Esnoga Bet Emunah

1101 Surrey Trce. SE, Tumwater, WA 98501

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

Three and 1/2 year Lectionary Readings	Third Year of the Reading Cycle
Tishri 24, 5771 – October 01/02, 2010	Third Year of the Shmita Cycle

Candle Lighting and Havdalah Times:

Atlanta, Georgia, U.S.

Fri. Oct. 01, 2010 – Candles at 7:05 PM

Sat. Oct. 02, 2010 – Havdalah 7:58 PM

Brisbane, Australia

Fri. Oct. 01, 2010 – Candles at 5:30 PM

Sat. Oct. 02, 2010 – Havdalah 6:23 PM

Bucharest, Romania

Fri Oct. 01, 2010 – Candles at 6:40 PM

Sat. Oct. 02, 2010 – Havdalah 7:39 PM

Chattanooga, & Cleveland, TN, U.S.

Fri. Oct. 01, 2010 – Candles at 7:08 PM

Sat. Oct. 02, 2010 – Havdalah 8:02 PM

Jakarta, Indonesia

Fri. Oct. 01, 2010 – Candles at 5:30 PM

Sat. Oct. 02, 2010 – Havdalah 6:18 PM

Manila & Cebu, Philippines

Fri. Oct. 01, 2010 – Candles at 5:30 PM

Sat. Oct. 02, 2010 – Havdalah 6:18 PM

Miami, FL, U.S.

Fri. Oct. 01, 2010 – Candles at 6:50 PM

Sat. Oct. 02, 2010 – Havdalah 7:41 PM

Olympia, WA, U.S.

Fri. Oct. 01, 2010 – Candles at 6:35 PM

Sat. Oct. 02, 2010 – Havdalah 7:36 PM

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

Fri. Oct. 01, 2010 – Candles at 6:21 PM

Sat. Oct. 02, 2010 – Havdalah 7:16 PM

San Antonio, TX, U.S.

Fri. Oct. 01, 2010 – Candles at 7:02 PM

Sat. Oct. 02, 2010 – Havdalah 7:54 PM

Sheboygan & Manitowoc, WI, US

Fri. Oct. 01, 2010 – Candles at 6:15 PM

Sat. Oct. 02, 2010 – Havdalah 7:14 PM

Singapore, Singapore

Fri. Oct. 01, 2010 – Candles at 6:40 PM

Sat. Oct. 02, 2010 – Havdalah 7:28 PM

For other places see: http://chabad.org/calendar/candlelighting.asp

Roll of Honor:

This Torah commentary comes to you courtesy of:

His Honor Rosh Paqid Adon Hillel ben David and beloved wife HH Giberet Batsheva bat Sarah

His Honor Paqid Adon Mikha ben Hillel

His Honor Paqid Adon David ben Abraham

Her Excellency Giberet Sarai bat Sarah & beloved family

His Excellency Adon Barth Lindemann & beloved family

His Excellency Adon John Batchelor & beloved wife

His Excellency Adon Ezra ben Abraham and beloved wife HE Giberet Karmela bat Sarah,

His Excellency Dr. Adon Yeshayahu ben Yosef and beloved wife HE Giberet Tricia Foster

His Excellency Adon Yisrael ben Abraham and beloved wife HE Giberet Elisheba bat Sarah

Her Excellency Giberet Laurie Taylor

His Excellency Dr. Adon Eliyahu ben Abraham and beloved wife HE Giberet Dr. Elisheba bat Sarah

For their regular and sacrificial giving, providing the best oil for the lamps, we pray that G-d’s richest blessings be upon their lives and those of their loved ones, together with all Yisrael and her Torah Scholars, amen ve amen!

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Shabbat Mevar'chim HaChodesh Heshvan

Proclamation of the New Moon for the Month of Heshvan

Evening Friday 7th of October - Evening Saturday 9th of October

Shabbat	Torah Reading:	Weekday Torah Readin
וְאִשָּׁה כִּי-יָזוּב
“V'Isha Ki-Yazuv”	Reader 1 – Vayiqra 15:25-33	Reader 1 – Vayiqra 17:1-4
“And if a woman have an issue”	Reader 2 – Vayiqra 16:1-6	Reader 2 – Vayiqra 17:5-7
“Si una mujer tiene un flujo”	Reader 3 – Vayiqra 16:7-11	Reader 3 – Vayiqra 17:1-7
Vayiqra (Lev.) 15:25 – 16:34 B'Midbar (Num.) 28:9-15	Reader 4 – Vayiqra 16:12-17
Ashlamatah: Ezekiel 16:9-14, 59-62	Reader 5 – Vayiqra 16:18-24
Special: 1 Samuel 20:18,42	Reader 6 – Vayiqra 16:25-30	Reader 1 – Vayiqra 17:1-4
Psalm 80:1-20	Reader 7 – Vayiqra 16:31-34	Reader 2 – Vayiqra 17:5-7
	Maftir: B’Midbar 28:9-15	Reader 3 – Vayiqra 17:1-7
N.C.: 2 Peter 1:3-4	- Ezekiel 16:9-14, 59-62 1 Samuel 20:18,42

Rashi & Targum Pseudo Jonathan

for: Vayiqra (Leviticus) ‎‎15:25 - 16:34‎

Rashi	Targum
25. And a woman whose flow of blood flows for many days, outside of the time of her menstrual separation, or she has a discharge after her menstrual separation, then all the days she has her unclean discharge, she shall be unclean just like the days of her menstrual separation.	25. But a woman who hath a defluxion of blood three days beyond the time of her separation, or when it flows after the days of her separation, all the days of the uncleanness of her defluxion will she be unclean; he who lies with her will be unclean.
26. Any bedding upon which she lies during all the time of her discharge, will have the same [uncleanness] for her, as the bedding of her menstruation. And any object upon which she will sit, shall become unclean. like her menstrual uncleanness.	26. And any bed upon which such any one lies all the days of her defluxion will be as the bed which was accounted hers during the time of her separation, and anything upon which such an one sits will be unclean as the uncleanness of her separation.
27. And anyone who touches them shall become unclean; he shall immerse his garments and immerse [himself] in water, and he shall remain unclean until evening.	27. And whoever touches those (things) will be unclean, and will wash his clothes, and bathe in forty seahs of water, and be unclean until the evening.
28. And if she becomes clean of her discharge, she shall count for herself seven days, and after this, she may be cleansed.	28. But when she is cleansed from her issue, let her number to herself seven days, and afterwards wash in forty seahs of water, and be clean.
29. And on the eighth day, she shall take for herself two turtle doves or two young doves, and bring them to the kohen, to the entrance of the Tent of Meeting.	29. And on the seventh day, let her take for herself two turtle doves, or two young pigeons, and bring them to the priest, at the door of the tabernacle of ordinance;
30. And the kohen shall make one into a sin offering and one into a burnt offering, and the kohen shall effect atonement for her, before the Lord, from the uncleanness of her discharge.	30. and the priest will make one a sin offering, and the other a burnt offering and the priest will make atonement before the LORD, on account of the defluxion of her uncleanness.
31. And you shall separate the children of Israel from their uncleanness, so that they will not die on account of their uncleanness, if they defile My Sanctuary which is in their midst.	31. So will you separate the children of Israel from their uncleanness, and make them to be separate from their wives at the time of their seclusion, and to give not occasion that they die for their uncleanness in defiling My tabernacle, where the glory of My Shekinah dwells among them.
32. This is the law for one who has a discharge, and one from whom semen issues, through which he becomes unclean,	32. This is the decree of instruction for him who has a defluxion, and for him whose seed goes forth and defiles him;
33. And for a woman who has her menstrual flow, and for one who has a discharge, whether male or female, and a man who cohabits with an unclean woman.	33. and for her who is unclean in the time of her separation, and for anyone who has an issue, whether male or female, and for a man who lies with the unclean. All these will be advised of their uncleanness, and, when purified, will bring the oblations that make atonement for them.

