Esnoga Bet Emunah

7104 Inlay St. SE, Lacey, WA 98513

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

Three and 1/2 year Lectionary Readings	Second Year of the Reading Cycle
Tammuz 21, 5770 – July 02/03, 2010	Second Year of the Shmita Cycle

Candle Lighting and Havdalah Times:

Atlanta, Georgia, U.S.

Fri. July 02,, 2010 – Candles at 8:34 PM

Sat. July 03, 2010 – Havdalah 9:35 PM

Brisbane, Australia

Fri. July 02, 2010 – Candles at 4:47 PM

Sat. July 03, 2010 – Havdalah 5:43 PM

Bucharest, Romania

Fri July 02, 2010 – Candles at 8:46 PM

Sat. July 03, 2010 – Havdal. 9:59 PM

Chattanooga, & Cleveland, TN, U.S.

Fri. July 02, 2010 – Candles at 8:41 PM

Sat. July 03, 2010 – Havdalah 9:44 PM

Jakarta, Indonesia

Fri. July 02, 2010 – Candles at 5:32 PM

Sat. July 03, 2010 – Havdalah 6:24 PM

Manila & Cebu, Philippines

Fri. July 02, 2010 – Candles at 6:11 PM

Sat. July 03, 2010 – Havdalah 7:04 PM

Miami, FL, U.S.

Fri. July 02, 2010 – Candles at 7:58 PM

Sat. July 03, 2010 – Havdalah 8:55 PM

Olympia, WA, U.S.

Fri. July 02, 2010 – Candles at 8:52 PM

Sat. July 03, 2010 – Havdal. 10:10 PM

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

Fri. July 02, 2010 – Candles at 8:00 PM

Sat. July 03, 2010 – Havdalah 9:04 PM

San Antonio, TX, U.S.

Fri. July 02, 2010 – Candles at 8:20 PM

Sat. July 03, 2010 – Havdalah 9:18 PM

Sheboygan & Manitowoc, WI, US

Fri. July 02, 2010 – Candles at 8:19 PM

Sat. July 03, 2010 – Havdalah 9:11 PM

Singapore, Singapore

Fri. July 02, 2010 – Candles at 6:56 PM

Sat. July 03, 2010 – Havdalah 7:48 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 Dibre Yirmeyahu

Shabbat	Torah Reading:	Weekday Torah Reading:
מִנְחָה לַיהוָה
“Minchah La’Adonai”	Reader 1 – Vayiqra 2:1-3	Reader 1 – Vayiqra 4:1-4
“A meal-offering to Ha-Shem”	Reader 2 – Vayiqra 2:4-6	Reader 2 – Vayiqra 4:5-8
“ofrenda de cereal al SEÑOR”	Reader 3 – Vayiqra 2:7-13	Reader 3 – Vayiqra 4:9-12
Vayiqra (Leviticus) 2:1 – 3:17	Reader 4 – Vayiqra 2:14-16
Ashlamatah: Malachi 1:11 – 2:7	Reader 5 – Vayiqra 3:1-5
Special: Jeremiah 1:1 - 2:3	Reader 6 – Vayiqra 3:6-11	Reader 1 – Vayiqra 4:1-4
Psalm 73:1-28	Reader 7 – Vayiqra 3:12-17	Reader 2 – Vayiqra 4:5-8
Pirqe Abot IV:6	Maftir – Vayiqra 3:15-17	Reader 3 – Vayiqra 4:9-12
N.C.: I Tsefet (Peter) 13-17	‎ Jeremiah 1:1 - 2:3

Rashi & Targum Pseudo Jonathan

for: Vayiqra (Leviticus) 2:1 - 3:17‎

Rashi	Targum Pseudo-Jonathan
1. And if a person brings a meal offering to the Lord, his offering shall be of fine flour. He shall pour oil over it and place frankincense upon it.	1. But when a man will offer the oblation of mincha before the Lord, his oblation shall be of flour, and he shall pour oil upon it, and put incense thereon,
2. And he shall bring it to Aaron's descendants, the kohanim, and from there, he [the kohen] shall scoop out his fistful of its fine flour and its oil, in addition to all its frankincense. Then, the kohen shall cause its reminder to [go up in] smoke on the altar; [it is] a fire offering [with] a pleasing fragrance to the Lord.	2. and bring it to the priests the sons of Aharon; and he shall take from thence his band full of the meal and of the best of the oil, with all the frankincense; and the priest shall burn the goodly memorial at the altar, an oblation to be accepted with grace before the Lord.
3. And what remains of the meal offering shall belong to Aaron and to his descendants; [it is] holy of holies from the fire offerings of the Lord.	3. And what remains of the mincha shall be Aharon's and his sons, most holy among the oblations of the Lord.
4. And if one brings a meal offering baked in an oven, it shall consist of [either] unleavened loaves [made] of fine flour mixed with oil, or unleavened wafers anointed with oil.	4. And when you will offer the oblation of a mincha of that which is baked in the oven, it shall be cakes of flour, unleavened and mixed with oil, and wafers unleavened, which are anointed with oil. [JERUSALEM. And wafers unleavened.]
5. And if a meal offering on a pan is your sacrifice, it shall be [made] of fine flour, mixed with oil; it shall be unleavened.	5. And if your oblation of a mincha be from the pan, it shall be of flour mingled with oil, unleavened shall it be.
6. Break it into pieces, and you shall [then] pour oil over it. It is a meal offering.	6. He shall break it in pieces, and pour oil thereupon. It is a mincha. [JERUSALEM. And he shall break it in pieces, and pour oil thereon.]
7. And if your sacrifice is a meal offering [made] in a deep pot, it shall be made of fine flour with oil.	7. And if thy oblation be a mincha from the grid-iron, it shall be made of flour broiled with oil.
8. Thus you shall bring the meal offering which shall be made from these [types], to the Lord. And he shall bring it to the kohen, and he shall bring it close to the altar.	8. And the mincha which bath been made with the flour and the oil thou shalt bring in before the Lord, and the man who brings it shall present it to the priest, and the priest shall take it to the altar.
9. And the kohen shall lift out, from the meal offering, its reminder and cause it to [go up in] smoke on the altar; [it is] a fire offering [with] a pleasing fragrance to the Lord.	9. And the priest shall separate from the mincha a memorial of praise, and burn it at the altar, an oblation to be accepted with grace before the Lord.
10. And what remains of the meal offering shall belong to Aaron and his descendants; [it is] holy of holies from the fire offerings of the Lord.	10. And what remains of the mincha shall be for Aharon and his sons, it is most holy among the oblations of the Lord.
11. No meal offering that you sacrifice to the Lord shall be made [out of anything] leavened. For you shall not cause to [go up in] smoke any leavening or any honey, [as] a fire offering to the Lord;	11. But no mincha which you offer to the Lord shalt you make with leaven; for neither leaven nor honey may you offer as an oblation before the Lord.
12. [However,] you shall bring them as a first [fruit] offering to the Lord; nevertheless, they shall not go up on the altar as a pleasing fragrance to the Lord.	12. When you offer an oblation of first fruits before the Lord, the bread of the first fruits you may bring leavened, and the dates in the season of first fruits, and the fruit with its honey you may bring, and the priest may eat them; but they shall not burn them at the altar as an oblation to be received with favour.
13. And you shall salt every one of your meal offering sacrifices with salt, and you shall not omit the salt of your God's covenant from [being placed] upon your meal offerings. You shall offer salt on all your sacrifices.	13. And every oblation of your mincha you will salt with salt; you will not withhold the salt of the covenant of your God from your mincha, because the twenty and four gifts of the priests are appointed with a covenant of salt; therefore salt will you offer with all your oblations.
14. When you bring a meal offering of the first grains to the Lord, you shall bring your first grain meal offering [from barley], as soon as it ripens, parched over the fire, kernels full in their husks, [ground into] coarse meal.	14. And if you will present a mincha of first fruits before the Lord, (ears of wheat) roasted by fire, roasted flour and meal of barley will you offer as a mincha of your first fruits.
15. And you shall put oil on it, and place frankincense upon it. It is a meal offering.	15. And you will put olive oil upon it, and lay frankincense thereon; it is a mincha.
16. Then, the kohen shall cause its reminder to [go up in] smoke, [taken] from its coarse meal and from its oil, with all its frankincense; [it is] a fire offering to the Lord.	16. And the priest will burn its memorial of praise from the meal and from the best of the oil, with all the frankincense, an oblation before the Lord.

1. If his sacrifice is a peace offering, if he brings it from cattle, whether male or female, unblemished he shall bring it before the Lord.	1. And if his oblation be of the sanctified victims, if from your cattle he offer, whether male or female, he shall offer it perfect.
2. And he shall lean his hand [forcefully] upon the head of his sacrifice and slaughter it at the entrance of the Tent of Meeting. And Aaron's descendants, the kohanim, shall dash the blood upon the altar, around.	2. And he shall lay his right hand firmly on the head of his oblation, and the slayer shall kill it at the door of the tabernacle of ordinance, and the priests the sons of Aharon shall sprinkle the blood upon the altar round about.
3. And from the peace offering, he shall bring a fire offering to the Lord [comprised of]: the fat covering the innards and all the fat that is on the innards,	3. And of the sanctified victim, his oblation before the Lord, he shall offer the covering of fat which covers the inwards, even all the fat which is upon the inwards.
4. and the two kidneys [along] with the fat that is upon them which is over the flanks. And he shall remove the diaphragm with the liver, along with the kidneys.	4. And the two kidneys, and the fat which is upon them, that is, upon the folding and the caul that is upon the liver with the kidneys, he shall remove.
5. And Aaron's descendants shall cause it to [go up in] smoke on the altar, apart from the burnt offering, which is on top of the wood that is on the fire; [it is] a fire offering [with] a pleasing fragrance to the Lord.	5. And the sons of Aharon shall offer it on the altar with the sacrifice that is on the wood which is upon the fire, an oblation to be received with favour before the Lord.
6. And if his sacrifice for a peace offering to the Lord is from the flock, whether male or female, unblemished he shall bring it.	6. And if his oblation of a consecrated offering before the Lord be from the flock, whether male or female, his oblation shall be perfect.
7. If he brings a sheep as his sacrifice, then he shall bring it before the Lord.	7. If he present a lamb for his oblation, he shall bring it before the Lord;
8. And he shall lean his hand [forcefully] upon the head of his sacrifice, and slaughter it before the Tent of Meeting. And Aaron's descendants shall dash its blood upon the altar, around.	8. and lay his right hand firmly on the head of his oblation, and the slayer shall kill it before the tabernacle of ordinance, and the sons of Aharon shall sprinkle its blood upon the altar round about.
9. And from the peace offering, he shall bring a fire offering to the Lord [comprised of] its choicest part the complete tail, which he shall remove opposite the kidneys, and the fat covering the innards and all the fat which is on the innards,	9. And of the offering of his consecrated oblation he shall offer the best of its fat,, and remove the whole of the tail, close to the spine, the covering of fat which covers the inwards, even all the fat that is upon the inwards. [JERUSALEM. And the fat and the entire breast to the chine he shall remove, and the fat which covers the inwards.]
10. and the two kidneys [along] with the fat that is upon them, which is over the flanks. And he shall remove the diaphragm with the liver, along with the kidneys.	10. And the two kidneys and the fat which is upon them, upon the foldings, and the caul that is over the liver, together with the kidneys, he shall take away.
11. And the kohen shall cause it to [go up in] smoke on the altar, as food for the fire, to the Lord.	11. And the priest shall sacrifice it at the altar, the meat of an oblation before the Lord.
12. And if his sacrifice is a goat, he shall bring it before the Lord,	12. And if his oblation be from the young goats, he shall bring it before the Lord,
13. and he shall lean his hand [forcefully] upon its head and slaughter it before the Tent of Meeting, and Aaron's descendants shall dash its blood upon the altar, around.	13. and lay his right hand upon its head, and the slayer shall kill it before the tabernacle of ordinance, and the sons of Aharon shall sprinkle its, blood upon the altar round about.
14. And from it, he shall bring his offering a fire offering to the Lord [comprised of] the fat covering the innards, and all the fat which is on the innards,	14. And of his oblation before the Lord he shall offer the covering of fat which covers the inwards, even all the fat that is upon the inwards.
15. and the two kidneys with the fat that is upon them, which is over the flanks. And he shall remove the diaphragm with the liver; along with the kidneys he shall remove it.	15. And the two kidneys and the fat which is upon them (and) on the foldings, and the caul which is over the liver, along with the kidneys, he shall take away.
16. And the kohen shall cause it to [go up in] smoke on the altar, consumed as a fire offering, [with] a pleasing fragrance. All [sacrificial] fat belongs to the Lord.	16. And the priest shall sacrifice them at the altar, the meat of an oblation to be received with favour. All the fat (shall be offered) before the Lord.
17. [This is] an eternal statute for all your generations, in all your dwelling places: You shall not eat any fat or any blood.	17. It is an everlasting statute unto all your generations, that neither the fat nor the blood shall be eaten in any of your dwellings, but upon the back of the altar it shall be sacrificed unto the Name of the Lord.

