Esnoga Bet Emunah
1101 Surrey Trce. SE, Tumwater, WA 98501
Telephone: 360-584-9352 - United States of America
© 2010
E-Mail: gkilli@aol.com
Triennial
Cycle (Triennial Torah Cycle) / Septennial Cycle (Septennial Torah Cycle)
|
Three and 1/2 year
Lectionary Readings |
Third Year of the Reading Cycle |
|
Tebet 25, 5771 – December
31/January 01, 2011 |
Third Year of the Shmita Cycle |
Candle Lighting
and Havdalah Times:
|
Atlanta, Georgia, U.S. Fri. Dec. 31, 2010 – Candles at 5:21 PM Sat. Jan. 01, 2011 – Havdalah 6:20 PM |
Brisbane, Australia Fri. Dec. 31, 2010 – Candles at 6:28 PM Sat. Jan. 01, 2011 – Havdalah 7:26 PM |
Bucharest, Romania Fri Dec. 31, 2010 – Candles at 4:27 PM Sat. Jan.01, 2011 – Havdalah 5:35 PM |
|
Chattanooga, & Cleveland, TN, U.S. Fri. Dec. 31, 2010 – Candles at 5:21 PM Sat. Jan. 01, 2011 – Havdalah 6:21 PM |
Jakarta,
Indonesia Fri. Dec. 31, 2010 – Candles at 5:52 PM Sat. Jan. 01, 2011 – Havdalah 6:44 PM |
Manila & Cebu, Philippines Fri. Dec. 31, 2010 – Candles at 5:19 PM Sat. Jan. 01, 2011 – Havdalah 6:12 PM |
|
Miami,
FL, U.S. Fri. Dec. 31, 2010 – Candles at 5:22 PM Sat. Jan. 01, 2011 – Havdalah 6:18 PM |
Olympia, WA, U.S. Fri. Dec. 31, 2010 – Candles at 4:13 PM Sat. Jan. 01, 2011 – Havdalah 5:24 PM |
Murray, KY, & Paris,
TN. U.S. Fri. Dec. 31, 2010 – Candles at 4:29 PM Sat. Jan. 01, 2011 – Havdalah 5:31 PM |
|
Conroe, TX, U.S. Fri. Dec. 31, 2010 – Candles at 5:23 PM Sat. Jan. 01, 2011 – Havdalah 6:20 PM |
Sheboygan & Manitowoc, WI, US Fri. Dec. 31, 2010 – Candles at 4:05 PM Sat. Jan. 01, 2011 – Havdalah 5:12 PM |
Singapore, Singapore Fri. Dec. 31, 2010 – Candles at 6:51 PM Sat. Jan. 01, 2011 – Havdalah 7:43 PM |
For other places see: http://chabad.org/calendar/candlelighting.asp
Roll of Honor:
This Torah commentary comes to you courtesy of:
His Honor Rosh Paqid Adon Hillel ben David and beloved
wife HH Giberet Batsheva bat Sarah
His Honor Paqid Adon Mikha ben Hillel
His Honor Paqid Adon David ben Abraham
Her Excellency Giberet Sarai bat Sarah & beloved
family
His Excellency Adon Barth Lindemann & beloved
family
His Excellency Adon John Batchelor & beloved wife
His Excellency Adon Ezra ben Abraham and beloved wife
HE Giberet Karmela bat Sarah,
His Excellency Dr. Adon Yeshayahu ben Yosef and beloved
wife HE Giberet Tricia Foster
His Excellency Adon Yisrael ben Abraham and beloved
wife HE Giberet Elisheba bat Sarah
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
who send comments to the list about the contents and commentary of the weekly
Torah Seder and allied topics.
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Shabbat Mevar’chim HaChodesh Shebat
Sabbath of the Proclamation of the
New Moon for the month of Shebat
Wednesday January 5 – Thursday
January 6, 2011
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
וְאִם-בְּזֹאת--לֹא
תִשְׁמְעוּ |
|
|
|
“V’Im B’Zot Lo Tishm’u” |
Reader 1 – Vayiqra
26:27-29 |
Reader 1 – Vayiqra 27:1-3 |
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“And
if you will not listen to Me for this” |
Reader 2 – Vayiqra
26:30-32 |
Reader 2 – Vayiqra 27:4-6 |
|
“Y si con esto no me oyereis” |
Reader 3 – Vayiqra
26:33-35 |
Reader 3 – Vayiqra 27:6-8 |
|
Vayiqra (Lev.) 26:27-46 B’Midbar (Num.) 28:9-15 |
Reader 4 – Vayiqra
26:36-38 |
|
|
Ashlmt. Isaiah 1:19-20, 24-28, 31
+ 2:1, 5 |
Reader 5 – Vayiqra
26:39-41 |
|
|
|
Reader 6 – Vayiqra
26:42-44 |
Reader 1 – Vayiqra 27:1-3 |
|
Psalm 89:16-38 |
Reader 7 – Vayiqra
26:44-46 |
Reader 2 – Vayiqra 27:4-6 |
|
|
Maftir: B’Midbar 28:9-15 |
Reader 3 – Vayiqra 27:6-8 |
|
N.C.: 2 Peter 3:11-16 |
Isaiah 1:19-20,
24-28, 31, 2:1, 5 |
|
Rashi & Targum
Pseudo Jonathan
for: Vayiqra
(Leviticus) 26:27-46
|
Rashi |
Targum Pseudo Jonathan |
|
27.
And if, despite this, you still do not listen to Me, still treating Me
as happenstance, |
27. But if by no one correction you will hearken to
the instruction of My Law, but will walk perversely before Me, |
|
28.
I will treat you with a fury of happenstance, adding again seven
[chastisements] for your sins: |
28.
I will also remember you adversely in the world, and will chastise
you, even I, with seven plagues, for the seven transgressions with which you
have sinned before Me. |
|
29.
You will eat the flesh of your sons, and the flesh of your daughters
you will eat. |
29.
And you will eat the flesh of your sons, and the flesh of your
daughters. Mosheh the prophet has said, How heavy will have been the guilt,
and how bitter those sins, that caused our fathers to eat the flesh of their
sons, and the flesh of their daughters, because they kept not the
commandments of the Law! |
|
30.
I will demolish your edifices and cut down your sun idols; I will make
your corpses [fall] upon the corpses of your idols, and My Spirit will
reject you. |
30.
And I will destroy your high places, and overthrow your diviners and
your enchanters, and your carcasses will I cast away with the carcasses of
your idols, and My Word will abhor you. |
|
31.
I will lay your cities waste and make your holy places desolate, and I
will not partake of your pleasant fragrances. |
31.
And I will make your cities desert places, and desolate your
sanctuary; nor will I receive with acceptance the odor of your oblations. |
|
32.
I will make the Land desolate, so that it will become desolate [also]
of your enemies who live in it. |
32.
And I, even I, will lay your country waste, that the spirit of
quietness may not be upon it; so that your enemies who will dwell in it will
be confounded. |
|
33.
And I will scatter you among the nations, and I will unsheathe the
sword after you. Your land will be desolate, and your cities will be laid
waste. |
33.
And you will I disperse among the Gentiles; for I will stir up against
you a people who draw the sword, and your country will be devastated, and
your cities be solitary. |
|
34.
Then, the land will be appeased regarding its sabbaticals. During all
the days that it remains desolate while you are in the land of your enemies,
the Land will rest and thus appease its sabbaticals. |
34.
Behold, then will the land enjoy the years of its Sabbaths all the
days that it is forsaken of you, and you are wanderers in the land of your
enemies. |
|
35.
It will rest during all the days that it remains desolate, whatever it
had not rested on your sabbaticals, when you lived upon it. |
35.
All the days that it is forsaken by you it will rest, because it was
not at rest in the years of the times for repose (Sabbatical years) when you
were dwellers upon it. |
|
36.
And those of you who survive I will bring fear in their hearts in the
lands of their enemies, and the sound of a rustling leaf will pursue them;
they will flee as one flees the sword, and they will fall, but there will be
no pursuer. |
36.
And unto those of you who remain will I bring brokenness of their
hearts in the land of their enemies; and the sound of a leaf falling from the
tree will put them to flight; and they will flee as those who flee from the
sword, and fall, while no man pursues. |
|
37.
Each man will stumble over his brother, [fleeing] as if from the
sword, but without a pursuer. You will not be able to stand up against your
enemies. |
37.
And they will thrust each man his brother, as before them who draw the
sword, though none pursue; and you will have no power of resistance to stand
before your adversaries. |
|
38.
You will become lost among the nations, and the land of your enemies
will consume you. |
38. And you will perish among the Gentiles, and be
consumed with pestilence in the land of your enemies, |
|
39.
And because of their iniquity, those of you who survive will rot away
in the lands of your enemies; moreover, they will rot away because the
iniquities of their fathers are still within them. |
39. And those who remain of you will fail (melt
away) for their sins in the land of your enemies, and also for the evil sin
of your fathers which they held fast in their hands: like them will they melt
away. |
|
40.
They will then confess their iniquity and the iniquity of their
fathers their betrayal that they dealt Me, and that they also treated Me as
happenstance. |
40. But (when) in the hour of their need they shall
confess their sins, and the sins of their fathers, with their falseness with
which they have acted falsely against My Word; and that they have acted
frowardly also with Me, |
|
41.
