|
Esnoga Bet Emunah 1101 Surrey Trace SE, Tumwater, WA 98501 United
States of America ©
2011 E-Mail: gkilli@aol.com |
|
Esnoga Bet El 102
Broken Arrow Dr. Paris
TN 38242 United
States of America ©
2011 E-Mail: waltoakley@charter.net |
Triennial Cycle (Triennial Torah Cycle) /
Septennial Cycle (Septennial Torah Cycle)
|
Three and
1/2 year Lectionary Readings |
Fourth Year of the Reading
Cycle |
|
Tishri 03, 5772 – Sept. 30 - October 01, 2011 |
Fourth Year of the Shmita
Cycle |
Candle Lighting and Habdalah Times:
|
Conroe &
Austin, TX, U.S. Fri.
Sept 23 2011 – Candles at 7:00 PM Sat.
Sept 24 2011 – Havdalah 7:53 PM |
Brisbane,
Australia Fri.
Sept 23 2011 – Candles at 5:29 PM Sat.
Sept 24 2011 – Havdalah 6:22 PM |
Bucharest,
Romania Fri.
Sept 23 2011 – Candles at 6:42 PM Sat.
Sept 24 2011 – Havdalah 7:41 PM |
|
Chattanooga, & Cleveland, TN, U.S. Fri.
Sept 23 2011 – Candles at 7:10 PM Sat.
Sept 24 2011 – Havdalah 8:04 PM |
Jakarta,
Indonesia Fri.
Sept 23 2011 – Candles at 5:30 PM Sat.
Sept 24 2011 – Havdalah 6:18 PM |
Manila & Cebu, Philippines Fri.
Sept 23 2011 – Candles at 5:29 PM Sat.
Sept 24 2011 – Havdalah 6:18 PM |
|
Miami,
FL, U.S. Fri.
Sept 23 2011 – Candles at 6:51 PM Sat.
Sept 24 2011 – Havdalah 7:42 PM |
Olympia,
WA, U.S. Fri.
Sept 23 2011 – Candles at 6:37 PM Sat.
Sept 24 2011 – Havdalah 7:48 PM |
Murray,
KY, & Paris, TN. U.S. Fri.
Sept 23 2011 – Candles at 6:22 PM Sat.
Sept 24 2011 – Havdalah 7:17 PM |
|
Sheboygan & Manitowoc, WI, US Fri.
Sept 23 2011 – Candles at 6:17 PM Sat.
Sept 24 2011 – Havdalah 7:16 PM |
Singapore,
Singapore Fri.
Sept 23 2011 – Candles at 6:40 PM Sat.
Sept 24 2011 – Havdalah 7:28 PM |
St.
Louis, MO, U.S. Fri.
Sept 23 2011 – Candles at 6:28 PM Sat.
Sept 24 2011 – Havdalah 7:24 PM |
For other places see: http://chabad.org/calendar/candlelighting.asp
Roll of Honor:
This
Torah commentary comes to you courtesy of:
His Honor
Rosh Paqid Adon Hillel ben David and beloved wife HH Giberet Batsheva bat Sarah
His Honor
Paqid Adon Mikha ben Hillel
His Honor
Paqid Adon David ben Abraham
Her
Excellency Giberet Sarai bat Sarah & beloved family
His Excellency
Adon Barth Lindemann & beloved family
His Excellency
Adon John Batchelor & beloved wife
His
Excellency Adon Ezra ben Abraham and beloved wife HE Giberet Karmela bat Sarah,
His
Excellency Dr. Adon Yeshayahu ben Yosef and beloved wife HE Giberet Tricia
Foster
His
Excellency Adon Yisrael ben Abraham and beloved wife HE Giberet Elisheba bat
Sarah
His
Excellency Adon Eliyahu ben Abraham and beloved wife HE Giberet Vardit bat
Sarah
Her
Excellency Giberet Laurie Taylor
His Honor
Paqid Dr. Adon Eliyahu ben Abraham and beloved wife HH Giberet Dr. Elisheba bat
Sarah
Her
Excellency Prof. Dr. Conny Williams & beloved family
Her
Excellency Giberet Gloria Sutton & beloved family
For their regular and sacrificial giving, providing
the best oil for the lamps, we pray that G-d’s richest blessings be upon their
lives and those of their loved ones, together with all Yisrael and her Torah
Scholars, amen ve amen!
Also a
great thank you and great blessings be upon all who send comments to the list
about the contents and commentary of the weekly Torah Seder and allied topics.
If you want to subscribe to our list and ensure that
you never lose any of our commentaries, or would like your friends also to
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your E-Mail or the E-Mail addresses of your friends. Toda Rabba!
On
behalf of myself Dr. Yosef ben Haggai, and on behalf of His Honor Rosh Paqid
Adon Hillel ben David, His Honor Paqid Adon David ben Abraham, and His Honor
Paqid Dr. Adon Eliyahu ben Abraham, we ask you most humbly that if in any way
we as individuals or as a group have in any way shape or manner offended you,
that you forgive our weaknesses, and we do apologize for any harm or hurt done.
We have promised to better ourselves this year and to offer a better quality of
teaching and mentoring. Please forgive us for our mistakes and unnecessary
hurts caused. Thankyou!
“Shabbat
Shuvá” (Sabbath of Repentance/Returning)
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
אָז
יַבְדִּיל |
|
|
|
“Az Yavdil” |
Reader 1 – D’barim 4:41-43 |
Reader
1 – D’barim 6:4-6 |
|
“Then
separated” |
Reader 2 – D’barim 4:44-46 |
Reader
2 – D’barim 6:7-9 |
|
“Entonces designó” |
Reader 3 – D’barim 4:47-49 |
Reader
3 – D’barim 6:10-12 |
|
D’barim
4:41 – 6:3 |
Reader 4 – D’barim 5:1-18 |
|
|
Ashlam.:
Joshua 20:8 – 21:8 |
Reader 5 – D’barim 5:19-21 |
|
|
Special: Hosea 14:2-10; & Micah 7:18-20* |
Reader 6 – D’barim 5:22-24 |
Reader
1 – D’barim 6:4-6 |
|
Psalm
113:1 – 115:18 |
Reader 7 – D’barim 5:25 – 6:3 |
Reader
2 – D’barim 6:7-9 |
|
|
Maftir: D’barim
6:1-3 |
Reader
3 – D’barim 6:10-12 |
|
N.C.:
Mordechai 14:22-25 |
- Hosea 14:2-10; & - Micah 7:18-20 |
|
*This special Ashlamatah should be
recited by the greatest Torah Scholar available to the congregation
Blessing
Before Torah Study
Blessed are You,
Ha-Shem our G-d, King of the universe, Who has sanctified us through Your
commandments, and commanded us to actively study Torah. Amen!
Please Ha-Shem, our
G-d, sweeten the words of Your Torah in our mouths and in the mouths of all
Your people Israel. May we and our offspring, and our offspring's offspring,
and all the offspring of Your people, the House of Israel, may we all,
together, know Your Name and study Your Torah for the sake of fulfilling Your
desire. Blessed are You, Ha-Shem, Who teaches Torah to His people Israel. Amen!
Blessed are You,
Ha-Shem our G-d, King of the universe, Who chose us from all the nations, and
gave us the Torah. Blessed are You, Ha-Shem, Giver of the Torah. Amen!
Ha-Shem spoke to
Moses, explaining a Commandment. "Speak to Aaron and his sons, and teach
them the following Commandment: This is how you should bless the Children of
Israel. Say to the Children of Israel:
May Ha-Shem bless you
and keep watch over you; - Amen!
May Ha-Shem make His
Presence enlighten you, and may He be kind to you; - Amen!
May Ha-Shem bestow
favor on you, and grant you peace. – Amen!
This way, the priests
will link My Name with the Israelites, and I will bless them."
These are the Laws
for which the Torah did not mandate specific amounts: How much growing produce
must be left in the corner of the field for the poor; how much of the first
fruits must be offered at the Holy Temple; how much one must bring as an
offering when one visits the Holy Temple three times a year; how much one must
do when doing acts of kindness; and there is no maximum amount of Torah that a
person must study.
These are the Laws
whose benefits a person can often enjoy even in this world, even though the
primary reward is in the Next World: They are: Honouring one's father and
mother; doing acts of kindness; early attendance at the place of Torah study --
morning and night; showing hospitality to guests; visiting the sick; providing
for the financial needs of a bride; escorting the dead; being very engrossed in
prayer; bringing peace between two people, and between husband and wife; but
the study of Torah is as great as all of them together. Amen!
Rashi
& Targum Pseudo Jonathan
for: D’barim
(Deuteronomy) 4:41 – 6:3
|
Rashi |
Targum
Pseudo Jonathan |
|
41. Then
Moses decided to separate three cities on the side of the Jordan towards the
sunrise, |
41. And now, behold,
Mosheh set apart three cities beyond the Jordan toward the sunrise, |
|
42. so that
a murderer might flee there, he who murders his fellow man unintentionally,
but did not hate him in time past, that he may flee to one of these cities,
so that he might live: |
42. that the manslayer who
had killed his neighbor without intention, not having hated him yesterday or
before, may flee, and escape into one of those cities, and be spared alive. |
|
43. Bezer
in the desert, in the plain country of the Reubenites, Ramoth in Gilead of
the Gadites, and Golan in the Bashan of the Menassites. |
43. Kevatirin
the wilderness, in the plain country, for the tribe of Reuben, and Ramatha in
Gilead for the tribe of Gad, and Dabera in Mathnan for the tribe of Menasheh. |
|
44. And
this is the teaching which Moses set before the children of Israel: |
44. This is
the declaration of the Law which Mosheh set in order before the sons of
Israel |
|
45. These
are the testimonies, statutes and ordinances, which Moses spoke to the
children of Israel when they went out of Egypt, |
45. and the
statutes and judgments which Mosheh spoke with the sons of Israel at the time
when they had come out of Mizraim. |
|
46. on the
side of the Jordan in the valley, opposite Beth Peor, in the land of Sihon,
king of the Amorites, who dwelt in Heshbon, whom Moses and the children of
Israel smote, after they went out of Egypt. |
46. And
Mosheh delivered them beyond Jordan over against Beth Peor, in the land of
Sihon king of the Amoraee, who dwelt in Heshbon, whom Mosheh and the sons of
Israel smote when they had come out of Mizraim. |
|
47. And
they possessed his land and the land of Og, king of the Bashan, the two kings
of the Amorites, who were on the side of the Jordan, towards the sunrise, |
47. And
they took possession of his land and the land of Og, king of Mathnan, the two
kings of the Amoraee, who were beyond the Jordan, eastward, |
|
48. from
Aroer, which is by the bank of the river Arnon, to Mount Sion, which is
Hermon, |
48. from
Aroer on the bank of the river Arnon to the mountain of Saion, which is the
Snowy Mount; |
|
49. and all
the plain across the Jordan eastward as far as the sea of the plain, under
the waterfalls of the hill. |
49. and all the plain
beyond Jordan, eastward, unto the sea that is in the plain under the spring
of the heights. |
|
|
|
|
1. And
Moses called all Israel and said to them, "Hear, O Israel, the statutes
and ordinances which I speak in your ears this day, and learn them, and
observe [them] to do them. |
1. And
Mosheh called all Israel, and said to them: Hear, Israel, the statutes and
judgments that I speak before you this day, to learn them, and observe to perform
them. |
|
2. The
Lord our God made a covenant with us in Horeb. |
2. The LORD our God
confirmed a covenant with us in Horeb: |
|
3. Not
with our forefathers did the Lord make this covenant, but with us, we, all of
whom are here alive today. |
3. not with our fathers
did the LORD confirm this covenant, but with us, who are all of us here this
day alive and abiding. |
|
4. Face to
face, the Lord spoke with you at the mountain out of the midst of the fire: |
4. Word to word did the
LORD speak with you at the mountain from the midst of the fire. |
|
5. (and I
stood between the Lord and you at that time, to tell you the word of the
Lord, for you were afraid of the fire, and you did not go up on the mountain)
saying, |
5. I stood between the
Word of the LORD and you at that time, to declare to you the word of the LORD,
because you were afraid before the voice of the Word of the LORD, which you
heard from the midst of the fire; neither did you go up to the mountain while
He said: |
|
6. "I
am the Lord your God, Who took you out of the land of Egypt, out of the house
of bondage. |
6. Sons of Israel, My
people, I am the LORD your God, who made and led you out free from the land
of Mizraim, from the house of the bondage of slaves. |
|
7. You
shall not have the gods of others in My presence. |
7. Sons of Israel, My
people, no other god will you have beside Me. |
|
8. You
shall not make for yourself a graven image, or any likeness which is in the
heavens above, which is on the earth below, or which is in the water beneath
the earth. |
8. You will not make to
you an image or the likeness of anything which is in the heavens above, or in
the earth below, or in the waters under the earth: |
|
9. You
shall not prostrate yourself before them, nor worship them, for I, the Lord
your God, am a zealous God, visiting the iniquity of the fathers upon the
sons, upon the third and the fourth generations of those who hate Me. |
9. you will not worship
them or do service before them; for I am the LORD your God, a jealous and
avenging God, taking vengeance in jealousy; remembering the sins of wicked/lawless
fathers upon rebellious children to the third generation and to the fourth of
them that hate Me, when the children complete to sin after their fathers; |
|
10. And [I]
perform loving kindness to thousands [of generations] of those who love Me
and to those who keep My commandments. |
10. but keeping mercy and
bounty for a thousand generations of the righteous/generous who love Me and
keep My mandates and My laws. |
|
11. You
shall not take the name of the Lord, your God, in vain, for the Lord will not
hold blameless anyone who takes His name in vain. |
11. Sons of Israel, My
people, no one of you will swear by the Name of the Word of the LORD your God
in vain: for the LORD, in the day of the great judgment, will not acquit
anyone who will swear by His Name in vain. |
|
12. Keep
the Sabbath day to sanctify it, as the Lord your God commanded you. |
12. Sons of Israel, My
people, observe the day of Sabbath, to sanctify it according to all that the
LORD your God has commanded. |
|
13. Six
days may you work, and perform all your labor, |
13. Six days you will labor
and do all your work, |
|
14. but the
seventh day is a Sabbath to the Lord your God; you shall perform no labor,
neither you, your son, your daughter, your manservant, your maidservant, your
ox, your donkey, any of your livestock, nor the stranger who is within your
cities, in order that your manservant and your maidservant may rest like you. |
14. but the seventh day
(will be for) rest and quiet before the LORD your God; you will do no work,
neither you, nor your sons, nor your daughters, nor your servants, nor your
handmaids, nor your oxen, your asses, nor any of your cattle, nor your
sojourners who are among you; that your servants and handmaids may have
repose as well as you. |
|
15. And you
shall remember that you were a slave in the land of Egypt, and that the Lord
your God took you out from there with a strong hand and with an outstretched
arm; therefore, the Lord, your God, commanded you to observe the Sabbath day. |
15. And remember that you
were servants in the land of Mizraim, and that the LORD your God delivered
and led you out with a strong hand and uplifted arm; therefore the LORD your
God has commanded you to keep the Sabbath day. |
|
16. Honor
your father and your mother as the Lord your God commanded you, in order that
your days be lengthened, and that it may go well with you on the land that
the Lord, your God, is giving you. |
16. Sons of Israel, My
people, be every one mindful of the honor of his father and his mother, as
the LORD your God has commanded you, that your days may be prolonged, and it
may be well with you in the land which the LORD your God gives you. |
|
17. You
shall not murder. And you shall not commit adultery. And you shall not steal.
