Esnoga Bet Emunah
7104 Inlay St. SE, Lacey, WA 98513
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 28, 5769 – January
23/24, 2009 |
First Year
of the Shmita Cycle |
Shabbat
Mever’chim HaChodesh – Sabbath of the Proclamation of the New Moon
For
the Month of Shebat – Evening Jan. 25 – Evening Jan. 26 – Shebat 01
Candle Lighting and Havdalah Times:
|
Atlanta, Georgia, U.S. Friday Jan. 23, 2009 – Candles at 5:41 PM Saturday Jan. 24, 2009 – Havdalah 6:39 PM |
San Antonio, Texas, U.S. Friday Jan. 23, 2009 – Candles at 5:46 PM Saturday Jan. 24, 2009 – Havdalah 6:42 PM |
|
Baton Rouge & Alexandria, Louisiana, U.S. Friday Jan. 23, 2009 – Candles at 5:15 PM Saturday Jan. 24, 2009 – Havdalah 6:12 PM |
Sheboygan
& Manitowoc, Wisconsin US Friday Jan. 23, 2009 – Candles at 4:31 PM Saturday Jan. 24, 2009 – Havdalah 5:36 PM |
|
Bowling Green & Murray, Kentucky, U.S. Friday Jan. 23, 2009 – Candles at 4:43 PM Saturday Jan. 24, 2009 – Havdalah 5:43 PM |
Brisbane, Australia Friday Jan. 23, 2009 – Candles at 6:28 PM Saturday Jan. 24, 2009 – Havdalah 7:24 PM |
|
Miami,
Florida, US Friday Jan. 23, 2009 – Candles at 5:39 PM Saturday Jan. 24, 2009 – Havdalah 6:34 PM |
Jakarta,
Indonesia Friday Jan. 23, 2009 – Candles at 5:59 PM Saturday Jan. 24, 2009 – Havdalah 6:50 PM |
|
New London, Connecticut USA Friday Jan. 23, 2009 – Candles at 4:27 PM Saturday Jan. 24, 2009 – Havdalah 5:30 PM |
Kuala Lumpur, Malaysia Friday Jan. 23, 2009 – Candles at 7:06 PM Saturday Jan. 24, 2009 – Havdalah 7:57 PM |
|
Oklahoma City, Oklahoma, U.S Friday Jan. 23, 2009 – Candles at 5:30 PM Saturday Jan. 24, 2009 – Havdalah 6:29 PM |
Manila
& Cebu, Philippines Friday Jan. 23, 2009 – Candles at 5:32 PM Saturday Jan. 24, 2009 – Havdalah 6:24 PM |
|
Olympia, Washington, U.S. Friday Jan. 23, 2009 – Candles at 4:42 PM Saturday Jan. 24, 2009 – Havdalah 5:51 PM |
Port Elizabeth, South Africa Friday Jan. 23, 2009 – Candles at 7:16 PM Saturday Jan. 24, 2009 – Havdalah 8:15 PM |
|
Philadelphia,
Pennsylvania USA Friday Jan. 23, 2009 – Candles at 4:50 PM Saturday Jan. 24, 2009 – Havdalah 5:53 PM |
Singapore, Singapore Friday Jan. 23, 2009 – Candles at 7:00 PM Saturday Jan. 24, 2009 – Havdalah 7:51 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 that
you never lose any of our commentaries, or would like your friends also to
receive this commentary, please do send me an E-Mail to benhaggai@GMail.com with your E-Mail or the E-Mail addresses of your
friends. Toda Rabba!
|
Shabbat |
Torah
Reading: |
Weekday
Torah Reading: |
|
וַיִּסַּע
מִשָּׁם |
|
|
|
“VaYisa’ MiSham” |
Reader 1 – B’Resheet 20:1-9 |
Reader 1 – B’resheet 22:1-3 |
|
“And journeyed from there” |
Reader 2 – B’Resheet 20:10-18 |
Reader 2 – B’resheet 22:4-6 |
|
“Y partió de allí” |
Reader 3 – B’Resheet 21:1-6 |
Reader 3 – B’resheet 22:7-9 |
|
B’resheet (Gen.) 20:1 – 21:34 B’Midbar (Num.) 28:9-15 |
Reader 4 – B’Resheet 21:9-16 |
|
|
Ashlamatah: Isaiah 61:9-15 +
62:8-10 I
Samuel 20:18, 42 |
Reader 5 – B’Resheet 21:17-21 |
|
|
|
Reader 6 – B’Resheet 21:22-27 |
Reader 1 – B’resheet 22:1-3 |
|
Psalms 15 |
Reader 7 – B’Resheet 21:28-34 |
Reader 2 – B’resheet 22:4-6 |
|
N.C.: Mark 2:23-28 |
Maftir: B’Midbar (Num.) 28:9-15 |
Reader 3 – B’resheet 22:7-9 |
|
Mishle (Proverbs) 4:10-19 |
Isaiah 61:9-15 + 62:8-10 I Samuel 20:18, 42 |
|
|
|
|
Rashi & Targum Pseudo Jonathan
for: B’Resheet (Gen.) 20:1 – 21:34
|
RASHI |
TARGUM PSEUDO JONATHAN |
|
1.
Abraham journeyed from there to the land of the Negev, and he lived between
Kadeish and Shur. He lived for a while in Gerar. |
1.
And Abraham went on from thence to the land of the south, and dwelt between
Rekam and Chagra, and had his habitation in Gerar. |
|
2.
Abraham said regarding Sarah, his wife, "She is my sister." Abimelekh,
king of Gerar sent [messengers] and took Sarah. |
2.
And Abraham said concerning Sarah his wife, She is my sister. And Abimelek,
king of Gerar, sent and took Sarah. [JERUSALEM. King of Arad.] |
|
3.
Elohim came to Abimelekh in a dream at night, and said to him, "Behold,
you will die because of the woman you took, for she is a married woman." |
3.
And a word came from before the Lord unto Abimelek, in a dream of the night,
and said to him, Behold, you die, because of the woman whom you have carried
away, and she is a man's wife. |
|
4.
Abimelekh had not come near to her. He said, "My Master, will You also
kill an innocent nation? |
4.
But Abimelek had not come near to defile her; and he said, Lord, will the son
of a people who has not sinned, and whom it is right to absolve in the
judgment, be killed? |
|
5.
