Esnoga Bet Emunah
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Telephone: 360-584-9352 - United States of America
© 2008
E-Mail: gkilli@aol.com
Triennial
Cycle (Triennial Torah Cycle) / Septennial Cycle (Septennial Torah Cycle)
|
Three and 1/2 year
Lectionary Readings |
First Year
of the Reading Cycle |
|
Tebet 14, 5769 – January
09/10, 2009 |
First Year
of the Shmita Cycle |
Candle Lighting and Havdalah Times:
|
Atlanta, Georgia, U.S. Friday Jan. 09, 2009 – Candles at 5:28 PM Saturday Jan. 10, 2009 – Havdalah 6:27 PM |
San Antonio, Texas, U.S. Friday Jan. 09, 2009 – Candles at 5:34 PM Saturday Jan. 10, 2009 – Havdalah 6:31 PM |
|
Baton Rouge & Alexandria, Louisiana, U.S. Friday Jan. 09, 2009 – Candles at 5:03 PM Saturday Jan. 10, 2009 – Havdalah 6:00 PM |
Sheboygan
& Manitowoc, Wisconsin US Friday Jan. 09, 2009 – Candles at 4:14 PM Saturday Jan. 10, 2009 – Havdalah 5:20 PM |
|
Bowling Green & Murray, Kentucky, U.S. Friday Jan. 09, 2009 – Candles at 4:28 PM Saturday Jan. 10, 2009 – Havdalah 5:29 PM |
Brisbane, Australia Friday Jan. 09, 2009 – Candles at 6:30 PM Saturday Jan. 10, 2009 – Havdalah 7:27 PM |
|
Miami,
Florida, US Friday Jan. 09, 2009 – Candles at 5:29 PM Saturday Jan. 10, 2009 – Havdalah 6:24 PM |
Jakarta,
Indonesia Friday Jan. 09, 2009 – Candles at 5:56 PM Saturday Jan. 10, 2009 – Havdalah 6:47 PM |
|
New London, Connecticut USA Friday Jan. 09, 2009 – Candles at 4:11 PM Saturday Jan. 10, 2009 – Havdalah 5:15 PM |
Kuala Lumpur, Malaysia Friday Jan. 09, 2009 – Candles at 7:01 PM Saturday Jan. 10, 2009 – Havdalah 7:52 PM |
|
Oklahoma City, Oklahoma, U.S Friday Jan. 09, 2009 – Candles at 5:17 PM Saturday Jan. 10, 2009 – Havdalah 6:17 PM |
Manila
& Cebu, Philippines Friday Jan. 09, 2009 – Candles at 5:24 PM Saturday Jan. 10, 2009 – Havdalah 6:17 PM |
|
Olympia, Washington, U.S. Friday Jan. 09, 2009 – Candles at 4:23 PM Saturday Jan. 10, 2009 – Havdalah 5:33 PM |
Port Elizabeth, South Africa Friday Jan. 09, 2009 – Candles at 7:19 PM Saturday Jan. 10, 2009 – Havdalah 8:20 PM |
|
Philadelphia,
Pennsylvania USA Friday Jan. 09, 2009 – Candles at 4:35 PM Saturday Jan. 10, 2009 – Havdalah 5:38 PM |
Singapore, Singapore Friday Jan. 09, 2009 – Candles at 6:55 PM Saturday Jan. 10, 2009 – Havdalah 7:47 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 Batsehva bat Sarah,
His
Honor Paqid Adon Mikha ben Hillel
His
Honor Paqid Adon David ben Abraham,
Her
Excellency Giberet Sarai bat Sarah and
beloved family,
His
Excellency Adon Barth Lindemann and
beloved family,
His
Excellency Adon John Batchelor and
beloved wife,
His
Excellency Adon Ezra ben Abraham and
beloved wife HE Giberet Karmela bat Sarah,
Her Excellency Giberet Sandra Grenier
His Excellency Adon Stephen Legge and
beloved wife HE Giberet Angela Legge
For their regular and sacrificial giving, providing
the best oil for the lamps, we pray that G-d’s richest blessings be upon their
lives and those of their loved ones, together with all Yisrael and her Torah
Scholars, amen ve amen!
Also a great thank you and great blessings be upon
all who send comments to the list about the contents and commentary of the
weekly Torah Seder and allied topics.
If you want to subscribe to our list and ensure
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friends. Toda Rabba!
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Shabbat |
Torah
Reading: |
Weekday
Torah Reading: |
|
וַיֵּרָא
אֵלָיו |
|
|
|
“Vayera Elav” |
Reader 1 – B’Resheet 18:1-5 |
Reader 1 – B’resheet 19:1-3 |
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“And appears” |
Reader 2 – B’Resheet 18:6-8 |
Reader 2 – B’resheet 19:4-6 |
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“Y se le apareció” |
Reader 3 – B’Resheet 18:9-14 |
Reader 3 – B’resheet 19:7-11 |
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B’resheet (Gen.) 18:1-33 |
Reader 4 – B’Resheet 18:15-19 |
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|
Ashlamatah: Malachi 3:18-24 |
Reader 5 – B’Resheet 18:20-22 |
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Reader 6 – B’Resheet 18:23-25 |
Reader 1 – B’resheet 19:1-3 |
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Psalms 13 |
Reader 7 – B’Resheet 18:26-33 |
Reader 2 – B’resheet 19:4-6 |
|
N.C.: Mark 2:13-17 |
Maftir: B’Resheet 18:31-33 |
Reader 3 – B’resheet 19:7-11 |
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Mishle (Proverbs) 3:27-35 |
Malachi 3:18-24 |
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Rashi & Targum Pseudo Jonathan
for: B’Resheet (Gen.) 18:1-33
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RASHI |
TARGUM PSEUDO JONATHAN |
|
1.
R-1
Adonai appeared to him in the groves of Mamre and he was sitting at the door
of the tent in the heat of the day. |
1.
AND the glory of the LORD was revealed to him in the valley of Mamre; and he,
being ill from the pain of circumcision, sat at the door of the tabernacle in
the fervour (or strength) of the day. |
|
2.
He lifted his eyes and saw, and behold three men were standing near him. He
saw [them], and ran from the door of the tent to greet them, and he bowed
down to the earth. |
2.
And he lifted up his eyes and looked, and, behold, three angels in the
resemblance of men were standing before him; (angels) who had been sent from
the necessity of three things;--because it is not possible for a ministering
angel to be sent for more than one purpose at a time;--one, then, had come to
make known to him that Sarah should bear a man-child; one had come to deliver
Lot; and one to overthrow Sedom and Amorah. And when he saw them, he ran to
meet them from the door of the tent, and bowed himself on the earth. [JERUSALEM.
Three angels were sent to our father Abraham; and the three were sent for
three things;--because it is not possible that one of the high angels should
be sent for more things than one. The first angel was sent to announce to our
father Abraham, that, behold, Sarah would bear Izhak; the second angel was
sent to deliver Lot from the midst of the overthrow; the third angel was sent
to overthrow Sedom and Amorah, Admah and Zeboim. Therefore was there a word
of prophecy from before the Lord unto Abraham the Just, and the Word of the
Lord was revealed to him in the valley of vision; and he sat in the door of
the tabernacle, comforting himself from his circumcision in the fervour (or
strength) of the day.] |
|
3.
He said, "My Master, if I have found favor in Your eyes, please do not
bypass your servant." |
3.
And he said, I beseech, by the mercies (that are) before You, O LORD, if now
I have found favour before You, that the glory of Your shekina may not now
ascend from Your servant, |
|
4.
"Let a bit of water be brought and wash your feet. Rest yourselves under
the tree. |
4.
until I have set forth provisions under the tree. |
|
5.
I will get bread and you will sustain your hearts. Afterwards you will
continue on your way, because it is for this reason that you have passed by
your servant." They said, "Fine, do as you have said." |
5.
And I will bring food of bread, that you may strengthen your hearts, and give
thanks in the Name of the Word of the Lord, and afterwards pass on. For
therefore at the time of repast are you come, and have turned aside to your
servant to take food. And they said, You have spoken well; do according to your
word. |
|
6.
