Esnoga Bet Emunah
1101 Surrey Trce. SE, Tumwater, WA 98501
Telephone: 360-584-9352 - United States of America
© 2010
E-Mail: gkilli@aol.com
Triennial
Cycle (Triennial Torah Cycle) / Septennial Cycle (Septennial Torah Cycle)
|
Three and 1/2 year
Lectionary Readings |
Third Year of the Reading Cycle |
|
Tishri 03, 5771 – September
21/22, 2010 |
Third Year of the Shmita Cycle |
Candle Lighting
and Havdalah Times:
|
Atlanta, Georgia, U.S. Fri. Sep. 10, 2010 – Candles at 7:34 PM Sat. Sep. 11, 2010 – Havdalah 8:28 PM |
Brisbane, Australia Fri. Sep. 10, 2010 – Candles at 5:20 PM Sat. Sep. 11, 2010 – Havdalah 6:13 PM |
Bucharest, Romania Fri Sep. 10, 2010 – Candles at 7:20 PM Sat. Sep. 11, 2010 – Havdalah 8:20 PM |
|
Chattanooga, & Cleveland, TN, U.S. Fri. Sep. 10, 2010 – Candles at 7:38 PM Sat. Sep. 11, 2010 – Havdalah 8:33 PM |
Jakarta,
Indonesia Fri. Sep. 10, 2010 – Candles at 5:33 PM Sat. Sep. 11, 2010 – Havdalah 6:22 PM |
Manila & Cebu, Philippines Fri. Sep. 10, 2010 – Candles at 5:44 PM Sat. Sep. 11, 2010 – Havdalah 6:33 PM |
|
Miami,
FL, U.S. Fri. Sep. 10, 2010 – Candles at 7:13 PM Sat. Sep. 11, 2010 – Havdalah 8:04 PM |
Olympia, WA, U.S. Fri. Sep. 10, 2010 – Candles at 7:17 PM Sat. Sep. 11, 2010 – Havdalah 8:19 PM |
Murray, KY, & Paris,
TN. U.S. Fri. Sep. 10, 2010 – Candles at 6:53 PM Sat. Sep. 11, 2010 – Havdalah 7:48 PM |
|
San Antonio, TX,
U.S. Fri. Sep. 10, 2010 – Candles at 7:28 PM Sat. Sep. 11, 2010 – Havdalah 8:20 PM |
Sheboygan & Manitowoc, WI, US Fri. Sep. 10, 2010 – Candles at 6:54 PM Sat. Sep. 11, 2010 – Havdalah 7:53 PM |
Singapore, Singapore Fri. Sep. 10, 2010 – Candles at 6:48 PM Sat. Sep. 11, 2010 – Havdalah 7:36 PM |
For other places see: http://chabad.org/calendar/candlelighting.asp
Roll of Honor:
This Torah commentary comes to you courtesy of:
His Honor Rosh Paqid Adon Hillel ben David and beloved
wife HH Giberet Batsheva bat Sarah
His Honor Paqid Adon Mikha ben Hillel
His Honor Paqid Adon David ben Abraham
Her Excellency Giberet Sarai bat Sarah & beloved
family
His Excellency Adon Barth Lindemann & beloved
family
His Excellency Adon John Batchelor & beloved wife
His Excellency Adon Ezra ben Abraham and beloved wife
HE Giberet Karmela bat Sarah,
His Excellency Dr. Adon Yeshayahu ben Yosef and beloved
wife HE Giberet Tricia Foster
His Excellency Adon Yisrael ben Abraham and beloved
wife HE Giberet Elisheba bat Sarah
Her Excellency Giberet Laurie Taylor
His Excellency Dr. Adon Eliyahu ben Abraham and
beloved wife HE Giberet Dr. Elisheba bat Sarah
For their regular and sacrificial giving, providing
the best oil for the lamps, we pray that G-d’s richest blessings be upon their
lives and those of their loved ones, together with all Yisrael and her Torah
Scholars, amen ve amen!
Also a great thank you and great blessings be upon all
who send comments to the list about the contents and commentary of the weekly
Torah Seder and allied topics.
If you want to subscribe to our list and ensure that
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Shabbat Shubá –
Sabbath of Returning
For further
study see: http://www.betemunah.org/shuvah.html
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
שׁוּבָה |
|
|
|
“Shabbat Shubá” |
Reader 1 – Vayiqra 15:1-3 |
Reader 1 – Vayiqra 15:25-27 |
|
“Sabbath of Return” |
Reader 2 – Vayiqra 15:4-6 |
Reader 2 – Vayiqra 15:28-30 |
|
“Sábado
del Retorno” |
Reader 3 – Vayiqra 15:7-9 |
Reader 3 – Vayiqra 15:31-33 |
|
Vayiqra (Leviticus) 15:1-24 |
Reader 4 – Vayiqra 15:10-12 |
|
|
Ashlamatah: Hosea 6:1-11 |
Reader 5 – Vayiqra 15:13-15 |
|
|
* Special: Hosea
14:2-10; Micah 7:18-20 |
Reader 6 – Vayiqra 15:16-18 |
Reader 1 – Vayiqra 15:25-27 |
|
Psalm 79:1-13 |
Reader 7 – Vayiqra 15:19-24 |
Reader 2 – Vayiqra 15:28-30 |
|
|
Maftir:
Vayiqra 15:22-24 |
Reader 3 – Vayiqra 15:31-33 |
|
N.C.: 2 Tsefet (Peter) 1:1-2 |
* Hosea 14:2-10;
* Micah 7:18-20 |
|
* These two Special Ashlamatot should be
read by the greatest Torah Scholar available to the congregation.
Rashi & Targum
Pseudo Jonathan
for: Vayiqra
(Leviticus) 15:1-24
|
Rashi |
Targum
Pseudo-Jonathan |
|
1.
And the Lord spoke to Moses and to Aaron, saying, |
1. And the Lord spake with Mosheh and with Aharon,
saying: |
|
2.
Speak to the children of Israel, and say to them, If any man has a
discharge from his flesh, his discharge is unclean. |
2.
Speak with the sons of Israel, and say to them: A man, whether young
or old, who has a defluxion from his flesh, when he has seen it three times,
is unclean. |
|
3.
And this shall be [the nature of] his uncleanness due to his discharge:
[if] his flesh runs with his discharge, or [if] his flesh is plugged up by
his discharge, that is his uncleanness. |
3.
And this will be his uncleanness, the appearance of the colour of
white in his defluxion inflaming, the defluxion of his flesh; or when his
flesh has stopped from his defluxion, it is his uncleanness. |
|
4.
Any bedding upon which the man with the discharge will lie, shall
become unclean, and any object upon which he will sit, shall become unclean. |
4.
Every bed on which one who has such defluxion lies will be unclean;
and everything on which such an one sits will be unclean. |
|
5.
And a man who touches his bedding, shall immerse his garments and
immerse himself in water and he remain unclean until evening. |
5.
And the man who touches his bed will wash his clothes, and wash
himself in forty seahs of water, and will be unclean until evening. |
|
6.
And anyone who sits on an object, upon which the man with the discharge
will sit, shall immerse his garments and immerse himself in water, and he
shall remain unclean until evening. |
6.
And whoever may sit upon a thing whereon such an one who has an issue
has sat, let him wash his clothes, and bathe in forty seahs of water, and be
unclean until evening. |
|
7.
And anyone who touches the flesh of the man with a discharge, shall
immerse his garments and immerse himself in water, and he shall remain
unclean until evening. |
7.
And whoever may touch the flesh of one having an issue, let him wash
his clothes, and bathe in forty seahs of water, and be unclean until evening. |
|
8.
And if the man with the discharge spits upon a clean person, [that
person] shall immerse his garments and immerse himself in water, and he shall
remain unclean until evening. |
8.
And if he who has an issue spit upon any one who is clean, let him
wash his clothes, and bathe in forty seahs of water, and be unclean until
evening. |
|
9.
Any riding gear upon which the man with the discharge will ride,
becomes unclean. |
9.
And every girdle or saddle upon which he who has an issue rides will
be unclean. |
|
10.
And whoever touches anything what will be under him, becomes unclean
until evening. And whoever lifts them up shall immerse his garments and
immerse himself in water, and he shall remain unclean until evening. |
10. And whoever touches anything that has been under
him will be unclean until evening; and he who carries them will wash his
clothes, and bathe in forty seahs of water, and be unclean until evening. |
|
11.
And whom ever the man with the discharge touches, without [the latter]
having rinsed his hands, shall immerse his garments and immerse himself in the
waters, and he shall remain unclean until evening. |
11.
And whoever touches him who has the issue, and washes not his hands in
water, will be unclean; if he be a man, he will wash his clothes, and bathe
in forty seahs of water, and be unclean until the evening. |
|
12.
And an earthenware vessel which the man with the discharge will touch,
shall be broken. And any wooden vessel shall be rinsed in water. |
12.
And any vessel of earthenware whose inside may have been touched by
him who has the issue will be broken; and any vessel of wood will be washed
in water. |
|
13.
When the man with the discharge is cleansed of his discharge, he shall
count seven days for himself for his purification, and then immerse his
garments and immerse his flesh in spring water, and he shall be clean. |
13.
But if he who has had the issue will have ceased from it, he will
number to himself seven days for his purification, and wash his clothes, and
bathe his flesh in spring water, to be clean. |
|
14.
And on the eighth day, he shall take for himself two turtle doves or
two young doves, and come before the Lord, to the entrance of the Tent of
Meeting, and give them to the kohen. |
14.