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.

Reading Assignment:

The Torah Anthology, Volume 11, The Divine Service, pp. 65-82

By: Hakham Yitschak Magrisso

Translated by Rabbi Aryeh Kaplan

Moznaim Publishing Corporation, 1991

Rashi’s & Abraham Ibn Ezra’s Commentary for Vayiqra (Lev.) 2:1 - 3:17

Rashi:

1 And if a person brings [literally, “And if a soul brings.”] Regarding all the sacrifices which were donated voluntarily, the only instance where Scripture states the word נֶפֶשׁ “soul” is in the case of the meal-offering. Now, who usually donates a meal-offering? A poor man [because flour is less expensive than birds or animals]. [Hence,] the Holy One Blessed is He, says: “I account if for him as if he has sacrificed his very soul!”-[Men. 104b]

his offering shall be from fine flour If a person says, “I hereby take upon myself to bring a meal-offering,” without specifying which type of meal-offering, then he shall bring מִנְחַת סֽלֶת , a meal-offering of fine flour, which is the first of the meal-offerings [mentioned in this chapter] (Men. 104b), and קֽמֶץ [fistful of the offering] is scooped out while it is [still in the form of] flour, as is explained in this passage. Since five kinds of meal- offerings are enumerated here, all of which had to be brought ready-baked before the קְמִיצָה [scooping took place], with the exception of this one, it is, therefore, called מִנְחַת סֽלֶת , “a meal-offering of fine flour.”

fine flour - סֽלֶת . [The term] סֽלֶת always denotes [fine flour of] wheat, as the verse says, “fine flour (סֽלֶת) of wheat” (Exod. 29:2). -[Torath Kohanim 2:96] No meal-offering consists of less than one עִשָּׂרוֹן [“one tenth” of an ephah of flour], as it is said, “one tenth measure for a meal-offering (עִשָּׂרוֹן) ” (Lev.14:21), [implying that] one tenth measure [shall be used] for each meal- offering.-[see Men. 89a]

He shall pour oil over it Over all of it. [However,]

and place frankincense upon it Upon part of it; the kohen places a fistful of frankincense upon it at one side [of the offering]. Now what makes you say this? Because an inclusion after an inclusion in the Torah means only to exclude. [Now, here, the expression עָלֶיהָ , upon it or over it, is inclusive in nature, for its assumed meaning is “upon all of it,” i.e., the kohen shall pour the oil over all of the offering. In the continuation of the verse, “and place frankincense upon it (עָלֶיה) ,” however, the second mention of the word עָלֶיה represents a רִבָּוי after a רִבָּוי , and so, the second עָלֶיה becomes preclusive, meaning that the frankincense is to be placed only upon part of the offering.] Another explanation: Oil [is poured] over all of it, because it [the oil] has to be mixed with it and scooped with it, as it is said, “[scoop out a fistful] from its fine flour and its oil.” However, the frankincense because it is neither mixed nor scooped with it, as it is said, “in addition to] all its frankincense” (verse 2), for, after he has completed the קְמִיצָה procedure, he collects all the frankincense from the meal- offering and makes it go up in smoke.-[Torath Kohanim 2:98]

He shall pour [oil]…and place [frankincense] …and he shall bring [it to…the kohanim] -[Because Scripture mentions the “pouring” of the oil before the individual “brings” it to the kohanim,] this teaches [us] that pouring and mixing may be performed [even] by a non- kohen. [And how do we know this concerning the mixing? Because in verses 5-6 below, Scripture states of a meal-offering, “mixed with oil,” before the pouring procedure is to take place, thus, if pouring may be performed by a non- kohen, then mixing, which precedes pouring, may surely be performed by a non- kohen].-[Torath Kohanim 2:100] [However,]

Abraham Ibn Ezra:

[1] lf someone should offer a cereal-offering to GOD, his offering will be of fine flour; he will pour oil over it, and put frankincense upon it.

If someone [literally: if a soul]

should offer i.e., the soul of a man. Scripture mentions the word "soul" because the cereal-offering that is described here is a freewill offering; and the word "soul" is often used to denote voluntary donations (e.g., "uphold me with a generous spirit" [Psalms 51:14]).

fine-flour well-ground wheat flour (sameed in Arabic). It is unfitting for anything to be offered to the Most High that is not of the highest quality.

Rashi:

2 [And he shall bring it to…] the kohanim, and he [the kohen] shall scoop out From the קְמִיצָה scooping procedure and onwards, it is exclusively the priesthood who is commanded [to perfo rm these remaining procedures].-[Torath Kohanim 2:100]

And from there, he [the kohen] shall scoop out [From where?] From the place where the feet of the non- kohen were standing.-[Torath Kohanim 2:104] This teaches us that scooping may be performed any place within the courtyard of the Holy Temple, even within the eleven cubits [span of courtyard grounds] in which ordinary Israelites [i.e., non- kohanim were permitted] to walk.-[Yoma 16b]

his fistful One might think [that the fistful may be] full to overflowing, bursting through his fist and coming out on every side! Scripture, therefore, states in another passage, “And from it, he shall lift up in his fist” (Lev. 6:8), [i.e., only what is contained within his fist is valid to be burnt]. But since [we now know that the amount shall be only] what is contained within his fist, one might suggest that it means less than a fistful. Scripture, therefore, states here, מְלֽא , “full” [i.e., it shall be a full fist]. How then [does the kohen scoop out exactly a fistful, not more and not less]? He covers the palm of his hand with his three fingers, [and then, with the remaining thumb from above and little finger from below, he levels off any overflowing mixture, so that exactly a full measure of “three fingers” is attained].-[Torath Kohanim 2:105; Men. 11a] This is the definition of קֽמֶץ , a “fistful” in the Hebrew language [while in other languages, a “fistful” of something might mean four fingers full of something].

in addition to all its frankincense In addition to all the frankincense, the fist shall be full.

its frankincense. Then, [the kohen] shall cause…to [go up in] smoke- The frankincense is also to be burnt.-[Torath Kohanim 2:107]

his fistful of its fine flour and its oil but if he scooped, and a grain of salt or a particle of frankincense went up into his hand, it is unfit. -[Torath Kohanim 2:107]

its reminder The fistful offered up to the Most High [God], is the “reminder” of the meal-offering, because through it, its owner [who brought that sacrifice] is remembered for the good, [causing God] contentment.

Abraham Ibn Ezra:

[2] He will bring it to Aaron's sons, the kohanim. He shall scoop out a fistful from its fine flour and oil, besides all its frankincense; the kohen will kindle its memorial-part on the altar: an offering consumed by fire, willingly accepted by GOD.

He shall scoop out a fistful from "storehouses" [Genesis 41:47] (our ancestors, whose words are true, have explained [Yoma 47a] the manner and form of a fistful)

from its fine flour i.e., a small part of it. Likewise, a small part of the oil is taken. However, the kohen kindles all of its frankincense.

The ‘alef in its memorial-part [Hebrew: 'azkaratah] is superfluous. The word denotes that which serves to remind one of GOD, for Whose sake the meal-offering is brought. Other people interpret the word as a reference to the odor of incense [e.g., Genesis 8:21] (compare, "his fragrance shall be like the wine of Lebanon" [Hosea 14:8])

Rashi:

3 to Aaron and his descendants The Kohen Gadol [signified by “Aaron” here,] takes a portion [of what remains of the meal-offering] first, without having to take part in the equal division of the meal offering, while [after this,] the ordinary kohen [signified by “and his descendants” here,] takes his share in the equal division of the meal-offering.-[Torath Kohanim 2:112]

[it is] holy of holies for the Kohanim.

from the fire-offerings of the Lord They may take their share in it only after the offerings to the fire [i.e., only after the fistful has been scooped out and burnt, thereby becoming a fire-offering to God. Before this, however, they may not partake of the meal-offering].-[Torath Kohanim 2:113]

Abraham Ibn Ezra:

[3] What remains of the cereal-offering will be for Aaron and his sons, most holy among the fire-offerings to GOD.

for Aaron and his sons for all the kohanim equally

Rashi:

4 And if you bring [a meal-offering which was baked in an oven] [Namely: If a person] said, “I hereby take upon myself to bring a meal-offering baked in an oven.” Scripture teaches [us] that he may bring either loaves or wafers.-[Torath Kohanim 2:115] The loaves are to be mixed up (בְּלוּלֽת) [with olive oil], while the wafers are to be anointed (מְשֻׁחִים) [with olive oil].-[Torath Kohanim 2:117; Men. 74b] Now, our Rabbis (Men. 75a) differ regarding the anointing procedure (מְשִׁיחָה) [for the wafers]: Some say that one must anoint them and again anoint them until all the oil in the log [a volume of liquid] has been used up, for all meal-offerings require one log of oil [each]. Others say that [some of] the oil was smeared [on the wafer] in the form of a Greek “chi” [shaped like the Hebrew נ, see Rashi Exod. 29:2], while the remaining oil was eaten separately by the kohanim. [Now, the verse here says, “mixed with oil…anointed with oil.”] What does the repetition of the word “oil” come to teach us? [It teaches us that for meal-offerings, oil used need not be only from the initial extract from the olives, but] may also be from the second and third extract out of the olives. The only case where the initial extract of oil is required, is the menorah, because regarding it, Scripture says (Exod. 27:20), שֶׁמֶן זַיִת זָךְ , “clear olive oil.”-[Torath Kohanim 2:118] And we learned in Men. (76a): All meal-offerings baked before the קְמִיצָה [scooping out] procedure, and consequently whose קְמִיצָה is performed by breaking the offering into pieces (see verse 6), all shall be offered in [parcels of] ten loaves [regarding those about which Scripture says חַךָּוֹת , “loaves,” and parcels of] ten wafers, for those offerings about which Scripture says רְקִיקִין , “wafers.”

Abraham Ibn Ezra:

[4] If you bring a cereal-offering baked in the oven, bring either matsa loaves of fine flour mixed with oil, or matsa wafers smeared with oil.

loaves [Hebrew: Challot] i.e., solid matsa, Some say they had to be round (from the Old Hebrew "rotation" [Chalila] [e.g., Sukka 55b]).

Rashi:

5 And if a meal-offering on a pan [is your sacrifice] - מִנְחָה עַל הַמַּחֲבַת Namely: If one said, “I hereby take upon myself to bring מִנְחַת הַמַּחֲבַת , a pan-fried meal offering.” [ מַחֲבַת ] was a vessel in the Holy Temple, in which [certain] meal-offerings were baked in oil upon the fire. This vessel is not deep, but shallow. And therefore, meal-offerings made in it were hard, for since the pan was shallow, [the oil spread thin and consequently,] the fire consumed the oil [causing the product to become hard].-[Men. 63a] And all [meal-offerings] require three applications of oil: יְצִיקָה [pouring], בְּלִילָה [mixing] and placing oil in the vessel before their preparation.-[Torath Kohanim 2:121, Men. 75a]

fine flour, mixed with oil [This] teaches [us] that he must mix them while they are [still] fine flour [and not mixing the oil with the already-fried cakes].- [Torath Kohanim 2:122]

Abraham Ibn Ezra:

[5] If your cereal-offering is fried in a pan, it will be matsa of fine flour mixed with oil.

fried in a pan one plate underneath one plate. The tav interchanges with the heh (like the tav in "It shall return to the prince" [Hebrew: v’shavat] [Ezekiel 46: 17]).

