parshablog

Baalei HaTosafot al HaTorah
Ho'il Moshe
Sefer Zikaron - R' Avraham Bakrat
Maskil LeDavid
Devek Tov
Ktav Yad of Rashi (Rome, 1470)
Another Ktav Yad (Munich, 1233)
And yet another Ktav Yad
Be'er Basadeh
Be'er Yitzchak
Or Hachama
Nimukei Shmuel
Rashi -- 1487
Rashi, Savyonita, 1557
Otzar Laazei Rashi
Ateres Rashi + Laazei Rashi, as well as Perushim Ketzarim
Ateres HaMikra (same author)
Torah with Rashi, Ktav Yad, Weimar, 1250-1350
Revid Hazahav and Geresh Carmel, the latter as a supercommentary on Rashi
Also see Mikraos Gedolos above, which has Rashi with Sifsei Chachamim

ibn ezra

Daat, Ibn Ezra in Hebrew (perek 22, 23, 24, 25)

Mechokekei Yehudah (Daat)

Mechokekei Yehudah (HebrewBooks)

Mavaser Ezra

R' Shmuel Motot (on Ibn Ezra, pg 44, JNUL)

Ibn Kaspi's supercommentary on Ibn Ezra, different from his commentary (here and here)

Mekor Chaim, Ohel Yosef, Motot

Avi Ezer

Tzofnas Paneach

Ezra Lehavin

Tanach with Perush al Ibn Ezra

Also see Mikraos Gedolos above, which has Ibn Ezra with Avi Ezer

ramban

Daat, Ramban in Hebrew (perek 22, 23, 24, 25)

R' Yitzchak Abohav's on Ramban (standalone and in a Tanach opposite Ramban)

Kesef Mezukak

Kanfei Nesharim

Rabbi Meir Abusaula (student of Rashba)

targum

Targum Onkelos opposite Torah text

Targum Onkelos and Targum Pseudo-Yonatan in English
Nuschaos:

Shadal's Ohev Ger
Berliner

Chumash with Onkelos, dfus Savyonita, 1557. This is one Targum Ohev Ger regularly refers to.

Bei`urei Onkelos

Or Hatargum on Onkelos

Targum Yonatan

Commentary on Targum Yonatan and Targum Yerushalmi

Septuagint

Origen's Hexapla (JNUL)

Targum Shomroni
Samaritan Torah
R' Bentzion Berkowitz:

Lechem veSimlah, containing Lechem Abirim, which is based on R' Eliyahu Bachur dictionary of Targum called Meturgeman and Shadal's Ohev Ger, discussing different nuschaot of Onkelos; and Simlas Ger, discussing the meanings of Onkelos's choice of translation, as he received from his Tannaitic teachers.
Chalifot Semalot, as a followup, I think mostly to his Simlas Ger
Avnei Tzion -- two commentaries on Onkelos, adding to R' Natan Adler's Netina LaGer (unavailable at present).
Also, Oteh Or Kesalma, on Onkelos, but not organized by parsha

Targumna, discussing many Targumim

Maamar -- discussing Rashi and Onkelos. Responds to Ohev Ger.
Sarati Bamedinot -- on Targum Yonatan

masorah

Tanach with masoretic notes on the side

1703	תנ"ך. תורה. תס"ג. ברלין
	חמשה חומשי תורה : ... מקושטים ומלובשים בעשרה לבושי אורה ... והמה ... תרגום אונקלוס ותרגום יונתן ב"ע [בן עזיאל] ותרגום הירושלמי ... רש"י והרשב"ם והראב"ע ... המסורת ... ופירוש הרב בעל הטורים ... ובעל תולדת אהרן ... פי' הרד"ק על ההפטרות ...
	ברלין : [חמו"ל], תס"ג-תס"ח.

Commentary on the Masorah

Masoret HaBrit HaGadol

Rama (but based on alphabet, not parsha) -- and here

Vetus Testamentum

CD Ginsburg
Minchat Kohen
Taamei Hamesorah
Via JNUL, the following Chumashim. Perhaps use them when considering the discussions of the Minchas Shai:

Here -- statistics:

1482	תנ"ך. תורה. רמ"ב. בולוניה
	[חומש ותרגום ופירוש רש"י].
	[בולונייא : דפוס יוסף בן אברהם קרוויטה ; אברהם בן חיים מן הצבועים, רמ"ב]. .

Here -- statistics:

1490	תנ"ך. תורה. ר"ן. אישר
	[חמשה חומשי תורה : עם הפטרות וחמש מגילות].
	[אישאר : דפוס אליעזר בן אברהם אלאנתנסי, לפני ר"ן]. .

Here -- statistics:

1491	תנ"ך. תורה. רנ"א. ליסבון
	חמשה חומשי תורה : עם תרגום אונקלוס ופירוש רש"י.
	(אשבונה : דפוס אליעזר [טולידאנו], אב רנ"א).