Did he not say to me, 'She is my sister?' And she also said, 'He is my
brother.' With an innocent heart and clean hands I did this." |
5.
Did he not tell me, She is my sister? and did not she also say, He is my
brother? In the truthfulness of my heart and the innocence of my hands have I
done this. |
|
6.
Elohim said to him in a dream, "I also know that you did this with an
innocent heart. I also prevented you from sinning against Me. That is why I
did not give you the chance to touch her." |
6.
And the Word of the Lord said to him in a dream, Before Me also it is
manifest that in the truthfulness of your heart you did this, and so I restrained
you from sinning before Me; therefore I would not permit you to come near
her. |
|
7.
"Now return the man's wife, for he is a prophet. He will pray for you
and you will live. If you do not return her, you should know that you will
surely die--- you and all that is yours." |
7.
And now let the wife of the man return; for he is a prophet; he will pray for
you, and you will live: but if you will not let her return, know that dying
you will die, you and all who are yours. |
|
8.
Abimelekh got up early in the morning, and called all his servants. He spoke
all these words in their ears, and the men were very frightened. |
8.
And Abimelek arose in the morning, and called all his servants, and told all
these words before them; and the men feared greatly. |
|
9.
Abimelekh called Abraham and said to him, "What have you done to us?
What wrong did I do to you that you brought on me and upon my kingdom such a
great sin? Deeds that ought not to be done, you have done to me." |
9.
And Abimelek called Abraham, and said, What have you done to us? And in what
have I sinned against you? For you have brought upon me and upon my kingdom a
great sin. You have wrought with me works that are not right. |
|
10.
Abimelekh [then] said to Abraham, "What did you see that you did such a
thing?" |
10.
And Abimelek said to Abraham, What have you seen, that you did this thing? |
|
11.
Abraham said, "Because I said [thought] there is no fear of Elohim in
this place, and they will kill me [in order] to take my wife." |
11.
And Abraham said, Because I said in my heart, The fear of the LORD is not in
this place, and they will kill me for the sake of my wife. |
|
12.
"In any case, she is my sister, the daughter of my father, but not the
daughter of my mother, and she became my wife." |
12.
But in truth she is my sister, the daughter of my father's brother, but not
of the kindred of my mother; and she became my wife. |
|
13.
"When Elohim caused me to wander from my father's house, I said to her,
'this is the kindness you will do for me. At every place we come to, say of
me, 'He is my brother.' " |
13.
And it was when they sought to turn me aside to the worship of idols, and I
went forth from my father's house, that I said to her, This is the kindness
you will do me: in every place to which we come, say concerning me, He is my
brother. |
|
14.
Abimelekh took sheep, cattle, male and female slaves, and he gave them to Abraham.
He [also] returned his wife Sarah to him. |
14.
And Abimelek took sheep, and restored Sarah his wife to him. |
|
15.
Abimelekh said, "Behold, my land is before you. Live wherever you see
fit." |
15.
|
|
16.
To Sarah, he said, "Behold I have given to your brother a thousand
pieces of silver. It will be for you a [compensational] eye covering for all
who are with you, that you may face every one." |
16.
And to Sarah he said, Behold, I have given a thousand sileen of silver to your
brother; behold, they are to you a veil of the eyes, inasmuch as you were
hidden from your husband one night, and I would have seen you: for were I to
give all that I have it would not suffice (or be proportionate). And the
words were debated. And Abraham knew that Abimelek had not come near Sarah
his wife. [JERUSALEM. And to Sarah he said, Behold, I have given a thousand
sileen of silver to your brother; behold, that silver is given to you as a
present, because you were hidden from the eyes of Abraham your husband one
night: and of all that I have,--for on behalf of all I am corrected,--behold,
were I to give all whatever I have, it would not suffice. Let the words be
approved, and may Abraham the Just learn that I have not known you.] |
|
17.
Abraham prayed to Elohim, and Elohim healed Abimelekh, his wife, and his
female slaves, and they gave birth. |
17.
And Abraham prayed before the Lord: and the Lord healed Abimelek and his wife
and his concubines, and they were set at large. |
|
18.
For Adonai had restrained every womb in the house of Abimelekh because of
Sarah, Abraham's wife. |
18.
For the Word of the Lord shutting had shut in displeasure the wombs of all
the women of Abimelek's house on account of Sarah the wife of Abraham.
[JERUSALEM. closing had closed.] |
|
|
|
|
1.
Adonai remembered Sarah as He had said, and Adonai did for Sarah as He had
spoken. |
1.
And the Lord remembered Sarah according to that which He had said to her; and
the Lord wrought a miracle for Sarah like to that for which Abraham had
spoken in prayer for Abimelek. [JERUSALEM. And the Lord wrought miracles for
Sarah, as He had spoken.] |
|
2.
She conceived and Sarah gave birth to Abraham's son in his old age, at the
designated time that Elohim had declared. |
2.
And she conceived, and Sarah bare to Abraham a son, who was like to himself
in his age, at the time of which the Lord had spoken to him. |
|
3.
Abraham named his son that was born to him, to which Sarah had borne to him, Yitzchaq. |
3.
And Abraham called the name of his son whom Sarah had borne him Izhak. |
|
4.
Abraham circumcised his son, Yitzchaq, when he was eight days old, as Elohim
had commanded him. |
4.
And Abraham circumcised Izhak his son, when the son of eight days, as the
Lord had commanded him. |
|
5.
Abraham was one hundred years old when his son Yitzchaq was born to him. |
5.
And Abraham was the son of an hundred years when Izhak his son was born to
him. |
|
6.
Sarah said, "Elohim has given me laughter. All who hear will laugh with
me." |
6.
And Sarah said, The Lord has done wondrously for me; all who hear will wonder
at me. |
|
7.
She said, "Who would have said to Abraham, that Sarah would nurse
children? For I have given birth to a son in his old age." |
7.
And she said, How faithful was the messenger who announced to Abraham, and
said, Sarah will nurse children, for she will bring forth a son in her old
age! [JERUSALEM. And she said, What was the announcement which announced to
my lord Abraham at the beginning, and said, It will be that she will give
suck, because she will bring forth a son in her old age?] |
|
8.
The child grew and was weaned. Abraham made a great feast on the day Yitzchaq
was weaned. |
8.
And the child grew and was weaned. And Abraham made a great feast on the day
when Izhak was weaned. |
|
9.