Rashi:

6 Break it into pieces, […It is a meal-offering] [The clause at the end of this verse, “It is a meal-offering,” appears superfluous. However, it] comes to include all meal-offerings baked before the קְמִיצָה procedure, to [have their קְמִיצָה performed by] פְּתִיתָה , breaking them into pieces.-[Men. 75a]

and you shall [then] pour oil over it. It is a meal-offering This includes all meal-offerings for יְצִיקָה , “pouring of the oil.” One might think that this applies also to a meal-offering baked in an oven. Scripture, therefore, says, “[You shall then pour oil] עָלֶיהָ , over it, ” [but not over that baked in an oven.] Perhaps we should exclude חַךָּות , loaves [of oven-baked meal-offerings only], while not excluding the רְקִיקִין wafers [of oven baked meal-offerings]? Scripture, therefore, says, הִיא [i.e., “It,” to have both cases of loaves and wafers of an oven-baked meal-offering excluded from יְצִיקָה ].-[Men. 75a]

Rashi:

7 [made] in a deep pot - מַרְחֶשֶׁת . This was a deep vessel in the Temple. And since it was deep, its oil gathered together, and the fire did not burn it. Consequently, meal-offerings made in it, vibrate (רוֹחֲַשִׁין) (Torath Kohanim 2:127), [as] anything which has become softened through a liquid, [like in the case of deep-frying מִנְחַת מַרְחֶשֶׁת appears to vibrate (רוֹחֵשׁ) and wiggle.

Abraham Ibn Ezra:

[7] If your offering is a braised cereal-offering, it will be made of fine flour with oil.

braised i.e., fried. Some people claim the word derives from "my heart overflows" [Psalms 45:2], on account of the noisiness of the process.

Rashi:

8 which shall be made from these [types] [literally, “which shall be made from these,” meaning a meal-offering] which shall be made from one of these types [of meal-offerings mentioned, namely, fine flour baked in an oven, pan-fried or that made in a deep pot].

And he shall bring it i.e., its owner [shall bring it] to the kohen.

and he shall bring it close [I.e.,] the kohen [shall bring it close].

to the altar He shall bring it close to the south- western corner of the altar.-[Zev. 63b]

Rashi:

9 its reminder This is קֽמֶץ , [the fistful scooped out of the meal-offering].

Abraham Ibn Ezra:

[10] What is left of the cereal offering after the fire-offering will be most holy for Aaron and his sons.

for Aaron and his sons i.e., his sons who will come after him (meaning, the officiating kohen - for so it is written regarding the two kinds of meal-offerings [7: 9-10])

Rashi:

11 or any honey Any sweet fruit extract is called honey.

Abraham Ibn Ezra

[11] Any cereal-offering you bring to GOD will not be leavened, for you must kindle no leaven, nor any honey, as an offering to be consumed by fire for GOD.

leaven the agent that causes bread to rise

honey also a leavening agent. Many people have said that the word honey here, and in every occurrence of "a land flowing with milk and honey" [e.g., Exodus 3:8], denotes honey made from dates. Grounds for their interpretation can be found in Ezra's book [II Chronicles 31:5].

Rashi:

12 [However,] you shall bring them as a first [fruit] offering What can you bring from leaven and honey? A first [fruit] offering, namely, a) the שְׁתֵּי הַלֶּחֶם , the two loaves [of bread] brought on Shavuoth, which come from leaven, as it is said: “they shall be baked leavened” (Lev. 23:17), and b) The בִּכּוּרִים , “first fruits” which [contain] דְּבַשׁ , honey, e.g., the first fruits of figs and dates.-[Men. 58a]

Abrahm Ibn Ezra

[12] You may bring them to GOD as offerings of first-fruit, but they will not be willingly accepted to be burnt on the altar.

You may bring them to GOD as offerings of first-fruit This denotes the “two [loaves, each made] of two-tenths [of an 'efa]," [23:17] which are waved before GOD on the holiday of Shabuot. Despite the fact that they are consecrated to GOD, they are to be eaten by the kohen.

Rashi:

13 the salt of [your God’s] covenant for there was a covenant made with salt since the six days of Creation, in that the lower waters were promised that they would be offered on the altar. [And how were they offered? In the form of] salt [which comes from water,] and in the water libations on the Festival [of Succoth].

[You shall offer salt] on all your sacrifices [including] burnt-offerings from animals and birds, and the אֵימוּרִים , the portions of the sacrifices offered up on the altar, from all holy sacrifices.-[Men. 20a]

Abraham Ibn Ezra:

[13] You must season all your cereal-offerings with salt. You must not withhold the salt of your God's covenant from your cereal-offerings. You must bring salt with all your offerings.

your God's covenant I have made you party to a covenant, and I have bound you not to offer a worthless sacrifice. Nor may such a sacrifice be eaten: it would be disrespectful.

Rashi:

14 When you bring Heb. וְאִם תַּקְרִיב Now, the word אִם [here] has the meaning of כִּי , “when,” because this is not optional, for Scripture is referring to the מִנְחַת הָעֽמֶר [the omer meal-offering, a community sacrifice brought on the sixteenth of Nissan,] which is obligatory. [Thus, the verse reads: “When you bring…”].-[Torath Kohanim 2:148] Likewise, “And when (וְאִם) the Jubilee…will be” (Num. 36:4), [and not “if the Jubilee…will be”].

a meal offering of the first grains Scripture is referring here to the מִנְחַת הָעֽמֶר , the “omer meal-offering,” which is to be offered אָבִיב , meaning, as soon as the grain has ripened, and it comes from barley. [And how do we know that it comes from barley?] For here in our verse, it says, אָבִיב , and in an earlier verse, it says (Exod. 9:31), כִּי הַשְּׂעֽרָה אָבִיב , “for the barley was ripened (אָבִיב) ”.-[Torath Kohanim 2:149; Men. 68b]

parched over the fire For they dry the grain over a fire, in a roasting pipe [Rashi explains in Tractate Men., אָבִיב refers to a vessel used by those selling roasted seeds].-[Torath Kohanim 2:150] [And they had to do this to the grain,] for otherwise, it could not be ground up, because it is moist.

kernels full in their husks, [ground into] coarse meal Heb. גֶּרֶשׂ כַּרְמֶל “Broken up while still moist (כַּרְמֶל) .”

coarse meal Heb. גֶּרֶשׂ , an expression denoting breaking up or grinding with grit millstones, and likewise, “Indeed, He has made [my teeth] grind (וַיַּגְְרֵס) on gravel” (Lam. 3:16), and similarly in the verse, “My soul is crushed (גָּרְסָה) ” (Ps. 119: 20).

full in their husks Heb. כַּרְמֶל , [an acronym of כַּר , husk, and מָלֵא , full. Thus, it means: The grain is ground up] while the husk (כַּר) is still full (מָלֵא) (Men. 66b), i.e., when the produce is still fresh and full in its stalks; hence, fresh ears of grain are called כַּרְמֶל , and similarly, “and sheaves of fresh grain (כַּרְמֶל) in their shells” (II Kings 4:42).

Abraham Ibn Ezra:

[14] If you bring a first-fruit offering to GOD, bring ripe ears dried in fire, ground-grain and fresh-grain as the cereal offering of your first-fruits.

If you bring a first-fruit offering Many people claim [Mekhilta on Exodus 20:22] that this is one case where the word "if” introduces an unconditional clause. In my opinion, there is no need for such an assertion. Only the bringing of the choicest first fruit is obligatory [Exodus 23:19], not ordinary first fruits. Anyone who wishes, however, to bring a freewill offering of first fruits, may do so.

ripe ears [Hebrew: 'aviv] so called because it is the original form of the grain, from "progenitor" [Hebrew: 'av]

ground-grain The meaning of this word is known (compare, "my soul is consumed" [Psalms 119:20] even though there the cognate is spelled with a samekh, not a sin)

fresh-grain as in, " ... and full ears of grain in his sack" [II Kings 4:42]

Chapter 3

Rashi:

1 peace-offering Heb. שְׁלָמִים . [So named] because they instill peace (שָׁלוֹם) in the world. Another explanation: [They are called שְׁלָמִים because they bring about harmony (שָׁלוֹם) , [since some portions of the sacrifice go] to the altar, to the Kohanim, and to the owner [of the sacrifice].-[Torath Kohanim 3:156]

Abraham Ibn Ezra:

[1] If his offering is a peace-offering: If he offers it from cattle, he may offer an unblemished male or female before GOD

peace-offering to be defined

Rashi:

3 and all the fat [This expression] comes to include the fat that is on the maw [the lowest stomach and all the more so, the fat upon the intestines]: These are the words of Rabbi Ishmael. Rabbi Akiva, however, says: [It comes to include only] the fat upon the intestines.- [Torath Kohanim 3:168, Chul. 49]

Rashi:

4 the flanks Heb. הַכְּסָלִים , flancs in Old French. For, in the case of a live animal, the fat that is on the kidneys, is situated at the height of the flanks, and they [the flanks] are situated below. This is the fat beneath the loins, which is called lonbels in Old French, the white fat visible above, upon the height of the flanks, while on the lower part of the flanks, [this fat is not visible, because] the flesh covers it.- [Chul. 93a, and Rashi there]

the diaphragm This is the dividing wall [separating the thoracic cavity (breathing organs) from the abdominal cavity (organs of digestion)], which is called ebres in Old French. In the Aramaic language it is called חַצְרָא דְּכַבְדָא , the yard of the liver.

with the liver Along with the diaphragm [which covers the liver], he must take a small amount of the liver. [The fact that some of the liver must be taken is illustrated] in another verse, where [regarding the same matter], Scripture says (Lev. 9:10), וְאֶת הַיּֽתֶרֶת מִן הַכָּבֵד , “and the diaphragm from the liver”.-[Torath Kohanim 3:172]

the liver along with the kidneys - עַל הַכָּבֵד עַל הַכְּלָיוּת . In addition to the liver and in addition to the kidneys, he shall remove this.

Abraham Ibn Ezra:

[4] the two kidneys, and the fat on them - which is near the loins - and he will remove the lobe on top of the liver, with the kidneys.

the loins [Hebrew: hakksalim] The meaning of this word is known from the phrase "The stars of heaven and its constellations [Hebrew: ukhsileyhem]" [Isaiah 13:10].

with the kidneys [literally: on the kidneys] as in "the men came with the women" [literally: on the women] [Exodus 35:22]

Rashi:

5 In addition to the burnt offering Heb. עַל הָעֽלָה , in addition to the burnt-offering. [From here,] we learn that the daily burnt- offering precedes any other sacrifice upon the woodpile [of the altar].

Rashi:

7 If [he brings] a sheep Since among the sacrificial portions of the sheep there is something that is not among the sacrificial portions of the goat, namely that the tail of a sheep is offered up [on the altar], these two [namely sheep and goats] were divided into two sections.-[Torath Kohanim 3:185]

Rashi:

8 And [Aaron’s descendants] shall dash [its blood] Two applications [of blood were required], which were [counted as] four (see Rashi above, Lev. 1:5). The Kohen must dash [the blood] by means of a vessel. He does not apply [the blood] with his finger except [in the case of] a sin-offering.-[Zev. 53b] 9 the choicest part Heb. חֶלְבּוֹ .[Usually, its fat. Here it means] its choicest part. And what is this? The complete tail.

opposite the kidneys Heb. הֶעָצֶה , above the kidneys, which give counsel (הַיּוֹעֲצוּת) .

Abraham Ibn Ezra:

[9] From the peace offering he will make a fire-offering to GOD. He will remove its suet [for want of a better term, the word "suet" will be used to denote organic, as opposed to subcutaneous, fat - Translator]: the entire fat-tail, adjoining the spinal column; the fat that covers the stomach; all the fat on the stomach;

its suet: the entire fat-tail This phrase is to be understood literally, for the fat-tail falls under the category of suet. Thus the Sadducees [a derogatory reference to Karaites - Translator] are in error, as I shall explain in the parasha of Sav [comment on 7:23]. Sa'adya Gaon also erred in saying that the verse should read, "its suet, and the fat tail...." This interpretation violates Hebrew usage; if it were correct, Scripture should either have said "its suet, and its fat-tail" or "the suet, and the fat-tail".

the spinal column This word is understood from its context, since it has no cognate. Some people derive it from the word "wood", but that is far-fetched

Rashi:

11 as food for the fire, to the Lord Food for the fire, in the Name of the most High [God].

food Heb. לֶחֶם , an expression meaning food [in general, not only bread]. Similarly, we find in the verse, “Let us destroy his food (בְּלַחְמוֹ) with wood” (Jer. 11:19); and, “made a great feast (לְחֵם) ” (Dan. 5:1), and, “On joyous occasions, a feast (לֶחֶם) is made” (Eccl. 10:19).

Abraham Ibn Ezra

[11] The kohen will kindle it on the altar as food for the fire dedicated to GOD.

food [literally: bread] for the fire I have already explained that the word "bread" is often used in Hebrew to denote food in general [comment on Exodus 16:4]. It can refer to fruit [Jeremiah 11:19] as well as to flesh.