1. And the Lord spoke to Moses after the death of Aaron's two sons, when they drew near before the Lord, and they died.	1. And the LORD spoke with Mosheh, after that the two sons of Aharon the high priest had died (or, the priests the two elder sons of Aharon had died) at the time of their offering extraneous fire (aisha baria) before the LORD; died they by the flaming fire.
2. And the Lord said to Moses: Speak to your brother Aaron, that he should not come at all times into the Holy within the dividing curtain, in front of the cover that is upon the ark, so that he should not die, for I appear over the ark cover in a cloud.	2. And the LORD said unto Mosheh: Speak with Aharon your brother, that he enter not at any time into the holy place within the veil before the mercy-seat; for the cloud of the glory of My Shekinah is revealed over the place of the mercy-seat.
3. With this shall Aaron enter the Holy: with a young bull for a sin offering and a ram for a burnt offering.	3. This will be the rite (mida) for the entering of Aharon into the holy place. With a young bullock, having no mixture, for the sin offering, and a ram for the burnt offering.
4. He shall wear a holy linen shirt and linen pants shall be upon his flesh, and he shall gird himself with a linen sash and wear a linen cap these are holy garments, [and therefore,] he shall immerse himself n water and don them.	4. With the vestments of fine linen, the holy robe, will he be dressed, and linen drawers will be upon his flesh, and with the girdle of fine linen will he be bound, and the mitre of fine linen will be ordained for his head. These are the holy garments; but with the golden robes he will not enter, that there be not brought to memory the sin of the golden calf; and at the time when he is to enter he will wash his flesh in forty seahs of water, and attire himself with them.
5. And from the community of the children of Israel, he shall take two he goats as a sin offering, and one ram as a burnt offering.	5. And from the congregation of the sons of Israel let him take two kids of the goats, without mixture, for a sin offering, and one ram for a burnt offering.
6. And Aaron shall bring his sin offering bull, and initiate atonement for himself and for his household.	6. And Aharon will offer the bullock of the sin offering which (has been purchased) with his own money, and make an atonement with words of confession for himself and for the men of his house.
7. And he shall take the two he goats, and place them before the Lord at the entrance to the Tent of Meeting.	7. And he will take the two goats, and cause them to stand before the LORD, at the door of the tabernacle of ordinance.
8. And Aaron shall place lots upon the two he goats: one lot "For the Lord," and the other lot, "For Azazel."	8. And Aharon will put upon the goats equal lots; one lot for the Name of the LORD, and one lot for Azazel: and he will throw them into the vase, and draw them out, and put them upon the goats.
9. And Aaron shall bring the he goat upon which the lot, "For the Lord," came up, and designate it as a sin offering.	9. And Aharon will bring the goat upon which came up the lot for the Name of the LORD, and make him a sin offering.
10. And the he goat upon which the lot "For Azazel" came up, shall be placed while still alive, before the Lord, to [initiate] atonement upon it, and to send it away to Azazel, into the desert.	10. And the goat on which came up the lot for Azazel he will make to stand alive before the LORD, to expiate for the sins of the people of the house of Israel, by sending him to die in a place rough and hard in the rocky desert which is Beth-hadurey.
11. And Aaron shall bring his sin offering bull, and shall [initiate] atonement for himself and for his household, and he shall [then] slaughter his sin offering bull.	11. And Aharon will bring the bullock which is for himself, and make atonement with confession of words for himself, and for the men of his house, and kill the bullock for his sin offering.
12. And he shall take a pan full of burning coals from upon the altar, from before the Lord, and both hands' full of fine incense, and bring [it] within the dividing curtain.	12. And he will take a censer full of coals burning with fire from off the altar from before the LORD, and with his hand full of sweet incense, beaten small, he will enter within the veil.
13. And he shall place the incense upon the fire, before the Lord, so that the cloud of the incense shall envelope the ark cover that is over the [tablets of] Testimony, so that he shall not die.	13. And he will put the sweet incense upon the fire before the LORD, and the cloud of the fuming incense will envelope the mercy-seat that is over the testimony, that he may not die by the flaming fire before the LORD.
14. And he shall take some of the bull's blood and sprinkle [it] with his index finger on top of the ark cover on the eastern side; and before the ark cover, he shall sprinkle seven times from the blood, with his index finger.	14. And he will take of the blood of the bullock, and sprinkle with his right finger upon the face of the mercy-seat eastward, and before the mercy-seat he will sprinkle the blood seven times with his right finger.
15. He shall then slaughter the he goat of the people's sin offering and bring its blood within the dividing curtain, and he shall do with its blood as he had done with the bull's blood, and he shall sprinkle it upon the ark cover and before the ark cover.	15. Then will he kill the goat of the sin offering which is (purchased with) the money of the people, and carry in of the blood of the goat within the veil, and do with the blood of the goat as he did with the blood of the bullock, and sprinkle it upon the mercy-seat, and before the mercy-seat.
16. And he shall effect atonement upon the Holy from the defilements of the children of Israel and from their rebellions and all their unintentional sins. He shall do likewise to the Tent of Meeting, which dwells with them amidst their defilements.	16. And he will make atonement for the holy place, with confession of words for the uncleanness of the children of Israel, and for their rebellions, and for their sins; and so will he do for the tabernacle of ordinance which remains with them in the midst of their uncleanness.
17. And no man shall be in the Tent of Meeting when he comes to effect atonement in the Holy, until he comes out. And he shall effect atonement for himself, for his household, and for all the congregation of Israel.	17. But let no one be in the tabernacle of ordinance at the time of his going in to make atonement in the holy place for the sins of Israel, until the time of his coming out; and so will he make atonement for himself, and for the men of his house, and for all the congregation of Israel.
18. And he shall then go out to the altar that is before the Lord and effect atonement upon it: He shall take some of the bull's blood and some of the he goat's blood, and place it on the horns of the altar, around.	18. And he will withdraw, and come forth from the holy place, unto the altar which is before the LORD, and make atonement upon it with confession of words, and take of the blood of the bullock and of the blood of the goat, mingled together, and put it upon the horns of the altar round about.
19. He shall then sprinkle some of the blood upon it with his index finger seven times, and he shall cleanse it and sanctify it of the defilements of the children of Israel.	19. And he will sprinkle upon it from the blood with his right finger seven times, and cleanse it, and sanctify it from the defilements of the children of Israel.
20. And he shall finish effecting atonement for the Holy, the Tent of Meeting, and the altar, and then he shall bring the live he goat.	20. And when he has completed to make atonement for the holy place, and for the tabernacle of ordinance, and for the altar, with confession of words, he will bring near the living goat.
21. And Aaron shall lean both of his hands [forcefully] upon the live he goat's head and confess upon it all the willful transgressions of the children of Israel, all their rebellions, and all their unintentional sins, and he shall place them on the he goat's head, and send it off to the desert with a timely man.	21. And Aharon will lay his hands (upon him) in this order, his right hand upon his left, upon the head of the living goat, and confess over him all the iniquities of the children of Israel, and all their rebellions, and all their sins, and will put them, with an oath uttered and expressed with the Great and glorious Name, upon the head of the goat, and send (him) away by the hand of a man prepared from the year foregoing, to take him into a rocky desert which is Beth-hadurey;
22. The he goat shall thus carry upon itself all their sins to a precipitous land, and he shall send off the he goat into the desert.	22. and the goat will bear upon him all their sins into a desert place; and the man will send forth the goat to a rocky desert; and the goat will go up on the mountains of Beth-hadurey, and a tempestuous wind from the presence of the LORD will carry him away, and he will die.
23. And Aaron shall enter the Tent of Meeting and remove the linen garments that he had worn when he came into the Holy, and there, he shall store them away.	23. And Aharon will enter the tabernacle of ordinance, and take off the robes of fine linen with which he was attired at the time of his going into the holy place, and will lay them aside there.
24. And he shall immerse his flesh in a holy place and don his garments. He shall then go out and sacrifice his burnt offering and the people's burnt offering, and he shall effect atonement for himself and for the people.	24. Then will he wash his flesh in the sanctuary, and afterward attire himself, and withdraw, and come forth, and perform his burnt offering and the burnt offering of the people, and make atonement for himself and for his people.
25. And he shall cause the fat of the sin offering to go up in smoke upon the altar.	25. And the fat of the sin offering he will burn at the altar.
26. And the person who sent off the he goat to Azazel, shall immerse his garments and immerse his flesh in water. And after this, he may come into the camp.	26. And he who led away the goat to Azazel will wash his clothes, and bathe his flesh in forty seahs of water, and afterward he may enter the camp.
27. And the sin offering bull and he goat of the sin offering, [both of] whose blood was brought to effect atonement in the Holy, he shall take outside the camp, and they shall burn in fire their hides, their flesh, and their waste.	27. But the bullock for the sin offering, and the goat for the sin offering, whose blood was brought into the sanctuary to make atonement, will be carried away upon carriages by the hands of young men who are priests; and they will bear them without the camp, and burn them with fire, their skin, their flesh, and their dung.
28. And the person who burns them shall immerse his garments and immerse his flesh in water. And after this, he may come into the camp.	28. And he who burns them will wash his clothes, and bathe his flesh in forty seahs of water, and afterwards he may enter the camp.
29. And [all this] shall be as an eternal statute for you; in the seventh month, on the tenth of the month, you shall afflict yourselves, and you shall not do any work neither the native nor the stranger who dwells among you.	29. And this will be to you for an everlasting statute: in the seventh month, it is the month Tishri, on the tenth day of the month, you will humble your souls, (abstaining) from food, and from drinks, and from the use of the bath, and from rubbing, and from sandals, and from the practice of the bed: nor will you do any work, neither the native-born nor the stranger who dwells among you.
30. For on this day He shall effect atonement for you to cleanse you. Before the Lord, you shall be cleansed from all your sins.	30. For on this day he will make ATONEMENT for you to cleanse you from all your sins; and you will confess your transgressions before the LORD, and will be clean.
31. It is a Sabbath of rest for you, and you shall afflict yourselves. It is an eternal statute.	31. It is a Sabbath of rest to you: no work of business will you do, but will humiliate your souls. It is an everlasting statute.
32. And the Kohen who is anointed or who is invested to serve in his father's stead, shall effect [this] atonement, and he shall don the linen garments, the holy garments;	32. And the priest who is anointed, and who has offered his oblation to minister instead of his father, will be clothed in the robes of fine linen, even the consecrated robes.
33. And he shall effect atonement upon the Holy of Holies, and he shall effect atonement upon the Tent of Meeting and upon the altar, and he shall effect atonement upon the kohanim and upon all the people of the congregation.	33. And he will make atonement for the Holy of Holies, and for the tabernacle of ordinance, and for the altar; and for the priests, and for all the people of the congregation, will he atone, with confession of words.
34. [All] this shall be as an eternal statute for you, to effect atonement upon the children of Israel, for all their sins, once each year. And he did as the Lord had commanded Moses.	34. And this will be to you for an everlasting statute, to expiate the children of Israel from all their sins, once in the year. And Aharon did as the LORD commanded Mosheh.