Here -- Bomberg's First Mikraos Gedolos. Statistics:

1518	תנ"ך. רע"ח. ונציה
	ארבע ועשרים : [תנ"ך] חומש עם תרגום ועם פירש"י, נביאים ראשונים ונביאים אחרונים עם תרגום יונתן ועם פי' רד"ק, תהלים עם תרגום רב יוסף ועם פי' רד"ק, משלי עם תרגום ר' ועם פי' קב ונקי, איוב עם תרגום ר"י ועם פי' הרמב"ן ור' אברהם פריצול, חמש מגלות עם תרגום ר"י ופירש"י, דניאל עם פי' רלב"ג, עזרא ודברי הימים עם פירש"י ושמעוני ...
	ויניציאה : דניאל בומבירגי, רע"ח.

Here -- Bomberg second Mikraos Gedolos. Statistics:

1525	תנ"ך. רפ"ה. ונציה
	שער יהוה החדש : ... החומש עם תרגום ופי' רש"י ון' עזרא והנביאים ראשונים עם פי' רש"י וקמחי ורלב"ג והנביאים אחרונים ישעיה עם פי' רש"י ואבן עזרא. ירמיה ויחזקאל עם פי' רש"י וקמחי, תרי עשר עם פי' רש"י ואבן עזרא, והכתובים תולים עם פי' רש"י ואבן עזרא, משלי עם פי' אבן עזרא [ר' משה קמחי], ורלב"ג, איוב עם פי' אבן עזרא ורלב"ג, דניאל עם פירוש אבן עזרא ורבינו סעדיה גאון, עזרא עם פי' אבן עזרא [ר' משה קמחי], ורש"י, דברי הימים עם פי' מיוחס לרש"י, חמש מגילות עם פירוש רש"י ואבן עזרא ... / נערך בידי יעקב בן חיים מטוניס עם הקדמה ממנו.
	ויניצייא : דפוס ד. בומבירגי, (רפ"ה-רפ"ו).

Here -- Bomberg Chumash. Statistics:

1524	תנ"ך. תורה. רפ"ד. ונציה
	חמשה חומשי תורה : עם תרגום ופירוש רש"י וחזקוני וחמש מגילות עם פירוש רש"י ואבן עזרא. גם ההפטרות ...
	ויניציאה : דפוס ד' בומבירגי, רפ"ד.

Here -- statistics:

1521
תנ"ך. תורה. רפ"א. שלוניקי

חומש ותרגום אנקלוס : עם פירוש רשי והרמבן.

(שאלוניקי : [דפוס יהודה גדליה], רפ"א).

.

Here -- statistics:

1546	תנ"ך. תורה. ש"ו. קושטא
	תורת יי' תמימה : ... מפורשת מהרב ... רש"י ומתורגמת בשלש לשונות, תרגום אונקלוס וערבי לרב סעדיא גאון ופרסי / אשר באר לנו ... כ"ר יעקב בכ"ר יוסף טאווס ...
	[קושטאנדינא : א' שונצינו], (ש"ו).

Here -- statistics:

1547	תנ"ך. תורה. ש"ז. קושטא
	השבח למחוייב המציאות : אשר העיר אותנו להדפיס ... חמשה חומשי תורה ... עם הפטרות וחמש מגלות ... תרגום המקרא בלשון יוני ולשון לעז, שתי הלשונות המורגלות בבני עמינו ... השוכנים בארצות תוגרמה ... אנקלוס ופרוש רש"י ...
	קושטנדינה : א. שונצין, ש"ז.

Here -- statistics:

1680	תנ"ך. תורה. ת"ם. אמשטרדם
	חמשה חומשי תורה : עם חמש מגלות והפטרות מכל השנה ... (עם תרגום אנקלוס ובאור ... רש"י ועליו מפרשי דבריו ...).
	אמשטרדאם : דפוס אורי בן אהרן הלוי, ת'ה'ל'ה' [ת"מ].

Here -- statistics:

1703	תנ"ך. תורה. תס"ג. ברלין
	חמשה חומשי תורה : ... מקושטים ומלובשים בעשרה לבושי אורה ... והמה ... תרגום אונקלוס ותרגום יונתן ב"ע [בן עזיאל] ותרגום הירושלמי ... רש"י והרשב"ם והראב"ע ... המסורת ... ופירוש הרב בעל הטורים ... ובעל תולדת אהרן ... פי' הרד"ק על ההפטרות ...
	ברלין : [חמו"ל], תס"ג-תס"ח.

Here -- statistics:

1742	תנ"ך. תק"ב. מנטובה
	ספר ארבעה ועשרים : עם תוספת ... / מהרב ... ידידיה שלמה מנורצי ... קראתי שמו מנחת שי ... ; הוגה ... על ידי ... כמהר"ר רפאל חיים באזילה ...
	מנטובה : דפוס רפאל חיים מאיטליא, [תק"ב]-[תק"ד].