And on the eighth day let him take for himself two large turtle doves, or two
young pigeons, and bring them before the LORD at the gate of the tabernacle
of ordinance, and deliver them to the priest. |
|
15.
And the kohen shall make them: one into a sin offering and one into a
burnt offering, and the kohen shall effect atonement for him from his
discharge, before the Lord. |
15. And
the priest will make one a sin offering and one a burnt offering, and the
priest will atone for him before the LORD, and he will be cleansed from his
issue. |
|
16.
A man from whom there is a discharge of semen, shall immerse all his
flesh in water, and he shall remain unclean until evening. |
16.
But if a man sin through ignorance and seed goes from him, let him wash all
his flesh in forty seahs of water, and be unclean until evening. |
|
17.
And any garment or any leather [object] which has semen on it, shall be
immersed in water, and shall remain unclean until evening. |
17. And
any garment or skin on which seed may be will be washed in water, and be
unclean until evening; |
|
18.
A woman with whom a man cohabits, whereby there was [a discharge of]
semen, they shall immerse in water, and they shall remain unclean until
evening. |
18.
and secondly, a woman with whom a man lies will wash in forty seahs of water,
and be unclean until evening. |
|
19.
If a woman has a discharge, her flesh discharging blood, she shall
remain in her state of menstrual separation for seven days, and whoever
touches her shall become unclean until evening. |
19.
And if a woman has an issue of blood, red or dark, yellow as saffron, or
water of clay, or as red wine mixed with two parts of water, she has an
uncleanness of blood in her flesh; she will dwell apart seven days; anyone
who touches her will be unclean until evening. |
|
20.
And whatever she lies on during her menstrual separation, shall become
unclean, and whatever she sits on, shall become unclean. |
20.
Whatever such an one will lie upon during the time of her separation will be
unclean; and whatever such an one sits upon during the time of her separation
will be unclean. |
|
21.
And anyone who touches her bedding, shall immerse his garments and
immerse [himself] in water, and he shall remain unclean until evening. |
21. And
whoever touches her bed will wash his clothes, and bathe himself with forty
seahs of water, and be unclean until evening. |
|
22.
And anyone who touches any object upon which she will sit, shall
immerse his garments and immerse himself in water, and he shall remain
unclean until evening. |
22.
And whoever touches anything upon which such an one has sat will wash his
clothes, and bathe in forty seahs of water, and be unclean until evening. |
|
23.
And if he is on the bedding or on the object, upon which she is
sitting, when he touches it, he becomes unclean until evening. |
23.
And if the effusion of her body be upon her bed, or on a thing upon any part
of which she sits, what time any one touches it, he will be unclean until
evening. |
|
24.
If a man cohabits with her, [the uncleanness of] her menstruation shall
be upon him, and he shall be unclean for seven days, and any bedding he lies
upon, shall become unclean. |
24.
If a man lie with her in the time of her separation, he will be unclean seven
days; and any bed upon which he lies will be unclean. |
|
|
|
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. 320-325
By:
Hakham Yitschak Magrisso
Translated
by Rabbi Aryeh Kaplan
Moznaim
Publishing Corporation, 1991
Rashi’s Commentary for Vayiqra (Lev.) 15:1-24
2 If [any man] has a discharge One
might think that if he had a discharge from any place [in the body], he becomes
unclean. Scripture, therefore, says: “from his flesh,” meaning not all his
flesh. Since Scripture made a distinction between flesh and flesh, I am
entitled to reason: [Scripture] renders unclean a man who has a discharge, and
it renders unclean a woman who has a discharge. Just as with a woman who has a
discharge, from the very place [in her body] from which she becomes unclean with
a minor degree of uncleanness, namely, נִדָּה , “menstrual uncleanness,” she becomes unclean
with a major degree of uncleanness, namely, זִיבָה , a flow outside the menstrual period, likewise,
in the case of a man who has a discharge, from the very place [in his body]
from which he becomes unclean with a minor degree of uncleanness, namely, קֶרִי , a seminal emission, he becomes unclean with a major degree of
uncleanness, namely, זִיבָה , an abnormal discharge.-[Torath Kohanim 15:122]
[Menstruation and seminal emission both cause a minor degree of uncleanness,
one that does not require seven clean days before purification, as opposed to
the uncleanness of a discharge of a zav or zavah (gedolah), which do require
this and are thus referred to as a major degree of uncleanness.]
his discharge is unclean [Apart
from the discharge rendering the man unclean,] this teaches us that [the
discharge itself is also unclean, i.e., that even] one drop defiles [other
people, and vessels] (Torath Kohanim 15:123; Niddah 55a). [What is the
difference between discharge and semen?] A [male] discharge resembles the
moisture [that separates itself from and appears on] barley dough, and is a
thin liquid, resembling the white of an unfertilized (מוּזֶרֶת) egg, whereas semen is thick, like the white of an
egg which is מוּזֶרֶת [i.e., which has been fertilized by a
male.].-[Niddah 35b]
3 runs Heb. רָר , an expression related to רִיר , saliva, which flows from his flesh.
with his discharge like saliva, which comes
out clear.
or [his flesh is] plugged up that the
discharge comes out thick, and thus seals up (חוֹתָם) the orifice of the member, so that his flesh is
plugged up on account of a drop of his discharge. This is its simple meaning.
The midrashic explanation, however, [is as follows]: The first verse (verse 2)
counts two perceptions [of a discharge] and calls him unclean, as it says, “a
discharge from his flesh, his discharge is unclean.” Then, the second verse
(verse 3) counts out three perceptions [of a discharge] and calls him unclean,
as it says, "And this shall be [the nature of] his uncleanness due to his
discharge: [if] his flesh runs with his discharge, or [if] his flesh is plugged
up by his discharge, that is his uncleanness." Now, how is this so? Two
are for uncleanness, and the third requires him to [bring] a sacrifice.-[Meg.
8a; Niddah 43b]
4 Any bedding Heb. כָּל־הַמִּשְׁכָּב , anything fit for bedding. One might think [that
this would include] even if it is designated for another purpose. Scripture,
therefore, says, “upon which [the man...] will lie”; it does not say, “upon
which [the man...] lay” [in the past tense,] but rather, [in the future tense,]
“will lie,” which is always designated for this. It excludes this [object],
about which they say to him, “Get up and let us do our work [for which purpose
it was designated]!”-[Torath Kohanim 15: 128]
[And any object upon which] he will sit [Just
like the case above of the bedding,] It does not say “[upon which] he sat,”
but, “upon which he will sit,” [thus referring to an article] that is always
designated for this.-[Torath Kohanim 15:128; Shab. 59a]
5 And a man who touches his bedding This
teaches us that the [uncleanness of] bedding is more stringent than [the
uncleanness caused by] touching [an object], insofar as this [a bedding or a
seat] becomes an אַב
הַטֻּמְאָה [a major source of uncleanness], which can defile
a person to render his garments unclean, whereas, touching an object which is
not bedding, this [object] becomes only a וְלַד
הַטֻּמְאָה [a secondary source of uncleanness, i.e., a degree
less than הַטֻּמְאָה
אַב ], and it can defile only food
and drink [but not people or objects].
6 And anyone who sits on an object Even if
he did not touch it, even if there were ten objects one on top of the other
[and the man with the discharge had sat on the top one]—they all [even the
bottom seat] become defiled because of מוֹשָׁב [the law of uncleanness concerning seats. Thus,
just as the man with the discharge defiles the bottom seat of the pile without
touching it, so too, a clean man can become defiled by that bottom seat without
touching it]. And the same [applies] to מִשְׁכָּב [defilement of beds].-[Torath Kohanim 15:134]
8 And if the man with the discharge spits upon a clean
person And he touches it or lifts it up [without touching it, for saliva
defiles if lifted up [even without direct contact].-[Niddah 55b]
9 Any riding gear Although he did not sit on
it, for example, the saddlebow, called arcon [in French. It] becomes unclean
because of מֶרְכָּב [riding gear]. [However], the saddle itself,
called alves [in Old French], a board connecting the two uprights of a
saddle,(according to Gukovitzki, or) saddle-girth, belly-band, (according to
Greenberg,) becomes unclean because of מוֹשָׁב [a seat].-[Eruvin 27a]
10 And whoever touches anything that will be under him [i.e.,]
[under] the man with the discharge (Torath Kohanim 15:139). [This verse] comes
to teach us about riding gear, that anyone touching it becomes unclean; he is
[however,] not required to immerse his garments. This is a feature of the
stringency of מִשְׁכָּב as opposed to מֶרְכָּב .
And whoever lifts them up [I.e.,]
any of the items mentioned above in this passage discussing [the laws of] a man
with a discharge, [namely:] his discharge, his saliva, his semen, his urine,
the bedding, riding gear, [or seat (Reggio ed.)] [defiled by the man with the
discharge]—if any of these items is lifted, it defiles the person [who lifted
it, together] with his garments.-[Torath Kohanim 15:140]
11 [And whomever the man with the discharge touches,]
without [the latter] having rinsed his hands While [the man with the
discharge] has not yet immersed himself from his uncleanness. And even if the
discharge has ceased, and the man counts seven [days], as long as he has not
yet immersed himself [in a mikvah,] he defiles with all [the aspects] of his
uncleanness. And the reason Scripture expresses the immersion of a man with a
discharge as “rinsing hands,” is to teach you that the hidden parts of the body
[e.g., the mouth,] are not required to be immersed, only the uncovered parts of
the body, like the hands.-[Torath Kohanim 15:142]
12 And an earthenware vessel which the man with the
discharge will touch One might think that even if he touches it from the
outside [of the vessel, “it will also become unclean....” [However, the
conclusion of the Midrash is that an earthenware vessel can become defiled only
by the entry of an unclean object into its inner space], as is taught in Torath
Kohanim (15:143), [where the passage there continues: “So if the verse indeed
is referring to entry into the inner space of an earthenware vessel, why does
it use the expression of touching?” And this passage] concludes: “Well, what
touching is referred to here? When he touches the whole vessel. [And what does
this mean?] When he moves it.” [I.e., in addition to the case of entry into the
inner space, if a man with a discharge moves a vessel, it becomes unclean].