Rashi & Targum Pseudo Jonathan

for: B’Midbar (Numbers) 28:9-15

Rashi	Targum
9. And on the Sabbath day, two unblemished lambs in the first year, and two tenths fine flour as a meal offering, mixed with oil, and its libation.	9. but on the day of Shabbath 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 of each Sabbath on its Sabbath, in addition to the continual 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. And on the beginning of your months, you shall offer up a burnt offering to the Lord: two young bulls, one ram, and seven lambs in the first year, [all] unblemished.	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. Three tenths fine flour as a meal offering, mixed with oil for each bull, and two tenths fine flour as a meal offering, mixed with oil for each 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 fine flour mixed with oil as a meal offering for each lamb. A burnt offering with a spirit of satisfaction, a fire offering to the Lord.	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 favor before the LORD.
14. And their libations: a half of a hin for each bull, a third of a hin for each ram, and a quarter of a hin for each lamb; this is the burnt offering of each new month in its month, 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 one young male goat for a sin offering to the Lord; it shall be offered up in addition to the continual burnt offering 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, Volume 11, The Divine Service, pp. 325-386

By: Hakham Yitschak Magrisso

Translated by Rabbi Aryeh Kaplan

Moznaim Publishing Corporation, 1991

Rashi’s Commentary for Vayiqra (Lev.) ‎‎15:25 – 16:34‎

25 many days Three days.-[Torath Kohanim 15:186]

outside of the time of her menstrual separation [I.e., after the seven days of her menstrual uncleanness had passed [not within the period of her menstrual uncleanness].-[Torath Kohanim 8:187, Niddah 73a]

or she has a discharge [of] these three days.

after her menstrual separation i.e., separated from [the period of] her menstruation by one day, this is a zavah, whose law is decreed in this passage, unlike the laws of the menstruant, insofar as this one [the zavah gedolah A woman who discharges for three consecutive days,] requires a counting of seven [days] clean [of blood] and a sacrifice [for her purification], whereas the menstruant is not required [by Torah law] to count clean days. Rather, [the menstruant] need only remain in her state of menstrual separation for seven days (verse 19), whether she sees [an issue of blood] or not. And our Rabbis expounded this passage (Torath Kohanim 15:187; Niddah 73) as follows: Between the end of one period of menstruation to the beginning of the next, there is an eleven-day interval, so that if during these eleven days, she sees an issue of blood for three consecutive [days], she becomes a zavah [gedolah].

31 And you shall separate Heb. וְהִזַּרְתֶּם . The term נְזִירָה always denotes separation (Torath Kohanim 15:196); similarly, “they drew (נָזרוּ) backwards” (Isa. 1:4); and similarly, “the one separated (נְזִיר) from his brothers” (Gen. 49:26).

so that they will not die on account of their uncleanness [The punishment כָּרֵת the death of the perpetrator and his offspring—is attached to an unclean person who enters the sanctuary, thus defiling it. See Num. 19:13.] We see [from here] that this כָּרֵת incurred by someone [unclean] who defiles the sanctuary is also referred to as מִיתָה [meaning “the death penalty from Heaven,” although in other contexts, מִיתָה refers to the death of the perpetrator but not his offspring.].-[Sifrei Bamidbar 19:45]

32 This is the law for one who has a discharge [I.e.,] a person who sees one discharge. And what is the law governing him? [As the Torah continues:]

and one from whom semen issues He is like one who has experienced a seminal emission, that he becomes unclean until evening.-[Torath Kohanim 15:194]

33 and for one who has a discharge [This expression refers to] someone who has seen two discharges and someone who has seen three discharges, whose law is specified above [in this whole passage, beginning with verse 3].-[Torath Kohanim 15:194]

Chapter 16

1 And the Lord spoke to Moses after the death of Aaron’s two sons What does this teach us [when it specifies “after the death of Aaron’s two sons”]? Rabbi Eleazar ben Azariah illustrated [the answer] with a parable of a patient, whom a physician came to visit. [The physician] said to him, “Do not eat cold foods, and do not lie down in a cold, damp place.” Then, another [physician] visited him, and advised him, “Do not eat cold foods or lie down in a cold, damp place, so that you will not die the way so-and-so died.” This one warned that patient more effectively than the former. Therefore, Scripture says, “after the death of Aaron’s two sons” [i.e., God effectively said to Aaron, “Do not enter the Holy in a prohibited manner, so that you will not die as your sons died”]— [Torath Kohanim 16:3]

2 And the Lord said to Moses: Speak to your brother Aaron, that he should not come [at all times into the Holy] so that he should not die the way his sons died.-[Torath Kohanim 16:3]

so that he should not die for if he does enter, he will die.-[Torath Kohanim 16:3]

for I appear...in a cloud -"For I continuously appear there with My pillar of cloud, and therefore, since My Divine Presence is revealed there, he must be careful not to accustom himself to enter." This is its simple meaning. Our Rabbis, however, interpreted [it as follows]: He shall not come except with the cloud of incense on Yom Kippur. -[Yoma 53a]

3 with this - בְּזֽאת . Its gematria [numerical value] is 410, an allusion to [the number of years that] the first Temple [would stand when the kohanim were righteous like Aaron, and it was as if Aaron lived all these years and entered the Holy of Holies]. -[Vayikra Rabbah 21:9]

With this shall Aaron enter [the Holy] And even [with] this, not at all times, but [only] on Yom Kippur, as is specified at the end of this section (verse 29 below),"in the seventh month, on the tenth of the month..." [i.e., the tenth of Tishri, namely, Yom Kippur].

4 [He shall wear a...] linen shirt... [By enumerating only the four garments of an ordinary kohen, Scripture] informs [us] that [the Kohen Gadol] does not perform the service inside [i.e., in the Holy of Holies] wearing the eight garments with which he performs the service outside [the Holy of Holies (see Exod. Chap. 28)], for those [garments] contain gold, and a prosecutor cannot become a defender. [I.e., since the Kohen Gadol enters the Holy of Holies on Yom Kippur to effect atonement for all Israel, he may not enter wearing gold, reminiscent of the golden calf]. Instead, [he wears] four garments, like an ordinary kohen, all of which are [made] of linen.-[R. H. 26a]

He shall wear a holy [linen shirt...] i.e., these garments shall be [purchased] from the Temple treasury. - [Torath Kohanim 16:13]

and wear Heb. יִצְנֽף , as the Targum [Onkelos] renders it: יָחֵית בְּרֵישֵׁיהּ , he shall place on his head. This is similar to “So she placed (וַתַּנַּח) his garment” (Gen. 39:16), [which Onkelos renders:] וְאַחְתְתֵהּ .

he shall immerse in water On that day he was required to immerse himself every time he changed [his garments]. And [in total, the Kohen Gadol] changed his garments five times [when transferring] from the service inside [the Holy of Holies] to the service outside, and from outside to inside, changing from golden garments to white garments, and from white garments to golden garments. And at every change [of garments], he was required to immerse in a mikvah [once] and to sanctify his hands and feet twice [by washing his hands in the water] from the washstand [i.e., once when removing the garments he wore and a second time when he donned the next set of garments].-[Yoma 32a]

6 his sin-offering bull That is the one mentioned above (verse 3). And [Scripture’s reference to “his”] teaches you here that [this bull] had to be [purchased] from Aaron’s own money, rather than from public funds.-[Torath Kohanim 16:19; Yoma 3b]

and initiate atonement...for himself and for his household [i.e., over this bull,] he confesses his own sins and those of his household.-[Torath Kohanim 16: 20; Yoma 36b]

8 And Aaron shall place lots upon the two he-goats He would place one [he-goat] on his right and one on his left. Then, he would insert both his hands into an urn [which contained two lots, one bearing the inscription “to the Lord” and the other “to Azazel.” These lots were mixed up, and Aaron, with both hands inside the urn] took one lot in his right hand and the other in his left hand, and he would place them upon them [the he-goats]: [The one] upon which [he placed the lot] with the inscription “to the Lord,” would be for God, while the one upon which [he placed the lot] with the inscription “to Azazel,” would be sent off to Azazel.-[Yoma 39a]

Azazel This is a strong and hard mountain, [with] a high cliff, as the Scripture says [in describing Azazel] (verse 22 below),"a precipitous land (אֶרֶץ גְּזֵרָה) ," meaning a cut-off land [i.e., a sheer drop].- [Torath Kohanim 16:28; Yoma 67b]

9 and designate it as a sin-offering When he places the lot upon it, he designates it by calling it [a sin- offering], saying, "To the Lord—a sin-offering".-[Yoma 39a]