Here -- statistics: Mendelsohnn's Nesivos Hashalom, with Shlomo Dubno's Tikkun Soferim:

1783	תנ"ך. תורה. תקמ"ג. ברלין
	ספר נתיבות השלום : והוא חבור כולל חמשת חמשי התורה עם תקון סופרים / [מאת שלמה בן יואל מדובנא ושלום בן יעקב הכהן] ; ותרגום אשכנזי [מאת משה מנדלסון] ; ובאור [מאת משה מנדלסון, שלמה בן יואל מדובנא, אהרן ירוסלב והירץ הומברג].
	ברלין : דפוס G. F. STARCKE, תקמ"ג.

Here -- statistics:

1803	תנ"ך. תקס"ג. פיזה
	ארבעה ועשרים : עם פירוש חומת אנ"ך ... והוא קצת פי' על איזה פסוקים תורה נביאים וכתובים ... / אמר ... חיים יוסף דוד אזולאי ...
	פיסא : שמואל מולכו, ובגפן שלשה ש'ר'י'ג'י'ם' [תקס"ג].

Here -- statistics: Wolf Heidenheim, Ein Hakoreh:

1818	תנ"ך. תורה. תקע"ח. רדלהים
	חומש מאור עינים : והיו לאורות ס' עין הקורא וס' עין הסופר / מדויק .. ומסדר ... מאתי וואלף ... היידנהיים.
	רעדלהיים : ו' היידנהיים, תקע"ח-תקפ"א.

Here -- statistics:

1824	תנ"ך. תורה. תקפ"ד. סלויטה
	חמשה חומשי תורה : עם תרגום אונקלוס ותרגום יונתן ... ותרגום ירושלמי עם פירושיהם ... ועם פי' רש"י ופי' אור החיים / הכינו ... מוהר"ר חיים ן' עטר ...
	סלאוויטא : דפוס ש"א שפירא, תקפ"ד-תקפ"ה.

Here -- statistics:

1825	תנ"ך. תורה. תקפ"ו. אוסטרה
	חמשה חומשי תורה : עם תרגום אונקלוס ... פי' רש"י ופי' פנים יפות על דרך פרד"ס / נובעים ממעין ... הגאון ... מור' פנחס בן צבי הירש הורוויץ ... ; עם פירוש ... שם אפרים מהרב הגאון מוה' אפרים זלמן מרגליות ...
	אוסטרהא : אברהם קלאהר פיין ודוד בן יצחק מרדכי, תקפ"ה-תקפ"ו.

midrash

Midrash Rabba at Daat (perek 22, 23, 24, 25)

Midrash Tanchuma at Daat (perek 22, 23, 24, 25)

Bamidbar Rabba, with commentaries

Midrash Tanchuma with commentary of Etz Yosef and Anaf Yosef

Commentary on Midrash Rabba by R' Naftali Hirtz b'R' Menachem

Midrash Yehonasan
Matat-Kah on Midrash Rabba

Nefesh Yehonasan by Rav Yonasan Eibeshutz

Midrash Aggada (Buber)

Yalkut Shimoni

Tanach with Sifrei, Torah Or, and HaTorah veHamitzvah

Midrash Lekach Tov

Kli Chemdah on Bamidbar Rabba
Tirosh on Bamidbar Rabba
Sifrei, with commentary of R' David Heshel Horowitz
Sifrei, with commentary of the Gra
Sifrei, with commentary of R' David Pardo
Sifrei, with commentary of Rabbenu Hillel, and the Gra

haftara (Micha 5:6-6:8)

In a separate Mikraos Gedolos, with Targum, Rashi, Mahari Kara, Radak, Ibn Ezra, Metzudat David.

As a haftara in a chumash Bamidbar, with Ibn Ezra, Radak, Malbim

Haftarah in Gutnick Edition

Rashis in English

Rashi (Parshandata)

Daat, which includes Ibn Ezra and Yalkut Shimoni

Aharon ben Yosef the Karaite

Sunday, July 03, 2011

Targum Yonasan's "prophecy"

In parashat Balak, Bilaam has a prophecy which Targum Yonasan interprets. Bilaam says:

יז אֶרְאֶנּוּ וְלֹא עַתָּה, אֲשׁוּרֶנּוּ וְלֹא קָרוֹב; דָּרַךְ כּוֹכָב מִיַּעֲקֹב, וְקָם שֵׁבֶט מִיִּשְׂרָאֵל, וּמָחַץ פַּאֲתֵי מוֹאָב, וְקַרְקַר כָּל-בְּנֵי-שֵׁת.	17 I see him, but not now; I behold him, but not nigh; there shall step forth a star out of Jacob, and a scepter shall rise out of Israel, and shall smite through the corners of Moab, and break down all the sons of Seth.
יח וְהָיָה אֱדוֹם יְרֵשָׁה, וְהָיָה יְרֵשָׁה שֵׂעִיר--אֹיְבָיו; וְיִשְׂרָאֵל, עֹשֶׂה חָיִל.	18 And Edom shall be a possession, Seir also, even his enemies, shall be a possession; while Israel doeth valiantly.
יט וְיֵרְדְּ, מִיַּעֲקֹב; וְהֶאֱבִיד שָׂרִיד, מֵעִיר.	19 And out of Jacob shall one have dominion, and shall destroy the remnant from the city.