13 When...is cleansed [I.e.,]
when [the discharge] ceases.-[Torath Kohanim 15:146; Meg. 8a]
seven days...for his purification Seven
clean days free of the uncleanness of a discharge, i.e., he must not see any
discharge [during these seven days]. And all of them [must be] consecutive
[i.e., without any interruption of a discharge during these seven
days].-[Torath Kohanim 15: 150; Niddah 33b]
18 [Both of] these must immerse in water It is
the Divine King’s decree that the woman becomes defiled through cohabitation,
and the reason is not that she came into contact with semen, for this
constitutes contact with hidden parts of the body [which does not defile].-
[Niddah 41b]
19 [If a woman] has a discharge One might
think that this means from any of her organs. Scripture, therefore, says “and
she revealed the fountain of her blood” (Lev. 20:18). [Scripture here teaches
us that] the only blood that defiles is what comes from her “fountain” [i.e.,
her womb].-[Torath Kohanim 15:169]
her flesh discharging blood A woman’s
discharge is not called a defiling discharge unless it is red.-[Niddah 19a]
in her state of menstrual separation Heb. נִדָּתָהּ , like, “and chase him (יְנִדֻּהוּ) from the world” (Job 18:18), for she is separated
(מְנֻדָּה) from contact with any man.
she shall remain in her state of menstrual separation Even if
she saw only the first sighting.-[Torath Kohanim 15:171]
23 And if he is on the bedding [I.e.,]
someone who lies or sits upon her bedding or upon her seat, even if he does not
touch it [if he sits on a seat that is on that seat - see Rashi on verse 6],
this person is nevertheless also included in the law of uncleanness stated in
the previous verse, and he requires immersion of his garments [in a
mikvah].-[Torath Kohanim 15:134]
or on the object [This comes] to include
riding gear.-[Torath Kohanim 15:176]
when he touches it, he becomes unclean [This
clause] refers exclusively to riding gear, which is included by [the words] “or
object.”
when he touches it, he becomes unclean But he
does not require immersion of garments, for touching unclean riding gear does
not defile people to defile their garments.-[Keilim 23:3]
24 [the uncleanness of] her menstruation shall be upon
him One might think that he follows in her footsteps, [i.e.,] if he had
relations with her on the fifth day of her menstruation, he, too, will be
unclean only for three days, like her. Scripture, therefore, continues, “and he
shall be unclean for seven days.” So what does this clause here, “then [the
uncleanness of] her menstruation shall be upon him,” come to teach us? [It
means that the same laws of her uncleanness apply, insofar as] just as she
defiles people and earthenware vessels, so does he defile people and
earthenware vessels.-[Torath Kohanim 15:180; Niddah 33a]
Ketubim: Tehillim
(Psalm) 79:1-13
|
RASHI |
TARGUM |
|
1.
A song of Asaph. O God! Nations
have come into Your heritage, they have defiled Your Holy Temple, they have
made Jerusalem into heaps. |
1. A psalm composed by Asaph about the
destruction of the Temple. He said in the spirit of prophecy: O God,
the Gentiles are entering Your inheritance; they have defiled Your holy
temple, they have made Jerusalem a desolation. |
|
2. They have given the corpses of Your servants as
food to the birds of the heaven, the flesh of Your pious ones to the beasts
of the earth. |
2. They have given the bodies of your servants to
the birds of heaven for food, the flesh of your pious ones to the wild
beasts. |
|
3. They have spilt their blood like water around
Jerusalem, and no one buries [them]. |
3. They have poured out their blood like water
around Jerusalem, and there is none to bury. |
|
4. We were a disgrace to our neighbors, ridicule
and derision to those around us. |
4. We have become a disgrace to our neighbors, a
subject of scorn and mockery to our surroundings. |
|
5. How long, O Lord? Will You be wroth forever?
Will Your jealousy burn like fire? |
5. How long, O LORD, will You be fierce forever? How
long will Your zeal burn like fire? |
|
6. Pour out Your wrath upon the nations that do
not know You and upon the kingdoms that did not call out in Your name. |
6. Pour out Your wrath on the Gentiles who have
not known You, and on the kingdoms who have not prayed in Your name. |
|
7. For they devoured Jacob and made his dwelling
desolate. |
7.
For they have destroyed the house of Jacob, and made desolate
his sanctuary. |
|
8. Do not remember for us the early iniquities; may
Your mercies quickly come before us for we have become very poor. |
8. Do not remember against us trespasses which
were from the beginning; in haste, may Your favors go before us, for we have
become very destitute. |
|
9. Help us, O God of our salvation, on account of
the glory of Your name, and save us and atone for our sins for Your name's
sake. |
9. Help us, O God our redemption, because of Your
glorious name; and redeem us, and atone for our sins, for the sake of Your
name. |
|
10. Why should the nations say, "Where is
their God?" Let it be known among the nations before our eyes the
revenge of the spilt blood of Your servants. |
10. Why should the Gentiles say, "Where is
their God?" Let the punishment for the blood of Your servants that has
been spilled be revealed in our sight among the Gentiles. |
|
11. May the cry of the prisoner come before You;
according to the greatness of Your arm, set free the children of the mother
who died. |
11. Let the groan of the prisoners come before You
like the great strength of Your arm; release the children who
have been handed over to death. |
|
12. And return to our neighbors sevenfold into
their bosom, their reproach with which they reproached You, O Lord. |
12. And give back to our neighbors a seven-fold requital
for the punishment of their oaths, and the aspersions they cast on
You, O LORD. |
|
13. But we, Your people and the flock of Your
pasture, shall thank You forever; to all generations we shall recite Your
praise. |
13. But we are Your people, and the sheep of Your
pasture; we will give thanks in Your presence forever; for all generations we
will recite Your praise. |
|
|
|
Rashi’s Commentary on
Tehillim (Psalm) 79:1-13
1 into heaps Now what is this song? Is it not a lamentation? But
because it says (Lam. 4:11): “The Lord has spent His fury.” With what has He
spent it? “He has kindled a fire in Zion.” This is a song and an occasion for
singing, for He poured out His fury on the wood and stones and did not utterly
destroy His children.
2 the flesh of Your pious ones Now were
they not wicked? But since they received their punishment, they are accounted
as pious men. Similarly, Scripture states (Deut. 25:3): “your brother would be
degraded before your eyes.” As soon as he is lashed, he is your brother. It is
explained in this manner in the Aggadah (Mid. Ps. 79:4).
4 and derision Heb. וקלס , an expression of speech, to speak of them as for
a byword.
5 How long Heb. עד מה [lit. until what.] Until when?
Your jealousy Your wrath, that You are jealous to wreak vengeance,
an expression of (Exod. 20:5): “a jealous (קנא) God,” emportement or enprenemant in Old French,
zealous anger.
11 set free Heb. הותר , release the prisoners from their prison, as
(below 105:20): “A king sent and released him (ויתירהו) ”; (146:7), “sets loose (מתיר) the bound.”
the children of the mother who died The
children of her who was killed because of You; enmorinede in Old French, doomed
to die. There is an example in the Sages’ language: “It is better that Jews eat
the flesh of slaughtered dying beasts rather than eat the flesh of the
carcasses of dying animals.” That means the flesh of a dying animal that was
slaughtered, in tractate Kiddushin (21b).
Ashlamatah:
Hosea 6:1-11
|
Rashi |
Targum |
|
1.
¶ Come and let us return to the Lord, for He has torn and He shall heal
us; He smites, and He will bind us up. |
They
will say, “Come let us return to the worship of the LORD: for He who struck
us will heal us; He who brought destruction upon us will relieve us. |
|
2.
He will revive us from the two days, on the third day He will set us
up, and we will live before Him. |
2.
He will give us life in the days of consolations that will come; on the day
of the resurrection of the dead He will raise us up and we will live before
him. |
|
3.
And let us know, let us strive to know the Lord: like the dawn whose
going forth is sure, and He will come to us like rain, like the latter rain
which satisfies the earth. |
3.
And we will learn and strive to know the fear of the LORD. Like the light of the
morning which shoots forth when it comes out, so He will bring blessings to
us like strong rain, and like the latter rain that saturates the earth.” |
|
4.
What shall I do for you, Ephraim? What shall I do for you, Judah? For
your loving-kindness is like a morning cloud and like the dew that passes
away early. |
4.
In the face of true judgement what can I do for you, O house of Ephraim, what
can I do for you, O house of Judah, when your goodness is like morning
c1oud(s), and like dew which vanishes quickly. |
|
5.
Because I have hewed by the prophets, I have put them to death because
of the words of My mouth; now will your verdicts come out to the light? |
5.
