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Triennial
Cycle (Triennial Torah Cycle) / Septennial Cycle (Septennial Torah Cycle)
|
Three and 1/2 year
Lectionary Readings |
Third Year of the Reading Cycle |
|
Tebet 11, 5771 – December
17/18, 2010 |
Third Year of the Shmita Cycle |
Candle Lighting
and Havdalah Times:
|
Atlanta, Georgia, U.S. Fri. Dec. 17, 2010 – Candles at 5:13 PM Sat. Dec. 18, 2010 – Havdalah 6:12 PM |
Brisbane, Australia Fri. Dec. 17, 2010 – Candles at 6:22 PM Sat. Dec. 18, 2010 – Havdalah 7:20 PM |
Bucharest, Romania Fri Dec. 17, 2010 – Candles at 4:19 PM Sat. Dec.18, 2010 – Havdalah 5:26 PM |
|
Chattanooga, & Cleveland, TN, U.S. Fri. Dec. 17, 2010 – Candles at 5:13 PM Sat. Dec. 18, 2010 – Havdalah 6:13 PM |
Jakarta,
Indonesia Fri. Dec. 17, 2010 – Candles at 5:45 PM Sat. Dec. 18, 2010 – Havdalah 6:37 PM |
Manila & Cebu, Philippines Fri. Dec. 17, 2010 – Candles at 5:12 PM Sat. Dec. 18, 2010 – Havdalah 6:05 PM |
|
Miami,
FL, U.S. Fri. Dec. 17, 2010 – Candles at 5:15 PM Sat. Dec. 18, 2010 – Havdalah 6:10 PM |
Olympia, WA, U.S. Fri. Dec. 17, 2010 – Candles at 4:05 PM Sat. Dec. 18, 2010 – Havdalah 5:15 PM |
Murray, KY, & Paris,
TN. U.S. Fri. Dec. 17, 2010 – Candles at 4:21 PM Sat. Dec. 18, 2010 – Havdalah 5:22 PM |
|
Conroe, TX, U.S. Fri. Dec. 17, 2010 – Candles at 5:15 PM Sat. Dec. 18, 2010 – Havdalah 6:12 PM |
Sheboygan & Manitowoc, WI, US Fri. Dec. 17, 2010 – Candles at 3:57 PM Sat. Dec. 18, 2010 – Havdalah 5:03 PM |
Singapore, Singapore Fri. Dec. 17, 2010 – Candles at 6:44 PM Sat. Dec. 18, 2010 – Havdalah 7:36 PM |
For other places see: http://chabad.org/calendar/candlelighting.asp
Roll of Honor:
This Torah commentary comes to you courtesy of:
His Honor Rosh Paqid Adon Hillel ben David and beloved
wife HH Giberet Batsheva bat Sarah
His Honor Paqid Adon Mikha ben Hillel
His Honor Paqid Adon David ben Abraham
Her Excellency Giberet Sarai bat Sarah & beloved
family
His Excellency Adon Barth Lindemann & beloved
family
His Excellency Adon John Batchelor & beloved wife
His Excellency Adon Ezra ben Abraham and beloved wife
HE Giberet Karmela bat Sarah,
His Excellency Dr. Adon Yeshayahu ben Yosef and beloved
wife HE Giberet Tricia Foster
His Excellency Adon Yisrael ben Abraham and beloved
wife HE Giberet Elisheba bat Sarah
His Excellency Adon Eliyahu ben Abraham and beloved
wife HE Giberet Vardit bat Sarah
Her Excellency Giberet Laurie Taylor
His 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
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|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
וְכִי-יָמוּךְ |
|
|
|
“V’Ki Yamukh” |
Reader 1 – Vayiqra
25:35-38 |
Reader 1 – Vayiqra 26:3-6 |
|
“And
when becomes poor” |
Reader 2 – Vayiqra
25:39-41 |
Reader 2 – Vayiqra 26:7-10 |
|
“Y cuando empobreciere” |
Reader 3 – Vayiqra
25:42-44 |
Reader 3 – Vayiqra 26:11-13 |
|
Vayiqra (Lev.) 25:35 – 26:2 |
Reader 4 – Vayiqra
25:44-46 |
|
|
Ashlamatah: Isaiah 35:3-10 |
Reader 5 – Vayiqra
25:47-49 |
|
|
|
Reader 6 – Vayiqra
25:50-53 |
Reader 1 – Vayiqra 26:3-6 |
|
Psalm 89:1-15 |
Reader 7 – Vayiqra
25:54-26:1-2 |
Reader 2 – Vayiqra 26:7-10 |
|
|
Maftir: Vayiqra 25:
55-26:1-2 |
Reader 3 – Vayiqra 26:11-13 |
|
N.C.: 2 Peter 3:8-10 |
Isaiah 35:3-10 |
|
Rashi & Targum
Pseudo Jonathan
for: Vayiqra
(Leviticus) 25:35
– 26:2
|
Rashi |
Targum Pseudo Jonathan |
|
35.
If your brother becomes destitute and his hand falters beside you, you
shall support him [whether] a convert or a resident, so that he can live with
you. |
35. And if your brother has become poor, and his hand
wavers with you, then you will strengthen and do him good, as a guest and a
sojourner he will be nourished with you. |
|
36.
You shall not take from him interest or increase, and you shall fear
your God, and let your brother live with you. |
36.
My people of the house of Israel you will not take usuries or
remunerations (in his case) but you will fear your God, and let your brother
have nourishment with you. |
|
37.
You shall not give him your money with interest, nor shall you give
your food with increase. |
37.
My people of the house of Israel, you will not lend him for usury, nor
give him your provisions for increase. |
|
38.
I am the Lord, your God, Who took you out of the land of Egypt, to
give you the land of Canaan, to be a God to you. |
38.
I am the LORD your God, who redeemed and brought you out redeemed from
the land of Mizraim, to give unto you the land of Kenaan, and to be unto you
Elohim. |
|
39.
And if your brother becomes destitute with you, and is sold to you, do
not work him with slave labor. |
39.
If your brother with you will have become poor, and have sold himself
unto you, you will not make him serve according to the laws of the service of
bondmen |
|
40.
As an employee or a [hired] resident, he shall be with you; until the
Jubilee year he shall work with you. |
40.
but as a hired man and as a sojourner will he serve with you, until
the year of Jubilee will he serve you. |
|
41.
Then, he shall leave you he, and his children with him, and he shall
return to his family and resume the status of his fathers. |
41.
Then will he go out from you at liberty, he and his children with him,
and return to his family, and to the heritage of his fathers will he return. |
|
42.
For they are My servants, whom I brought out of the land of Egypt they
shall not be sold as a slave is sold. |
42.
