Esnoga Bet Emunah

1101 Surrey Trce. SE, Tumwater, WA 98501

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

Three and 1/2 year Lectionary Readings	Third Year of the Reading Cycle
Heshvan 29, 5771 – November 05/06, 2010	Third Year of the Shmita Cycle

Candle Lighting and Havdalah Times:

Atlanta, Georgia, U.S.

Fri. Nov. 05, 2010 – Candles at 6:24 PM

Sat. Nov. 06, 2010 – Havdalah 7:20 PM

Brisbane, Australia

Fri. Nov. 05, 2010 – Candles at 5:50 PM

Sat. Nov. 06, 2010 – Havdalah 6:46 PM

Bucharest, Romania

Fri Nov. 05, 2010 – Candles at 4:43 PM

Sat. Nov. 06, 2010 – Havdalah 5:45 PM

Chattanooga, & Cleveland, TN, U.S.

Fri. Nov. 05, 2010 – Candles at 6:26 PM

Sat. Nov. 06, 2010 – Havdalah 7:22 PM

Jakarta, Indonesia

Fri. Nov. 05, 2010 – Candles at 5:29 PM

Sat. Nov. 06, 2010 – Havdalah 6:19 PM

Manila & Cebu, Philippines

Fri. Nov. 05, 2010 – Candles at 5:09 PM

Sat. Nov. 06, 2010 – Havdalah 5:59 PM

Miami, FL, U.S.

Fri. Nov. 05, 2010 – Candles at 6:19 PM

Sat. Nov. 06, 2010 – Havdalah 7:12 PM

Olympia, WA, U.S.

Fri. Nov. 05, 2010 – Candles at 5:32 PM

Sat. Nov. 06, 2010 – Havdalah 6:36 PM

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

Fri. Oct. 05, 2010 – Candles at 5:36 PM

Sat. Oct. 06, 2010 – Havdalah 6:33 PM

San Antonio, TX, U.S.

Fri. Nov. 05, 2010 – Candles at 6:27 PM

Sat. Nov. 06, 2010 – Havdalah 7:21 PM

Sheboygan & Manitowoc, WI, US

Fri. Nov. 05, 2010 – Candles at 5:19 PM

Sat. Nov. 06, 2010 – Havdalah 6:21 PM

Singapore, Singapore

Fri. Nov. 05, 2010 – Candles at 6:32 PM

Sat. Nov. 06, 2010 – Havdalah 7:22 PM

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

Roll of Honor:

This Torah commentary comes to you courtesy of:

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

His Honor Paqid Adon Mikha ben Hillel

His Honor Paqid Adon David ben Abraham

Her Excellency Giberet Sarai bat Sarah & beloved family

His Excellency Adon Barth Lindemann & beloved family

His Excellency Adon John Batchelor & beloved wife

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

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

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

Her Excellency Giberet Laurie Taylor

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

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

Also a great thank you and great blessings be upon all who send comments to the list about the contents and commentary of the weekly Torah Seder and allied topics.

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Shabbat Mevar’chiM HaChodesh Kislev

Sabbath of the Proclamation of the New Moon for the Month of Kislev

Evening Saturday 6^th of Nov. – Evening Monday 8^th of November, 2010

Shabbat	Torah Reading:	Weekday Torah Reading:
וּנְטַעְתֶּם כָּל-עֵץ
“UN’ta’tem Kol Ets”	Reader 1 – Vayiqra 19:23-32	Reader 1 – Vayiqra 21:1-3
“and plant any tree”	Reader 2 – Vayiqra 19:33-37	Reader 2 – Vayiqra 21:4-6
“y plantareis todo árbol”	Reader 3 – Vayiqra 20:1-7	Reader 3 – Vayiqra 21:7-9
Vayiqra (Lev.) 19:23 - 20:27 B’Midbar (Num) 28:9-15	Reader 4 – Vayiqra 20:8-10
Ashlamatah: Is. 65:22 – 66:2, 4-5, 10-11	Reader 5 – Vayiqra 20:11-14
Special: I Samuel 20:18,42	Reader 6 – Vayiqra 20:15-22	Reader 1 – Vayiqra 21:1-3
Psalm 84:1-13	Reader 7 – Vayiqra 20:23-27	Reader 2 – Vayiqra 21:4-6
	Maftir: Vayiqra 20:25-27	Reader 3 – Vayiqra 21:7-9
N.C.: 2 Peter 1:16-21	Is. 65:22-66:2,4-5,10,11 I Samuel 20:18,42

Rashi & Targum Pseudo Jonathan

for: Vayiqra (Leviticus) 19:23 – 20:27

Rashi	Targum Pseudo Jonathan
23. When you come to the Land and you plant any food tree, you shall surely block its fruit [from use]; it shall be blocked from you [from use] for three years, not to be eaten.	23. And when you have come into the land, and have planted any tree that may be eaten of, you will verily circumcise the fruit of it; three years will it be to you for rejection, to be destroyed; it will not be eaten.
24. And in the fourth year, all its fruit shall be holy, a praise to the Lord.	24. And in the fourth year all the fruit of it will be consecrated, (a token of) praise before the LORD delivered for the priest (or, to be redeemed from the priest).
25. And in the fifth year, you may eat its fruit; [do this, in order] to increase its produce for you. I am the Lord, your God.	25. But in the fifth year you may eat the fruit of it; for produce will be increased to you from the heavens: I am the LORD your God.
26. You shall not eat over the blood. You shall not act on the basis of omens or lucky hours.	26. You will not eat the flesh of any sacrifice while the blood remains in the veins. You will not be observers of auguries, after the sanhedrin of the speculators.
27. You shall not round off the corner of your head, and you shall not destroy the edge of your beard.	27. You will not round off the (hair on) the sides of your heads, nor shave the corners of your beards.
28. You shall not make cuts in your flesh for a person [who died]. You shall not etch a tattoo on yourselves. I am the Lord.	28. And a corrupting incision for the soul of the dead you will not make in your flesh, neither set upon yourselves an inscription by the in-cutting of any figured sign: I am the LORD.
29. You shall not defile your daughter by making her a harlot, lest the Land fall into harlotry and the land be filled with immorality.	29. You will not profane your daughters to give them up to fornication: neither delay to give your daughters unto a husband in their proper ages, lest they go astray by fornication after the people of the land, and the land be filled with whoredom.
30. You shall observe My Sabbaths and revere My Sanctuary. I am the Lord.	30. The days of My Sabbaths You will keep, and go unto My sanctuary with reverence: I am the LORD.
31. You shall not turn to [the sorcery of] Ov or Yid'oni; you shall not seek [these and thereby] defile yourselves through them. I am the Lord, your God.	31. Go not astray after those who inquire of impostors, or bring up the dead, or interrogate the bone of Jeddua: neither you be inquirers with them, to pollute yourselves thereby I am the LORD your God.
32. You shall rise before a venerable person and you shall respect the elderly, and you shall fear your God. I am the Lord.	32. You will rise up before the aged who instruct in the Law and honour the presence of the wise, and fear your God: I am the LORD.
33. When a stranger sojourns with you in your land, you shall not taunt him.	33. And if a stranger becomes a sojourner, and settles among you in your land, you will not molest him with hard words:
34. The stranger who sojourns with you shall be as a native from among you, and you shall love him as yourself; for you were strangers in the land of Egypt. I am the Lord, your God.	34. but the stranger who sojourns among you will be (treated) as the native born, and you will love him as yourself: you will not deal with him as if you did hate him; for you were sojourners in the land of Mizraim: I am the LORD your God.
35. You shall not commit a perversion of justice with measures, weights, or liquid measures.	35. You will not deal falsely in the ordering of judgment; in the admeasurement of summer and winter; in weight and in measure, in heaping up, or in sweeping off;
36. You shall have true scales, true weights, a true ephah, and a true hin. I am the Lord, your God, Who brought you out of the land of Egypt.	36. but balances of truth, weights of truth, measures of truth, and tankards of truth, will yours be. I am the LORD your God who brought you and redeemed you from the land of Mizraim:
37. You shall observe all My statutes and all My ordinances, and fulfill them. I am the Lord.	37. and you will observe all My statutes, and all the ordinances of My judgments, and do them: I am the LORD.