And Targum Yonasan says:

I shall see Him, but not now; I shall behold Him, but it is not near. When the mighty King of Jakob's house shall reign, and the Meshiha, the Power‑sceptre of Israel, be anointed, He will slay the princes of the Moabaee, and bring to nothing all the children of Sheth, the armies of Gog who will do battle against Israel and all their carcases shall fall before Him. And the Edomaee will be utterly driven out, even the sons of Gabela from before Israel their foes, and Israel will be strengthened with their riches and possess them. And a prince of the house of Jakob will arise and destroy and consume the remnant that have escaped from Constantina the guilty city, and will lay waste and ruin the rebellious city, even Kaiserin the strong city of the Gentiles.

Over at Mystical Paths, Reb Dov Bar Leib writes:

The Targum Yonatan in another one of his amazing visions said that the principle city in sending these fleets of ships would be Costantina, which is Constantinople now known as Istanbul, Turkey. There is one "problem" with Yonatan ben Uziel's sweeping description of End Times events. Rav Yonatan lived at the beginning of the first century of the common era before the destruction of the 2nd Temple. Constantine lived a full three centuries after the Targum Yonatan's death. There was no Constantinople for at least three centuries after the death of the Targum Yonaton!!! Yet, there it is, the name of the city in black and white, another unbelievable proof of the veracity of the Oral Torah!

The "problem" with this assertion is that according to the gemara (Megillah 3a), Yonatan ben Uzziel only wrote the Targum on Neviim, but not on Torah. The Targum on Torah they know of is explicitly only that of Onkelos HaGer:

וא"ר ירמיה ואיתימא רבי חייא בר אבא תרגום של תורה אונקלוס הגר אמרו מפי ר' אליעזר ור' יהושע תרגום של נביאים יונתן בן עוזיאל אמרו מפי חגי זכריה ומלאכי ונזדעזעה ארץ ישראל ארבע מאות פרסה על ארבע מאות פרסה יצתה בת קול ואמרה מי הוא זה שגילה סתריי לבני אדם עמד יונתן בן עוזיאל על רגליו ואמר אני הוא שגליתי סתריך לבני אדם גלוי וידוע לפניך שלא לכבודי עשיתי ולא לכבוד בית אבא אלא לכבודך עשיתי שלא ירבו מחלוקת בישראל ועוד ביקש לגלות תרגום של כתובים יצתה בת קול ואמרה לו דייך מ"ט משום דאית ביה קץ משיח ותרגום של תורה אונקלוס הגר אמרו

Indeed, that is why scholars call Targum Yonasan on the Torah by the title Targum Pseudo-Jonathan. It was all due a printer's error, where T"Y for Targum Yerushalmi was incorrectly expanded to Targum Yonatan. Wikipedia has a good writeup:

Targum Pseudo-Jonathan is a western targum (translation) of the Torah (Pentateuch) from the land of Israel (as opposed to the eastern Babylonian Targum Onkelos). Its correct title is Targum Yerushalmi ("Jerusalem Targum"), which is how it was known in medieval times. But because of a printer's mistake it was later labeled Targum Jonathan, in reference toJonathan ben Uzziel. Some editions of the Pentateuch continue to call it "Targum Jonathan" to this day.
The Talmud relates that Yonatan ben Uziel, a student of Hillel, fashioned an Aramaic translation of the Prophets. It makes no mention of any translation by him of the Torah. So all scholars agree that this Targum is not due to Yonatan ben Uziel. Indeed, de Rossi (16th century) reports that he saw two very similar complete Targumim to the Torah, one called Targum Yonatan Ben Uziel and the other called Targum Yerushalmi. A standard explanation is that the original title of this work wasTargum Yerushalmi, which was abbreviated to ת"י (TY), and these initials were then incorrectly expanded to Targum Yonatan which was then further incorrectly expanded to Targum Yonatan ben Uziel. For these reasons, scholars call it "Targum Pseudo-Jonathan".

It continues that due to internal evidence, scholars date it to after the Arab conquest. It is only due to an incorrect assumption that it was the Tanna who wrote it that one would take these references as sure evidence of prophecy.

This is why knowledge of when texts were written is extremely useful, and a positive thing. Vehameivin yavin.

Samaritan astrology

I just spotted an AFP article about Samaritan astrology. Of course, all other methods are superstition, but what they do is legitimate.

"We do not believe in sorcery, reading palms or coffee grounds or performing exorcism," he said. "All this is baseless quackery."
"We practise astrology by asking the name of the mother, the husband or wife, and we predict illness, marital breakdown or loss of work."
Samir, who started studying the ancient arts at the age of 12, says that each letter of a person's name has meaning and that the 22 letters of the ancient Hebrew alphabet used by Samaritans each correspond to a body part.

Heh.