For they are My servants whom I brought forth redeemed from the land
of Mizraim; they will not be sold according to the laws of the sale of
bondmen. |
|
43.
You shall not work him with rigor, and you shall fear your God. |
43.
Neither may you make him serve with rigor, but you will fear the LORD
your God. |
|
44.
Your male slave or female slave whom you may have from the nations
that are around you, from them you may acquire a male slave or a female
slave. |
44.
But your bondmen and your handmaids which you may have, of the
handmaids of the Gentiles, of them you may purchase bondmen and handmaids. |
|
45.
And also from the children of the residents that live among you, from
them you may acquire [slaves] and from their family that is with you whom
they begot in your land, and they shall become your inheritance. |
45.
Moreover, of the children of the uncircumcised strangers who sojourn
among you, of them you may buy, and of their families that are with you,
which they have begotten in your land; but not from the Kenaanaee; and they
shall be yours for possession. |
|
46.
You shall hold onto them as an inheritance for your children after
you, as acquired property, and may thus have them serve you forever. But as
for your brethren, the children of Israel, a man shall not work his brother
with rigor. |
46. And you may leave them to your children after
you, to inherit as a perpetual possession; them you will make to serve: but
of your brethren of the sons of Israel no man (may enslave) his fellow; them
will you not make to serve with rigor. |
|
47.
If a resident non Jew gains wealth with you, and your brother becomes
destitute with him and is sold to a resident non Jew among you or to an idol
of the family of a non Jew. |
47. And if the hand of the uncircumcised sojourner
with you wax strong, and your brother with him become poor, and sell himself
to the uncircumcised stranger who is with you, or to the stock of a strange
religion, to serve him or to worship with him who is of the generation of
strangers; |
|
48.
After he is sold, he shall have redemption; one of his brothers shall
redeem him. |
48.
when it is known to you that he has been sold, forthwith redemption
will, be his; one of his brethren will redeem him; |
|
49.
Or his uncle or his cousin shall redeem him, or the closest [other]
relative from his family shall redeem him; or, if he becomes able to afford
it, he can be redeemed [on his own]. |
49.
either the brother of his father or the son of his father's brother
may redeem him; or a kinsman of the flesh of his family may redeem him; or by
his own hand being made strong, or by the hand of the congregation, he may be
redeemed. |
|
50.
He shall calculate with his purchaser [the number of years] from the
year of his being sold to him until the Jubilee year; then, the purchase
price shall be [divided] by the number of years; as the days of a hired
worker, he shall be with him. |
50.
And he will account with the uncircumcised person who had bought him,
from the year that he was sold until the year of Jubilee, and the price of
his repurchase will be according to the number of the years; according to the
days of an hireling will it be with him. |
|
51.
If there are still many years, according to them, he shall return his
redemption [money] out of the money for which he was purchased. |
51. If yet there be many years, according to their
number he will give for his redemption of the money that he was bought for. |
|
52.
But if only a few years remain until the Jubilee year, he shall make
the [same] calculation; according to his years [that remain until Jubilee],
he shall return the redemption [money]. |
52.
But if few years remain till the year of Jubilee, he will compute with
him, and according to the amount of the years give for his redemption. |
|
53.
He shall be with him as an employee hired year by year; he shall not
enslave him with rigor in your sight. |
53. As a hireling by the year will he be with him,
and his master will not make him to serve with rigor while you see it. |
|
54.
And if he is not redeemed through [any of] these [ways], he shall go
out in the Jubilee year he and his children with him. |
54.
But if he be not redeemed within those years, he will go out free at
the year of Jubilee, he and his children with him. |
|
55.
For the children of Israel are servants to Me; they are My servants,
whom I took out of the land of Egypt. I am the Lord, your God. |
55.
For the sons of Israel are Mine, to obey My Laws; servants are they
whom I brought out redeemed from the land of Mizraim. I am the LORD your God. |
|
|
|
|
1.
You shall not make idols for yourselves, nor shall you set up a statue
or a monument for yourselves. And in your land you shall not place a pavement
stone on which to prostrate yourselves, for I am the Lord, your God. |
1.
You will not make to you idols or images, nor erect for you statues to
worship, neither a figured stone will you place in your land to bow
yourselves toward it. Nevertheless a pavement sculptured with imagery you may
set on the spot of your sanctuary, but not to worship it: I am the LORD your
God. |
|
2.
You shall keep My Sabbaths and fear My Sanctuary. I am the Lord. |
2.
The days of My Sabbaths you will keep, and walk to the house of My sanctuary
in My fear; I am 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: Yalkut Me’Am Lo’Ez - Vol 12: Holiness
By:
Rabbi Yitzchaq Magriso
Published
by: Moznaim Publishing Corp. (New York, 1990)
Vol.
12 – “Holiness,” pp. 265-287.
Rashi Commentary for:
Vayiqra (Leviticus) 25:35 – 26:2
35 you shall support him Do not
allow him to fall down and collapse altogether, in which case it would be
difficult to pick him up again [from his dire poverty]. Rather, “support him”
while his hand is still faltering [for then it is easier to help him out of his
trouble]. To what can this be compared? To a load on a donkey—while it is still
on the donkey, one person can grasp it and hold it in place. Once it falls to
the ground, however, [even] five people cannot pick it up. -[Torath Kohanim
25:71]
a convert or a resident Even if
he is a convert (גֵּר) or a “resident (תוֹשָׁב) .” And what is a "resident"? Any
[non-Jew] who has accepted upon himself not to worship idols, but eats carrion.
- [Torath Kohanim 25:72; and compare Rashi verse 47] [These people are called
“residents,” as they are permitted to reside permanently in the land of Israel
(Rambam A.Z. 10:6).]
36 interest or increase The
Rabbis regard these as one, [but the Torah uses two terms so that one who takes
interest transgresses thereby two negative commandments.-[B.M. 60b]
and you shall fear your God A
person’s desire is naturally attracted to [taking] interest, and it is
difficult to stay away from it, for he [rationalizes and] grants himself
[false] permission because of his money which was lying idle while in his [the
debtor’s] hands. [Therefore, Scripture] found it necessary to state here “and
you shall fear your God.” Or if someone ascribes his money to a non-Jew in
order to lend it to a Jew with interest. This is a matter held [secretly] in a
man’s heart and thought. Therefore, Scripture deems it necessary to state, “and
you shall fear your God” [Who is privy to all inner thoughts].-[B. M. 61b]
38 Who took [you] out [of the land of Egypt] and I
distinguished between a firstborn [Egyptian] and a non-firstborn [in the plague
of the firstborn, which preceded Israel’s Exodus (see Exod. 12:29-42)]I am also
capable of discerning and exacting punishment from someone who lends money to
his fellow Jew with interest and says, “It belongs to a non-Jew!” -[B.M. 61b]
Another explanation: [In effect, God is saying, “I am the Lord, your God] Who
took you out from the land of Egypt” on the condition that you keep My
commandments—even if they are difficult for you. - [see Rashi on verse 36
above; see Torath Kohanim 25:77]
to give you the land of Canaan As a
reward for accepting My commandments.