1. And the Lord spoke to Moses, saying,	1. And the Lord spoke with Mosheh, saying:
2. And to the children of Israel, you shall say: Any man of the children of Israel or of the strangers who sojourn among Israel, who gives any of his offspring to Molech, shall surely be put to death; the people of the land shall pelt him with stones.	2. And with the sons of Israel speak you, to say: A man of the family of the sons of Israel, whether young or old, who will make (an offering) of his offspring unto Molek to be burned in the fire, will be verily put to death: the people of the house of Israel will punish his guilt by the infliction of stones;
3. And I will set My attention upon that man, and I will cut him off from amidst his people, because he gave of his offspring to Molech in order to defile My holy ones and to profane My holy Name.	3. and I will cause a reverse, to make prosperity to cease with that man, and will cut him off from among his people; because he gave his offspring in strange worship to pollute My sanctuary and to profane My holy Name.
4. But if the people of the land ignore that man when he gives of his offspring to Molech, not putting him to death	4. And if the people of the house of Israel in hiding hide their eyes from that man, when he gives his offspring unto strange worship, that they might not kill him,
5. I will set My attention upon that man, and upon his family, and I will cut him off, and all who stray after him to stray after Molech, from amidst their people.	5. then will I appoint a reverse, to make a controversy against that man, and against his family who protect (cover) him, to chastise (them) with afflictions; and him will I destroy, and all who follow him to wander after strange worship, from among their people.
6. And the person who turns to Ov or Yid'oni, to stray after them I will set My attention upon that person, and I will cut him off from amidst his people.	6. And the man who turns aside to inquire of the impostors, or to seek to bring up the dead, or to inquire by the bone of Jeddua, to go astray after them, I will appoint a reverse to punish that man, and will destroy him by a plague from among his people.
7. You shall sanctify yourselves and be holy, for I am the Lord, your God.	7. But sanctify yourselves, and be holy in your bodies, that your prayers may be received with acceptance: I am the LORD who sanctifies you.
8. And you shall observe My statutes and fulfill them. I am the Lord, Who sanctifies you.	8. And observe My statutes and perform them: I am the LORD who sanctifies you.
9. For any man who curses his father or his mother shall be put to death; he has cursed his father or his mother; his blood is upon himself.	9. For the young man or the old man who curses his father or his mother by the revealed Name, will be verily put to death by the casting of stones; because he has cursed his father or his mother, he is guilty of death.
10. And a man who commits adultery with [another] man's wife, committing adultery with the wife of his fellow the adulterer and the adulteress shall surely be put to death.	10. And the man who by adultery defiles the wife of (another) man, or who commits adultery with the wife of his married neighbor, will be verily put to death, by strangulation, with the hard towel in the tender part: and on account of a betrothed person, by the casting of stones: both the adulterer and the adulteress (will die).
11. And a man who lies with his father's wife has uncovered his father's nakedness: both of them shall surely be put to death; their blood is upon themselves.	11. And a man who lies with his father's wife, whether his own mother or another wife, and who has dishonored the nakedness of his father will be verily put to death: both of them are guilty of death by the casting of stones.
12. And a man who lies with his daughter in law both of them shall surely be put to death; they have committed a depravity; their blood is upon themselves.	12. And if a man lies with his daughter-in-law, both of them will be put to death; they have wrought confusion, they are guilty of death by the casting of stones.
13. And a man who lies with a male as one would with a woman both of them have committed an abomination; they shall surely be put to death; their blood is upon themselves.	13. And if a man lie with a man as with a woman, they have wrought abomination; both of them will die by the stoning of stones.
14. And a man who takes a woman and her mother it is evil counsel. They shall burn him and them in fire, and there shall be no evil counsel in your midst.	14. And if a man take a wife and her mother, it is fornication let them be burned with fire with melted lead in their mouth, that fornication may not be among you.
15. And a man who lies with an animal, shall surely be put to death, and you shall kill the animal.	15. And a man who lies with a beast will be surely put to death with the stoning of stones, and the beast will be slain with spikes.
16. And a woman who comes close to any animal so that it will mate with her you shall kill the woman and the animal; they shall surely be put to death; their blood is upon themselves.	16. And if a woman approaches the side of any beast that it may have to do with her, they will be slain; the woman by the casting of stones, and the beast by the slaughter of spikes, they will die; for they are deserving of death.
17. And a man who takes his sister, whether his father's daughter or his mother's daughter, and he sees her nakedness, and she sees his nakedness it is a disgraceful act, and they shall be cut off before the eyes of the members of their people; he uncovered his sister's nakedness; he shall bear his sin.	17. And if a man lie with his sister, his father's daughter, or the daughter of his mother, and he dishonor her nakedness, it is depravity: for I showed mercy with the first ones, on behalf of the peopling of the world by them, while as yet I had not promulgated the Law in the world: but after the Law has been declared in the world, everyone who commits these things will be destroyed by mortality, and the children of their people will witness their punishment; for he who has dishonored the nakedness of his sister will be guilty of death.
18. And a man who lies with a woman who has a flow, and he uncovers her nakedness he has bared her fountain, and she has uncovered the fountain of her blood. Both of them shall be cut off from the midst of their people.	18. And a man who lies with a woman who is unclean, and dishonors her nakedness, they will both of them be destroyed by a plague from among their people.
19. And you shall not uncover the nakedness of your mother's sister or your father's sister, for he would be baring his close relative; they shall bear their sin.	19. Nor will you dishonor the nakedness of your mother's sister nor your father's sister; for he has dishonored the flesh of his near kin: they will receive the penalty of their guilt in dying.
20. And a man who lies with his aunt he has uncovered his uncle's nakedness; they shall bear their transgression; they shall die childless.	20. And if a man lie with the wife of his father's brother, he has dishonored the nakedness of his father's brother: they will receive their punishment; they will be consumed by mortality; without children will they die.
21. And a man who takes his brother's wife it is a repulsive act; he has uncovered his brother's nakedness; they shall be childless.	21. And if a man take the wife of his brother during his life, it is an abomination: he has dishonored the nakedness of his brother; without children will they be.
22. And you shall observe all My statutes and all My ordinances, and fulfill them, then the Land, to which I am bringing you to dwell therein, will not vomit you out.	22. But you, the congregation of Israel, will observe all My statutes, and all the ordinances of My judgments, and do them; that the land into which I am to bring you to dwell in it may not cast you out:
23. You shall not follow the practices of the nation that I am sending away from before you, for they committed all these [sins], and I was disgusted with them.	23. and walk not after the laws of the peoples whom I drive away from before you; for they have committed all these abhorrent things, and My Word has abhorred them.
24. So I said to you, You shall possess their land, and I shall give it to you to possess it a land flowing with milk and honey. I am the Lord your God, Who has distinguished you from the peoples.	24. But I have told you to beware of these horrors, that you may inherit their land; and I will give it you to possess it, a land producing milk and honey I am the LORD your God who have separated you from the Gentiles.
25. And you shall distinguish between clean animals and unclean ones, and between unclean birds and clean ones; thus you shall not make yourselves disgusting through [unclean] animals and birds and any [creature] which crawls on the earth, that I have distinguished for you to render unclean.	25. And you will make distinction between the animal which is fit to be eaten, and that which it is improper to eat; and between the fowl which it is improper to eat, and that which is fit to be eaten. Defile not your souls by (eating of) the animal that is torn by a wild beast, or the bird torn by the falcon, or anything that creeps upon the which I have from you for their uncleanness.
26. And you shall be holy to Me, for I, the Lord, am holy, and I have distinguished you from the peoples, to be Mine.	26. And you will be holy before Me; for holy am I, the LORD, who have chosen you, and separated you from the Gentiles to be worshippers before Me.
27. And a man or a woman who has [the sorcery of] Ov or Yid'oni, shall surely be put to death; they shall pelt them with stones; their blood is upon themselves.	27. And the man or the woman who has in them (the spirit of) divination or necromancy will die by the casting of stones; for they are guilty of death.

Rashi & Targum Pseudo Jonathan

for: B’midbar (Numbers) 28:9-15

Rashi	Targum Pseudo Jonathan
9 On the Shabbat day [the offering will be] two yearling lambs without blemish, and two tenths [of an ephah] of fine flour as a meal-offering, mixed with [olive] oil, and its libation.	9 but on the day of Shabbat two lambs of the year without blemish, and two tenths of flour mixed with olive oil for the mincha and its libation.
10 This is the burnt-offering on its Shabbat, in addition to the constant (daily) burnt-offering and its libation.	10 On the Sabbath you will make a Sabbath burnt sacrifice in addition to the perpetual burnt sacrifice and its libation.
11 At the beginning of your months you will bring a burnt-offering to Adonai, two young bulls, one ram, seven yearling lambs, [all] without blemish.	11 And at the beginning of your months you will offer a burnt sacrifice before the Lord; two young bullocks, without mixture, one ram, lambs of the year seven, unblemished;
12 And three tenths [of an ephah] of fine flour as a meal-offering mixed with the [olive] oil for each bull, two tenths [of an ephah] of fine flour as a meal-offering, mixed with the [olive] oil for the one ram,	12 and three tenths of flour mingled with oil for the mincha for one bullock; two tenths of flour with olive oil for the mincha of the one ram;
13 And one tenth [of an ephah] of fine flour as a meal-offering mixed with the [olive] oil for each lamb. A burnt-offering of pleasing aroma, a fire-offering to Adonai.	13 and one tenth of flour with olive oil for the mincha for each lamb of the burnt offering, an oblation to be received with favour before the Lord.
14 Their libations [will be], one half of a hin for (a) bull, one third of a hin for the ram, and one fourth of a hin for (the) lamb, of wine. This is the burnt-offering of each [Rosh] Chodesh, at its renewal throughout the months of the year.	14 And for their libation to be offered with them, the half of a hin for a bullock, the third of a hin for the ram, and the fourth of a hin for a lamb, of the wine of grapes. This burnt sacrifice will be offered at the beginning of every month in the time of the removal of the beginning of every month in the year;
15 And [You will also bring] one he-goat for a sin offering to Adonai, in addition to the constant (daily) burnt-offering it will be done, and its libation.	15 and one kid of the goats, for a sin offering before the Lord at the disappearing (failure) of the moon, with the perpetual burnt sacrifice will you perform with its libation.

Welcome to the World of P’shat Exegesis

In order to understand the finished work of the P’shat mode of interpretation of the Torah, one needs to take into account that the P’shat is intended to produce a catechetical output, whereby a question/s is/are raised and an answer/a is/are given using the seven Hermeneutic Laws of R. Hillel and as well as the laws of Hebrew Grammar and Hebrew expression.

The Seven Hermeneutic Laws of R. Hillel are as follows

[cf. http://www.jewishencyclopedia.com/view.jsp?artid=472&letter=R]:

1. Ḳal va-ḥomer: "Argumentum a minori ad majus" or "a majori ad minus"; corresponding to the scholastic proof a fortiori.

2. Gezerah shavah: Argument from analogy. Biblical passages containing synonyms or homonyms are subject, however much they differ in other respects, to identical definitions and applications.

3. Binyan ab mi-katub eḥad: Application of a provision found in one passage only to passages which are related to the first in content but do not contain the provision in question.

4. Binyan ab mi-shene ketubim: The same as the preceding, except that the provision is generalized from two Biblical passages.

5. Kelal u-Peraṭ and Peraṭ u-kelal: Definition of the general by the particular, and of the particular by the general.

6. Ka-yoẓe bo mi-maḳom aḥer: Similarity in content to another Scriptural passage.

7. Dabar ha-lamed me-'inyano: Interpretation deduced from the context.

Reading Assignment:

The Torah Anthology: Yalkut Me’Am Lo’Ez - Vol 12: Holiness

By: Rabbi Yitzchaq Magriso

Published by: Moznaim Publishing Corp. (New York, 1990)

Vol. 12 – “Holiness,” pp. 51-88.