In this week's parsha, we read:
כג כִּי לֹא-נַחַשׁ בְּיַעֲקֹב, וְלֹא-קֶסֶם בְּיִשְׂרָאֵל; כָּעֵת, יֵאָמֵר לְיַעֲקֹב וּלְיִשְׂרָאֵל, מַה-פָּעַל, אֵל. 23 For there is no enchantment with Jacob, neither is there any divination with Israel; now is it said of Jacob and of Israel: 'What hath God wrought!'

I suppose this is OK, since they are not Jacob nor Israel.

There is also this gem:

The Samaritan capability for divination, he says, comes from their reputed descent from the Israelite tribe of Levi -- the tribe of the biblical character Joseph who, according to scripture, interpreted dreams for the Egyptian pharaoh.

The Biblical character Joseph gave forth the two tribes, Ephraim and Menashe. Levi was Joseph's brother, and he gave forth the tribe of Levi.

Excellent reporting, Majeda El Batsh and AFP!

(Besides all this, there is a definite agenda to the article, which is the deligitimization of the Jewish people and by extension the state of Israel.)

Posts so far for parshat Balak

2011

Learning parshas Balak in your sleep.
.

2010

Balak sources -- revamped, with more than 100 meforashim on the parasha and haftorah.
a
The land of whose people? Ibn Ezra vs. Mizrachi. And I suspect that neither one is right.
a
The spelling of כְּתוֹעֲפֹת -- Considering whether the Samaritan text bolsters one side of a masoretic dispute.
a
Why did Hashem get mad if He told him to go? According to Rashi, Ibn Ezra, Ramban, and Ibn Caspi.
a
Petorah as Aramaism -- Rashi's midrashic explanation of Petora, and Aramaisms in general in parashat Balak.
a
True peshat in Petorah -- A consideration of what makes true peshat according to Rashi, and according to his supercommentators. There is a difference, I think.
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Why does Rashi mention that the geder is made of stone? An interesting Taz on Rashi, but I find my own way.
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Dreams of talking donkeys -- Ibn Caspi's thesis that the talking donkey and the angel with sword were part of an elaborate daydream.
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Does Rashi reject the very *idea* of magical objects? An analysis of a hyper-rationalist approach, which excludes the idea that Rishonim could be non-rationalists.

2009

How did Moshe know of Bilaam's prophecies? -- and why we can include this section in the Torah.
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Balak sources -- links by perek and aliyah to an online Mikraos Gedolos, as well as to many meforshim on the parsha and haftara.
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Masorah on Balak -- at least some of it, namely how the word par and vayikar in parshat Balak uniquely gets a kamatz; and some other words with localized kemeitzim.
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Some interesting censored text on Balak in the commentary of Siftei Kohen now that the black-out has faded.
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How did one "join" to Baal Peor? Considering a suggestion that the act of intercourse was the worship of Baal Peor. Ultimately, I don't think so.
a
Why the war with Midian before Moshe's death? From Rav Yonasan Eibeshitz, that they should not think Moshe did not take revenge upon them on behalf of Klal Yisrael because he, too, was guilty.
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Others who believe Jews have a different number of teeth than gentiles. Based on Balak. And this followup.

2008

Shadal's framing of parshat Balak, such as whether Bilaam was an idolator, his profession, whether he used trickery, whether and how he had prophecy, whether the donkey spoke, and why Hashem saw fit to turn the words in Bilaam's mouth into blessing.
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Further thoughts on the etnachta in the last pasuk of Balak, as a followup to the 2006 post. I messed this post up, though.
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Balak saw something, and therefore Moav was afraid -- as a midrash, as a Rashi, as Ibn Ezra reading Rashi's midrash as peshat.
.

2007

Did Balak or Israel begin the hostilities?

We get different perspectives from parshat Balak and parshat Devarim. It seems that conquering was disallowed, but minor raids were allowed.

Bilaam Saddled His Donkey

Either personally, or by command. And the implication of this.

Midianites as a generic term

which would resolve some confusion. Plus a tie in to the incident of the sale of Yosef.

Why isn't Zimri mentioned by name?

At least in parshas Balak?

Holy Cow! A talking donkey?!

Can a donkey speak? Shadal suggests that while Hashem is capable of anything, the reaction of Bilaam and his attendants suggests that it brayed in a different manner, and that Bilaam was adept at understanding animal speech. I make reference to Yerushalmi Berachot about Arabs capable of understanding animal speech.

Some questions and thoughts on Balak

questions which would arise from a surface reading of the parsha, which the commentators and midrashim set out to answer.

2006

Why the Etnachta in the last pasuk of Balak?

somewhat of an attack piece. There is an etnachta there because of the demands of trup, for the trup marks the primary division point of the pasuk. Yet in a longer pasuk which contains that phrase, there is no etnachta because the primary division point of the pasuk is elsewhere. Etnachta (together with other disjunctive accents) is not absolute, but rather relative to the phrase/subphrase structure. Yet someone asks this question, why an etnachta here but not there, apparently unaware of how the system of trup operates, and offers a silly answer to a silly question.