R-2
Abraham hurried to Sarah's tent and said, "Hurry! [take] three measures
of the finest flour; knead it and make cake-rolls." |
6.
And Abraham hastened into the tent unto Sarah, and said to her, Hasten three
measures of flour-meal, mix and make cakes. |
|
7.
Abraham ran to the cattle, and took a tender, choice calf. He gave it to the
lad. and hurried to prepare it. |
7.
And unto the flock ran Abraham, and took a calf, tender and fat, and gave to
a young man, and hastened to make prepared meats; |
|
8.
He took butter, milk, and the calf he had prepared, and set it before them.
He stood over them under the tree, and they ate. |
8.
and he took rich cream and milk and the calf which the young man had made
into prepared meats, and set them before them, according to the way and
conduct (hilkath) of the creatures of the world; and he served before them,
and they sat under the tree; and he quieted himself (to see) whether they
would eat. |
|
9.
R-3
They said to him, "Where is Sarah, your wife?" He said "Here,
in the tent." |
9.
And they said to him, Where is Sarah your wife? And he said, Behold, she is
in the tent. |
|
10.
He said "I will return to you next year, and Sarah, your wife will have
a son." Sarah was listening at the door of the tent, that was behind
him. |
10.
And ONE of them said, Returning I will return to you in the coming year; and
you will be revived, and, behold, Sarah your wife will have a son. And Sarah
was hearkening at the door of the tent, and Ishmael stood behind her, and
marked what the Angel said. [JERUSALEM.
And He said, Returning I will return to you at that time, to revive you, and,
behold, Sarah your wife will have a male child. And Sarah was hearkening at
the door of the tent, and Ishmael stood behind her.] |
|
11.
Abraham and Sarah were old, well on in years. Sarah no longer had the way of
women. |
11.
But Abraham and Sarah were old, they had mounted in days, and with Sarah the
way of women had ceased. |
|
12.
Sarah laughed to herself saying, "Now that I am worn out, will I have
the pleasure [of a son], my master being [also] an old man." |
12.
And Sarah wondered in her heart, saying After that I am old will I have
conceptions, and my lord Abraham is old? [JERUSALEM. And Sarah derided in her
heart, saying, After that I am old, is it possible to return to the days of
my youth, for me to have conception, and Abraham old?] |
|
13.
Adonai said to Abraham, "Why did Sarah laugh saying, 'Can I really give
birth when I am old?' |
13.
And the LORD said to Abraham, Why has Sarah so laughed, saying, Can it be in
truth that I will bear, being old? |
|
14.
Is anything too far removed from Adonai? At the appointed time I will return
to you, at this time of life, and Sarah will have a son." |
14.
Is it possible to hide anything from before the LORD? At the gracious time I
will return to you, in the time when you will be revived, and Sarah will have
a son. |
|
15.
R-4
Sarah denied it saying, "I did not laugh," for she was afraid. He
said, "Not so, for you did laugh." |
15.
And Sarah denied and said, I wondered not; for she was afraid. And the Angel
said, Fear not: yet in truth you did laugh. |
|
16.
The men stood up from where they were, and they gazed upon Sedom. Abraham
went with them to send them [on their way]. |
16.
And the angels, who had the likeness of men, arose from thence, and the one
who had made known the tidings to Sarah ascended to the high heavens; and two
of them looked toward Sedom; and Abraham went with them. [JERUSALEM. And they
looked towards.] |
|
17.
Adonai said, "Will I conceal from Abraham what I am about to do? |
17.
And the LORD said, with His Word, I cannot hide from Abraham that which I am
about to do; and it is right that before I do it, I should make it known to
him. [JERUSALEM. And the LORD with His Word said, Will I hide from Abraham,
My friend, that which I am about to do? Forasmuch as the town of Sedom is
among the gifts that I have given to him, it is just that I should not
overthrow it, till I have made it known to him.] |
|
18.
Abraham is indeed to become a great and mighty nation, and through him will
be blessed all the nations of the world. |
18.
For Abraham is to be a great and mighty people, and through/in him will all
the peoples of the earth be blessed. |
|
19.
For I have given him special attention because he commands his children, and
his household after him, and they will preserve the way of Adonai, doing
charity and justice, so that Adonai will bring upon Abraham all that which He
has spoken of him." |
19.
Because his holiness (piety, chasidutha) is manifest before Me, (and) that he
will instruct his sons, and the men of his house after him, to keep the ways
that are right before the LORD, to do justice/generosity and judgment, that
the LORD may bring upon Abraham that which He has spoken concerning him. |
|
20.
R-5
[Thus] Adonai said, "The wailing concerning Sedom and Amorah is so
great, and their sin is so very grave. |
20.
And the LORD said to the ministering angels, The cry of Sedom and
Amorah, because they oppress the poor, and decree that whosoever gives a
morsel to the needy will be burned with fire, is therefore great, and their
guilt exceedingly weighty. |
|
21.
I will descend now and see, if their wailing which has come to Me is
indicative of their conduct; destruction [will come upon them]. If not I will
know." |
21.
I will now appear, and see whether, as the cry of a damsel torn away, which
ascends before Me, they have made completion of their sins; (or, whether they
have made an end of their sins;) and if they have wrought repentance, will
they not be as (if) innocent before Me? and as if not knowing, I will not
punish. [JERUSALEM. Now will I appear and see, according as the cry of the
people of Sedom and Amorah has ascended before Me, whether they have made a
complete end. It may be, that some among these sinners do not know that their
works of evil are manifest before Me. And if they seek to work repentance,
behold, they will be considered before Me as if those works had not been
known.] |
|
22.
The men turned from where they were, and went toward Sedom. Abraham was still
standing before Adonai. |
22.
And the angels who had the likeness of men, turned thence and went towards
Sedom. And Abraham now supplicated mercy for Lot, and ministered in prayer
before the LORD. |
|
23.
R-6
Abraham came forward and said, "Will You [actually] destroy the
righteous/generous with the wicked/Lawless? |
23.
And Abraham prayed and said, Will You destroy in Your displeasure the
innocent with the guilty? |
|
24.
Suppose there are fifty righteous/generous people in the midst of the city,
will You still destroy it, and not bear with the place for the sake of the
fifty righteous/generous people inside it? |
24.
Perhaps there are fifty innocent persons within the city, who pray before You,--ten
for every city, of all the five cities of Sedom, Amorah, Admah, Zeboim, and
Zoar. Will You in Your displeasure destroy and not forgive the country, on
account of the fifty innocent ones who are in it? |
|
25.
It would be sacrilege [to attribute] to You such an act, to kill the
righteous/generous with the wicked/Lawless, treating the righteous/ generous and the wicked/Lawless alike. It would be
sacrilege to attribute this to You: Will the Judge of all the earth not do
justice/generosity?" |
25.
Unholy would it be before You to do according to this word, to slay the
innocent with the guilty, and to make the innocent to be as the guilty! That
be unholy with You. It cannot be that One who is the Judge of all the earth
should not do justice. |
|
26.
R-7 Adonai
said; "If, in Sedom, I find fifty righteous/generous within the city, I
will bear with the entire place for their sake." |
26.
And the Lord said, If I find in Sedom fifty innocent in the midst of the city
who pray before Me, I will forgive all the land on their account. |
|
27.
Abraham responded and said, "Here I have begun to speak to my Master,
and I am but dust and ashes. |
27.
And Abraham responded, and said, I pray for mercy. Behold, now, I have begun
to speak before the LORD; I, who am as dust and ashes. |
|
28.
But suppose they lack five of the fifty righteous/generous? Will You destroy
all the city because of five?" He said, "I will not destroy if I
find forty-five there." |
28.
Perhaps of the fifty innocent persons, five may be wanting. On account of the
five who may be wanting to Zoar, will You destroy the whole city? And He
said, I will not destroy it, if I find there forty and five. |
|
29.
He [Abraham] continued to speak to Him and said, "Suppose there are
forty found there?" He said, "I will not do it for the sake of the
forty." |
29.
And he added yet to speak before Him, and said, Perhaps there may be forty
found there; ten for each city of the four cities, and Zoar, whose guilt is
lighter, forgive You for Your mercy's sake. And he said, I will not make an
end for the sake of the forty innocent ones. |
|
30.