Rashi Commentary for: Vayiqra (Leviticus) 19:23 – 20:27‎

23 you shall surely block...[from use] Heb. וַעֲרַלְתֶּם עָרְלָתוֹ , [lit.:] “And you shall block up its blockage,” i.e., [its fruit] shall be blocked and closed up from deriving benefit from it.

it shall be blocked for you [from use] for three years From when does one start counting [this three-year period]? From the time of its planting.—[Torath Kohanim 19:60] One might think that if one stores away the fruit [produced in the first three years], after the first three years have elapsed, [the fruit] will become permissible. Therefore, Scripture, says, “it shall be”-the fruit shall remain in its [forbidden] status [forever].-[Torath Kohanim 19:62]

24 all its fruit shall be holy Just like the second tithe, concerning which it is [also] written, “And every tithe of the Land...is holy to the Lord” (Lev. 27:30); just as the tithe may not be eaten outside the wall of Jerusalem, except after having been redeemed, so is this.—[see Torath Kohanim 19:66], and this thing is “a praise to the Lord,” for he carries it there [to Jerusalem,] to laud and give praise to Heaven.

25 to increase its produce for you This commandment which you will observe, will be “[in order] to increase its produce for you,” because as its reward, I will bless for you the fruits of [your] plantings. Rabbi Akiva used to say, "The Torah stated this to counter man’s evil inclination: so that a person should not say, “For four years I suffer with this tree for nothing!” Scripture therefore says here, “ [in order] to increase its produce for you.”-[Torath Kohanim 19:68]

I am the Lord I am the Lord Who promises regarding this and Who is faithful to keep My promise.

26 You shall not eat over the blood [This verse is] expounded in many different ways in Sanhedrin (63a) [as follows]: (a) It is a warning that one must not eat from the flesh of holy sacrifices before the dashing of the blood; (b) It is a warning against [anyone] who eats from an ordinary animal before its soul [contained in its blood] has [fully] departed; and in many more [ways this verse is expounded there].

You shall not act on the basis of omens like those who interpret [the sounds or actions of] a weasel or birds as omens [for good or bad], - [Torath Kohanim 19:71; Sanh. 66a], or [like those who interpret] bread falling from his mouth or a deer crossing his path [as signs for certain things].-[Sanh. 65b]

You shall not act on the basis of...lucky hours [The expression תְעוֹנְנוּ ] denotes times (עוֹנוֹת) and hours, that one would say, “Such and such a day is auspicious to begin your work,” or, “Such and such an hour is unlucky to embark [on a journey].”-[Sanh. 65b]

27 You shall not round off the corner of your head This refers to someone who [cuts his hair in such a way that he] makes [the hair on] his temples even with that behind his ear and on his forehead [i.e., the front hairline], thereby causing [the hairline] surrounding his head to become a circle, since the main hairline behind the ears is at a much higher level than [the hair on] his temples.-[Mak. 20b]

the edge of your beard [meaning:] The end of the beard and its borders. And these are five: two on each cheek at the top [edge of the cheek] near the head, where [the cheek] is broad and has two “corners” [i.e., extremities, one near the temple and the other at the end of the cheek bone towards the center of the face]—and one below, on the chin, at the point where the two cheeks join together. - [Torath Kohanim 19:74; Mak. 20b]

28 [You shall not make] cuts [in your flesh] for a person [who died] This was the practice of the Amorites: to make cuts in their flesh when a person [related] to them died.

etch a tattoo Heb. וּכְתֽבֶת קַעְקַע , an inscription etched (מְחֻקֶּה) and sunken (שָׁקוּע) , never to be erased, for one etches it with a needle, and it remains permanently black.

etched Heb. קַעְקַע . Similar to the expression [found in the verses], “and hang (וְהוֹקַע) them” [lit., “and sink them”] (Num. 25:4), and, “and we will hang them (וְהוֹקַעְנוּם) ” [lit., “and we will sink them”] (II Sam. 21:6). They would thrust a pole into the ground, and hang the [guilty people] on it; in this way, [the ones hanged would appear as if] inserted and thrust into the ground [and thus the word קַעְקַע denoting “etched in and sunken” into the skin]; porpoynt in Old French [according to Greenberg, porpoint according to Gukovitzki].

29 You shall not defile your daughter by making her a harlot [This is speaking of] a person who hands over his unmarried daughter to have relations that are not for the purpose of marriage.[Torath Kohanim 19:77; Sanh. 76a]

lest the Land fall into harlotry Heb. וְלֹא־תִזְנֶה , for if you do so, the Land itself will cause its fruits to go astray (מְזַנֶּה) , producing them elsewhere and not in your Land. And thus the verse says (Jer. 3:2-3), “[and you defiled the Land with your harlotries (בִּזְנוּתַיִךְ) ...] Therefore, the rains were withheld.”-[Torath Kohanim 19:77]

30 And revere My Sanctuary One may not enter [the Temple Mount] with his [walking] staff, his shoes, with his money belt, or with the dust on his feet.[Yev. 6b] And although I warn you regarding the [holiness of the] Sanctuary, [says God,] nevertheless—"You shall observe My Sabbaths"—the construction of the Sanctuary does not supersede [the laws of the] Sabbath.-[Yev. 6a].

31 You shall not turn to [the sorcery of] Ov or Yid’oni. This is a warning against one who practices the sorcery of Ov or Yid’oni. [And what are these forms of sorcery?] One who practices the sorcery of Ov is “Pithom the sorcerer” (see Rashi Deut. 18:11); [he communes with the dead, as it were, by raising the spirit of the dead, which then] speaks from his armpit. [And one who practices the sorcery of] Yid’oni inserts the bone of a creature called Yido’a (see Bartenura, Mishnah Kilayim 8:5) into his mouth, and the bone speaks [from there].-[Torath Kohanim 19:79; Sanh. 65b]

you shall not seek to occupy yourselves with these [types of sorcery], for if you do occupy yourselves with them, you will become defiled before Me [says God], and I will deem you abominable.

I am the Lord, your God Know Whom you are exchanging for whom [i.e., you would be exchanging “the Lord, your God” for these futile sorceries].-[Torath Kohanim 19:79]

32 You shall rise before a venerable person One might think [that the commandment refers to rising before] an old person, [even though he may be] guilty [of transgression]. Scripture, therefore, says, זָקֵן the term זָקֵן exclusively refers to one who has acquired wisdom [see Num. 11:16, where the same term refers to great, wise men, and therefore not guilty of transgression].-[Torath Kohanim 19: 80; Kid. 32b]

and you shall respect the elderly What is meant by “respecting” [the elderly]? One may not sit in his place, speak in his stead [when it is the elder’s turn to speak], or contradict him. [Since one is obligated to rise before the elderly only when the latter enters within one’s four cubits,] one might think that he may close his eyes [when the elder approaches], as if he did not see him [and thus evade the obligation to rise before him]! Therefore Scripture adds here, “and you shall fear your God,” for this matter is privately known to the one who commits it, and no one knows about it except the person himself, and, concerning any matter known only in the heart [of one person,], Scripture says, “and you shall fear your God,” [for God knows man’s thoughts].-[Torath Kohanim 19:80; Kid. 31b, 32b]

33 you shall not taunt him Heb. לֹא תוֹנוּ . [This refers to] tormenting with words [as opposed to torment through other means, e.g., financially (see Rashi Lev. 25:14)]. [For instance,] do not say to him, "Only yesterday you were an idol worshipper, and now you come to learn Torah, which was given over by the Almighty God Himself!".-[Torath Kohanim 19:82]

34 for you were strangers Do not accuse your fellow man with your own defect. -[B.M. 59b]

I am the Lord, your God [Here, the word for “your,” אֱלֹהֵיכֶם , is in the plural; thus, regarding the stranger, Scripture reminds you:] I am Your God and his God!

35 You shall not commit a perversion of justice If we are dealing [here] with litigation, Scripture has already stated (verse above),"You shall commit no injustice in judgment. " So what is the “judgment” that is taught here? It refers to ["just" behavior regarding one’s dealing with] measures, weights or liquid measures: this teaches us that one who measures [out something in business,] is called a “judge,” for if he falsifies the measure, he is considered to be as one who perverts justice. He is [accordingly] called perverse, hated, disgusting, fit for destruction, and an abomination (see Rashi on verse 15 above). [Moreover,] he brings about the five things stated regarding a [corrupt] judge, namely, that he (a) defiles the Land, (b) desecrates the Name of God, (c) drives away the Divine Presence, (d) causes Israel to fall by the sword, and (e) exiles Israel from their Land.-[Torath Kohanim 19:84]

with measures This refers to a land measure [i.e., measures of length or area of land].-[Torath Kohanim 19:85; B.M. 61b];

weights [This is to be understood] according to its apparent meaning.

liquid measures Heb. וּבַמְּשׂוּרָה . This refers to liquid measures.-[see Torath Kohanim 19:85 and B. M. 61b]

36 true weights Heb. אַבְנֵי צֶדֶק , lit. stones of righteousness. These are the weights [people use] to weigh against [i.e., as a standard weight on the scales].

a true ephah This is a [unit of] dry measure.

and a true hin This is a [unit of] liquid measure.