[To give you the land of Canaan,] to be a God to you for I am
a God to anyone who lives in the land of Israel, but anyone who leaves it
[without halachic permission] is like one who worships idols.-[Torath Kohanim
25:77; Keth. 110b]
39 slave labor Degrading work, through
which he is made to look like a slave (עֶבֶד) , e.g., he must not carry his clothes after him
to the bathhouse, or put on his shoes for him.-[Torath Kohanim 25:80]
40 As an employee or a [hired] resident [Give him
dignified jobs, e.g.,] work in agriculture and craftsmanship; treat him like other
employees.
until the Jubilee year i.e., if
the Jubilee year occurs before the six years [of his servitude have elapsed
(see Exod. 21:2)], the Jubilee [immediately] takes him out [of servitude].
41 he, and his children with him Says
Rabbi Simeon: If he was sold, who sold his children [that Scripture states that
his children go free with him]? However, from here, [we learn] that his master
is obligated to provide food for his children [and, in this sense, they are
released with their father].-[Kid. 22a]
the status of his fathers To his
fathers’ [former] honor, and he must not be degraded for it [i.e., for having
been a servant]. — [Mak. 13a and Rashi there] [Thus,] אֲחֻזַּת —[means here:] “The status of.” - [Mak. 13a and
Rashi there]
42 For they are My servants My
contract came first. -[Torath Kohanim 25:85]
They shall not be sold in the way a slave is sold namely,
by public announcement, saying: “Here is a slave for sale!” Neither may they
stand him up on an auctioning block [for public sale].-[Torath Kohanim 25:85]
43 You shall not enslave him through rigor
Unnecessary jobs, for the purpose of tormenting him. E.g., do not say to him:
“Warm up this drink for me,” when you do not need it; or “Hoe under this vine
until I come back” [and you may never come back there (Sifthei Chachamim on
verse 53)]. Perhaps you will say, “No one really knows whether it is necessary
or not, and I say that it is necessary!” This matter is held [secretly] in a
man’s heart [for no one knows his true intentions]. Therefore, Scripture
states, “and you shall fear [your God” for He is privy to all inner
thoughts].-[Torath Kohanim 25: 86]
44 Your male slave or female slave that you have If you
say, "If so [that I may give my Jewish servant only skilled labor to do,]
by whom shall I be served? Over my [Jewish] servants I do not have real power
[as I must treat them like hired employees (see verse 40 above)]. Of the seven
nations I am not allowed to possess [a slave], for You have warned me, ‘you
shall not allow any soul to live’ (Deut. 20:16), So who will serve me [as a
slave]?" [To this, God answers:] From the nations — They will be slaves
for you;
that are around you But not from those [seven
Canaanite nations] that are within the borders of your land, for indeed,
regarding them, I said, “ you shall not allow any soul to live” (Deut. 20:16);
45 And also from the children of the residents who came
from surrounding lands to marry women in your land, who subsequently bore
children to them. [In these cases,] the [lineage of the] child follows the
father and thus, does not fall under [the commandment of], “ you shall not
allow any soul to live” (Deut. 20:16). But, you are permitted to acquire him as
a slave.-[Kid. 67b]
from them you may acquire [This
might mean that we may acquire slaves by buying from their slaves. However, the
true meaning is:] You may acquire them [i.e., the residents’ children, as
slaves].-[Sifthei Chachamim ; Torath Kohanim 25:87]
46 You shall hold onto them as an inheritance for your
children You shall hold onto them as an inheritance for your
children after you." But it would be incorrect to explain [וְהִתְנַחַלְתֶּם אֽתָם
לִבְנֵיכֶם] as “Bequeath them to your children” [interpreting
וְהִתְנַחַלְתֶּם as a causative,] for if so, then Scripture would
have had to write וְהִנְחַלְתֶּם אֽתָם
לִבְנֵיכֶם [Instead, Scripture writes:] וְהִתְנַחַלְתֶּם -[with the verb in the reflexive conjugation,]
just like [the word] וְהִתְחַַזַּקְתֶּם [and similarly, just as וְהִתְחַַזַּקְתֶּם (in Num. 13:20) is an intransitive verb, so too,
here, our verb וְהִתְנַחַלְתֶּם must be considered not to be causative but rather,
reflexive (see preceding Rashi) and means “You should keep them as an
inheritance”].-[Sefer Hazikkaron]
[But as for... children of Israel,] a man [shall not
work] his brother [with rigor] [But has this prohibition regarding a Jewish servant
not already been stated in verse 43 above?-[Mizrachi] It is repeated here,] to
include [in the prohibition] a leader over his people and a king over his
attendants, i.e., that these [rulers] must not work with rigor.—see Be’er
Basadeh]
47 a resident non-Jew Heb. גֵּר
וְתוֹשָׁב . A stranger (גֵּר) who is a resident (תּוֹשָׁב) ," [stranger here meaning non-Jew,] just as
the Targum [Onkelos] renders: עֲרַל תּוֹתָב , an uncircumcised resident. And the end [of the
verse] proves [that it is one person, when it continues:] וְנִמְכַּר
לְגֵר
תּוֹשָׁב [without a “vav”].
If a resident non-Jew gains wealth with you What
caused him to become wealthy? His connection with you. [He gained wealth
through the blessing of the Jewish people].-[Torath Kohanim 25:93]
and your brother becomes destitute with him What
caused his destitution? His connection with him, because he learned from his
deeds.-[Torath Kohanim 25:93]
the family of a non-Jew [Without
the word לְעֵקֶר ,] this [expression] means [the Jew is sold to] an
idolater; but when Scripture says לְעֵקֶר [literally “to uproot,” making it לְעֵקֶר
מִשְׁפַּחַת
גֵּר ], it
refers to [a Jew] who is sold to the idol itself [ לְעֵקֶר meaning “that which is to be uprooted”] - i.e., he
becomes an attendant to it. He does not worship it as a deity, but to chop wood
and draw water.-[Torath Kohanim 25:94]
48 he shall have redemption immediately.