He said, "Let not my Master show anger and I will [continue] to speak.
Suppose thirty are found there?" He said, "I will not do it if I
find thirty there." |
30.
And he said, Let not the displeasure of the LORD, the Lord of all the world,
wax strong against me, and I will speak. Perhaps thirty who pray may be found
there, ten for each of the three cities, and Zeboim and Zoar forgive them for
Your mercy's sake. And He said, I will not make an end if I find thirty
there. |
|
31.
M. He
said, "Here I have begun to speak to my Master. Suppose twenty are found
there?" He said, "I will not destroy for the sake of the
twenty." |
31.
And he said, Imploring mercy, I have now begun to speak before the Lord, the
Lord of all the world. Perhaps twenty who pray may be found; ten in each of
the two cities, and the three forgive You for Your mercy's sake! And He said,
I will not destroy for the sake of the twenty innocent. |
|
32.
He said, "Let not my Master show anger, and I will speak just once more.
Suppose ten are found there?" He said, "I will not destroy for the
sake of the ten." |
32.
And he said, I implore mercy before You! Let not the anger of the LORD, the
Lord of all the world, grow strong, and I will speak only this time. Perhaps
ten may be found there; and I and they will pray for mercy upon all the land,
and You will forgive them. And He said, I will not destroy for the sake of
the ten who may be innocent. |
|
33.
Adonai departed when He finished speaking to Abraham, and Abraham returned to
his place. |
33.
And the majesty of the LORD went up when He had ceased to speak with Abraham;
and Abraham returned to his place. |
|
|
|
Reading Assignment:
Torah
With Targum Onkelos and Rashi’s Commentary – Vol. 1
The
Book of Genesis: Hebrew/English
By:
A.M. Silberman & M. Rosenbaum
Published
by: BN Publishing (2007)
pp.
70-76.
The
Torah Anthology: Yalkut Me’Am Lo’Ez - Vol II: The Patriarchs
By:
Rabbi Ya’aqob Culi
Published
by: Moznaim Publishing Corp. (New York, 1988)
Vol.
II, pp. 157-219.
Welcome to the World of P’shat Exegesis
In
order to understand the finished work of the P’shat mode of interpretation of
the Torah, one needs to take into account that the P’shat is intended to
produce a catechetical output, whereby a question/s is/are raised and an
answer/a is/are given using the seven Hermeneutic Laws of R. Hillel and as well
as the laws of Hebrew Grammar and Hebrew expression.
The
Seven Hermeneutic Laws of R. Hillel are as follows
[cf.
http://www.jewishencyclopedia.com/view.jsp?artid=472&letter=R]:
1.
Ḳal
va-ḥomer:
"Argumentum a minori ad majus" or "a majori ad minus";
corresponding to the scholastic proof a fortiori.
2.
Gezerah shavah:
Argument from analogy. Biblical passages containing synonyms or homonyms are
subject, however much they differ in other respects, to identical definitions
and applications.
3.
Binyan ab mi-katub eḥad: Application of a provision found in one passage
only to passages which are related to the first in content but do not contain
the provision in question.
4.
Binyan ab mi-shene ketubim:
The same as the preceding, except that the provision is generalized from two
Biblical passages.
5.
Kelal u-Peraṭ and Peraṭ u-kelal: Definition of the general by the
particular, and of the particular by the general.
6.
Ka-yoẓe bo mi-maḳom aḥer: Similarity in content to another
Scriptural passage.
7.
Dabar ha-lamed me-'inyano:
Interpretation deduced from the context.
Rashi’s
Answers to Questions Posed
Chapter 18
1
And [the Lord] appeared to him to visit the sick (Tan. Buber, Vayera 1). Said
Rabbi Chama the son of Chanina: It was the third day from his circumcision, and
the Holy One, blessed be He, came and inquired about his welfare (B. M. 86b).
in
the plains of Mamre
He [Mamre] was the one who counselled him about circumcision. Therefore, He
appeared to him [Abraham] in his [Mamre’s] territory.-[from Tan. Vayera 3] was
sitting It is written יֹשֵׁב [without
a “vav,” and may therefore be read: “he sat”]. He wished to stand. The Holy
One, blessed be He, said to him, “Sit and I will stand, and you will be a sign
for your children that I am destined to stand in the congregation of the
judges, and they will sit,” as it is said (Ps. 82:1): “God stands in the Divine
assembly.”-[from Gen. Rabbah 48:7]
at
the entrance of the tent
to see whether there were any passersby whom he would bring into his
house.-[from B.M. 86b]
when
the day was hot
-(B.M. 86b) The Holy One, blessed be He, took the sun out of its sheath so as
not to trouble him with wayfarers, but since He saw that he was troubled that
no wayfarers were coming, He brought the angels to him in the likeness of
men.-[from Gen. Rabbah 48: 9, Exod. Rabbah 25:2]
2
and behold, three men
One to bring the news [of Isaac’s birth] to Sarah, and one to overturn Sodom,
and one to heal Abraham, for one angel does not perform two errands (Gen.
Rabbah 50:2). You should know that [this is true] because throughout the entire
chapter, Scripture mentions them in the plural, e.g., (below verse 8): “and
they ate”; (ibid. verse 9): “and they said to him.” Concerning the
announcement, however, it says (ibid. verse 10): “And he said: I will surely
return to you.” And concerning the overturning of Sodom, it says (below 19:22):
“For I will not be able to do anything”; (ibid. verse 21): “I will not
overturn” (Gen. Rabbah 50:11). And Raphael, who healed Abraham, went from there
to save Lot. This is what is stated: “And it came to pass when they took them
outside, that he [the angel] said, ‘Flee for your life.’“ You learn that only
one acted as a deliverer.
were
standing beside him
Heb. עָלָיו, lit. over him. Before him, like (Num. 2:20): “And next to him (וְעָלָיו), the tribe of Manasseh,” but it is a euphemism in reference to
the angels.
and
he saw
Why is וַיַּרְא written twice [in this verse?] The first is to be understood
according to its apparent meaning [i.e., and he saw], and the second means
“understanding.” He observed that they were standing in one place, and he
understood that they did not wish to burden him. And although they knew that he
would come out toward them, they stood in their place out of respect for him,
to show him that they did not wish to trouble him, and he went out first and
ran toward them. (This is the reading in an old Rashi ms.) In Baba Metzia (ad
loc.) it is written: “standing beside him,” and then it is written: “and he ran
toward them!” When they saw that he was untying and tying [his bandages], they
separated from him. Immediately, “he ran toward them.”
3
And he said, “My lords, if only I have, etc.” To the chief one he said
this, and he called them all lords, and to the chief one he said, “Please do
not pass by,” because if he would not pass by, his companions would stay with
him. According to this version, it (אֲדֹנָי) is profane (Shev. 35b) (i.e., it does not refer to God).
Another explanation: It (אֲדֹנָי) is holy, and he was telling the Holy One, blessed be He, to
wait for him until he would run and bring in the wayfarers. And although this
[“Do not pass by”] is written after, “and ran toward them,” the statement [to
God, “do not pass by”] preceded it. It is customary for the verses to speak in
this manner, as I explained in reference to (above 6:3): “Let My spirit not
quarrel forever concerning man” [the decree that God would wait 120 years
before bringing the Flood] which was written after (5:32): “And Noah begot.”
But it is impossible to say otherwise than that the decree preceded the birth
[of Japhet] by 20 years. And the two interpretations [of אֲדֹנָי as being profane and holy in this context] are in Genesis
Rabbah.