Then I too, will treat them as happenstance and bring them [back
while] in the land of their enemies. If then, their clogged heart becomes
humbled, then, [their sufferings] will gain appeasement for their iniquity, |
41.
so that I have remembered them adversely in the world, and brought
them into captivity in the land of their enemies; behold, then will their
proud heart have been broken, and they will make confession of their sins, |
|
42.
and I will remember My covenant [with] Jacob, and also My covenant
[with] Isaac, and also My covenant [with] Abraham I will remember. And I will
remember the Land, |
42. and I will remember in mercy the covenant which
I confirmed with Jacob at Bethel, and the covenant which I covenanted with
Yizhak at Mount Moriah, and the covenant which I covenanted with Abraham,
between the divided portions, I will remember, and the land of Israel will I
remember in mercy. |
|
43.
[For] the Land will be bereft of them, appeasing its sabbaticals when
it had been desolate of them, and they will gain appeasement for their
iniquity. This was all in retribution for their having despised My ordinances
and in retribution for their having rejected My statutes. |
43. But the land shall (first) be relinquished and
forsaken you; and enjoy the repose of her [Sabbatical] remissions all the
days that it shall be deserted by you. And they will receive retribution for
their sins: curses instead of blessings will come upon them, measure for
measure: because they shunned the orders of judgments, and their souls
revolted from the covenant of My Law. |
|
44.
But despite all this, while they are in the land of their enemies, I
will not despise them nor will I reject them to annihilate them, thereby
breaking My covenant that is with them, for I am the Lord their God. |
44.
Yet for all this I will have mercy upon them by My Word, when they are
captives in the land of their enemies, I will not spurn them away in the
kingdom of Babel; nor shall My Word abhor them. in the kingdom of Madai, to
destroy them in the kingdom of Javan, or to abolish My covenant with them in
the kingdom of Edom; for I am the LORD in the days of Gog. |
|
45.
I will remember for them the covenant [made with] the ancestors, whom
I took out from the land of Egypt before the eyes of the nations, to be a God
to them. I am the Lord. |
45. And I will remember with them the covenant which
I confirmed before Me with their fathers in the time that I brought them out
redeemed from the land of Mizraim; when all the Gentiles beheld all the
mighty acts which I wrought for them, that I might be their God; I, the LORD. |
|
46.
These are the statutes, the ordinances, and the laws that the Lord
gave between Himself and the children of Israel on Mount Sinai, by the hand
of Moses. |
46.
These are the statutes and the orders of the judgments and decrees of
the Law, which the LORD appointed between His Word and the sons of Israel, in
the mountain of Sinai, by the hand of Mosheh. |
|
|
|
Rashi & Targum
Pseudo Jonathan
for: B’midbar (Numbers)
28:9-15
|
Rashi |
Targum Pseudo Jonathan |
|
9
On the Shabbat day [the offering will be] two yearling lambs without blemish,
and two tenths [of an ephah] of fine flour as a meal-offering, mixed with
[olive] oil, and its libation. |
9
but on the day of Shabbat two lambs of the year without blemish, and two tenths
of flour mixed with olive oil for the mincha and its libation. |
|
10
This is the burnt-offering on its Shabbat, in addition to the constant
(daily) burnt-offering and its libation. |
10
On the Sabbath you will make a Sabbath burnt sacrifice in addition to the
perpetual burnt sacrifice and its libation. |
|
11
At the beginning of your months you will bring a burnt-offering to Adonai,
two young bulls, one ram, seven yearling lambs, [all] without blemish. |
11
And at the beginning of your months you will offer a burnt sacrifice before
the Lord; two young bullocks, without mixture, one ram, lambs of the year
seven, unblemished; |
|
12
And three tenths [of an ephah] of fine flour as a meal-offering mixed with
the [olive] oil for each bull, two tenths [of an ephah] of fine flour as a
meal-offering, mixed with the [olive] oil for the one ram, |
12
and three tenths of flour mingled with oil for the mincha for one bullock;
two tenths of flour with olive oil for the mincha of the one ram; |
|
13
And one tenth [of an ephah] of fine flour as a meal-offering mixed with the
[olive] oil for each lamb. A burnt-offering of pleasing aroma, a
fire-offering to Adonai. |
13
and one tenth of flour with olive oil for the mincha for each lamb of the
burnt offering, an oblation to be received with favour before the Lord. |
|
14
Their libations [will be], one half of a hin for (a) bull, one third of a hin
for the ram, and one fourth of a hin for (the) lamb, of wine. This is the
burnt-offering of each [Rosh] Chodesh, at its renewal throughout the months
of the year. |
14
And for their libation to be offered with them, the half of a hin for a
bullock, the third of a hin for the ram, and the fourth of a hin for a lamb,
of the wine of grapes. This burnt sacrifice will be offered at the beginning
of every month in the time of the removal of the beginning of every month in
the year; |
|
15
And [You will also bring] one he-goat for a sin offering to Adonai, in addition
to the constant (daily) burnt-offering it will be done, and its libation. |
15
and one kid of the goats, for a sin offering before the Lord at the
disappearing (failure) of the moon, with the perpetual burnt sacrifice will
you perform with its libation. |
|
|
|
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. 310-316.
Rashi Commentary for:
Vayiqra (Leviticus) 26:27-46
30 your edifices Towers and castles.
your sun-idols A type of idol that they
would place upon the rooftops, and since they would stand in the sun (חַמָּה) , they are called “sun idols.” (חַמָּנִים) -[Torath Kohanim 19:7]
I will make your corpses [fall] upon [the corpses of
your idols] [How so?] The people would be swollen from starvation;
[and in a futile gesture of homage,] they would take out their idol from their
bosom and kiss it; their bellies would burst open, and they would fall down
[dead] on top of it.- [Torath Kohanim 26:36]
and My Spirit will reject you This is
the departure of the Divine Presence.-[Torath Kohanim 26:36]
31 I will lay your cities waste I might
think that this means [desolate] of people [who reside there (Mizrachi)]. When
the [next verse] says, “I will make the Land desolate,” [desolation of] people
[who reside there] is [already] stated. So what is the meaning of
"waste"? [It means that the Land will be desolate] of any
passerby.-[Torath Kohanim 26:2]
and your holy places מִקְדְּשֵׁיכֶם
desolate I might think that this means [desolate] of
sacrifices. [However,] when [Scripture] states, “and I will not partake [of
your pleasant fragrances],” [desolation of] sacrifices is stated. So what is
the meaning of "and make your holy places desolate"? It means
[desolate] of throngs (Torath Kohanim 26:4) - these are the caravans of Israelites
who prepare themselves (מִתְקַדְּשׁוֹת) and gather to go there [to the Holy Temple in
Jerusalem]. [Here also,] seven retributions [are enumerated here (verses 29-
31) corresponding to the seven sins (see Rashi on verses 15, 18, 20 and 22
above)], namely: eating the flesh of sons and daughters, edifices being
demolished; thus we have two [retributions enumerated]. The cutting down of
sun-idols is not [counted as a separate] retribution, but rather, [part of this
second one, for] as a consequence of the edifices being demolished, the
sun-idols that had been erected on the rooftops (see Rashi verse 30 above) will
fall off [these tall buildings] and be destroyed; I will make your corpses
[(fall) upon the corpses of your idols]—that makes three; the departure of the
Divine Presence—four; the cities being laid waste, the desolation of the holy
places from throngs, and I will not partake [of the pleasant fragrances of]
your sacrifices—in total, seven [even though the ensuing verses go on to
mention several other additional hardships that are not actually part of these
seven, but that Israel will have to endure if they sin (Mizrachi)].
32 I will make the Land desolate This is
actually a good thing for Israel, namely, that since the Land will be desolate
of people living in it, the enemies will not find contentment in Israel’s Land
[and will have to leave].-[Sifthei Chachamim ; Torath Kohanim 26:38]
33 And you, I will scatter among the nations This
[though,] is a harsh thing [for Israel], for when the people of a country are
exiled to the same place, they see each other and find solace. However, Israel
was scattered as if through a winnowing basket, just as a person who scatters
barley through a sieve [so that] not one of them is attached to
another.-[Torath Kohanim 26:39]
and I will unsheathe Heb. וַהֲרִיקֽתִי , [lit., “I will empty out,” which means here to
unsheathe, because] when one unsheathes a sword, the sheath is emptied out (מִתְרוֹקֵֵן) . And the Midrashic explanation [based on the
term לְהָרִיק , often used to mean “to empty out water,” is as
follows]: The sword that will be taken out against you will not return quickly
[to its sheath]. This is like a person who empties out (מֵרִיק) [a pitcher of] water, which does not return [to
the pitcher].-[Torath Kohanim 26:39]
Your land will be desolate For you
will not hasten to return into it, and subsequently, “your cities will be laid
waste,” i.e., they will appear to you as having been [permanently] laid waste.
For when a person is exiled from his house, from his vineyard, and from his
city, but he [knows that he] that he will ultimately return, [in his eyes,] it
is as though his vineyard and house are not laid waste [whereas here, since
Israel will give up hope of returning to their Land, it will appear to them as
having been laid waste]; thus is it taught in Torath Kohanim (26:40).
34 Then, the Land will be appeased [This
verb is in the reflexive form and the meaning is: Then, the Land will be
appeased, and in turn,] appease the anger of the Omnip resent, Who had been
angry regarding the Land’s Shemittah years (Mizrachi) [and thus appease [God
regarding them].
and thus appease [This verb is in the
causative form, meaning: The Land will appease] the King regarding its
sabbaticals (Mizrachi).