And you shall not bear false witness against your neighbor. |
17. Sons of
Israel, My people, you will not murder, nor be companions or participators with
those who do murder, nor will there be seen in the congregations of Israel
(those who have part) with murderers; that your children may not arise after
you, and teach their own to have part with murderers; for because of the guilt
of murder the sword comes forth upon the world. Sons of Israel, My people,
you will not be adulterers, nor companions of, or have part with, adulterers;
neither will there be seen in the congregations of Israel (those who have
part) with adulterers, and that your children may not arise after you, and
teach theirs also to be with adulterers; for through the guilt of adulteries
the plague comes forth upon the world. Sons of Israel, My people,
you will not be thieves, nor be companions nor have fellowship with thieves,
nor will there be seen in the congregations of Israel (those who have part)
with thieves; for because of the guilt of robberies famine comes forth on the
world. Sons of Isreal, My people,
you will not bear false witness, nor be companions or have fellowship with
the bearers of false testimony; neither will there be seen in the
congregations of Israel those who (have part) with false witnesses; for
because of the guilt of false witnesses the clouds arise, but the rain does not
come down, and dearth comes on the world. |
|
18. And you
shall not covet your neighbor's wife, nor shall you desire your neighbor's
house, his field, his manservant, his maidservant, his ox, his donkey, or
anything that belongs to your neighbor. |
18. Sons of
Israel, My people, you will not be covetous, nor be companions or have
fellowship with the covetous; neither will there be seen in the congregations
of Israel any who (have part) with the covetous; that your children may not
arise after you, and teach their own to be with the covetous. Nor let any one
of you desire his neighbour's wife, nor his field, nor his servant, nor his
handmaid, nor his ox, nor his ass, nor anything that belongs to his
neighbour; for because of the guilt of covetousness the government (malkutha)
seizes upon men's property to take it away, and bondage comes on the world. |
|
19. The
Lord spoke these words to your entire assembly at the mountain out of the
midst of the fire, the cloud, and the opaque darkness, with a great voice,
which did not cease. And He inscribed them on two stone tablets and gave them
to me. |
19. These words spoke the
LORD with all your congregation at the mount, from the midst of the fiery
cloud and tempest, with a great voice which was not limited; and the voice of
the Word {Dibbera} was written upon two tables of marble, and He gave them
unto me. |
|
20. And it
was, when you heard the voice from the midst of the darkness, and the
mountain was burning with fire, that you approached me, all the heads of your
tribes and your elders. |
20. But
when you had heard the voice of the Word {Dibbera} from the midst of the
darkness, the mountain burning with fire, the chiefs of your tribes and your
Sages drew near to me, |
|
21. And you
said, "Behold, the Lord, our God, has shown us His glory and His
greatness, and we heard His voice from the midst of the fire; we saw this day
that God speaks with man, yet [man] remains alive. |
21. and said, Behold, the
Word of the LORD our God has showed us His glorious Shekinah, and the
greatness of His excellence, (His magnificence) and the voice of His Word
have we heard out of the midst of the fire. This day have we seen that the
LORD speaks with a man in whom is the Holy Spirit, and he remains alive. |
|
22. So now,
why should we die? For this great fire will consume us; if we continue to
hear the voice of the Lord, our God, anymore, we will die. |
22. But now why should we
die? For this great fire will devour us; if we again hear the voice of the
Word of the LORD our God, we will die. |
|
23. For who
is there of all flesh, who heard the voice of the living God speaking from
the midst of the fire, as we have, and lived? |
23. For who, of all the
offspring of flesh, has heard the voice of the Word of the Living God
speaking from amid the fire as we, and has lived? |
|
24. You
approach, and hear all that the Lord, our God, will say, and you speak to us
all that the Lord, our God, will speak to you, and we will hear and do. |
24. Go you near, and hear
all that the LORD our God will say, and speak you with us all that the LORD
our God will say to you, and we will hearken and will do. |
|
25. And the
Lord heard the sound of your words when you spoke to me, and the Lord said to
me, "I have heard the sound of the words of this people that they have
spoken to you; they have done well in all that they have spoken. |
25. And the voice of your
words was heard before the LORD when you spoke with me, and the LORD said to
me, All the words of this people which they have spoken with you are heard
before Me; all that they have said is good. |
|
26. Would
that their hearts be like this, to fear Me and to keep all My commandments
all the days, that it might be well with them and with their children
forever! |
26. O that the disposition
of their heart were perfect as this willingness is to fear Me and to keep all
My commandments all days, that it may be well with them and with their
children for ever! |
|
27. Go say
to them, 'Return to your tents.' |
27. {Go, say to them: he
has permitted you to join with your wives since you have been separated three
days.} |
|
28. But as
for you, stand here with Me, and I will speak to you all the commandments,
the statutes, and the ordinances which you will teach them, that they may do
them in the land which I give them to possess. |
28. Now therefore be
separate from your wife, that with the orders above you may stand before Me,
and I will speak with you the commandments, statutes, and judgments, which
you will teach them to perform in the land that I give you to inherit. |
|
29. Keep
them to perform [them] as the Lord your God has commanded you; do not turn
aside either to the right or to the left. |
29. And now observe to do
as the LORD your God has commanded you; decline not to the right hand or to
the left. |
|
30. In all
the way which the Lord, your God, has commanded you, you shall go, in order
that you may live and that it may be well with you, and so that you may
prolong your days in the land you will possess. |
30. Walk in all the way
which the LORD your God commands you, that you may live and do well, and
lengthen out days in the land you will inherit. |
|
|
|
|
1. This is
the commandment, the statutes, and the ordinances that the Lord, your God,
commanded to teach you, to perform in the land into which you are about to
pass, to possess it. |
1. And this is the
declaration of the commandments, the statutes, and the judgments which the
LORD your God has commanded (me) to teach you to perform in the land to which
you pass over to inherit; |
|
2. In
order that you fear the Lord, your God, to keep all His statutes and His
commandments that I command you, you, your son, and your son's son, all the
days of your life, and in order that your days may be lengthened. |
2. that you may fear the
LORD your God, and keep all His statutes and precepts which I command you;
you, your son, and the son of your son, all the days of your life; and that
you may prolong your days. |
|
3. And you
shall, [therefore,] hearken, O Israel, and be sure to perform, so that it
will be good for you, and so that you may increase exceedingly, just as the
Lord, the God of your fathers, spoke to you, a land flowing with milk and
honey. |
3. Hearken then, Israel,
to keep and to do, that it may be well with you, and you may increase
greatly, as the LORD God of your fathers has spoken to you, (that) He will
give you a land whose fruits are rich as milk, and sweet as honey. |
|
|
|
Reading Assignment:
The Torah Anthology:
Yalkut Me’Am Lo’Ez - Vol 16: Deuteronomy – II – Faith & Optimism
By: Rabbi Yitzchaq
Behar Argueti
Published by: Moznaim Publishing
Corp. (New York, 1992)
Vol. 16 – “Deuteronomy
– II – Faith & Optimism,” pp. 214-260.
Summary of the Torah Seder – Deuteronomy
4:41 – 6:3
(Moses’ Second Discourse)
·
Moses
Assigns 3 Cities of Refuge East of Jordan – Deut. 4:41-43
·
Title,
Time and Place of Moses’ Second Discourse – Deut. 4:44-49
·
On
the Revelation of Horeb – Deut. 5:1-5
·
The
First Word – Deut. 5:6
·
The
Second Word – Deut. 5:7-10
·
The
Third Word – Deut. 5:11
·
The
Fourth Word – Deut. 5:12-15
·
The
Fifth Word – Deut. 5:16
·
The
Sixth, Seventh, Eighth, and Ninth Word – Deut. 5:17
·
The
Tenth Word – Deut. 5:18
·
The
Manner in which the Decalogue was Delivered – Deut. 5:19-30
·
Conclusion
of the Second Discourse – Deut. 6:1-3
Welcome to the World of P’shat Exegesis
In order to understand
the finished work of the P’shat mode of interpretation of the Torah, one needs
to take into account that the P’shat is intended to produce a catechetical
output, whereby a question/s is/are raised and an answer/a is/are given using
the seven Hermeneutic Laws of R. Hillel and as well as the laws of Hebrew
Grammar and Hebrew expression.
The Seven Hermeneutic
Laws of R. Hillel are as follows
[cf. http://www.jewishencyclopedia.com/view.jsp?artid=472&letter=R]:
1. Ḳal va-ḥomer: "Argumentum a
minori ad majus" or "a majori ad minus"; corresponding to the
scholastic proof a fortiori.
2. Gezerah shavah: Argument from
analogy. Biblical passages containing synonyms or homonyms are subject, however
much they differ in other respects, to identical definitions and applications.
3. Binyan ab mi-katub
eḥad:
Application of a provision found in one passage only to passages which are
related to the first in content but do not contain the provision in question.
4. Binyan ab mi-shene
ketubim:
The same as the preceding, except that the provision is generalized from two
Biblical passages.
5. Kelal u-Peraṭ
and Peraṭ u-kelal:
Definition of the general by the particular, and of the particular by the
general.
6. Ka-yoẓe bo
mi-maḳom aḥer:
Similarity in content to another Scriptural passage.
7. Dabar ha-lamed
me-'inyano:
Interpretation deduced from the context.
Rashi’s Commentary for: D’barim (Deuteronomy) 4:41 – 6:3.
41 Then
[Moses] decided to separate Heb. אָז
יַבְדִּיל [The future form יַבְדִּיל instead of the past form הִבְדִּיל is to be explained]: Moses set his heart to hasten
to [implement] the matter to separate them. And even though they were not to
serve as cities of refuge until those of the land of Canaan would be separated,
Moses said, “Any commandment that is possible to fulfill, I will fulfill”
(Makkoth 10a).
on the
side of the Jordan towards the sunrise On that side which is on the east of the Jordan.
towards
the sunrise Heb. מִזְרְחָה
שָׁמֶשׁ Because the word מִזְרְחָה is in the construct state, the “reish” is
punctuated with a “chataf” (vocal “sh’va”), the meaning being, “the rising of
the sun,” i.e., the place of the sunrise.
44 And
this is the teaching This one which he is about to set down after this chapter.
45 These
are the testimonies... which [Moses] spoke They are the very same ones
that he spoke when they went out of Egypt, and he taught it to them again in
the plains of Moab.
47 who
were on the side of the Jordan which is in the east, because the other side was in
the west. [That means on the side opposite the western side.]
Chapter 5
3 Not
with our forefathers Alone did the Lord make [this covenant], but with us.