Please
let...be taken
through a messenger, and the Holy One, blessed be He, rewarded his [Abraham’s]
children through a messenger, as it is said (Num. 20:11): “And Moses raised his
hand, and he struck the rock.”-[from B.M. 86b]
and
bathe your feet
He thought that they were Arabs, who prostrate themselves to the dust of their
feet, and he was strict not to allow any idolatry into his house. But Lot, who
was not strict, mentioned lodging before washing, as it is said (below 19:2):
“and lodge and bathe your feet.”-[from Gen. Rabbah 54:4]
under
the tree
under the tree.-[from Targumim]
5
and sustain your hearts
In the Torah, in the Prophets, and in the Hagiographa, we find that bread is
the sustenance of the heart. In the Torah-”and sustain your hearts”; in the
Prophets-(Jud. 19:5): “Sustain your heart with a morsel of bread”; in the
Hagiographa-(Ps. 104:15): “and bread sustains man’s heart.” Said Rabbi Chama: לְבַבְכֶם is not written here,
but לִבְּכֶם This teaches us that the evil inclination does not rule over
the angels.-[from Gen. Rabbah 48:11]
after[wards]
you will pass on
Afterwards, you will go.
because
you have passed by
For I request this from you [i.e., to sustain your hearts] because you have
passed by me [i.e., have stopped in my home] to honor me.
because - כִּי-עַל-כֵּן is like אְַשֶׁר עַל,
because, and so is every כִּי-עַל-כֵּן in
Scripture, e.g., (below 19:8): “because (כִּי-עַל-כֵּן) they have come in the shadow of my roof”; (below 33: 10):
“because (כִּי-עַל-כֵּן) I have seen your countenance”; (below 38:26): “because (כִּי-עַל-כֵּן) I have not given her”; (Num. 10:31): “because (כִּי-עַל-כֵּן) you know our encamping.”
6
meal [and] fine flour
The fine flour for the cakes [and] the meal for the starch used by cooks to
cover the pot, to draw out the scum.-[from B.M. 86b]
7
a calf, tender and good
There were three calves, in order to feed them three tongues with
mustard.-[from B.M. 86b]
to
the youth
This was Ishmael, to train him to perform mitzvoth.-[from Aboth d’Rabbi Nathan,
ch. 13]
8
And he took cream and milk, etc. But he did not bring bread, because Sarah became
menstruous, for the manner of the women returned to her on that day, and the
dough became ritually unclean.-[from B.M. 87a]
cream the fat of the milk
that is skimmed off the top.
and
the calf that he had prepared that he had prepared. Each one that he prepared, he
took and brought before them.-[from B.M. 86b]
and
they ate
They appeared to be eating.-[from here we learn that a person should not
deviate from custom.-[from B.M. ad loc., Gen. Rabbah 48:14, Targum Jonathan]
9
And they said to him
Heb. אֵלָיו. There are dots over the letters איו in the word אֵלָיו. And we learned: Rabbi Simeon the son of Eleazar says:
“Wherever the [undotted] letters are more than the dotted ones, you must
expound on the [undotted] letters, etc.” And here, the dotted letters are more
than the [undotted] letters, and you must expound on the dotted [letters]. [The
meaning is that] they also asked Sarah, “Where (אַיו֗) is Abraham?” (Gen. Rabbah 48: 15) We learn from this that a
person should ask in his lodging place of the husband about the wife, and of
the wife about the husband (B.M. 87a). In Bava Metzia (ad loc.) it is said: The
ministering angels knew where our mother Sarah was, but [they asked in order]
to make known that she was modest, in order to endear her to her husband. Said
Rabbi Joseph the son of Chanina: In order to send her a cup of blessing (i.e.,
the cup of wine upon which the Grace after Meals is recited).
Behold
in the tent
She is modest.-[from B.M. ad loc., Mid. Ps. 128:3]
10
at this time next year
At this time, next year. It was Passover, and on the following Passover, Isaac
was born, since we do not כָּעֵת [at
“a” time] כָּעֵת [at
“this” time]. כָּעֵת
חַיָּה means:
at this time, when there will be life for you, when you will all be alive and
well.-[from Targum Yerushalmi, Targum Jonathan]
I
will surely return
The angel did not announce that he [himself] would return to him, but he was
speaking to him as an emissary of the Omnipresent. Similarly (above 16:10):
“And the angel said to her: I will greatly multiply [your seed]” but he [the
angel] did not have the power to multiply [her children], but he spoke as an
emissary of the Omnipresent. Here too, it was as an emissary of the Omnipresent
that he said this to him. (Elisha said to the Shunamite woman (II Kings 4:16):
“At this season, at this time next year, you will be embracing a son.” And she
said, “No my lord, O man of God, do not fail your maidservant. Those angels who
announced to Sarah, said (below verse 14): ‘At the appointed time, I will
return,’ “[but Elisha did not promise to return]. Elisha replied, “Those
angels, who live and endure forever, said, ‘At the appointed time, I will
return.’ But I am flesh and blood, alive today and dead tomorrow. Whether I will
be alive or dead, ‘At this time, etc. [you will embrace a son.’]” (Gen. Rabbah
53:2).
and
it was behind him
The entrance was behind the angel.
11
ceased to have
It had ceased from her.-[from Gen Rabbah 48:16]
the
way of the women
the menstrual cycle.
12
within herself
She looked at her insides and said, “Is it possible that these insides will
carry a child; that these breasts, which have dried up, will give forth
milk?”-[from Tan. Shoftim 18]
smooth
flesh
Heb. עֶדְנָה, smoothness of flesh, and in the language of the Mishnah (Meg.
13a, Men. 86a): “It causes the hair to fall out and smooths (מְעַדָּן) the flesh.” Another explanation: an expression of time (עִידָן),
the time of the menstrual period.-[from Gen. Rabbah 48:17]
13 Is it really true
Is it really true that I will give birth?- although I am old Scripture altered
[her statement] for the sake of peace, for she had said, “and my master is
old.”-[from B.M. 87a]
14
Is...hidden Heb. הֲיִפָּלֵא, as the Targum renders: הֲיִתְכַּסֵי. Is anything too hidden and separated and concealed from Me [to
prevent Me] from doing My will?
At
the appointed time
At that time that was appointed, that I set for you yesterday, [when I said]
(17:21): “at this time next year.”
15
because she was afraid...but you laughed The first כִּי serves as an
expression of “because,” for it gives the reason for the matter: “And Sarah
denied... because she was afraid,” and the second כִּי serves as an
expression of “but.” And He said, “It is not as you say, but you did laugh.” For
our Sages said: כִּי has four different meanings: if, perhaps, but, and because.-[from R.H. 3a]
16 and they looked
Heb. וַיַּשְׁקִפוּ. Whenever the word הַשְׁקָפָה occurs
in Scripture, it denotes evil, except (Deut. 26:15): “Look (הַשְׁקִיפָה) from Your holy dwelling,” for the power of gifts to the poor
is so great that it converts the Divine attribute of wrath to mercy.-[from Tan.
Ki Thissa 14]
to
escort them
Heb. לְשַׁלְּחָם, to escort them. He thought that they were wayfarers.-[from
Zohar, vol. 1, 104a]
17
Will I conceal
Heb. הַמְכַסֶּה? This is a question.[i.e., The “hay” is not the definite article
but the interrogative “hay.”]
what
I am doing in Sodom?
It would be improper for Me to do this thing without his knowledge. I gave him
this land, and these five cities are his, as it is said (10:19): “And the
border of the Canaanite was from Sidon..., as you come to Sodom and Gomorrah,
etc.” I called him Abraham, the father of a multitude of nations. Now, can I
destroy the sons without informing the father, who loves Me?-[from Gen. Rabbah
49:2, Pirke d’Rabbi Eliezer ch. 25]
18
And Abraham will become
[According to] a Midrash Aggadah (Yoma 38b) (Prov. 10:7): “The mention of a
righteous man is for a blessing.” Since He mentioned him, He blessed him. Its
simple meaning is, however: Will I conceal this from him? He is so dear to Me
as to become a great nation, and through him will be blessed all the nations of
the earth.
