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17.16 –
îÄìÀçÈîÈä
ìÇé‑‑ä
áÌÇòÂîÈìÅ÷;
îÄãÌÉø
ãÌÉø
(é‑‑ä has a war on A•mâ•leiqꞋ; from generation [to] generation.)
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 Middle-East: A•mâ•leiqꞋ, Tribe of Εd•omꞋ |
In 2001 (below), I commented on the eternal war of é‑‑ä against A•mâ•leiqꞋ, symbolizing the war against assimilation. Yet, today's war against A•mâ•leiqꞋ is no mere war against assimilation. Millennia after A•mâ•leiqꞋ, all Jewish polls in recent years confirm that the Jewish community is hemorrhaging young Jews at a greater, and accelerating, rate than ever, in what can only be described as a modern éÀöÄéàÈä from everything Judaic—and the rabbis are at the center of alienating educated young Jews in droves. Today's hemorrhage of educated young Jews from the Jewish community is a repulsion from things Judaic, not an assimilation of being enticed or drawn to something rival. Blame lies entirely on the doorstep of the religious leaders—the Orthodox—particularly the Ultra-Orthodox / Kha•reid•imꞋ—rabbis. Indeed, eliminating the spin veneer, the Tor•âhꞋ-keeping Remnant is on the verge of imminent self-extinguishment.
"Young Jews, including droves of young Jews who have grown up in the Israeli Orthodox school system, are abandoning Tor•âhꞋ because the rabbis have no answers to the important questions in life. Nothing demonstrates the intellectual bankruptcy of these rabbis more than the Jewish, usually Ultra-Orthodox, "anti-missionaries" who, lacking effective answers, attempt to enact laws making religious discourse illegal for other religions. Their attitude is that, if they can't compete with them (and they can't), slander them so they are discredited and suppress them. None of these Jewish "anti-missionary" groups have the first clue how to prepare young Jews to deal with Christianity. Islam or even the important questions of purpose in life. For every Jew they so loudly claim to save, they alienate ten thousand from Tor•âhꞋ because of their ineffective and boomeranging tactics."
(Yi•rᵊmᵊyâhꞋu Bën-Dâ•widꞋ, Jewish "Anti-missionaries," ôÌÄùÑúÌÈä ëÌÅäÈä Live-LinkT
Restoring Tor•âhꞋ To Prevent The Remnant From Self-extinguishing.)
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Conducting today's war against A•mâ•leiqꞋ, the modern éÀöÄéàÈä from Tor•âhꞋ and the Jewish community, requires understanding what defines a Jew, what defines the Remnant as distinct from the goy•imꞋ into which educated young Jews are fleeing in ever increasing numbers.
"The only thing that defines Jews, Israel, distinct from the goy•imꞋ is the mi•tzᵊw•otꞋ Tor•âhꞋ"
(Yi•rᵊmᵊyâhꞋu Bën-Dâ•widꞋ, "Christianity, Gentiles & Jews," ôÌÄùÑúÌÈä ëÌÅäÈä Live-LinkT
"The conundrum is that while non-Orthodox and secular Jews typically believe Tor•âhꞋ and love é‑‑ä, they just don't know what, or how much, they can believe of the mixture of Tor•âhꞋ and fairytales—àâãåú (agadot)—that the rabbis tell them. They recognize that Tor•âhꞋ Is True, but fables—àâãåú (agadot)—that men have interpreted from Tor•âhꞋ, is a large part (along with rabbinic excess, rabbinic hypocrisy and rabbinic injustice) of what has driven 98% of the flock away. This is especially true of young Jews as they become old enough, and educated enough, to question rabbinic decisions and insist on intelligent, logical answers for life's questions; rational answers that ensure justice and give their own life real—in the real world—meaning and purpose"
(Yi•rᵊmᵊyâhꞋu Bën-Dâ•widꞋ, "The Problem," ôÌÄùÑúÌÈä ëÌÅäÈä Live-LinkT
"Since fable-ization of Tor•âhꞋ is the primary problem within the Jewish community, it's essential to recognize that Ramb"m was right: logic is both the ultimate earthly authority for interpreting Tor•âhꞋ and is the solution. A priori, irrationality (rejecting logic and science to perpetuate fable-ized interpretations) is the path to straying. Placing fable-ized interpretations above Tor•âhꞋ is a form of Avodah Zarah, another Golden Calf"
(Yi•rᵊmᵊyâhꞋu Bën-Dâ•widꞋ, "The Solution," ôÌÄùÑúÌÈä ëÌÅäÈä Live-LinkT
Whether one agrees or disagrees on this issue or that, anyone who is serious about keeping this mi•tzᵊwâhꞋ to fight the eternal war against A•mâ•leiqꞋ will, without delay, read ôÌÄùÑúÌÈä ëÌÅäÈä Live-LinkT . See also âmar Ribi Yᵊhoshua (5766, below).