Abraham Ibn Ezra:

[12] If his offering is a goat, he will bring it before GOD.

If a goat [feminine] i.e., from the species of goat, whether male or female, like the sheep [:7]. Scripture does not mention the fat-tail here, or further on concerning cattle, since goats and cattle have negligible fat tails. Moreover, the sheep native to Israel are known to have very big fat-tails.

Abraham Ibn Ezra:

[16] The kohen will kindle them on the altar as food for the fire, willingly accepted. All of this fat will be offered to GOD.

all of this fat [singular] used here as a collective noun.

Rashi:

17 [This is] an eternal statute This entire verse is explained very clearly in Torath Kohanim (3:189).

Abraham Ibn Ezra:

[17] It is an everlasting decree for your generations in all your dwelling places: Eat no suet or blood."

Now that the fats and the blood have been set apart for GOD, they are forbidden to you.

an everlasting decree I shall explain this at length in the parasha of Tsav [comment on 7:23]

Ketubim: Tehillim (Psalm) 73:1-28‎

RASHI	TARGUM
1. A song of Asaph. Truly God is good to Israel, to the pure of heart.	1. A psalm composed by Asaph. Truly God is good to Israel, to the pure of heart.
2. But as for me, my feet had almost turned away, in an instant my steps would have been swept away.	2. But I – my feet had almost slipped; my steps had all but faltered.
3. For I envied the perverse; I would see the tranquility of the wicked/Lawless.	3. For I became jealous of the mockers whenever I would see the welfare of the wicked/Lawless.
4. For there are no fetters to their death, and their health is sound.	4. For they are not dismayed and daunted by the day of their death; their opinions are sought out, and their heart is fat and strong.
5. In the toil of mortal man they are not, neither are they plagued with mankind.	5. They do not toil with the toil of men who are occupied with Torah; and they are not smitten with the righteous/generous sons of men who endure sufferings.
6. Therefore, they wear pride as a necklace; the robbery that they commit envelops their hips.	6. Because of this, pride has adorned them, a crown that they place on their heads because of their rapacity.
7. Because of their fat, their eyes bulge; they surpassed the imaginings of their heart.	7. Their faces are distorted by fat; their carvings have transgressed, the heart is ashamed.
8. They consume, and speak wickedly about oppression; they speak about the Most High.	8. They will decay because of fatness; and they will speak to cause harm and to oppress; they will speak from the arrogance of their heart.
9. They have set their mouth against Heaven, and their tongue walks through the earth.	9. They have set their mouth against the holy ones of heaven; and their tongue flares against the holy ones of the earth.
10. Therefore, His people will return here, and the waters of the full [stream] are drain water to them.	10. Then he turns against the people of the Lord, to rule them; and they will smite them with hammers, and cause many tears to flow from them.
11. And they say, "How does God know, and is there knowledge in the Most High?"	11. And they will say, “How then does God know, and is there knowledge in the Most High?”
12. Behold these are wicked/Lawless, yet they are tranquil in the world and have increased wealth.	12. Behold, these are the wicked/Lawless who dwell securely in this age; they have acquired property, they have procured wealth.
13. But for nought I cleansed my heart and bathed my hands with cleanliness.	13. Truly in vain have I purified my heart, and washed my hands in purity.
14. And I was plagued all the days, and my chastisement was every morning.	14. And I have been smitten all the day; and my admonition [has come] with every dawn.
15. If I said, "I shall tell it as it is," behold I have made the generation of Your children into traitors.	15. If I said, “I will talk like them” – behold, I would have done evil to the generation of Your children.
16. And when I ponder to know this, it is iniquity/ Lawlessness in my eyes.	16. And I thought to know this, [but] it is a weariness in my sight -
17. Until I came to the sanctuaries of God, and I understood their end.	17. Until the time of redemption, when I come to the sanctuaries of God, I will understand their fate.
18. Only in slippery places do You set them; You cast them down to ruin.	18. Truly You have placed them in dark places, You have thrown them into the wasteland.
19. How they became desolate instantly! They were completely consumed by terrors.	19. How they have become a desolation in a moment! They are finished, destroyed because of chaos.
20. As a dream without awakening; O Lord, in the city You will despise their form.	20. Like a dream of a man who awakes: the Lord in the great day of judgment, when they awake from their graves; in anger You will despise their likeness.
21. For my heart was in ferment, and my mind was on edge.	21. For my heart will feel pain, and my kidneys burn like fire.
22. But I was brutish and I did not know; I was [as] a beast with You.	22. And I am a fool, and I do not know; I was reckoned as a beast with You.
23. Yet I was constantly with You; You grasped my right hand.	23. But I am continually with You; You have grasped my right hand.
24. With Your counsel You led me, and after[wards], You took me [for] glory.	24. You will guide me by Your counsel; and after the glory that You commanded to come upon me is complete, You will take me.
25. For whom do I have in heaven, and I desired no one with You on earth.	25. Who, like You, is mine in heaven, but You? And besides You I desire no friend on earth.
26. My flesh and my heart yearn; God is the rock of my heart and my portion forever.	26. My body and my heart are destroyed; God is the Mighty One who tries my heart and my portion forever.
27. For behold, those who have distanced themselves from You will perish; You have cut off anyone who strays from You.	27. For behold, the wicked/Lawless who are far from You will perish; You have destroyed all who stray from the fear of You.
28. But as for me-God's nearness is my good; I have placed my refuge in the Lord God, to tell all Your mission.	28. But I – to be near to the Lord is good to me; I have placed my confidence in the Lord God, to tell to all the righteous the commandments of Your charge.

Rashi Commentary on Tehillim (Psalm) 73:1-28

1 A song of Asaph. Truly God is good to Israel, etc. Since the topic of this psalm deals with the troubles that befall Israel, he commences it in this manner. And this is the meaning: Although I cry out and am dismayed at Israel’s troubles, I knew that the Holy One, blessed be He, is good to them, and that He brings evil upon them for their own good, in order to give them merit in the life of the world to come.

2 But as for me before I laid this to my heart.

my feet had almost turned away and my steps swept away to turn away from following the Omnipresent.

3 For I envied the perverse Those who pervert their ways, whose tranquility I would see.

the perverse Heb. בהוללים , mixed, as (Isa. 1:22): “your wine is diluted (מהול) with water.”

4 For there are no fetters to their death Heb. חרצבות , an expression of tying, as (Isa. 58:6): “to undo the fetters (חרצבות) of wickedness,” meaning the locks of the fetters with which they bind the poor. Here, too, there are no pains to their death. Those who die among them die healthy, [strong as] a palace, without pains. But our Rabbis explained חַרְצֻבּוֹת as an abbreviation, meaning that they are not (שאין) frightened (חרדין) or saddened (עצבין) by the day of death (Shab. 31b). Another explanation: that the Holy One, blessed be He, does not delay (מאחר) their desire (צביונם) .

6 Therefore, they wear pride as a necklace Because of this, pride adorns them as a necklace, insofar as it ascends upon his neck.

the robbery that they commit envelopes their hips The robbery they commit makes them fat, enveloping their buttocks and hips with thickness of fat and flesh.

7 Because of their fat, their eyes bulge Their eyes bulge because of the abundant fat, for in an emaciated person, the eyes are sunken.

they surpassed the imaginings of their heart More than what their heart hopes for and awaits, came to them. In the attainment of their hand, they surpassed the desire of their heart.

8 They consume their neighbors.

and speak wickedly about oppression To oppress the needy.

they speak about the Most High e.g. Pharaoh, Sennacherib, and Nebuchadnezzar. [Pharaoh said] (Exod. 5:2): “Who is the Lord that I should obey Him?” [Sennacherib said] (Isa. 36:20), “Who are they among all the gods of the lands...?” [Nebuchadnezzar said] (Isa. 14:14), “I will ascend above the heights of the clouds.” That is the meaning of: “They have set their mouth against Heaven.”

10 Therefore, His people will return here Since His people sees that the way of the wicked prospers, they will return on the way of the wicked, to adopt their ways.

here Heb. הלם , as (Jud. 18:3): “Who brought you here (הלום) ?” [Equivalent to] פּֽה .

and the waters of the full are drain water to them And the waters of the full stream they are words of Torah are considered by them as water that drains out, and they despise them.

11 And they say, “How does God know” How can we say that there is knowledge in the Holy One, blessed be He, and that His Torah is true?

12 Behold these are wicked They [are wicked] and transgress His Torah; yet they are tranquil in the world and increase power and wealth.

they are tranquil in the world An expression of tranquility.

have increased Heb. השגו , have increased. Menachem (p. 72) explains: יָשוּב עַמוֹ הֲלוֹם , the wicked will return to crush (להלם) the people of the Holy One, blessed be He. The first interpretation I learned from the words of Rabbi Meir the son of Isaac, the cantor, may the memory of the righteous be for a blessing.

13 But for nought I cleansed my heart All this refers back to: “And they say, ‘How does God know?’ “ They also say, “But for nothing and in vain we keep the commandments of the Holy One, blessed be He, for behold, we are plagued all the days.”

14 and my chastisement appears all day; constantly, from morning to morning, new troubles are renewed.

15 If I said, “I shall tell it as it is” Said Asaph, “If I said in my heart to tell everything as it is, all that His people say about this.”

behold I have made the generation of Your children into traitors That is to say that I would make them into traitors and wicked men.

16 And when I ponder in my heart.

to know this what the manner of the Holy One, blessed be He, is.

So it is iniquity in my eyes. This manner appeared to me as iniquity and not justice.

17 Until I came to the sanctuaries of God, which are in Jerusalem, and saw what happened to Sennacherib. Then I understood the end of the wicked, that it is to destruction. Then I said, “All the good that comes to them is only slippery places; for the Holy One, blessed be He, makes their way slippery, that it should be easy and smooth, so that they should not put their heart to return to Him, and they should perish.”

18 Only in slippery places do You set them All the goodness that comes to them, for ultimately, You cast them down to ruin.

19 by terrors By demons.

20 As a dream without awakening As a sleep without end (without awakening), which is an eternal sleep, so did they have (Isa. 37:36): “And an angel of the Lord went forth and slew...of the camp of Assyria.”

O Lord, in the city You will despise their form In Jerusalem, with which they dealt evilly, there the form of their image was despised, and they were all burnt.

21 For my heart was in ferment Before I saw this downfall with the holy spirit, my heart was in ferment because the way of the wicked prospered, and my mind was on edge (אשתונן) , an expression of a sharpened sword (שנון) . When it is reflexive, the “tav” is placed in the middle of the radical, as is the case of every word whose radical commences with “shin.”

22 But I was brutish, and I did not know what this manner was, and I was as a beast with You.

23 Yet I Although I saw all this constantly, I was with You, and I did not move from fear of You.

You grasped my right hand to strengthen me in Your fear when my feet are about to turn from Your way, as it is stated above (verse 2): “my feet had almost turned away.”

24 You led me Heb. תנחני , [like] נחיתני , You led me.

and after[wards], You took me [for] glory If the cantillation sign were on כָּבוֹד , its interpretation would be: After You bestowed upon Sennacherib all the glory You had allotted to him, You will take me to You. You have performed wondrous miracles for Israel and have destroyed Sennacherib. Now that the cantillation sign is on ואחר , this is its interpretation: (and afterwards,) You took me to glory; You drew me to You for glory and beauty.

25 For whom do I have in heaven [Was there] any angel that I chose for me as a god? I chose only You.

26 My flesh...yearn My flesh and my heart yearn for You.

yearn Heb. כלה , an expression of desire, as (119:81): “My soul yearned (כלתה) for Your salvation.”

27 who strays from You Who separates himself from You.