19
For I have known him
Heb. יְדַעְתִּיו, an expression of love, like (Ruth 2:1): “a kinsman (מוֹדָע) of her husband”; (ibid. 3:2): “And now, Boaz our kinsman (מֹדַעְתָּנוּ)”; (Exod. 33:17): “and I will know you (וָאֵדָעֲךָ) by name.” But, in fact, the primary meaning of them all is
none other than an expression of knowing, for if one loves a person, he draws
him near to himself and knows him and is familiar with him. Now why do I love
him? “Because he commands”... for he commands his sons concerning Me, to keep
My ways. But if you explain it as the Targum renders: “I know about him that he
will command his sons, etc.,” the word לְמַעַן does
not fit into the sense [of the verse].
because
he commands
Heb. יְצַוֶּה, a present tense, (i.e., a habitual action) like (Job 1:5): “So
would Job do (יַעֲשֶׂה)”; [(Num. 9:20): “in accordance to the utterance of the Lord
they would camp” (יַחֲנוּ)]. in order that [the Lord] bring So would he command his sons,
“Keep the way of the Lord in order that the Lord bring upon Abraham, etc.” It
does not say “upon the house of Abraham” but “upon Abraham.” We learn from this
that whoever raises a righteous/generous son is considered as though he does
not die.-[from Gen. Rabbah 49:4]
20
And the Lord said
to Abraham, for He did as He had said, that He would not conceal from him.
since
[it] has become great
Wherever רָבָּה appears
in Scripture, the accent is on the last syllable, on the “beth,” because they
are translated: “great”, or “becoming great.” But this one has its accent on
the first syllable, on the “resh,” because it is to be translated: “has already
become great,” as I have explained regarding (above 15:17): “Now it came to
pass that the sun had set (בָּאָה)”; (Ruth 1:15): “Lo, your sister-in-law has returned (שָׁבָה).”
21
I will descend now
This teaches judges that they should not decide capital punishment cases unless
they see it [i.e., they must go to the site of the crime and investigate the
matter.]-[Divre David]) Everything is as I explained in the chapter dealing
with the dispersion (Tan. Noah 18). Another explanation: I will descend to the
end of their deeds (to fathom the results thereof). -[Be’er Mayim Chayim]).
whether
according to her cry
[i.e., the cry] of the land.
which
has come to Me,
they have done And [if] they remain in their state of rebellion, I will
wreak destruction upon them, but if they do not remain in their state of
rebellion, I will know what I will do, to punish them with suffering, but I
will not destroy them. Similar to this we find elsewhere (Exod. 33:5): “But
now, leave off your ornament from yourself, so that I may know what to do to
you.” Our Sages, however, interpreted הַכְּצַעֲקָתָהּ to
refer to the cry of a certain girl, whom they killed with an unusual death
because she gave food to a poor man, as is delineated in [chapter] Chelek.
(Sanh. 109b)
22
And [the men] turned from there from the place to which Abraham had escorted them.
and
Abraham was still standing, etc. But is it not so that he did not go to stand before
Him, but the Holy One, blessed be He, came to him and said to him (above verse
20): “Because the cry of Sodom and Gomorrah has become great, etc.,” and it
should have been written here: “and the Lord was still standing beside
Abraham?” But this is an emendation of the Scribes (Gen. Rabbah 49:7). (The
Sages of blessed memory changed the text and wrote it in this manner) [to avoid
an irreverent expression, i.e., it would be offensive to God to say that He was
standing before Abraham!]
23
And Abraham approached and said We find [the expression]”approaching” for war (II
Sam. 10:13): “And Joab drew forward, etc.”; and “approaching” for placating
(below 44:8): “And Judah approached him”; and “approaching” for prayer (I Kings
18: 36): “And Elijah the prophet came near.” For all these, Abraham approached:
to speak harshly [i.e., when he requested justice], to placate, and to
pray.-[from Gen. Rabbah 49:8]
Will
You even destroy
Heb. הַאַף. Will You also destroy? And according to the translation of
Onkelos, who rendered אַף as an expression of wrath, this is its interpretation: Will
wrath entice You that You should destroy the righteous/generous with the wicked/Lawless?
24
Perhaps there are fifty righteous/generous men ten righteous/generous men for
each city, because there were five places.-[from Targum Jonathan]
25
Far be it from You
And if You say that the righteous/generous will not save the wicked/Lawless,
why should You kill the righteous/generous?-[from Gen. Rabbah 49:8]
Far
be it from You
Heb. חָלִלָה. It is profane (חוּלִין),
[i.e., unfitting] for You. They will say, “So is His craft. He inundates
everyone, righteous/generous and wicked/Lawless.” So You did to the Generation
of the Flood and to the Generation of the Dispersion.-[from Tan. Vayera 8]
a
thing such as this
Neither this nor anything similar to it.-
Far
be it from You
for the World to Come.-[from Tan. Buber]
Will
the Judge of the entire earth The “hay” of הֲשֹׁפֵט is vowelised with a “chataf pattach,” as an expression of
wonder: Will He Who judges not perform true justice?!
26
“If I find in Sodom, etc., the entire place [Sodom refers to] all the
cities, but because Sodom was the metropolis and the most important of them
all, Scripture ascribes [the fifty righteous/generous men] to it.
27
although I am dust and ashes I was already fit to be dust at the hands of the
kings and ashes at the hands of Nimrod, were it not for Your mercies that stood
by me.
28
Will You destroy because of five Will there not be nine for each city? And You, the
Righteous/ Generous One of the world, will be counted with them.-[from Gen.
Rabbah 49:9]
29
Perhaps forty will be found there And four cities will be saved, and so thirty will
save three of them, or twenty will save two of them, or ten will save one of
them.-[from Zohar, vol. 1, omissions, 255b]
31
Behold now I have desired
Heb. הוֹאַלְתִּי. I have desired, as in (Exod. 2:21): “And Moses was willing (וַיּוֹאֶל).”
32
perhaps ten will be found there For fewer [than ten] he did not ask. He said, “In
the Generation of the Flood, there were eight: Noah and his sons, and their
wives, but they did not save their generation.” And for nine, together with
counting [God] he had already asked, but did not find.
33
And the Lord departed, etc.
Since the defender was silent, the Judge left.
and
Abraham returned to his place The Judge left, the defender left, and the
prosecutor is accusing. Therefore: ”And the two angels came to Sodom,” to
destroy (Gen. Rabbah 49:14) One to destroy Sodom and one to save Lot, and he
[the latter] is the same one who came to heal Abraham, but the third one, who came
to announce [Isaac’s birth] to Sarah, since he had performed his mission, he
departed (Tan. Vayera 8).
Ketubim: Targum Tehillim (Psalms) 13
|
JUDAICA PRESS TRANSLATION |
TARGUM |
|
1. To
the conductor, a song of David. |
1. For praise, a hymn of David. |
|
2. How long, O Lord?
Will You forget me forever? How long will You hide Your face from me? |
2. How long, O Lord, will You neglect me forever? How long
will You hide the splendour of Your face from me? |
|
3. How long will I take
counsel in my soul, having sorrow in my heart by day; how long will my enemy
have the upper hand over me? |
3. How long will I put warnings in my soul, suffering in
my heart daily? How long will my enemy vaunt himself over me? |
|
4. Look and answer me, O Lord my God; enlighten my
eyes lest I sleep the sleep of death. |
4. Pay heed and receive my prayer, O Lord my God; illumine
my eyes by Your Torah, lest I sin and sleep with those who deserve death. |
|
5. Lest my enemy say,
"I have overwhelmed him"; my adversaries will rejoice when I
totter. |
5. Lest the evil impulse should say, “I have taken control
of him,” [lest] my oppressors rejoice because I stray from Your paths. |
|
6. But I trusted in Your loving-kindness, my heart
will rejoice in Your salvation; I will sing to the Lord for He has bestowed [it]
upon me. |
6. But I have placed my trust in Your goodness, my heart
will rejoice in Your redemption; I will give praise in the Lord’s presence
because He rewards me with good things. |
|
|
|
RASHI’S COMMENTARY ON PSALMS
Psalm Thirteen
1
How long
Four times, corresponding to the four kingdoms [Babylon, Persia, Greece, and
Edom] and it is stated concerning all Israel.
4
lest I sleep the sleep of death For death is called sleep, (as in Jer. 51:39): “and
sleep a perpetual sleep.”
Ashlamatah: Malachi 3:18-24
13. Your words have been all too
strong against Me, says the LORD. Yet you say: ‘Wherein have we spoken against You?’
14. You have said: ‘It is vain to
serve God; and what profit is it that we have kept His charge, and that we have
walked mournfully because of the LORD of Armies?
15. And now we call the proud
happy; yes, they that work wickedness/Lawlessness are built up; yes, they try
God, and are delivered.’
16. Then they that feared the
LORD spoke one with another; and the LORD hearkened, and heard, and a book of
remembrance was written before Him, for them that feared the LORD, and that
thought upon His name.