Because I warned them through the mission of My prophets and they did not
repent, I have brought killers against them, for they transgressed the Memra
of My will. And My judgement will go forth as the light. |
|
6.
For I desire loving-kindness, and not sacrifices, and knowledge of God
more than burnt offerings. |
6.
For those who do acts of kindness are more desirable before Me than he that
sacrifices, and those who carry out the Law of the LORD more than those that
offer up burnt offerings. |
|
7.
But they, like Adam, transgressed the covenant; there they betrayed
Me. |
7.
But they, like the former generations, have transgressed My covenant. In the
good land which I gave them to carry out My will, there they have been false
to My Memra. |
|
8.
Gilead is a city of workers of them that work iniquity, who lurk to
shed blood. |
8.
Gilead is a city of oppressors. They shed innocent blood with cunning. |
|
9.
And as a man gathers fish, so do bands; a gang of priests murder on
the way in one group, for they devised a plot. |
9.
They and their priests unite in the same path, killing people with one accord.
For they have carried out the counsel of sinners: |
|
10.
In the house of Israel I have seen a horrible thing: there, harlotry
[is found] in Ephraim; Israel has become defiled. |
10.
In the house of Israel I have seen a horrible thing: they have changed the
covenant which was made with them that they should not worship idols. They
have gone astray again after the calves in Bethel. There the house of Ephraim
have gone astray, the house of Israel have been defiled. |
|
11.
Judah, too, there is a harvest appointed to you, when I will return
the backsliding of My people. {P} |
11.
The people of the house of Judah also have begun to increase their guilt, and
also to them will come an end when I bring back the exiles of My people. |
|
|
|
Special
Ashlamatah I: Hosea 14:2-10
|
Rashi |
Targum |
|
2.
¶ Return, O Israel, to the Lord your God, for you have stumbled in your
iniquity/Lawlessness. |
2.
Return, O Israel, to the fear of the LORD your God, for you have fallen
because of your sin. |
|
3.
Take words with yourselves and return to the Lord. Say, "You
shall forgive all iniquity and teach us [the] good [way], and let us render
[for] bulls [the offering of] our lips. |
3.
Bring with you words of confession and return to the worship of the LORD. Say
before Him, “It is near for You to forgive iniquities,” then we will be
accepted as good. Lei the words of our lips be accepted before You with
favour like bullocks on Your altar! |
|
4.
Assyria shall not save us; we will not ride on horses, nor will we say
any longer, our gods, to the work of our hands, for in You, by Whom the
orphan is granted mercy." |
4.
The kings of Assyria will not save us. We will not put our trust in horsemen,
and no more will we say “Our god” to the works of our hands. For it was from
before You that mercy was shown to our forefathers when they were like
orphans in Egypt. |
|
5.
I will remedy their backsliding; I will love them freely, for My wrath
has turned away from them. |
5.
I will accept them in their repentance, I will forgive their sins, I will
have compassion on them when they freely repent, for My anger has turned away
from them. |
|
6.
I will be like dew to Israel, they shall blossom like a rose, and it
shall strike its roots like the Lebanon. |
6.
My Memra will be like dew to Israel; they will bloom like the lily, and they
will dwell in their fortified land like the free of Lebanon which puts forth
its branches. |
|
7.
Its branches shall go forth, and its beauty shall be like the olive
tree, and its fragrance like the Lebanon. |
7.
Sons and daughters will multiply, and their light will be like the light of
the holy candelabrum, and their fragrance like the fragrance of incense. |
|
8.
Those who dwelt in its shade shall return; they shall revive [like]
corn and blossom like the vine; its fragrance shall be like the wine of
Lebanon. |
8.
They will be gathered from among their exiles, they will dwell in the shade
of their anointed One (Messiah). The dead will be resurrected and goodness
will increase in the land. The mention of their goodness will go in and not
cease, like the memorial of the blast of the trumpets made over the matured
wine when it was poured out in the Sanctuary. |
|
9.
Ephraim; What more do I need the images? I will answer him and I will
look upon him: I am like a leafy cypress tree; from Me your fruit is found. |
9.
The house of Israel will say, “Why should we worship idols anymore?” I, by My
Memra, will hear the prayer of Israel and have compassion on them. I, by My
Memra will make them like a beautiful cypress tree, because forgiveness for
their waywardness is found before Me. |
|
10.
Who is wise and will understand these, discerning and will know them;
for the ways of the Lord are straight, and the righteous/generous shall walk
in them, and the rebellious shall stumble on them. {P} |
10.
Who is wise and will consider these things? Who is prudent and will
take note of them? For the ways of the LORD are right and the
righteous/generous who walk in them will live in everlasting life through
them, but the wicked/Lawless will be delivered to Gehinnam
because they have not walked in them. |
|
|
|
Special
Ashlamatah II: Micah 7:18-20
|
Rashi |
Targum |
|
14.
¶ Lead Your people with Your rod - the flock of Your inheritance who
dwell alone, a forest in the midst of a fruitful field - and they shall graze
in Bashan and Gilead as in days of yore. |
14.
Sustain Your people by Your Memra; the tribe of Your inheritance will dwell
by themselves in the world which will be renewed; those who were desolate in the forest will
be settled in Carmel; they will be sustained in the land of Bashan and Gilead
as in the days of old. |
|
15.
As in the days of your exodus from the land of Egypt, I will show him
wonders. |
15.
As in the day when they came out of the land of Egypt, I will show them
wondrous deeds. |
|
16.
Nations shall see and be ashamed of all their might-they shall place a
hand upon their mouth; their ears shall become deaf. |
16.
The Gentiles will see and be ashamed despite all their might; they will put
their hands on their mouths; their ears will be deafened. |
|
17.
They shall lick the dust as a snake, as those who crawl on the earth.
They shall quake from their imprisonment; they shall fear the Lord, our God,
and they shall fear you. |
17.
They will prostrate themselves on their faces upon the ground. like snakes,
crawlers in the dust, They will come trembling out of their fortresses, and
from before the LORD our God they will be destroyed; and they will be afraid
before you. |
|
18.
Who is a God like You, Who forgives iniquity and passes over the
transgression of the remnant of His heritage? He does not maintain His anger
forever, for He desires loving-kindness. |
18.
There is none besides You; You are the God forgiving iniquities and
passing over the transgressions of the remnant of His inheritance, Who does
not extend His anger forever, because He delights in doing good. |
|
19.
He shall return and grant us compassion; He shall hide our iniquities,
and You shall cast into the depths of the sea all their sins. |
19.
His Memra will again have mercy on us, He will tread upon our transgressions
in His love and He will cast all the sins of Israel into the depths of the
sea. |
|
20.
You shall give the truth of Jacob, the loving-kindness of Abraham,
which You swore to our forefathers from days of yore. {P} |
20.
You will show (Your) faithfulness to Jacob to his sons, as You swore to him in
Bethel, Your kindness to Abraham to his seed after him, as You swore to him
between the pieces; You will remember for us the binding of Isaac who was
bound upon the altar before You. You will perform kind deeds with us as You
swore to our fathers in days of old. |
2 Tsefet (Peter) 1:1-2
|
CLV[1] |
Magiera Peshitta NT[2] |
Greek[3] |
Delitzsch[4] |
|
1.
Simeon Peter, a slave and an apostle of Jesus Christ, to those who are
chancing upon an equally precious faith with us, in the righteousness of our
God, and the Saviour, Jesus Christ:" |
1. Simon Peter, a servant and apostle of Jesus
Christ, to those who have been made worthy of the equally precious faith with
us by the justification of our Lord and our Savior, Jesus Christ: |
1. Συμεὼν Πέτρος
δοῦλος καὶ ἀπόστολος
Ἰησοῦ Χριστοῦ
τοῖς ἰσότιμον ἡμῖν
λαχοῦσιν πίστιν
ἐν δικαιοσύνῃ
τοῦ θεοῦ ἡμῶν
καὶ σωτῆρος Ἰησοῦ
Χριστοῦ |
שׁמְעוֹן
פֶּטְרוֹס
עֶבֶד
יֵשׁוּעַ
הַמָּשִׁיחַ
וּשְׁלִיחוֹ
אֶל־אֲשֶׁר
קִבְּלוּ אֱמוּנָה
יְקָרָה
כְּשֶׁלָּנוּ
בְּצִדְקַת
אֱלֹהֵינוּ
וּמוֹשִׁיעֵנוּ
יֵשׁוּעַ הַמָּשִׁיחַ׃ |
|
2.
May grace and peace be multiplied to you in the recognition of God and of
Jesus Christ, our Lord!" |
2.
Grace and peace be multiplied to you in the acknowledgment of our Lord
Jesus Christ. |
2.
χάρις ὑμῖν
καὶ εἰρήνη
πληθυνθείη ἐν ἐπιγνώσει
τοῦ θεοῦ καὶ Ἰησοῦ
τοῦ κυρίου ἡμῶν |
2חֶסֶד וְשָׁלוֹם
יִהְיוּ
לָכֶם
לְמַכְבִּיר
בְּדַעַת
הָאֱלֹהִים
וְיֵשׁוּעַ
אֲדֹנֵינוּ׃ |
|
|
|
|
|
Hakham’s
Rendition
1. Shim’on HaTsefet, a servant of Yeshua the Messiah
and an apostle (Emissary), to those who did obtain a like precious faithful
obedience (Emunah) with us in the righteousness/generosity of our God and [of
our] savior Yeshua the Messiah:
2. Mercy and peace (Heb. Chessed ve Shalom) to you be
multiplied in the acknowledgement of [our] God and of Yeshua our Master!