4 Face to
face Rabbi Berechiah said, "So said Moses: 'Do not say that I am
misleading you about something that does not exist, as an agent does, acting
between the seller and the buyer, [because] behold, the seller Himself is
speaking with you.’" (Pesikta Rabbathi).
5 saying This
refers back to (verse 4), "the Lord spoke with you at the mountain out of
the midst of the fire... saying, ‘I am the Lord...,’ and I stood between the
Lord and you".
7 in My
presence Heb. עַל־פָּנָי , lit. before Me, i.e., wherever I am, and that is
the entire world. Another explanation: As long as I exist [i.e., forever]
(Mechilta). I have already explained the Ten Commandments (see Exodus 20:1-14).
12 Keep
[the Sabbath day] But in the first set [of Ten Commandments] (in Exod.
20) it says: “Remember [the Sabbath day]!” The explanation is: Both of them
("Remember" and “Keep”) were spoken simultaneously as one word and
were heard simultaneously. (Mechilta 20:8)
just as
[the Lord your God] commanded you Before the giving of the Torah, at Marah (Shab. 87b).
15 And
you shall remember that you were a slave... God redeemed you on the
condition that you will be His slave and keep His commandments.
16 as the
Lord your God commanded you Also regarding the honoring of father and mother they
were commanded at Marah, as it is said: (Exod. 15:25), “There He gave them a
statute and an ordinance.” (San. 56b)
17 And
you shall not commit adultery Adultery applies only [to relations] with a married
woman.
18 nor
shall you desire Heb. וְלֹא
תִתְאַוֶּה . [As the Targum [Onkelos] renders:] וְלֹא תֵרוֹג , “you shall not desire.” This too is an
expression of coveting (חֶמְדָּה) , just as “pleasant (נֶחְמָד) to see” (Gen. 2:9), which the Targum [Onkelos]
interprets as “desirable (דִּמִרַגֵּג) to see.”
19 which
did not cease Heb. וְלֹֽא
יָסָף , interpreted by the Targum [Onkelos]: וְלָא
פְּסָק “and it did not cease.” [Because it is human nature that one is
unable to utter all his words in one breath, but he must pause, whereas the
characteristic of the Holy One, blessed is He, is not so. God did not pause,
and since He did not pause, He did not have to resume,] for His voice is strong
and exists continuously (San. 17a). Another explanation of וְלֹא יָסָף : He never again revealed Himself so publicly [as He did on
Mount Sinai. Accordingly, we render: and He did not continue].
24 And
you speak to us Heb. וְאַתּ , a feminine form]-You weakened my strength as
that of a female, for I was distressed regarding you, and you weakened me,
since I saw that you were not anxious to approach God out of love. Would it not
have been preferable for you to learn [directly] from the mouth of the Almighty
God, rather than to learn from me?
Ketubim:
Psalm 113:1
– 115:18
|
Rashi |
Targum |
|
1. Hallelujah!
Praise, you servants of the Lord, praise the name of the Lord. |
1. Hallelujah! Give
praise, O servants of the LORD, praise the name of the LORD. |
|
2. May the
name of the Lord be blessed from now and to eternity. |
2. May the
name of the LORD be blessed, from now and forever. |
|
3. From
the rising of the sun until its setting, the name of the Lord is praised. |
3. From
the rising of the sun to its setting, the name of the LORD is praised. |
|
4. The
Lord is high over all nations; upon the heavens is His glory. |
4. The LORD
is high above all Gentiles, His glory is over the heavens. |
|
5. Who is
like the Lord, our God, Who dwells on high, |
5. Who is
like the LORD, our God, whose dwelling is lofty in situation? |
|
6. Who
lowers [His eyes] to look in the heavens and the earth? |
6. Who lowers His eyes to
look on the heavens and the earth. |
|
7. He
lifts the pauper up from the dust, from the dungheap He raises up the needy, |
7. Who
raises up the poor man from the dust; He will lift up the needy from the
ash-heap. |
|
8. To seat
[him] with princes, with the princes of His people. |
8. To make
him dwell with the leaders, with the leaders of His people. |
|
9. He
seats the barren woman of the house as a happy mother of children.
Hallelujah! |
9. Who makes dwell the
congregation of Israel, who is likened to a barren woman who sits
beholding the men of her house, full of people, like a mother who
rejoices over her sons. |
|
|
|
|
1. When
Israel left Egypt, the house of Jacob [left] a people of a strange tongue, |
1. When
Israel came out of Egypt, the house of Jacob from barbarian peoples |
|
2. Judah
became His holy nation, Israel His dominion. |
2. The
company of the house of Judah became propertyof His Holy One, Israel
of his rulers. |
|
3. The sea
saw and fled; the Jordan turned backward. |
3. When
the word of the LORD was revealed at the sea, the
sea looked and retreated; the Jordan turned around. |
|
4. The
mountains danced like rams, hills like young sheep. |
4. When
the Torah was given to His people, the mountains leapt like rams, the hills like
offspring of the flock. |
|
5. What
frightens you, O sea, that you flee? O Jordan, that you turn backward? |
5. God
said, "What is the matter, O sea, for you are retreating? O Jordan,
that you are turning around?" |
|
6. You
mountains, that you dance like rams; you hills, like young sheep? |
6. O
mountains, leaping about like rams? O hills, like offspring of the flock? |
|
7. From
before the Master, Who created the earth, from before the God of Jacob, |
7. In the presence of the
lord, dance, O earth, in the presence of the God of Jacob. |
|
8. Who transforms
the rock into a pond of water, the flint into a fountain of water. |
8. Who
turns the flint into a channel of water, the adamant to springs of
water. |
|
|
|
|
1. Not for
us, O Lord, not for us, but for Your name give honor, for Your kindness and
for Your truthfulness. |
1. Not on our account,
O LORD, not on account of our merits, but rather to Your name give
glory, because of Your goodness and because of Your truth. |
|
2. Why
should the nations say, "Where is your God now?" |
2. Why
will the Gentiles say to us, "Where now is your God?" |
|
3. But our
God is in heaven; whatever He wishes, He does. |
3. And our
God's residence is in heaven, all that He desires He has done. |
|
4. Their
idols are silver and gold, the handiwork of man. |
4. Their
idols are of silver and gold, the handiwork of a son of man. |
|
5. They
have a mouth but they do not speak; they have eyes but they do not see. |
5. They
have a mouth, but do not speak; they have eyes, and do not see. |
|
6. They
have ears but they do not hear; they have a nose but they do not smell. |
6. They
have ears, and do not hear; they have nostrils, but do not smell. |
|
7. Their
hands-but they do not feel; their feet-but they do not walk; they do not
murmur with their throat. |
7. Hands,
but do not feel; feet, but do not walk; they do not murmur with their throat. |
|
8. Like
them shall be those who make them, all who trust in them. |
8. May
their makers become like them, everyone who relies upon them. |
|
9. Israel,
trust in the Lord; He is their help and their shield. |
9. O
Israel, trust in the Word of the LORD; He is their helper and their
shield. |
|
10. House
of Aaron, trust in the Lord; He is their help and their shield. |
10. Those
of the house of Aaron, trust in the Word of the LORD; He is their
helper and their shield. |
|
11. Those
who fear the Lord, trust in the Lord; He is their help and their shield. |
11. You who
fear the LORD, trust in the Word of the LORD; He is their helper and
their shield. |
|
12. The
Lord, Who remembered us, will bless; He will bless the house of Israel; He
will bless the house of Aaron. |
12. The
word of the LORD has remembered us for good, He will
bless; He will bless the house of Israel, He will bless the house of Aaron. |
|
13. He will
bless those who fear the Lord, the small together with the great. |
13. He will
bless those who fear the LORD, the small with the great. |
|
14. May the
Lord add upon you, upon you and upon your children. |
14. The
word of the LORD will add to you; to you, and to your sons. |
|
15. Blessed
are you to the Lord, the Maker of heaven and earth. |
15. Blessed
are you in the presence of the LORD, maker of heaven and earth. |
|
16. The
heavens are heavens of the Lord, but the earth He gave to the children of
men. |
16. The
heavens of the heavens are for the glorious presence of the LORD, and
the earth He has given to the sons of men. |
|
17. Neither
will the dead praise God, nor all those who descend to the grave. |
17. The
dead do not praise the name of the LORD, nor any of those who go down
to the grave of earth. |
|
18. But we
shall bless God from now until everlasting, Hallelujah! |
18. But we
will bless Yah, from now and forevermore. Hallelujah! |
|
|
|
Rashi Commentary for: Psalm 113:1
– 115:18
Chapter
113
5 Who is
like the Lord, our God in heaven and earth, who dwells on high and lowers
His eyes to see? מושיבי , להושיבי , מקימי , משפילי , מגביהי , all have a superfluous “yud.”
9 the
barren woman of the house Zion, which is like a barren womanHe will seat her.
as a
happy mother of children (Isa. 66:8): “that Zion both experienced birth pangs
and bore her children.”
Chapter
114
1 a
people of a strange tongue With another language, which is not the Holy Tongue. A
similar expression is (Isa. 33: 19): “A people of a strange tongue you shall
not see, a people of speech too obscure, etc.” The “nun” and the “lammed” are
interchangeable, like נִשְׁכָּה , chamber, which is [equivalent to] לִשְׁכָּה , in the Book of Ezra (Neh. 13:7).
2 Judah
became His holy nation He took Judah as the lot of His portion and His
sanctity, and even they sanctified His name when they descended into the sea,
as the matter that is stated (above 68:28): “the princes of Judah pelt them
with stones.” Similarly, this verse is explained in the Aggadah (Mid. Ps.
114:8): Judah became His holy people, for Nahshon sprang into the sea and said,
“I shall descend first,” and that is what [the Psalmist] says: Judah became His
holy people.
3 the
Jordan turned backward because all the water of Creation split.
7 Who
created the earth Heb. חולי , Who created the earth. The “yud” is superfluous
as מגביהי , משפילי and ההוֹפכי .
8 into a
fountain of water Heb. למעינו . The “vav” is superfluous, as the “vav” in (above
104: 11, 20) “the beasts (חיתו) of the forest.”
Chapter
115
1 Not for
us Not for us or for the fitness of our deeds shall You do [this] for us.
but for
Your name give honor So that they should not say, “Where is their God
now?”
7 but
they do not feel Heb. ימישון , an expression of (Gen. 27:12): “Perhaps my
father will feel me (ימשני) .”
11 Those
who fear the Lord These are the proselytes.
Ashlamatah: Joshua 20:8 – 21:8
|
Rashi |
Targum |
|
1. And the
Lord spoke to Joshua, saying, |
1. And the LORD spoke with
Joshua, saying: |
|
2. "Speak
to the children of Israel, saying, 'Prepare for you cities of refuge, of
which I spoke to you through Moses. |
2. "Speak
with the sons of Israel, saying: 'Pick out for yourselves the cities of
refuge about which I spoke with you by the hand of Moses, |
|
3. To
which a slayer that kills any person unawares, unwittingly, shall flee and
they shall be for you as a refuge from the avenger of blood. |
3. where a
killer who will kill someone by negligence without his knowledge
may flee. And they will be for you a refuge from the avenger of blood. |
|
4. And he
shall flee to one of those cities, and he shall stand at the entrance of the
gate of the city, and shall declare his cause in the ears of the elders of
that city, they shall take him into the city to them, and give him a place,
and he shall dwell among them. |
4. And he
will flee to one of these cities, and he will stand at the entrance of the
gate of the city, and he will speak before the elders of that city his
words, and they will gather him to the city unto them, and they will give to
him a place, and he will dwell with them. |
|
5. And if
the avenger of blood pursue him, then they shall not deliver the slayer into
his hand, because he smote his neighbor unwittingly, and did not hate him
from before. |
5. And if
the avenger of blood will pursue after him, they will not hand over the
killer in his hand, for without his knowing he struck down his
neighbor and he was not hating him yesterday and before that. |
|
6. And he
shall dwell in that city until he stand before the tribunal for judgment,
until the death of the High Priest that shall be in those days. Then shall
the slayer return, and come to his own city, and to his own house, to the
city from which he fled." |
6. And he will dwell in that city until he will
stand before the congregation for judgment, until the high priest in those
days will die. Then the killer will return and enter his city and his house,
the city from which he fled." |
|
7. And
they set apart Kedesh in Galilee Mount Naphtali, and Shechem in Mount
Ephraim, and Kirjatharba, which is Hebron, in the mountain of Judah. |
7. And they appointed Kedesh in Galilee in
the hill country of the house of Naphtali and Shechem in the hill
country of the house of Ephraim and Kiriath-arba, that is, Hebron, in
the hill country of the house of Judah. |
|
8. And on
the other side of the Jordan at Jericho eastward, they had assigned Bezer in
the wilderness upon the plain out of the tribe of Reuben, and Ramoth in
Gilead out of the tribe of Gad, and Golan in Bashan out of the tribe of
Manasseh. |
8. And across the Jordan which is east of
Jericho, they picked Bezer in the wilderness, in the plain, from the tribe of
Reuben, and Ramoth in Gilead from the tribe of Gad, and Golan in Matnan
from the tribe
of Manasseh. |
|
9. These
were the cities set apart for all the children of Israel and for the stranger
that sojourns among them, that whosoever kills any person unawares might flee
there, and not die by the hand of the avenger of blood, until he stood before
the tribunal. {P} |
9. And these were the cities that were appointed for all the sons of
Israel and for the sojourners who will sojourn among them, where
anyone who will kill someone by negligence may flee, and he will not
die by the hand of the avenger of blood until he will stand before the
congregation. |
|
|
|
|
1. And the
heads of the fathers' [houses] of the Levites approached Eleazar the priest,
and Joshua the son of Nun, and the heads of the fathers' [houses] of the
tribes of the children of Israel; |
1. And the heads of the clans of the Levites drew
near unto Eleazar the priest and unto Joshua the son of Nun and unto the
heads ofthe clans of the tribes for the sons of Israel. |
|
2. And
they spoke to them in Shiloh in the land of Canaan, saying, "The Lord
commanded through Moses to give us cities to dwell in, and the open land
around them for our cattle."