Blog Roundup

what other blogs are saying about parshat Balak.

Bilaam the flying soothsayer

from parshat Matot. All discussing how Bilaam flew.

2005

Bilaam Was His Donkey

An explanation of the story of Bilaam and his donkey as metaphor

Did Pinchas Act On His Own Initiative?

Or was he following Moshe's command? Cross-listed for Pinchas and Matot.

Midianites of Moabites?

Who were the ones who enticed Israel into sin? A cross-parsha comparison. Cross-listed for Pinchas and Matot

2004

The Land of the Children of His People

Considers the possibility that eretz benei ammo - "the land of the children of his people," which is taken as meaning that Balak sent to his homeland - is really eretz benei Ammon - the land of the benei Ammon, with the nun sofit relaxing, where benei Ammon were the decendants of ben Ami, and is the usual name for Ammon, just as Moav were the descendants of Moav.

וַיַּרְא בָּלָק - The Mapik Aleph

Cross-listed from parshat Ki Tisa, discusses a midrash that notices there is no mapik in the aleph (!!) of וַיַּרְא, and deduces that the word means "feared" rather than "saw"

to be continued...

Learning parshas Balak in your sleep

The Rav, learning with the Arizal

I wonder if you can fulfill your obligation of shnayim mikra in this way...

From Divrei Yaakov, by R' Yaakov Edes:

א. בספר פרי עץ חיים שער ט״ז שער קריאת שמע שעל המטה פרק א [דף ע״ה טור ד ] כתב וז״ל מעשה שהיה ישן מורי ז״ל ונכנס רבי אברהם הלוי ומצאו שהיה מרחש בשפתיו בין כך ובין כך נתעורר הרב אמר לו ומה היה אדוני מרחיש בשנתו אמר לו עסקתי עכשיו בישיבה של מעלה בפרשת בלק ובלעם דברים נפלאים ואמר לו יאמר מעלת כבוד תורתו מהני מילי מעלייתא מאר[=אמר] לו אם הייתי דורש פ' שנים רצופים יומם ולילה מה ששמעתי עתה אינו יכול להשלים וכן היה מנהגו ז״ל כשהיה ישן היה מביאים אותו לפני וכו [כתוב שם שמו של מלאך] שר הפנים והיה שואלו באיזה ישיבה הוא רוצה לילך והיה מוליכין אותו ופעמים היה בוחר בישיבתו של הקדוש ברוך הוא ולפעמים בישיבת רבי עקיבא ולפעמים בישיבת משה רבינו ולפעמים בישיבת רבי מאיר וכן על דרך זה בכל מקום שהיה רוצה עכ״ל

"In sefer Pri Etz Chaim{I think from Rav Chaim Vital; see here for a different printing}, gate 16, gate Kriat Shema she'al haMitta, perek 1 [page 75 line 4], he wrote:

"There was an incident in which my teacher, zal {=the Arizal} was sleeping and Rabbi Avraham HaLevi entered and found that he was moving his lips. After a while, the rav awoke. [He {=Rabbi Avraham} said to him, 'may my master forgive me for waking him from his slumber.] He {=Rabbi Avraham} asked him, 'what was my master mumbling in his sleep?' He {=the Arizal} said to him, 'I was just now engaged in the yeshiva above in parashat Balak and Bilaam, wondrous things.' And he said to him, 'let the loftiness of the honor of his Torah say from these lofty words. He said to him, 'If I were to expound for 80 consecutive years, day and night, that which I just now heard, I would not be able to complete it.' And so was his custom, za"l, that when he would sleep they would bring him before etc. [it is written there the name of the angel {J: Surya}] the Sar HaPanim, and he would ask him which yeshiva he wished to go to, and they would convey him. And sometimes he would choose the yeshiva of Hakadosh Baruch Hu, sometimes the yeshiva of Rabbi Akiva, sometimes the yeshiva of Moshe Rabbenu, and sometimes the yeshiva of Rabbi Meir. And so, in this manner, in any place he would want to go."

ב. ועיין מש״כ בביאורים לעיל בפרשת שלח פרק י״ג פסוק י״ז מהגר״א שגילו לו בשינה אלפיים מאתיים ושישים פירושים על פסוק אחד ועיין בביאורים לביאור הגר״א לספר משלי פרק י״ט פסוק כ״ג מה שהובא שם באריכות בענין הדברים שיכול האדם לזכות בתורה בשינה ובענין ריבוי הפירושים שיש בתורה

"And see what I wrote in the explanations above in parashat Shelach, chapter verse 17, from the Gra, that 1260 explanations on one verse were revealed to him; and see in the commentaries to the commentary of the Gra on sefer Mishlei, chapter 19, pasuk 23, that which is brought there at length in the matter of things which a person is able to attain in Torah in sleep, and in the manner of the multitude of explanations that there are in the Torah."