Who brought you out on this condition [i.e., to observe these commandments].-[Torath Kohanim 19:87] Another explanation: God says,] In Egypt, I discerned between the drop [of sperm that led to the conception] of a firstborn and the drop [of sperm that did] not [lead to the conception] of a firstborn. [Likewise,] I am the One faithful to exact punishment upon someone who secretly stores his weights in salt [thus altering their weight] in order to defraud people who do not recognize them [as weights that have been tampered with].-[B.M. 61b]

Chapter 20

2 And to the children of Israel, you shall say [i.e., enumerate the following] punishments for the warnings [that were given in chapter 18.].

shall surely be put to death By the court. And if the court is not [physically] powerful [enough to kill him by themselves], “the people of the land” must assist them.-[Torath Kohanim 20:91]

the people of the land - עַם הָאָרֶץ . [This may be rendered either: “the people of the earth” or “ the people of the land,” as follows:] The people for whose sake the earth was created, the people who are destined to possess the Land [of Israel], through [the observance of] these commandments.-[Torath Kohanim 20:91]

3 And I will set my attention Heb., פָּנַי , i.e., My leisure (פְּנַאי) . I will turn aside (פּוֹנֶה) from all My affairs and occupy Myself with him.-[Torath Kohanim 20:92]

[that] man But not the [whole] community.-[Torath Kohanim 20:92] [I. e., if the entire community give their offspring over to Molech, they are not punished with excision,] because the entire community are not to be cut off.

because he gave of his offspring to Molech [Are not this phrase here, and the phrase in the next verse, “when he gives of his offspring to Molech” superfluous? However,] since Scripture says, “[There shall not be found among you] anyone who passes his son or daughter through fire” (Deut. 18:10), how do we know [that the law applies as well to] his son’s son or his daughter’s son? Scripture, therefore, says, “because he gave of his offspring to Molech.” And how do we know that the law applies even to one’s illegitimate offspring [i.e., one produced from a halachically illegitimate union]? Scripture. therefore says (in the next verse),"when he gives of his offspring to Molech" [to include even his illegitimate offspring].-[Torath Kohanim 20:93; Sanh. 64b]

In order to defile My holy ones Heb. מִקְדָּשִׁי . [This is] the congregation of Israel, which is sanctified to Me. [This reference to Israel as מִקְדָּשִׁי , what is sanctified to Me, is] reminiscent of the expression [referring to the holy sacrifices], “he shall not desecrate My holy things (מִקְדָּשַׁי) ” (Lev. 21:23).

4 But if [the people of the land] ignore [that man] Heb. הַעְלֵם יַעְלִימוּ . [The double expression intimates that] if they ignore one matter [i.e., even one sin], they will eventually ignore many matters, and if the Small Sanhedrin [of twenty-three judges] ignores the matter, eventually the Great Sanhedrin [of seventy-one judges, in Jerusalem,] will ignore the matter.-[Torath Kohanim 20:94]

5 and upon his family Rabbi Shimon says: [In] what [way] did the family sin [that they are punished]? However, this teaches you that there is no family in which there is an [unfair] tax collector which may not [be regarded as consisting] entirely of tax collectors, for they all cover up for him.—[Torath Kohanim 20:95; Shev. 39a]

and I will cut him off Why is this stated? Because since Scripture says, “[I will set My attention upon that man] and upon his family,” one might think that his entire family is included in [the punishment of] excision. Scripture, therefore, says, "[I will cut] him [off]"—that man is to be excised [from the people of Israel], but the entire family is not included in excision, but with suffering.-[Torath Kohanim 20:96]

to stray after Molech [This phrase comes to] include [in this penalty] any other pagan deity that one worshipped in this manner, even though it is not its mode of worship.-[Sanh. 64b]

7 You shall sanctify yourselves This [refers to] separation from idolatry.-[Torath Kohanim 20:100]

9 he has cursed his father or his mother [This phrase] comes to include [in this prohibition and its penalty], cursing one’s father or mother even] after [their] death.-[Sanh. 85b]

his blood is upon himself This refers to [the death penalty by] stoning. And likewise, wherever it is stated, “his blood is upon himself,” or “their blood is upon themselves” (see verse 27 below) [it refers to death by stoning]. And we learn [this principle] from [those who practice the sorcery of] Ov or Yid’oni, for regarding them, Scripture says (verse 27), “they shall pelt them with stones; their blood is upon themselves.”-[Torath Kohanim 20:103; Sanh. 66a] [According to] the simple meaning of the verse, however, it is like “his blood is upon his [own] head” (Josh. 2:19), i.e., no one is punished for his death but he himself, because he brought it upon himself to be killed.

10 And a man [who commits adultery] [The term “man”] comes to exclude a minor [from the death penalty].-[Torath Kohanim 20:105; Sanh. 52b]

who commits adultery with [another] man’s wife [The term “man’s wife” comes] to exclude the wife of a minor. [From here,] we learn that a minor cannot hold [the legal status of Jewish] marriage. And for which “man’s wife” have I held you liable ?

committing adultery with the wife of his fellow [Thus] excluding the wife of a non-Jew. [From here,] we learn that [the legal status of Jewish] marriage cannot be held by a non-Jew.-[Torath Kohanim 20:105; Sanh. 52b]

The adulterer and the adulteress shall be put to death Wherever a death penalty is mentioned in the Torah without specification [as to the mode of death, it exclusively refers to strangulation.-[Torath Kohanim 20:106, Sanh. 52b]

12 they have committed a depravity Heb. תֶּבֶל , a shameful act. Another meaning: They mingle (בּלל) the seed of the father with the seed of the son.-[see Torath Kohanim 20:108]

13 as one would with a woman [I.e.,] if he inserts [his membrum] as an applicator [is inserted] into a tube [of eye shadow].-[B.M. 91a]

14 They must burn him and them You cannot say that they should burn his first wife, because he married her permissibly, and she did not become forbidden to him. Rather, [the case of a man marrying] “a woman and her mother” written here, is [one, in which] both were forbidden to him, [namely,] that he married his mother-in-law and then her mother [in which case both women are burned along with him]. There are some of our Rabbis who say: [This case] means that only his mother-in-law [is to be burnt]. [If so,] what is the expression אֶתְהֶן , them ? It means “one of them,” being derived from the Greek term hen, meaning “one.” -[Sanh. 76b]

15 And you shall kill the animal If the man sinned, in what way did the animal sin? However, since a failing came [upon a person] through [the animal], therefore, Scripture says: It must be stoned [to death]! How much more so [is this relevant] to a human being, who knows how to distinguish between good and evil, and yet brings evil upon his fellow [by causing him] to commit a transgression. Similar to this matter, it says, “You shall utterly destroy from all the places [where the nations...worshipped-their gods]” (Deut. 12:2). It is surely [possible here to draw] an inference from minor to major: If [in the case of] trees, which do not see and do not hear, when a failing comes [upon a man] through them, the Torah says, Destroy them! Burn them! Annihilate them!— how much more culpable is a human who leads his fellow astray from the path of life to the paths of death! -[Torath Kohanim 20:115]

17 it is a disgraceful act The Aramaic term for “disgrace” is חִסוּדָא . - [see Onkelos on Gen. 34:14] Its Midrashic interpretation, however, is: If you [object and] say, “But Cain married his sister!” [the answer is:] the Omnipresent [in permitting this marriage,] performed an act of kindness (חֶסֶד) , to build His world through him, as it is said: “the world is built on kindness (חֶסֶד) ” (Ps. 89:3). - [Torath Kohanim 20:116]

18 he has bared Heb. הֶעֱרָה , he has uncovered. And likewise, every instance of the term עֶרְָוָה [in Scripture], denotes “uncovering,” and the “vav” is inserted into the word [root ערה ] for the noun form. Similarly, [the noun] זַעֲ וָה , “trembling,” stems from the root [ זָע , “tremble,” as in the verse], “and he did not rise, nor did he tremble (זָע) ” (Esther 5:9). Likewise, the noun אַחֲ וָה , “brotherhood,” stems from the root אָח , “brother.” Now, regarding this הַעֲרָאָה , “uncovering” [in the context of illicit relations], our Rabbis differed [with respect to what constitutes “uncovering”]. Some say that it is the [mere] contact ofthe membrum, while others say that it is the insertion of the tip of the membrum.- [Yev. 55b]

19 the nakedness of your mother’s sister [or your father’s sister] Scripture repeats the warning [already given in 18:12,13], to tell us that one is warned against [cohabiting with] these [specific relatives], whether it is with one’s father’s or mother’s sister from one father or whether it is their sisters from one mother. However, [concerning] the nakedness of the wife of his father’s brother, he is warned only if she is the wife of his father’s brother from one father.-[Torath Kohanim 20:118]

20 who lies with his aunt [...they shall die childless] This verse comes to teach us concerning the punishment of excision stated above, ["anyone who does any of these abominations... shall be cut off" (Lev. 18:29)] that it constitutes the punishment of going childless.

childless Heb. עֲרִירִי , as the Targum renders: בְּלָא וְלָד , without child. Similar to this [is the verse], “for I am going childless (עֲרִירִי) ” (Gen. 15:2). If he has children, he will bury them [i.e., they will die during his lifetime]. And if he has no children [when he commits this sin], he will die childless. This is why Scripture varied the expression in these two verses: (a) they shall die without children (our verse), and (b) they shall be childless (next verse)—"they shall die childless" [means that] if he has children at the time of the sin, he will not have any when he dies, because he will bury them in his lifetime; and “they will be childless” [means that] if he has no children at the time of the sin, he will remain all his life as he is now.-[See Torath Kohanim 20:120; Yev. 55a]

21 it is a repulsive act Heb. נִדָּה הִוא . This cohabitation is [an act from which one should] separate himself (מְנוּדָה) and is disgusting. Our Rabbis, however, expounded [this verse, as follows] (Yev. 54b): Scripture comes to prohibit uncovering her [nakedness] just like [the prohibition of uncovering the nakedness of] a menstruant woman (נִדָּה) , concerning whom “baring” is explicitly stated (verse 18 above),"he has bared (הֶעֱרָה) her fountain." [I.e., one is liable for sexual contact, as is defined in the commentary on verse 18.]