Sarah saw that the son of Hagar, the Egyptian, that she had born to Abraham,
was mocking. |
9.
And Sarah observed the son of Hagar the Mizreitha, whom she bare to Abraham,
mocking with a strange worship, and bowing to the Lord. [JERUSALEM. And Sarah
observed the son of Hagar the Mizreitha, whom she bare to Abraham, doing evil
works which are not fitting to be done, mocking in a strange worship.] |
|
10.
She said to Abraham, "Drive out this slave-woman and her son, for the
son of this slave-woman will not inherit with my son, with Yitzchaq." |
10.
And she said to Abraham, Cast out this handmaid and her son: for it is not
possible for the son of this handmaid to inherit with my son; and he to make
war with Izhak. |
|
11.
And the thing was very wrong in the eyes of Abraham, on account of his son. |
11.
And the thing was very evil in Abraham's eyes, on account of Ishmael his son,
who would practise a strange worship. |
|
12. Elohim said to Abraham, "Do not
consider this wrong in your eyes on account of the boy and your slave-woman.
Regarding all that Sarah tells you, listen to her, for [only] through Yitzchaq
will seed be considered yours. |
12.
And the Lord said to Abraham, Let it not be evil in your eyes on account of
the youth who goes forth from your nurturing, and of your handmaid whom you
send away. Hearken unto all that Sarah says to you, because she is a
prophetess; for in Izhak will sons be called unto you; and this son of the
handmaid will not be genealogized after you. |
|
13.
[But] also the son of the slave-woman I will make into a nation, for he is
[of] your seed." |
13.
But the son of the handmaid have I set for a predatory people (le-am
leistim), because he is your son. |
|
14.
Abraham got up early in the morning. He took bread and a skin [pouch] of
water, and gave it to Hagar. He placed it on her shoulder with the lad, and
sent her away. She went and lost her way in the desert of Beer Sheva. |
14.
And Abraham rose up in the morning, and took bread and a cruse of water, and
gave to Hagar to bear upon her shoulder, and bound it to her loins, to
signify that she was a servant, and the child, and dismissed her with a
letter of divorce (be-gitta). And she went, and wandered from the way into
the desert which was hard by Beersheba. |
|
15.
The water in the skin was used up, and she threw the lad under one of the
bushes. |
15.
And it was when they came to the entrance of the desert, they remembered to
wander after strange worship; and Ishmael was seized with a burning thirst,
and drank of the water till all the water was consumed from the cruse. And he
was dried up, and withered in his flesh; and she carried him, and was
exhausted, and she cried unto the Fear of his father, and He answered her
not; and she laid the youth down at once under one of the trees. [JERUSALEM.
And the water was consumed from the cruse, and she took up the youth.] |
|
16.
She went and sat facing him, about [the distance] of a bow-shot away. She
said, "Let me not see the lad die." She sat facing him and wept in
a loud voice. |
16.
And she went and sat on one side, and cast away the idol (or the strange
worship), and removed from her son, as the distance of an arrow from the bow;
for she said, I am not able to see the death of the child. And she sat over
against her son, and lifted up her voice and wept. |
|
17.
Elohim heard the voice of the lad. An angel of G-d called to Hagar from
heaven and said to her, "What is the matter, Hagar? Do not fear. Elohim
has heard the voice of the lad in the place where he is." |
17.
And the voice of the youth was heard before the Lord for the righteousness'
sake of Abraham; and the Angel of the Lord called to Hagar from heaven, and
said, What to thee, Hagar? Faint not, for the voice of the youth is heard
before the Lord; neither shall judgment be according to the evil which he
will do, but according to the righteousness of Abraham is mercy upon him in
the place where he is. |
|
18.
"Get up and lift up the lad. Keep your hand strong on him, for I will
make him a great nation." |
18.
Arise, support the child, and strengthen thine hand in him: for I have set
him for a great people. |
|
19.
Elohim opened her eyes, and she saw a well of water. She went and filled the
skin with water, and gave the lad to drink. |
19.
And the Lord opened her eyes, and showed her a well of water, and she went
and filled the cruse with water, and gave the youth to drink. |
|
20.
Elohim was with the lad and he grew up. He settled in the wilderness, [where]
he became an expert archer. |
20.
And the Word of the Lord was the helper of the youth, and he grew and dwelt
in the wilderness, and became a skilful master of the bow. |
|
21.
He lived in the desert of Paran, and his mother took a wife for him from the
land of Egypt. |
21.
And he dwelt in the wilderness of Pharan, and took for a wife Adisha, but put
her away. And his mother took for him Phatima to wife, from the land of
Mizraim. |
|
22.
It was at this time, Abimelekh and Pichol, his general spoke to Abraham,
saying, "Elohim is with you in all that you do." |
22.
And it was at that time that Abimelek and Phikol, chief of his host, spake to
Abraham, saying, The Word of the Lord is in thine aid in all whatsoever thou
doest. |
|
23.
"Now, swear to me here, by Elohim, that you will not deal
falsely with me, with my son, or my grandson. The kindness that I have done
to you, do to me and to the land in which you lived for a while." |
23.
And now, swear to me here, by the Word of the Lord, that thou wilt not
be false with me, nor with my son, nor with the son of my son: according to
the kindness which I have done with thee, thou shalt do with me, and with the
land in which thou dwellest. |
|
24.
Abraham said, "I will swear." |
24.
And Abraham said to him, I swear. |
|
25.
Abraham then reprimanded Abimelekh regarding the well of water that Abimelekh's
servants had taken by force. |
25.
And Abraham remonstrated with Abimelek concerning the well of water of which
the servants of Abimelek had deprived him. |
|
26.
Abimelekh said, "I do not know who did this thing. You also never told
me, and I also heard nothing of it until today." |
26.
And Abimelek said, I knew not who did this thing; neither hast thou shown it
to me; nor have I heard it from others, till to-day from thyself. |
|
27.
Abraham took sheep and cattle and gave them to Abimelekh. The two of them
made a covenant. |
27.
And Abraham took sheep and oxen, and gave to Abimelek; and they both made a
covenant. |
|
28.
Abraham set seven ewes apart by themselves. |
28.
And Abraham set seven lambs apart and separated them from the oxen. |
|
29.
Abimelekh said to Abraham. "What is the reason for these seven ewes that
you have set apart?" |
29.