Do not allow him to become assimilated [Sifthei Chachamim ; Torath Kohanim
25:95] until the Jubilee year. For the purchaser’s sole purpose here was to
acquire this man so that he would serve him until the Jubilee, for [the
servant] goes free in the Jubilee, as is stated below, “[And if he has not been
redeemed...] he shall go out in the Jubilee year” (verse 54). [Obviously],
Scripture is speaking of a non-Jew who is under the jurisdiction of Israel [and
therefore obeys the law to free his slave in the Jubilee year]. Nevertheless,
you shall not cheat him, because [this may cause] a desecration of God’s Name,
but, when [the servant] is to be redeemed, he must be meticulous in his
calculation, according to what is due for each year, and the non-Jew should
then deduct this amount from his price. If there were twenty years since he was
sold, until the Jubilee, and he had purchased him for twenty manehs—it turns
out that the non-Jew had purchased each year’s work for a maneh. Now, if this
[Jewish servant] had already spent five years with him, and he comes to be
redeemed, he [the non-Jew] must deduct five manehs, and the servant must give
him fifteen manehs. This, then, is the meaning of: “then, the purchase price
shall be divided by the number of years” [in order to determine the annual
hiring rate, as above].-[Torath Kohanim 25:103; B.K. 113b]
50 as the days of a hired worker, he shall be with him He shall
calculate the amount [of money] resulting for each year, “as if he had been
employed by him for a maneh annually,” and he [the non-Jew] should then deduct
it for him, [as explained in the preceding Rashi].
51 If there are still many years until the
Jubilee.
according to them Everything as I have
explained.
53 he shall not enslave him with rigor in your
sight That is to say, while you see this [i.e., a Jew must not see a
non-Jew forcing this type of labor upon his Jewish servant without doing
anything, but this is not a warning to the non-Jew (Gur Aryeh)].-[Torath
Kohanim 25:101]
54 And if he is not redeemed through [any of] these
[ways] This [Jewish servant of a non-Jew] may be redeemed
[only] through “these ways” [described in the verses here], but he may not be
redeemed [i.e., released] through six [years].-[see Exod. 21:2; Kid. 15b]
he, and his children with him - [But are
his children also sold, that Scripture finds it necessary to state here that
his children go free together with him? However, we learn from here that just
like a Jewish master, so too], the non-Jewish [master] is obligated to provide
food for the [servant’s] children, just as an Israelite is obligated [and in
this sense, they are released, along with their father].- [Kid. 22a; see Rashi
verse 41 above]
55 For the children of Israel are servants to Me “My
contract came before.” [And thus, when the Jubilee arrives, the servant must be
released and revert to being God’s servant rather than man’s.]-[Torath Kohanim
25:85; see Rashi verse 42 above]
I am the Lord, your God Whoever
subjugates them below [on this earth,] is as if he subjugates [them] above [in
heaven, for as long as a Jew is enslaved to another human being, he is not free
to do the holy service of God Above (Be’er Basadeh)].-[Torath Kohanim 25:104]
Chapter 26
1 You shall not make idols for yourselves [This]
is addressed to the one who has been sold [as a servant] to a non-Jew, that he
should not say, "Since my master has illicit relations, I will also be
like him! Since my master worships idols, I will also be like him! Since my
master desecrates the Sabbath, I will also be like him!" This is why these
verses are stated here. -[Torath Kohanim 25:106]. Also, the passages [in this
whole section (namely, from the beginning of Chapter 25 until the end of
Behar),] are written in a meaningful order, [as follows]: At first, Scripture
admonishes us to observe [the laws of] Shemittah [and Jubilee (25:124)]; then,
if one covets money and becomes suspect of [unlawfully doing business with
produce of] Shemittah (Nachalath Ya’akov), he will eventually [become destitute
and] have to sell his personal belongingstherefore, Scripture juxtaposes to it,
“And when you make a sale [to your fellow-Jew]” (25:14) (What is written
therein? “or make a purchase from the hand...,” something that is transferred
from hand to hand). If he still does not repent, he will eventually have to
sell his ineritance (25:25). If he even then does not repent, he will
eventually have to sell his home, and if even then, he does not repent, he will
eventually have to borrow money with interest (verses 25:35-38). Now, the later
the scenario in this passage, the more severe it is [i.e., first he sells his
belongings, then his property, then his home and then even borrowing with
interest which is more severe than selling one’s property; (Nachalath Ya’akov)
thus, the passage continues accordingly, for] if he still does not repent, he
will eventually have to sell himself [to his fellow Jew as a servant] (verses
25:39-46); and [finally,] if he has still not repented, not enough that he had
to be sold to his fellow Jew - but he will [be forced to sell himself] even to
a non-Jew!-[25:47-55; Kidd. 20a]
a pavement stone - אֶבֶן מַשְׂכִּית , an expression denoting a covering, as in “And I
shall cover (וְשַׂכּֽתִי) [you with] My hand.” (Exod. 33:22). [And the
meaning of “covering” is relevant here,] as people use a stone floor to make a
covering over the ground.
on which to prostrate yourselves even to
Heaven, for the expression הִשְׁתַּחֲוָאָה , prostration, denotes stretching one’s hands and
feet out [on the ground], and the Torah prohibits one to do this outside the
Holy Temple [where prostration on a stone floor is permitted].-[Meg. 22b and
see Rashi there]
2 I am the Lord Who is faithful to give
reward [to those who fulfill My Torah].
Tehillim - Psalm 89:1-15
|
Rashi |
Targum |
|
1. A maskil of Ethan the Ezrahite. |
1. A good lesson uttered by Abraham, who came
from the east. |
|
2.
The kindnesses of the Lord I shall sing forever; to generation after
generation I shall make known Your faithfulness, with my mouth. |
2. I will praise the kindness of the LORD forever;
from generation to generation I will make known Your truth with my mouth. |
|
3.
For I said, "Forever will it be built with kindness; as the
heavens, with which You will establish Your faithfulness." |
3.
For I said, "The world will be built by kindness; You will
establish Your truth in the heavens." |
|
4.
I formed a covenant with My chosen one; I swore to David My servant. |
4.
I made a covenant with Abraham My chosen; I confirmed it
with My servant David. |
|
5.
Until eternity, I shall establish your seed, and I shall build your
throne for all generations forever. |
5.
I will establish your sons forever; and for every generation I
will build your royal throne forever. |
|
6.
And the heavens acknowledge Your wonder, O Lord, also Your
faithfulness in the congregation of holy ones. |
6.
And the heavens will confess Your wonders, O LORD; also Your truth in
the assembly of the holy ones. |
|
7.
For who in the heavens is equal to the Lord? [Who] resembles the Lord
among the sons of the mighty? |
7.
For who in the clouds can be set beside the LORD? Who resembles the
LORD in the multitudes of messengers? |
|
8.