17. And they will be Mine, says
the LORD of Armies, in the day that I do make, even Mine own treasure; and I will
spare them, as a man spares his own son that serves him.
18.
Then will you again discern between the righteous/generous and the wicked/Lawless,
between him that serves God and him that serves Him not. {P}
19.
For, behold, the day comes, it burns as a furnace; and all the proud, and all
that work wickedness/Lawlessness, will be stubble; and the day that comes will
set them ablaze, says the LORD of Armies, that it will leave them neither root
nor branch.
20.
But unto you that fear My name will the sun of righteousness/generosity arise with
healing in its wings; and you will go forth, and gambol as calves of the stall.
21.
And you will tread down the wicked/Lawless; for they will be ashes under the
soles of your feet in the day that I do make, says the LORD of Armies. {P}
22.
Remember the Law of Moses My servant, which I commanded unto him in Horeb for
all Israel, even statutes and ordinances.
23.
Behold, I will send you Elijah the prophet before the coming of the great and
terrible day of the LORD.
24.
And he will turn the heart of the fathers to the children, and the heart of the
children to their fathers; lest I come and smite the land with utter
destruction. {P}
Mark 2:13-17
Delitzsch Hebrew Rendition:
13וַיָּשָׁב
וַיֵּצֵא
אֶל־יַד
הַיָּם וַיָּבֹאוּ
אֵלָיו
כָּל־הָעָם
וַיְלַמְּדֵם׃
14וַיְהִי
בְעָבְרוֹ
וַיַּרְא
אֶת־לֵוִי בֶּן־חַלְפַי
יֹשֵׁב
בְּבֵית
הַמֶּכֶס
וַיּאֹמֶר
אֵלָיו לְכָה
אַחֲרָי
וַיָּקָם
וַיֵּלֶךְ
אַחֲרָיו׃
15וְיְהִי
כַּאֲשֶׁר
הֵסֵב
בְּבֵיתוֹ
וַיַּסֵּבּוּ
מוֹכְסִים
וְחַטָּאִים
רַבִּים עִם־יֵשׁוּעַ
וְעִם־תַּלְמִידָיו
כִּי רַבִּים
הָיוּ
הַהֹלְכִים
אַחֲרָיו׃
16וְהַסּוֹפְרִים
וְהַפְּרוּשִׁים
רָאוּ אֹתוֹ
אֹכֵל
עִם־הַמּוֹכְסִים
וְהַחַטָּאִים
וַיֹּאמְרוּ
אֶל־תַּלְמִידָיו
מַה־לְּרַבְּכֶם
כִּי אֹכֵל
וְשֹׁתֶה
הוּא עִם־הַמּוֹכְסִים
וְהַחַטָּאִים׃
17וַיִּשְׁמַע
יֵשׁוּעַ
וַיּאֹמֶר
הַחֲזָקִים
אֵינָם
צְרִיכִים לְרֹפֵא
כִּי
אִם־הַחֹלִים
לֹא בָאתִי
לִקְרֹא
הַצַּדִּיקִים
כִּי
אִם־הַחַטָּאִים
)לִתְשׁוּבָה)׃
Hakham’s
Rendition:
13.
And he went forth again by the sea, and all the multitude was coming unto him,
and he was teaching [Torah to] them,
14.
and passing by, he saw Levi ben Chalfai sitting at the tax-office, and says to
him, “Be following me,” and he, having risen, did follow him.
15.
And it came to pass, in his reclining (at eating) in his [Levi’s] house, that
many [gauging] tax-gatherers and sinners/habitual Law-breakers were reclining
(at meal) with Yeshua and his Talmidim (Rabbinic disciples), for there were
many, and they followed [after] him (Levi ben Chalfai).
16.
And the scribes and the Pharisees, having seen him eating with the [gauging] tax-gatherers
and sinners/habitual Law-breakers, said to his disciples, “Why--that with the [gauging]
tax-gatherers and sinners/habitual Law-breakers he does eat and drink?”
17.
And Yeshua, having heard, says to them, “They who are strong have no need of a
physician, but they who are ill; I came not to call righteous/generous men, but
sinners/habitual Law-breakers to reformation.”
Comments:
We
have entered into the second Chapter/block of the Mishnaic Treatise of Mark,
which starts at 2:1 and should end at 3:6.[1]
This second block or Marcan writing can be divided into five segments centred
around five questions put forward by the scribes and Pharisees and Yeshua’s
response. Thus, we can summarize as follows:[2]
|
Segment |
Question |
Yeshua’s Response |
|
On whether a Jewish
prophet can announce that sin has been forgiven |
||
|
Mark 2:1-12 |
2:7 - ‘Why (Greek: TI) does this one thus speak evil words? Who
is able to forgive sins except the One God?’ |
2:10 – ‘And, that you may know that the Son of Man (Hebrew: Ben
Adam – a title given to Jewish prophets) has authority on the earth to
[announce the] forgiveness of sins -- (he said to the paralytic) –‘ |
|
On whether a Hakham
can eat with Jewish habitual Law transgressors |
||
|
Mark 2:13-17 |
2:16 – ‘Why (Greek: HOTI) that with the [gauging] tax-collectors
and sinners (habitual transgressors of the Law) he does eat and drink?’ |
2:17 – ‘They who are strong have no need of a doctor, but they
who are ill; I came not to call righteous/generous men, but sinners to reformation.’ |
|
On fasting when in
the physical presence of the Messiah |
||
|
Mark 2:18-22 |
2:18 – ‘Why (Greek: DIA TI) do the disciples of Yochanan (John)
and those of the Pharisees fast, and your Talmidim (Rabbinic disciples) do
not fast?’ |
2:19-20 – ‘Should the sons of the bride-chamber (wedding guests)
fast, while the bridegroom is with them? So long time as they have the
bridegroom with them they are should not fast; but days will come when the
bridegroom will be taken from them, and then they will fast--in those days. |
|
On plucking grain
on the Sabbath because none shares their Table with travellers |
||
|
Mark 2:23-28 |
2:24 – ‘Why (Greek: TI) do they on the Sabbath [are doing] that
which is not Lawful?’ |
2:27-28 – ‘And he said to them, The Sabbath for man was made,
not man for the Sabbath, so that the Son of Man (Hebrew: Ben Adam – a title
given to Jewish prophets) is master also of the Sabbath.’ |
|
On healing on the
Sabbath |
||
|
Mark 3:1-6 |
Mark 3:2 – [Implied: Is it Lawful to heal on the Sabbath?] |
3:4 – ‘Is it Lawful on the Sabbaths to do good, or to do evil?
Life to save, or to murder?’ |
|
|
||
I
would like to point out that all of these five narratives in one way or another
are centred around the question as to whether Yeshua was a prophet or not – or
more precisely, the prophet spoken of by Moses: “A prophet will the LORD
your God raise up unto you, from the midst of you, of your brethren, like unto
me; unto him you will hearken” (Deut. 18:15). And of course we know that this
prophet is associated with the person of the Messiah. This also connects with
the idea that Yeshuah is the second Adam, who like the first Adam was both King
and Prophet, as well as with Noach, Shem (Melchizedek – i.e. King of
Tsedeq/Jerusalem), and Abraham who were also kings and prophets simultaneously.
Most
Christian Theologians observe in these five arguments a tone of confrontation.
However, the point that eludes these scholars is that what Yeshuah was doing
was clarifying Halakha on subjects where there was considerable debate at that
time. Interestingly, Jewish Orthodoxy have accepted and have adopted the
Master’s position on these matters.
v.
13 –
“and he was teaching [Torah to] them” – He was teaching them the Torah
Seder for this week, i.e. B’resheet (Gen.) 18:1-33, Psalm 13, and the Ashlamatah
of Malachi 3:18-24. In our Torah Seder there was a meal to illustrate the
virtue of hospitality as opposite to the inhospitableness of the Sodomites, and
the same happens in this pericope of Mark. In Psalm 13 there are four “How
long’s?” corresponding to the four empires that would subjugate the Jewish
people, here in Mark we have a brilliant attack against lackeys of the fourth
empire. In our Ashlamatah we hear about Eliyahu “turning the heart of the
fathers (patriarchs) to the children, and the heart of the children to their
fathers (patriarchs),” and in this pericope of Mark we have this prophecy
translated into deed, as it is said, “They who are strong have no need of a
physician, but they who are ill; I came not to call righteous/generous men, but
sinners/habitual Law-breakers to reformation.”
v.