And Abimelek said to Abraham, What are these seven lambs which thou hast set
apart? |
|
30.
He [Abraham] said, "Take these seven ewes from my hand so that it will
be proof for me, that I dug this well." |
30.
And he said, That thou mayest take the seven lambs from my hand, to be a testimony
for me that I have dug this well. |
|
31.
Therefore he called that place Beer Sheva, since the two had made an oath
there. |
31.
Therefore he called that well the Well of the Seven Lambs; because there they
two did swear. |
|
32.
They made a covenant in Beer Sheva. Abimelekh, and Pichol, his general, then
rose and returned to the land of the Philistines. |
32.
And they struck a covenant at the Well of the Seven Lambs. And Abimelek and
Phikol the Chief of his host arose and returned to the land of the
Philistaee. |
|
33.
Abraham planted an eishel [tree] in Beer Sheva, and there he proclaimed the
Name Adonai, Almighty of the universe. |
33.
And he planted a garden, (lit., "a paradise,") at the Well of the
Seven Lambs, and prepared in the midst of it food and drink for them who
passed by and who returned; and he preached to them there, Confess, and
faithfully obey in the Name of the Word of the Lord, the everlasting God. [JERUSALEM.
And Abraham planted a paradise in Beer Sheba, and prepared in the midst of it
food and drink for those who arrived at the border; and they ate and drank,
and sought to give him the price of what they had eaten and drunk, but he
willed not to receive it from them; but our father Abraham discoursed to them
of that which he had said, that the world was by His Word. Pray before your
Father who is in heaven, from whose bounty you have eaten and drunk. And they
stirred not from their place until the time when he had made them proselytes,
and had taught them the way everlasting. And Abraham praised and prayed there
in the name of the word of the Lord, the God of Eternity.] |
|
34.
Abraham lived in the land of the Philistines for many days. |
34.
|
|
|
|
Numbers
28:9-15
|
Rashi’s Translation |
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. 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 bin for a bullock, the third of a bin 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. |
|
|
|
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: B
N
Publishing (2007)
pp.
83-93.
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. 261-309.
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.
Ketubim: Targum Tehillim (Psalms) 15
|
JUDAICA PRESS TRANSLATION |
TARGUM |
|
1. A song of David; O Lord, who will sojourn in Your tent,
who will dwell upon Your holy mount? |
1. A hymn of David. O LORD, who is worthy to
dwell in your tabernacle, who is worthy to abide on the mountain of
your sanctuary? |
|
2. He who walks
uprightly and works righteousness/generosity, and speaks truth (i.e. Torah) in
his heart. |
2. One who walks in integrity, and does righteous/
generous deeds, and speaks truth (i.e. Torah) in his heart. |
|
3. He did not slander
with his tongue; he did his neighbor no harm, neither did he take up reproach
upon his kinsman. |
3. He does not slander with his tongue, he causes no harm
to his fellow, and he bears no shame against his neighbor. |
|
4. A base person is despised in his eyes, and he
honors the God- fearing; he swears to [his own] hurt and does not retract. |
4. Who despises the contemptible to his face, but honors
those who fear the LORD; who will swear to do harm to himself and does not
change. |
|
5. He did not give his
money with interest, nor did he accept a bribe against the innocent; he who does
these will not falter forever. |
5. He has not given his money at interest; he has
not accepted a bribe against the innocent; one who does these things will
never be moved. |
|
|
|
RASHI’S COMMENTARY ON PSALMS
Psalm Fifteen
3
He did not slander with his tongue Ankuza in Old French, to accuse, as (in II Sam.
19:28) “And he slandered (וַיְרַגֵּל)
your servant.” This psalm is to inform us of the [proper] measure of piety.
and
speaks truth in his heart
The good that he says in his heart is true. He is not a hypocrite [lit. one in
mouth and one in heart].
neither
did he take up reproach
Rapporta in Old French, to report.
upon
his kinsman
If his kinsman committed a transgression for which he was punishable, he would
punish him with justice, and he did not bear upon himself his reproach, that
the reproacher should have an excuse to say, “So-and-so, your relative,
committed such-and-such a sin, and you covered up for him.”
4
A base person is despised in his eyes One who is base with his
wickedness/Lawlessness is despised in the eyes of the righteous man, e.g.
Hezekiah, who dragged his father’s remains in disgrace.
he
swears to hurt himself.
and
does not retract
his oath. How much more does he not retract it if it concerns something that is
not to his hurt!
5
nor did he accept a bribe, etc. against a poor man, to condemn him in judgment by
judging perversely. Our Sages explained it further to mean that he would not
accept a bribe to exonerate him in judgment, and he certainly will not take a
bribe to pervert the judgment.
will
not falter
and he deserves to sojourn in Your tent.
will
not falter forever
If he falters, his faltering will not be permanent faltering, but he will
falter and ascend.
Ashlamatah: Isaiah 61:9-15 + 62:8-10
1. The spirit of the Lord GOD is
upon me; because the LORD has anointed me to bring good tidings unto the
humble; He has sent me to bind up the broken-hearted, to proclaim liberty to
the captives, and the opening of the eyes to them that are bound;
2. To proclaim the year of the
LORD'S good pleasure, and the day of vengeance of our God; to comfort all that
mourn;
3. To appoint unto them that
mourn in Zion, to give unto them a garland for ashes, the oil of joy for
mourning, the mantle of praise for the spirit of heaviness; that they might be
called terebinths of righteousness/generosity, the planting of the LORD,
wherein He might glory.
4. And they will build the old
wastes, they will raise up the former desolations, and they will renew the
waste cities, the desolations of many generations.
5. And strangers will stand and feed
your flocks, and aliens will be your plowmen and your vinedressers.
6. But you will be named the
priests of the LORD, men will call you the ministers of our God; you will eat
the wealth of the Gentiles, and in their splendour will you revel.
7. For your shame which was double,
and for that they rejoiced: ‘Confusion is their portion;’ therefore in their
land they will possess double, everlasting joy will be unto them.
8. For I the LORD love justice, I
hate robbery with iniquity/Lawlessness; and I will give them their recompense in
truth (i.e. Torah), and I will make an everlasting covenant with them.
9.
And their seed will be known among the Gentiles, and their offspring among the
peoples; all that see them will acknowledge them, that they are the seed which
the LORD has blessed. {P}
10.