Commentary:
v.
1 – Shim’on HaTsefet, a servant of Yeshua the Messiah and an apostle
(Emissary), to those who did obtain a like precious faithful obedience (Emunah)
with us in the righteousness/generosity of our God and [of our] savior Yeshua
the Messiah:
Shim’on
– At the mention of this name in Hebrew we are immediately transported to the
narrative in the Torah (Gen. 29:29-33):
29 Laban had given his maidservant Bilhah to his
daughter Rachel as her maid. --
30 And Jacob cohabited with Rachel also; indeed, he
loved Rachel more than Leah. And he served him another seven years.
31 The LORD saw that Leah was unloved and he opened
her womb; but Rachel was barren.
32 Leah conceived and bore a son, and named him
Reuben; for she declared, "It means: 'The LORD has seen my affliction'; it
also means: 'Now my husband will love me."'
33 She conceived again and bore a son, and declared,
"This is because the LORD heard that I was unloved and has given me
this one also"; so she named him Simeon. (JPS)
Shim’on
is the second born son of Ya’aqob and he was named according to Gen. 29:33 – “Because
the LORD had heard that I was hated, he had therefore given me this son also.” Thus
the Scripture gives us the etymology of the name Shim’on as derived from
the Hebrew term “SHAMA ON”, meaning "He (G-d) has heard,” Our Sages
explain that the name is sometimes interpreted as meaning “he who listens
[to the words of G-d]” (Genesis Rabbah 61:4), and at other times
thought to derive from sham 'in, meaning “there is sin,” which is
argued to be a prophetic reference to Zimri's sexual relationship with a
Midianite woman, a type of relationship which rabbinical sources regard as sinful
(since both partners abide by different religious traditions).
I
personally believe that the opinion of Genesis Rabba is the more accurate, and
therefore explains why Hakham Tsefet chose to place his name as the very first
word of this Epistle. In fact, in this verse he goes on to describe himself by
means of five words/phrases:
- Shim’on
- Ha-Tsefet
- Ebed Yeshua HaMashiach
/Servant of Yeshua the Messiah
- Shaliach/Emissary
- Adherent to the
Emunah/Faithful Obedience
Shim’on
– we
have explained above.
Ha-Tsefet
– The
Hellenized name Cephas corresponds to the Hebrew name for the most highest city
in the land of Israel, called Safed (Hebrew: צְפַת,
Tz'fat or Tz’fet), also known as Zefat (Ashkenazi: Tzefas
– incidentally, provides a trace for the Greek Cephas); Biblical: Ṣ'fath),
a city in the Northern District of Israel in the Galilee located at an altitude
of 900 metres (2,953 ft). Traditionally this city is also known as the
place where Shem, the son of Noach, built his Yeshivah. Safed is one of the
four holy cities in Israel, together with Jerusalem, Hebron and Tiberias. For a
long time Safed has been a well kept secret, even to most Israelis. However,
according to the great mystics of the past, Safed is to play an important role
in the final redemption. The Meam Loez, in the name of Rabbi Shimon bar Yochai,
says that the Messiah will come from Safed on his way to Jerusalem. The Ari
HaKodesh said that until the Third Temple is built, the Shechinah (God's
Manifest Presence) rests above Safed.
The
name of the city according to most Hebrew philologists means “Lookout” and
derived from the Hebrew root “TSAFA,” and which also can mean “to watch.” The
connection with the Hebrew word NOTSERIM (meaning: Watchers) then becomes
obvious.
Ebed Yeshua HaMashiach – the Hebrew word
“Ebed” here must be understood in the context
of a servant to royalty, and not just any kind of servant. Hakham Tsefet
makes it clear that he is servant to none other but the King Messiah of Israel.
In a time of Roman occupation, such a statement would be considered treason and
punishable by death.
Shaliach/Emissary
(normally
translated as Apostle). The original meaning of this term has been lost, and
changed by Christianity to mean something else far from the intention of the
users of this term in the first century. The term was used for an “ambassador”
or “messenger” of a King, or/and also a “messenger” from the supreme court of a
country. The term Shaliach in the first century had many political and judicial
overtones, which has been lost today by the rendering of this term into
Apostle.
Adherent
to the Emunah/Faithful Obedience – When we speak of “faith” most
people think in terms of the Hebrew term “Bitachon” which is normally
translated as “trust” or “reliance.” The term “Emunah” literally means
consistent commitment to obey G-d’s commandments over a prolonged period of
time, and thus our translation as “Faithful Obedience.” Obedience is one
thing, but faithful obedience, is another, for the latters has shown to have
withstood many and various tests over a prolonged period of time. The Jewish
people, overall, despite the many setbacks, to this very day can be said that
in general they have remained faithful in the observance of G-d’s Mitzvoth, and
therefore Emunah is synonymous to Jewish Religion and practice.
v.2
- Mercy and peace (Heb. Chessed ve Shalom) to you be
multiplied in the acknowledgement of [our] God and of Yeshua our Master! – The
customary salutation of “Chessed ve Shalom” seems to have formed very much part
of the Galilean vocabulary of the first century C.E. It is used a number of
times by the various writers of the Nazarean Codicil. Interestingly, the terms
themselves affirm the critical truth that without G-d’s Chessed and the
accompanying human response to that Divine Chessed there can be no proper
Shalom! This important fact is succinctly explained in the next phrase: “in
the acknowledgement of [our] God and of Yeshua our Master.”
And this is the operative word for this season, since
after all is said and done, without Divine Chessed there can be no
RETURNING/Teshuba, no restoration/Shalom. But this Divine Chessed requires a
costly human response in imitation of Divine Chessed – i.e. we are required to
become channels from which Divine Chessed flows into the world and environment
in which we interact all the days of our lives. And this brings therefore
reparation and Shalom, which is the meaning of this Shabbat.
Correlations
By H.H. Rosh Paqid Adon Hillel
ben David
& Giberet Dr. Elisheba bat
Sarah
Vayikra (Leviticus) 15:1-24
Tehillim (Psalms) 79:1-13
Hosea 6:1-11
Hosea 14:2-10; Micah 7:18-20
2 Tsefet (Peter) 1:1-2
The
verbal tallies between the Torah and the Psalm are:
HaShem
- יהוה,
Strong’s number 03068.
Say
- אמר,
Strong’s number 0559.
Flesh
- בשר,
Strong’s number 01320.
The
verbal tallies between the Torah and the Ashlamata are:
HaShem
- יהוה,
Strong’s number 03068.
Israel
- ישראל,
Strong’s number 03478.
Man
- איר,
Strong’s number 0376.
The
verbal tallies between the Torah and the special Ashlamata of Hoshea are:
Say
- אמר,
Strong’s number 0559.
Children
- בן,
Strong’s number 01121.
Husband
/ Man - איר,
Strong’s number 0376.
The
verbal tallies between the Torah and the special Ashlamata of Micah are:
There
are no verbal tallies from the first two verses of our Torah.
Pardon
/ Bear - נשא,
Strong’s number 05375.
Sin
Offering - חטאה,
Strong’s number 02403.
Vayikra
(Leviticus) 15:1
And the LORD <03068> spake unto Moses and to Aaron, saying <0559>
(8800),
2
Speak unto the children <01121> of Israel <03478>, and say
<0559> (8804) unto them, When any <0376> man <0376> hath a
running issue out of his flesh <01320>, because of his issue he is
unclean.
Tehillim
(Psalms) 79:2
The dead bodies of thy servants have they given to be meat unto the fowls of
the heaven, the flesh <01320> of thy saints unto the beasts of the earth.
Tehillim
(Psalms) 79:5
How long, LORD <03068>? wilt thou be angry for ever? shall thy jealousy
burn like fire?
Tehillim
(Psalms) 79:10
Wherefore should the heathen say <0559>, Where is their God? let him be
known among the heathen in our sight by the revenging of the blood of thy
servants which is shed.
Tehillim
(Psalms) 79:11
Let the sighing of the prisoner come before thee; according to the greatness of
thy power preserve thou those that are appointed <01121> to die;
Hoshea
(Hosea) 6:1
Come, and let us return unto the LORD <03068>: for he hath torn, and he
will heal us; he hath smitten, and he will bind us up.
Hoshea
(Hosea) 6:3
Then shall we know, if we follow on to know the LORD <03068>: his going
forth is prepared as the morning; and he shall come unto us as the rain, as the
latter and former rain unto the earth.
Hoshea
(Hosea) 6:9
And as troops of robbers wait for a man <0376>, so the company of priests
murder in the way by consent: for they commit lewdness.
Hoshea
(Hosea) 6:10
I have seen an horrible thing in the house of Israel <03478>: there is
the whoredom of Ephraim, Israel <03478> is defiled.
Hoshea
(Hosea) 2:2
Plead with your mother, plead: for she is not my wife, neither am I her husband
<0376>: let her therefore put away her whoredoms out of her sight, and
her adulteries from between her breasts;
Hoshea
(Hosea) 2:4
And I will not have mercy upon her children <01121>; for they be the
children <01121> of whoredoms.
Hoshea
(Hosea) 2:5
For their mother hath played the harlot: she that conceived them hath done
shamefully: for she said <0559>, I will go after my lovers, that give me
my bread and my water, my wool and my flax, mine oil and my drink.