10 while still alive [is to be understood] like יָעֳמַד חַי [i.e., the word יָעֳמַד is in the hof’al conjugation, which is a passive form, meaning that the goat] was “stood up by others.” [Thus,] the Targum translates it as, יִתָּקַם כַּד חַי , “shall be stood up while alive.” And what does the verse teach us when it says “alive?” Since it says: “to send it away to Azazel,” and we do not know whether it was to be sent away to be killed or to remain alive. Therefore, Scripture says, “shall be placed while still alive,” [meaning that] it is to be placed while still alive [and shall remain alive only] until it is sent away. From here, we learn that it was sent away to its death.-[Torath Kohanim 16:26]

to [initiate] atonement [lit., “to effect atonement upon it,” here meaning] that he is to confess upon it, as Scripture says, “and confess upon it....” (verse 21 below). -[Torath Kohanim 16:27; Yoma 40b]

11 ...and shall [initiate] atonement for himself This is a second confession [i.e., besides that stated in verse 6 above for himself and his household], and is for himself [again] and for his brothers, the kohanim, all of whom are called “his household,” as the verse says, “O house of Aaron, bless the Lord,” (Ps. 135:19). From here, we see that [all] the kohanim receive atonement through this [sin-offering bull of the Kohen Gadol] (Torath Kohanim 16:29; Shev. 13b) And all its atonement is exclusively for defiling the Sanctuary and its holy things, [e.g., if a kohen forgot that he was unclean and entered the Sanctuary or ate sacrifices], as the verse says, “And he shall effect atonement upon the Holy, from the defilements [of the children of Israel]” (verse 16 below). -[Shev. 14a]

12 from upon the altar [referring to] the outside altar.-[Yoma 45b]

from before the Lord From the side [of the altar] that is before the entrance [to the Holy], namely, the western side [of the altar].-[Yoma 45b]

fine Heb. דַּקָּה . But what does Scripture teach us here, when it says [that the incense had to be] fine? Was not all incense fine, as Scripture says [regarding the spices], “And you shall crush some of it finely” (Exod. 30:36)? Rather, [Scripture is telling us here that this incense] was to be the finest of the fine, for on the eve of Yom Kippur, they would return [already crushed incense] to the mortar [in order to crush it even finer, for use on Yom Kippur].-[Torath Kohanim 16:34; Keritot 6b]

13 [And he shall place the incense] upon the fire that is inside the pan.

so that he shall not die Hence, if [the Kohen GAdol] did not make it according to its formula, he would be liable to death.-[Torath Kohanim 16:35; Yoma 53a]

and sprinkle [it] with his index finger One sprinkling is meant.

and before the [ark] cover, he shall sprinkle seven [times] Thus, once above and seven times below.-[Torath Kohanim 16:41; Yoma 55a]

15 the people’s [sin-offering he-goat] For what the bull atones for the kohanim [namely, defilements of the Sanctuary and its holy things], the he-goat atones for the Israelites, and this goat was the one upon which the lot “For the Lord” had fallen. -[Yoma 61a]

as he had done with the bull’s blood [namely, sprinkling it] once above and seven times below.-[Torath Kohanim 16:41; Yoma 55a]

16 from the defilements of the children of Israel- [i.e., atoning] for those who, while in [a state of] uncleanness, had entered the Sanctuary, and it never became known to them [that they had been unclean], for it says: לְכָל־חַטּֽאתָם , חַטָּאַת denotes an unintentional sin.-[Torath Kohanim 16:42; Shev. 17b]

and from their rebellions [i.e., atoning] also [for] those who, in a state of uncleanness, willfully entered [the Sanctuary, thereby defiling it].-[Torath Kohanim 16:42; Shev. 17b]

He shall do likewise to the Tent of Meeting i.e., just as he had sprinkled from [the blood of] both [the bull and the he-goat] inside [the Holy of Holies, with] one sprinkling above and seven below, so shall he sprinkle from [the blood of] both [the bull and the he-goat] on the dividing curtain from the outside once above and seven times below.-[Torath Kohanim 16:43; Yoma 56b]

which dwells with them, [even] amidst their defilements Although they are unclean, the Divine Presence is among them.-[Torath Kohanim 16:43; Yoma 56b]

18 to the altar that is before the Lord This is the golden altar, which is “before the Lord” in the heichal [i.e., in the Temple, it was in the heichal, was the equivalent of the Holy in the Mishkan]. And [since the Kohen Gadol was to remain inside the Holy for the next procedure,] what does Scripture mean when it says, “And he shall then go out?” Since he had just performed the blood sprinklings on the dividing curtain, standing on the inner side of the altar to sprinkle [i.e., between the altar and the dividing curtain], for the applications on the altar, [Scripture] required him to “go out” to the outer side of the altar and to begin with the north-eastern corner.-[Torath Kohanim 16:45; Yoma 58b. See Mizrachi, Gur Aryeh. Also Chavel, who asserts that, according to the Reggio edition of Rashi, the Kohen Gadol did not stand beyond the altar, but alongside it, from where he commenced to apply the blood from the north-eastern corner.]

and effect atonement upon it And what is the [procedure that effects the] atonement? [As the verse continues:] “He shall take some of the bull’s blood and some of the he-goat’s blood,” one mingled with the other.-[Torath Kohanim 16:46; Yoma 57b]

19 He shall then sprinkle some of the blood upon it After he has applied the blood with his index finger on its horns, he shall then sprinkle seven sprinklings on its top.

and he shall cleanse it from any [defilements] that had occurred in the past,

and sanctify it for the future.-[Torath Kohanim 16:48] [According to Mizrachi, this means that now that the altar had been purified from past defilements, care would be taken not to defile this now pure altar. Maskil LeDavid explains that, after the altar was cleansed of its previous defilements, it had to be re-sanctified for future use. This the Kohen Gadol would effect. Raavad explains that, by cleansing it of its defilements, he would sanctify it for future use.]

21 with a timely man Heb. אִישׁ עִתִּי , one who had been prepared for this from the day before.-[Torath Kohanim 16:60; Yoma 32a]

23 And Aaron shall come into the Tent of Meeting Our Rabbis stated (Torath Kohanim 16: 60; Yoma 32a) that this is not the [correct chronological] place for this verse, and they gave a reason for this in Tractate Yoma (32a). And they said: "This whole passage is in correct chronological order, except for this entry, for this followed the performance of his burnt offering and the people’s burnt offering, and the burning of the sacrificial parts of the bull and the he-goat, which were performed outside [the Holy of Holies, with the Kohen Gadol attired] in golden garments. Then he would immerse himself, sanctify [his hands and feet with water from the washstand], remove them [his golden garments], don his white garments"-

and...shall come into the Tent of Meeting to take out the spoon and the pan, with which he had caused the incense to go up in smoke in the inner Holy. [Then,]

[Aaron shall...] remove the linen garments After he took them [the spoon and the pan] out, and then he would don his golden garments the afternoon תָּמִיד [i.e., the daily burnt offering sacrificed twice every day]. The following, [therefore,] is the order of the services: 1) The morning תָּמִיד in golden garments; 2) the service involving the bull and he-goat whose blood was sprinkled inside [the Holy] and the incense procedure [with the burning coals] in the pan, in white garments. 3) Then, his ram, the people’s ram and some of the additional sacrifices [of the day (see Num. 29:7-11)] in golden garments; 4) then, the removal of the spoon and the pan in white garments; 5) the remainder of the additional sacrifices, the afternoon תָּמִיד , and the incense procedure in the heichal upon the inner altar in golden garments. Hence, the [chronological] sequence of the verses, corresponding to [the chronological order of] the services is as follows: (Verse 22), “and he shall send off the he-goat into the desert”; then (verse 24),"And he shall immerse his flesh...He shall then go out and sacrifice his burnt offering..."; then (verse 25),"the fat of the sin-offering..."; then the remainder of this passage, up till (verse 26),"And after this, he may come into the camp"; only then [comes our verse 23 into the chronological sequence,] “And Aaron shall enter [the Tent of Meeting, and remove the linen garments],”

and there, he shall store them away This teaches [us] that they require being stored away [forever], and he shall not use those four garments for any other Yom Kippur.-[Torath Kohanim 16:61; Yoma 12b]

24 And he shall immerse his flesh... Above (see Rashi verse 4), we learned from “he shall immerse in water and then don them,” that when he changes from golden garments to white garments, he is required to immerse himself, for with that immersion, he removed the golden garments, with which he had performed the service of the morning תָּמִיד , and subsequently changed into white garments, to perform the service of the day (see verse 4). Here, we learn that when he changes from white garments to golden garments, he [also] is required to immerse [in a mikvah].-[Torath Kohanim 16:60; Yoma 32a]

in a holy place sanctified with the [degree of] holiness of the Courtyard [of the Holy Temple], and it was on the roof of [a chamber in the Holy Temple, called] Beth HaParvah. And so were [all] four immersions which were obligatory for the day, except for the very first immersion, which was performed in an unsanctified [place because this immersion, in preparation to sacrifice the morning תָּמִיד , took place every day and was not, therefore, specific to the Yom Kippur service].- [Torath Kohanim 16:62; Yoma 30a]

and don his garments [meaning “his” regular] eight garments, in which he officiates all the days of the year.