I will greatly rejoice in the LORD, my soul will be joyful in my God; for He
has clothed me with the garments of salvation, He has covered me with the robe
of victory, as a bridegroom puts on a priestly diadem, and as a bride adorns
herself with her jewels.
11.
For as the earth brings forth her growth, and as the garden causes the things
that are sown in it to spring forth; so the Lord GOD will cause victory and
glory to spring forth before all the Gentiles.
1. For Zion's sake will I not
hold My peace, and for Jerusalem's sake I will not rest, until her triumph go
forth as brightness, and her salvation as a torch that burns.
2. And the Gentiles will see your
triumph, and all kings your glory; and you will be called by a new name, which
the mouth of the LORD will mark out.
3. You will also be a crown of
beauty in the hand of the LORD, and a royal diadem in the open hand of your
God.
4. You will no more be termed
Forsaken, neither will your land any more be termed Desolate; but you will be
called, Hephzibah - My delight is in her, and your land, Beulah - Espoused; for
the LORD delights in you, and your land will be espoused.
5. For as a young man espouses a
virgin, so will your sons espouse you; and as the bridegroom rejoices over the
bride, so will your God rejoice over you.
6. I have set watchmen upon your
walls, O Jerusalem, they will never hold their peace day nor night: 'You that
are the LORD'S remembrancers, take no rest,
7. And give Him no rest, till He
establish, and till He make Jerusalem a praise in the earth.'
8.
The LORD has sworn by His right hand, and by the arm of His strength: Surely I
will no more give your grain to be food for your enemies; and strangers will
not drink your wine, for which you have laboured;
9.
But they that have garnered it will eat it, and praise the LORD, and they that
have gathered it will drink it in the courts of My sanctuary. {S}
10.
Go through, go through the gates, clear you the way of the people; cast
up, cast up the highway, gather out the stones; lift up an ensign over the
peoples.
11. Behold, the LORD has
proclaimed unto the end of the earth: say you to the daughter of Zion: 'Behold,
your salvation comes; behold, His reward is with Him, and His recompense before
Him.'
12. And they will call them The
holy people, The redeemed of the LORD; and you will be called Sought out, a
city not forsaken. {S}
Special
Ashlamatah: I Samuel 20:18,42
18. And
Jonathan said unto him: ‘Tomorrow is the new moon; and you will be missed, your
seat will be empty.’
42. And
Jonathan said to David: ‘Go in peace, forasmuch as we have sworn both of us in
the name of the LORD, saying: The LORD will be between me and you, and between
my seed and your seed, forever.’ And he arose and departed; and Jonathan went
into the city.
Mark 2:23-28
Delitzsch Hebrew Rendition:
23וַיְהִי
כְעָבְרוֹ
בַּשַּׁבָּת
בֵּין הַשָׂדוֹת
וַיָּחֵלּוּ
תַלְמִידָיו
לִקְטֹף מְלִילֹת
בְּלֶכְתָּם׃
24וַיֹּאמְרוּ
אֵלָיו
הַפְּרוּשִׁים
רְאֵה מָה־הֵמָּה
עֹשִׂים
בַּשַּׁבָּת
אֵת אֲשֶׁר־לֹא
יֵעָשֶׂה׃
25וַיּאֹמֶר
אֲלֵיהֶם
הֲכִי לֹא
קְרָאתֶם
אֶת־אֲשֶׁר
עָשָׂה דָוִד
בִּהְיֹתוֹ
חָסֵר וְרָעֵב
הוּא
וַאֲנָשָׁיו׃
26אֲשֶׁר בָּא
אֶל־בֵּית
אֱלֹהִים
בִּימֵי אֶבְיָתָר
הַכֹּהֵן
הַגָּדוֹל
וַיֹּאכַל אֶת־לֶחֶם
הַפָּנִים
אֲשֶׁר לֹא
נִתַּן לְאָכְלָה
כִּי
אִם־לַכֹּהֲנִים
וַיִּתֵּן
גַּם־לָאֲנָשִׁים
אֲשֶׁר
אִתּוֹ׃
27וַיֹּאמֶר
אֲלֵיהֶם
הַשַּׁבָּת
נִתְּנָה בַּעֲבוּר
הָאָדָם
וְלֹא
הָאָדָם
בַּעֲבוּר
הַשַּׁבָּת׃
28לָכֵן
אָדוֹן
בֶּן־הָאָדָם
גַּם
לַשַּׁבָּת׃
Delitzsch
Hebrew Rendition of Luke 6:1
וַיְהִי
בָּיוֹם
הַשַּׁבָּת
הַשֵּׁנִית
לִסְפִירַת
הָעֹמֶר עָבַר בֵּין
הַשָׂדוֹת
וַיִּקְטְפוּ
תַלְמִידָיו
מְלִילֹת
וַיְפָרְכוּ
אֹתָן בִּידֵיהֶם
וַיֹּאכֵלוּ׃
Hakham’s
Rendition:
23.
And it came to pass [that] he is journeying along on a
Second-First-Sabbath (cf. 1 Luke 6:1) through the grain-fields--and his
disciples began to make a way, plucking the heads [of barley].
24.
And the Boethusians said to him, ‘Behold, why do they on the Sabbath that which
is not lawful?’
25.
And he said to them, ‘Did you never read what David did, when he had need and
was hungry, he and those with him?
26.
How he went into the house of God, (at `Abiathar the chief priest,') and the
loaves of the presentation did eat, which it is not lawful to eat, except to
the priests, and he gave also to those who were with him?’
27.
And he said to them, ‘The Sabbath for man was made, not man for the Sabbath,
28.
so that the son of man (Aramaic: “Bar Enosh” – cf. Daniel 7:13) is master also
of the Sabbath.'
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 |
||
|
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.
Before
we delve into our commentary on some of the phrases and words of this pericope
of Mark I want to state that most of the comments here were shown to me some
years ago by His Honor Rosh Paqid Adon Hillel ben David, and with which I am in
total agreement. Judaism is an ethical religion and demands that honor be given
to whom honor is due and that one acknowledges the sources for ones ideas and
writings.
v.