23 and so I was disgusted with them Denotes “disgust,” just as [in the verse], “I am disgusted (קַצְתִּי) with my life” (Gen. 27:46), like a man who loathes (קָץ) his food [so God loathed those nations].-[Torath Kohanim 20:125]

25 And you shall distinguish between clean animals and unclean ones It is not necessary for Scripture to say [that we must distinguish] between a cow and a donkey, since they are easily distinguishable and identifiable. Rather, [the Torah means that we must distinguish] between [an animal that] is clean because of you [i.e., permissible for you to eat because of your slaughtering], and [one that is] unclean because of you [i.e., forbidden for you to eat because of your slaughtering. [When an animal is slaughtered, both “signs,” i.e., organs, must be severed, namely, the esophagus, (gullet) and the trachea (windpipe), or at least, the majority of each. Thus, our verse here is referring to the following: The distinction] between an animal of which [one organ was severed completely and] the majority of the [other] organ was severed, [thus rendering the animal kosher], and [an animal of which one organ was completely severed] whereas only half the [other] organ was severed [thus rendering that animal nonkosher]. And what is the difference between its majority and half of it [that would mean the difference between kosher and nonkosher]? A hairbreadth [and consequently, Scripture commands us to make a careful distinction].-[Torath Kohanim 20:116]

that I have distinguished for you to render unclean [I.e.,] to render] forbidden [to eat, as above].-[Torath Kohanim 20:116] 26

And I have distinguished you from the peoples, to be Mine If you are separated from them [through your observance of Torah], you will be Mine, but if not, you will belong to Nebuchadnezzar and his ilk. Rabbi Eleazar ben Azariah says: How do we know that a person should not say, “I find pork disgusting,” or “It is impossible for me to wear a mixture [of wool and linen],” but rather, one should say, “I indeed wish to, but what can I do—my Father in heaven has imposed these decrees upon me?” Because Scripture says here, "And I have distinguished you from the peoples, to be Mine"—your very distinction from the other peoples must be for My Name, separating yourself from transgression and accepting upon yourself the yoke of the Kingdom of Heaven.-[Torath Kohanim 20:128]

27 [And a man or a woman] who has [the sorcery of] Ov or Yid’oni Here, regarding those [who practice the sorcery of Ov or Yid’oni,] Scripture states death, while above (verse 6), Scripture states excision. [With] witnesses and warning [not to commit the sin], they incur [death by] stoning, but if [the perpetrators transgress] willfully but without warning, they incur excision; and if they transgress unintentionally, [they must bring] a sin-offering. And this [general principle regarding death, excision or sin-offering,] applies to all who are subject to the death penalty, about whom excision is also stated.

Tehillim - Psalm 84:1-13

Rashi	Targum
1. For the conductor, on the gittith, of the sons of Korah, a song.	1. For praise, on the lyre that comes from Gath; composed by the sons of Korah; a psalm.
2. How beloved are Your dwelling places, O Lord of Hosts!	2. How beloved are your tents, O LORD Sabaoth!
3. My soul yearns, yea, it pines for the courts of the Lord; my heart and my flesh pray fervently to the living God.	3. My soul craved and even yearned for the court of the LORD; my heart and flesh meditate on the enduring God.
4. Even a bird found a house and a swallow her nest, where she placed her chicks upon Your altars, O Lord of Hosts, my King and my God.	4. Even the dove has found a house, and the turtledove a nest that is suitable for her hatchlings to be sacrificed on Your altars, O LORD Sabaoth, my King and my God.
5. Fortunate are those who stay in Your house; they will continually praise You forever.	5. Happy are the righteous/generous who dwell in Your sanctuary; again they will praise You forever.
6. Fortunate is the man who has strength in You, in whose heart are the highways.	6. Happy the man who has his strength in Your Word; trust is in their hearts.
7. Transgressors in the valley of weeping make it into a fountain; also with blessings they enwrap [their] Teacher.	7. The wicked/Lawless who cross over the valleys of Gehenna, weeping He will make their weeping like a fountain; also those who return to the teaching of His Torah He will cover with blessings.
8. They go from host to host; he will appear to God in Zion.	8. The righteous/generous go from the sanctuary to the academies; their toil in the Torah will be manifest before the LORD, whose presence abides in Zion.
9. O Lord, God of Hosts, hearken to my prayer; bend Your ear, O God of Jacob, forever.	9. David said, "O LORD, God Sabaoth, receive my prayer; hear, O God of Jacob, forever."
10. See our shield, O God, and look at the face of Your anointed.	10. See, O God, the merits of our fathers, and behold the face of Your anointed (Messiah).
11. For a day in Your courts is better than a thousand; I chose to sit on the threshold of the house of My God rather than dwell in tents of wickedness.	11. For it is better to dwell one day in the courtyard of Your sanctuary than a thousand in exile; I have chosen to adhere to the sanctuary of God rather than to live in the tents of wickedness/Lawlessness.
12. For a sun and a shield is the Lord God; the Lord will give grace and glory; He will not withhold good from those who go with sincerity.	12. For the LORD God is like a high wall and a strong shield; the LORD will give grace and glory; He will not hide goodness from those who walk in perfection.
13. O Lord of Hosts, fortunate is the man who trusts in You.	13. O LORD Sabaoth, it is well for the son of man who trusts in Your Word.

Rashi’s Commentary for: Psalm 84:1-13

2 How beloved are Your dwelling places How beloved and dear are Your dwelling places!

3 yearns Heb. נכספה Desires.

pines Heb. כלתה , desires, as (II Sam. 13:39): “And [the soul of] King David longed (ותכל) to go forth to Absalom.”

for the courts of the Lord for they have been destroyed, and he says this regarding the exile.

my heart and my flesh pray fervently They pray for this.

4 Even a bird found a house In its ruins, the birds have nested. According to Midrash Aggadah (Mid. Ps. 84:2), it speaks of [the Temple] when it is built, and the bird is the nation of Israel.

5 Fortunate is he who will yet merit to dwell in Your house, and they will yet praise you in its midst.

6 who has strength in You Who has made You the strength of his trust.

in whose heart are the highways Who thinks in his heart the paving of his ways, to straighten his way.

7 Transgressors in the valley of weeping Those who transgress Your law behold, they are in the depth of Gehinnom with weeping and wailing.

make it into a fountain with the tears of their eyes.

also with blessings they enwrap [their] Teacher They bless and thank His name and say, “He judged us fairly, and His judgment is true.” (Another explanation: Shem Ephraim) And the one who taught us to follow the good way enwraps us with blessings, but we did not obey him.

8 They go from host to host Those mentioned above, who dwell in Your house, in whose heart are the highways.

from host to host From the study-hall to the synagogue, and their host and army will appear to the Hole One, blessed be He, in Zion.

9 hearken to my prayer to build Your house.

10 our shield That is the Temple, which protects us.

look at the face of David Your anointed, and ponder his acts of kindness and his toil, by which he toiled and wearied himself in its building.

11 For a day is better [To live] one [day] in Your courts and die the next [is better than] to live a thousand years someplace else.

I chose to sit on the threshold Heb. הסתופף , to sit habitually on the threshold and by the doorpost.

rather than dwell in tents of wickedness rather than dwell tranquilly in the tents of the wicked Esau, to cleave to them.

12 For a sun and a shield שמש may be interpreted according to its apparent meaning, but Midrash Psalms interprets it as an expression of the points of the wall.

Ashlamatah: Yeshayahu (Isaiah) ‎65:22 – 66:2, 4-5, 10-11‎‎

Rashi	Targum
13. ¶ Therefore, so said the Lord God, "Behold, My servants shall eat, but you shall be hungry; behold, My servants shall drink, but you shall thirst; behold, My servants shall rejoice, but you shall be ashamed.	13. Therefore thus says the LORD God: "Behold, My servants, the righteous/generous, shall eat, but you, the wicked/Lawless, shall be hungry; behold, My servants, the righteous/generous, shall drink, but you, the wicked/ Lawless, shall be thirsty; behold, My servants, the righteous/generous, shall rejoice, but you shall be put to shame;
14. Behold, My servants shall sing from joy of heart, but you shall cry out from sorrow of heart, and from a broken spirit you shall wail.	14. behold, My servants, the righteous/generous, shall sing from goodness of heart, but you shall cry from pain of heart, and shall wail from breaking of spirit.
15. And you shall leave your name for an oath for My elect, "And the Lord God shall slay you," but to His servants He shall call another name.	15. You shall leave your name to my chosen for an oath, and the LORD God will slay you with the second death; but His servants, the righteous/generous, He will call by a different name.
16. For whoever himself on the earth shall bless himself by the true God, and whoever swears on the earth shall swear by the true God, for the first troubles have been forgotten and they have been hidden from My eyes.	16. He who blesses in the land shall bless by the living God, and he who takes an oath in the land shall swear by the living God; because the former troubles shall be forgotten and hid from before Me.
17. For behold, I create new heavens and a new earth, and the first ones shall not be remembered, neither shall they come into mind.	17. For behold, I create new heavens and a new earth; and the former things shall not be remembered or be brought into mind.
18. But rejoice and exult forever [in] what I create, for behold I create Jerusalem a rejoicing and its people an exultation.	18. But they will be glad in the age of the ages which I create; for behold, I create Jerusalem gladness, and her people rejoicing.
19. And I will rejoice with Jerusalem, and I will exult with My people, and a sound of weeping or a sound of crying shall no longer be heard therein.	19. I will be glad in Jerusalem and My people will rejoice in her; the sound of those who weep and the sound of those who cry shall not be heard in her.
20. There shall no longer be from there a youth or an old man who will not fill his days, for the youth who is one hundred years old shall die, and the sinner who is one hundred years old shall be cursed.	20. No more shall there be a suckling that lives but a few days, or an old man who does not fill out his days, for a youth who sins shall be dying a hundred years old, and the sinner a hundred years old shall be expelled.
21. And they shall build houses and inhabit them, and they shall plant vineyards and eat their fruit.	21. They shall build houses and inhabit them; they shall plant vineyards and eat their fruit.
22. They shall not build, and another inhabit; they shall not plant, and another eat, for like the days of the tree are the days of My people, and My elect shall outlive their handiwork.	22. They shall not build and others inhabit; they shall not plant and others eat; for like the days of the tree of life shall the days of My people be, and My chosen shall wear out the work of their hands.
23. They shall not toil in vain, neither shall they bear for terror, for they are seed blessed by the Lord, and their offspring shall be with them.	23. They shall not be weary in vain, or bring up children for death; for they shall be the seed which the LORD blessed, and their sons' sons with them.
24. And it shall be, when they have not yet called, that I will respond; when they are still speaking, that I will hearken	24. Before they pray before Me I will accept their prayer, and before they beseech before Me I will do their request.
25. A wolf and a lamb shall graze together, and a lion, like cattle, shall eat straw, and a serpent-dust shall be his food; they shall neither harm nor destroy on all My holy mount," says the Lord. {S}	25. The wolf and the lamb shall feed together, the lion shall eat straw like an ox; and dust shall be the serpent's food. They shall not hurt or destroy in all My holy mountain, says the LORD."