35 all the days that it remains desolate [This
word הָשַּׁמָּה is in the passive form, just] like the word הֵעָשׂוֹת [and means “being desolate”]. The [root of the
word, שׁמם , actually has two letters מ , and our word should therefore appear as הָשַּׁמָמָּה Since this is difficult to pronounce, however, the
first] “mem” is vocalized with a dagesh, which replaces the [second, omitted
“mem,” rather than having the full word with a] double ["mem" in it,
as in the noun form,] שְׁמָמָה .
whatever it had not rested on your sabbaticals The seventy
years of the Babylonian exile [i.e., between the destruction of the first
Temple and the building of the second,] corresponded to the seventy years of
Shemittah and Jubilee years that took place during the years that Israel
angered the Omnipresent while in their Land, [a total of] 430 years. Three
hundred and ninety years were the years of their sinning from when they entered
the land until the Ten Tribes were exiled, and the people of Judah angered Him
for forty more years from the time the Ten Tribes were exiled until the
destruction of Jerusalem. This is what is referred to in Ezek. (4:4-5) [when
God makes Ezekiel figuratively suffer one day for each year Israel sinned, in
order to atone for their sins], "And you shall lie on your left side (symbolizing
the house of Israel, i.e., the ten tribes)... [Now I have made for you the
years of their iniquity by the number of days, three hundred and ninety days,
and you shall bear the iniquity of the house of Israel]. And when you complete
these, you shall lie on your right side a second time, and you shall bear the
iniquity of the house of Judah: forty days [a day for a year, a day for a year,
I have given it to you]." Now, this prophecy was stated to Ezekiel in the
fifth year of King Jehoiachin’s exile. And [since the people of Judah] spent
another six years [in the Land] until Zedekiah’s exile, totaling forty-six
[sinful years of the house of Judah, and hence, of the 850 years the people of
Israel spent from the time of their entry into the Land until their eventual
exile from it after the destruction of the first Holy Temple, they sinned for a
total of 436 years]. Now, you might object, saying that King Manasseh [who was
born immediately after the ten tribes were exiled, and who] ruled for
fifty-five years [and so, even without taking into account the sinful years
during the reigns of all the other kings of Judah, fifty-five years alone is
more than forty-six, so surely the calculation is incorrect]! [However,]
Manasseh repented [his evil ways] for thirty-three [of the fifty-five] years
[of his reign], and thus, his sinful years [amounted to] twenty-two years, as
it is written, “and he made an asherah as Ahab, the king of Israel, had made”
(II Kings 21:3), and Ahab ruled for twenty-two [sinful] years, [so did Manasseh
sin for twenty-two of his fifty-five year reign,] as is taught in the Aggadah
of [the eleventh chapter of Tractate Sanh. (103a), entitled] Cheilek. [Thus,
the number of years that the house of Judah sinned was: 22 years during the
reign of Manasseh,] two during [the reign of] Amon, eleven during [the reign
of] Jehoiakim and the same [i.e., another eleven] during [the reign of]
Zedekiah [making a total of 46 years. The other kings of Judah are not included
in the calculation, because during the righteous Josiah’s reign, Israel did not
sin, while Jehoachaz and Jehoiachin each ruled for only three months. Let us
now] go and calculate, for the [period of] 436 years [of sin], how many
Shemittah and Jubilee years transpired during the years, at a rate of sixteen
in every hundred years: 14 Shemittah years and two Jubilee years [totaling 16
sabbatical years]. Therefore, for 400 years, we have 64, and for the remaining
36 years, there are five [cycles of seven years and thus five] Shemittah years,
making a total of [64 and 5 =] seventy minus one [i.e., 69 unobserved
sabbatical years in that total of 436 sinful years in that period]. And [we
must add to this calculation] an extra year—this extra year was the [last
sinful] year [of the 436,] which began another Shemittah cycle [and God exiled
Israel then and did not wait for the completion of that cycle for them to
desecrate the seventieth Shemittah year—out of mercy for them, so that they
would not have to endure the punishment of utter destruction, God forbid.]
-[see Deut. 4:25 and Rashi there; Sifthei Chachamim] [This extra year,
nevertheless, is included in the calculation here, as though another sabbatical
had gone by unobserved, thereby] completing the seventy [unobserved sabbatical
years of that period]. And for these [unobserved sabbaticals], a full seventy
years [of exile] were decreed. And thus is it stated in (II) Chron. (36:21),
“until the Land was appeased regarding its Sabbaths; [for all the days of its
desolation it rested,] until the completion of seventy years.” -[See Sefer
Hazikkaron for the explanation of this Rashi.]
36 I will bring fear Heb. מֽרֶךְ , fear and timidity (רֽךְ) of heart (see Torath Kohanim 26:43). The letter “mem” of מֽרֶךְ is [actually part of] the root [of the word, but
occasionally] is omitted (see Rashi on Gen. 17:11 and 49: 10) [and does not
appear in other forms of the word, e.g., אַל־יֵרַךְ לְבַבְכֶם (Deut. 20:3)], like the “mem” of מוֹעֵד and מוֹקֵשׁ [where the “mem” is also part of the root, but is
omitted in different forms of these words, e.g., וְנוֹעַדְתּי
שָׁמָה (Exod. 29:43) and, יָקוּשׁ (Hos. 9:8)].-[Meira Dachya]
they will flee as one flees the sword i.e., as
if murderers are pursuing them [but only “as if,” because “there will be no
pursuer. ” -[Mizrachi]
a rustling leaf Heb., עָלֶה
נִדָּף , lit., a “ pushed” leaf, that the wind “pushes,” striking it
against another leaf, so that it knocks and makes a sound. And so does the
Targum [Onkelos] render: קַל
טַרְפָא
דְשָׁקִיף , an expression of striking, like שְׁדוּפוֹת
קָדִים , beaten by the east wind (Gen. 41:6), [which Onkelos renders:]
שְׁקִיפָן קִדּוּם , [and it is like] the term מַשְׁקוֹף , lintel, the place where the door slams. Similar
is [Onkelos’s] translation of חַבּוּרָה ["bruise" (Exod. 21:25), which he
renders:], מַשְׁקוֹפֵי [which actually means “blow,” since the bruise is
a result of a blow on the body (see Rashi there)]. [Although the word נִדָָּף actually means “pushed,” Onkelos conveys the
result of one leaf being pushed against another, namely, that it “strikes” its
neighboring leaf. (Mizrachi).]
37 Each man will stumble over his brother When they
run away to flee, they will stumble over each other, because they will flee in
panic.
as if from the sword i.e., as
if fleeing from [people] who want to kill them, for they will have fear in
their hearts, and every moment, they will think that someone is chasing them.
And the Midrashic explanation of וְכָשְׁלוּ
אִישׁ
בְּאָחִיו is: “Each man will stumble because of his
brother,” i.e., one person will stumble because of somone else’s sin, because
all Jews are guarantors for one another. -[Torath Kohanim 26:45, Sanh. 27b]
38 You will become lost among the nations When you
will be scattered, you will become lost from one another.
and the land of your enemies will consume you This
refers to those [Jews] who will die in the Diaspora.
39 because the iniquities of their fathers are still
with them If they hold onto the [evil] practices of their forefathers in their
hands.-[Sanh. 27b]
they will rot away Heb. יִמָּקּוּ , an expression of melting, and has the same
meaning as יִמַּסּוּ , “they will melt.” Similar is, “their eyes will
melt (תִּמַּקְנָה) in their sockets” (Zech. 14:12), and, “my bruises
are... decayed (נָמַקּוּ) ” (Ps. 38:6).
41 Then I too, will... bring them [... (back while) in
the land of their enemies] -"I Myself will bring them [back]!" This
is a good thing for Israel, so that they should not say, “Since we have been
exiled among the nations, we may as well behave like them!” [Says God in answer
to this:] “I will not allow them [to do this]! Rather, I will set up My
prophets, and bring them back [to Me] under My very wings!” as it is said, “But
what enters your mind shall not come about, [what you say, 'Let us be like the
nations, like the families of the lands, serving wood and stone’]. As I live,
says the Lord God, surely with a strong hand and with an outstretched arm and
with poured out fury, will I reign over you!” (Ezek. 20:32-33). -[Torath
Kohanim 26:48]
If then... becomes humbled Heb. אוֹ אָז
יִכָּנַע [This unusual expression, אוֹ אָז , is] similar to that in the verse, אוֹ
נוֹדַע כִּי שׁוֹר
נַגָּח הוּא , “If it was known that it was a [habitually]
goring bull” (Exod. 21:36). [Thus, the meaning of this verse is: If they want
to become like the nations, I will have to take them back to Me against their
will] but, if (אוֹ) their clogged heart then (אָז) becomes humbled [without force, their sufferings will atone
for them...] (Sifthei Chachamim). Another meaning [of אוֹ אָז is:] Perhaps. [Thus, the verse means:] “Perhaps
then, their blocked heart will become humbled....”
then, [their sufferings] will gain appeasement for
their iniquity [means that] they will gain atonement for their
iniquity through their sufferings.
42 And I will remember My covenant [with] Jacob Heb. יַעֲקוֹב . [The name יַעֲקוֹב is] written in full, [i.e., with a “vav,”] in five
places [in Scripture], and [the name] אֵלִיָּהוּ is written defectively [without a “vav,” i.e., אֵלִיָּה also] in five places [in Scripture]. Jacob took a
letter ["vav"] from the name of Elijah [the Prophet] as security—that
he will come and herald the redemption of his [Jacob’s] children [and since
this is Elijah’s mission in life, his name will remain “incomplete,” as it
were, until he fulfills it, speedily, in our days. The five instances of the
“vav” symbolize the five fingers of the hand; i.e., this security arrangement
between Jacob and Elijah was sealed by a handshake (Gur Aryeh)].