23 – And it came to pass [that] he is journeying along ... – Here we find an
indication that our present Pericope is to be read in conjunction with the
Torah Seder of B’resheet (Gen.) 20:1ff., and this “journeying” does not need to
exceed that which is permissible to do on a Sabbath – i.e. the Sabbath Journey
(cf. 2 Luke (Acts) 1:12). It is important here to observe that
Liturgical/Lectionary order does not need to correspond with chronological
order as some try to do.
along
on a Second-First-Sabbath (cf. 1 Luke 6:1) through the grain-fields – The Greek for
“Second-first-Sabbath” is σαββατω δευτεροπρωτω
(SABBATO DEUTEROPROTO). John
Gill’s “Exposition on the Entire Bible” explains this phrase appearing
in Luke 6:1 to mean:
“... what seems most
likely is, that this Sabbath was, as it may be rendered, "the first Sabbath
after the second"; that is, the first Sabbath after the second day of the
Passover, when the sheaf of the First-fruits was offered, and harvest might be
begun; which suits well with ears of corn being ripe at this time, which the
disciples rubbed.”
The
Reformed Pastor John Gill is correct in observing that this phrase is connected
to the season immediately after Passover during the counting of the Omer
leading to Shabuot (Pentecost). However, he makes a tragic mistake in not
understanding that the First Day of Unleavened Bread (Nisan 15) is considered a
Sabbath. Therefore the Greek phrase “Sabbato Deuteroproto” should be translated
as “second [day] after the First Sabbath (i.e. Nisan 16)”. The
grain that the Rabbinic Disciples of the Master were plucking to eat was a
treat. This second day after Passover is also the day that starts the count of
the Omer (the counting of the 49 days to Pentecost), and is known as the first
of the “Hol HaMoed” (Intermediate) days of the Festival which have a
semi-festival nature, except outside the Land of Israel, where the Second Day
of the Festival is observed as a Festival Sabbath as well. The “second day” of
the Passover was of great importance, since on it the wave-sheaf was offered
(Lev. 23:11). From “that day” they reckoned “seven weeks,” to the day of
Pentecost.
Again,
John Gill’s “Exposition on the Entire Bible” on Leviticus 23:11
explains:
on the morrow after
the Sabbath the priest will wave it; not after the seventh day, but
after the first day of the feast of unleavened bread, which was a Sabbath, in
which no servile work was to be done, Lev_23:7; and so the Targum of Jonathan
calls it “the day after the first good day of the Passover,” which was the
sixteenth of Nisan, as Josephus expressly says; and so it is generally understood
by Jewish writers the account given of this affair is this; the messengers of
the Sanhedrim went out (from Jerusalem over the brook Kidron to the fields near
it) on the evening of the feast, (i.e. at the going out of the fifteenth) and
at the beginning of the sixteenth of Nisan,
How did they do it? Agents
of the court go forth on the eve of [the afternoon before] the festival [of
Passover]. And they make it into sheaves while it is still attached to the
ground, so that it will be easy to reap. And all the villagers nearby gather
together there [on the night after the first day of Passover], so that it will
be reaped with great pomp. Once it gets dark [on the night of the sixteenth of
Nisan], he says to them, “Has the sun set?” They say, “Yes.” “Has the sun set?” They say, “Yes.” “[With] this sickle?” They say, “Yes.” “[With] this sickle?” They say, “Yes.” “[With] this basket?” They say, “Yes.” “[With] this basket?” They say, “Yes.” On the Sabbath, he says to them, “[Will
I reap on] this Sabbath?” They say,
“Yes.” “[Will I reap on] this Sabbath?” They say, “Yes.”“Will I reap?” They say, “Reap.” “Will I reap?” They say, “Reap”— three times for each and
every matter. And they say to him, “Yes, yes, yes.” All of this [pomp] for what
purpose? Because of the Boethusians, for they maintain, “The reaping of the
[barley for] the Omer is not [done] at the conclusion of the [first
day of the] festival.” --- Mishnah: Menahot 6:3
then they reaped it
and put it into the baskets, and brought it to the court, where they parched it
before the fire, to fulfil the commandment of parched corn; then they put it in
mills for grinding beans, and took out of it a tenth part (of an ephah), which
was sifted with eighteen sieves; then oil and frankincense were poured upon it,
being mixed; and it was waved, and brought, and a handful taken and burnt, and
the rest was eaten by the priests; and when they had offered the Omer, they
went out and found the streets of Jerusalem full of meal and parched corn,
there being now full liberty to reap what they would:
Now, all the Greek versions
of Mark 2:23 omit the word “DEUTEROPROTOS” as:
Mark
2:23 και{and}
εγενετο
{it came to pass} παραπορευεσθαι
αυτον
{that he journeyed} εν {on}
τοις
{the} σαββασιν
{Sabbath} ...
Luke
6:1 εγενετο
δε
{and it came to pass} εν {on} σαββατω
{Sabbath [the]} δευτεροπρωτω
{second-first]
Christian
commentators point to the fact that Mark is simply speaking about a Sabbath,
and that Luke is identifying for us which precise Sabbath was that (i.e. the first
Sabbath after the second day of the Passover). This line of thought is partly
wrong, for the second day after the Feast of Unleavened Bread at that time
could have fallen on a Sabbath or on a week day, as we read in Mishnah Menahot
6:1
“R. Ishmael says, “The
offering of the first sheaf of barley was brought on the Sabbath from three
seahs [of barley], and on a weekday, from five.” D. And sages say, “All the
same are the Sabbath and the weekday: from three [seahs] was it brought.” R.
Hananiah, Prefect of the Priests, says, “On the Sabbath it [the barley] was reaped
by one man, and with one sickle, and into one basket, and on a weekday by three
men, into three baskets, with three sickles.” And sages say, “All the same are
the Sabbath and the weekday: [it is done]by three men, into three baskets, with
three sickles.”
And
the Talmud comments on this Mishnah:
[R. Ishmael says, “The
offering of the first sheaf of barley was brought on the Sabbath from three
seahs of barley, and on a weekday, from five.” And sages say, “All the same are
the Sabbath and the weekday: from three seahs was it brought:”] Now there is no
unclarity about the position of rabbis. They take the view that the tenth ephah
of finest flour can be gotten out of three seahs of grain, and therefore it
makes no different whether it is a Sabbath or a weekday. But from the
perspective of R. Ishmael, what is his premise? If he takes the view that a
tenth ephah of finest flour can come only from five seahs of grain, then even
on the Sabbath, that is the volume to be cut. And if it can derive from three, then
even on a weekday, that is the volume that should be cut!