28 Your mission Your message; the holy spirit that comes into my heart to say it.

Ashlamatah: Malachi 1:11 – 2:7‎

Rashi	Targum
1. The burden of the word of the Lord to Israel in the hand of Malachi.	1. The oracle of the word of the LORD concerning Israel by Malachi.
2. I loved you, said the Lord, and you said, "How have You loved us?" Was not Esau a brother to Jacob? says the Lord. And I loved Jacob.	2. “I have loved you says the LORD. And if you say, ‘How have You loved us?’ – was not Esau Jacob’s brother? Says the LORD. Yet I loved Jacob.
3. And I hated Esau, and I made his mountains desolate and his heritage into [a habitat for] the jackals of the desert.	3. And I abhorred Esau and turned his mountains into a desolation and his inheritance into a waste desert.
4. Should Edom say, "We were poor, but we will return and build the ruins"? So said the Lord of Hosts: They shall build, but I will demolish; and they shall be called the border of wickedness and the people whom the Lord has damned forever.	4. If the Edomites say, ‘We are impoverished, now we have become rich and we shall rebuild the ruined places,’ thus says the LORD of Hosts: “They may build but I shall tear down, and they shall be called the land whose people are wicked/lawless and the people upon whom the LORD brought a curse forever.
5. And your eyes shall see, and you shall say, "The Lord is great beyond the border of Israel."	5. And your eyes will behold and you will say: ‘Great is the glory of the LORD Who has extended the border of Israel.’
6. A son honors a father, and a slave his master. Now if I am a father, where is My honor? And if I am a master, where is My fear? says the Lord of Hosts to you, the priests, who despise My name. But you said, "How have we despised Your Name?"	6. Behold, it is said concerning a son that he should honour (his) father and a servant should fear his master; but I am like a master, where is it that you are fearing me? Says the LORD of Hosts to you, O priests who despise My name. And if you say, ‘How have we despised Your name?’
7. You offer on My altar defiled food, yet you say, "How have we defiled You?" By your saying, "God's table is contemptible."	7. You offer an abominable offering upon My altar. And if you say, ‘How is it abominable?’ – in that you say, ‘The LORD’s table is despicable.’
8. When you offer a blind [animal] for a sacrifice, is there nothing wrong? And when you offer a lame or a sick one, is there nothing wrong? Were you to offer it to your governor, would he accept you or would he favor you? says the Lord of Hosts.	8. And when you offer what is blind in sacrifice, is it not wrong? And when you offer what is lame and sickly, is it not wrong? Offer it now to your governor who is over you; will he be pleased with you or will he show you favour? Says the LORD of Hosts.
9. And now, will you pray before the Lord that He be gracious to us? This has come from your hand. Will He favor any of you? says the Lord of Hosts.	9. And now, pray therefore, before the LORD God that He may hear our prayer, This has been from your hand; will you be shown favour? Says the LORD of Hosts.
10. O that there were even one among you that would close the doors [of the Temple] and that you would not kindle fire on My altar in vain! I have no desire in you, says the Lord of Hosts. Neither will I accept an offering from your hand.	10. Moreover, who is here among you that will close the doors of My sanctuary that you may not offer an abominable offering upon My altar? I have no pleasure in you says the LORD of Hosts, nor shall I accept graciously an offering from your hand.
11. For, from the rising of the sun until its setting, My Name is great among the nations, and everywhere offerings are burnt and offered up to My Name; yea, a pure oblation, for My Name is great among the nations, says the Lord of Hosts.	11. For from the rising of the sun even to its setting My name is great among the Gentiles, and on every occasion when you fulfil My will I hear your prayer and My great name is hallowed because of you, and your prayer is like a pure offering before Me, for My name is great among the Gentiles, says the LORD of Hosts.
12. But you are profaning it by your saying, "The Lord's table is defiled"; and its expression is "Its food is contemptible."	12. But you are profaning it in that you say: ‘The LORD’s table is despicable, an the gifts from it are despicable.’
13. And you say, "Here is a weary one," and you cause it pain, says the Lord of Hosts. And you brought that which was taken by violence, and the lame and the sick. And you bring an offering-will I accept it from your hand? says the Lord. {S}	13. And if you say, ‘Behold, what we have brought from our property, You have strangled it’ says the LORD of Hosts, and you bring what is taken by violence, or is lame, or is sickly, and you bring it as an offering, shall I receive it with pleasure from your hand? Says the LORD
14. And cursed is he who deals craftily; although there is a ram in his flock, he vows and sacrifices a blemished one. For I am a great King, says the Lord of Hosts, and My Name is feared among the nations.	14. And cursed be the person who acts deceitfully when there is a male in his flock and he is bound to perform a vow and he sacrifices what is blemished before the LORD; for I am a great King, says the LORD of Hosts, and My name is mighty among the Gentiles.

1. And now, to you is this commandment, O priests.	1. “And now this commandments if for you, O priests.
2. If you do not heed, and if you do not take it to heart to give honor to My Name, says the Lord of Hosts, I will send the curse upon you, and I will curse your blessings. Indeed I have [already] cursed it, for you do not take it to heart.	2. If you do not hearken, and if you do not lay My fear upon your heart so as to give honour to My name, says the LORD of Hosts, then I will send the curse among you and I will curse your blessings; and I will indeed curse them, for you are not laying My fear upon your heart.
3. Behold! I rebuke the seed because of you, and I will scatter dung upon your face- the dung of your festive sacrifices, and it shall take you to itself.	3. Behold, I am about to rebuke your increase from the land, and I will reveal the shame of your sins upon your faces, and I will put an end to the glory of your festivals, and your share will be withheld from it.
4. And you shall know that I have sent you this commandment, that My covenant be with Levi, says the Lord of Hosts.	4. And you shall know that I have sent this commandment to you that My covenant which was with Levi may hold, says the LORD of Hosts.
5. My covenant was with him, life and peace, and I gave them to him [with] fear; and he feared Me, and because of My Name, he was over-awed.	5. My covenant was with him for life and peace, and I gave him the perfect teaching of My Law and he feared from before Me and feared from before My name.
6. True teaching was in his mouth, and injustice was not found on his lips. In peace and equity he went with Me, and he brought back many from iniquity.	6. True instruction was in his mouth and deceit was not found in his lips, in peace and in uprightness did he walk before Me, and he turned many back from sin.
7. For a priest's lips shall guard knowledge, and teaching should be sought from his mouth, for he is a messenger of the Lord of Hosts.	7. For the lips of a priest should keep knowledge, and men seek instruction from his mouth, for he serves before the LORD of Hosts.
8. But you have turned aside from the way. You caused many to stumble in the Torah. You corrupted the covenant of the Levites, said the Lord of Hosts.	8. But you have strayed from the way, you have caused many to stumble by your instruction, you have corrupted the covenant that was with Levi, says the LORD of Hosts.
9. And now I, too, have made you contemptible and low to the entire people according to how you do not keep My ways and [how] you show favoritism in the Torah. {P}	9. And moreover, I have made you despised and enfeebled before all the people, inasmuch as you do not follow paths that are good before Me but show partiality in your instruction.”

Special Ashlamatah: ‎ Jeremiah 1:1 - 2:3‎

Rashi	Targum
1. ¶ The words of Jeremiah son of Hilkiah, of the priests who were in Anathoth in the land of Benjamin.	1. The words of the prophecy of Jeremiah the son of Hilqiah, one of the leaders of the course of priests, of the Temple officers who were in Jerusalem: the man who received his inheritance in Anathoth in the land of the tribe of Benjamin.
2. To whom the word of the Lord came in the days of Josiah son of Amon, king of Judah, in the thirteenth year of his reign.	2. With whom was the word of prophecy from before the LORD, in the days of Josiah the son of Amon, the king of the tribe of the house of Judah, in the thirteenth year of his reign.
3. And he was in the days of Jehoiakim son of Josiah, king of Judah, until the end of eleven years of Zedekiah son of Josiah, king of Judah, until the exile of Jerusalem in the fifth month.	3. And it continued in the days of Jehoiakim, the son of Josiah, the king of the tribe of the house of Judah, until the eleventh year of his brother Zedekiah, the son of Jusiah, the king of the tribe of the house of Judah was completed; until Nebuchadnezzar the king of Babylon came and besieged Jerusalem for three years and took the people who were in it into exile, in the fifth month.
4. And the word of the Lord came to me, saying:	4. And the word of prophecy from before the LORD was with me saying:
5. When I had not yet formed you in the womb, I knew you, and when you had not yet emerged from the womb, I had appointed you; a prophet to the nations I made you.	5. “Before I created you from the womb, I established you, and before you came into the world, I appointed you. I designated you as a prophet who should make the nations drink a cup of cursing.”
6. And I said, "Alas, O Lord God! Behold, I know not to speak for I am a youth. {S}	6. But I said: “Receive my petition, O LORD God! See I do not know how to prophesy, because I am a youth, and from my beginning I have been prophesying trouble and exile about this people.”
7. And the Lord said to me; Say not, "I am a youth," for wherever I send you, you shall go, and whatever I command you, you shall speak.	7. And the LORD said to me: “Do not say, ‘I am a youth,’ for you shall go to every place I send you, and all that I command you, you shall prophesy.
8. Fear them not, for I am with you to save you, says the Lord.	8. Do not be afraid from before them, for My Memra will be your assistance to deliver you, says the LORD.”
9. And the Lord stretched out His hand and reached my mouth, and the Lord said to me; Behold, I have placed My words in your mouth.	9. And the LORD sent me the words of this prophecy, and set them in order in my mouth, and the LORD said to me: “Behold, I have put the words of My prophecy in your mouth.
10. Behold, I have appointed you over the nations and over the kingdoms, to uproot and to crush, and to destroy and to demolish, to build and to plant. {P}	10. See that I have appointed you today over the nations and over the kingdoms, to uproot and to tear down, and to destroy and to break up, and over the house of Israel, to build and to establish.”
11. And the word of the Lord came to me, saying: What do you see, Jeremiah? And I said, "I see a rod of an almond tree."	11. And the word of prophecy from before the LORD was with me saying: “What do you see, Jeremiah?” And I said: “I see a king hastening to do evil.”
12. And the Lord said to me; You have seen well, for I hasten My word to accomplish it. {S}	12. Then the LORD said to me: “You have seen well, for I am hastening concerning My word to do it.”
13. And the word of the Lord came to me a second time, saying: What do you see? And I said, "I see a bubbling pot, whose foam is toward the north."	13. And the word of prophecy from before the LORD was with me a second time, saying: “What do you see?” And I said: “I see a king who seethes like a cauldron, and the arrangement of his troops who are advancing and coming from the direction of the north.”
14. And the Lord said to me; From the north the misfortune will break forth upon all the inhabitants of the land.	14. And the LORD said to me: “From the north evil will begin to come upon all the inhabitants of the land.”
15. For, behold I am summoning all the families of the kingdoms of the north, says the Lord, and they will come and place, each one his throne at the entrance of the gates of Jerusalem and against all its walls around and against all the cities of Judah.	15. For behold I am summoning all the descendents of the kingdom of the north, says the LORD, and they shall come and each set up his throne in front of the gates of Jerusalem, and against all her walls round about, and against all the cities of the house of Judah.
16. And I will utter My judgments against them concerning all their evil, that they left Me and offered up burnt-offerings to other gods and they prostrated themselves to the work of their hands.	16. And I will utter the punishment of My judgment on them concerning all their wickedness/lawlessness, for they have forsaken My worship and have offered up incense to the idols of the nations, and have become enslaved to the work of their hands.
17. And you shall gird your loins and arise and speak to them all that I command you; be not dismayed by them, lest I break you before them.	17. But you, strengthen your loins and stand up and prophecy to them all that I command you, do not hold back from reproving them, lest I should break you before them.
18. And I, behold I have made you today into a fortified city and into an iron pillar, and into copper walls against the entire land, against the kings of Judah, against its princes, against its priests, and against the people of the land.	18. And behold, I have made you today as strong as a fortified city and like a pillar of iron, and like a bronze wall, so that you may give a cup of cursing to drink to all the inhabitants of the land, to the kings of the house of Judah, to her princes, to her priests, and to the people of the land.
19. And they shall fight against you but they shall not prevail against you, for I am with you says the Lord, to save you. {P}	19. And they will dispute and fight before you so as to destroy the words of your prophecy, but they will not prevail over you, because My Memra will be at your assistance to deliver you, says the LORD.”

1. ¶ And the word of the Lord came to me, saying:	1. And the word of Prophecy from before the LORD was with me, saying:
2. Go and call out in the ears of Jerusalem, saying: so said the Lord: I remember to you the lovingkindness of your youth, the love of your nuptials, your following Me in the desert, in a land not sown.	2. “Go and prophecy before the people who are at Jerusalem, saying: “Thus says the LORD, I remember in your favour the good things of the days of old, the love of your fathers who believed in My Memra, and followed My two messengers, Moses and Aharon in the wilderness for forty years without provisions in a land not sown.
3. Israel is holy to the Lord, the first of His grain; all who eat him shall be guilty, evil shall befall them, says the Lord. {P}	3. The house of Israel are holy before the LORD – in respect of those who plunder them – like fruits of heave offering of harvest of which everyone who eats, before the priests, the sons of Aharon offer it as a sacrifice upon the altar is guilty. Even so, are all those who plunder the house of Israel guilty, evil will come upon them, says the LORD.”