Hoshea
(Hosea) 2:7
And she shall follow after her lovers, but she shall not overtake them; and she
shall seek them, but shall not find them: then shall she say <0559>, I
will go and return to my first husband <0376>; for then was it better
with me than now.
Hoshea
(Hosea) 2:10
And now will I discover her lewdness in the sight of her lovers, and none
<0376> shall deliver her out of mine hand.
Vayikra
(Leviticus) 15:10 And
whosoever toucheth any thing that was under him shall be unclean until the
even: and he that beareth <05375> any of those things shall wash his
clothes, and bathe himself in water, and be unclean until the even.
Vayikra
(Leviticus) 15:15
And the priest shall offer them, the one for a sin offering <02403>, and
the other for a burnt offering; and the priest shall make an atonement for him
before the LORD for his issue.
Micah
7:18
Who is a God like unto thee, that pardoneth <05375> (8802) iniquity, and
passeth by the transgression of the remnant of his heritage? he retaineth not
his anger for ever, because he delighteth in mercy.
Micah
7:19
He will turn again, he will have compassion upon us; he will subdue our
iniquities; and thou wilt cast all their sins <02403> into the depths of
the sea.
For
further study on Shabbat Shuba see: http://www.betemunah.org/shuvah.html
HEBREW:
|
Hebrew |
English |
Torah Seder Lev 15: 1-24 |
Psalms Ps 79:1-13 |
Ashlamatah Hosea 6: 1-11 |
Special Hosea 14:2-10 |
Special Micah 7:18-20 |
|
אִישׁ |
man |
Lev 15:2 |
Hos 6:9 |
|||
|
אֱלֹהִים |
GOD |
Psa 79:1 |
Hos 6:6 |
Hos 14:1 |
Mic 7:18 |
|
|
אָמַר |
saying |
Lev 15:1 |
Psa 79:10 |
Hos 14:2 |
||
|
אַף |
anger |
Hos 14:4 |
Mic 7:18 |
|||
|
אֶפְרַיִם |
Ephraim |
Hos 6:4 |
Hos 14:8 |
|||
|
אֶרֶץ |
earth |
Psa 79:2 |
Hos 6:3 |
|||
|
אֲשֶׁר |
whereon, that,
which |
Lev 15:4 |
Psa 79:6 |
Mic 7:20 |
||
|
בּוֹא |
come |
Lev 15:14 |
Psa 79:1 |
Hos 6:3 |
||
|
בֵּן |
children, those
that are appointed |
Lev 15:2 |
Psa 79:11 |
|||
|
בָּשָׂר |
flesh |
Lev 15:2 |
Psa 79:2 |
|||
|
דָּם |
blood |
Lev 15:19 |
Psa 79:3 |
Hos 6:8 |
||
|
דֶּרֶךְ |
the way |
Hos 6:9 |
Hos 14:9 |
|||
|
הָיָה |
have, are become |
Lev 15:2 |
Psa 79:4 |
|||
|
הָלַךְ |
go away, shall
spread |
Hos 6:4 |
Hos 14:6 |
|||
|
טַל |
dew |
Hos 6:4 |
Hos 14:5 |
|||
|
טָמֵא |
unclean, defiled |
Lev 15:4 |
Psa 79:1 |
Hos 6:10 |
||
|
יָד |
hands |
Lev 15:11 |
Hos 14:3 |
|||
|
יָדַע |
known, know |
Psa 79:6 |
Hos 6:3 |
Hos 14:9 |
||
|
יהוה |
LORD |
Lev 15:1 |
Psa 79:5 |
Hos 6:1 |
Hos 14:1 |
|
|
יוֹם |
days |
Lev 15:13 |
Hos 6:2 |
Mic 7:20 |
||
|
יָצָא |
go out, go forth |
Lev 15:16 |
Hos 6:5 |
|||
|
יַעֲקֹב |
Jacob |
Psa 79:7 |
Mic 7:20 |
|||
|
יָשַׁב |
sits, dwells |
Lev 15:4 |
Hos 14:7 |
|||
|
יִשְׂרָאֵל |
Israel |
Lev 15:2 |
Hos 6:10 |
Hos 14:1 |
||
|
כֹּהֵן |
priest |
Lev 15:14 |
Hos 6:9 |
|||
|
כִּי |
when, for,
because |
Lev 15:2 |
Hos 6:1 |
Mic 7:18 |
||
|
כֹּל |
every, all |
Lev 15:4 |
Hos 14:2 |
Mic 7:19 |
||
|
לֹה |
not |
Lev 15:11 |
Hos 6:6 |
Hos 14:3 |
||
|
כְּמוֹ |
like |
Psa 79:5 |
Mic 7:18 |
|||
|
לָקַח |
shall take, take |
Lev 15:14 |
Hos 14:2 |
|||
|
מָה |
wherefore, what |
Psa 79:10 |
Hos 6:4 |
Hos 14:8 |
||
|
מִי |
who |
Hos 14:9 |
Mic 7:18 |
|||
|
מַיִם |
water |
Lev 15:5 |
Psa 79:3 |
|||
|
מִנִּי |
out of his
flesh, after |
Lev 15:2 |
Hos 6:2 |
|||
|
נַחֲלָה |
inheritance,
heritage |
Psa 79:1 |
Mic 7:18 |
|||
|
נָכָה |
smitten, cast
forth |
Hos 6:1 |
Hos 14:5 |
|||
|
נָשָׂא |
bears, take
away, pardon |
Lev 15:10 |
Hos 14:2 |
Mic 7:18 |
||
|
נָתַן |
give, have they given, perform |
Lev 15:14 |
Psa 79:2 |
Mic 7:20 |
||
|
סָפַר |
number, we will
show forth |
Lev 15:13 |
Psa 79:13 |
|||
|
עַד |
until, how long |
Lev 15:5 |
Psa 79:5 |
|||
|
עָוֹן |
iniquities |
Psa 79:8 |
Hos 14:1 |
Mic 7:18 |
||
|
עַל |
whereon,
therefore, pass by |
Lev 15:4 |
Hos 6:5 |
Mic 7:18 |
||
|
פָּנֶה |
before, in his
sight |
Lev 15:14 |
Psa 79:11 |
Hos 6:2 |
||
|
רָחַם |
mercy |
Hos 14:3 |
Mic 7:19 |
|||
|
רָכַב |
rides |
Lev 15:9 |
Hos 14:3 |
|||
|
רָפָא |
heal |
Hos 6:1 |
Hos 14:4 |
|||
|
שׁוּב |
render, return,
turn again |
Psa 79:12 |
Hos 6:1 |
Hos14:2 |
Mic 7:19 |
|
|
taJ'x; |
sin offering |
Lev 15:15 |
Psa 79:9 |
Mic 7:19 |
||
|
hy"x' |
revive, raise |
Hos 6:2 |
Hos 14:7 |
|||
|
ds,x, |
loyalty
unchanging love |
Hos 6:4 |
Mic 7:18 |
|||
|
#pex' |
delight |
Hos 6:6 |
Mic 7:18 |
|||
|
rp;K' |
make atonement,
forgive |
Lev 15:15 |
Psa 79:9 |
|||
|
rb;[' |
transgressed, passes |
Hos 6:7 |
Mic 7:18 |
|||
|
hl'[o |
burnt offerings |
Lev 15:15 |
Hos 6:6 |
|||
|
~[; |
people |
Psa 79:13 |
Hos 6:11 |
|||
|
hf'[' |
shall offer, I
shall do |
Lev 15:15 |
Hos 6:4 |
GREEK:
|
Greek |
English |
Torah Lev 15:1-24 |
Psalms Ps 79:1-13 |
Ashlamatah Hos 6: 1-11 |
Special Hos 14:2-10 |
Special Mic 7:18-20 |
N.C. |
|
2 Pe 1:1-2 |
|||||||
|
δοῦλος |
slave, bondman |
Psa 79:2 |
2Pe 1:1 |
||||
|
ἐγώ |
them, they, he, your, you, us |
Lev 15:2 |
Psa 79:1 |
Hos 6:1 |
Hos 14:1 |
Mic 7:18 |
2Pe 1:1 |
|
ἐπίγνωσις |
full knowledge |
Hos 6:6 |
2Pe 1:2 |
||||
|
θεός |
GOD |
Psa 79:1 |
Hos 6:6 |
Hos 14:1 |
Mic 7:18 |
2Pe 1:1 |
|
|
κύριος |
LORD |
Lev 15:1 |
Psa 79:5 |
Hos 6:1 |
Hos 14:1 |
2Pe 1:2 |
|
|
σωτήρ |
deliverer |
Psa 79:9 |
2Pe 1:1 |
||||
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 15:1?
4.
What questions were asked of
Rashi regarding Vayiqra 15:3?
5.
What questions were asked of
Rashi regarding Vayiqra 15:13?
6.
What questions were asked of Rashi
regarding Vayiqra 15:19?
7.
What questions were asked of
Rashi regarding Vayiqra 15:23?
8.
What questions were asked of
Rashi regarding Vayiqra 15:24?
9.
How is Vayiqra 15:2 related to
Vayiqra 15:24?
10.
Where in the readings for this
Shabbat is it insinuated that we are in a period of returning to G-d?
11.
How is the Torah Seder related to
our reading of Psalm 79:1-13 both by verbal tally and thematically?
12.
How is the Torah Seder related
both by verbal tally and thematically to our Ashlamatah of Hosea 6:1-11?
13.
How is the Torah Seder related
both by verbal tally and thematically to our Special Ashlamatah of Hosea 14:2-10?
14.