I will remember My covenant [with] Jacob, and also...
Isaac, and also... Abraham] Why are the forefathers enumerated in reverse
order? To inform [you that the youngest patriarch,] Jacob is [alone] worthy of
this [i.e., that Israel be redeemed through his merit alone], but if this is
not enough, then Isaac is together with him, and if this is not enough, then
Abraham is with him, and [Abraham] is certainly worthy. And why is the
expression “remembering” not used with Isaac? [Because] Isaac’s ashes (see
Rashi on Gen. 22:13; Bereishith Rabbah 56:9; Tanchuma Shelach 14) [always]
appear before Me, gathered up and placed upon the altar" [and therefore,
God does not have to “remember” Isaac, for Isaac is never forgotten].-[Hagahoth
Ubiyurei Hagra on Torath Kohanim]
43 This was all in retribution for [means:]
"In retribution (יַעַן) and in retribution (וּבְיַעַן) [i.e., in retribution] for their having despised
My ordinances [and in retribution (וּבְיַעַן) for their having rejected My
statutes]."-[Mizrachi]
44 But despite all this Moreover (אַף) , even though (גַּם) I will mete out this (זֽאת) retribution upon them which I have described [for them] when
they are in the land of their enemies—nevertheless, I will not despise them...
to annihilate them, thereby breaking My covenant that is with them.
45 The covenant [made with] the ancestors i.e., with
the Tribes.- [Torath Kohanim 26:53]
46 the laws - וְהַתּוֹרוֹת . [Why the plural form, "וְהַתּוֹרוֹת" ? This denotes two Torahs -] one Written
Torah and one Oral Torah. It teaches us that all were given to Moses on [Mount]
Sinai.-[Torath Kohanim 26:54]
Tehillim - Psalm 89:16-38
|
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. |
|
|
|
|
16.
Fortunate is the people that know the blasting of the shofar; O Lord,
may they walk in the light of Your countenance. |
16. Happy the
people who know to please their Creator with a shout; O LORD, in the splendid
light of Your countenance they will walk and be acquitted in judgment.
|
|
17.
With Your name they rejoice every day, and with Your righteousness
they are exalted. |
17. In Your name they will rejoice all day, and by
Your righteousness/generosity they will be exalted. |
|
18.
For You are the glory of their might, and with Your favor our horns
will be raised. |
18.
For You are the splendor of their strength, and by Your will their horn
is exalted. |
|
19. For
our shield is [devoted] to the Lord, and our king to the Holy One of Israel. |
19.
For our shields belong to the LORD, and our king belongs to the
LORD, the Holy One of Israel. |
|
20.
Then You spoke in a vision to Your pious ones, and You said, "I
placed help on a mighty man; I lifted up a chosen one from the people. |
20.
Then You spoke in a vision to Your pious ones, and You said, "I
have set up a helper for My people by the hand of one mighty in
Torah; I have set apart a youth from among the people." |
|
21.
I found David My servant, I anointed him with My holy oil. |
21.
I have found David My servant, with the holy oil I anointed
him. |
|
22.
With whom My hand will be established, even My arm will strengthen
him. |
22.
Whom My hands are ready to help; truly My arm will
strengthen him. |
|
23.
No enemy will exact from him, neither will an unjust person afflict
him. |
23.
The enemy will not make him go astray; the son of
wickedness/lawlessness will not afflict him. |
|
24.
And I shall crush his adversaries from before him, and I shall strike
his enemies. |
24.
And I will crush his oppressors before him, and I will smite his foes. |
|
25.
My faithfulness and My kindness will be with him, and with My name his
horn will be raised. |
25.
And My truth and goodness are with him; in the name of My Word his
glory will be exalted. |
|
26.
I shall place his hand over the sea, and his right hand over the
rivers. |
26.
And I will place his dominion at the harbors of the sea,
and the might of his right hand on those who dwell by the
rivers. |
|
27.
He will call to Me, 'You are my Father, my God, and the Rock of my
salvation.' |
27.
He will call to Me, "You are my Father (abba), my God, and
the strength of my redemption." |
|
28.
I, too, shall make him a firstborn, the highest of the kings of the
earth. |
28.
Also I will make him first-born of the kings of the house of Judah,
the highest of the kings of the earth. |
|
29.
I will forever keep My kindness for him, and My covenant will remain
true to him. |
29.
I will preserve My goodness to him forever; and My covenant is
constant for him. |
|
30.
And I shall make his seed endure forever, and his throne as the days
of the heavens. |
30.
And I will set up his sons forever, and his throne for as many
days as the heavens will last. |
|
31.
If his sons forsake My Torah and do not walk in My judgments, |
31.
If his sons abandon My Torah, and do not walk in My judgments, |
|
32.
If they profane My statutes and do not keep My commandments, |
32.
If they violate My covenant, and do not keep My commandments, |
|
33.
I shall punish their transgression with a rod, and their iniquity with
stripes. |
33.
Then I will punish their rebellions by means of the rod of the
wicked/Lawless, and their iniquities by the demons that plague
them. |
|
34.
But I shall not cancel My kindness from him, and I shall not betray My
faith. |
34.
But My goodness I will not revoke from him, and I will not be false to
My faithfulness. |
|
35.
I shall not profane My covenant, neither shall I alter the utterance
of My lips. |
35.
I will not violate my covenant, and the utterance of My lips I will
not change. |
|
36.
One thing have I sworn by My holiness, that I will not fail David. |
36.
Once I have sworn by My holy name: "I will not lie to
David." |
|
37.
His seed will be forever and his throne is like the sun before Me. |
37.
His sons will exist forever, and his throne is bright as
the sun before Me. |
|
38.
Like the moon, which is established forever, and it is a witness in
the sky, eternally true." |
38.
Like the moon that is set for an eternal sign, and a faithful
witness in the sky forever. |
|
|
|
Rashi’s Commentary for: Psalm 89:16-38
16 that know the blasting of the shofar Who know
how to appease their Creator on Rosh Hashanah with the blasts, upon which they
arrange the blessings of “malchuyoth” (manifestations of God’s dominion),
“zichronoth” (remembrances), and “shofaroth.”
18 and with Your favor that You
are appeased by them (apayement in Old French), propitiation.
20 to Your pious ones Nathan
the prophet and Gad the seer.
“I placed help” on David, to help him
constantly.
23 No enemy will exact from him No enemy
will overwhelm him to become as his creditor.
28 shall make him a firstborn I shall
make him great.
33 I shall punish their transgression with a rod So did
Nathan the prophet say to him concerning Solomon (II Sam. 7: 14): “so that when
he goes astray, I will chasten him with the rod of men.” This refers to Rezon
the son of Eliada, who rose up as an adversary to him: “and with the stripes of
the sons of Adam.” This refers to Ashmadai, according to the Sages of blessed
memory.
36 that I will not fail David Heb. אכזב , an expression of (Isa. 58:11): “whose water does not fail (יכזבו) ,” faliance in Old French, failure; possibly from the Latin
fallera, deception.
38 and it is a witness in the sky, true The moon
and the sun are witnesses to him that as long as they exist, his kingdom will
exist, as it is written (Jer. 33:20f.): “If you break My covenant with the day
and My covenant with the night, etc. Also My covenant with David will be
broken.”
Ashlamatah: Yeshayahu (Isaiah)
1:19-20,
24-28, 31, 2:1, 5
|
Rashi |
Targum |
|
18.
¶ Come now, let us debate, says the Lord. If your sins prove to be like
crimson, they will become white as snow; if they prove to be as red as
crimson dye, they shall become as wool. |
18.
Then, when you return to the Law, you will beseech before Me, and I will
carry out your request, says the LORD: though your sins are scarlet like dyed
cloth, they will be white like snow; though they are red like crimson, they
will become like pure wool. |
|
19.
If you be willing and obey, you shall eat the best of the land. |
19.
If you are willing to attend to My Memra, you will eat of the good of the
land. |
|
20.
But if you refuse and rebel, you shall be devoured by the sword, for
the mouth of the Lord spoke. {P} |
20.
But if you refuse and do not attend to My Memra, by the adversary’s sword you
will be killed; for by the Memra of the LORD it has so been decreed. |
|
21.
How has she become a harlot, a faithful city; full of justice, in
which righteousness would lodge, but now murderers. |
21.
How the faithful city’s deeds have turned to become as [those of] a harlot,
she that was full of those who perform judgment! Truth was done in her, and
now they are killers of souls! |
|
22.
Your silver has become dross; your wine is diluted with water. |
22.
Your silver has become dross, your wine mixed with water. |
|
23.
Your princes are rebellious and companions of thieves; everyone loves
bribes and runs after payments; the orphan they do not judge, and the quarrel
of the widow does not come to them.{S} |
23.
Your princes are rebellious and companions of thieves. All of them love to
accept a bribe, saying – a man to his neighbour – assist me in my case, so
that I will repay you in your case. They do not defend the fatherless and the
complaint of the widow does not come before them. |
|
24.
"Therefore," says the Master, the Lord of Hosts, the Mighty
One of Israel, "Oh, I will console Myself from My adversaries, and I
will avenge Myself of My foes. |
24.
Therefore, the LORD of the world says, the LORD of hosts, the Strong One of
Israel: “The city of Jerusalem I am about to comfort, but woe to the wicked/
Lawless when I am revealed to take just retribution from the enemies of the
people, and I will return vengeance to the adversary. |
|
25.
And I will return My hand upon you and purge away your dross as with
lye, and remove all your tin. |
25.