{P} |
2. And
they spoke with them in Shiloh in the land of Canaan, saying: "The Lord
commanded by the hand of Moses to give to us cities to dwell in and their
open spaces for our cattle." |
|
3. And the
children of Israel gave to the Levites from their inheritance, according to
the commandment of the Lord, these cities and the open land around them. |
3. And the
sons of Israel gave to the Levites from their inheritance according to the Memra
of the LORD these cities and their open spaces. |
|
4. And the
lot went out for the families of the Kohathites; and the children of Aaron
the priest, who were of the Levites, had by lot, from the tribe of Judah, and
from the tribe of Simeon, and from the tribe of Benjamin, thirteen cities. {S} |
4. And the
lot went forth for the families of Kohath, and the sons of Aaron the priest
from the Levites had in the lot from the tribe of Judah and from the tribe of
Simeon and from the tribe of Benjamin thirteen cities. |
|
5. And the
rest of the children of Kohath had by lot ten cities from the families of the
tribe of Ephraim, and from the tribe of Dan, and from the half-tribe of
Manasseh. {S} |
5. And the
sons of Kohath who were left had in the lot from the families of the tribe of
Ephraim and from the tribe of Dan and from the half tribe of Manasseh ten
cities. |
|
6. And the
children of Gershon had by lot from the families of the tribe of Issachar,
and from the tribe of Asher, and from the tribe of Naphtali, and from the
half-tribe of Manasseh in Bashan, thirteen cities. {S} |
6. And the
sons of Gershon had in the lot thirteen cities from the families of the tribe
of Issachar and from the tribe of Asher and from the tribe of Naphtali and
from the half tribe of Manasseh in Matnan. |
|
7. For the
children of Merari according to their families, there were twelve cities from
the tribe of Reuben and from the tribe of Gad, and from the tribe of Zebulun.
{S} |
7. And the sons of Merari according to their families
had twelve cities from the tribe of Reuben and from the tribe of Gad and from
the tribe of Zebulun. |
|
8. And the
children of Israel gave to the Levites by lot these cities with the open land
around them, as the Lord had commanded through Moses. {P} |
8. And the sons of Israel
gave to the Levites these cities and their open spaces, just as the LORD
commanded by the hand of Moses, in the lot. |
|
|
|
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. Let
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. |
|
|
|
Verbal Tallies
By: HH Rosh Paqid Adon Hillel ben
David
& HH Giberet Dr. Elisheba bat Sarah
Hebrew:
|
English |
Torah Seder Deu 4:41-6:3 |
Psalms 113:1-115:18 |
Ashlamatah Jos 20:8-21:8 |
S. Ash 1 Hos 14:1-9 |
S. Ash 2 Mic 7:18-20 |
|
father |
Deut 5:3 |
|
Josh 21:1 |
|
Mic 7:20 |
|
man |
Deut 5:24 |
Ps 115:4 |
|
|
|
|
love |
Deut 5:10 |
|
|
Hos 14:4 |
|
|
Aaron |
|
Ps 115:10 |
Josh 21:4 |
|
|
|
hearing, ear |
Deut 5:1 |
Ps 115:6 |
|
|
|
|
God |
Deut 5:9 |
|
|
|
Mic 7:18 |
|
LORD |
Deut 5:2 |
Ps 113:5 |
|
Hos 14:1 |
|
|
mother |
Deut 5:16 |
Ps 113:9 |
|
|
|
|
said |
Deut 5:1 |
Ps 115:2 |
Josh 21:2 |
Hos 14:2 |
|
|
truth |
|
Ps 115:1 |
|
|
Mic 7:20 |
|
nose |
|
Ps 115:6 |
|
Hos 14:4 |
Mic 7:18 |
|
Ephraim |
|
|
Josh 21:5 |
Hos 14:8 |
|
|
plateau, land, earth |
Deut 4:43 |
Ps 113:6 |
Josh 21:2 |
|
|
|
cattle |
Deut 5:14 |
|
Josh 21:2 |
|
|
|
house |
Deut 5:6 |
Ps 113:9 |
|
|
|
|
sons |
Deut 4:44 |
Ps 113:9 |
Josh 20:9 |
|
|
|
Bezer |
Deut 4:43 |
|
Josh 20:8 |
|
|
|
Bashan |
Deut 4:43 |
|
Josh 20:8 |
|
|
|
great |
Deut 5:22 |
Ps 115:13 |
|
|
|
|
Golan |
Deut 4:43 |
|
Josh 20:8 |
|
|
|
Gilead |
Deut 4:43 |
|
Josh 20:8 |
|
|
|
sojourner |
Deut 5:14 |
|
Josh 20:9 |
|
|
|
spoke, speak |
Deut 4:45 |
Ps 115:5 |
Josh 21:2 |
|
|
|
word |
Deut 5:5 |
|
|
Hos 14:2 |
|
|
way |
Deut 5:33 |
|
|
Hos 14:9 |
|
|
go, walk, sprout |
Deut 5:30 |
Ps 115:7 |
|
Hos 14:6 |
|
|
mount, mountain |
Deut 4:48 |
Ps 114:4 |
|
|
|
|
remember |
Deut 5:15 |
Ps 115:12 |
|
|
|
|
hand |
Deut 5:15 |
Ps 115:4 |
Josh 20:9 |
Hos 14:3 |
|
|
Judah |
|
Ps 114:2 |
Josh 21:4 |
|
|
|
LORD |
|
|
|
|
|
|
today, days, day |
Deut 5:1 |
|
|
|
Mic 7:20 |
|
sea |
Deut 4:49 |
Ps 114:3 |
|
|
Mic 7:19 |
|
more, give |
Deut 5:22 |
Ps 115:14 |
|
|
|
|
Jacob |
|
Ps 114:1 |
|
|
Mic 7:20 |
|
came, brought, forth |
Deut 4:45 |
Ps 114:1 |
Josh 21:4 |
|
|
|
Jordan |
Deut 4:41 |
Ps 114:3 |
Josh 20:8 |
|
|
|
lived, enthroned, abide |
Deut 4:46 |
Ps 113:5 |
Josh 21:2 |
Hos 14:7 |
|
|
Israel |
Deut 4:44 |
Ps 114:1 |
Josh 20:9 |
Hos 14:1 |
|
|
like |
|
Ps 115:8 |
|
|
Mic 7:18 |
|
without, no, cannot |
Deut 4:42 |
Ps 115:5 |
|
Hos 14:3 |
|
|
die, dead |
Deut 5:25 |
Ps 115:17 |
Josh 20:9 |
|
|
|
east |
Deut 4:41 |
Ps 113:3 |
Josh 20:8 |
|
|
|
water |
Deut 5:8 |
Ps 114:8 |
|
|
|
|
plateau, plain |
Deut 4:43 |
|
Josh 20:8 |
|
|
|
because, beyond, before, beneath |
Deut 5:5 |
|
Josh 20:8 |
|
|
|
work |
|
Ps 115:4 |
|
Hos 14:3 |
|
|
Egypt |
Deut 4:45 |
Ps 114:1 |
|
|
|
|
Moses |
Deut 4:41 |
|
Josh 21:2 |
|
|
|
flee |
Deut 4:42 |
Ps 114:3 |
Josh 20:9 |
|
|
|
inheritance, possession |
|
|
Josh 21:3 |
|
Mic 7:18 |
|
defeated |
Deut 4:46 |
|
Josh 20:9 |
Hos 14:5 |
|
|
take, pardons |
Deut 5:11 |
|
|
Hos 14:2 |
Mic 7:18 |
|
gives |
Deut 5:16 |
Ps 115:1 |
Mic 7:20 |
|
|
|
slavery, male |
Deut 5:6 |
Ps 113:1 |
|
|
|
|
even as far |
Deut 4:48 |
Ps 113:2 |
Josh 20:9 |
|
|
|
any longer |
Deut 5:25 |
|
|
Hos 14:3 |
|
|
forever |
Deut 5:29 |
Ps 113:2 |
|
|
|
|
gulit, iniquity |
Deut 5:9 |
|
|
Hos 14:1 |
Mic 7:18 |
|
standing, stands |
Deut 5:5 |
|
Josh 20:9 |
|
|
|
idols |
|
Ps 115:4 |
|
Hos 14:8 |
|
|
now, this time |
Deut 5:25 |
Ps 113:2 |
|
|
|
|
command |
|
Ps 115:5 |
Josh 21:3 |
|
|
|
before, face |
Deut 4:44 |
Ps 114:7 |
Josh 20:9 |
|
|
|
commanded |
Deut 5:12 |
|
Josh 21:2 |
|
|
|
shown, see, behold, looked |
Deut 5:24 |
Ps 113:6 |
|
|
|
|
Ramoth |
Deut 4:43 |
|
Josh 20:8 |
|
|
|
heads |
Deut 5:23 |
|
Josh 21:1 |
|
|
|
finds mercy, have compassion |
|
|
|
Hos 14:3 |
Mic 7:19 |
|
return, turn |
Deut 5:30 |
|
|
Hos 14:1 |
Mic 7:19 |
|
three |
Deut 4:41 |
|
Josh 21:4 |
|
|
|
name |
Deut 5:11 |
Ps 113:1 |
|
|
|
|
heaven |
Deut 5:8 |
Ps 113:4 |
|
|
|
|
hear |
Deut 5:1 |
Ps 115:6 |
|
|
|
|
to the east, sun |
Deut 4:41 |
Ps 113:3 |
|
|
|
|
two |
Deut 4:47 |
|
Josh 21:7 |
|
|
|
edge |
Deut 4:48 |
|
|
Hos 14:2 |
|
|
midst, among |
Deut 5:4 |
|
Josh 20:9 |
|
|
|
live |
Deut 4:42 |
|
|
Hos 14:7 |
|
|
Loving-kindness |
Deut 5:10 |
Ps 115:1 |
|
|
Mic 7:18 |
|
pleases, delights |
|
Ps 115:3 |
|
|
Mic 7:18 |
|
afraid, fear |
Deut 5:5 |
Ps 115:11 |
|
|
|
|
glory |
Deut 5:24 |
Ps 113:4 |
|
|
|
|
wilderness |
Deut 4:43 |
|
Josh 20:8 |
|
|
|
going over, passes |
Deut 6:1 |
|
|
|
Mic 7:18 |
|
cities |
Deut 4:41 |
|
Josh 20:9 |
|
|
|
people |
Deut 5:28 |
Ps 113:8 |
|
|
|
|
bear |
Deut 5:20 |
|
|
Hos 14:8 |
|
|
carefully, do, observe |
Deut 5:1 |
Ps 115:3 |
|
|
|
Greek:
|
Greek |
English |
Torah Seder |
Psalms |
Ashlamatah |
S. Ash 1 |
S. Ash 2 |
NC |
|
αἷμα |
blood |
|
|
Jos 20:9 |
|
|
Mar 14:24 |
|
διαθήκη |
covenant |
Deu 5:2 |
|
|
|
|
Mar 14:24 |
|
δίδωμι |
give, gave |
Deu
5:16 |
|
|
|
|
Mar 14:22 |
|
ἔπω |
said, spoke |
Deu 5:1 |
Psa 115:2 |
Jos 21:2 |
Hos 14:2 |
|
Mar 14:22 |
|
εὐλογέω |
blessing, blessed |
|
Psa 113:2 |
|
|
|
Mar 14:22 |
|
ἡμέρα |
days |
Deu
5:1 |
|
|
|
Mic 7:20 |
Mar 14:25 |
|
θεός |
GOD |
|
|
|
|
|
|
|
λαμβάνω |
take, receive, taken |
Deu 5:11 |
|
|
Hos 14:2 |
|
Mar 14:22 |
|
λέγω |
say, saying |
|
|
|
|
|
|
|
οὐκέτι |
longer |
|
|
|
Hos 14:3 |
|
Mar 14:25 |
|
οὐκοῦν |
in any way, in no way |
|
|
|
Hos 14:3 |
|
Mar 14:25 |
|
πᾶς |
all |
Deu
4:49 |
Psa 113:4 |
Jos 20:9 |
|
Mic 7:19 |
Mar 14:23 |
N.C.: Mark 14:22-25
|
MIT[1] |
Magiera
Peshitta NT[2] |
Greek[3] |
Delitzsch[4] |
|
22. While they were
eating, having taken (flat) bread, he said a blessing of thanksgiving over
it, broke it, and gave it to them. He said, "Receive this, my
body." |
22. And while they were
eating, Jesus took bread and blessed [it] and broke [it] and gave [it] to
them. And he said to them, "Take, this is my body." |
22. Καὶ ἐσθιόντων
αὐτῶν λαβὼν
ὁ Ἰησοῦς
ἄρτον εὐλογήσας
ἔκλασεν καὶ
ἔδωκεν αὐτοῖς
καὶ εἶπεν Λάβετε
φάγετε· τοῦτό
ἐστιν τὸ
σῶμά μου |
22 וַיְהִי
בְאָכְלָם
וַיִּקַּח
יֵשׁוּעַ לֶחֶם
וַיְבָרֶךְ
וַיִּבְצַע
וַיִּתֵּן
לָהֶם
וַיֹּאמַר
קְחוּ
אִכְלוּ זֶה
הוּא גּוּפִי׃ |
|
23. Also
having taken a cup, he pronounced a blessing of thanksgiving over it, and he
gave it to them. They all drank from the cup. |
23. And he took a cup and
gave thanks and blessed [it] and gave [it] to them, and they all drank from
it. |
23. καὶ
λαβὼν τὸ
ποτήριον εὐχαριστήσας
ἔδωκεν αὐτοῖς
καὶ ἔπιον ἐξ
αὐτοῦ πάντες |
23וַיִּקַּח
אֶת־הַכּוֹס
וַיְבָרֶךְ
וַיִּתֵּן
לָהֶם
וַיִּשְׁתּוּ
מִמֶּנָּה
כּוּלָּם׃ |
|
24. He said
to them: "This is my covenantal blood poured out on behalf of multitudes
of people. |
24. And he said to them,
"This is my blood of the new covenant that is shed on behalf of many. |
24. καὶ
εἶπεν αὐτοῖς
Τοῦτό ἐστιν
τὸ αἷμά μου
τὸ τῆς καινῆς
διαθήκης τὸ
περὶ πολλῶν
ἐκχυνόμενον |
24 וַיֹּאמֶר
לָהֶם זֶה
דָמִי דַּם־הַבְּרִית
הָחֲדָשָׁה
הַנִּשְׁפָּךְ
בְּעַד
רַבִּים׃ |
|
25. I
assure you that I will surely no longer drink what is produced by the vine
until that day arrives when I drink of a new vintage in the kingdom of
God." |
25. Truly I say to you, I
will not drink again from the fruit of the vine until that day in which I
will drink it anew in the kingdom of God." |
25. ἀμὴν
λέγω ὑμῖν ὅτι
οὐκέτι οὐ
μὴ πίω ἐκ
τοῦ γεννήματος
τῆς ἀμπέλου
ἕως τῆς ἡμέρας
ἐκείνης ὅταν
αὐτὸ πίνω καινὸν
ἐν τῇ βασιλείᾳ
τοῦ θεοῦ |
25 אָמֵן
אֹמֵר אֲנִי
לָכֶם
שָׁתֹה
לֹא־אֶשְׁתֶּה
עוֹד מִפְּרִי
הַגֶּפֶן
עַד־הַיּוֹם
הַהוּא
אֲשֶׁר אֶשְׁתֶּה
אֹתוֹ
חָדָשׁ
בְּמַלְכוּת
הָאֱלֹהִים׃ |
|
|
|
|
|
HH Paqid Dr.