He shall then go out of the heichal, to the Courtyard in which the altar for burnt offerings was located.

and sacrifice his burnt offering namely, the ram for a burnt offering, stated above (verse 3), [when Scripture says there,] “Aaron shall come with this...,”

and the people’s burnt offering namely, “and one ram for a burnt offering,” stated above (verse 5), [when Scripture says,] “And from the community of the children of Israel....”

25 the fat of the sin-offering [This refers to] the sacrificial fats of the bull and the he-goat.

And he shall cause [the fat of the sin- offering] to go up in smoke upon the altar On the outer altar, for, concerning the inner altar, it is written: “You shall offer up on it no alien incense, burnt offering, or meal offering” (Exod. 30:9), [and likewise, no sin-offering shall be brought on the internal altar since “burnt offering” includes any sacrifice of which any part is burned].

27 whose blood was brought into the heichal and into the very interior.

32 And the Kohen [Gadol] who is anointed This atonement on Yom Kippur, is valid only through a Kohen Gadol [since anointment in this context exclusively refers to that of a Kohen Gadol (see Lev. 21:10)].-[Yoma 32b] Since this entire passage is stated concerning Aaron, Scripture found it necessary to state that the Kohen Gadol who succeeds him is like him. -[Torath Kohanim 16:79]

or who is invested [Without this phrase,] we would know only that [the Kohen Gadol] anointed with the anointing oil (see Exod. 30:22-33) may perform the Yom Kippur service]. How would we know that [a Kohen Gadol who was invested only by] wearing the many garments [i.e., eight, as opposed to the four of an ordinary kohen, may also perform Yom Kippur service]? Scripture, therefore, says here, "or who is invested to serve [for their authorized wearing of the eight golden garments of a Kohen Gadol is their very investiture (see Rashi Exod. 29:9)].-[Torath Kohanim 16:79] These [Kohanim Gedolim referred to here,] are all the Kohanim Gedolim who were appointed from the time of Josiah and onwards, for in the days [of Josiah], the jug of anointing oil was hidden away.- [see Yoma 52b]

to serve in his father’s stead This teaches us that if his son can take his place [meaning that he is his equal], he takes precedence over everyone else.-[Torath Kohanim 16:80]

34 And he did as the Lord had commanded [Moses] [i.e.,] when Yom Kippur arrived, [Aaron] performed [the service] according to this order, and [this verse is written] to tell Aaron’s praise, namely, that he did not don those [special garments of the Kohen Gadol] for his self-aggrandizement, but rather, as one who is fulfilling the King’s decree [thus, “he did as the Lord had commanded”].-[Torath Kohanim 16:85]

Ketubim: Tehillim (Psalm) 80:1-20

RASHI	TARGUM
1. For the conductor, to the roses, a testimony, of Asaph a song.	1. For praise; concerning those who sit in the Sanhedrin who occupy themselves with the testimony of the Torah; composed by Asaph; a psalm.
2. O Shepherd of Israel, hearken, He Who leads Joseph like flocks, He Who dwells between the cherubim, appear.	2. Caretaker of Israel, hear; You who guide the coffin of Joseph like a flock; You whose presence abides between the cherubim, shine forth.
3. Before Ephraim, Benjamin, and Manasseh arouse Your might, and it is for You to save us.	3. Before Ephraim and Benjamin and Manasseh, stir up Your mighty power for us; and it is right for You to redeem us.
4. O God, return us; cause Your countenance to shine and we shall be saved.	4. O God, bring us back from our exile, and shine the splendor of Your countenance upon us, and we will be redeemed.
5. O Lord God of Hosts, how long have You been wroth at Your people's prayer?	5. O LORD God Sabaoth, how long have You not accepted the prayer of your people!
6. You have fed them bread of tears, and You have given them to drink tears in large measure.	6. You fed them bread soaked in tears, and You made them drink the wine of tears in triple measure.
7. You have made us the target of strife to our neighbors, and our enemies mock themselves.	7. You made us a source of contention for our neighbors, and our enemies will jeer at them.
8. O God of Hosts, return us; cause Your countenance to shine and we shall be saved.	8. God Sabaoth, bring us back from our exile, and shine the splendor of Your countenance upon us, and we will be redeemed.
9. You uprooted a vine from Egypt; You drove out nations and planted it.	9. The house of Israel, which is likened to a vine, You brought out of Egypt; You chased away the Gentiles from the land of Israel and planted them.
10. You cleared [a place] before it; it took root and filled the land.	10. You cleared out the Canaanites before them, and You uprooted their roots and filled the land.
11. Mountains were covered [by] its shade, and its branches were great cedars.	11. The mountains of Jerusalem cover the shadow of the temple, and the academies, say the scholars, are strong, which are likened to mighty cedars.
12. It sent forth its branches until the sea, and to the river its tender shoots.	12. You made branches grow, You sent out her pupils to the Great Sea, and her children to the river Euphrates.
13. Why have You breached its fences, so that all wayfarers have plucked its fruit?	13. Why have You attacked her walls? And now all those who pass on the way are pruning her.
14. The boar from the forest gnaw at it, and the creeping things of the field graze on it?	14. The boar from the forest will root her up, and the wild cock will be sustained by her.
15. O God of Hosts, return now; look from heaven and see, and be mindful of this vine,	15. God Sabaoth, turn now, look from heaven, and see, and remember this vine in mercy.
16. And of the foundation that Your right hand has planted and over the son You have strengthened for Yourself.	16. *And the branch that Your right hand planted, and the King Messiah whom* You made mighty for Yourself.**
17. Burned with fire [and] cut off; from the rebuke of Your countenance they perish.	17. It is being burned by fire and crushed; they will perish because of the rebuke that comes from Your presence.
18. May Your hand be upon the man of Your right hand, upon the son of man whom You strengthened for Yourself.	18. *Let Your hand be on the man to whom You have sworn with* Your right hand, on the son of man whom You made mighty for Yourself.**
19. And let us not withdraw from You; grant us life, and we shall call out in Your name.	19. We will not turn away from the fear of You; You will sustain us and we will call on Your name.
20. O Lord God of Hosts, return us; cause Your countenance to shine, and we shall be saved.	20. O LORD God Sabaoth, bring us back from exile; shine the splendor of Your countenance upon us and we will be redeemed.

Rashi’s Commentary on Tehillim (Psalm) 80:1-20

1 to the roses To Israel.

a testimony, of Asaph, a song A song of testimony in which he alluded to the three exiles and prayed about them. For it is mentioned in this psalm three times: “Return us, cause Your countenance to shine, and we shall be saved,” and in it, he alluded to the troubles that were destined to befall them in the days of the house of Jehu, from the kings of Aram. For it is stated (II Kings 13:7): “for the king of Aram had destroyed them and made them like dust to trample.”

2 O Shepherd of Israel Their leader and supporter.

Joseph All Israel are called by the name Joseph because he sustained and supported them in time of famine.

He Who dwells between the cherubim As it is said (Exod. 25:22): “There I shall meet with you at appointed times, etc.” appear Demonstrate Your might.

3 Before Ephraim, Benjamin, and Manasseh when they need Your salvation. Although they are wicked and undeserving, arouse Your might for them. But why? Because it is for You to save us. It is fitting for You and it is incumbent upon You to save, whether guilty or innocent, as it was said to Moses in Egypt (Exod. 3:7): “I have seen the affliction of My people.” Why is the word for seeing repeated? I see that they are destined to provoke Me. Nevertheless, I have seen their affliction, because of the oath that I swore to Abraham, Isaac, and Jacob.

Ephraim in the war with Aram, when he besieged Samaria and sent emissaries to Ahab (I Kings 20:3): “Your silver and gold are mine; your beautiful wives and children are mine.”

Manasseh in the days of Jehoash the son of Jehoahaz, as it is said (II Kings 13:4, 7): “for He saw Israel’s oppression, etc., for the king of Aram had destroyed them and made them like dust to trample.” And he beat him in war three times, as it is said (II Kings 13:25): “Joash overcame him three times and recovered the cities of Israel.”

Benjamin in the time of Ahasuerus, when Mordechai and Esther were in danger, and all Israel depended on them.

and it is for You to save us Heb. ולכה . This is not an expression of going, but is like לְךָ , and so it is in the Masorah of (Gen. 27:37): “and for you (ולכה) then,” of Jacob; (II Sam. 18:22) “since for you (ולכה) there is no [reward] given for news”; (Isa. 3:6), “You have (לכה) a garment; be an officer to us, etc.”

4 return us from the Babylonian exile, where Mordechai was.

5 how long have You been wroth [This refers to] the troubles brought about by the Greek kings, who harmed Israel considerably.

6 You have fed them bread of tears in Egypt.

and You have given them to drink tears in large measure Heb. שליש . In Babylon, where they were for seventy years, a third (שליש) of the two hundred and ten of Egypt. I learned this from the work of Rabbi Moshe Hadarshan. It may also be interpreted as regards the kingdom of Greece, which represents the third trouble. If you ask, is that [not] the fourth, because Persia and Media came before, all the seventy years of the Babylonian exile are only one exile. Menachem (p. 175) interprets שליש as the name of a drinking vessel. So he explained (Isa. 40:12): “and He measured with a ‘shalish’ the dust of the earth.” Our Sages explained it (Mid. Ps. 80:4) as referring to the three tears that Esau shed, concerning whom it is said (Gen. 27:34): “and he cried a cry.” That is one. “A great one.” That is two. “And a bitter one.” That is three. Because of them, he merited to live by his sword, as it is said (Gen. 27:40): “and it will come to pass when you complain, etc.”