And I will turn the stroke of My might upon you and I will separate, as those
who purify with lye, all your wicked/Lawless and I will remove all your
sinners. |
|
26.
And I will restore your judges as at first and your counselors as in
the beginning; afterwards you shall be called City of Righteousness, Faithful
City. |
26.
And I will appoint in you true judges, steadfast as at the first, and your
counsellors as at the beginning. Afterwards you will be called the city of truth,
the faithful city. |
|
27.
Zion shall be redeemed through justice and her penitent through
righteousness/generosity. |
27.
Zion will be redeemed when judgment is performed in her, and the ones who
have performed the Law will return to her in righteousness/generosity. |
|
28.
And destruction shall come over rebels and sinners together, and those
who forsake the Lord shall perish. |
28.
But rebels and sinners will be shattered together, and those who have
forsaken the Law of the LORD will be consumed. |
|
29.
For they shall be ashamed of the elms that you desired, and you shall
be humiliated because of the gardens that you chose. |
29.
For you will be ashamed of the oaks of the idols in which you delighted; and
you will be humiliated for your groves of the idols in which you assemble. |
|
30.
For you shall be like an elm whose leaves are wilting, and like a
garden that has no water. |
30.
For you will be like a terebinth when its leaves fall, and like a channelled
garden without water. |
|
31.
And the[ir] strength shall become as tow, and its perpetrator as a
spark, and both of them shall burn together, with no one to extinguish [the
fire]. {P} |
31.
And the strength of the wicked/Lawless will become as a tow of flax, and the
deed of their hands as a spark of fire; as when they are brought near to each
other and both of them burn together, so will the wicked/Lawless come to an
end, they and their wicked/Lawless deeds, and there will be no pity for them. |
|
|
|
|
1.
The word that Isaiah, son of Amoz, prophesied concerning Judah and
Jerusalem. |
1.
The Word of prophecy which Isaiah the son of Amoz prophesied concerning the
men of Judah and the inhabitants of Jerusalem. |
|
2.
And it shall be at the end of the days, that the mountain of the
Lord's house shall be firmly established at the top of the mountains, and it
shall be raised above the hills, and all the nations shall stream to it. |
2.
And it will come to pass in the end of days that the mountain of the
Sanctuary of the LORD will be established at the head of the mountains, and
raised above the hills; and all kingdoms will turn to worship upon it. |
|
3.
And many peoples shall go, and they shall say, "Come, let us go
up to the Lord's mount, to the house of the God of Jacob, and let Him teach
us of His ways, and we will go in His paths," for out of Zion shall the
Torah come forth, and the word of the Lord from Jerusalem. |
3.
And many peoples will come, and say: “Come, let us go up to the mountain of
the Sanctuary of the LORD, to the house of the Shekhinah of the God of Jacob;
that He may teach us ways that are correct before Him and that we might walk
in the teaching of His Law.” For out of Zion will go forth the Law, and the
teaching of the Word of the LORD from Jerusalem. |
|
4.
And he shall judge between the nations and reprove many peoples, and
they shall beat their swords into plowshares and their spears into pruning
hooks; nation shall not lift the sword against nation, neither shall they
learn war anymore.{P} |
4.
And He will judge between kingdoms, and will reprove many peoples, and they
will beat their swords into ploughshares, and their spears into pruning
hooks; people will not take up a weapon against people, neither will they
learn war anymore. |
|
5.
"O house of Jacob, come and let us go in the light of the
Lord." |
5.
Those of the house of Jacob will say, “Come, and let us walk in the teachings
of the Law of the LORD.” |
|
6.
For You have forsaken Your people, the house of Jacob, for they are
full of [witchcraft] from the East and soothsayers like the Philistines, and
with children of gentiles they please themselves. |
6.
For you have forsaken the fear of the Strong One, who was your Saviour, you
of the house of Jacob, because your land is filled with idols as from the
east, and soothsayers like the Philistines, and they go in the customs of the
Gentiles. |
|
7.
And his land became full of silver and gold, without end to his
treasures; and his land became full of horses, without end to his chariots. |
7.
And their land is filled with silver and gold, and there is no end to his
treasures; and their land is filled with horses and there is no end to his
chariots. |
|
8.
And his land is full of idols; to the work of his hands he prostrates
himself, to that which his fingers made. |
8.
And their land is filled with idols; they bow down to the work of their
hands, to that which their fingers have prepared. |
|
9.
And man has become bowed down, and man has become humble, and You
shall not forgive them. |
9.
So man is humbled, and men’s strength faints – and You will not forgive them! |
|
10.
Come into the rock and hide in the dust, because of fear of the Lord
and because of the splendor of His pride. |
10.
They will enter to flee in flight in the caves of the rocks, and to hide in
the dust from the Fearful One, the LORD, and from the brilliance of His
Glory. |
|
11.
The haughty eyes of man will be humbled, and the height of men shall
be bowed down, and the Lord alone shall be exalted on that day. {P} |
11.The
haughty looks of man will be humbled and men’s strength will faint; and the
LORD alone is strong in that time. |
|
|
|
Special Ashlamatah: I Sam. 20:18,42
|
RASHI |
TARGUM |
|
18. And Jonathan said to him, "Tomorrow is the
new moon, and you will be remembered, for your seat will be vacant. |
18.
And Jonathan said to him, “Tomorrow is the new moon and you will be sought
out, for your dining place will be empty.” |
|
42. And Jonathan said to David, "Go in peace! (And
bear in mind) that we have sworn both of us in the name of the Lord, saying,
'May the Lord be between me and you, and between my descendants and your
descendants forever.' " |
42.
and Jonathan said to David, “Go in peace, for the two of us have sworn by the
name of the LORD saying, ‘May the Memra of the LORD be a witness between me
and you, and between my sons and your sons forever.’” |
|
|
|
Correlations
By H.H. Rosh Paqid Adon Hillel
ben David
& Giberet Dr. Elisheba bat
Sarah
Vayiqra (Leviticus) 26:27-46
B’Midbar (Num.) 28:9-15
Yeshayahu (Isaiah) 1:19-20,
24-28, 31 + 2:1, 5
Tehillim (Psalms) 89:16-38
The
verbal tally between the Torah and the Ashlamata is:
Hearken
/ Obedient - שמע,
Strong’s number 08085.
The
verbal tally between the Torah and the Psalm is:
Sons
/ children - בן,
Strong’s number 01121.
Vayiqra
(Leviticus) 26:27-29
And if ye will not for all this hearken <08085> (8799) unto me, but walk
contrary unto me;
28
Then I will walk contrary unto you also in fury; and I, even I, will chastise
you seven times for your sins.
29
And ye shall eat the flesh of your sons <01121>, and the flesh of your
daughters shall ye eat.
Yeshayahu
(Isaiah) 1:19 If
ye be willing and obedient <08085> (8804), ye shall eat the good of the
land:
Tehillim
(Psalms) 89:22
The enemy shall not exact upon him; nor the son of wickedness afflict him.