How is the Torah Seder related
both by verbal tally and thematically to our Special Ashlamatah of Micah 7:18-20?
15.
How is the reading of II Tsefet
1:1-2 related to each of the readings for this Shabbat?
16.
What important overall principles
are taught in 1 Tsefet 1:1-2?
17.
What important two key principles
according to Rashi are taught in Vayiqra 15:2?
18.
In your opinion, and taking into
consideration all of the above readings for this Sabbath, what is the prophetic
message for this week?
Shalom
Shabbat !
Hakham
Dr. Yosef ben Haggai
Rosh
Paqid Adon Hillel ben David
Dr.
Adon Eliyahu ben Abraham
FAST OF GEDALIAH
Sunday September 12, 2010
Morning Service:
Torah Seder: Exodus 32:11-14; 34:1-11
Reader 1 - Ex. 32:11-14
Reader 2 - Ex. 34:1-4
Reader 3 - Ex. 34:6-11
Ashlamatah: Isaiah 55:6 – 56:8
N.C. Romans 1:18-32
The Murder of
Gedaliah: An Anatomy of Self Destruction
(Jeremiah,
Chapters 40-43)
by Prof. Uriel Simon
Department of Talmud, Bar-Ilan
University
http://www.biu.ac.il/Spokesman/Tolerance/simon.htm
Four
days of fasting and mourning were decreed by the exiles to Babylon in order to
retain the destruction of the First Temple in our collective memory. (Zechariah
7:3; 8:19) Three of them commemorate the tragedies brought upon us by the
Babylonians -- the onset of the siege, the breach of the wall and the burning
of the Temple. The fourth, the Fast of Gedaliah recalls the two-fold calamity
which we brought upon ourselves: the loss of the last remnant of Jewish
autonomy in Judea and the self-imposed exile to Egypt. Those were the political
results. From the religious point of view, expressed verbally by the prophet of
destruction Jeremiah, the first three are punishment by G-d for the sins of
Judea while the fourth is an entirely new set of sins into which the punishment
is built from the start.
In
the meeting at the city of Ramah between the Babylonian commander Nebuzadran
and the prophet Jeremiah, who was set free from among the bound and chained
captives being led out to Babylon, the destroyer of the Temple and of Jerusalem
speaks in the conceptual terms of the prophet: "Because you have sinned
against the Lord and did not listen to His voice, that is why this has happened
to you"(40:3)! Indirectly it is implied that he is the executor of the
word of G-d to his prophet, and that he must repay Jeremiah for his prophecies
which have been realized. He presents Jeremiah with four options, which are in
fact, really three: "To come with him to Babylon and there receive
preferential status from the government", to go as a private citizen to
any destination he chooses (in the Land of Israel or outside), or to join
Gedaliah Ben Ahikam who was chosen by the King of Babylon as Regent over the
Remnant of Judea and "to dwell" with him in Mitzpah, (which
archaeological findings indicate was not destroyed), "among the
people".
The
starving Jeremiah received an allowance and a meal from his captor and left him
without any word of reply (apparently wishing to escape the bear hug of the
conqueror and oppressor of his people who was being kind to him personally) and
went to join Gedaliah in Mitzpah. When corruption had become rampant in
Jerusalem, the prophet expressed the desire to break off from his people
("Oh, that I were in the wilderness in a lodging for travelers that I
might leave my people and go forth from them, for they are all adulterers, an
assembly of treacherous men!" [9:1]), but during the siege he refrained
from deserting his people though he advised others to do so (37:14; 38:2). Now,
with the fall of the city and destruction of the land, he casts his lot with
that of the Remnant and joins Gedaliah in the work of reconstruction: "and
he dwelled with him among the people who remained in the land" (40:6).
There
is an obvious affinity between the option chosen by the prophet and the
reconstruction plans of Gedaliah, as he presented them to the seven "captains
of the troops in the open country (outside Jerusalem) and their men"
(40:7). He swore to them that they had no reason to fear serving the Chaldeans
(Babylonians) even though they had fought against them previously, and
encouraged them to "dwell in the land" like Jeremiah, rather than to
seek personal resolutions to their troubles abroad. He promised to defend their
rights before the occupation power and encouraged them to insure their economic
well-being by gathering the crops left behind by the exiles and occupying
deserted homes and lands ("and dwell in the cities you have taken"
[40:10]). Their reaction is not given. Instead we are told of the initial
success of the reconstruction plan of Gedaliah: "All the Judeans returned
from all the places to which they were driven (among others -- from Moab, Ammon
and Edom which were not conquered by the Babylonians) and they came to the Land
of Judea, to Gedaliah at Mitzpah, and gathered an abundance of wine and summer
fruits" (40:12).
In
a second meeting between Gedaliah and "all the captains of the
troops" except for Ishmael ben Netaniah, Gedaliah learns from them that
the missing captain intends to murder him: "Do you know that Baalis, king
of Ammon, sent Ishmael ben Netaniah to kill you?" (40:14). But Gedaliah
"believed them not", though there was reason to believe that
commonality of interest existed between the king of Ammon, who had participated
in the rebellion against Babylonia (27:3) and with whom King Zedekiah had
apparently hoped to find refuge in his flight to Jericho (39:4-5), and Ishmael
ben Netaniah who was of "royal seed" (41:1) and could object to the
position of power bestowed upon one who was not of the Davidic Line and
criticize the co-operation with the Babylonians. (Gedaliah was of a family of
long-standing loyalty to the worship of the G-d of Israel and supporting
Jeremiah: His grandfather, Shafan, had been the scribe of King Josiah [Second
Kings 22:3], his father Ahikam, was sent by Josiah to the prophetess Hulda
[Second Kings 22:12] and had saved the life of Jeremiah [Jeremiah 26:24]).
The
second intelligence warning came under cover: one of the most important warrior
chieftains, Yochanan ben Kereach requested permission from Gedaliah to quietly
assassinate Ishmael in order to avert a serious national disaster: "Why
should he kill you and then all the Jews who gathered around you will be
scattered and the remnant of Judea will perish?" (40:15). Gedaliah ignored
the issue of the justification of committing murder to prevent murder and chose
to deny very strongly the verity of the information and the reliability of the
informant: "Do not do this thing, for you speak falsely of
Ishmael"(40:16). The reader, who does not yet know what is about to
happen, asks himself: are the two warnings some part of a conspiracy? Is it
reasonable to assume that Yochanan, motivated by jealousy among the officers,
would falsely accuse Ishmael? Could the complacency of Gedaliah result from his
deep conviction in the correctness of his policies and from his simple belief
that it would be inconceivable that a Judean army officer would even consider
murdering him and thus mortally wound the attempts at rehabilitation of the
"Remnant of Judea"?
Gedaliah
disdained even passive security measures, inviting Ishmael and ten of his
soldiers to share a meal with him. There, during the meal, the guests rose up
against their host and murdered him, declaring their motive as political:
"And they killed him because the King of Babylon had put him in charge of
the land" (41:2). Ishmael, not content with killing the Jewish leader who
had proposed collaboration with the Babylonians, also put to death all those
who were in his immediate entourage -- "all the Judeans who were with
him" as well as the Chaldean soldiers "who were stationed there"
(41:3).
One
iniquity brings on another: the assassinations soon led to slaughter. To
prevent the news of the murder from becoming known outside Mitzpah, Ishmael
massacred the participants in a caravan of eighty men from Schechem, Shiloh and
Samaria who were traveling as penitents "their beards shaven, their
clothing torn and having cut themselves" (41:5) to the Temple Mount to
offer sacrifices and express their deep anguish over the destruction of the
Temple (which took place only two months earlier). In order to convince them to
enter the city Ishmael went out to them and by cynical manipulation of the
power of attraction of the fraternity of mourners he went to them "weeping
as he walked" (41:6) inviting them to be the guests of Gedaliah. Perhaps,
their acceptance proved to him that they agreed to the polices of Gedaliah. In
any case, as soon as they entered the city Ishmael and his men killed seventy
of them and with contempt and disrespect threw their bodies into a huge cistern
which, three hundred years earlier, had been a part of the northern
fortification of the Kingdom of Judea.
This
horrible disregard of the value human life is indicated not only by the act of
mass murder but also by Ishmael sparing the lives of the remaining ten pilgrims
who bought their lives with high priced bribery: "Do not kill us for we
have stores hidden in the fields -- wheat, barley, oil and honey. So he stopped
and did not kill them along with their fellows" (41:8).
Now,
all that Ishmael ben Netaniah was left to do was "to go over to the
Ammonites"(thus confirming after the fact the information about the
Ammonite conspiracy related in the first warning to Gedaliah), taking with him
by force all the survivors of Mitzpah: "and Ishmael carried off all the
remnant of the people" (41:10).
Yochanan
ben Kareach and the other captains were not in Mitzpah during the two days of
massacre. When "all the evil that Ishmael ... had done" (41:11)
became known to them, they regrouped their forces and pursued Ishmael and his
captives. The latter, upon seeing their rescuers approaching, went gladly over
to their side while Ishmael "escaped with eight men from Yochanan and went
to the Ammonites" (41:15). The emphasis on the ridiculous smallness of
this militant band (which presumably had incurred two losses) seems to be an
indication that a very few determined men, devoid of all restraints, can
inflict an enormous, grave historic damage. Yochanan ben Kareach did not return
to Mitzpah, fearing that a Babylonian reprisal force would not distinguish
between friend and foe and punish him for the sins of Ishmael. This is, in
fact, the way of all conquering, imperialist armies which instill terror in the
local population through collective punishment, tending to see the
assassination of their appointed official as an excuse for the cancellation of
the few rights granted previously to the conquered. Just as Yochanan feared
reprisal from the Babylonians for the death of Gedaliah, so he could expect
reward from the Egyptians for the blow dealt by Ishmael to their Babylonian
enemy. He therefore turned, with his entire camp -- soldiers and civilians
alike -- to go down into Egypt.