7 You have made us the target of strife You have made us the target of strife to all our neighbors, for the Greeks have quarreled with us.

8 return us, etc., and we shall be saved from the Greeks.

9 You uprooted a vine from Egypt He went back and alluded to the exile of the Romans. The vine of Israel, which You uprooted from Egypt. You uprooted them from there, as (Job 19:10): “He has uprooted (ויסע) my hope like a tree.” Afterwards, You drove out the seven nations and planted Israel in their land. 10 You cleared before it those dwelling there.

11 and its branches were great cedars Heb. ארזי אל , like strong cedars, i.e., mighty kings.

12 It sent forth its branches Heb. קצירה . It sent forth its branches, as (Job 14:9): “and it will produce a branch (קציר) .”

until the sea Its boundary was until the Mediterranean Sea.

and to the river its tender shoots The width of Eretz Israel is from the desert to the Euphrates River.

13 Why now?

have You breached its fences of that vineyard?

so that all wayfarers have plucked its fruit וארוה . All who came plucked it, as (Song 5:1): “I gathered (אריתי) my myrrh with my spices.” Similarly, in the language of the Mishnah (Shevi’ith 1:2): “as much space as is required by a picker (אורה) and his basket.”

14 The boar from the forest gnaws at it Heb. יכרסמנה , as (Peah 2:7): “A field that the ants have nibbled (קרסמוה) ,” an expression of plucking out.

from the forest Heb. מיער . The “ayin” is suspended (as though it were written with an “aleph”). If Israel is worthy, the enemies are like the beasts of the river, which have no strength to climb out upon the dry land; but when retribution is decreed upon them, he (sic) grows strong as the beast of the forest, which destroys and kills. The boar of the forest is Esau, as is written (Dan. 7:7): “It devoured and broke in pieces and the rest it trampled with its feet.” And it (the swine) has some signs of purity. Esau, too, has the merit of his fathers.

and the creeping things of the field Heb. זיז , all creeping things of the field. The expression זיז means anything that constantly moves from its place.

graze upon it Graze upon it and its branches and eat them.

16 And of the foundation that Your right hand has planted Which is founded and established, which Your right hand has planted, an expression of (Gen. 40:13): “and restore you to your office (כנך) .”

and over the son You have strengthened for Yourself And over Esau, who was a beloved son to this father, who would call him, “my son.” You strengthened the vine of Jacob for Yourself, as it is said (Gen. 27:40): “and You will serve your brother.” Now it is...

17 Burned with fire [and] cut off Heb. כסוחה , an expression of (Lev. 25:4): “You shall not prune (תזמר) , which Onkelos renders: לא תכסח .

they perish constantly; they continually perish from the rebuke of Your face and Your anger.

18 May Your hand be upon the man of Your right hand Deliver Your blows upon the man viz. Esau who is destined to receive retribution from Your right hand.

upon the son of man whom You strengthened for Yourself that his habitation should be the fat places of the earth.

19 And let us not withdraw from You Do not cause us to withdraw from You.

grant us life from the exile, and we shall mention Your goodness and Your might, and then we shall call out in Your name.

20 O Lord God of Hosts Here are mentioned three holy names, yet in the middle case two names and in the first case one name. All this is according to the intensity of the exile, the trouble, and the redemption (which shall surely come).

Ashlamatah: Ezekiel 16:9-14, 59-62‎

Rashi	Targum
8. And I passed by you and saw you, and behold your time was the time of love, and I spread My skirt over you, and I covered your nakedness, and I swore to you and came into a covenant with you, says the Lord, and you were Mine.	8. So I revealed Myself to Moses in the thorn-bush, because it was revealed before Me that the time of your redemption had come; and I protected you by My Memra , and I removed your sins; and I swore by My Memra to redeem you, as I had sworn to your forefathers, says the LORD God, so that you might become a people serving before Me.
9. And I washed you with water, and I rinsed your blood off you, and I anointed you with oil.	9. So I redeemed you from the servitude of the Egyptians, and I removed their terrible tyranny from you, and led you into freedom.
10. And I clothed you with embroidered garments, and I shod you with [the skin of the] badger, and I girded you with fine linen, and I covered you with silk.	10. Then I clothed you in embroided garments, from the precious things of your enemies; and I put costly shoes on your feet. And I consecrated priests from among you that they may serve before Me in linen headgear, and the high priest in colourful vestments.
11. And I adorned you with ornaments, and I put bracelets on your hands and a necklace on your neck.	11. I improved you by the perfection of the words of the Torah, inscribed on two stone tablets, and given by the hand of Moses; and I sanctified you by the holiness of My great name.
12. And I put a nose ring on your nose and earrings on your ears, and a crown of glory on your head.	12. I placed the ark of My covenant among you, with My cloud of glory covering you, and an angel, sent from before Me, leading the way ahead of you.
13. And you adorned yourself with gold and silver, and your raiment was fine linen and silk and embroidered cloth; fine flour, honey, and oil you ate, and you became exceedingly beautiful and you became fit for the throne.	13. And I placed My Tabernacle on your midst, set with gold and silver and a curtain of linen and coloured cloth and embroidery. And I fed you with Manna which was as good as fine flour and honey and oil. And you waxed rich and became very, very powerful. I made you prosper and I gave you dominion over all kingdoms.
14. Then your name went out among the nations for your beauty, for it is all-inclusive, with My majesty that I placed upon you, says the Lord God.	14. Then, O Congregation of Israel, your renown went forth among the Gentiles because of your beauty, for My glory which I had bestowed upon you, was perfect says the LORD God.

59. For so said the Lord God: I have done with you as you did, that you despised an oath to violate a covenant.	59. Thus says the LORD God, I will punish you according to what you have done in that you have despised the oath by altering the covenant.
60. But I shall remember My covenant with you in the days of your youth, and I shall establish for you an everlasting covenant.	60. Yet I, for My part, will remember My covenant with you of former days and I will establish an everlasting covenant with you.
61. And you will remember your ways, and you will be humiliated when you take your sisters, [joining] those greater than you to those smaller than you, and I shall give them to you for daughters, but not from your covenant.	61. And you will remember your ways and be humbled, when you wage war against countries that are mightier than you, together with those that are smaller than you, and I hand them over to you to surrender, even though you did not observe the Torah.
62. And I shall establish My covenant with you, and you will know that I am the Lord.	62. Then will I establish My covenant with you, and you will know that I am the LORD.
63. In order that you remember and be ashamed, and you will no longer have an excuse by reason of your humiliation, when I forgive you for all that you have done," says the Lord God. {P}	63. In order that you may remember and be ashamed, and never again speak arrogantly, because you will have been humbled, when I forgive you for all that you have done, says the LORD God.”

Rashi’s Commentary on Ezekiel 16:9-14, 59-62

[8] And I passed by you, etc And I revealed Myself to Moses in the thorn bush because it was revealed to Me that the time of your redemption had arrived. I shielded you with My word, and I removed your sins, and I swore by My word to redeem you as I swore to your forefathers, said the Lord God, that you should be a people serving before Me.

and I spread My skirt The skirt of My garment.

and I swore to you (Exod. 6:6): “Therefore (לָכֵן) , say to the children of Israel: I am the Lord! I shall take you out, etc.” “Therefore” means only an [introduction to an] oath, as it is said (I Sam. 3:14): “therefore, I have sworn to the house of Eli...”

and came into a covenant with you (Exod. 24:8): “Behold the blood of the covenant that the Lord has made with you.”

[9] and I washed you with water And I redeemed you from the bondage of the Egyptians, and I removed the strength of their lordship from you, and I led you to freedom.

10 And I clothed you with embroidered garments “And I clothed you with embroidered garments of the spoils of your enemies.”

and I shod you with badger [Jonathan renders:] And I put shoes of glory on your feet.

and I girded you Heb. וָאֶחְבְּשֵּׁךּ . [Jonathan renders:] and I hallowed priests of you to be serving before Me with turbans of fine linen.

and I covered you with silk Heb. מֶשִּׁי , soie in French. And the High Priest with colored raiment, and [according to] Midrash Aggadah (Mid. Song 4:2), these are the seven clouds of glory, as it is written (Exod. 13:22): “He did not move (יָמִישּׁ) the pillar of cloud by day.”

11 And I adorned you with ornaments E pare toy, and I adorned you. [Jonathan renders:] And I adorned you with the adornment of the words of the Torah, written on the two stone tablets.

and I put Heb. וָאֶתְּנָה [lit. and I gave,] through Moses.

bracelets Heb. צְמִידִים [from צמד , to join]. I joined one commandment opposite the other, five opposite five.