1 Tsefet (Peter) ‎2:13-17

CLV[1]	Magiera Peshitta NT[2]	Greek[3]	Delitzsch[4]
13. You may be subject to every human creation because of the Lord, whether to the king, as a superior,	13. And be subject to all men because of God, to kings because of their authority,	13. ῾Υποτάγητε οὖν πάσῃ ἀνθρωπίνῃ κτίσει διὰ τὸν Κύριον· εἴτε βασιλεῖ, ὡς ὑπερέχοντι,	13 וְהִכָּנְעוּ לְכָל־פְּקֻדַּת אָדָם לְמַעַן הָאָדוֹן אִם־לַמֶּלֶךְ כָּרָאוּי לָרֹאשׁ׃
14. or to governors, as being sent by him for vengeance on evildoers, yet for the applause of doers of good."	14. and to judges because they are sent by Him for the punishment of wrong-doers and for the praise of the workers of good [things].	14. εἴτε ἡγεμόσιν, ὡς δι᾿ αὐτοῦ πεμπομένοις εἰς ἐκδίκησιν μὲν κακοποιῶν, ἔπαινον δὲ ἀγαθοποιῶν·	14 אִם־לַמֹּשְׁלִים כָּרָאוּי לַשְּׁלוּחִים מֵאִתּוֹ לְנִקְמַת פֹּעֲלֵי אָוֶן וְלִתְהִלַּת עֹשֵׂי טוֹב׃
15. For thus it is the will of God, by doing good to be muzzling the ignorance of imprudent men;"	15. For so is the will of God, that by your good works you would shut the mouth of the foolish who do not know God.	15. ὅτι οὕτως ἐστὶ τὸ θέλημα τοῦ Θεοῦ, ἀγαθοποιοῦντας φιμοῦν τὴν τῶν ἀφρόνων ἀνθρώπων ἀγνωσίαν·	15 כִּי כֵן רְצוֹן אֱלֹהִים שֶׁתַּעֲשׂוּ הַטּוֹב וְתִסְכְּרוּ אֶת־פִּי אִוֶּלֶת הָאֲנָשִׁים אֲשֶׁר אֵין־בָּם דָּעַת׃
16. as free, and not as having freedom for a cover over evil, but as God's slaves."	16. [You are] as free men, and not as men whose freedom is made a veil to them for their wickedness, but as servants of God.	16. ὡς ἐλεύθεροι, καὶ μὴ ὡς ἐπικάλυμμα ἔχοντες τῆς κακίας τὴν ἐλευθερίαν, ἀλλ᾿ ὡς Θεοῦ δοῦλοι.	16 כַּחָפְשִׁים וְלֹא־כְאִלּוּ הָיְתָה לָכֶם הַחֻפְשָׁה לְמִכְסֵה הָרָעָה כִּי אִם־כְּעַבְדֵי אֱלֹהִים׃
17. Honor all; love the brotherhood; fear God; honor the king.	17. Honour everyone. Love your brothers and reverence God and honour kings.	17. πάντας τιμήσατε, τὴν ἀδελφότητα ἀγαπᾶτε, τὸν Θεὸν φοβεῖσθε, τὸν βασιλέα τιμᾶτε.	17 נַהֲגוּ כָבוֹד בְּכָל־אִישׁ אֶהֱבוּ אֵת הָאַחִים יִרְאוּ אֶת־אֱלֹהִים כַּבְּדוּ אֶת הַמֶּלֶךְ׃

Hakham’s Rendition

13. You are to be subject to every human [authority] because of the LORD [God]: whether to kings, as one being superior (in authority),

14. Or to judges, as being sent (apostled/given) by Him for the administering of justice on evildoers, yet for commendation (praise) of those habitually doing good (or, beneficence).

15. Because thus is God’s will (purpose): habitually doing good (or, beneficence) to repeatedly silence the ignorance of foolish men.

16. As sons of liberty, [yet] not holding your liberty as a veil for wickedness (Lawlessness); but, as God’s servants.

17. Value everyone (Honour all)! Habitually love (practice loving) the brotherhood! Habitually revere God (or: Habitually fear God)! Continuously show honour to kings!

Comments

Last week we read the Torah Seder which according to Prof. Ya’aqob Mann, of blessed memory, starts in Leviticus 1:1 and finishes at 1:17. However, the Septennial Cycle Lectionary rules require that a Torah Seder be at least 21 Pesukim (verses) long so that there be a minimum of 3 verses for each of the seven aliyot (men called to read from the Torah Scroll). Therefore, we added 2:1-16, to the first Seder of Leviticus 1:1ff. so that we could have enough verses for the seven readers. This week we go back to Leviticus 2:1 where the next Torah Seder starts and read until Leviticus 3:17 where our Torah Seder finishes. Some may say that there is no precedent for this course of action, and that it would have been better for us to repeat verses in order to make 7 readings at three verses each. Yet, we have found a precedent for our course of action in the festival of Simchat Torah where we read the last Torah Seder of the book of Deuteronomy together with some verses of the first Torah Seder of the book of Genesis, and the next Sabbath we go back and start again from Genesis 1:1. Thus, there surely is a precedent for going back in the Torah Scroll to start a Torah Seder, as we have done.

Last week, we lso saw that Hakham Tsefet was in tune with our Torah Seder via the verbal tally of “Vayiqra” in Leviticus 1:1, and our translation of “I call upon you” in 1 Tsefet 2:11, rather than the Christian translations of “entreating,” “begging,” or “beseeching.” This week our verbal tallies are quite surprising for we do not only have a verbal tally with the ordinary readings for this Shabbat with 1 Tsefet 2:13-17 but we also have a significant verbal tally with the special Ashlamatah of Jeremiah 1:1ff. which falls on the Sabbath immediately after the fast of the 17^th of Tammuz. This significant connection points to the most wonderful accuracy of the Septennial Torah Lectionary, as well as confirming once again that the writers of the Nazarean Codicil were very much synchronized with the readings of this Lectionary.

vv. 13-14 -^13.You are to be subject to every human [authority] because of the LORD [God]: whether to kings, as one being superior (in authority), ^14.Or to judges, as being sent (apostled/given) by Him for the administering of justice on evildoers, yet for commendation (praise) of those habitually doing good (or, beneficence). – One of the Seven Laws of Noach consists in the establishment and maintenance of courts of justice and by implication some form of social stable government and institutions. And since the Seven Laws of Noach apply to all including all members of the twelve tribes of Israel), we are all subject to this Law, with a critical caveat. That is, that our chief loyalty is to the Jewish people, and their Torah Judges/Scholars. If any civil authority demands that we disobey these, then we must be willing to sanctify the name of G-d and pay the consequence for disobedience to their illegitimate demands. However, at the same time we must acknowledge that G-d, most blessed be He has given humanity a proper chain of command in order for the smooth and orderly function of society. Hakham Tsefet in fact lays down the parameters of the authority that civil institutions can have over us – i.e. “the administering of justice on evildoers, yet for commendation (praise) of those habitually doing good (or, beneficence)” – taking into consideration that the Torah as taught by our Sages can only be the ultimate definer of what is “evil” and what is “good.”

Delitzsch has “לְכָל־פְּקֻדַּת אָדָם” – L’Kol – P’qudat Adam– “to all supervision/superintendence of Adam (man). The word “P’qudat” is of course a derivation of the word PAQID – Overseer/supervisor/superintendent, and in the case is used to signify human authority. This ordering of human society starts with the family and its head as the priest of the family, and pervading all spheres of human society. Respect for authority and being aware of and obedient to the various chains of command at the work-place and in all other spheres of human society not only maintains a state of shalom and prosperity but also ultimately acknowledges that G-d, most blessed be He is the source of all authority and being obedient to such is in fact a most important act of worship to the Creator and Master of us all.

This is signified by the connection between 1 Tsefet 2:14 – “Or to judges, as being sent (apostled/given) by Him for the administering of justice on evildoers, yet for commendation (praise) of those habitually doing good (or, beneficence),” and and our special Ashlamatah of Jeremiah 1:5 – “When I had not yet formed you in the womb, I knew you, and when you had not yet emerged from the womb, I had appointed you; a prophet to the nations I made you.”

In 1 Tsefet 2:14 we have the Greek word: πεμπομενοις – Pempomenois (Strong’s # G3992). This word comes from the verb πέμπω - Pempo (pem'-po) and meaning:

1. to dispatch/send, especially on a temporary errand

2. (also) to transmit, bestow, or wield

The KJV normally translates this verse as: “send” or, “thrust in.” This verb is also intimately connected to the Greek word for Apostle – sent one.

Now, in Jeremiah 1:5 the last Hebrew word is: נְתַתִּיךָ – N’tatikha (Strong’s # H5414 – from the verb NATAN) and meaning “to give,” and used with greatest latitude of application (put, make, etc.) in the KJV it is translated as: add, apply, appoint, ascribe, assign, X avenge, X be ((healed)), bestow, bring (forth, hither), cast, cause, charge, come, commit, consider, count, + cry, deliver (up), direct, distribute, do, X doubtless, X without fail, fasten, frame, X get, give (forth, over, up), grant, hang (up), X have, X indeed, lay (unto charge, up), (give) leave, lend, let (out), + lie, lift up, make, + O that, occupy, offer, ordain, pay, perform, place, pour, print, X pull , put (forth), recompense, render, requite, restore, send (out), set (forth), shew, shoot forth (up), + sing, + slander, strike, (submit, suffer, X surely, X take, thrust, trade, turn, utter, + weep, + willingly, + withdraw, + would (to) God, yield.

Thus, Jeremiah 1:5 could be translated as: “When I had not yet formed you in the womb, I knew ‎you, and when you had not yet emerged from the ‎womb, I had appointed you; a prophet to the Gentiles ‎I sent out/gave/apostled you.”‎

By the way, the word for “send” = Hebrew: שָׁלַח (Shalach) is found also in Jeremiah 1:7 and Malachi 2:2, and therefore signifying a verbal tally between these two Ashlamatot.

Hakham Tsefet is therefore connecting this pericope with the Sabbath immediately after the fast of the 17^th of Tammuz, and which is called by the first words of the Ashlamatah of Jeremiah 1:1 ff. The implication here is that Jerusalem and the Temple were destroyed chiefly because of lack of respect for authority and lack of acknowledgment of social chains of command, and obedience to them. This sin therefore goes to the heart of social cohesion and shalom in any society and/or community. And thus the whole Temple worship became meaningless when “respect for authority” was lacking.

vv. 15-16 - Because thus is God’s will (purpose): habitually doing good (or, beneficence) to repeatedly silence the ignorance of foolish men. As free ones and not holding your freedom as a covering (veil) for evil; but, as God’s servants. - Michaels[5] makes a good point on verse 15, where he states: “The point is not so much that “the ignorance of the foolish” will be silenced as that it will be silenced by the doing of good.” In other words, “doing good/beneficence” within the framework of the Written and Oral Torah is our chief goal, and as a consequence of achieving that goal repeatedly and as a matter of habit “the ignorance of the foolish will be silenced.” We do many good/beneficent works because we love G-d and because that is in accordance with His sovereign will, and not because we want to antagonize or silence the foolish ones. Therefore as “free ones,” not in the political understanding of the time, but free from the darkness of paganism, free from the natural propensities of paganism: i.e. the deep seated antinomian, anti-rabbinic, and anti-Semitic immoral tendencies. This freedom can under no circumstance be used to do evil to anyone, but rather to serve G-d by “habitually doing good (or, beneficence)” to all.

v. 17 - Value everyone (Honour all)! Habitually love (practice loving) the brotherhood! Habitually revere God (or: Habitually fear God)! Continuously show honour to kings! – As “servants of G-d” (v.16) we have received four imperatives. “Showing honour” (Greek τιμάω – TIMAO) is used in connection with “all” and “to kings.” And since “all” and “kings” are also categories to which the brotherhood and G-d belong, therefore we then have six categories as follows:

“all” - show honour

“kings” - show honour

“brotherhood” - show honour + habitually love

“G-d” - show honour + habitually reverence

Notice that when it comes to “showing honour,” according to our nobility we distinguish not between “all,” “kings,” “brotherhood,” and “G-d” most blessed be He, all deserve the same honour. Our distinction in the case of the brotherhood and of G-d, is that in addition to “showing honour” we also “habitually love” the brotherhood, and in the case of G-d, on top of showing honour we reverence Him, most blessed be He! This perhaps explains why our noble manners of showing honour appear so quaint and distasteful to many. But how can a man or a woman say that he/she honours G-d, most blessed be He, whom he/she cannot see, and yet not honour equally the creature in front of him/her that bears the image and likeness of G-d, and whom he/she can see, touch and converse with?