God is revered in the great council of the holy ones and feared by all
around Him. |
8.
God is mighty in the mysteries of the holy ones; sitting on
the throne of glory, great and fearsome over all the angels who stand around
Him. |
|
9.
O Lord, God of Hosts, who is like You, O Yah, Who are mighty? And Your
faithfulness surrounds You. |
9.
O LORD God above the hosts of the height, who is like You in
strength, O LORD? And Your truth is around You. |
|
10.
You rule over the pride of the sea; when it raises its waves, You
humble them. |
10.
You rule over the pride of the sea; when its waves increase and become
high, You will subdue them. |
|
11.
You crushed Rahab like one slain; with the arm of Your might You
scattered Your enemies. |
11.
You have crushed Rahab, that is, wicked/Lawless Pharaoh, like
one slain by the sword; with the might of Your strong arm You
have scattered Your enemies. |
|
12.
The heaven is Yours, even the earth is Yours; the inhabited earth and
the fullness thereof-You founded them. |
12.
Yours is the heaven, yea, Yours is the earth; You have founded the
world and all its contents. |
|
13.
North and south-You created them; Tabor and Hermon sing praises in
Your name. |
13.
The deserts in the north and those who dwell in the south,
You created them; Tabor in the west and Hermon in the east sing
praise in Your name. |
|
14.
You have an arm with might; Your hand is mighty, Your right hand is
high. |
14.
Yours is the arm with strength; Your hand will be strong to redeem
Your people; Your right hand will be raised to perfect Your sanctuary. |
|
15.
Righteousness and judgment are the basis of Your throne; kindness and
truth come before Your countenance. |
15.
Righteousness/generosity and justice are the dwelling place of Your glorious
throne; favor and truth go before Your face. |
|
|
|
Rashi’s Commentary for: Psalm 89:1-15
1 of Ethan the Ezrahite He, too,
was one of the five musician brothers. [See above 88:1.] But our Sages (B.B.
15a) explained it as referring to our father Abraham, based on (Isa. 41:2):
“Who aroused from the East (ממזרח) .”
2 I shall make known Your faithfulness, with my mouth What I
know of You: that You keep Your promise and fulfill Your words.
3 For I said, “Forever will it be built with kindness” For I
said, “Forever the throne of David will be built with kindness,” as it is said
(II Sam. 7:13): “and I shall establish the throne of his kingdom, etc.” Another
explanation: I thought that the world would be built with Your kindness and
that You would establish Your faithfulness in the heavens, to be established
and made permanent. Now what is the faithfulness? That promise You promised
David through Nathan the prophet, saying, “I formed a covenant with My chosen
one to establish his seed until eternity.”
6 And the heavens acknowledge Your wonder If You
had kept Your promise.
and Your faithfulness in the congregation of the holy
ones The realization of Your words they will acknowledge in the congregation
of the holy ones.
7 is equal to the Lord Can be
evaluated like Him.
8 in the great council of the holy ones In the
great council of the angels.
10 when it raises its waves When its
waves are raised.
You humble them Heb. תשבחם , You humble them, and similarly, (Prov. 29:11):
“but afterwards a wise man will quiet it (ושבחנה) ”; and similarly (above 65:8): “Who humbles (משביח) the roaring of the seas.”
11 Rahab - Egypt.
Ashlamatah: Yeshayahu (Isaiah)
35:3-10
|
Rashi |
Targum |
|
3.
¶ Strengthen weak hands, and make firm tottering knees. |
3. The prophet said, Strengthen weak hands, and make
firm feeble knees. |
|
4.
Say to the hasty of heart, "Be strong, do not fear; behold our
God, [with] vengeance He shall come, the recompense of God, that shall come
and save you. |
4. Say to those who are eager in their heart to
perform the Law, “Be strong, fear not! Behold, your God is revealed to take
just retribution, the LORD is master of recompenses, He will be revealed and
save you.” |
|
5.
Then the eyes of the blind shall be opened, and the ears of the deaf
shall be unstopped. |
5. Then the eyes of the House of Israel, that were
as blind to the Law, will be opened, and their ears, which were as deaf to
listen to the sayings of the Prophets, will listen. |
|
6.
Then the lame shall skip like a hart, and the tongue of the mute shall
sing, for water has broken out in the desert and streams in the plain. |
6. Then, when they see the exiles of Israel who are
gathered and going up to their land, even as swift harts, and not to be
checked, their tongue which was dumb will sing for joy. For waters have
broken out in the wilderness, and streams in the deserts; |
|
7.
And the dry place shall become a pool, and the thirsty place [shall
become] springs of water; in the habitat of jackals, a resting place, a
grassy place for reeds and rushes. |
7. And the parched ground will become pools of
water, and the thirsty area, springs of water; the place where jackals dwell,
there reeds and rushes will increase. |
|
8.
And there shall be a highway and a road, and it shall be called the
holy way; no unclean one shall traverse it, and it shall be for them; the
traveler, even fools shall not go astray therein. |
8. And a fine highway will be there, it will be
called the way of holiness; the unclean will not pass over it, and wayfarers
will not cease, and thos who have not learned will not err. |
|
9. No lion shall be there, nor shall a profligate
beast ascend thereon, it shall not be found there; and the redeemed ones
shall go. |
9. No kings who des evil will be there, nor any
ruler who distresses pas through it; they will not be found there, but the
redeemed will walk there. |
|
10. And the redeemed of Zion shall return, and they
shall come to Zion with song, with joy of days of yore shall be upon their
heads; they shall achieve gladness and joy, and sadness and sighing shall
flee. {S} |
10. And the redeemed of the LORD will be gathered
from among the exiles, and come to Zion with singing; everlasting joy will be
theirs, that does not cease, and a cloud of glory will voever your heads;
they will obtain joy and gladness, and sorrow and sighing will cease from
them, from the House of Israel. |
|
|
|
Correlations
By H.H. Rosh Paqid Adon Hillel
ben David
& Giberet Dr. Elisheba bat
Sarah
Vayikra (Leviticus) 25:35 – 26:2
Yeshayahu (Isaiah) 35:3-10
Tehillim (Psalms) 89:1-15
2 Peter 3:8-10
The
verbal tallies between the Torah and the Ashlamata are:
Hand
/ thee - יד,
Strong’s number 03027.
Strong
/ Strengthen / relieve - חזק,
Strong’s number 02388.
Live
/ beast - חי,
Strong’s number 02416.
Fear
- ירא,
Strong’s number 03372.
God
- אלהים,
Strong’s number 0430.
The
verbal tallies between the Torah and the Psalm are:
Hand
/ thee - יד,
Strong’s number 03027.
Fear
- ירא,
Strong’s number 03372.