12 And I put a nose ring on your nose [Jonathan renders:] And I placed the ark of My covenant among you.

and earrings on your ears Heb. וַעֲגִילִים , a word for an earring. [Jonathan interprets:] And the cloud of My glory covering over you. [The clouds of glory are called וַעֲגִילִים ] because they surrounded them in a circle (עִגּוּל) .

and a crown of glory on your head [Jonathan renders:] And an angel was sent from before Me leading at your head, as it is said (Micah 2:13): “and their king passed before them, and the Lord was at their head.”

13 And you adorned yourself with gold and silver [Jonathan renders:] And I placed My Tabernacle among you, adorned with gold, silver, curtains of linen, colored tapestries and embroidery, and mannawhich was as good as fine flour, honey and oilI fed you, and you became exceedingly rich and strong, and you prospered and ruled over all the kingdoms.

fine flour, honey, and oil you ate The manna, which would change to any flavorto fine flour, honey, and oilyou ate. The Midrash Aggadah (Mid. Song 4:2) [points out that] thirteen items are enumerated here, and corresponding to them, the Holy One, blessed be He, ordered them to bring the thirteen items enumerated in the donation for the Tabernacle (Exod. 25:1-7). Nevertheless, He is destined to repay them in the future with thirteen items (Isa. 4:5f.): “And the Lord shall create over every dwelling of Mount Zion, etc. And a tabernacle shall be for shade by day from the heat, etc., from stream and from rain, etc.”

became exceedingly beautiful An expression of beauty.

14 for it is all inclusive Heb. כָּלִיל , an expression of all-inclusive beauty (23:12). Another explanation: כִּי כָּלִיל הוּא , for it was perfect. Another explanation: כִּי כָּלִיל couronne in French, like (Lev. 21:12): “crown (נֵזֶר) ,” which is translated כְּלִיל by Targum.

59 I have done with you, etc. I have done evil to you commensurate to your [ungrateful] repayment [to Me] which you made.

that you despised an oath, etc. That one that you accepted upon yourself in Horeb (Deut. 29:11): “That you pass into the covenant of the Lord your God, etc.” But I shall not violate the covenant by not remembering it, because I am not like you.

60 But I shall remember My covenant That was with you in the days of your youth.

61 And you will remember when I improve you evil ways for you, and you will be humiliated before Me for repaying Me with evil whereas I paid you with good.

when you take your sisters When you conquer to inherit the nations that are around you, the small and the great.

for daughters For your suburbs, subordinate to you, like (verse 55): “Sodom and her daughters,” [translated by Jonathan as] וְכָפְרָנָהָא , its suburbs.

but not from your covenant But not because of your observance of the covenant that I made with you, but because of My kindnesses and My mercies, [namely] that I observe My covenant. Midrash Aggadah of Rabbi Tanchuma (Buber, Devarim 3a) states: but not from your covenant (מִבְּרִיתֵךְ) not from your ‘patromonia’: I did not grant them to Abraham your father [in the covenant] ‘between the segments’ (Gen. 15:1). This term is close to the French, for now, kinship is called patremone, patrimony, and this is what they call anything a person has from the inheritance of his fathers.

63 In order that you remember your way when I do good for you.

and be ashamed to raise your face to Me.

when I forgive you Heb. בְּכַּפְרִי לָךְ [lit. in my atoning to you]. When I forgive you for what you have done, you will be ashamed, and you will know that I did not benefit you because of the good that you bestowed upon Me.

Special Ashlamatah: ‎1 Samuel 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.' " And he arose and went away; and Jonathan came to the city.	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.’” And he arose and went; and Jonathan entered the city.

2 Tsefet (Peter) ‎1:3-4

CLV[1]	Magiera Peshitta NT[2]	Greek[3]	Delitzsch[4]
3. So has all of His divine power, that tends to life and devoutness, been presented to us through the recognition of Him Who calls us to His own glory and virtue;"	3. [It is] he who has given all these [things] of divine power, for life and the reverence of God, by way of the acknowledgment of him who called us into his glory and excellence.	3. ὡς πάντα ἡμῖν τῆς θείας δυνάμεως αὐτοῦ τὰ πρὸς ζωὴν καὶ εὐσέβειαν δεδωρημένης, διὰ τῆς ἐπιγνώσεως τοῦ καλέσαντος ἡμᾶς διὰ δόξῃ καὶ ἀρετῆς·	3 בַּאֲשֶׁר גְּבוּרָתוֹ הָאֱלֹהִית נָתְנָה לָּנוּ אֵת כָּל־צָרְכֵינוּ לַחַיִּים וְלַחֲסִידוּת עַל־יְדֵי דַעַת הַקּוֹרֵא אֹתָנוּ בִּכְבוֹדוֹ וְחֵילוֹ׃
4. through which have been presented to us the precious and greatest promises, that through these you may become participants of the divine nature, fleeing from the corruption which is in the world by lust."	4. For by him he has given you great and precious promises, that by way of these, you would be sharers of the divine nature, having escaped from the corruption of the desires that are in the world.	4. δι᾽ ὧν τὰ μέγιστα ἡμῖν καὶ τίμια ἐπαγγέλματα δεδώρηται, ἵνα διὰ τούτων γένησθε θείας κοινωνοὶ φύσεως, ἀποφυγόντες τῆς ἐν κόσμῳ ἐν ἐπιθυμίᾳ φθορᾶς.	4 אֲשֶׁר בָּהֶם נָתַן־לָנוּ הַבְטָחוֹת גְּדֹלוֹת מְאֹד וִיקָרוֹת לְמַעַן תִּקְחוּ עַל־יָדָן חֵלֶק בְּטֶבַע אֱלֹהִים לְהִמָּלֵט מִכִּלְיוֹן הַתַּאֲוָה אֲשֶׁר בָּעוֹלָם׃

Dr. Eliyahu ben Abraham & Hakham’s Rendition

3. Even as we have been given all things, for a life of righteous practice (study/worship/mitzvoth/halakhot), through Godly (supernatural) power by the means of full and complete knowledge [of the Mesorah] - (Da’at) which has called us to honour and moral excellence,

4. by which means we are presented with [a] great Mesorah in order to become partners with the Godly nature (Yetzer HaTov) escaping the corrupt desires of the worldly (pagan) system.

Commentary:

v.3 - Even as we have been given all things, for a life of righteous practice (study/worship/mitzvot/halakhot). – This verse starts outlining a critical piece of information that every G-dly person should do well to remember at all times. That is, no matter how poor we may be, G-d has given us more than enough “for a life of righteous/generous practice.” If however, that is not our goal, then we will always lack, and will always be wanting more and more.

Hakham Shaul puts it this way:

1Ti 6:8 But having food and clothing, with these things we will be content.

Heb 13:5 Set your way of life without money-loving, being satisfied with present things; for He has said (Deut. 31:6), “For the LORD your God, He it is that goes with you; He will not fail you, nor forsake you.”

In other words, if we lack in anything, G-d has given us a brain and two pairs of hands to obtain that which we really need. Otherwise, we need to learn how to live with little, and live for G-d, most blessed be He. Therefore, Hakham Tsefet exclaims that “we have been given all things.” Now, it depends for what purpose we want to direct and live our life. If it is for serving G-d, Hakham Tsefet says that G-d has given us all things, whether physically or potentially by the use of our hands and brains.

Please note that this is not a call for asceticism or living in abject poverty, but rather a call for a life of frugality which is oriented towards “righteous/generous practice (study/worship/mitzvoth/halakhot).”

Having just observed the festivals of Rosh HaShanah (New Year), Shabbat Shuba, Yom HaKippurim, Sukkoth, and Shemini Atseret, the addressees of this Epistle asked Hakham Tsefet, how should we now live? Does G-d want us to live like paupers all year in a Sukkah? And the answer is of course a resounding No! G-d wants us to live decently but with a life enduring passion to live our lives for “righteous/generous practice (study/worship/ mitzvot/halakhot).” And this is what Pirke Abot meant, when we studied a few weeks ago about living in the ante-chamber, preparing to meet the King of Kings, most blessed be He!

through Godly (supernatural) power by the means of full and complete knowledge [of the Mesorah] - (Da’at) which has called us to honour and moral excellence. – Here, Hakham Tsefet again explains how “a life of righteous/generous practice (study/worship/mitzvot/halakhot)” is to be pursued. First, he states, that G-d has bestowed upon us supernatural power to obtain and be successful in obtaining a complete knowledge of the Mesorah (Oral Law), and it is this knowledge of the Mesorah that leads us to honourable conduct and moral excellence.

But some may ask, and how does the study of the Oral Torah help me be of help to human kind and to earn a living so that I can continue living “a life of righteous/generous practice (study/worship/mitzvot/halakhot)”? The answer is found in the words “moral excellence”!

When we speak of “moral excellence” most people understand this concept in very narrow terms, like “do not cheat,” “do not steal,” or “do not be un-kind.” But go to a supermarket or to a clothing or shoe store and see how many products in those stores qualify really for the label “brought to you with regards to all due moral excellence.” Does the work you perform whether in your job or business merits to be labelled “performed with regards to all due moral excellence”? It seems to me that the words “moral excellence” entail much more that people want this concept to mean. If everything were done and sold with regards to all due “moral excellence” we would be living in a quality paradise, much as Yeshivots can be called outstanding micro quality paradises.