1. So says the Lord, "The heavens are My throne, and the earth is My footstool; which is the house that you will build for Me, and which is the place of My rest?	1. Thus says the LORD: "The heavens are the throne of My glory and the earth is a highway before Me; what is the house which you would build before Me, and what is the place of the dwelling of my Shekhinah?
2. And all these My hand made, and all these have become," says the Lord. "But to this one will I look, to one poor and of crushed spirit, who hastens to do My bidding.	2. All these things My might has made, did not all these things come to be, says the LORD? But in this man there is pleasure before Me to regard him, he that is poor and humble in spirit, and trembles at My Word.
3. Whoever slaughters an ox has slain a man; he who slaughters a lamb is as though he beheads a dog; he who offers up a meal-offering is [like] swine blood; he who burns frankincense brings a gift of violence; they, too, chose their ways, and their soul desired their abominations.	3. He who slaughters an ox is like him who kills a man; he who sacrifices a lamb, like him who bludgeons a dog: he who presents an offering, [like him who offers] swine’s blood; their offering of gifts is a gift of oppression. They have taken pleasure in their own ways, and their soul takes pleasure in their abominations.
4. I, too, will choose their mockeries, and their fears I will bring to them, since I called and no one answered, I spoke and they did not hearken, and they did what was evil in My eyes, and what I did not wish they chose. {S}	4. Even I will wish breaking for them, and from what they dreaded they will not be delivered; because, when I sent my prophets, they did not repent, when they prophesied they did not attend; but they did what is evil before Me, and took pleasure in that which I did not wish.
5. Hearken to the Word of the Lord, who quake at His Word, "Your brethren who hate you, who cast you out, said, "For the sake of my name, the Lord shall be glorified," but we will see your joy, and they shall be ashamed.	5. Listen to the Word of the LORD, you righteous/ generous who tremble at the words of His pleasure: "Your brethren, your adversaries who despise you for my name's sake say, 'Let the glory of the LORD increase, that we may see your joy'; but it is they who shall be put to shame.
6. There is a sound of stirring from the city, a sound from the Temple, the voice of the Lord, recompensing His enemies.	6. A sound of tumult from the city oj Jerusalem! A voice from the temple! The voice oj the Memra of the LORD, rendering recompense to His enemies.
7. When she has not yet travailed, she has given birth; when the pang has not yet come to her, she has been delivered of a male child.	7. Before distress comes to her she shall be delivered; and before shaking will come upon her, as pains upon a woman in travail, her king will be revealed.
8. Who heard [anything] like this? Who saw [anything] like these? Is a land born in one day? Is a nation born at once, that Zion both experienced birth pangs and bore her children?	8. Who has heard such a thing? Who has seen such things? Is it possible that a land shall be made in one day? Shall its people be created in one moment? For Zion is about to be comforted and to be filled with the people oj her exiles.
9. "Will I bring to the birth stool and not cause to give birth?" says the Lord. "Am I not He who causes to give birth, now should I shut the womb?" says your God. {S}	9. I, God, created the world from creation, says the LORD; I created every man; I scattered them among the peoples; I am also about to gather your exiles, says your God.
10. Rejoice with Jerusalem and exult in her all those who love her: rejoice with her a rejoicing, all who mourn over her.	10. Rejoice in Jerusalem and be glad for her, all you who love her; rejoice with her in joy, all you who were mourning over her,
11. In order that you suck and become sated from the breast of her consolations in order that you drink deeply and delight from her approaching glory. {S}	11. that you may be indulged and be satisfied with the plunder of her consolations; that you may drink and be drunk with the wine of her glory."

Special Ashlamatah: I Sam. 20:18,42‎

RASHI	TARGUM
18. And Jonathan said to him, "Tomorrow is the new moon, and you will be remembered, for your seat will be vacant.	18. And Jonathan said to him, “Tomorrow is the new moon and you will be sought out, for your dining place will be empty.”
42. And Jonathan said to David, "Go in peace! (And bear in mind) that we have sworn both of us in the name of the Lord, saying, 'May the Lord be between me and you, and between my descendants and your descendants forever.' "	42. and Jonathan said to David, “Go in peace, for the two of us have sworn by the name of the LORD saying, ‘May the Memra of the LORD be a witness between me and you, and between my sons and your sons forever.’”

2 Tsefet (Peter) ‎1:16-21

CLV[1]	Magiera Peshitta NT[2]	Greek[3]	Delitzsch[4]
16. For not by following wisely made myths do we make known to you the power and presence of our Lord, Jesus Christ, but by becoming spectators of His magnificence."	16. For it was not following after sayings that were formed with skill [that] we made known to you the power and the coming of our Lord Jesus Christ, but after we were spectators of his majesty.	16. Οὐ γὰρ σεσοφισμένοις μύθοις ἐξακολουθήσαντες ἐγνωρίσαμεν ὑμῖν τὴν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ δύναμιν καὶ παρουσίαν ἀλλ ἐπόπται γενηθέντες τῆς ἐκείνου μεγαλειότητος	16 כִּי לֹא הָלַכְנוּ אַחֲרֵי הַגָּדוֹת מְחוּכָּמוֹת בְּהוֹדִיעֵנוּ אֶתְכֶם גְּבוּרַת אֲדֹנֵינוּ יֵשׁוּעַ הַמָּשִׁיחַ וּבֹאוֹ כִּי עֵינֵינוּ הָיוּ הָרֹאוֹת אֶת־גְּדוּלָּתוֹ׃
17. For He got from God, the Father, the honor and glory of the voice, being carried to Him in such a way by the Glory Magnifical: "This is My Son, the Beloved, in Whom I delight!"	17. For after he received honor and glory from God, the Father, when a voice came to him that [was] like this from glory, splendid in its greatness, "This is my beloved Son, in whom I am pleased,"	17. λαβὼν γὰρ παρὰ θεοῦ πατρὸς τιμὴν καὶ δόξαν φωνῆς ἐνεχθείσης αὐτῷ τοιᾶσδε ὑπὸ τῆς μεγαλοπρεποῦς δόξης οὗτός ἐστιν Ὁ υἱός μου ὁ ἀγαπητός εἰς ὃν ἐγὼ εὐδόκησα	17 כִּי נָשָׂא יְקָר וְכָבוֹד מֵאֵת אֱלֹהִים הָאָב כְּבֹא אֵלָיו קוֹל מִלִּפְנֵי הַדְרַת כְּבוֹדוֹ לֵאמֹר זֶה בְּנִי יְדִידִי רָצְתָה נַפְשִׁי בּוֹ׃
18. And this voice we hear being carried out of heaven, being together with Him in the holy mountain."	18. we also heard this voice from heaven that came to him, when we were with him on the holy mountain.	18. καὶ ταύτην τὴν φωνὴν ἡμεῖς ἠκούσαμεν ἐξ οὐρανοῦ ἐνεχθεῖσαν σὺν αὐτῷ ὄντες ἐν τῷ ὄρει τῷ ἁγίῳ	18 וְאֶת־הַקּוֹל הַהוּא שָׁמַעְנוּ בְאָזְנֵינוּ יֹצֵא מִן־הַשָּׁמָיִם בִּהְיוֹתֵנוּ עִמּוֹ בְּהַר הַקֹּדֶשׁ׃
19. And we are having the prophetic word more confirmed, which you, doing ideally, are heeding (as to a lamp appearing in a dingy place, till the day should be breaking and the morning star should be rising) in your hearts,	19. And we also have a word of prophecy that is certain, which you do well when you look at it (as to a lamp that shines in a dark place until the day should dawn and the sun should rise) in your hearts,	19. καὶ ἔχομεν βεβαιότερον τὸν προφητικὸν λόγον ᾧ καλῶς ποιεῖτε προσέχοντες ὡς λύχνῳ φαίνοντι ἐν αὐχμηρῷ τόπῳ ἕως οὗ ἡμέρα διαυγάσῃ καὶ φωσφόρος ἀνατείλῃ ἐν ταῖς καρδίαις ὑμῶν	19 וּדְבַר הַנְּבוּאָה יוֹתֵר קַיָּם אִתָּנוּ וַהֲטִיבֹתֶם עֲשׂוֹת אֲשֶׁר שַׁתֶּם לִבְּכֶם אֵלָיו כְּנֵר מֵאִיר בִּמְקוֹם אֹפֶל עַד־כִּי יִבָּקַע אוֹר הַיּוֹם וְזָרַח כּוֹכַב הַנֹּגַהּ בִּלְבַבְכֶם׃
20. knowing this first, that no prophecy of scripture at all is becoming its own explanation."	20. knowing this first, that all prophecy was not a sending out of its own writing.	20. τοῦτο πρῶτον γινώσκοντες ὅτι πᾶσα προφητεία γραφῆς ἰδίας ἐπιλύσεως οὐ γίνεται·	20 וְזֹאת תֵּדְעוּ רִאשׁוֹנָה אֲשֶׁר כָּל־נְבוּאַת הַמִּקְרָא אֵינֶנָּה כְּפִי פִתְרוֹן אָדָם מִלִּבּוֹ׃
21. For not by the will of man was prophecy carried on at any time, but, being carried on by holy spirit, holy men of God speak.	21. For prophecy never came by the will of man, but as they were being led by the sanctified Spirit, men of God spoke sanctified [words].	21. οὐ γὰρ θελήματι ἀνθρώπου ἠνέχθη ποτέ προφητεία ἀλλ᾽ ὑπὸ πνεύματος ἁγίου φερόμενοι ἐλάλησαν οἱ ἅγιοι θεοῦ ἄνθρωποι	21 כִּי מֵעוֹלָם לֹא־יָצְאָה נְבוּאָה בִּרְצוֹן הָאָדָם כִּי אַנְשֵׁי אֱלֹהִים הַקְּדוֹשִׁים דִּבְּרוּ כַּאֲשֶׁר נְשָׂאָם רוּחַ הַקֹּדֶשׁ׃

Hakham’s Rendition

16. ¶ For we did not rest on self-taught (self-invented) wisdom and stories (myths) when we made known to you the [dynamic] power [of the ten lights/virtues] and arrival of our Master Yeshua the Messiah having been eye witness of this man’s (royal Ish) magnificence.