Adon Eliyahu’s Rendition
22. ¶ And Yeshua
received bread (the afikomen) and said Ha-Motsi and broke it, and he gave to
them and said, receive this, it is [analogous of] my [Jewish] body [politic].
23. And he (Yeshua) said grace
(Birkat Hamazon), after they ate (the meal), and taking the cup (the 3rd one of
redemption), after saying Ha-Gefen gave to them, and they all drank out of it.
24. And he said to
them, This is [analogous of] my life (the blood) of the [renewal of the]
Covenant, which is poured out for the many (the Gentiles).
25. Amen ve amen I say
to you, I will no more drink of the fruit of the vine until that day that I
drink it (or, I am refreshed/strengthened) anew in the kingdom (governance) of
G-d [through the Hakhamim and Bate Din as opposed to human kings].
Hakham’s Commentary
I would like to
comment that in the Greek manuscripts sometimes there are divisions of
paragraphs, however there is no divisions into verses as there is in the
English translations. The word order in each of the paragraphs is not like in
English and therefore it is up to the translator to make the English
translation as best as he thinks the Greek text is saying.
In the above verses
there is evidence of textual corruption due to scribal mistakes or intentional
tampering. His Honor Paqid Dr. Adon Eliyahu has most wisely made the English
translation of the Greek text to conform with the Jewish Passover order of
service. In this he has my complete approval. May he be much encouraged to
continue unimpeded doing these wonderful translations and commentaries for many
years to come, amen ve amen.
Midrash Pesiqta de Rab Kahana for
Shabbat Shuba:
Pisqa Twenty-Four
Return O Israel to the
Lord your God, for you have stumbled because of your iniquity. Take with you
words and return to the Lord and say to him, Take away all iniquity; accept
that which is good, and we will render the fruit of our lips. Assyria shall not
save us, we will not ride upon horses; and we will say no more, Our God to the
work of our hands. In you the orphan finds mercy (Hosea 14:1-3).
XXIV:I
Is a shofar blown in a
city and the people are not afraid? Does evil befall a city [unless the Lord
has done it?] (Amos
3:6): The matter may be compared to the case of a town besieged by marauders,
in which there was an elder who would warn all the people of the town [about
the danger]. Whoever listened to him was saved, and whoever did not listen was
overcome by the guerillas, who killed him. So it is written: So you, son of
man, I have made a watchman for the house of Israel; [whenever you hear a word
from my mouth, you shall give them warning from me] (Ez. 33:7). If I say
to the wicked, O wicked man, you shall surely die, [and you do not speak to
warn the wicked to turn from his way, that wicked man shall die in his
iniquity, but his blood I will require at your hand. But if you warn the wicked
to turn from his way and he does not turn from his way, he shall die in his
iniquity, but you will have saved your life] (Ez. 33:8). So too: Is a
shofar blown in a city on the New Year, ... and the people are not
afraid: this refers to Israel. Does evil befall a city unless the Lord
has done it? (Amos 3:6): The Holy One, blessed be He, does not want the
death of the wicked, in line with the following verse: As I live, says the
Lord God, I have no desire for the death of the wicked. [I would rather that a
wicked man should mend his ways and live. Give up your evil ways, give them up,
O Israelites, why should you die?] (Ez. 33:11). [In Aramaic:] "O
people, what do I want from you, but Give up your evil ways, give them up, O
Israelites. There are those who
prefer to derive the same lesson from the following: Seek me and live (Amos
5:4). [In Aramaic]: "O people, what do I want of you, but: Seek me and
live,” Therefore Hosea admonishes
Israel, saying to them, Return O Israel to the Lord your God, [for you have
stumbled because of your iniquity. Take with you words and return to the Lord
and say to him, Take away all iniquity; accept that which is good, and we will
render the fruit of our lips. Assyria shall not save us, we will not ride upon
horses; and we will say no more, Our God to the work of our hands. In
you the orphan finds mercy] (Hosea 14:1-3).
XXIV:II
By awesome deeds
answer us with victory, O God of our deliverance, [in whom men trust from the
ends of the earth and far-off seas; you are girded with strength and by your might
you fix the mountains in their place, calm the rage of the seas and their
raging waves. The dwellers at the ends of the earth hold your signs in awe; you
make morning and evening sing aloud in triumph] (Ps. 65:5-8): R. Judah in the
name of R. Isaac: "The awesome deeds that you have done with us in this
world are [recompense] for the suffering that you bring upon us in this
world." R. Haggai in the name of R. Isaac: "The awesome deeds that
you are destined to do with us in this world are [recompense] for the suffering
that you bring upon us in this world."
...in whom men trust
from the ends of the earth: You are the trust of [even] strong men who [wrongly]
call on your name too (cf. Braude and Kapstein, ad loc.). Wayfarers
trust in your name, seafarers trust in your name, those who go forth on
caravans trust in your name.
... far-off seas: R. Hinena bar Pappa asked R. Samuel bar
Nahman, saying to him, "What is the meaning of the phrase, far-off
seas?” He said to him,
"Repentance is compared to a sea. Just as a sea is eternally open, so the
gates of repentance are eternally open. And prayer is to be compared to a
purification-pool. Just as a purification pool sometimes is open, sometimes
locked, so the gates of prayer sometimes are open, sometimes are locked. Just
as in the case of a purification-pool, sometimes someone may wish to immerse
himself but finds his father or his master there and is embarrassed and goes
away ... But in the case of the sea, he just goes a short distance away and
goes down and immerses [without having to come back some other day]."
R. Berekhiah, R. Helob
in the name of R. Anan bar Yose: "Even the gates of prayer are always
open." That view accords with what R. Yose bar Halapta said, "There
are particular times for prayer: David came along and spelled them out: But
as for me, may my prayer be for you, O Lord, at a propitious time (Ps.
69:14): Said David before the Holy One, blessed be He, 'Lord of the ages, when
I pray before you, may it be a propitious time,'"
God, in the abundance
of your mercy, answer me with your true salvation (Ps. 69:14): It has been taught
on Tannaite authority in the name of R. Eliezer, "The Lord is the
purification pool of Israel (Jer. 17:13): Just as a purification pool
purifies the unclean, so the Holy One, blessed be He, purifies Israel."
Therefore Hosea admonishes Israel saying to them, Return O Israel [to the
Lord your God, for you have stumbled because of your iniquity. Take with you
words and return to the Lord and say to him, Take away all iniquity; accept
that which is good, and we will render the fruit of our lips. Assyria shall not
save us, we will not ride upon horses; and we will say no more, Our God to the
work of our hands. In you the orphan finds mercy] (Hosea 14:1-3).
XXIV:III
The Lord thunders
before his host, [his is a mighty army, countless are those who do his bidding.
Great is the day of the Lord and terrible, who can endure it? And yet, the Lord
says, even now turn back to men with your whole heart, fast and weep and beat
your breasts, rend your hearts and not your garments, turn back to the Lord
your God; for he is gracious and compassionate, long-suffering and ever
constant, always ready to repent of the threatened evil. It may be he will turn
back and repent and leave a blessing behind him] (Joel 2;11-14):
The Lord thunders
before his host: on
the New Year. ... his is a mighty army: this refers to Israel. ...
countless are those who do his bidding: for he makes abundant the strength
of the righteous who have done his will. Great is the day of the Lord and
terrible: this refers to the Day of Atonement. ...who can endure it.
For said R. Qerispa
[Chrispus] in the name of R. Yohanan, "There are three account books, one
for the completely righteous, one for the completely wicked, and one for the
in-betweens. These are for eternal life (Dan. 12:2): Said Rabbi,
"This refers to the completely righteous." These are for shame and
eternal derision (Dan. 12:2): This refers to the completely wicked. They
are blotted out of the book (Ps. 69:29): These are the wicked. ...of the
living: these are the righteous. ...and with the righteous they are not
inscribed: these are the in-betweens. To these the Holy One, blessed be
He, has given the ten days between the New Year and the Day of Atonement. If
they repent, they are inscribed with the righteous, and if not, there are
inscribed with the wicked. Therefore Hosea admonishes Israel saying to
them, Return O Israel to the Lord your God, for you have stumbled because of
your iniquity. Take with you words and return to the Lord and say to him, Take
away all iniquity; accept that which is good, and we will render
the fruit of our lips. Assyria shall not save us, we will not ride upon
horses; and we will say no more, Our God to the work of our hands. In
you the orphan finds mercy (Hosea 14:1-3).
XXIV:IV
However angry your
hearts, do not do wrong; though you lie abed [resentful, do not break silence;
pay your due of sacrifice and trust in the Lord] (Ps. 4:4-5): R. Jacob bar Abinah
and Rabbis: R. Jacob bar Abinah said, "[The sense is:] Let your impulse to
do evil be angry with you, but do not let it make you sin." Rabbis said,
"Make your impulse to do evil angry but do not come into the toils of
sin."
It was taught on
Tannaite authority in the name of R. Eleazar, "The purification-pool of
Israel (Jer. 17:13): "Said the Holy One, blessed be He, to Israel, 'I
have said to you to pray in the synagogue that is in your town, and if not,
then you can pray in your field, and if not, then you can pray in your house,
and if not then you can pray in your bed, and if not, you can meditate in your
heart.'"
...though you lie abed
resentful, [do not break silence}: Said R. Yudan, "Keep silence
from that transgression that is in your hand." Therefore Hosea admonishes
Israel saying to them, Return 0 Israel [to the Lord your God, for you have
stumbled because of your iniquity. Take with you words and return to the Lord
and say to him. Take away all iniquity; accept that which is good, and we
will render the fruit of our lips. Assyria shall not save us, we will not
ride upon horses; and we will say no more, Our God to the work of our
hands. In you the orphan finds mercy] (Hosea 14: 1-3).