God
- אלהים,
Strong’s number 0430.
Vayikra
(Leviticus) 25:35-36 And
if thy brother be waxen poor, and fallen in decay with thee <03027>; then
thou shalt relieve <02388> (8689) him: yea, though he be a stranger, or a
sojourner; that he may live <02416> with thee. 36 Take thou no
usury of him, or increase: but fear <03372> (8804) thy God <0430>;
that thy brother may live <02416> with thee.
Yeshayahu
(Isaiah) 35:3
Strengthen <02388> (8761) ye the weak hands <03027>, and confirm
the feeble knees.
Yeshayahu
(Isaiah) 35:4
Say to them that are of a fearful heart, Be strong <02388> (8798), fear
<03372> (8799) not: behold, your God <0430> will come with
vengeance, even God <0430> with a recompence; he will come and save you.
Yeshayahu
(Isaiah) 35:9
No lion shall be there, nor any ravenous beast <02416> shall go up
thereon, it shall not be found there; but the redeemed shall walk there:
Tehillim
(Psalms) 89:7
God is greatly to be feared in the assembly of the saints, and to be had in
reverence <03372> (8737) of all them that are about him.
Tehillim
(Psalms) 89:8
HaShem God <0430> of hosts, who is a strong HaShem like unto thee? or to
thy faithfulness round about thee?
Tehillim
(Psalms) 89:13
Thou hast a mighty arm: strong is thy hand <03027>, and high is thy right
hand.
HEBREW:
|
Hebrew |
English |
Torah Seder Lev 25:35 – 26:2 |
Psalms Psa 89:1-15 |
Ashlamatah Isa 35:3-10 |
|
אֱלֹהִים |
GOD |
Lev. 25:36 |
Ps. 89:8 |
Isa. 35:4 |
|
אָמַר |
said, say |
Ps. 89:2 |
Isa. 35:4 |
|
|
אֶרֶץ |
land, earth |
Lev. 25:38 |
Ps. 89:11 |
|
|
בֵּן |
sons |
Lev. 25:41 |
Ps. 89:6 |
|
|
גָּאַל |
redeem |
Lev. 25:48 |
Isa. 35:9 |
|
|
הָיָה |
have, become |
Lev. 25:44 |
Isa. 35:7 |
|
|
הָלַךְ |
walk |
Ps. 89:15 |
Isa. 35:8 |
|
|
חָזַק |
sustain, encourage |
Lev. 25:35 |
Isa. 35:3 |
|
|
יָד |
hand, exhausted, means |
Lev. 25:35 |
Ps. 89:13 |
Isa. 35:3 |
|
יהוה |
LORD |
Lev. 25:38 |
Ps. 89:1 |
Isa. 35:10 |
|
לֹה |
nor, no |
Lev. 25:37 |
Isa. 35:9 |
|
|
נָשַׂג |
will find, becomes sufficient
|
Lev. 25:47 |
Isa. 35:10 |
|
|
סָבִיב |
around |
Lev. 25:44 |
Ps. 89:7 |
|
|
עֶבֶד |
slave, servant |
Lev. 25:39 |
Ps. 89:3 |
|
|
עַד |
until, forever |
Lev. 25:40 |
Ps. 89:4 |
|
|
עוֹלָם |
permanent, forever, everlasting |
Lev. 25:46 |
Ps. 89:1 |
Isa. 35:10 |
|
עַיִן |
sight, eyes |
Lev. 25:53 |
Isa. 35:5 |
|
|
פֶּה |
proportion, with my mouth |
Lev. 25:51 |
Ps. 89:1 |
|
|
רָנַן |
shout for joy |
Ps. 89:12 |
Isa. 35:6 |
|
|
שׁוּב |
go back, return |
Lev. 25:41 |
Isa. 35:10 |
|
|
arey" |
revere, awesome, fear |
Lev. 25:36 |
Ps. 89:7 |
Isa. 35:4 |
|
br' |
many, greatly |
Lev. 25:51 |
Ps. 89:7 |
GREEK:
|
Greek |
English |
Torah Seder |
Psalms |
Ashlamatah |
NC |
|
Lev 25:35-26:2 |
Psa 89:1-15 |
Isa 35:3-10 |
2 Pe 3:8-10 |
||
|
γῆ |
land, earth |
Lev 25:38 |
Psa 89:11 |
Isa 35:6 |
2Pe 3:10 |
|
ἔτος |
years |
Lev 25:40 |
2Pe 3:8 |
||
|
ἥκω |
shall come |
Isa 35:4 |
2Pe 3:10 |
||
|
ἡμέρα |
day |
Lev 25:50 |
2Pe 3:8 |
||
|
κύριος |
LORD |
Lev. 25:38 |
Ps. 89:1 |
Isa. 35:10 |
2Pe 3:8 |
|
οὐρανός |
heavens |
Psa 89:2 |
2Pe 3:10 |
||
|
παρέρχομαι |
shall pass away |
Isa 35:8 |
2Pe 3:10 |
||
|
πᾶς |
all |
Psa 89:7 |
2Pe 3:9 |
2 Tsefet (Peter) 3:8-10
|
CLV[1] |
Magiera Peshitta NT[2] |
Greek[3] |
Delitzsch[4] |
|
8.
Now of this one thing you are not to be oblivious, beloved, that one day is
with the Lord as a thousand years and a thousand years as one day." |
8. Now this one [thing] do not forget, my beloved
[ones], that one day to the LORD is as a thousand years and a thousand years
as one day. |
8. Ἓν δὲ
τοῦτο μὴ
λανθανέτω
ὑμᾶς ἀγαπητοί
ὅτι μία ἡμέρα
παρὰ κυρίῳ ὡς
χίλια ἔτη
καὶ χίλια ἔτη
ὡς ἡμέρα μία
|
8 וְזֹאת
הָאַחַת
אַל־תֵּעָלֵם
מִכֶּם חֲבִיבָי
שֶׁיּוֹם
אֶחָד
כְּאֶלֶף
שָׁנִים בְּעֵינֵי
יְהֹוָה
וְאֶלֶף
שָׁנִים
כְּיוֹם אֶחָד׃ |
|
9.