What is important here to note is that for Hakham Tsefet and for Torah the most significant act of Divine worship is obedience to established authority within the framework of the Torah. For ultimately all authority emanates and is controlled and dispensed by G-d, Who gives it to whom He pleases and in accordance with His sovereign omniscience and love for us. If we can’t comprehend the love of G-d in the form of parental authority, husband/father authority, Rabbinic authority, civil authority, etc., over us then we have not understood the love of G-d at all, neither have we discerned how to properly worship G-d, nor discovered which things please G-d. For, according to the Torah, how can a child or a wife, or any human being claim to love G-d whilst rebelling and being disobedient to the Divine established authority of a father, husband, or Hakham?

Not only is obedience to established authority one of the most significant acts of worshiping G-d, but we ought to seek G-d’s blessing and favour from these authorities over us, for they are the means which G-d has raised to channel blessings to us. This does away with the mythical idea that some entertain that blessings like rain fall from the sky. Therefore, Hakham Tsefet points out that willing and joyful obedience to established human authority is part and parcel of our salvation and communion with G-d and His Messiah.

Correlations

By H.H. Rosh Paqid Adon Hillel ben David &

Giberet Dr. Elisheba bat Sarah

Vayikra (Leviticus) 2:1 - 3:17

Malachi 1:11 – 2:7

Yiremiyahu (Jeremiah) 1:1 – 2:3

Tehillim (Psalm) 73:15-28

1 Peter 2:13-17

The verbal tallies between the Torah and the Ashlamata of Malachi are:

HaShem - יהוה, Strong’s number 03068.

Flour offering - םנחה, Strong’s number 04503.

The verbal tallies between the Torah and the Ashlamata of Yiremiyahu (Jeremiah) are:

HaShem - יהוה, Strong’s number 03068.

Ordained / Given / Sent - נתן, Strong’s number 05414.

The verbal tallies between the Torah and the Psalm are:

Hand - יד, Strong’s number 03027.

Vayikra (Leviticus) 2:1 And when any will offer a meat <04503> offering unto the LORD <03068>, his offering shall be of fine flour; and he shall pour oil upon it, and put <05414> frankincense thereon:

Malachi 1:11 For from the rising of the sun even unto the going down of the same my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering <04503>: for my name shall be great among the heathen, saith the LORD <03068> of hosts.

Yiremiyahu (Jeremiah) 1:2 To whom the word of the LORD <03068> came in the days of Josiah the son of Amon king of Judah, in the thirteenth year of his reign.

Yiremiyahu (Jeremiah) 1:5 Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained <05414> (8804) thee a prophet unto the nations.

Vayikra (Leviticus) 3:2 And he shall lay his hand <03027> upon the head of his offering, and kill it at the door of the tabernacle of the congregation: and Aaron’s sons the priests shall sprinkle the blood upon the altar round about.

Tehillim (Psalm) 73:23 Nevertheless I am continually with thee: thou hast holden me by my right hand <03027>

Hebrew Word	English Word	Seder	Psalm	Ashlamatah	Special Readings
		Lev 2:1-3:17	Ps 73:1-28	Mal 1:11-2:7	Jer 1:1-2:3

אֲדֹנָי	L-RD		Ps 73.20	Mal 1.2	Jer 1.6
אַחַר	afterward, after		Ps 73.24		Jer 2.2
אָכַל	eat, ate	Lev 3.17			Jer 2.3
אֱלֹהִים	G-d, gods	Lev 2.13	Ps 73.1		Jer 1.16
אָמַר	say, said, saying		Ps 73.11	Mal 1.11	Jer 1.4
אֶרֶץ	earth, land		Ps 73.9		Jer 1.1
בּוֹא	bring, came, come	Lev 2.2	Ps 73.17	Mal 1.13	Jer 1.15
בָּזָה	despise		Ps 73.20	Mal 1.12
בֵּן	sons, children	Lev 2.2	Ps 73.15		Jer 1.1
בְּרִית	covenant	Lev 2.13		Mal 2.4
גּוֹי	nations			Mal 1.14	Jer 1.5
דָּבַר	speak		Ps 73.8		Jer 1.17
דּוֹר	generations	Lev 3.17	Ps 73.15
הָיָה	came, may continue			Mal 2.4	Jer 1.2
הָלַךְ	parades, you shall go,walked		Ps 73.9	Mal 2.6	Jer 1.7
הִנֵּה	behold		Ps 73.12	Mal 2.3	Jer 1.6
זָכָר	male	Lev 3.1		Mal 1.14
חֵלֶב	fat, fatness	Lev 3.3	Ps 73.7
חָתַת	dismayed, stood in awe			Mal 2.5	Jer 1.17
יָד	hand	Lev 3.2	Ps 73.23		Jer 1.9
יָדַע	know, knew		Ps 73.11	Mal 2.4	Jer 1.5
יהוה	Adonai	Lev 2.1	Ps 73.28	Mal 1.13	Jer 1.2
יוֹם	day		Ps 73.14		Jer 1.2
יָצָא	bulges, born		Ps 73.7		Jer 1.5
יִשְׂרָאֵל	Israel		Ps 73.1		Jer 2.3
כֹּהֵן	priests			Mal 2.1	Jer 1.1
כִּלְיָה	kidneys, within	Lev 3.4	Ps 73.21
מֶלֶךְ	king			Mal 1.14	Jer 1.2
מִנְחָה	offering	Lev 2.1		Mal 1.11
נָגַע	plagued, touched		Ps 73.5		Jer 1.9
נָגַשׁ	shall bring, to be offered	Lev 2.8		Mal 1.11
נָפַח	boiling, distainfully sniff			Mal 1.13	Jer 1.13
נָתַן	put, appoint, give	Lev 2.15		Mal 2.2	Jer 1.5
סָבִיב	around, around about	Lev 3.2			Jer 1.15
עַד	until, even		Ps 73.17	Mal 1.11	Jer 1.3
עוֹלָם	perpetual, always	Lev 3.17	Ps 73.12
פֶּה	mouth		Ps 73.9	Mal 2.6	Jer 1.9
פָּנֶה	before, facing, on your faces	Lev 3.1		Mal 2.3	Jer 1.13
פֶּתַח	doorway, entrance	Lev 3.2			Jer 1.15
קֹדֶשׁ	holy	Lev 2.3			Jer 2.3
קָטַר	offer, offered sacrifices	Lev 2.2		Mal 1.11	Jer 1.16
רֵאשִׁית	beginning, first	Lev 2.12			Jer 2.3
שׁוּב	return, turned back		Ps 73.10	Mal 2.6
שָׁלוֹם	prosperity, peace		Ps 73.3	Mal 2.5
שָׁלַח	send			Mal 2.2	Jer 1.7
תָּמַם	utterly, the end		Ps 73.19		Jer 1.3
arey"	afraid, feared			Mal 1.14	Jer 1.8
dAbK'	glory, honor		Ps 73.24	Mal 2.2
~[;	people		Ps 73.10		Jer 1.18
hf'['	made, perform	Lev 2.7			Jer 1.12

Mishnah Pirke Abot: IV:6

Rabbi Zadok said: Do not make them (Torah and Mitzvoth) a crown to aggrandize yourself with them, nor a spade to cut with them. And so Hillel used to say, He who makes a worldly use of the crown [of Torah] shall pass away. Thus, he who eats benefits from the words of the Torah is removing himself from the world. Rabbi Yosi said: He who honours the Torah – his person will be honoured by people, but he who profanes the Torah – his person will be profaned by people.

Abarbanel on Pirke Abot

By: Abraham Chill

Sepher Hermon Press, Inc. 1991

ISBN 0-87203-135-7

(pp. 243-249)

This Mishnah, according to Abarbanel is a direct continuation of the preceding one and both Rabbi Zadok and Rabbi Yosi agree with Rabbi Yishmael regarding the centrality of Torah study in Judaism, be it study in order to teach or study in order to practice. The two rabbis of this Mishnah, therefore, come to warn against Torah study for ulterior motives and personal gains.

Abarbanel then introduces us to a sharp debate among the medieval authorities on the question whether rabbis and judges should receive compensation for their services. He first cites Rambam and quotes him almost verbatim. Rambam announces that what he has to say on this subject will undoubtedly anger and provoke his contemporaries. He will, nevertheless, not be intimidated, but will state his case.

When Rabbi Zadok said that a man should not make of the Torah a crown wherewith to aggrandize himself, it was due to a current notion that the community was obligated to support scholars so that they could devote themselves to their studies. This is a false notion that has no basis in the Torah nor in the teachings of the sages. In fact, Rambam contends, we do not find one instance where the sages of the Talmud requested financial aid or circulated to collect funds for their Yeshivot. It is preposterous to think that the people in Talmudic days were not generous and would not have royally supported the scholars. Had the rabbis merely hinted that they needed help, they would have had their homes filled with gold. The reality was that the sage himself was content with what he had and never even thought of calling for succour.

Rambam fortifies his position with some biographical sketches of rabbis mentioned in the Talmud. He starts with the famous Hillel, who was a descendant of the royal Davidic family, who worked as a woodcutter in order to earn sufficient to pay for his tuition in the Yeshivah. Had this great personality even casually indicated that he needed help, the community would have been eager to support him. Hillel never permitted that to happen.

Abarbanel continues: The Talmud (Ta'anit 10a) relates that the sages in his time were convinced that a heavenly voice descended upon the world and extolled Rabbi Hanina ben Dosa that he was content with a small measure of carobs during an entire week. The good rabbi would never have dreamed of taking alms.

The rabbis (Ketubbot 105a) also tell of Kama, a Dayan (Judge) in Jerusalem, who was a water-drawer. When he was asked to adjudicate, he requested that someone take over his duties of drawing water or advance the payment for someone else to perform them for him. Otherwise he could find no way to sit as a judge. Here, again, Rambam emphasizes the fact that had he permitted it, the members of the community would never have permitted this distinguished juror to be a water carrier. It was only that the rabbi would have it no other way.

Rambam goes even further and proposes that for a spiritual leader to accept fees constitutes Hillul Ha-Shem. He simply denigrates himself by accepting payment for services rendered. In his view, those who disagree with him are denying the truth and deluding themselves by not accepting the several Talmudic sources that Rambam offered to prove that it is demoralizing for a religious public functionary to accept payment for his services. The only time that Rambam acknowledges any liberal attitude towards fee-taking is when the rabbi or priest are incapacitated and are physically unable to support themselves.

Rambam continues with his array of sources to substantiate his premise that it is indecent and dishonourable for a spiritual leader to anticipate any remuneration by reviewing the story of Rabbi Tarfon and his close brush with death. The good rabbi was a wealthy man and could easily afford anything he desired. One day, he was walking through a vineyard and tarried to eat some grapes that had fallen from the vines (such grapes are considered ownerless and anyone may take them). The owner of the vineyard had experienced a number of thefts, and when he came upon Rabbi Tarfon in his vineyard he suspected him of being the thief. He took hold of him, put him into a sack and carried him to the river where he intended to drown him. Rabbi Tarfon became alarmed and cried out, “Woe is to Rabbi Tarfon! Woe is to Rabbi Tarfon!” When the owner heard the name of Rabbi Tarfon, he removed him from the sack and fell upon his face, begging for forgiveness. Even later, Rabbi Tarfon grieved over the fact that he had used his Torah reputation for his own benefit. He could easily have made some financial arrangement. This is what Rabbi Zadok meant by: Do not make of the Torah a crown to aggrandize yourself, nor a spade with which to dig.

Rambam continues his onslaught against those who disagree with him on the matter of compensation of the Torah students by citing the Talmud (Bava Batra 5a) where we are told that during a period of famine Rabbi Yehudah ha-Nasi opened his granaries and warehouses to the needy, but invited only those who studied to come and receive the donations that were being made to the needy. Rabbi Yonatan ben Amram, a distinguished sage, requested assistance. Rabbi Yehudah ha-Nasi did not recognize him and asked, “Did you study Torah?” “No,” came the reply, “If so, we cannot sustain you.” “Sustain me as you would a dog or a bird.” He was given food. Somewhat later, Rabbi Yehudah ha-Nasi regretted his magnanimity and said, “Woe is to me that I sustained an ignoramus!” His attendants called his attention to the fact that perhaps this “ignoramus” was really the great Yonatan ben Amram who refused to benefit from his exalted position.