XXIV:V
The sacrifices of God
are a broken spirit, a wounded heart, [O God, you will not despise. Let it be
your pleasure to do good to Zion, to build anew the walls of Jerusalem. Then
only shall you delight in the appointed sacrifices, then shall young bulls be
offered on your altar] (Ps.
51:17-19): Zabedee bar Levi and R. Y ose bar Paitres and rabbis: One said,
"Said David before the Holy One, blessed be He, 'Lord of the ages, If you
accept me as a penitent, I know that my son, Solomon, is going to go and build
the sanctuary and offer on it all of the required offerings.' It is in accord
with this verse of Scripture: The sacrifices of God are a broken spirit, a
wounded heart, [O God, you will not despise. Let it be your pleasure to do good
to Zion, to build a new the walls of Jerusalem. Then only shall you delight in
the appointed sacrifices, then shall young bulls be offered on your altar] (Ps.
51:17-19). And I know that you will do good to Zion, to build a new the
walls of Jerusalem. Then only shall you delight in the appointed sacrifices,
then shall young bulls be offered on your altar] (Ps. 51: 17 -19).'"
Another said,
"How do we know of one who carries out penitence that the Holy One,
blessed be He, regards it as though he had gone up to Jerusalem, built the
house of the sanctuary, built the altar, and offered on it all required offerings?
It is in accord with this verse of Scripture: The sacrifices of God are a
broken spirit, a wounded heart, O God, you will not despise. And it is
further written: Let it be your pleasure to do good to Zion, to build a new
the walls of Jerusalem. Then only shall you delight in the appointed
sacrifices, [then shall young bulls be offered on your altar] (Ps.
51:17-19)."
Rabbis said, "How
do we know of him who passes before the ark [to recite the communal prayers]
that he has to make mention of the building of the house of the sanctuary and
of the offerings and also to mediate? It is on the basis of this blessing:
'Favor us, O our God, and dwell in Zion, your city, and may your children serve
you in Jerusalem.'"
Said R. Abba bar
Yudan, "Whatever blemish God has declared in the case of a beast, he has
declared valid in the case of a man. Just as he declared invalid in the case of
a beast to be brought for a sacrifice one that was blind or broken (Lev.
22:22), so he declared the same valid in the case of a man: a broken spirit,
a wounded heart, (O God, you will not despise.]"
Said R. Alexandri,
"In the case of an ordinary person, if he should make use of a broken pot,
it is demeaning to him. But as to the Holy One, blessed be He, all the utensils
that he uses are broken, as it is written, The Lord is near those of broken
heart (Ps. 34:19), he heals broken hearts (Ps.147:3), I dwell in
the high and holy place with him that is of a contrite and humble spirit (Is.
57: 17), a broken spirit, a wounded heart, 0 God, you will not despise (Ps.
51:19)." Therefore Hosea admonishes Israel saying to them, Return O
Israel [to the Lord your God, for you have stumbled because of your iniquity.
Take with you words and return to the Lord and say to him, Take away all iniquity;
accept that which is good, and we will render the fruit of our lips. Assyria
shall not save us, we will not ride upon horses; and we will say no more, Our
God to the work of our hands. In you the orphan finds mercy] (Hosea
14:1-3).
XXIV:VI
Behold (then] God
builds a man's strength, who is a teacher like him (Job 36:22): Said R. Berekhiah,
"The word behold (HN) is Greek, hina, meaning one, as you
say, One is our God. ... God builds a man's strength: For he adds to the strength of the righteous, who
carry out his will. ...who is a teacher like him: teacher for the
sinners, telling them to carry out repentance. Therefore Hosea admonishes
Israel saying to them, Return O Israel [to the Lord your God, for you have
stumbled because of your iniquity. Take with you words and return to the Lord
and say to him, Take away all iniquity; accept that which is good, and we will
render the fruit of our lips. Assyria shall not save us, we will not ride upon
horses; and we will say no more, Our God to the work of our hands. In you the
orphan finds mercy] (Hosea 14:1-3).
XXIV:VII
Good and upright is
the Lord, because he teaches sinners in the way (Ps. 25:78): They asked wisdom,
"As to the sinner, what is his punishment?" She said to them, "Evil
pursues sinners (Prov. 13:21)." They asked prophecy, "As to the
sinner, what is his punishment?" She said to them, "The soul that
sins shall die (Ez. 18:4)." They asked the Torah, "As to the
sinner, what is his punishment?" She said to them, "Let him bring a
guilt-offering and it will attain atonement for him." They asked the Holy
One, blessed be He, "As to the sinner, what is his punishment?" He
said to them, "Let him repent, and it will attain atonement for him,"
That is in line with the verse of Scripture: Good and upright is the Lord,
because he teaches sinners in the way (Ps. 25:78).
[Good and upright is
the Lord, because he teaches sinners in the way (Ps. 25:78):] Said R. Phineas,
"Why is he good? Because he is upright. Why is he upright? Because he is
good."
... because he teaches
sinners in the way (Ps.
25:78): For he teaches sinners the way in which to repent. Therefore Hosea
admonishes Israel saying to them, Return O Israel [to the Lord your God, for
you have stumbled because of your iniquity. Take with you words and return to
the Lord and say to him, Take away all iniquity; accept that which is good, and
we will render the fruit of our lips. Assyria shall not save us, we will not
ride upon horses; and we will say no more, Our God to the work of our hands. In
you the orphan finds mercy] (Hosea 14:1-3).
XXIV:VIII
Conceal your faults
and you will not prosper; [confess and give them up and you will find mercy] (Prov. 28:13): R.
Simeon, R. Joshua b. Levi in the name of R. Simeon b. Halapta: "In the
case of all plants the roots of which you cover up, they will flourish. But in
the case of a nut tree, if you cover up its roots, it will not prosper. The
matter may be compared to the case of a mugger on trial before a magistrate. So
long as he denies the crime, he is flogged. Once he confesses, he receives the
decree. But the Holy One, blessed be He, is not that way. But before one
confesses, he gives out the decree. Once one confesses, he provides
forgiveness. That is in line with this verse of Scripture: Conceal your faults
and you will not prosper; [confess and give them up and you will find mercy] (Prov.
28:13)."
Said R. Judah, "...confess
and give them up and you will find mercy." Therefore Hosea admonishes
Israel saying to them, Return O Israel to the Lord your God, for you have
stumbled because of your iniquity. Take with you words and return to the Lord
and say to him, Take away all iniquity; accept that which is good, and we will
render the fruit of our lips. Assyria shall not save us, we will not ride upon
horses; and we will say no more, Our God to the work of our hands. In you the
orphan finds mercy (Hosea 14:1-3).
XXIV:IX
A man shall have his
fill of good by the fruit of his mouth (Prov. 12:14): It is written, When
Reuben returned to the pit [and saw that Joseph was not in the pit, he tore his
clothes and returned to his brothers and said, The lad is gone, and I, where
shall I go?' Then they took Joseph's robe and slaughtered a goat and dipped the
robe in the blood, and they sent the long robe with sleeves and brought it to
their father and said, This we have found; see now whether it is your son's
robe or not'} (Gen. 37:29-34)]: R. Eliezer, R. Joshua, and Rabbis: [Where
had he been?] R. Eliezer says, "He had been occupied with his sackcloth
and ashes [on account of his earlier sin with his father's concubine (Gen.
35:22)], and when he had a free moment from his sack cloth and ashes, he went
and looked into the pit. That is in line with this verse: And behold Joseph
was not in the pit." R. Joshua said, "All of the management of
the household was assigned to him. When he had a moment free of the cares of
management of the household, he went and looked into the pit. That is in line
with this verse: And behold Joseph was not in the pit." And rabbis
said, "Said the Holy One, blessed be He, to him, 'You sought to restore
the beloved son to his father. By your life, your son's son will restore Israel
to their father in heaven. And who is that? It is Hosea.' The word of the
Lord which came to Hosea ben Beeri (Hos. 1:1), and it is written, his
son Beerah (I Chron 5:6)."
Why is he called
Beeri? Because he is the well (beerah) of the Torah. And why did Beerah
die in exile? So that the ten tribes should return on account of his merit. And why did Moses die in the wilderness? So
that the generation of the wilderness should return on account of his merit.
R. Berekhiah said,
"Said the Holy One, blessed be He, to him, 'You have opened the way to
repentance first of all. By your life, the son of your son will come and open
the way to repentance first of all: "Return O Israel [to the Lord your
God, for you have stumbled because of your iniquity. Take with you words and
return to the Lord and say to him, Take away all iniquity; accept that which is
good, and we will render the fruit of our lips. Assyria shall not save us, we
will not ride upon horses; and we will say no more, Our God to the work of our
hands. In you the orphan finds mercy] (Hosea 14:1-3).
XXIV:X
For my thoughts are
not your thoughts, [and your ways are not my ways This is the very word of the
Lord. For as the heavens are higher than the earth, so are my ways higher than
your ways and my thoughts than your thoughts] (Is. 55:8-9): The matter may be
compared to the case of a thug on trial before a magistrate. First he reads the
charge, then he beats him, then he puts a bit in his mouth [so that he cannot
retract his confession], then he lays down the verdict,
then he goes forth to be put to death. But the Holy One, blessed be He, is not
that way. First he announces the charge against the tribes: Now they sin
more and more and have made molten images of their silver (Hos. 13:2). Then
he beats them: Ephraim is beaten, their root is dried up (Hos. 9:16).
Then he puts a bit in their mouth: The iniquity of Ephraim is bound up, his
sin is stored up (Hos. 13:12). Then he announces the verdict: Samaria
shall bear her guilt for she has rebelled against her God (Hos. 14:1). And
then he draws them back in repentance: Return O Israel to the Lord your God,
for you have stumbled because of your iniquity. Take with you words and return
to the Lord and say to him, Take away all iniquity; accept that which is good,
and we will render the fruit of our lips. Assyria shall not save us, we will
not ride upon horses; and we will say no more, Our God to the work of our
hands. In you the orphan finds mercy (Hosea 14:1-3).
XXIV:XI
What is written prior
to [the base-verse, Hos. 14:2]? It is the following: Samaria shall bear her
guilt [for she has rebelled against her God] (Hos. 14:1). And thereafter: Return
O Israel [to the Lord your God, for you have stumbled because of your iniquity.
Take with you words and return to the Lord and say to him, Take away all
iniquity; accept that which is good, and we will render the fruit of our lips.
Assyria shall not save us, we will not ride upon horses; and we will say no
more, Our God to the work of our hands. In you the orphan finds mercy] (Hosea
14:1-3). R. Eleazar in the name of R. Samuel bar Nahman: "The matter may
be compared to the case of a town that rebelled against the king, who sent
against it a general of the army to destroy it. The general was skilled and
cool. He said to them, 'Take time for yourselves, so that the king not do to
you what he did to such-and-such a town and its environs, and to such and such
a district and its area.' So said Hosea to Israel, 'My children, repent, so
that the Holy One, blessed be He, will not do to you what he did to Samaria and
its environs.' Said Israel before the Holy One, blessed be He, 'Lord of the
ages, if we repent, will you accept us?' He said to them, 'The repentance of
Cain I accepted, will I not accept yours?' For a harsh decree was issued
against him." That is in line with this verse of Scripture: When you
till the ground, it will no more yield its strength to you; a fugitive and a
wanderer shall you be (Gen. 4:12).
But since he repented, he was relieved of half of the harsh decree. How do we
know that he repented? And Cain said to the Lord, Too great is my sin for me
to bear it (Gen. 4:13). And how do we know that he was relieved of half of
the harsh decree? And Cain went away from the presence of the Lord and
dwelled in the land of the wanderer (Gen. 4: 17). What is written is not in
the land of the fugitive and the wanderer, but only, in the land of the
wanderer, to the east of Eden. What is the meaning of And Cain went away
[from the presence of the Lord]? R.
Yudan in the name of R. Aibu said, "He shouted over the shoulder and went
away, as if to deceive the ones above. [Freedman, Genesis Rabbah, p.
192, n. 1: He rejected God's reproof, as though murder was a light
matter.]" R. Berekhiah in the name of R. Eleazarb. R. Simeon: "He
went away like the [pig] that shows a cloven hoof [pretending to be a valid
animal, when it is not,] like one who would deceive the creator." R. Hunah
in the name of R. Hinena bar Isaac said, "He went out rejoicing, in line
with this verse: He goes forth to meet you and when he sees you, he will be
glad in his heart (Ex. 4: 14). Adam met him and said to him, 'What happened
at your trial?' He said to him, ‘I repented and am reconciled.' Then Adam began
to beat on his face: 'So great is the power of repentance, and I never knew
it!' He forthwith went and said: It is a good thing to confess to the Lord (Ps.
92:1)." Said R. Levi, "It was Adam who stated this psalm: A Psalm
for the Sabbath day (Ps. 92:1).
