press, pp. 105-107.

[13] Marcus, J. (2009). The Anchor Yale Bible: Mark 8 – 16, New Haven, Conn.: Yale University Press, p. 802.

[14] Stern, D. “Jesus Parables from the perspective of Rabbinic Literature: The Example of the Wicked Husbandmen.” Pp. 42-80 in: Parable and Story in Judaism and Christianity, ed. C. Thoma and M. Wyschogrod. Studies in Judaism and Christianity, New York/Mahwah: Paulist Press, 1989, pp. 60-61.

[15] Taking into consideration the phenomenon of the Bipolarity of the Torah in a Septennial Torah Reading Cycle.

[16] Cranfield, C.E.B. (1959), Cambridge Greek Testament Commentary: The Gospel According to St. Mark, Cambridge: Cambridge University Press, p. 365.

[18] Gundry, R.H. (1993), Mark: A Commentary on His Apology for the Cross, Grand Rapids, Michigan: Eerdmans, p. 684.

[19] Donahue J. R. & Harrington D. J. (2002), The Sacra Pagina Series: The Gospel of Mark, Collegeville, Minnesota: Liturgical Press, p.338.

[20] This concept is well explained in the following article: http://www.betemunah.org/rains.html

[21] Stein, R. H. (2008), Baker Exegetical Commentary on the New Testament, Grand Rapids, Michigan: Baker Academic, p. 535.

[22] Marcus, J. (2009). The Anchor Yale Bible: Mark 8 – 16, New Haven, Conn.: Yale University Press, p. 804.

[23] Derrett, J.D.M. (1970), Law in the New Testament, London: Darton, Longman & Todd, pp. 286-312.

[24] Snodgrass, K. (1983), The Parable of the Wicked Tenants, Wissenschaftliche Untersuchungen Zum Neuen Testtamen, 27, Tubingen: Mohr.

[25] France, R.T. (2002), New International Greek Testament Commentary: The Gospel of Mark, Grand Rapids, Michigan: Eerdmans, p. 464.