17. For, he (i.e. Messiah) received (Heb. “Qibel”) from G-d our Father approbation and honour carried by such a magnificent “daughter of the voice” (Bat-Kol) which honoured him saying “this is my beloved son in which I am pleased.” (A conflation of the following three texts: “Let me tell of the decree: the LORD said to me, "You are My son, I have begotten you this day” (Ps. 2:7), “And He said, "Take your son, your favoured one, Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the heights that I will point out to you." (Gen 22:2), and “This is My servant, whom I uphold, My chosen one, in whom I delight. I have put My spirit upon him, He will teach the true way to the Gentiles” (Isa 42:1)).

18 And this “daughter of the voice” (Bat-Kol) (speaking) to him, we heard carried from the heavens [when we were] with him in (on) the holy mountain.

19 And we possess [a] the secure prophetic Oral Torah which we do well to give attention as a lamp shines in a dark place until the day dawns and the morning star (i.e. Venus, fig. used of the Messiah as the “Light bearing One”) may arise in your hearts (minds).

20 Knowing (from intimate connection) this first, ALL Prophecy from Scripture is not from one’s own (private) interpretation.

21 Prophecy did not come by the will of man but by the Ruach HaQodesh which holy men brought forth the Word of G-d.

Commentary

v.16 - For we did not rest on self-taught (self-invented) wisdom and stories (myths) when we made known to you the [dynamic] power [of the ten lights/virtues] and arrival of our Master Yeshua the Messiah having been eye witness of this man’s (royal Ish) magnificence. – One of the great differences between the Jewish people and the Gentiles is that whilst among the Gentiles there is much pride in being self-taught, those that follow Torah will always take great pride in being taught by a Torah teacher. In fact, “who is your Torah Teacher” and “for how long one has been under his teaching and discipline” is an essential part of being Jewish. Thus the Mishnah in Pirke Abot, which is the soul of every Jew, teaches:

“Yehoshua ben Perahyah and Nitai of Arbel received [the tradition] from them. Yehoshua ben Perahyah said: Provide yourself with a [single] (Torah) Teacher, and acquire (literally: buy) for yourself an associate. And judge all men notoriously.” (Abot I:6)

In Judaism, therefore it is important to maintain the chain of Torah teaching, from Noach down to Abraham and Mosheh Rabbenu, and along an interrupted chain of Torah teachers to this very day. Therefore Hakham Tsefet, makes it very clear that his teaching is not something self-made or self-invented, but he can trace his teaching to the Master of Nazareth, to the men of the Great Assembly, down to the Prophets, down to Messiah King David, and down to Mosheh Rabbenu in an uninterrupted chain of Torah Scholars and teachers. If the teachings of anyone are not solidly grounded on this uninterrupted chain of tradition then his/her teachings are absolutely worthless. Lets face it, could anyone publish an essay or article in a scientific journal that is not deeply anchored in the work and teachings of previous learned men in the field? The answer, of course is a resounding no!

For Christians, they go as far as to anchor their teachings in the so called Church Fathers, who sat down principles and rules of how to interpret the words of the Nazarean Codicil and the Hebrew Scriptures, but for Hakham Tsefet who lived before there was any so called “Church Fathers” he anchored his teachings deeply within the chain of Pharisaic tradition down to Mosheh Rabbenu. And we as Nazarean Jews follow the same example.

This teaching of the Ten Lights/Virtues of the Messiah, Hakham Tsefet makes it perfectly clear is to be found within the teachings in every generation of Torah teachers from Mosheh Rabbenu up to the Master from Nazareth, and the closing of the Sanhedrin. Thus, Hakham Tsefet is relating something that every Torah Scholar know, and has learned at the feet of his Torah Teacher. He does not teach myths, but simply the Torah and how the people of G-d understood and elucidated that Torah.

v.17 - For, he (i.e. Messiah) received (Heb. “Qibel”) from G-d our Father approbation and honour carried by such a magnificent “daughter of the voice” (Bat-Kol) which honoured him saying: “this is my beloved son in which I am pleased.” (A conflation of the following three texts: “Let me tell of the decree: the LORD said to me, "You are My son, I have begotten you this day” (Ps. 2:7), “And He said, "Take your son, your favoured one, Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the heights that I will point out to you." (Gen 22:2), and “This is My servant, whom I uphold, My chosen one, in whom I delight. I have put My spirit upon him, He will teach the true way to the Gentiles” (Isa 42:1)).

For, he (i.e. Messiah) received (Heb. “Qibel”) from G-d our Father approbation and honour – Why? Is it because a little angel came with a wand and said so? Or, would this mean that he had the approbation of the Torah Sages of his time before he went to be immersed in the Jordan by Yochanan the Immerser? According to the Talmud both Yeshua and R. Hillel and his descendants were of the Royal line of David. They lived very close to each other. If people called him a Rabbi, it was because Yeshua has the approbation of the House of Hillel to be a Rabbi. And so Hakham Tsefet is here alluding with the verb “received” to Pirke Abot 1:1 –

“Mosheh received (Heb. Qibel) the Torah from Sinai and he gospelled it on to Joshua [gospelled it on] to the Elders, and the Elders [gospelled it on] to the Prophets, and the Prophets gospelled it on to the [royal] men of the Great Assembly. They said three things: Be deliberate in judgment; raise up many disciples, and make a (protective) fence around the Torah.”

carried by such a magnificent “daughter of the voice” (Bat-Kol) which honoured him saying: - The final broche, the final approbation, so to speak, of that approbation and honour bestowed to him by his Torah Teacher (most probably R. Hillel) manifested itself with the utterance of a voice from the heavens, which was “a daughter of the voice”[5] heard at Mt. Sinai proclaiming the Ten Words (Decalogue) describing who he was and what he was appointed for.

“this is my beloved son in which I am pleased.” – This is a conflation of three texts from the Hebrew Scriptures as showed above. In Psalm 2:7 which tells us that G-d decreed by an oath that David and his heirs were His apointed Kings to rule over all Israel until the coming of the Messiah the son of David. Genesis 22:2 points out to the destiny of Messiah to be presented as a burnt offering to G-d. And, Isaiah 42:1 prescribes as one of his most important roles to teach the Gentiles the true path of Torah which is in accordance with the path taught by our Jewish Sages.

18 And this “daughter of the voice” (Bat-Kol) (speaking) to him, we heard carried from the heavens [when we were] with him in (on) the holy mountain. – The Nazarean Codicil mentions three occasions when this voice was heard in relation to the Master: (1) at the immersion in the Jordan by Yochanan the Immerser - Matiyahu (Matthew) 3:17; Mordechai (Mark)1:11; and Hillel (I Luke) 3:22; (2) at his transfiguration – Matityahu (Mathew) 17:5; Mordechai (Mark) 9:7; Hillel (I Luke) 9:35; and shortly before his death – Yochanan (John) 12:28. The “mount” here in question, must either refer to Mt. Hermon or somewhere on the hill of Tsafed (from where Hakham Tsefet got his name). On these two possibilities I personally am more inclined to side with the second choice: Tsafed.

v.19 - And we possess [a] the secure prophetic Oral Torah which we do well to give attention as a lamp shines in a dark place until the day dawns and the morning star (i.e. Venus, fig. used of the Messiah as the “Light bearing One”) may arise in your hearts (minds). – The statement of the Bat Kol is here shown to be in agreement with the pronouncements of the Jewish Oral Torah as taught by our Sages, and which Hakham Tsefet strongly recommends his readers “to give attention to,” “to practice it,” and “to establish it” until that day when our minds clearly see and witness his second coming. It is interesting that here the Messiah is likened to Venus, which is the “star” that brings on the dawn of a new day. Venus of course, is reflecting the light of the sun, as the Messiah reflects the light of the invisible G-d. And here there is tie againt with the ten spheres of light or virtues of the Messiah.

v.20 - Knowing (from intimate connection) this first, ALL Prophecy from Scripture is not from one’s own (private) interpretation. – In v.16 Hakham Tsefet deplores the self-made man and the man that deviates from teh received Jewish tradition in an uninterrupted chain from Mosheh Rabbenu to this very day, and now he turns again to this subject and produces his last comment on this self-made man. He states that the Prophecy from Scripture is not from/for one’s private interpretation but the interpretation must be the product of an “intimate connection” with one’s own Torah Teacher and with the text itself and the chain of tradition.

v.21 - Prophecy did not come by the will of man but by the Ruach HaQodesh which holy men brought forth the Word of G-d. – Prophecy is still with us today, provided that he who interprets prophecy or issues prophecy must (a) not be a self-made man but one who has had an intimate disciplined relationship with his Torah teacher for a long time; is in consonance with the chain of tradition which we have received in an uninterrupted chain from Mosheh Rabbenu to this very day; and (c) the men who prophecy are holy (completely separated to perform G-d’s will as instructed by our Sages).

Correlations

By H.H. Rosh Paqid Adon Hillel ben David

& Giberet Dr. Elisheba bat Sarah

Vayikra (Leviticus) 19:23 - 20:27

Bamidbar (Numbers) 28:9-15

Yeshayahu (Isaiah) 65:22 – 66:2, 4-5, 10-11

I Shmuel (Samuel) 20:18,42

Tehillim (Psalm) 84:1-13

The verbal tallies between the Torah and the Ashlamata are:

HaShem - יהוה, The Strong’s number is 03068.

Earth / Land - ארץ, The Strong’s number is 0776.

Plant - נטע, The Strong’s number is 05193.

Tree - עץ, The Strong’s number is 06086.

Eat - אכל, The Strong’s number is 0398.

Holy - קדש, The Strong’s number is 06944.

Verbal tally between the Torah and the Psalm:

HaShem - יהוה, The Strong’s number is 03068.

God - אלהים, Strong’s number 0430.