Tehillim
(Psalms) 89:30
If his children <01121> forsake my law, and walk not in my
judgments;
Hebrew
|
Hebrew |
English |
Torah Seder Lev 26:27-46 |
Psalms Ps. 89: 16-38 |
Ashlamatah Isa 1:19-20, 24-28, 2;1, 5 |
Special Num 28: 9-15 |
|
אָב |
forefathers, father |
Lev. 26:39 |
Ps. 89:26 |
||
|
אָז |
then, once |
Lev. 26:34 |
Ps. 89:19 |
||
|
אֶחָד |
one, once |
Ps. 89:35 |
Num. 28:11 |
||
|
אַחַר |
after |
Lev. 26:33 |
Isa. 1:26 |
||
|
אָיַב |
enemies |
Lev. 26:32 |
Ps. 89:22 |
Isa. 1:24 |
|
|
אָכַל |
eat |
Lev. 26:29 |
Isa. 1:19 |
||
|
אִם |
yet, it |
Lev. 26:27 |
Ps. 89:30 |
Isa. 1:19 |
|
|
אָמַן |
confirmed, faithful |
Ps. 89:28 |
Isa. 1:26 |
||
|
אַף |
even, also |
Lev. 26:28 |
Ps. 89:21 |
||
|
אֶרֶץ |
land, earth |
Lev. 26:32 |
Ps. 89:27 |
Isa. 1:19 |
|
|
אֲשֶׁר |
which, whom |
Lev. 26:35 |
Ps. 89:21 |
Isa. 2:1 |
|
|
בֵּן |
sons |
Lev. 26:29 |
Ps. 89:22 |
Isa. 2:1 |
Num. 28:9 |
|
בְּרִית |
covenant |
Lev. 26:42 |
Ps. 89:28 |
||
|
דָּבַר |
spoke, spoken |
Ps. 89:19 |
Isa. 1:20 |
||
|
הָיָה |
becomes, shall endure |
Lev. 26:33 |
Ps. 89:36 |
||
|
הָלַךְ |
act, walk |
Lev. 26:27 |
Ps. 89:30 |
Isa. 2:5 |
|
|
זֶה |
this |
Lev. 26:27 |
Num. 28:14 |
||
|
חֻקָּה |
statues |
Lev. 26:43 |
Ps. 89:31 |
||
|
חֶרֶב |
sword |
Lev. 26:33 |
Isa. 1:20 |
||
|
יָד |
through, hand |
Lev. 26:46 |
Ps. 89:21 |
Isa. 1:25 |
|
|
יהוה |
LORD |
Lev. 26:44 |
Ps. 89:18 |
Isa. 1:20 |
Num. 28:11 |
|
יוֹם |
days |
Lev. 26:34 |
Ps. 89:16 |
Num. 28:9 |
|
|
יַעֲקֹב |
Jacob |
Lev. 26:42 |
Isa. 2:5 |
||
|
יִשְׂרָאֵל |
Israel |
Lev. 26:46 |
Ps. 89:18 |
Isa. 1:24 |
|
|
כֹּל |
all |
Lev. 26:34 |
Ps. 89:16 |
Isa. 1:25 |
|
|
כָּלָה |
will come, destroy |
Lev. 26:44 |
Isa. 1:28 |
||
|
לֹה |
nor, no |
Lev. 26:44 |
Ps. 89:22 |
||
|
מִנִּי |
before, without |
Lev. 26:43 |
Ps. 89:23 |
||
|
מִשְׁפָּט |
ordinances, judgment |
Lev. 26:43 |
Ps. 89:30 |
Isa. 1:27 |
|
|
נִיחֹחַ |
soothing |
Lev. 26:31 |
Num. 28:13 |
||
|
נָתַן |
heap, shall make |
Lev. 26:30 |
Ps. 89:27 |
||
|
עָוֹן |
iniquity |
Lev. 26:39 |
Ps. 89:32 |
||
|
עַל |
addition, against, over |
Lev. 26:32 |
Isa. 1:25 |
Num. 28:10 |
|
|
עִם |
against |
Lev. 26:27 |
Ps. 89:38 |
||
|
פָּנֶה |
before |
Lev. 26:37 |
Ps. 89:23 |
||
|
צְדָקָה |
righteousness |
Ps. 89:16 |
Isa. 1:27 |
||
|
קָרָא |
cry, called |
Ps. 89:26 |
Isa. 1:26 |
||
|
רִאשׁוֹן |
first, ancestors |
Lev. 26:45 |
Isa. 1:26 |
||
|
שֶׁבַע |
seven |
Lev. 26:28 |
Num. 28:11 |
||
|
שַׁבָּת |
sabbath |
Lev. 26:34 |
Num. 28:9 |
||
|
שֶׁמֶן |
oil |
Ps. 89:20 |
Num. 28:9 |
||
|
שָׁמַע |
obey |
Lev. 26:27 |
Isa. 1:19 |
||
|
תּוֹרָה |
law |
Lev. 26:46 |
Ps. 89:30 |
||
|
taJ'x; |
sins |
Lev. 26:28 |
Num. 28:15 |
||
|
sa;m' |
rejected |
Lev. 26:43 |
Ps. 89:38 |
||
|
bz"[' |
abandoned |
Lev. 26:43 |
Ps. 89:30 |
Isa. 1:28 |
|
|
ry[i |
cities |
Lev. 26:31 |
Isa. 1:26 |
||
|
rr'P' |
break |
Lev. 26:44 |
Ps. 89:33 |
||
|
rc; |
adversaries |
Ps. 89:23 |
Isa. 1:24 |
||
|
x;yre |
aroma |
Lev. 26:31 |
Num. 28:13 |
Greek
|
Greek |
English |
Torah Seder Lev 26:27-46 |
Psalms Ps 89:16-38 |
Ashlamatah Isa 1:19-20, 24-28, 2;1, 5 |
Special Num 28: 9-15 |
NC 2 Pe 3:11-16 |
|
ἅγιον |
holy, holies |
Lev 26:31 |
Psa 89:35 |
2Pe 3:11 |
||
|
ἀδελφός |
brother, brethren |
Lev 26:37 |
2Pe 3:15 |
|||
|
γῆ |
land, earth |
Lev 26:32 |
Psa 89:27 |
Isa 1:19 |
2Pe 3:13 |
|
|
δίδωμι |
given |
Lev 26:46 |
2Pe 3:15 |
|||
|
δικαιοσύνη |
righteousness |
Psa 89:16 |
Isa 1:26 |
2Pe 3:13 |
||
|
εὑρίσκω |
find, found |
Psa 89:20 |
2Pe 3:14 |
|||
|
ἡμέρα |
day |
Lev 26:34 |
Psa 89:29 |
Num 28:9 |
2Pe 3:12 |
|
|
θεός |
GOD |
Lev 26:44 |
Psa 89:26 |
2Pe 3:12 |
||
|
κατοικέω |
dwelt, dwells |
Lev 26:35 |
2Pe 3:13 |
|||
|
κύριος |
LORD |
Lev 26:44 |
Psa 89:18 |
Isa 1:20 |
Num 28:11 |
2Pe 3:15 |
|
λαλέω |
speaking, spoke |
Psa 89:19 |
Isa 1:20 |
2Pe 3:16 |
||
|
οὐρανός |
heaven |
Psa 89:11 |
2Pe 3:12 |
|||
|
πυρόω |
set on fire, purify |
Isa 1:25 |
2Pe 3:12 |
|||
|
σωτηρία |
deliverance |
Psa 89:26 |
2Pe 3:15 |
|||
|
τήκομαι |
melt away |
Lev 26:39 |
2Pe 3:12 |
2 Tsefet (Peter) 3:11-16
|
CLV[1] |
Magiera Peshitta NT[2] |
Greek[3] |
Delitzsch[4] |
|
11.
At these all, then, dissolving, to what manner of men must you belong in holy
behaviour and devoutness, |
11. Since therefore all these [things] will be
dissolved, how ought you to be in your conduct? [You should be] holy [ones]
and with reverence for God, |
11. τούτων
οὺν πάντων
λυομένων ποταποὺς
δεῖ ὑπάρχειν
ὑμᾶς ἐν ἁγίαις
ἀναστροφαῖς
καὶ εὐσεβείαις |
11 וְעַתָּה
אִם־כָּל־אֵלֶּה
יָמוּגוּ
מַה־מְּאֹד
עֲלֵיכֶם
לְהִתְהַלֵּךְ
בִּקְדוּשָּׁה
וּבַחֲסִידוּת׃ |
|
12.
hoping for and hurrying the presence of God's day, because of which the
heavens, being on fire, will be dissolved, and the elements decompose by
combustion!" |
12. while you expect and you desire the coming of
the day of God, in which the heaven[s], being tried by fire, will be
dissolved and the elements, while burning, will melt. |
12. προσδοκῶντας
καὶ σπεύδοντας
τὴν παρουσίαν
τῆς τοῦ θεοῦ
ἡμέρας δι
ἣν οὐρανοὶ
πυρούμενοι
λυθήσονται
καὶ στοιχεῖα
καυσούμενα
τήκεται |
12
וּלְחַכּוֹת
לְיוֹם־יְהֹוָה
שֶׁיָּבֹא וּלְהָחִישׁ
אֹתוֹ
אֲשֶׁר בּוֹ
הַשָּׁמַיִם
יָמוּגוּ
בָאֵשׁ
וְהַיְסֹדוֹת
יְבֹעֲרוּ
וְנָמַסּוּ׃ |
|
13.
Yet we, according to His promises, are hoping for new heavens and a new
earth, in which righteousness is dwelling." |
13.
But we expect a new heaven and a new earth, according to his promise,
in which justification will live. |
13.
καινοὺς δὲ
οὐρανοὺς καὶ
γῆν καινὴν
κατὰ τὸ ἐπάγγελμα
αὐτοῦ προσδοκῶμεν
ἐν οἷς δικαιοσύνη
κατοικεῖ |
13 וַאֲנַחְנוּ
כְּפִי
הַבְטָחָתוֹ
מְחַכִּים
לְשָׁמַיִם
חֲדָשִׁים
וּלְאֶרֶץ
חֲדָשָׁה
אֲשֶׁר־צֶדֶק
יָלִין
בָּם׃ |
|
14.
Wherefore, beloved, hoping for these things, endeavor to be found by Him in
peace, unspotted and flawless." |
14.
Because of this, my beloved [ones], while you expect these [things],
be diligent to be found by him without spot and without blemish in peace. |
14.
Διό ἀγαπητοί
ταῦτα προσδοκῶντες
σπουδάσατε
ἄσπιλοι καὶ
ἀμώμητοι αὐτῷ
εὑρεθῆναι
ἐν εἰρήνῃ |
14 עַל־כֵּן
חֲבִיבַי
הַמְחַכִּים
לָאֵלֶּה שִׁקְדוּ
לְהִמָּצֵא
לְפָנָיו
בְּשָׁלוֹם
נְקִיִּם
וְזַכִּים
מִפָּשַׁע׃ |
|
15.
And be deeming the patience of our Lord salvation, according as our beloved
brother Paul also writes to you, according to the wisdom given to him, |
15.
And you should consider the long-suffering of the LORD [as]
redemption, even as also our beloved brother Paul wrote to you according to
the wisdom that was given to him. |
15.
καὶ
τὴν
τοῦ
κυρίου ἡμῶν μακροθυμίαν σωτηρίαν ἡγεῖσθε καθὼς καὶ ὁ ἀγαπητὸς ἡμῶν ἀδελφὸς Παῦλος κατὰ τὴν αὐτῷ δοθεῖσαν σοφίαν ἔγραψεν ὑμῖν |
15 וְאֶת־אֹרֶךְ
רוּחַ
אֲדֹנֵינוּ
תַּחְשְׁבוּ
לִתְשׁוּעָה
כַּאֲשֶׁר
גַּם־אָחִינוּ
הָאָהוּב
פּוֹלוֹס
כָּתַב
אֲלֵיכֶם
כְּפִי
הַחָכְמָה
הַנְּתוּנָה
לוֹ׃ |
|
16.
as also in all the epistles, speaking in them concerning these things, in
which are some things hard to apprehend, which the unlearned and unstable are
twisting, as the rest of the scriptures also, to their own destruction." |
16.