I would suggest that perhaps the Arizal was basing himself on the maamar Chazal in Bava Metzia 23b going on to 24a:

דאמר רב יהודה אמר שמואל בהני תלת מילי עבידי רבנן דמשנו במלייהו במסכת ובפוריא ובאושפיזא

This is surely both masechet and purya! And if Rabbi Avraham HaLevi has the status of a guest, then indeed we have all three!

Seriously, though, I've also sometimes spoken words of Torah in my sleep. If that is what you are engaged in during the day, then your mind can keep running through the ideas at night.

(And indeed, I too learned all sorts of wondrous things at night. But I can't reveal them to you -- not even to give you a small sample -- because it would just take too darn long. I wonder, though, why Yaakov Avinu didn't merit the same, such that he didn't sleep all 14 years in yeshivat Sheim veEiver in order to maximize his learning time.)

To connect this with other topics recently discussed on parshablog, ~~it is~~ in the hakdama to ~~this sefer, Pri~~ Etz Chaim, that Rav Chaim spells out the Ari's position that the Zohar was authored, in its entirety, by Rashbi. And I would add that he would be in a position to know. After all, he could simply ask Seraya Sar HaPanim to take him to the yeshiva shel maalah of Rabbi Shimon ben Yochai, and then ask him, 'Did you write this?'. What need for proofs back and forth, about how Esnoga is a Ladino word, or that the shape of post-Talmudic trup and nikkud are darshened, or that places mentioned as in Eretz Yisrael are not actually in Eretz Yisrael, or that chronologically impossible discussions occur among Chazl? That is trying to establish based on evidence and sevara, whereas this is presumably known via direct revelation.

On the other hand, one could theoretically flip this proof around, and question the genuineness of the Arizal's ruach hakodesh. As the guest says in Vikuach al Chochmas Hakabbalah:

The guest: But this does harm the holiness of the kaballah in general, a lot, for still the great mekubalim, such as Rabbi Yitzchak Luria {=the Arizal} and his students, who are boasted of as having ruach hakodesh -- how was it hidden from them this matter, and how did they establish and accept upon themselves that all the words of the Zohar are true and holy, and all of them are the words of the Tannaim and Amoraim? And how was it not revealed to them via ruach hakodesh that which was revealed to the Rav Yabetz, that there is in the sefer haZohar 280 additions which were added in later generations?

And besides this, behold the Gaon Yabeitz, with the spirit of his understanding, made clear that the Ra'aya Mehemna and the Tikkunim, there are recognized from within them that they are entirely forgeries, and there is not in them even a single thing which was to Rabbi Shimon and his colleages. And how was this not revealed to the Arizal, who built also upon them the upper stories of his kabbalah? Is this not a clear sign that he and all his cubs are glorifying themselves in a false giving, in their saying that ruach hakodesh rested upon them?

Tzarich Iyun Gadol. What, for example, would the Chasam Sofer say about the ruach hakodesh of the Arizal?

Saturday, July 02, 2011

Kosher Subway store in KGH, Queens, no longer kosher

I saw a sign in shul today, and this announcement on KHGShuls:

Queens community public service announcement: The former kosher subway located on jewel ave is NO longer kosher!!!! it will be operated as a non kosher subway!!!!!!

Friday, July 01, 2011

Posts so far for parshat Chukat

2011

Chukat sources -- further expanded. For example, many more meforshei Rashi.
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YU Torah on parashat Chukat.
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Minchat Shai on Chukat:

The fricative feh in פרה, and more Minchas Shai on Chukat
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A tevir in each shlishi, and other Minchas Shais on Chukas -- Continuing now from pasuk 19:7
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The well of Miriam, miraculously growing acacia trees -- An interpretation from Baal HaTurim, of trees growing wherever they went, conflicts with a midrash that Yaakov needed to plant acacia (or rather, cedar) trees for the mishkan. Can we resolve the contradiction?
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Should Onkelos on הֲבֵאתֶם read אֲתִיתוֹן or אעילתון? Shadal vs. Maamar. In the end, I side with Shadal.
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Should Onkelos read דהא or ארי מית אהרון? Revisiting a topic from last year, about Rashi's emendation of Onkelos.
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Did Moshe lose out Eretz Yisrael due to the chet hameraglim?! Why does Moshe relate Hashem's anger, his losing out on entering the Land, and Yehoshua leading them in, as early as the chet hameraglim? Ibn Caspi answers based on essential and incidental causes, as well as free will coexisting with Divine foreknowledge. But I suggest ain mukdam, or that in fact Mei Merivah did occur much earlier.