14 - And passing by, he saw Levi ben Chalfai sitting at the tax-office (Hebrew:
וַיַּרְא
אֶת־לֵוִי
בֶּן־חַלְפַי
יֹשֵׁב בְּבֵית
הַמֶּכֶס) –
The
phrase “and he saw”(Hebrew: וַיַּרְא)not
only has the meaning of seeing with the eyes but also of “seeing” in the sense
of prophetic discernment (as in the English usage of the word “seer” implying a
gift of clairvoyance). He saw Levi ben Chalfai not only in his present state
(seeing naturally) but also in his potential state (seeing spiritually).
The
proper names here employed are not only used for personal identification
purposes, but more important to signify something of the essence of this
person. Not all Levi’s were Levites, but here it is to be taken as a Levite,
since no information is provided to the contrary. This Levi was engaged in tax
or toll gathering an occupation inconsistent with honest behaviour, and the
more as a Levite who is supposed to be a Torah leader/teacher of Israel!
The
Nazarean Codicil informs us about three Chalfai brothers (cousins of Yeshua) and
their mother (Yeshua’s aunt) – [Charity surely starts at home!]:
·
Matityahu
ben Chalfai HaLevi
(this is the same as the author of the Midrash of Sefer Matityahu (Gospel of
Matthew) and the Levi ben Chalfai mentioned in our present pericope of Mark)
·
“Little
Ya’aqob” ben Chalfai HaLevi (cf. Matt. 10:3)
·
Yosef
ben Chalfai HaLevi
(brother of the above two, cf. Matt. 27:56)
·
Myriam
Chalfai HaLevi
(sister of Myriam mother of Yeshua –cf. John 19:25; Matt. 27:56)
The
comment by Noonan Sabin[3]
on the first phrase of this verse (i.e. And passing by, he saw Levi ben
Chalfai sitting at the tax-office) is most insightful:
“The first to be
called is Levi, “sitting at the custom’s post.” To understand the implications
of this call and why Levi would have been regarded as a public sinner, it is
necessary to know something of the history of the Jerusalem Temple and the
Jewish Priesthood at the times of Jesus and of Mark.
From the eighth
century before the times of Jesus until the time of the Gospels, every major
power in the Mediterranean world conquered the Jews and occupied Jerusalem:
Assyria, Babylon, Persia, Greece, and Rome. Babylon destroyed Solomon’s Temple
in the sixth century. Under the Persian King Cyrus, the Jews were allowed to
rebuild it. In the first century, Herod expanded it, but the Romans destroyed
it again in the year 70. Both the Greeks and the Romans were specially hostile
to the Jewish faith because they felt that it detracted from their secular
power. The Greeks under Alexander III began to undermine the power of the
Temple by appointing the High Priests. No longer was the priesthood the sacred
legacy of Aaron, no longer was it handed down to the special tribe of Levi. It
became a political appointment, a job up for sale like any other appointment in
the world of power and money.
The most anti-Jewish
of the Greek rulers was a man named Antiochus IV. His attempt to wipe out
Judaism through the banning of circumcision together with acts of sacrilege in
the Temple occasioned the revolt of the Maccabees (whose victory and purifying
of the Temple is still celebrated each year at Hanukkah). At the time of Jesus
and of Mark, the Romans had taken up where the Greeks left off. They continued
the practice of appointing the High Priests, and they also attempted to
desecrate the Temple in other ways.
In this context, tax
collectors were hated, not just because they took money but because they took
it from the Jewish people for the benefit of Rome. Levi, “sitting at his
custom’s post,” is an apt symbol of the Roman corruption of the Jewish
Priesthood. Instead of being a religious leader as Levites had originally been
destined, this Levi has sold out to the enemy and collected taxes from them.”
Veiled in this
statement and subsequent verses of this Pericope is Yeshua’s subversion of the
Pax Romana via the Torah in order to establish G-s’s Governance (Kingdom of G-d
= Pax Iudaica). The two are mutually exclusive. The lesson here is that true
and genuine Torah Discipleship has profound political implications and
overtones which should not be overlooked. As Noonan aptly states: “Both the
Greeks and the Romans were specially hostile to the Jewish faith because they
felt that it detracted from their secular power.” And this is not only true
with the Greeks and Romans but also with every other imaginable secular power,
no matter how benign it may seem to be. A classic example of this in our days,
amongst many others is the home-school movement or none government subsidized
and controlled ecclesiastical parochial/communal schools.
and
says to him, “Be following me,” and he, having risen, did follow him.(Hebrew:וַיּאֹמֶר
אֵלָיו לְכָה
אַחֲרָי
וַיָּקָם
וַיֵּלֶךְ
אַחֲרָיו׃) - The
word “Chalfai” comes from the root “Aléf” and meaning “to be joined as a
student or trainee.”[4]
Interesting to note here are the different words used in the calling of Shim’on
bar Yonah, and Adam bar Yonah (Mark 1:17) and here:
Mark 1:17 - Greek: δευτε1205
οπισω3694
μου1473 – ‘Come you after me’
Mark 2:14 - Greek: ακολουθει190
μοι1473 – ‘Be following me,’
“Deute”(Strong’s # G1205) is
the imperative form of the Greek verb εἶμι
(EIMI) which means “to go” or “to follow.” On the other hand “Akoloutheō”
(Strong’s # G190) means: “to be in the same way with,” that is, “to accompany
(specifically as a disciple).” The idea conveyed in the latter verb implies the
command to become a student, an apprentice, one who collects and memorizes the
teachings of his Master. In this little verb (Akoloutheō) used on
the calling of Matityahu ben Chalfai HaLevi we also see described his role in
the Jewish Nazarean movement – i.e. the collection and publication of the
teachings of the Master as in Sefer HaMidrash Matityahu (Gospel of
Matthew).
On
the calling of Matityahu ben Chalfai HaLevi, Morna D. Hooker comments:[5]
“As the Sea of Galilee
divided the tetrarchy of Herod Antipas from that of Philip, to the east of the
lake, Levi would have been an officer in the employ of Herod. Like the
taz-gatherers employed directly by the Romans, he would have been regarded
askance by his fellow countrymen, and especially by those who aspired to
religious purity, not only because these officials were notoriously dishonest,
but because they were continuously in contact with Gentiles. For Jesus to call
ordinary fishermen to be his disciples was extraordinary; but to call a
tax-gatherer to follow him was nothing short of scandalous. This perhaps
explains why Mark has told the story at this point, for the call of a notorious
sinner to be a disciple must have seemed to Mark an act of forgiveness parallel
to that in the preceding pericope. It is a story about saving grace, for there
are no penalties, and no other demand except to follow Jesus.”
Whilst
it must be remembered that Shim’on bar Yonah, and Adam bar Yonah (Mark 1:17)
were not ordinary fishermen as we explained there, we surely agree with Pro.
Hooker that: “but to call a tax-gatherer to follow him was nothing short of
scandalous,” even though as it appears, Matityahu ben Chalfai HaLevi was one of
his cousins. We also completely agree with the statement: “This perhaps
explains why Mark has told the story at this point, for the call of a notorious
sinner to be a disciple must have seemed to Mark an act of forgiveness parallel
to that in the preceding pericope.”
But
we may ask, What was the instrument for that forgiveness, and what was the
evidence of that forgiveness having taken place? The instrument is to be found
at the beginning of the pericope (cf. v. 13) “and he was teaching
[Torah to] them” – He was teaching them the Torah Seder for this week, i.e.
B’resheet (Gen.) 18:1-33, Psalm 13, and the Ashlamatah of Malachi 3:18-24. And
the evidence that such forgiveness took place we read at the end of our present
verse (v.14) “and he (Levi ben Chalfai), having risen, did follow him
(Yeshua).” This latter part of v. 14 implies forsaking his profession as
tax collector in order to become a Rabbinic Disciple of the Master.
v.