Only
at this point are we made aware that the prophet Jeremiah was also in the camp
of Yochanan, (but we are not told whether he was among those taken captive in
Mitzpah, or whether he had been outside the city and joined the warrior
chieftains following the murder). In contrast to Gedaliah, who did not consult
Jeremiah concerning the intentions of Ishmael, Yochanan and his fellow
commanders now turned to Jeremiah, requesting that he pray on their behalf and
ask of G-d a clear instruction concerning where to go and what to do. One gets
the impression that the destruction and murder had a deep influence upon them
since this was the first time that the men of Judea acknowledged the presence
of a prophet among them, who could serve as their messenger to G-d. Jeremiah
agreed to pray for them in their hour of distress and also to pass on to them
the Divine answer, hiding nothing. They, on their part, swore to obey the word
of G-d whether or not it would be acceptable to them, "that it may go well
with us when we listen to the voice of the Lord our G-d" (42:6).
Ten
days Jeremiah waited until the word of G-d came to him, proof positive that he
did not answer them on the basis of his own opinion alone. His words indicated
that God demanded of them to continue the policies of Jeremiah and Gedaliah.
This can be deduced from the emphasized use of the verb to dwell: "if you
continue to dwell (Hebrew verb root used twice for emphasis!) in this land I
will build you and not destroy I will plant you and not uproot; for I regret
the evil I have done to you" (42:10). G-d informed them that the time of
retribution was over and a period of Divine Grace was at hand. Clearly
referring to the terms of the prophetic dedication of Jeremiah, He told them
that from this time forth He would cease "to uproot and pull down, to overthrow
and destroy", and would begin "to build and to plant" (1:10).
Gedaliah had told these military officers "Do not be afraid to serve the
Chaldeans" (40:9) and G-d now broadens the scope of this encouragement to
include the expected reprisal by the Chaldeans after the murder: "Do not
fear the King of Babylonia...for I am with you to save you and I will dispose
him to be merciful to you; he shall show you mercy and return you to your own
land" (42:11-12). These last words echo those of Gedaliah "And dwell
in the cities you have captured."(40:10), as does the Divine warning
"if you turn your faces to come to Egypt and you come to live
there..." (42:15) echo the first option rejected by Jeremiah (when it was
offered by Nebuzadran): "if it seems good to you to come with me to
Babylon, come" (40:4). They are forbidden to escape to Egypt because, with
the end of the era of punishment, voluntary exile is sinful, and if rebellion
and disobedience continue, so will punishment continue: "As My anger and
wrath poured down upon the inhabitants of Jerusalem, so will My wrath pour down
upon you if you go to Egypt..."(42:18).
In
stark contrast to their previous commitment to obey the word of G-d, the two
most important of the commanders -- Azariah and Yochanan -- "and all the
arrogant men" (43:2) refused to keep their promise. They claimed that
Jeremiah had presented his own political views (formed under the influence of
Baruch ben Neriah) as the word of G-d, and that if they were to listen to him
some of them would be executed by the Babylonians and the others would exiled
to Babylon: "You speak falsehood! The Lord our G-d did not send
you...rather Baruch ben Neriah is inciting you against us to deliver us into
the hands of the Chaldeans to be killed or exiled to Babylon"(43:2-3).
This grave accusation echoes that of Gedaliah to Yochanan: "You speak
falsely of Ishmael!"(40:16). Gedaliah, out of an inflated sense of
security, refused to believe the warning of Yochanan (which proved true several
days later) and Yochanan and his companions, out of fear and poor judgment, did
not believe the word of G-d as related to them by Jeremiah (which proved true
several years later with the conquest of Egypt by Nebuchadnezzar).
Lack
of caution on the part of Gedaliah made his murder possible along with the
murders of many others with him. Lack of faith on the part of Yochanan and his
companions led to voluntary exile and the wrath of G-d. Though they had seen
the prophecies of destruction of Jeremiah proven true, the Remnant of Judea
could not accept his present prophecies as the true word of G-d. Their
inability to draw proper conclusions from the destruction of Jerusalem and the
Temple brought a further destruction upon them.
The
three central figures in this sad story of self-destruction were: the killer,
Ishmael ben Netaniah, his victim, Gedaliah ben Achikam and his successor,
Yochanan ben Kereach.
The
killer was motivated by a combination of disgraceful opportunism and a zealous
loyalty to a specific political doctrine which may have had some legitimacy
before the destruction but was totally unrealistic afterwards. His short term
way of thinking made it impossible for him to consider either the immediate
results of his actions (the reprisal by the military chieftains) or to predict
the long-term damage (cessation of the reconstruction process and the return to
the Land, the loss of the remainder of Jewish autonomy under Babylonian rule
and the increased flow of the remaining Jewish population into exile). The
complete lack of moral restraints prevented him from understanding that
political assassination, which dramatically shatters the taboo of the sanctity
of human life, would result in a terrifying chain reaction of bloodshed.
The
victim was warned in advance concerning his murder and the destruction of his
efforts in national reconstruction but his moral-political naivety caused his
downfall and the murders of those who had chosen to cast their lot with his
leadership. Our Sages, displaying extreme moral sensitivity, attach to Gedaliah
the blame for the disastrous results of his failure: "Since he should have
paid attention to the advice of Yochanan ben Kereach and did not do so,
Scripture sees him as havkilled them (the seventy men who were thrown into the
cistern)" (Bavli, Niddah, 61a). From here Rava derives the maxim:
"Though one must not accept slander -- one must be cautious because of
it".
The
successor, onto whose shoulders fell the responsibility for the fate of the
remnant of the people after the murder of Gedaliah and the rescue of the
captives, panicked as a result of the act of terror committed by his rival. He
knew enough to ask the word of G-d from Jeremiah but lacked the courage to
follow it. His cowardice, lack of judgment and paucity of faith made him an accomplice
to self-destruction since he compounded it by voluntary exile.
In
our two thousand years of exile we became "merciful sons of merciful
fathers", unable to commit murder. With our return to our own land we once
again possess the means and our souls have the ability to spill blood. The Fast
of Gedaliah is meant to give us the opportunity to stand face to face with the
horrors of our past so that we may muster the strength to prevent their
repetition in the present.
LESHANÁ
TOBÁ TIKATEBÚ VETECHATEMÚ!
For a
good year may you be inscribed and sealed!
¡Para
un año bueno sea usted inscrito y sellado!
Next Shabbat
(Tishri 10, 5771):
Shabbat &
Yom Kippur
For further
study see:
http://www.betemunah.org/kippur.html; http://www.betemunah.org/kohen.html
& http://www.betemunah.org/atonemen.html
Evening Service:
Jonah 1:1 – 4:11
Morning Service
|
Shabbat |
Torah Reading: |
|
אַחֲרֵי
מוֹת, שְׁנֵי
בְּנֵי
אַהֲרֹן |
|
|
“Achare
Mot, Sh’ne B’ne Aharon” |
Reader 1 – Vayiqra 16:1-3 |
|
“after
the death of the two sons of Aaron” |
Reader 2 – Vayiqra 16:4-7 |
|
“después que murieron los dos hijos de Aarón” |
Reader 3 – Vayiqra 16:7-11 |
|
Vayiqra (Leviticus) 16:1-34 B’Midbar (Num.) 29:7-11 |
Reader 4 – Vayiqra 16:12-17 |
|
Ashlamatah: Isaiah 57:14 -
58:14 |
Reader 5 – Vayiqra 16:18-24 |
|
|
Reader 6 – Vayiqra 16:25-30 |
|
Psalm 69:1-37 |
Reader 7 – Vayiqra 16:31-34 |
|
|
Maftir:
B’Midbar 29:7-11 |
|
N.C.: Morechai (Mark) 6:1-6a I Hillel (Luke) 4:16-30 |
Isaiah 57:14-58:14 |
Afternoon
Service
|
Shabbat |
Torah Reading: |
|
כְּמַעֲשֵׂה
אֶרֶץ-מִצְרַיִם |
|
|
“K’Ma’aseh Eretz-Mitsrayim” |
Reader 1 – Vayiqra 18:1-5 |
|
“After the doings of the land
of Egypt” |
Reader 2 – Vayiqra 18:6-21 |
|
“Como
hacen en la tierra de Egipto” |
Reader 3 – Vayiqra 18:22-30 |
|
Vayiqra (Leviticus) 18:1-30 |
Maftir –
Vayiqra 18:22-30 |
|
Ashlamatah: Micah 7:
18-20 |
Micah 7: 18-20 |
|
Psalm 32:1-11 |
|
|
N.C. II Hillel (II Luke/Acts) 27:1-44 |
Coming Special
Days:
Sukkoth – Tabernacles
Evening Wednesday 22nd
of September, 2010 – Evening Friday 1st of October 2010
For further study see:
http://www.betemunah.org/succoth.html; http://www.betemunah.org/hoshana.html;
http://www.betemunah.org/birth.html; http://www.betemunah.org/shemini.html;
& http://www.betemunah.org/simchat.html