Not from me. From Dvarman:

1) Complaining on false pretenses

2) "Killing" yourself to acquire Torah

Perhaps an analysis later, in a separate post

2010

Chukas sources -- revamped, with more than 100 meforshim on the parasha and haftorah.
a
What is bothering Rashi about וְיִקְחוּ אֵלֶיךָ? The standard meforshei Rashi discuss what is bothering Rashi about the words וְיִקְחוּ אֵלֶיךָ regarding the parah adumah and why the same words did not bother him regarding the shemen zayis. I explain why I differ from the methodologically, but then explain why indeed the instance by shemen zayis is irrelevant, in a way that I think provides the key to the entire derasha.
a
Rashi's emendation of Onkelos on כִּי גָוַע אַהֲרֹן -- Rashi might suggest an emendation of Onkelos' translation of ki gava Aharon. And if so, Shadal takes issue with his reasoning, and establishes the unemended text as correct.
a
Correct peshat in Rashi on Moshe's Sin -- I present what I think is a novel, consistent reading of Rashi on Moshe's sin in striking the rock. It seems at first glance that Rashi contradicts himself, but I believe he actually has a consistent reading.

That reading is: Moshe was instructed to speak to the rock that formed Miriam's well. But when Miriam passed away, it disappeared amidst other rocks. Moshe began to search for that particular rock, the same one that had provided water in the past. The Bnei Yisrael pointed out that as it was a miracle -- perhaps, if it was a miracle -- then any rock should do. At this point, Moshe should have agreed with the Bnei Yisrael, that any rock would do. He should have chosen any rock, or accepted a rock of their choosing, spoken to it, and trusted that Hashem would have brought about the miracle. That would have created a tremendous kiddush Hashem. Instead, he castigated the Israelites and told them that not any rock would do, but only the one he had been instructed to hit, since that would be fulfilling Hashem's comment. The way he told them this was with שמעו נא המורים -- "you obstinate people who think you will teach the teachers". He told them that what they proposed was not possible, and thus missed out on an opportunity for kiddush Hashem, and that was the catastrophic sin. Then, he flubbed the followup. He thought he had the correct rock, and spoke to it, but nothing happened. Then, he hit another rock, and lucked into the correct, original rock which formed the well of Miriam in the past. But he had to hit it twice. The first time, only a few drops came out, because though it was the correct rock, he had not been commanded to hit it. But with persistence, and a second strike, the water flowed.

a
Why does Rashi deviate from halacha in explaining וְשָׁחַט אֹתָהּ לְפָנָיו? He explains it as that a zar, that is a non-kohen, slaughtering it before Eleazar, but this is like Shmuel, while we pasken like Rav! I suggest a few reasons for this deviation.

2009

Chukat sources - links to an online Mikraos Gedolos by perek and aliyah; plus many meforshim on the parsha and haftara. New sections for Rashi and his supercommenters, Ibn Ezra and his; and Targum and Midrash.
a
How do the ashes of the parah adumah work? And why should the kohanim interacting with it become tamei until evening?

2008

What does temimah mean?
a
What was Moshe's sin? According to Shadal; according to David Hamelech (and Meiri); according to Radak on Tehillim; according to Ibn Ezra on Tehillim; according to Abarbanel (pt i, pt ii, pt iii, pt iv, pt v)
a
The identity of the Sefer Milchamot Hashem.
a
Does Homeopathy have a basis in authentic Jewish mysticism and thought? Or, how people with an agenda are misinterpreting a Ramban to mean the exact opposite of what he is truly saying.
a
Cross-listed from Masei: Did Yehoshua add the section about Arad and Chormah? And what did the king of Arad hear?

2007

Moshe as Progenitor of Rabbi Eliezer -- a midrash I take figuratively! and which I think was intended figuratively.
a
Buying water on the road -- comparing the approaches of the marchers at Jena with the deal Moshe tried to strike with Edom.

2006

Blog roundup -- philology, straightforward dvars, and homiletics on parshas Chukas

2005

For the Border of Ammon Was Strong? how so? Does this not contradict Devarim that they did not because of Divine decree? I suggest it means that the border was firm. Or another answer, variant text (LXX) that has יעזר rather than עז for the border, such that it is a border town by the name of עז or יעזר. And a parallel to referencing a border town in the haftara. Then I discovered Targum gives my first explanation.
a
Who Caused the Children of Ammon To Inherit? Hashem, or Chemosh? or both, in Yiftach's mind? Or is it diplomacy?
a
Making Sense of Parah Adumah -- that tumah is a construct, by fiat

2004

For What Sin Was Moshe Punished? perhaps not for striking the rock, but for his words. and suggesting that this was the exact same event as earlier.
a
Yiftach BeDoro KeShmuel BeDoro (cross-listed from Shoftim) -- since Yiftach appears in the haftarah, it pays to note that he was not a total am haAretz.

to be continued...

parshiot

Monday, July 04, 2011

Balak sources -- 2011 edition

Sunday, July 03, 2011

Targum Yonasan's "prophecy"

Samaritan astrology

Posts so far for parshat Balak

Learning parshas Balak in your sleep

Saturday, July 02, 2011

Kosher Subway store in KGH, Queens, no longer kosher

Friday, July 01, 2011

Posts so far for parshat Chukat

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1521	תנ"ך. תורה. רפ"א. שלוניקי
	חומש ותרגום אנקלוס : עם פירוש רשי והרמבן.
	(שאלוניקי : [דפוס יהודה גדליה], רפ"א).