The only way that Rambam agreed to scholars receiving assistance was by way of an arrangement through which they can earn their livelihood through their own efforts. According to the Talmud, Torah students were to be exempted from military service, municipal taxes and sales taxes, and, if they were shop-keepers, they were allowed to open their stores earlier than the others.

However, Abarbanel articulates the thinking of those who disagree with Rambam, although he does not specify who they are. The authorities that adopted the position that it is perfectly acceptable for Torah scholars to accept a fee do so on three grounds. The compensation is not for the Torah knowledge, but rather for the time consumed in study which could have been spent earning a living. Arguing against Rambam on his own grounds, Abarbanel points out that Kama, the judge, asked for compensation for his absence during work hours while he was sitting on the bench. Secondly, performing an ecclesiastic duty is not a calling but a vocation. The rabbi and the dayan are asking for reimbursement for their advice and counsel and not specifically for their Torah wisdom. Lastly, times have changed. In the days of the Talmud, Rabbi Yonatan could afford to be humble and self-demeaning; but in later eras social conditions changed and the attitudes of society are not quite the same as they were. This is best illustrated, says the opposition to Rambam, when we remind ourselves that the ancient rabbis were adamant that the Oral Law should never be committed to writing. Yet, today this is no longer in effect because we do print the Oral Law. Conditions have prompted us to do many things that were looked askance in yesteryear. The truth is that this liberal approach began to develop in the days of Rabbah who stated (Nedarim 62a) that it is permissible for a Torah scholar to call out, “I am a scholar and expect you to give me your business.”

Abarbanel's own thought runs along the lines somewhat closer to that of those who oppose Rambam. There was a time, he says, when the masses looked for scholarship in their leaders and revered them solely for that quality. In that situation, the scholars could allow themselves to forego many luxuries and comfort in life and dedicate themselves only to Torah. In exile, however, it was feared that if the learned were to sustain themselves and their families by menial work, the masses would lose their respect and reverence for Torah scholarship, the academies would be void of any students who would shun them because it would be a disgrace to be a Torah scholar. It is then that we find the sages (Berakhot 43a) admonishing the Torah students that they must not be found with patched shoes or stained clothing. But, in order to maintain a dignified life-style, the scholar needs the wherewithal. With this as a background, we can understand why a person is permitted to derive material benefit from the Torah.

Moreover, even in the days of the ancient prophets we find that they accepted favours from laymen, if only to give them the opportunity and the pleasure of paying homage to a spiritual personality. The prophet did not accept a quid pro quo for his Torah wisdom; he merely offered advise and counsel which were by-products of his spirituality.

Abarbanel, however, states that even in our times one should not accept more than actual basic needs and, secondly, that one should make every effort to avoid individual gifts and seek assistance from communal bodies.

Miscellaneous Interpretations

Rabbi Zadok said ...

Rashbatz: Addressing himself to the dictum of Rabbi Zadok, who insists that one must study Torah with no other motive than being occupied with that pursuit, Rashbatz asks: Do not the rabbis teach us (Pesahim 50b) that one should study Torah even She-Lo Li-Shemah [for other motives], because if he does so he will eventually engage in Torah study Li-Shemah [for its own sake]? The answer that he proposes is that the study of Torah is like a sweet fragrance in life. When a person begins his studies from scratch he has not benefitted yet from its pleasantness and so cannot appreciate it. Let him, therefore, start even She-Lo Li-Shemah, There is no doubt that once he savours its delightful aroma he will be eager to study it for its own sake. Our Mishnah, however, is not referring to a beginner, but rather to an accomplished scholar.

But why can we not use the Torah for our own aggrandizement? Rashbatz cites the Talmud (Megillah 11b) where we are told of Balshatzar who brought out the holy vessels that Nebuchadnezzar took to Babylon after he conquered Jerusalem. Balshatzar proceeded to desecrate them by eating and drinking from them. That night he died. The same is true of one who uses the Torah for his own glory.

How, then, may a rabbi or teacher accept a salary or other gratuities? He is paid not for his Torah knowledge, but for the time he expends in teaching or performing ecclesiastical functions. He refers us to the Talmud (Ketubbot 105a) where we are informed that there were two judges in Jerusalem who meticulously refused compensation from the litigants; they preferred to resort to charity.

Nevertheless, when a man's position in the world of Torah is so prominent that honour and respect are due him, such as being invited to a meal at an admirer's residence, he may accept the invitation. Rashbatz supports this position by referring us to the story of the Prophet Elisha and the Shunamite. Elisha accepted lodgings in the home of this charitable woman because he felt that she was kind to him because he was a prophet.

In conclusion, Rashbatz excuses himself for accepting an honorarium for his rabbinate. Originally, he was a physician. The government became oppressive and suppressive and he was compelled to abandon his medical practice and enter the rabbinate in order to sustain himself and his family.

An Anonymous Interpretation: Hillel reflects on the one, "Who makes use of the Torah will pass away" (Chapter I, Mishnah 11). The term used in that Mishnah for "pass away" is the Aramaic halaf. In Hebrew, halaf means "exchange," or "barter." Hence, the reading will be as follows: He who changes the accepted practice of having the Torah guide and lead him and, uses the Torah for his own ends - that person is culpable and will be punished.

Midrash Shemuel: Rabbi Zadok in his dictum of avoiding exploiting the crown of Torah is really clarifying the maxim of Rabbi Yishmael of the previous Mishnah. We were taught there that one who wishes to learn and to teach is given the chance to do both. Rabbi Zadok then explains that the scholar must be careful that he does not assume the attitude that he now has a right, with so many disciples sitting at his feet, to become arrogant, self-centered and opinionated.

Rabbi Yosi said ...

Rashi proposes two interpretations of the meaning of honouring the Torah. The first applies to the Torah physically as a holy object, One must show respect by not sitting on a chair or a bench upon which a Torah is resting. The second interpretation refers to the scholar who has absorbed a great deal of Torah learning. In his anxiety to spread the word of God, he may often be misled by disciples who are unworthy and should not be taught the secrets of the Torah.

Rabbenu Yonah cites the first interpretation of Rashi and adds a second one of his own. The duty to honour the Torah includes the duty to respect the Torah scholar as a person. According to Rabbenu Yonah, an evil person can be easily identified by his tendency to demean scholars and accuse them at random of being insincere. There is no other way to recognize a wicked person whose evil aims are hidden deep in his heart.

Midrash Shemuel draws our attention to the difference between Ben Zoma, in the first Mishnah of this chapter who maintains that the one to be honoured is the one who honours others, and the Mishnah of Rabbi Yosi who associates honour with that of Torah. Ben Zoma gives us a situation of a social norm where one will be honoured only if he respects his fellow-man. Rabbi Yosi, on the other hand, speaks of honour on a much higher level - respect for a person who represents the ultimate in spiritual behaviour.

When one dishonours the Torah, he actually dishonours himself because obviously his disrespect has no effect on the Torah itself.

Midrash Shemuel continues his thesis by condemning those “holier-than-thou” people who sit in the market place and recite their prayers without any consideration for the hygienic conditions of the environment. This shows contempt for the Torah. Also, those who sit in synagogue and converse during the reading of the Torah are denying themselves the promise found in the Zohar that he who listens to the Torah reading will be rewarded as if he stood at Mt. Sinai. Such behaviour also dishonours the Torah.

Another instance of degradation: In the days of the sages, it was a prevalent phenomenon to observe them doing menial work. In modern times it is ignominious for a Torah scholar to engage in physical labour.

Rabbi Yosef Ibn Shoshan would even include the proper handling of sacred books as a demonstration of respect for the Torah. They should be arranged on the shelf in their proper order and be adequately covered.

Rashbatz identifies Rabbi Yosi as one of the foremost disciples of Rabbi Akiva. His full name was Rabbi Yosi ben Halafta.

He cites Rambam who advocates three ways to honour the Torah: Study it; respect the Torah scholar; and revere the writings of scholars. Rashbatz bolsters this theme of Rambam by quoting the Talmud (Sanhedrin 99a) to the effect that one who has the opportunity to study Torah and neglects it is deemed to have abused the word of God.

He also agrees with those authorities who see a comparison between he who gives honour to a Torah scholar and a goldsmith. The latter has a specific test to verify the authenticity of gold. The proof of an honourable person is that he is sensitive enough to stand in awe before the man of learning.

What Say The Nazarean Hakhamim?

Rom 13:7 Render to all their dues, to whom tax, tax, to whom tribute, tribute, to whom fear, fear, to whom honour, honour."

1Ti 3:1 Faithful is this word: If anyone aspires to the position of a Paqid (Superintendent), he desires a good work.

1Ti 3:2 It is necessary, therefore, for a Paqid (Superintendent) to be irreproachable, the husband of one wife, temperate, sober-minded, well-behaved, hospitable, [and] skilful at teaching;

1Ti 3:3 not given to wine, not a bully, not greedy for money, but gentle, not quarrelsome, not loving money;

1Ti 3:4 one ruling his own house well, having his children in submission with all reverence;

1Ti 5:17 Let elders who preside well be counted worthy of double honour, especially those who are toiling in word and teaching,

1Ti 5:18 for the Scripture is saying: “A threshing ox you will not be muzzling,” and “Worthy is the worker of his wages.”

Some Questions to Ponder:

1. From all the readings for this Shabbat, what verse or verses touched your heart and fired your imagination?

2. What are the main topics and divisions of two Torah Sedarim for this Shabbat?

3. What questions were asked of Rashi and of Abraham Ibn Ezra regarding Vayiqra 2:1?

4. What questions were asked of Rashi and of Abraham Ibn Ezra regarding Vayiqra 2:4?

5. What questions were asked of Rashi and of Abraham Ibn Ezra regarding Vayiqra 2:11?

6. What questions were asked of Rashi and of Abraham Ibn Ezra regarding Vayiqra 2:13?

7. How is Vayiqra 2:1 related to Vayiqra 3:17?

8. When presenting an offering to G-d, of what exact quality and specification should it be? (Support your answers).

9. Where in the readings it is insinuated that obedience to established authority was the cause for the fall/destruction of Jerusalem and the destruction of the Temples?

10. How is the Torah Seder related to our reading of Psalm 73:1-28 both by verbal tally and thematically?

11. How is the Torah Seder related both by verbal tally and thematically to our Ashlamatah of Malachi 1:11 – 2:7‎?

12. How is the Torah Seder related both by verbal tally and thematically to our Special Ashlamatah of Jeremiah 1:1 ff.?

13. How is the reading of 1 Tsefet 2:13-17 related to each of the readings for this Shabbat?

14. In your opinion, and taking into consideration all of the above readings for this Sabbath, what is the prophetic message for this week?

Next Shabbat (Tammuz 28, 5770):

Shabbat Shim’u ve Shabbat Mevar’chim HaChodesh Ab

Sabbath “Hear” & Proclamation of the New Moon of the Month of Ab

Shabbat	Torah Reading:	Weekday Torah Reading:
נֶפֶשׁ כִּי-תֶחֱטָא
“Nefesh Ki-Techta”	Reader 1 – Vayiqra 4:1-4	Reader 1 – Vayiqra 5:1-3
“A soul when sins”	Reader 2 – Vayiqra 4:5-7	Reader 2 – Vayiqra 5:4-6
“Cuando una alma peca”	Reader 3 – Vayiqra 4:8-12	Reader 3 – Vayiqra 5:7-10
Vayiqra (Leviticus) 4:1-35 B’midbar (Num.) 28:9-15	Reader 4 – Vayiqra 4:13-21
Ashlamatah: Ezekiel 18:4-9, 14-17	Reader 5 – Vayiqra 4:22-26
Special: Jeremiah 2:4-28 + 4:1-2	Reader 6 – Vayiqra 4:27-31	Reader 1 – Vayiqra 5:1-3
Psalm 74:1-23	Reader 7 – Vayiqra 4:32-35	Reader 2 – Vayiqra 5:4-6
Pirqe Abot IV:7	Maftir – B’midbar 28:9-15	Reader 3 – Vayiqra 5:7-10
N.C.: I Tsefet (Peter) 2:18-20	‎Jeremiah 2:4-28 +4:1-2

Shalom Shabbat !

Hakham Dr. Yosef ben Haggai

Rosh Paqid Adon Hillel ben David

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 (Majority Text) as found in Rick Meyers (2009) E-Sword v. 9.5.1 - http://www.e-sword.net/downloads.html