"And shall I not
accept your repentance? I accepted the repentance of Ahab, and shall I not
accept your repentance?" For a harsh decree was issued against him, in
line with this verse: You shall speak to him saying, Have you killed and
also taken possession? And you shall speak to him saying Thus says the Lord: In
the place where dogs licked the blood of Naboth shall dogs lick your blood,
even yours (1 Kgs. 21 :29).
And it came to pass
when Ahab heard these words that he tore his clothes and put sackcloth on his
flesh and fasted and lay in sackcloth (1 Kgs. 21:27). How did he fast?
If he was accustomed to eat at three hours, he would eat at six, and if he was
accustomed to eat at six, he ate at nine. What is the meaning of And he
walked softly?(1 Kgs. 21:29) R. Joshua b. Levi said, "He went
barefooted." What is written there? The word of the Lord came to Elijah
the Tishbite saying, Do you see
that Ahab humbles himself before me? Because he humbles himself before me, I
will not bring the evil in his days (1 Kgs. 21:28-29). Said the Holy One,
blessed be He, to Elijah, "You have seen that Ahab repented: Do you see
that Ahab humbles himself before me? {Because he humbles himself before me, I
will not bring the evil in his days.]
"And shall 1 not
accept your repentance? I accepted the repentance of the men of Anathoth, and
shall I not accept your repentance? For a harsh decree was issued against them:
Thus says the Lord concerning the men of Anathoth who seek your life. saying
You shall not prophesy in the name of the Lord that you die not by our hand:
therefore thus says the Lord, Behold I will punish them ... there shall be no
remnant of them (Jer. 11:21, 23). But when they repented, they had the
merit of producing descendants: Themen of Anathoth a hundred and
twenty-eight (Ezra 2:23).
"And shall 1 not
accept your repentance? I accepted the repentance of the men of Nineveh, and
shall 1 not accept your repentance?" For a harsh decree was issued against
them, in line with this verse of Scripture: Jonah began to enter into the
city a day's journey [and he proclaimed and said, Yet forty days and Nineveh
shall be overthrown] (Jonah 3:4). And the tidings reached the king of
Nineveh and he arose from his throne and laid his robe from him and covered
himself with sackcloth and proclaimed through Nineveh by the decree of the king
and his nobles. saying, ['Let neither man nor beast ... taste anything; let
them not feed nor drink water; but let them be covered with sackcloth both man
and beast and let them cry mightily to God'] (Jonah 3:7-8). Said R. Simeon
b. Laqish, "The men of Nineveh carried out an essentially deceitful
repentance. What did they do? R. Huniah in the name of R. Simeon b. Halputa:
"They set up calves inside with their mothers outside, and these lowed
from inside and the mothers from outside, so these groaned on this side and
those on that side. They said, if you do not have mercy on us, we shall not
have mercy on them.'" Said R. Aha, "This is what they do also in
Arabia: How are the beasts groaning! the herds of cattle are confused
[because they have no pasture] (Joel 1:18)."
... but let them be
covered with sackcloth both man and beast and let them cry mightily to God' (Jonah 3:7-8): What is
the meaning of mightily? Said R.
Simeon b. Halputa, "The impudent one conquers even the wicked one, all the
more so the One who is the goodness of the world."
Let them turn everyone
[from his evil way. from the violence that is in their hands] (Jonah 3:8): Said R.
Yohanan, "What they had in hand they returned, but what they had put away
in boxes, arks, and cupboards they did not return." And rend your
hearts and not your garments (Joel 2:13): Said R. Joshua b. Levi, "If
you rend your hearts in repentance, you will not have to render your garments
on account of the death of your sons and daughters. Why not? "Because
he is merciful and long-suffering (Joel 2:13)." R. Aha and R. Tanhum
in the name of R. Hiyya in the name of R. Yohanan, "What is written is not
long-suffering [in the singular] but longer-suffering [in the dual], indicating
that he is patient with the righteous but also patient with the wicked. He is
patient with the righteous and collects from them the modicum on account of the
bad deeds which they did in this world so as to give them their full and
complete reward in the world to come. And he accords prosperity to the wicked
in this world so as to give them the modicum of the reward for the good deeds
that they have done in this world in order to exact from them full and complete
penalty in the world to come." R. Samuel bar Nahman in the name of R.
Yohanan: "What is written is not long-suffering [in the singular] but
longer-suffering [in the dual], indicating that he is patient before he comes
to collect [exacting punishment], and what he comes to collect, he extends the
time [same word as patience] for collecting payment." Said R. Hanina,
"Whoever has said that the All-Merciful is [loose in] forgiving will get
loose bowels. But he is indeed patient but then collects what is coming to
him." Said R. Levi, "What is the meaning of long-suffering? He is
very far from anger. The matter may be compared to the case of a king who had
two tough legions. Said the king, 'If the legions stay with me in the town,
then when the townsfolk make me angry, they will take off on their own against
them and wipe them out. Lo, I shall send them some distance away. If the people
make me angry, while I am still sending for them, the people will come and make
their peace with me, and I shall accept their appeasement.'
X. "That is in
line with this verse of Scripture: They come from a country far away, from
the end of heaven the weapons of his indignation (Is. 13:5)." Said R.
Isaac, "And not only so, but he locks the gate against [his own legions],
in line with this verse of Scripture: The Lord has unlocked his armory and
has brought forth the weapons of his indignation (Jer. 50:25). While he is
opening up, while he is still occupied, his mercy will be aroused. "
It was taught on
Tannaite authority in the name of R. Meir, "For lo, the Lord goes forth
from his place (Is. 26:21). He goes forth from the attribute of justice to the attribute of mercy for
Israel."
"I accepted the
repentance of Manasseh, and shall I not accept your repentance?" For a
harsh decree was issued against him. This is in line with this verse of
Scripture: The Lord spoke to Manasseh and to his people but they did not
listen. Therefore the Lord brought upon them the captains of the host of the
king of Assyria, who took Manasseh with hooks (2 Chr. 33:10, 11). What is
the meaning of hooks? R. Abba bar Kahana said, "Manacles." And
they imprisoned him in fetters (2 Chr. 33:11): What are fetters? R. Levi
bar Haita, "They made him a kind of copper pot and made holes in it and
put him into it and began to heat it from beneath. And when the pain of it
began to affect him, there was not a single idol in the world on which he did
not call: 'idol of so-and-so, come and save me.' But when nothing helped, he
said, 'I remember that father would recite for me this verse: In your
distress when all these things come upon you in the end of days return to the
Lord your God and listen to his voice, for the Lord your God is a merciful God,
he will not fail you nor destroy you (Deut. 4:30, 31). Lo, I shall call on
him. If he answers me, well and good, and if not, then they're all alike.' Now
the ministering angels were closing the windows of the firmament, so that the
prayer of Manasseh would not come before the Holy One, blessed be He, 'Lord of
the ages, a man who set up an idol in the temple - should such a man be able to
repent?’ Said to them the Holy One, blessed be He, 'If I do not accept him in
repentance, I shall lock the door before all those who come to repent.' What
did the Holy One, blessed be He, do for him? He dug a little opening under the
throne of glory that was his, and through it he listened to his supplication.
That is in line with this verse of Scripture: And he prayed to the Lord and
he was entreated of him (2 Chr. 33:13). "What is written in the verse
for the word for entreat is dug for him." And he listened to his
supplications (2 Chr. 33:13): Said R. Eleazar b. R. Simeon, "In Arabia
they shift the ayin for a het [so yielding the word-exchange just
now cited]."
And he brought him
back to Jerusalem to his kingdom (2 Chr. 33:13): How did he he bring him back?.
R. Samuel bar Nahman in the name of R. Aha: "He brought him back with a
wind, as you say [in the Prayer], Who brings back the wind.'" Manasseh
knew that the Lord is God (2 Chr. 33:13): At that time said Manasseh,
"There is justice and a Judge." "I accepted the repentance of
Jeconiaiah, and shall I not accept your repentance?"
"I accepted the
repentance of Jeconaiah, and shall I not accept your repentance?" For a
harsh decree was issued against him. That is in line with the following verse
of Scripture: Is this man Coniah a despised, broken pot, a vessel no one
cares for? Why are he and his children hurled and cast into a land which they
do not know? (Jer. 22:28). R. Abba bar Kahana said, "[A broken pot] is
like a bone of marrow, which, when you break it open, turns out to be
worthless." R. Helbo said, "It is like a date wrapper, which, when
you shake it out, turns out to contain nothing."
... a vessel no one cares for: R. Hama
b. R. Hanina said, "It may be compared to a piss pot." R.
Samuel bar Nachman: "[It is] like a vessel of those who take blood."
Said R. Meir, "The Holy One, blessed be He, took an oath that he would not
bring from Jeonaiah son of Jehoiakim, another king of Judah, in line with this
verse: As I live says the Lord, if Coniah the son of Jehoiakim were the
signet on a hand, yet by my right hand I would pluck you hence (Jer.
22:24). R. Hinena bar Isaac said, "'From there [that is, from Jeconaiah] I
shall pull up the kingdom from the house of David.'" Another explanation:
What is written is not I shall remove you but rather I shall restore you; the
meaning is, 'From there I shall restore in you in repentance.' The source of
his retribution turned into the source of his restoration." Said R. Zeira,
I heard something from R. Ishmael b. R. Isaac, who expounded the present
passage, but I don't remember what it was." Said to him R. Aha arika,
"Perhaps this is what it was: Thus says the Lord, Write this man as
childless, a man who will not prosper in his days [for none of his offspring
shall succeed in sitting on the throne of David and ruling again in Judah] (Jer.
22:30)." He said to him, "Yes, in his days he will not succeed, but
in the days of his son he will succeed." R. Aha bar Abun bar Benjamin in
the name of R. Abba son of R. Pappi: "Great is the power of repentance for
it annulled both an oath and a decree. How do we know that it annulled an oath?
As I live says the Lord, if Coniah the son of Jehoiakim were the signet on a
hand, yet by my right hand I would pluck you hence (Jer. 22:24). Yet it is
written, In that day says the Lord of hosts I will take you 0 Zerubbabel,
son of Shealtiel, [and make you as a signet] (Haggai 2:23). And how do we
know that it annulled a decree? It is written, Thus says the Lord, Write
this man as childless, [a man who will not prosper in his days for none of his
offspring shall succeed in sitting on the throne of David and ruling again in
Judah] (Jer. 22:30). Yet it is written, The sons of Jeconiah, Assir
Shealtiel, his son (1 Chr. 3:17)."
Said R. Tanhum bar
Jeremiah, 'The meaning of the name Assir is that he was imprisoned in a
prison [with the same letters serving the name Assir and the word for prison]. Shea/tie/;
For from him a sapling of the kingdom of the house of David was planted.
Said R. Tanhuma, "Assir [the prisoner] refers to the Holy One,
blessed be He, who imprisoned himself through an oath. Shea/tiel [which
uses the letters for the world for ask] is because God brought the
question of the validity of the oath to the heavenly court, which released him
from his vow."
XXIV:XII
R. Judah the Patriarch
in the name of R. Judah bar Simon: "Under ordinary circumstances if
someone shoots an arrow, it may go a distance of a kor or two. But so great is
the power of repentance that it reaches the throne of glory." Said R.
Yose, "It is written, Open to me (Song 5:2). Said the Holy One,
blessed be He, Open to me an opening as small as a hole of a needle and
I shall open for you a space through which military camps and siege engines can
enter." R. Tanhuma in the name of R. Haninah, R. Aibu in the name of R.
Simeon b. Laqish: "Repent for a brief moment and know that I am the
Lord (Ps. 46:11)." Said R. Levi, "If the Israelites repented for
a single day, they would be redeemed. What verse of Scripture makes that point?
[He tends one flock in his care.] Today if you listen to his voice (Ps.
95:7)." Said R. Judah bar Simon, "Return, Israe/, to the Lord your
God (Hosea 14:2), even if you have denied the very principle [of the
faith]." Said R. Eleazar, "Under ordinary circumstances, if someone
humiliates his fellow in public and after a while wants to conciliate him, the
other says, 'Are you going to humiliate me in public and then conciliate me in
private? Go and bring those people before whom you humiliated me and in their
presence I shall be conciliated with you.' But the Holy One, blessed be He, is
not that way. Rather, a person may go and blaspheme and curse in the market
place but the Holy One, blessed be He, says to him to repent 'even between you
and me and I shall accept you.'"
XXIV:XIII
R. Issachar of Kefar
Mindi expounded, "For he knows false men, indeed he sees iniquity, and
will he not consider it? (Job 11:11): "Under ordinary circumstances if
a person does heaps and heaps of transgressions, but if he repents, it is as if
indeed he sees iniquity, and will not consider it."
It was taught on
Tannaite authority in the name of R. Meir: "Return O Israel [to the
Lord your God]: "[Since the name, Lord, stands for the attribute of
mercy, and your God for the attribute of justice,] return while he is
still subject to the attribute of mercy, and if not, then he is your God. Do
it before the defense attorney is made into your prosecutor."