The Lord is not tardy as to the promise, as some are deeming tardiness, but
is patient because of you, not intending any to perish, but all to make room
for repentance." |
9. The LORD does not delay in his promises as men
consider delay, but he is long-suffering because of you, in that he does not
want anyone to be destroyed, but rather [that] everyone should come to
repentance. |
9. οὐ βραδύνει
ὁ κύριος
τῆς ἐπαγγελίας
ὥς τινες βραδύτητα
ἡγοῦνται ἀλλὰ
μακροθυμεῖ
εἰς ἡμᾶς, μὴ
βουλόμενός
τινας ἀπολέσθαι
ἀλλὰ πάντας
εἰς μετάνοιαν
χωρῆσαι |
9וְלֹא־יְאַחֵר
יְהֹוָה
אֶת־אֲשֶׁר
הִבְטִיחַ
כַּאֲשֶׁר־יֵשׁ
חֹשְׁבִים
זֹאת לְאִחוּר
כִּי
מַאֲרִיךְ
אַפּוֹ
בַּעֲבוּרֵנוּ
וְלֹא
יַחְפֹּץ
בַּאֲבֹד
הָאֹבְדִים
כִּי
אִם־בִּפְנוֹת
כּוּלָּם
לַתְּשׁוּבָה׃ |
|
10.
Now the day of the Lord will be arriving as a thief, in which the heavens
shall be passing by with a booming noise, yet the elements shall be dissolved
by combustion, and the earth and the works in it shall be found." |
10.
But the day of the LORD will come as a thief, in which the heaven[s]
will suddenly pass away and the elements, while burning, will dissolve and
the earth and the works that are in it will [not] be found. |
10.
Ἥξει δὲ ᾗ
ἡμέρα κυρίου
ὡς κλέπτης
ἐν νυκτὶ ἐν
ἡ οἱ οὐρανοὶ
ῥοιζηδὸν παρελεύσονται
στοιχεῖα δὲ
καυσούμενα
λυθήσονται, καὶ
γῆ καὶ τὰ
ἐν αὐτῇ ἔργα
κατακαήσεται. |
10 בֹּא
יָבֹא
יוֹם־יְהֹוָה
כְּגַנָּב
בַּלָּיְלָה
אָז
הַשָּׁמַיִם
בְּשָׁאוֹן
יַחֲלֹפוּ
וְהַיְסֹדוֹת
יְבֹעֲרוּ
וְהִתְמֹגֲגוּ
וְהָאָרֶץ
וְהַמַּעֲשִׂים
אֲשֶׁר
עָלֶיהָ
יִשָּׂרֵפוּ׃ |
|
|
|
|
|
Hakham’s &
Dr. Adon Eliyahu’s Rendition
8.
¶ Beloved, do not let this one thing escape your notice (remain hidden),
because one day is contrasted [against] a thousand years and a thousand
years against one day (Psalm 90:4).
9.
The LORD does not delay the proclamation as some consider delay, but ruling
patiently, not wanting to cut off anyone, but making room for everyone to
convert.
10.
But the “Day of the LORD” will come as a thief in the night in which
the heavens, with a
rushing sound [of the shofar] will be passed over
and a burning heat will dissolve the
elements bringing to an end the earth and its works totally incinerating
them.
Commentary
8.
¶ Beloved, do not let this one thing escape your notice (remain hidden),
because one day is contrasted [against] a thousand years and a thousand
years against one day (Psalm 90:4). Psalm 90:4 literally reads: “For
a thousand years in Your eyes are as yesterday, For it passes on, as, a watch
by night.” However, through a complex Peshat principle we can draw a fence
around a verse, and then a sub-fence around a clause (in this case: “For a
thousand years in Your eyes are as yesterday”), and the manipulate the phrase
to say the same thing but in different words (i.e. in this case, “because one
day is contrasted [against] a thousand years and a thousand years against one
day"). The simple
and plain meaning of the clause has not varied, but to the contrary re-inforced.
What
Hakham Tsefet is trying to argue seems to me the fact that we are not to pin G-d, most blessed be He, to any
measure of human chronological time.
For to do such a thing is to fall inevitably into idolatry (cf. Deut.
18:9-13). Yet some would ask, do not our Sages use Psalm 90:4 to:
(a) define the length of one of the days of
creation (Gen. Rab. VIII.2; B Rosh Hash. 31a;
Lev. Rab. XIX.1; Songs of Songs Rab. V.11;
Numbers Rab. 4; Midrash Psalms 25.8;) and (b) to explain why Adam lived a
thousand years after his sin (Gen. Rab. XIX.8; Num. Rab.
V.4;
and XXIII.13); and
(c) to calculate the length of Messiah's day (Midr. Psalms 90:7; Yalkut Shimeoni to Psalm 72; B
Sanh 99a) ? The answer to this question is two-fold.
First, the literature mentioned to support the argument
is either in the Remes (i.e. Talmd) which needs to be interpreted allegorically, or in the Drash (Midrashim) which needs to be
interpreted metaphorically. There is no Peshat statement from our Sages stating that 24hrs (i.e. one
day) of ours is
exactly 1,000
years in Ha-Shem's
chronometry. All
statements of the Sages that purport to say so are either in the midst of
allegricall or metaphorical literature, but not in precise Peshat.
Second, if one reads the whole verse, the first clause states: "“For a thousand years in Your
eyes are as yesterday.” Read in the Peshat, the statement can either mean that
one day of ours (i.e. 24 hrs) is as 1,000 years in Ha-Shem’s chronometry. But
it also could be understood as saying, that a day of ours is as
1,000 years to Ha-Shem, and meaning that the figure of one thousand needs not
to be interpreted literally as meaning exactly 1,000 years. In fact, the next
clause serves to emphasize this point, when it concludes: “For it passes on, as,
a watch by night.” Now a Hebraic watch in the night is about 4 hrs. (3 watches
in the night) and the Roman watch in the night is about 3 hrs. (there being 4
watches in the night). So the phrase means that one day of ours in G-d’s
chronometry is like 4 hrs. of our day, that is one day to G-d is like six days
for us. Now, if we add the two phrases together we see that there is an obvious
contradiction in quantity of measurement, which obliges us to take this
statement as a metaphorical one and not one to be read in the strict Peshat.
Again,
we repeat, anyone who states that the Messiah is going to appear in 2015 or
2030 or any other date is a liar, even if it comes to pass at such a date,
since we are forbidden by Halakha to engage in such an activity, and anyone who
does so, has fallen into a work of idolatry. So then we need to interpret
correctly the meaning of Hakham Tsefet here as being a fictitious illustration
to draw the point that we need to expect in every day of our existence that the
prophesied day of the LORD will come, rather than fix G-d into a human
chronometric speculation.
Further
I may ask, why is it that all these prophets who seem to know the time of
Messiah’s arrival and the arrival of the day of the LORD, do not also prophesy
that unless people observe the Law as delivered and transmitted by our Sages,
such will not escape the judgment of G-d?