As in all his letters, he speaks in them about these [things] (in
which there are some [things] hard to understand) that those who are without
instruction and are unstable pervert, as they also [pervert] the writings of
the rest to their own loss. |
16.
ὡς
καὶ
ἐν
πάσαις ταῖς ἐπιστολαῖς λαλῶν ἐν αὐταῖς περὶ τούτων ἐν οἷς ἐστιν δυσνόητά τινα ἃ οἱ ἀμαθεῖς καὶ ἀστήρικτοι στρεβλοῦσιν ὡς καὶ τὰς λοιπὰς γραφὰς πρὸς τὴν ἰδίαν αὐτῶν ἀπώλειαν |
16 וְכֵן
בְּכָל־אִגְּרוֹתָיו
בְּדַבְּרוֹ־שָׁם
עַל־אֵלֶּה
וּבָהֶן
יֵשׁ דְּבָרִים
קָשִׁים
מֵהָבִין
וְהַבֹּעֲרִים
וְהַפְּתָאִים
יַהַפְכוּ
אֹתָם
כַּאֲשֶׁר גַּם־יַעֲשׂוּ
בְּיֶתֶר
הַסְּפָרִים
לְאָבְדַן
נַפְשָׁם׃ |
|
|
|
|
|
Hakham’s &
Dr. Adon Eliyahu’s Rendition
Last
week’s:
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.
This
week’s:
11.
¶ All these things being in the process of dissolution, what
country (people) must you belong to, and what
sort of acts of piety (should) (your) holy conduct
(produce),
12.
[while] waiting for the “Day of God,” (Elohim
the Judge) by whom the heavens and
elements will dissolve with great heat.
13.
But looking for new heavens and [a new] earth according to His
declaration (prophecy) in which righteousness/generosity
dwells.
14.
Therefore, beloved look forward [to]
these (things) endeavouring [to be] found spotless,
without blame in peace (Heb. Shalom).
15.
And the LORD delays His wrath having dominion over
deliverance as our beloved brother Hakham Shaul has given
his wisdom in [his] writings for us.
16.
And as in all [his] letters, telling in them [things]
concerning [things] difficult to understand (from a
P’shat/literal perspective). [For] those who are unlearned (not
schooled in Remez hermeneutics) [they] pervert [the truth of] the rest of the
Scriptures to their own destruction.
Commentary:
v.11
¶ All these things being in the process of dissolution, what
country (people) must you belong to, and what
sort of acts of piety (should) (your) holy conduct
(produce),
Last
week’s pericope of Hakham Tsefet is intimately connected to this week’s (of
course, following the principle of contiguity), by means of two phrases:
a)
but making room for everyone to
convert
(verse 9), and
b)
what country (people) must
you belong to, and what
sort of acts of piety (should) (your) holy conduct
(produce)
(verse 11)
Most
Christians today, ask people to accept Yeshua King Messiah as their saviour,
and that is all to it. The reason for this, is their inherit anti-Semitism, and
their trying to separate themselves as far as possible from anything Jewish.
However, for those who believe that the whole of Scripture should be their rule
of faith and practice, they have an example of what is required for conversion
in the book of Ruth.
This
is the declaration of conversion that Ruth makes to her mentor Naomi:
“And Ruth said: ‘Entreat me not to leave you, and to
return from following after you [as your disciple]; for where you go, I will
go; and where you lodge, I will lodge; your people will be my people, and your
God [and His appointed King Messiah] my God [and my God’s appointed King
Messiah], where you die, will I die, and there will I be buried; the LORD do so
to me, and more also, if anything but death part you and me.’” (Ruth 1:16,17)
Let
us examine now the basic elements of this declaration of faith and conversion into
its constituent parts.
- Entreat me not to leave you,
and to return from following after you [as your disciple] – The first and
most elementary step in any conversion process is to find a qualified
Torah teacher, and let him be your mentor, teacher and master for life.
- For where you go, I will go – The second step
in this discipleship[/conversion process is for the convert to acknowledge
that his/her place is beside his/her teacher at all times, and to stay
with him through both thick and thin. He or she will also allow his/her
Torah Teacher to decide what is the best course to follow in life matters.
This also intimates, that the disciple will accept
the Torah teachings, and traditions of his/her Master as is stated by Hakham
Tsefet: “and what sort of acts of piety (should) (your) holy conduct
(produce).”
- And where you lodge, I will
lodge – The
discipleship process is not one where the disciple tells the Master to
come to him or her, but it is otherwise, the disciple always following
after the Master. This also means that true and genuine disciples should
live with the Master or in close proximity to him. For, true learning
about the way is 50% by osmosis – i.e. imitating the Master/Torah Teacher.
- Your people will be my
people – This
means that the convert will accept the nationality of his/her Master. In
this case, since the convert will be pledging allegiance to Yeshua King
Messiah and to his/her Torah teacher, both being Jewish, it becomes clear
that now the convert desires with all of his/her heart and mind to accept
all of the Jewish people as his/her people, and to love each Jew as
his/her own brother and sister.
This
is what Hakham Tsefet means in this first verse of our pericope, when he
states: “what country (people) must you belong to.”
5.
And your God [and His appointed
King Messiah] my God [and my God’s appointed King Messiah] – This entails the
taking upon oneself the yokes of the commandments and of the kingdom without
any reservation whatsoever. The disciple is swearing before G-d, most blessed
be He, to be faithful in the observance of the commandments as taught by our
Sages, and to accept the rulership of the appointed King Messiah over all
Israel as his/her supreme authority.
6.
Where you die, will I die, and
there will I be buried – This
is the ultimate declaration of fellowship and loyalty from a disciple to
his/her Master/Torah Teacher.
- The LORD do so to me, and
more also, if anything but death part you and me. – Here the disciple
swears by G-d Almighty, most blessed be He that all the statements made above
be so throughout the disciples life, and if not let G-d come and execute
His justice for breach of faithfulness.
- A proper constituted
Rabbinic tribunal accepts the convert as a proselyte of
righteousness/justice into the people of Israel.
If
this is the Scriptural procedure to be followed for conversion, and as agreed
upon by Hakham Tsefet, one of the principal disciples of the Master Yeshua King
Messiah, why do his supposed followers find it repugnant to follow this
Scriptural procedure? Surely, one day,
many will have much to answer for before the throne of Judgment of the Almighty
G-d. May G-d have mercy upon his creation!
If
one adheres and swears loyalty to His Majesty King Yeshua the Messiah, the King
of the Jewish people, should not one also swear loyalty to his people and to
the laws and officers of that kingdom? Therefore Hakham Tsefet follows true
logic when he states: “All these things being in the process of dissolution, what
country (people) must you belong to, and what
sort of acts of piety (should) (your) holy conduct (produce),”
If
a person has genuinely experienced the goodness and mercy of G-d, most blessed
be He, by being bon-again from the heavens, but has not undergone the eight
steps mentioned above, his/her experience has not yet reached its full
potential, and therefore awaits its logical conclusion. This is not said in
judgment of anyone or anybody, but it is rather a call to maturity and to reach
and materialize the full potentials and calling that G-d has bestowed upon those
who unselfishly love Him and do those things that please Him according to His
Word.
Interestingly,
Prof. Scot McKnight[5] in
his sociological interpretation of conversion, divides this phenomenon at
grosso modo into the following five stages:
- Apostasy – Most kinds of
conversion are either apostasies from something or someone else. After
all, that is what conversion is: leaving one group/ideology or
people/nation or social identity for another.
- Intensification – an awakening
intensified experience which demands full integration into the new group
or people or social identity.
- Affiliation – whereby a person
becomes a member in good standing of a new group or nation.
- Institutional Transition – This is the
outcome from the previous step. In our case it would be the transition
from Church/Christian institutions to Synagogal/Jewish structures and
polity.
- Tradition Transition – New traditions
and customs are adopted in order to demonstrate one’s genuine affiliation
to the new group, people, or social identity.
These
five elements from a sociological perspective dovetail with the eight steps
outlined in Ruth’s confession of faith and practice.
v.12
[while] waiting for the “Day of God,” (Elohim
the Judge) by whom the heavens and
elements will dissolve with great heat. – This is the
same as the “Day of the LORD” in v.10. However, here Hakham Tsefet wants to
make a distinction between “Yom Ha-Shem” and “Yom Ha-Elohim.” The term
“Ha-Shem” for G-d is used normally used to describe Him in His attribute of
mercy, whilst the term “Elohim” for G-d is used normally to describe Him in His
attribute for rigorous justice. Here Hakham Tsefet uses the term “Yom
Ha-Elohim” to denote that this day will be characterized by the execution of
G-d’s most rigorous justice. So rigorous justice will be applied to this day
that “the heavens and elements will dissolve with great heat.”
v.13
But looking for new heavens and [a new] earth according to His
declaration (prophecy) in which righteousness/generosity dwells. –
Here,
Hakham Tsefet is alluding to two specific pericopes of the prophet Isaiah –
i.e. Isaiah 65:13-25 and Isaiah 66:15-24, which read:
13 ¶ Assuredly, thus said the Lord GOD: My servants will
eat, and you will hunger; My servants will drink, and you will thirst; My
servants will rejoice, and you will be shamed;
14
My servants will shout in gladness, and you will cry out in anguish, howling in
heartbreak.
15
You will leave behind a name by which My chosen ones will curse: "So may
the Lord GOD slay you!" But His servants will be given a different name.