15 - for there were many, and they followed [after] him (Levi ben Chalfai) -
Some
proclaim that the “many that followed after him” were followers of the Master,
however this is not so since here there is a distinction made between Yeshua’s
Talmidim (attending him) and the “many.” Morna D. Hooker[6]
states on this regard:
“There were many that
followed him
– (li. ‘there were many and they followed him’), a phrase which might, however,
refer to the ‘many tax-gatherers and sinners.’
Matityahu ben Chalfai HaLevi was not only a
tax collector but he was also a Levite a leader in Israel and as such there is
no problem with him inviting his followers to a dinner where Yeshua and his
Talmidim were the honoured guests and where words of Torah would be discussed.
We know that many followed Yeshua, but to claim that these many were followers
of Yeshua makes no sense since the invitation to dine is issued by Matityahu
ben Chalfai HaLevi. The fact that many come to have a meal in Matityahu’s home
indicates tha this must have been a big house in which many guests could be
entertained for a meal. Matityahu ben Chalfai HaLevi was no poor/indigent
ignoramus as many Christian theologians assert!
v.
16 - “Why--that with the [gauging] tax-gatherers and sinners/habitual
Law-breakers he does eat and drink?”
For those who see this
important question as a mean Jewish comment, perhaps the comment of Noonan[7]
is appropriate:
“Modern readers
sometimes regard this question as one that reveals the Pharisees’ legalism and
rigidity, but we should recognize it instead as one that is not unnatural for
any pious member of a religious community. We might ask ourselves: How readily
would today’s churchgoers welcome an enemy collaborator in their midst?”
Some
also mention the idea of the Laws of Kashrut (Jewish Dietary Laws), this in my
opinion has no merit since Matityahu ben Chalfai HaLevi knows well these laws.
The case would be similar to a secular Israeli Jew inviting a Rabbi for a meal.
He may not be Kosher some times during the year but if he invites a Rabbi to
his home he will make sure the food is Kosher and his kitchen Kosher.
Therefore, those who see here a tacit authorization by the Master that he would
eat non-Kosher food is simply an illusion of an anti-Semitic theologian’s
fertile imagination that has neither correspondent support from the text of
Mark or with plain reality of the Israel at that or present time.
v.
17 - “They who are strong have no need of a physician, but they who are ill; I
came not to call righteous/generous men, but sinners/habitual Law-breakers to returning/reformation.”
The
theme of visiting the sick joins our pericope of Mark with the major theme of
our Torah Seder that of G-d visiting the sick – i.e. Abraham after his
circumcision. Returning/Reformation also echoes our Ashlamatah (Malachi
3:24): “And he (Eliyahu) will turn the heart of the fathers to
the children, and the heart of the children to their fathers; lest I come and
smite the land with utter destruction.”
This
“returning/reformation” of “sinners/habitual Law-breakers” back to Jewish
faithful obedience has profound political overtones as we mentioned earlier, as
was also the case of Abraham’s circumcision. Considering that the Land of
Israel at this time was under Roman dominion, the conversion/return of an enemy
collaborator to follow a way of life despised by the Roman authorities surely
illustrates our claim. It is interesting to note here that the Greeks who
invaded the land of Israel forbade on the penalty of death to circumcise Jewish
children much less proselytes! There are
still today many stupid medical practitioners that refuse to circumcise. What
is new under the sun?
An
interesting perspective here, is that the “A prophet will the LORD your
God raise up unto you, from the midst of you, of your brethren, like unto me;
unto him you will hearken” (Deut. 18:15), would by his very nature undermine
any secular power, or at best render it obsolete. A people loyal to the Torah
as taught by our Sages and to Messiah’s Torah Sages are governed by G-d laws,
are peaceful and generous loving learning and honourable work, and in no need
of secular government services or controls!
MISHLE (Proverbs) 3:27-35
Duty to One’s Fellows
Comments:
v.
27 Do not withhold
good – If one has
finished harvesting his fruits, and he does not allow people to walk through
his field, what do they say of him? “What benefit does this man derive [by
forbidding it]? And how do people hurt him [by walking through it]?” Of such a
one Scripture [i.e. Solomon] writes: “For lack of good do not be called bad.” –
Now is this written? – Yes, approximately, viz., “Do not withhold good from its
[rightful] recipients, when it is in your power to do it.” [Baba Kamma 81b]
v.
29 Do not devise – R. Eliezer ben Ya’aqob says: One should not marry
a woman with a mind to divorce her, viz., “Do not devise evil against your
neighbour.” [Yebamot 37b]
v.
33 The curse of the
LORD is in the house of the wicked/Lawless – Pekach ben Remalyahu, who would eat forty sa’ah of pigeons for dessert
[and will not be sated]; but He blesses the abode of the righteous/generous
– Chizkiyahu, King of Judah, who would eat just a litra of greens for his
repast. [Sanhedrin 94b]
v.
34 He will cause the
mockers to be mocked – Rabbah ben R.
Huna said in the name of R. Huna (Others say, R. Huna said in the name of R.
Elazar): From the Torah, from the Prophets and from the Writings, we learn:
“One is lead on the road he desires to travel.” ... From the Writings, viz,: If
[men would be] mockers, He will [enable them to] mock, and to [men who would
be] humble, He will grant [them the] grace [to be so].” [Makkot 10b]
Resh
Lakish said: “If for mocking, he [i.e., the sinner alone] will mock, but if for
humility [i.e. for penitence], He will grant grace” – “If one comes for impurity,
the door is open for him [to do evil (but he is not abetted)]; but if one comes
for purity, he is assisted.” It was taught in the school of R. Yishmael: This
is analogous to the selling of kerosene and balsamum. If one comes to measure
out kerosene, the seller tells him: “Measure it out yourself.” If he comes to
measure out balsamum, he says: “Wait, let me help you, so that both you and I
may share the fragrance.” [Yoma 38b]
(Judges
14:4): “And his (Samson’s) father and mother did not know that it [his desire
to marry the Philistine woman] was from the LORD, for he sought an occasion
against the Philistines.” - R Lazar said: In seven places it is written: “Do
not enter into marriage with them” ... and here you say thus [that it was from
the LORD]! – R. Yitschaq answered: “If for mocking, he will mock” {i.e. “A man
is led in the way he wishes to go.”]
[Yerushalmi Sotah 1:8]
Questions
for Reflection:
1.
What question/s
lie behind Rashi’s comments in Genesis 18:1?
2.
What question/s
lie behind Rashi’s comments in Genesis 18:2?
3.
What question/s
lie behind Rashi’s comments in Genesis 18:3?
4.
What question/s
lie behind Rashi’s comments in Genesis 18:5?
5.
What question/s
lie behind Rashi’s comments in Genesis 18:8?
6.
What question/s
lie behind Rashi’s comments in Genesis 18:9?
7.
What question/s
lie behind Rashi’s comments in Genesis 18:10?
8.
What question/s
lie behind Rashi’s comments in Genesis 18:15?
9.
What question/s
lie behind Rashi’s comments in Genesis 18:16?
10.
What question/s
lie behind Rashi’s comments in Genesis 18:17?
11.
What question/s
lie behind Rashi’s comments in Genesis 18:19?
12.
What question/s
lie behind Rashi’s comments in Genesis 18:21?
13.
What question/s
lie behind Rashi’s comments in Genesis 18:32?
14.
What question/s
lie behind Rashi’s comments in Genesis 18:33?
15.
What questions are
answered in the Mishnaic Treatise of Mark 2:1-12?
16.
What obligations
are intimated in the Mishnah of Mark 2:13-17?
17.
How
is the Torah Seder related to:
(a)
Psalm
Thirteen for this week?
(b)
The
Ashlamatah of Malachi 3:18-24 for this week?
(c)
Mark
(Mordechai) 2:13-17?
(d)
Proverbs
3:27-35?
18.
After taking into
consideration all the above texts and our Torah Seder, what would you say is
the general message from the Scriptures for this coming week?
Always remember
that the goal is not to be correct or incorrect in answering the questions but
to participate and give it your best!
Shalom Shabbat and
much courage and guidance of G-d’s Wisdom in answering the above questions!
Hakham Dr. Yosef
ben Haggai