Said Raba, “R. Ishmael
takes the view that a tenth ephah of the finest flour with no excessive work at
all derives from five, but with excessive labor it will derive from three. So
on a weekday we bring it from five, for this would be the most desirable
result, but on the Sabbath, it is better that a single form of labor should be
performed to excess, namely, sifting a lot, rather than violating the Sabbath
by many distinct acts of labor, each performed only once.”
Said Rabbah, “R.
Ishmael and R. Ishmael b. R. Yohanan b. Beroqah have made the same statement.
For it has been taught on Tannaite authority: “‘If the fourteenth of Nisan
coincided with a Sabbath, one may flay the Passover offering only as far as the
breast [to take the sacrificial portions out of the lamb; the rest of the
flaying, to prepare the meat for eating, is left over until the evening],’ the
words of R. Ishmael b. R. Yohanan b. Beroqah. “And sages say, ‘One may do so
until he flays the whole of the beast.’ Now has not R. Ishmael b. R. Yohanan b.
Beroqah in that case that so far as one can manage, we do not undertake
troublesome work in violation of the Sabbath? Why so? Perhaps R. Ishmael b. R.
Yohanan b. Beroqah takes the position that he does here [that we do not do more
work than we have to do on the Sabbath] since there is no consideration of
treating Holy Things in a disgraceful manner, but there, where there is the consideration
of treating Holy Things in a disgraceful manner, [64A] I might say to you that
he accords with the position of rabbis. Furthermore, perhaps R. Ishmael b. R.
Yohanan b. Beroqah takes the position that he does in that other case only
because the requirements of the Most High are being carried out [by removing
the sacrificial portions], so it is not necessary to violate the Sabbath any
further, but here, since the requirements of the Most High have not yet been
carried out, so that there still is a need to profane the Sabbath, I might
suppose that he accords with sages.
Said Rabbah, “R.
Ishmael and R. Hananiah, Prefect of the Priests have made the same statement.
For we have learned in the Mishnah: R. Hananiah, Prefect of the Priests, says,
“On the Sabbath it [the barley] was reaped by one man, and with one sickle, and
into one basket, and on a weekday by three men, into three baskets, with three
sickles.” And sages say, “All the same are the Sabbath and the weekday: by
three men, into three baskets, with three sickles.” Now has not R. Hananiah,
Prefect of the Priests, stated there that, since it is possible to get by, we
do not perform an excess of labor on the Sabbath; here too, since it is
possible to get by with less, we do not undertake troublesome work in violation
of the Sabbath.” Why so? Perhaps R.
Ishmael takes the position that he does here [that we do not do more work than
we have to do on the Sabbath] since there is no public knowledge of the matter,
but there, where there is public knowledge of the matter, might say to you that
he accords with the position of rabbis. Furthermore, perhaps R. Hananiah,
Prefect of the Priests, takes the position that he does in that other case only
because whether one or three men are doing the work, the requirements of the
Most High are being carried out in accord with the religious duty pertaining
thereto, so it is not necessary to violate the Sabbath any further, but here,
since the requirements of the Most High are being carried out in accord with
the religious duty pertaining thereto, I might suppose that he accords with sages.
Rather, said R. Ashi,
“R. Ishmael and R. Yosé have said the same thing. For we have learned in the
Mishnah: Whether [the new moon] appeared clearly or did not appear clearly, they
violate the [prohibitions of] the Sabbath on its account. R. Yosé says, “If it
appeared clearly, they do not violate the prohibitions of the Sabbath on its
account” [M. R.H. 1:5]. Now has not R. Yosé maintained in that case that, so
far as it is possible without to manage without excess trouble, we do not
undertake excess work in violation of the Sabbath. Here too, since it is
possible to manage without an excess of labor, we do not undertake more work
than is absolutely necessary.” – Talmud Babli Menahot 63b – 64a.
This
makes it clear that if Nisan 16 fell on a Sabbath it was allowed to reap grain
even when the day was a Sabbath.
“The
word “Deuteroprotos” was eliminated from the text of Mark in order to justify
the Christian Doctrine that the Master came to loose the Jewish Sabbath Laws!
This serves to show that Mark is a very Jewish document that needs to be read
and understood in the light of Jewish Law, otherwise we fall into great error.
Those that try to explain Mark from any other perspective than that of Jewish
Law not only delude themselves but what is more sorrowful they delude the many
who are ignorant. Interestingly, mo modern Christian commentator appears to
have read and understood the Mishnaic text of Menachot 6:3 and its Talmudic
commentary!
v.
23 - plucking the heads [of barley] – The Greek text has: τιλλοντες
{plucking} τους {the} σταχυας
{ears of growing grain}. We have added [of barley] since that type of grain is
the one which is used for the offering of the Omer as explained in our Mishnah
Menahot 6:3.
v.
24 - And the Boethusians said to him,- The Greek texts all have
incorrectly - και {and} οι {the}
φαρισαιοι {Pharisees} ελεγον
{said} αυτω {to him}. Why? Because as the Mishnah Menahot
6:3 states:
“All of this [pomp]
for what purpose? Because of the Boethusians, for they maintain, “The reaping
of the [barley for] the Omer is not [done] at the conclusion of
the [first day of the] festival.”
Since
the Pharisees were also reaping on the second day immediately after the first
day of the festival of Unleavened Bread, whether it fall on a weekday or a
weekly Sabbath, it is impossible that the Pharisees would have asked this
question to the Master. Now, the Boethusians which are explicitly mentioned in
Mishnah Menachot 6:3 does fit the persons that would have asked this question
from the Master. Since it is impossible that the word “Pharisees” was the word
in the original of this verse, we propose that this is evidence of conscious
tampering with the original words of this verse by Christian copyists. For
further information on this Sect of Judaism during the times of the Master of
Nazareth see: http://www.jewishencyclopedia.com/view.jsp?artid=1232&letter=B&search=Boethusians .
v.
26 - How he went into the house of God, (at ‘Abiathar the High Priest,’) – As you can see I have
put the phrase: ‘at Abiathar the Hig Priest’ in brackets, because some
manuscripts omit this phrase altogether, and second, because the phrase is
incorrect. This verse and the previous one (Mark 2:25-26) are referring to the
statements in 1 Samuel 21:1ff. The High Priest in question is not Abiathar but
Ahimelekh. Ahimelekh was in fact the father of Abiathar, And Abiathar became
High Priest during Messiah King David’s reign. When the events described in 1
Samuel 21:1ff. took place Abiathar was a young boy. The phrase therefore should
be ignored and eliminated, or amended to say ‘at Ahimelekh the High Priest.’