Hakham Tsefet wants us to pursue quality and elegance in everything – in learning, in charity, in generosity, in the practice of the commandments, in our relationships with family and community brethren, in our work, in our professions, etc. etc. Look around in nature, look at the elegance and intricacy of the flowers, look at the beauty of the feathers of birds, etc. etc. Does not a G-d who created these in justice demand of his creatures to give their very best at least in imitating the perfection and generosity of the Creator, most blessed be He? And this is the best example of “moral excellence”!

The Greek work used here for “moral excellence can also be translated as “purity.” And again the concept of purity as many understand it does not conform to its Hebraic connotation. Neyrey[5] makes the following comment regarding this concept:

Purity, moreover, is understood here in Jewish terms which indicate that which is “holy” is thereby separated from all that is evil and corrupt. Cleansed of sins, disciples continue to escape from this corrupt [pagan] world [system] (1:4) and seek “entry into the eternal kingdom (governance)” of heaven (1:11). Purity also has to do with wholeness and completeness.

In other words, one achieves purity (wholeness/completeness) when one embodies as best as one can “moral excellence as dictated by the Torah and as explained by our Sages. In a pagan world-view, purity is related to being celibate, in Judaism purity is associated with a successful marriage. In a small way this contrast is what Hakham Tsefet means when he contrasts the corrupt pagan world-system with the eternal Jewish/Oral Torah system.

If we can understand and grasp this key important concept of Judaic “moral excellence” then the experience of the recent fall festivals will have indeed profited us much.

Correlations

By H.H. Rosh Paqid Adon Hillel ben David

& Giberet Dr. Elisheba bat Sarah

Vayikra (Leviticus) 15:25 – 16:34

Tehillim (Psalm) 80

Ezekiel 16:9-14, 59-62

2 Peter 1:3-4

The verbal tally between the Torah and the Psalm is:

Dwell / Sits - יאב, Strong’s number 03427

The verbal tally between the Torah and the Ashlamata is:

Blood - דם, The Strong’s number is 01818.

Vayikra (Leviticus) 15:25 And if a woman have an issue of her blood <01818> many days out of the time of her separation, or if it run beyond the time of her separation; all the days of the issue of her uncleanness shall be as the days of her separation: she shall be unclean.

26 Every bed whereon she lieth all the days of her issue shall be unto her as the bed of her separation: and whatsoever she sitteth <03427> (8799) upon shall be unclean, as the uncleanness of her separation.

Tehillim (Psalm) 80:1 To the chief Musician upon Shoshannimeduth, A Psalm of Asaph. Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock; thou that dwellest <03427> between the cherubims, shine forth.

Yehezechel (Ezekiel) 16:9 Then washed I thee with water; yea, I throughly washed away thy blood <01818> from thee, and I anointed thee with oil.

Hebrew:

Hebrew	English	Torah Seder Lev 15:25-16:34	Psalms Ps 80: 1-19	Ashlamatah Eze16:9-14, 59-62

אָדָם	man	Lev 16:17	Psa 80:17
אִישׁ	him	Lev 15:33	Psa 80:17
אָכַל	eat, fed		Psa 80:5	Eze 16:13
אָמַר	said	Lev 16:2		Eze 16:59
אֶרֶץ	earth, land	Lev 16:22	Psa 80:9
אֵשׁ	fire	Lev 16:12	Psa 80:16
אֲשֶׁר	whereon, which	Lev 15:26	Psa 80:15	Eze 16:14
בֵּן	young, branch	Lev 15:29	Psa 80:15
גּוֹי	heathen		Psa 80:8	Eze 16:14
דָּם	blood	Lev 15:25		Eze 16:9
דֶּרֶךְ	way		Psa 80:12	Eze 16:61
יָד	hand	Lev 16:21	Psa 80:17	Eze 16:11
יהוה	LORD	Lev 15:30	Psa 80:4	Eze 16:62
יוֹם	days	Lev 15:26		Eze 16:60
יָצָא	go	Lev 15:32		Eze 16:14
יָשַׁב	sit, dwell	Lev 15:26	Psa 80:1
יִשְׂרָאֵל	Israel	Lev 15:31	Psa 80:1
כֹּל	all	Lev 15:25	Psa 80:12
כָּסָה	cover	Lev 16:13	Psa 80:10	Eze 16:10
לָבַשׁ	put on, clothed	Lev 16:4		Eze 16:10
לָקַח	take, receive	Lev 15:29		Eze 16:61
מַיִם	water	Lev 15:27		Eze 16:9
מָלָה	consecrate, filled	Lev 16:32	Psa 80:9
מִנִּי	of her issue, from	Lev 15:28		Eze 16:9
נָתַן	cast, put	Lev 16:8		Eze 16:11
עַד	until, how long	Lev 15:27	Psa 80:4
עוֹלָם	for ever, everlasting	Lev 16:29		Eze 16:60
עַל	whereon, upon	Lev 15:26		Eze 16:11
פָּנֶה	before	Lev 15:30	Psa 80:2
רָאָה	appear, behold	Lev 16:2	Psa 80:14
רֹאשׁ	head	Lev 16:21		Eze 16:12
רָחַץ	bathe, wash	Lev 15:27		Eze 16:9
שׂוּם	make, put		Psa 80:6	Eze 16:14
שָׁלַח	let go, sent out	Lev 16:10	Psa 80:11
שֵׁם	name		Psa 80:18	Eze 16:14
שָׂרַף	burn	Lev 16:27	Psa 80:16
~['	people	Lev 16:15	Psa 80:4
hf'['	made, have done	Lev 15:30		Eze 16:59

Greek:

Greek	English	Torah Seder Lev 15:25-16:34	Psalms Ps 80: 1-19	Ashlamatah Eze16:9-14, 59-62	NC 2 Pe 1:3-4

δύναμις	force, power		Psa 80:4		2Pe 1:3
κόσμος	ornamentation, world			Eze 16:11	2Pe 1:4
πᾶς	all	Lev 15:25	Psa 80:12		2Pe 1:3

Some Questions to Ponder:

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

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

3. What questions were asked of Rashi regarding Vayiqra 15:25?

4. What questions were asked of Rashi regarding Vayiqra 16:2?

5. What questions were asked of Rashi regarding Vayiqra 16:1?

6. What questions were asked of Rashi regarding Vayiqra 16:3?

7. What questions were asked of Rashi regarding Vayiqra 16:8?

8. What questions were asked of Rashi regarding Vayiqra 16:23?

9. What questions were asked of Rashi regarding Vayiqra 16:32?

10. How is Vayiqra 15:25 related to Vayiqra 16:34?

11. How is the Torah Seder related to our reading of Psalm 80:1-20 both by verbal tally and thematically?

12. How is the Torah Seder related both by verbal tally and thematically to our Ashlamatah of Ezekiel 16:9ff.‎?

13. How are the readings for this Shabbat intimating to us that a new month is dawning upon us?

14. Since we already have celebrated Yom Kippur why does the ordinary Lectionary makes revisit again the day of Yom HaKippurim? What is the purpose?

15. How is the reading of II Tsefet 1:3-4 related to each of the readings for this Shabbat?

16. What important overall principles are taught in 1 Tsefet 1:3-4?

17. In Vayiqra 16, what further information are we provided with as to why the sons of Aharon died?

18. 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 - Heshvan 01, 5771:

Shabbat Rosh Chodesh Heshvan

Sabbath of the New Moon for the Biblical Month of Heshvan

Shabbat	Torah Reading:	Weekday Torah Reading:
יִפְקֹד ה'
“Shabbat Rosh Chodesh”	Reader 1 – B’Midbar 27:15-17	Reader 1 – Vayiqra 17:1-4
“Sabbath of the New Moon”	Reader 2 – B’Midbar 27:18-20	Reader 2 – Vayiqra 17:5-7
“Sábado del Novilunio”	Reader 3 – B’Midbar 27:21-23	Reader 3 – Vayiqra 17:1-7
B’Midbar (Num.) 27:15 - 28:25	Reader 4 – B’Midbar 28:1-9
Ashlamatah: Yeshayahu (Isaiah) 66:1-24	Reader 5 – B’Midbar 28:10-14
	Reader 6 – B’Midbar 28:15-18	Reader 1 – Vayiqra 17:1-4
Psalm 104:1-35	Reader 7 – B’Midbar 28:19-25	Reader 2 – Vayiqra 17:5-7
Proverbs 7:1-27	Maftir: B’Midbar 28:23-25	Reader 3 – Vayiqra 17:1-7
N.C.: Col. 2:16-23	- Isaiah 66:1-24

Shalom Shabbat !

Hakham Dr. Yosef ben Haggai

Rosh Paqid Adon Hillel ben David

Dr. Adon Eliyahu ben Abraham

[1] CLV (Concordant Literal Version) as found in Rick Meyers (2009) E-Sword v. 9.5.1 - http://www.e-sword.net/downloads.html

[2] Magiera, J.M. (2009), Aramaic Peshitta New Testament: Vertical Interlinear, Light of the Word Ministry, Vol. III.

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

[5] Neyrey, J.H. (1993). The Anchor Bible: 2 Peter, Jude, New Haven: Yale University Press, pp. 153-154.