This clearly points out that these pseudo-prophets are nothing but neo
Epicureans and disciples of Bala’am. Should not rather a true prophet of the
LORD prophesy in accordance with that great principles stated in Scripture and
say thusly:
“22 Be mindful of the Law of My servant
Moses [as propounded by all that sit in the cathedra of Moses], whom I
charged at Horeb with laws and rules for all Israel. 23 Behold, I (G-d)
will send the prophet Eliyahu to you before the coming of the awesome, fearful
Day of the LORD. 24 He (Eliyahu) will reconcile the fathers
with their children and the children with their fathers, so that, when I (G-d)
come, I do not strike the whole earth with utter destruction. Behold, I will
send the prophet Eliyahu to you before the coming of the awesome, fearful Day
of the LORD.” (Mal 3:22-24)
9.
The LORD does not delay the proclamation as some consider delay, but ruling
patiently, not wanting to cut off anyone, but making room for everyone to
convert. – So
then, what is the reason for the apparent delay of the “Day of the LORD”? A
person with sound logic (Heb. sevarah) will reach the same conclusion as
Hakham Tsefet – i.e. that the apparent delay is to give ample opportunity to
all to convert to Judaism and follow G-d’s Laws and take upon themselves the
yoke of King Messiah upon the rest of their lives, so that anyone who does so
may not be cut off at the time of the coming of the Day of the LORD.
10.
But the “Day of the LORD” will come as a thief in the night in which
the heavens, with a
rushing sound [of the shofar] will be passed over
and a burning heat will dissolve the
elements bringing to an end the earth and its works totally incinerating
them. - This verse has
vocabulary that implies a repition of the event that took place during the
first Passover in Egypt, but now at a universal scale.
That is, the first event that took place in Egypt was of a local scale and a
precedent for that which is going to take place at the end of day at a
universal and cosmic scale as it is said, "Is there a thing
whereof it is said: 'See, this is new'? - it has been already, in the ages which
were before us.” (Ecclesiastes 1:10).
Since
this will be so, we may ask, what kind of things should we prioritize in
building whilst we live? Should we not give priority in building up those
things which in the end will not decompose nor be incinerated? This is the key
distinction between the disciples of the Master and the neo Epicureans. We
build a body of knowledge about the Torah, we build up souls, we build up good
deeds which will be rewarded in the age-to-come. Epicureans build for this age,
they are all after filthy lucre, how they will win greater prestige by robbing
others, and build monuments that will not last but in the end will be reduced
to rubble or repossessed by others.
This
verse should be normative, and a guiding light, in whatever is it that we are
building, so that we be in the same page as the G-d of all Israel! By the way,
this is not a call to a vow of poverty as some do, this is but a call to
wisdom, and devote the principal of our energies to those things that matter
and will last for eternity.
Some
Questions to Ponder:
1.
From all the readings for this
Shabbat, what verse or verses touched your heart and fired your imagination?
2.
How is Variqra 25:35 related to
Vayiqra 26:1-2?
3.
What questions were asked of
Rashi regarding Leviticus 25:36?
4.
What questions were asked of
Rashi regarding Leviticus 25:38?
5.
What question was asked of Rashi
regarding Leviticus 25:40?
6.
What question was asked of Rashi
regarding Leviticus 25:42?
7.
What questions were asked of
Rashi regarding Leviticus 25:46?
8.
What questions were asked of
Rashi regarding Leviticus 25:47?
9.
What questions were asked of
Rashi regarding Leviticus 25:53?
10.
What questions were asked of
Rashi regarding Leviticus 25:54?
11.
What questions were asked of
Rashi regarding Leviticus 25:55?
12.
What questions were asked of
Rashi regarding Leviticus 26:1?
13.
On reading the Torah Seder for
this week what touched the heart and fired the imagination of the the Psalmist in Psalm 89:1-15?
14.
On reading the Torah Seder for
this week what touched the heart and fired the imagination of the prophet Isaiah
35:3-10?
15.
How is the reading of Hakham
Tsefet (2 Peter 3:8-10) related to the readings for this Shabbat?
16.
In your opinion, what is the
chief purpose that Hakham Tsefet wants to address in 2 Peter 3:8-10?
17.
Explain how Hakham Tsefet derived
all of his material in 2 Peter 3:8-10 from the Torah Seder for this Shabbat,
Psalm 89:1-15, and
Isaiah
35:3-10?
18.
How are the readings for this
Shabbat communicating that the people of G-d (particularly Nazarean Jews) must
be a separate people not imitating any of the traditions, laws and customs of
the Gentiles but should be faithful to observe the commandments of the Sages?
19.
How does Hakham Yitschaq
Magrisso, in the Me’am Lo’Ez for this week defines the expression “a touch of
interest”?
20.
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:
Shabbat “Im-B’Chuqotai”
Tebet 18, 5771 – December 24/25,
2010
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
אִם-בְּחֻקֹּתַי |
|
|
|
“Im-B’Chuqotai” |
Reader 1 – Vayiqra
26:3-5 |
Reader 1 – Vayiqra 26:27-29 |
|
“In
My statutes” |
Reader 2 – Vayiqra
26:6-8 |
Reader 2 – Vayiqra 26:30-32 |
|
“En Mis estatutos” |
Reader 3 – Vayiqra
26:9-13 |
Reader 3 – Vayiqra 26:33-35 |
|
Vayiqra (Lev.) 26:3-26 |
Reader 4 – Vayiqra
26:14-16 |
|
|
Ashlmt. Isaiah 1:19-20, 24-28,
31, 2:1, 5 |
Reader 5 – Vayiqra
26:17-19 |
|
|
|
Reader 6 – Vayiqra
26:20-22 |
Reader 1 – Vayiqra 26:27-29 |
|
Psalm 89:16-38 |
Reader 7 – Vayiqra
26:23-26 |
Reader 2 – Vayiqra 26:30-32 |
|
|
Maftir: Vayiqra 26:24-26 |
Reader 3 – Vayiqra 26:33-35 |
|
N.C.: 2 Peter 3:11-16 |
Isaiah 1:19-20,
24-28, 31, 2:1, 5 |
|
Shalom
Shabbat !
Hakham
Dr. Yosef ben Haggai
Rosh
Paqid Adon Hillel ben David
HE Dr. Adon Eliyahu ben Abraham
[1] CLV
(Concordant Literal Version) as found in Rick Meyers (2009) E-Sword v.
9.5.1 - http://www.e-sword.net/downloads.html
[2] Magiera,
J.M. (2009), Aramaic Peshitta New Testament: Vertical Interlinear, Light
of the Word Ministry, Vol. III.
[3] Greek
New Testament (Stephanus Text) as found in Rick Meyers (2009)
E-Sword v. 9.5.1 - http://www.e-sword.net/downloads.html
[4] Delitzsch, http://www.kirjasilta.net/ha-berit/