Some
Christian Theologians have invented a number of wild and fanciful explanations
to prove to themselves and no one else that Abiathar should be retained in this
phrase, however the fact is that their explanations are nothing more than
escapades to the realm of the fantastic and absurd, with no logical and
tangible proof to back their fables. It is obvious that the scribes who copied
the earliest extant manuscripts had little knowledge of the Hebrew Scriptures,
and could care less to check if their facts were correct.
A
question now arises regarding verses 25-26 on this pericope of Mark: In what
sense does this response answer the Boethusians’ question? Some have claimed
that the argument is an attempt to justify the disciples’ conduct by use of a
precedent from the life of David, and thus pointing to a Gezerah Shavah
argument (argument from analogy. Biblical passages containing synonyms or
homonyms are subject, however much they differ in other respects, to identical
definitions and applications – the second Law of the 7 Laws of Peshat
Hermeneutics of R. Hillel). The problem here is that “Haggadah cannot provide
the basis for Halakha”!
Other
Christian Scholars point to a typological argument. However, again, typology
does not provide the basis for Halakha, or for conduct that breaches Halakha.
The
answer is that the Master is presenting here a Kal Va-Chomer argument ("Argumentum
a minori ad majus" or "a majori ad minus"; corresponding to the
scholastic proof a fortiori). The argument would go something like this: “If
the Torah states (Leviticus 24:5-9) that the showbread could only be eaten by
Aaron and his sons after it was removed on the Sabbath, and Ahimelekh permitted
the anointed King David and his companions to eat this showbread, and neither
Ahimelekh nor King David were punished for doing so, how much the more can the
companions of a Son of David, “the prophet” of which Mosheh profesied would
come after him, reap and partake barley grains on a Sabbath of the waving of
the Omer, and when the Sabbath was made for man and not man for the Sabbath?”
The
argument IS NOT that it is permitted to reap grains on any Sabbath, but rather
on a particular Sabbath which Jewish Law allows, as we read above in Mishnah
Menahot 6:3! Reaping is one of the forbidden activities on any normal Sabbath,
but if Nisan 16 falls on a Sabbath reaping grain is allowed.
v.
27 - The Sabbath for man was made, not man for the Sabbath – Christian Scholars
point to a similar argument expressed by R. Simeon b. Menasya (about 180 CE) in
Mekhilat to Exodus 31:13-14 (cf. Yoma 85b) who said: “The Sabbath was delivered
to you, not you to the Sabbath.” But one has to observe that neither the
statement of the Master nor that of R. Simeon b. Menasya was meant to be used
as a general maxim but rather to be used as a principle when the Written Torah
allows it or in life-threatening cases!
There
is nothing in vv. 27-28 that propose as Christian Scholars do that the Sabbath
Laws are now to be subject to human caprice, every man deciding for himself
what can or can’t be done on the Sabbath. Some Messianics point out that
principle enunciated by the Master means that one is allowed to do good on the
Sabbath even if some or all Sabbath Laws are violated. Again, this is nothing
but an anarchic understanding not supported by the context in which the Master
expressed this statement. The Torah states clearly in Lev 23:10-11:“Speak unto
the children of Israel, and say unto them: When ye are come into the land which
I give unto you, and will reap the harvest thereof, then you will bring the
sheaf of the first-fruits of your harvest unto the priest. And he will wave the
sheaf before the LORD, to be accepted for you; on the morrow after the [festival]
sabbath {even if it falls on a weekly Sabbath] the priest will wave it.”
The
issue here is one of priorities – which is more important the Law that forbids
reaping on a weekly Sabbath, or “reaping” the sheafs of the first-fruits? As we
have seen, the Pharisees in Mishnah Menahot 6:3 chose like Yeshuah and his
Rabbinic disciples did. The saying of the Master and that of R. Simeon b.
Menasya were never meant to allow every man to at caprice loose the forbidden
works on the Sabbath!
v.
28 - so that the son of man (Aramaic: “Bar Enosh” – cf. Daniel 7:13) is master
also of the Sabbath.' – NOT everyman as many Christian scholars teach but
rather the “Son of Man” (Bar Enosh) of Daniel 7:13! This makes it clear that
there is no anarchic statement in the lips of the Master, there is no relation
of forbidden work such as reaping on the Sabbaths, with the exception of one –
the day after the Festival Sabbath of Unleavened Bread if it happens to fall in
that year on a weekly Sabbath!
Thus,
the idea that vv. 25-26 are disjointed from vv. 27-28 is a figment of the
imagination of Christian Scholarship. Verse 28 in fact joins the Messiah King
David of vv. 25-26, so that vv. 25-28 is just one Kal-VaChomer argument dealing
with priorities on the Sabbath, not with permitting forbidden work even for the
sake of doing good!
MISHLE (Proverbs) 4:10-19
The Paths of Wisdom and Evil
Questions
for Reflection:
1.
What question/s
lie behind Rashi’s comments in Genesis 20:1?
2.
What question/s
lie behind Rashi’s comments in Genesis 20:5?
3.
What question/s
lie behind Rashi’s comments in Genesis 20:9?
4.
What question/s
lie behind Rashi’s comments in Genesis 20:13?
5.
What question/s
lie behind Rashi’s comments in Genesis 20:17?
6.
What question/s
lie behind Rashi’s comments in Genesis 21:9?
7.
What question/s
lie behind Rashi’s comments in Genesis 21:14?
8.
What question/s
lie behind Rashi’s comments in Genesis 21:20?
9.
What question/s
lie behind Rashi’s comments in Genesis 21:30?
10.
What question/s
lie behind Rashi’s comments in Genesis 21:34?
11.
According to
Hakham Culi what are the basic rules regarding conduct of guests?
12.
On which Sabbath
are the Laws of reaping and threshing suspended?
13.
How
is the Torah Seder related to:
(a)
Psalm
Fifteen for this week?
(b)
The
Ashlamatah of Isaiah Isaiah 61:9-15 + 62:8-10 for this week?
(c)
Mark
(Mordechai) 2:23-28?
(d)
Proverbs
4:10-19?
14.
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