Vayiqra (Leviticus) 19:23-24 And when ye shall come into the land <0776>, and shall have planted <05193> (8804) all manner of trees <06086> for food, then ye shall count the fruit thereof as uncircumcised: three years shall it be as uncircumcised unto you: it shall not be eaten <0398> (8735) of.

24 But in the fourth year all the fruit thereof shall be holy <06944> to praise HaShem <03068> withal.

25 And in the fifth year shall ye eat <0398> (8799) of the fruit thereof, that it may yield unto you the increase thereof: I am HaShem <03068> your God <0430>.

Yeshayahu (Isaiah) 65:22 They shall not build, and another inhabit; they shall not plant <05193>, and another eat <0398>: for as the days of a tree <06086> are the days of my people, and mine elect shall long enjoy the work of their hands.

Yeshayahu (Isaiah) 65:25 The wolf and the lamb shall feed together, and the lion shall eat straw like the bullock: and dust shall be the serpent’s meat. They shall not hurt nor destroy in all my holy <06944> mountain, saith HaShem <03068>.

Yeshayahu (Isaiah) 66:1 Thus saith HaShem <03068>, The heaven is my throne, and the earth <0776> is my footstool: where is the house that ye build unto me? and where is the place of my rest?

Tehillim (Psalms) 84:1 To the chief Musician upon Gittith, A Psalm for the sons of Korah. How amiable are thy tabernacles, HaShem <03068> of hosts!

Tehillim (Psalms) 84:2 My soul longeth, yea, even fainteth for the courts of HaShem <03068>: my heart and my flesh crieth out for the living God.

Tehillim (Psalms) 84:3 Yea, the sparrow hath found an house, and the swallow a nest for herself, where she may lay her young, even thine altars, HaShem <03068> of hosts, my King, and my God.

Tehillim (Psalms) 84:8 HaShem <03068> God of hosts, hear my prayer: give ear, O God of Jacob. Selah.

Tehillim (Psalms) 84:11 For HaShem <03068> God is a sun and shield: HaShem <03068> will give grace and glory: no good thing will he withhold from them that walk uprightly.

Tehillim (Psalms) 84:12 HaShem <03068> of hosts, blessed is the man that trusteth in thee.

Hebrew:

Hebrew	English	Torah Seder Lev 19:23-20:27	Psalms Ps 84:1-12	Ashlamatah Is 65:22 – 66:2, 4-5, 10-11
bhea'	love	Lev. 19:34		Isa. 66:10
xa'	brother	Lev. 20:21		Isa. 66:5
lk;a'	eat, eaten	Lev. 19:23		Isa. 65:22
hL,ae	these things	Lev. 20:23		Isa. 66:2
~yhil{a/	GOD	Lev. 19:25	Ps. 84:3
#r,a,	land, earth	Lev. 19:23		Isa. 66:1
rv,a]	who, which, that	Lev. 19:36	Ps. 84:3
aAB	enter, bring	Lev. 19:23		Isa. 66:4
tyIB;	house		Ps. 84:3	Isa. 66:1
rf'B'	body, flesh	Lev. 19:28	Ps. 84:2
~G"	even, also, so	Ps. 84:2		Isa. 66:4
rb;D'	spoke	Lev. 20:1		Isa. 66:4
hy"h'	shall have, come into	Lev. 19:36		Isa. 65:24
[r'z<	offspring	Lev. 20:2		Isa. 65:23
hwhy	LORD	Lev. 19:24	Ps. 84:1	Isa. 65:23
~Ay	day	Ps. 84:10		Isa. 65:22
bv;y"	inhabit, live, dwell	Lev. 20:22	Ps. 84:4	Isa. 65:22
lKo	all	Lev. 19:23		Isa. 65:25
aol	no	Lev. 19:26	Ps. 84:11	Isa. 65:25
!mi	than, before	Lev. 19:32	Ps. 84:10
![;m;	so, sake	Lev. 20:3		Isa. 66:5
jb;n"	look		Ps. 84:9	Isa. 66:2
[j;n"	plant	Lev. 19:23		Isa. 65:22
vp,n<	dead, soul	Lev. 19:28	Ps. 84:2
!t;n"	make, gives	Lev. 19:28	Ps. 84:11
dA[	ever, still		Ps. 84:4	Isa. 65:24
!yI[;	sight, disregard	Lev. 20:4		Isa. 66:4
#[e	tree	Lev. 19:23		Isa. 65:22
~ynIP'	faces, aged	Lev. 19:32	Ps. 84:9
vd,qo	holy	Lev. 19:24		Isa. 65:25
ha'r'	sees, appears, see	Lev. 20:17	Ps. 84:7	Isa. 66:5
tx;v'	harm	Lev. 19:27		Isa. 65:25
~ve	name	Lev. 20:3		Isa. 66:5
[m;v'	hear		Ps. 84:8	Isa. 65:24
dAbK'	glory		Ps. 84:11	Isa. 66:11
~[;	people	Lev. 20:2		Isa. 65:22
hf'['	did, made	Lev. 19:35		Isa. 66:2

Greek:

Greek	English	Torah Seder Lev 19:23-20:27	Psalms Ps 84:1-12	Ashlamatah Is 65:22-66:2, 4-5, 10-11	NC 2 Pe 1:16-21

ἀγαπητός	beloved		Psa 84:1		2Pe 1:17
ἅγιον	holy, holies	Lev 19:24		Isa 65:25	2Pe 1:18
ἀκούω	heard			Isa 66:4	2Pe 1:18
ἄνθρωπος	man	Lev 19:20	Psa 84:12		2Pe 1:21
δόξα	glory		Psa 84:11	Isa 66:11	2Pe 1:17
δύναμις	forces, power		Psa 84:1		2Pe 1:16
ἡμέρα	day		Psa 84:10	Isa 65:22	2Pe 1:19
θεός	GOD	Lev 19:23	Psa 84:2	Isa 65:23	2Pe 1:17
καρδία	hearts		Psa 84:2		2Pe 1:19
κύριος	LORD	Lev 19:24	Psa 84:1	Isa 65:22	2Pe 1:19
λαλέω	spoke	Lev 20:1		Isa 65:24	2Pe 1:21
λαμβάνω	receive, take	Lev 20:14			2Pe 1:17
λόγος	word			Isa 66:2	2Pe 1:19
ὄρος	mountains	Lev 19:26		Isa 65:25	2Pe 1:18
οὐρανός	heavens			Isa 66:1	2Pe 1:18
πᾶς	every, all	Lev 19:23		Isa 66:2	2Pe 1:20
πατήρ	father	Lev 20:9			2Pe 1:17
τόπος	place		Psa 84:6	Isa 66:1	2Pe 1:19
υἱός	son	Lev 20:2	Psa 84:0		2Pe 1:17
Χριστός	Christ, anointed one		Psa 84:9		2Pe 1:16

Some Questions to Ponder:

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

2. How is Variqra 19:23 related to Vayiqra 20:27?

3. What questions were asked of Rashi regarding Leviticus 19:25?

4. What questions were asked of Rashi regarding Leviticus 19:26?

5. What question was asked of Rashi regarding Leviticus 19:28

6. What question was asked of Rashi regarding Leviticus 19:30

7. What questions were asked of Rashi regarding Leviticus 19:32?

8. What questions were asked of Rashi regarding Leviticus 19:33?

9. What questions were asked of Rashi regarding Leviticus 20:2?

10. What questions were asked of Rashi regarding Leviticus 20:3?

11. What questions were asked of Rashi regarding Leviticus 20:4?

12. What questions were asked of Rashi regarding Leviticus 20:5?

13. What questions were asked of Rashi regarding Leviticus 19:23?

14. What questions were asked of Rashi regarding Leviticus 19:25?

15. On reading the Torah Seder for this week what touched the heart and fired the imagination of the sons of Korah?

16. On reading the Torah Seder for this week what touched the heart and fired the imagination of the Prophet Yeshayahu this week?

17. How is the reading of Hakham Tsefet (2 Peter 1:16-21) related to the readings for this Shabbat?

18. What is the chief purpose that Hakham Tsefet wants to address in 2 Peter 1:16-21?

19. Explain how Hakham Tsefet derived all of his material in 2 Peter 1:16-21 from the Torah Seder for this Shabbat, Pslam 84, and Isaiah 65:22ff.?

20. How are the readings for this Shabbat communicating that the people of G-d must be a separate people not imitating any of the traditions, laws and customs of the Gentiles?

21. In your opinion and following the above question, would sending our children to public schools or homeschooling them with a wrong curriculum can be said to be as offering our children to Molech?

22. In your opinion, and taking into consideration all of the above readings for this Sabbath, what is the prophetic message for this week?

Next Shabbat:

Shabbat “Emor”

Kislev 06, 5771 – November 12/13, 2010

Shabbat	Torah Reading:	Weekday Torah Reading:
אֱמֹר
“Emor”	Reader 1 – Vayiqra 21:1-9	Reader 1 – Vayiqra 22:17-19
“Speak”	Reader 2 – Vayiqra 21:10-15	Reader 2 – Vayiqra 22:20-22
“Habla”	Reader 3 – Vayiqra 21:16-21	Reader 3 – Vayiqra 22:17-22
Vayiqra (Lev.) 21:1 – 22:16	Reader 4 – Vayiqra 21:22-24
Ashlamatah: Ezekiel 44:25 – 45:2, 15	Reader 5 – Vayiqra 22:1-8
	Reader 6 – Vayiqra 22:9-11	Reader 1 – Vayiqra 22:17-19
Psalm 85:1-14	Reader 7 – Vayiqra 22:12-16	Reader 2 – Vayiqra 22:20-22
	Maftir: Vayiqra 22:14-16	Reader 3 – Vayiqra 22:17-22
N.C.: 2 Peter 2:1-3a	Ezekiel 44:25 – 45:2, 15

Shalom Shabbat !

Hakham Dr. Yosef ben Haggai

Rosh Paqid Adon Hillel ben David

Dr. Adon Eliyahu ben Abraham

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

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

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

[5] For further information of this concept see: http://en.wikipedia.org/wiki/Bat_Kol