16
For whoever blesses himself in the land will bless himself by the true God; and
whoever swears in the land will swear by the true God. The former troubles will
be forgotten, will be hidden from My eyes.
17 For
behold! I am creating a new heaven and a new earth; the former things will not
be remembered, they will never come to mind.
18
Be glad, then, and rejoice forever in what I am creating. For I will create
Jerusalem as a joy, and her people as a delight;
19 And
I will rejoice in Jerusalem and delight in her people. Never again will be
heard there the sounds of weeping and wailing.
20
No more will there be an infant or graybeard who does not live out his days. He
who dies at a hundred years will be reckoned a youth, and he who fails to reach
a hundred will be reckoned accursed.
21
They will build houses and dwell in them, they will plant vineyards and enjoy
their fruit.
22
They will not build for others to dwell in, or plant for others to enjoy. For the
days of My people will be as long as the days of a tree, My chosen ones will
outlive the work of their hands.
23
They will not toil to no purpose; they will not bear children for terror, but
they will be a people blessed by the LORD, and their offspring will remain with
them.
24
Before they pray, I will answer; while they are still speaking, I will respond.
25
The wolf and the lamb will graze together, and the lion will eat straw like the
ox, and the serpent's food will be earth. In all My sacred mount nothing evil
or vile will be done -- said the LORD. {S} (Isa
65:13-25 TNK)
And:
15 ¶ See, the LORD is coming with fire -- His chariots
are like a whirlwind -- To vent His anger in fury, His rebuke in flaming fire.
16
For with fire will the LORD contend, With His sword, against all flesh; And
many will be the slain of the LORD.
17
Those who sanctify and purify themselves to enter the groves, imitating one in
the center, eating the flesh of the swine, the reptile, and the mouse, will one
and all come to an end -- declares the LORD.
18
For I know their deeds and purposes. The time has come to gather
all the nations and tongues; they will come and behold My glory.
19 I
will set a sign among them, and send from them survivors to the nations: to
Tarshish, Pul, and Lud -- that draw the bow -- to Tubal, Javan, and the distant
coasts, that have never heard My fame nor beheld My glory. They will declare My
glory among these nations.
20
And out of all the nations, said the LORD, they will bring all your brothers on
horses, in chariots and drays, on mules and dromedaries, to Jerusalem My holy
mountain as an offering to the LORD -- just as the Israelites bring an offering
in a pure vessel to the House of the LORD.
21
And from them likewise I will take some to be Levitical priests, said the LORD.
22 For
as the new heaven and the new earth which I will make will endure by My will --
declares the LORD -- So will your seed and your name endure.
23
And new moon after new moon, And Sabbath after Sabbath, All flesh will come to
worship Me -- said the LORD.
24
They will go out and gaze on the corpses of the men who rebelled against Me:
Their worms will not die, nor their fire be quenched; They will be a horror to
all flesh. And new moon after new moon, And Sabbath after Sabbath, all flesh will
come to worship Me -- said the LORD. {P} (Isa
66:15-24 TNK)
Notice
that while these two pericopes of the Prophet Isaiah are not Ashlamatot for
this Sabbath, they in fact have numerous thematic correlations and verbal
tallies to the five pericopes of Isaiah assigned for this Shabbat (cf. Isaiah
1:18-20; Isaiah 1:21-23; Isaiah 1:24-31; Isaiah 2:1-4; Isaiah 2:5-11). These
two allusions to Isaiah, must have been part of the homily for this Shabbat and
tied into the Ashlamatah and Torah Seder for this Shabbat.
v.14
Therefore, beloved look forward [to]
these (things) endeavouring [to be] found spotless,
without blame in peace (Heb. Shalom). – Hakham Tsefet commends
us to look forward to the fulfilment of this prophecy in our time, but knowing
this that if we do look forward to its fulfilment, we are indebted to G-d and
His King Messiah to be “found spotless, without blame and in Shalom” as an integral
part of His people and faithful in the observance of Israel’s commandments.
Otherwise, we will be part of that condemnation of eternal burning (cf. Isaiah
66:24).
15.
And the LORD delays His wrath having dominion over
deliverance as our beloved brother Hakham Shaul has given
his wisdom in [his] writings for us. – Here Hakham Tsefet
describes the contents of the Letters of Hakham Shaul as an explanation for
“the delay of G-d’s wrath.” Further, this verse implies that Hakham Tsefet was
aware of the contents of most of the letters of Hakham Shaul, and this before
his death. Whilst many unlearned point to the Epistle to the Galatians as
evidence of a rift between Hakham Shaul and Hakham Tsefet, this is not so, G-d
forbid! In fact, based only upon the rules of discipleship as we described
above, Hakham Shaul owed Hakham Tsefet an enormous debt to him, for Hakham
Tsefet was the chief master and disciple of Hakham Shaul, who transmitted to
him the traditions of the teachings of His Majesty King Yeshua the Messiah of
Israel.
v.16
And as in all [his] letters, telling in them [things]
concerning [things] difficult to understand (from a
P’shat/literal perspective). [For] those who are unlearned (not schooled
in Remez hermeneutics) [they] pervert [the truth of] the rest of the
Scriptures to their own destruction. -This verse at the end of Hakham
Tsefet's Epistle should be normative in understanding
and interpreting any of Hakham Shaul's letters. It becomes obvious then that the key to a right interpretation of
Hakham writings depends much not only on an excellent mastery of the Hebrew and
Greek languages, but also upon a strict adherence to PaRDes Rabbinic Hermeneutics. Any deviation from these
rules of Hermeneutics results in nothing but heretical and false doctrines. One of the great
misfortunes of Christianity is the abandonment of these Jewish rules of
Hermeneutics, that
has been a slef-inflicted
mortal wound.
However,
those that are called by the Spirit of G-d, and who are responsive to G-d’s
voice, and do what needs to be done no matter the sacrifices and expenses that
need to be given, and like our Patriarchs, who characterized their lives by the
cry: “HINENI” (Here I am to obey You and do as I am told!), will be guided
sooner or later into all truth. And thus we pray that all those who genuinely
love G-d, that before the coming of the Messiah all will be led into all truth
faithfully observing the Laws of G-d and of Israel, and be at one with all of
our most beloved and noble Jewish people, amen ve amen!
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 26:27 related to
Vayiqra 26:46?
3.
What questions were asked of
Rashi regarding Leviticus 26:30?
4.
What questions were asked of
Rashi regarding Leviticus 26:31?
5.
What question was asked of Rashi
regarding Leviticus 26:35?
6.
What question was asked of Rashi
regarding Leviticus 26:36?
7.
What questions were asked of
Rashi regarding Leviticus 26:38?
8.
What questions were asked of Rashi
regarding Leviticus 26:41?
9.
What questions were asked of
Rashi regarding Leviticus 26:42?
10.
What does this Torah Seder is
explicitly or implicitly teaching about following the Septennial Torah Cycle of
readings?
11.
What does this Torah Seder has to
teach about “Zekhut Abot” (i.e. merits of our Patriarchs - cf. http://www.betemunah.org/merit.html?
12.
In the Hebrew Scriptures what
astonishing similarity is there between Ya’aqob and Eliyahu?
13.
On reading the Torah Seder for
this week what touched the heart and fired the imagination of the Psalmist in Psalm 89:16-38?
14.
On reading the Torah Seder for
this week what touched the heart and fired the imagination of the prophet Isaiah
1:19 – 2:5?
15.
How is the reading of Hakham
Tsefet (2 Peter 3:11-16) 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 3:11-16?
17.
Explain how Hakham Tsefet derived
all of his material in 2 Peter 3:11-16 from the Torah Seder for this Shabbat,
Psalm 89:16-38, and
Isaiah
1:19 – 2:5?
18.
How are the readings for this
Shabbat communicating that a new month and a new Book of the Torah is coming
upon us?
19.
From the reading of Leviticus
26:30 from Rashi’s Translation vs. Targum Pseudo Jonathan what important
principle is disclosed here?
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:
Shebat 03, 5771
– January 07/08, 2011
Shabbat: “Ish,
Ki Yaf’li Neder”
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
אִישׁ,
כִּי
יַפְלִא
נֶדֶר |
|
|
|
“Ish, Ki Yaf’li Neder” |
Reader 1 – Vayiqra
27:1-4 |
Reader 1 – B’Midbar 1:1-4 |
|
“When
a man makes a special vow” |
Reader 2 – Vayiqra
27:5-8 |
Reader 2 – B’Midbar 1:5-12 |
|
“Cuando alguno hiciere especial voto” |
Reader 3 – Vayiqra
27:9-12 |
Reader 3 – B’Midbar 1:13-19 |
|
Vayiqra (Lev.) 27:1-34 |
Reader 4 – Vayiqra
27:13-16 |
|
|
Ashlamatah Judges 11:30-40 |
Reader 5 – Vayiqra
27:17-21 |
|
|
|
Reader 6 – Vayiqra
27:22-27 |
Reader 1 – B’Midbar 1:1-4 |
|
Psalm 89:
39-53 |
Reader 7 – Vayiqra
27:28-34 |
Reader 2 – B’Midbar 1:5-12 |
|
|
Maftir: Vayiqra
27:32-34 |
Reader 3 – B’Midbar 1:13-19 |
|
N.C.: 2 Peter 3:17-18 |
Judges 11:30-40 |
|
Shalom
Shabbat !
Hakham
Dr. Yosef ben Haggai
Rosh
Paqid Adon Hillel ben David
HE Dr. Adon Eliyahu ben Abraham