XXIV:XIV
Samuel Patrigrisa in
the name of R. Meir: Rejoice O young man in your youth [and walk in the ways
of your heart] (Qoh. 11:9)." Said R. Samuel b. R. Isaac, "Sages
proposed to hide away the scroll of Qohelet, for they found in it[s teachings]
matters that tended toward heresy. They said, 'Lo, is this the whole of
Solomon's wisdom, which he came along to teach: Rejoice, 0 young man, in
your youth, [and let your heart cheer you in the days of your youth; walk in
the ways of your heart and the sight of your eyes. But know that for all these
things, God will bring you into judgment] (Qoh. 11 :9)? But Moses stated, ...
not to follow after your own heart and your own eyes, [which you are inclined
to go after wantonly]' (Num. 15:39), and yet [Solomon] has said, Walk in
the ways of your heart and the sight of your eyes! [Accordingly, he would
imply] there is neither justice nor a Judge, so the penalty of flogging has
been annulled!' But when [Solomon further] stated, But know that for
all these things, God will bring you judgment (Qoh. 11 :9), they stated,
'Well has Solomon spoken.'" R. Hiyya the Elder and R. Simeon b. Halapta:
R. Hiyya the Elder said, "The matter may be compared to a bandit who was
fleeing from a magistrate. They said to him, 'Cut down on running, so you won't
be exhausted for the dragging [when they take you out to be sentenced].'
"But know that
for all these things, God will bring you judgment (Qoh. 11:9)." R. Simeon b.
Halapta said, "The matter may be compared to the case of someone who was
swimming. They said to him, 'Cut down on the trip out, so you won't be too
tired for the trip back.' "But know that for all these things, God will
bring you judgment (Qoh. 11:9)." Said R. Josiah, "The matter may
be compared to the case of one who stole tax money. When he was caught, they
said to him, 'Produce the tax money.' He said to them, 'Take it.' They said to
him, 'What are you thinking? That we want only the money you stole this time?
We want the money you stole every time.' "But know that for all these
things, God will bring you judgment (Qoh. 11:9)." Said R. Levi,
"The matter may be compared to the case of a bird caught in a cage, and
his fellow stood near by and said to him, 'How lucky you are! How easy it is
for your to get your food.' The other said to him, 'Are you looking at the food
and not looking at the cage? "But know that for all these things, God
will bring you judgment (Qoh. 11:9)." Said R. Tanhuma, "The
matter may be compared to the case of a wise guy who went into a cafe and said
to the owner, 'Give me wine, give me good quality bread, and fat meat.' When
the man had eaten and drunk, he said to him, 'Pay up.' He said to him, 'Here is
the belly of "that man," [me] before you - split it open [and take it
all back].' He said to him, 'Is that how you think you're going to get away
from me?' Now the restaurant-owner was smart. What did he do? He took the man
and wrapped him up in a reed mat and set him at the door of the cafe, and to
whoever went by he would say, 'Attain merit [by giving money] for this corpse,
because I want to buy him a decent burial.' A wise guy came by and asked, 'How
long are you going to do this to him?’ He said to him, 'Until I get what is
owing to me for the bill.' When the man had collected what was owing for the
bill, he said to the other, 'Get up and go to your father's grave and say to
him that you are going to reach a bad end.' "But know that for all
these things, God will bring you judgment (Qoh. 11:9)."
XXIV:XV
R. Eleazar, son of R.
Y ose the Galilean, says, "Israel said before the Holy One, blessed be He,
'Lord of the ages, if we repent, who will testify for us [that we have done
so]?' He said to them, 'If when it comes to bad I testify for you, if it is for
good shall I not testify for you?' "... when it comes to bad I testify for
you: I will come near you to judgment and I will be a swift witness [against
the sorcerers and against the
adulterers] (Mal. 3:5). "...if it is for good shall I not testify for
you?"
[These are the words
of the Lord of hosts, the God of Israel, concerning Ahab son of Kolaiah and
Zedekiah son of Maaseiah, who prophesy falsely to you in my name. I will hand
them over to Nebuchadrezzar king of Babylonia, and he will put them to death
before your eyes. Their names shall be used by all the exiles of Judea in
Babylonia when they curse a man. They shall say, May the Lord treat you like
Zedekiah and Ahab, whom the king of Babylonia roasted in fire. For their
conduct in Israel was an outrage. They committed adultery with other men's
wives and without my authority prophesied in my name, and what they prophesied
was false. I know. I can testify. This is the very word of the Lord (Jer. 29:21-23):] Ahab
son of Kolaiah and Zedekiah son of Maaseiah were false prophets and committed
adultery with the wives of their fellows. That is in line with this verse: For
their conduct in Israel was an outrage. They committed adultery with other
men's wives and without my authority prophesied in my name, [and what they
prophesied was false] (Jer. 29:23). What did they do? One of them would go
to a woman and say to her, "I have seen by my prophetic gift that my
fellow will come to you [and have sexual relations with you, so that] you will
bring forth a prophet in Israel.” One would set things up for the other, and
the other would set things up for the one. When a woman's time came to give
birth, they went [even] to the wife of Nebuchadnezzar, saying to her thus and
so. [Receiving their claim to produce a prophet also through her,] she said to
them, "I can do nothing without the king's knowledge." When
Nebuchadnezzar came, she told him the story. He said, "Is such a thing
possible? The God of this nation hates fornication. Lo, I am going to test them
just the way I tested Hananiah, Mishael, and Azariah. If they survive, well and
good, and if not then they are false prophets.' What did he do? He made a kind
of copper frying pan with holes, and put them in it, and began to heat it up
from the bottom. When they saw that they were in real trouble, they implicated
Joshua b. Yehosedeq, high priest, with them, saying, "Perhaps through his
merit we too may be saved." What did the Holy One, blessed be He, do to
them? They were burned up and he was saved: Is this one not a brand saved
from the fire (Zech. 3:2). That is in line with this statement: Their
names shall be used by all the exiles of Judea in Babylonia when they curse a
man. [They shall say, May the Lord treat you like Zedekiah and Ahab, whom the
king of Babylonia roasted in fire] (Jer 29:22) What is stated is not, whom
the king of Babylonia burned, but rather, whom the king of Babylonia
roasted in fire, like popcorn.
XXIV:XVI
R. Levi and R. Isaac:
R. Levi said, "Said the Holy One, blessed be He, to Jeremiah, 'Go, say to
Israel, Repent.' He went and said it to them. They said to him, 'Our lord,
Jeremiah, how shall we repent? How shall we have the impudence to come before
the Omnipresent? Have we not angered him, and have we not made him jealous?
Those mountains and hills on which we served idols - do they not yet endure [to
testify against us]? They sacrifice on the tops of mountains [and make
offerings on the hills] (Hos. 4: 13). Let us lie down in our shame and
let our confusion cover us (Jer. 3:25).' He went before the Holy One,
blessed be He, and repeated this. He said to him, 'Go, tell them, 'Did I not
write for you in my Torah, [The one who consults ghosts and familiar spirits
to go astray after them -] I will set my face against that person and
cast him off from among his people (Lev. 20:6)? Have I ever done so to you?
Rather: I will not frown on you, for I am merciful, says the Lord. I will
not bear a grudge forever (Jer. 3:12).'"
R. Isaac said,
"Said the Holy One, blessed be He, to Jeremiah, 'Go, say to Israel,
Repent.' He went and said it to them. They said to him, 'Our lord, Jeremiah,
how shall we repent? How shall we have the impudence to come before the
Omnipresent? Have we not angered him, and have we not made him jealous? Those
mountains and hills on which we served idols - do they not yet endure [to
testify against us]? They sacrifice on the tops of mountains [and make
offerings on the hills] (Hos. 4: 13). Let us lie down in our shame [and
let our confusion cover us] (Jer. 3:25).' "He went before the Holy
One, blessed be He, and repeated this. He said to him, 'Go, tell them, 'If you
come, is it not to your father who is in heaven that you are coming? [For so I
have been a father for Israel, and Ephraim has been my first born] (Jer.
31:8).'"
XXIV:XVII
… for you have
stumbled because of your iniquity (Hosea 14:2): Said R. Simon, "The matter may be
compared to a tall rock, which was standing at a crossroads. People would
stumble on it. Said the king to them, 'Cut it down little by little, so that
when the time comes, I can remove it from the world.' So said the Holy One,
blessed be He, to Israel, 'My children, the impulse to do evil is a great
obstacle in the world. But cut it down little by little, so that when the time
comes I shall remove it from the world.' That is in line with this verse: And
I shall remove the stony heart from your flesh (Ez. 36:26)." Said R.
Isaac, "As matters go in the world, if someone stumbles in transgression
and he becomes liable for the death penalty at the hands of heaven, his ox may
expire, his chicken perish, his flask break, he may stub his toe, for part of
the soul is tantamount to the whole of it."
Another comment: ...reasoning
things out one by one, [after searching long without success: I have found one
man in a thousand worthy the name, but I have not found one woman among them
all. This alone I have found, that God, when he made man, made him
straightforward, but man invents endless subtleties of his own] (Qoh.
7:27-29): One joins the other transgression until the account adds up
[Mandelbaum].
XXIV:XVIII
[Return O Israel to
the Lord your God, for you have stumbled because of your iniquity.] Take with
you words (Hosea
14:1) [and return to the Lord and say to him, Take away all iniquity; accept
that which is good, and we will render the fruit of our lips. Assyria shall not
save us, we will not ride upon horses; and we will say no more, Our God to the
work of our hands. In you the orphan finds mercy (Hosea 14: 1-3)]
...Take with you
words: R. Judah and R. Nehemiah: R. Judah said,
"Was it not with words that you seduced him at Sinai: They seduced him
with their mouth and lied to him with their tongue (Ps. 78:36). [So too now
you can seduce me with mere words (Mandelbaum).]" R. Nehemiah said, "Take
with you words. Let people who are good with words come, people who do well
in proclaiming the words of Scripture, people who do well in expounding it, for
example, Levi b. Sisi and his colleagues."
As to Levi b. Sisi:
troops came to his town. The troops were breaking in, and he took the scroll of
the Torah and went up to the roof and said before him, "Lord of the ages,
if a single word of this scroll I have treated as null, let the troops get in,
but if not, let them go their way." Forthwith [the troops] were sought out
but not found. His disciples did the same thing, and his right hand withered,
but the troops went their way. A disciple of a disciple of his did the same
thing, and, while his right hand did not wither, the troops did not go their
way. They concluded: a fool cannot be insulted, nor a corpse feel the scalpel.
XXIV:XIX
[Return O Israel to
the Lord your God, for you have stumbled because of your iniquity. Take with
you words] and return to the Lord and say to him, Take away all iniquity;
[accept that which is good, and we will render the fruit of our lips. Assyria
shall not save us, we will not ride upon horses; and we will say no more, Our
God to the work of our hands. In you the orphan finds mercy (Hosea 14:1-3)]...and
return to the Lord and say to him, Take away all iniquity; accept that which is
good, and we will render the fruit of our lips: R. Judah and R. Nehemniah: R. Judah said,
"[Reading the phrase, Take away all iniquity, so that the word for take
away bears the sense of, you bear, you tolerate,] [The prophet
says,] 'You can tolerate everything, but our transgressions you cannot
bear?'" And R. Nehemiah said, "[Reading the phrase, Take away all
iniquity, so that the word for take away bears the sense of, you
collect payment for,] [the prophet says,] 'Do not collect the whole of the
debt, collect for half and forgive half,'"
... accept that which
is good: R. Nathan, R. Aha in the name of R. Simeon,
"The letters of the word for good add up to the same number as the
letters of the word for soul: take good means take life."
... and we will render
the fruit of our lips: Said
R. Abbahu, "[Since the words for fruit and for oxen use the
same letters, we interpret as follows:] Who will pay? Those oxen which we would
offer before you."
... [the fruit of] our
lips: The
prayer that we offer before you. Said R. Isaac, "[... the fruit of our
lips:] This atonement that you render for our souls. What a great goodness
do you do for our souls, and what is it our duty to say? It is the word good:
It is good to confess to the Lord (Ps. 92:2). Confess to the Lord for he
is good (Ps. 118:1),"
Blessing After Torah Study
Barúch Atáh Adonai, Elohénu Meléch HaOlám,
Ashér Natán Lánu Torát Emét, V'Chayéi Olám Natá B'Tochénu.
Barúch Atáh Adonái, Notén HaToráh. Amen!
Blessed is Ha-Shem our God, King of the universe,
Who has given us a teaching of truth, implanting within us
eternal life.
Blessed is Ha-Shem, Giver of the Torah. Amen!
“Now unto Him who is able to preserve you faultless, and
spotless, and to establish you without a blemish,
before His majesty, with joy, [namely,] the only one God,
our Deliverer, by means of Yeshua the Messiah our Master, be praise, and
dominion, and honor, and majesty, both now and in all ages. Amen!”
Coming
Festivals:
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, 5772):
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 12th
of October, 2011 – Evening Friday 21st of October 2011
O
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
Shalom Shabbat !
Hakham Dr. Yosef ben Haggai
HH Rosh Paqid Adon Hillel ben
David
HH Paqid Dr.
Adon Eliyahu ben Abraham