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17.16 –
îÄìÀçÈîÈä
ìÇé‑‑ä
áÌÇòÂîÈìÅ÷;
îÄãÌÉø
ãÌÉø
(é‑‑ä has a war on A•mâ•leiqꞋ; from generation [to] generation.)
This quotation is particularly apt this week in view of the Larry King Show interview of the President of the Southern Baptist Theological Seminary, Rev. R. Albert Mohler, Jr., along with David Brickner of Jews for Jesus and rabbis Marvin Hier and Schmuley Boteach concerning the Southern Baptists publicized "outreach to the Jews." For further details, please see my rather lengthy analysis.
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13.17 – åÀìÉà-ðÈçÈí àÁìÉäÄéí ãÌÆøÆêÀ àÆøÆõ ôÌÀìÄùÑÀúÌÄéí,
Simplistic readers who lack logic skills assume that this means Yi•sᵊr•â•eilꞋ rejected the coastal route from the outset. That is not what Scripture states! Scripture states only that Yi•sᵊr•â•eilꞋ made no attempt to cross through ËrꞋëtz Pᵊli•shᵊt•imꞋ. Thus, a route along the northern coast of the Sinai, as far as el-Arish, is perfectly compatible with Scripture – and essential to meet the remaining Scriptural descriptions. 
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In order to quickly update the website incorporating the latest scientific research, this content has been moved to a central location: the Yᵊtzi•âhꞋ page:
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In order to quickly update the website incorporating the latest scientific research, this content has been moved to a central location: the Yᵊtzi•âhꞋ page:
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This sidrah begins åÇéÀäÄé, áÌÀùÑÇìÌÇç
13.19—uses the emphatic infinitive compound (doublet; discussed in last issue of newsletter), ôÌÈ÷Éã éÄôÀ÷Éã, of ôÌÈ÷Çã; the emphasis best replicated into English as "absolutely!" While this doubling (emphatic infinitive compound) of ôÌÈ÷Çã is popularly corrupted to "surely visit," the text more accurately reads "Ëloh•imꞋ will absolutely {monitor and supervise} you!"
It is plain in this pâ•suqꞋ that neither the verb ôÌÈ÷Çã nor its cognates mean "punish."
13.21 – column of smoke and column of fire.
Pâ•suqꞋ é"æ shows us that "ël•oh•imꞋ did not ðÄçÇí ãÌÆøÆêÀ àÆøÆõ ôÌÀìÄùÑÀúÌÄéí though it was nearby" – "nearby" is a vital clue.
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Keeping our readers abreast of continuing advances in science and scholarship surrounding many aspects of the Yᵊtzi•âhꞋ, from radiocarbon dating to a more scientific analysis of the route and other aspects, dictates frequent updates. Such frequent updates are only possible when the associated information is constrained to a single location. Accordingly, commentary relating to the Yᵊtzi•âhꞋ and Har Sin•aiꞋ have been moved, respectively, to &
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5.1 – åÇúÌÈùÑÇø ãÌÀáåÉøÈä
The Artscroll editors comment on this song that "As ãÌÀáåÉøÈä sets forth rapturously, even the forces of nature joined Israel in battle" [emphasis added]. This perpetuates mythicization and superstitious beliefs in a supernatural suspension (contradiction) of the Perfect Laws and Order of the Tor•âhꞋ and the Creator. But Perfect Laws not only imply no need for suspension to accomplish the Creator's Perfect Will, such a suspension contradicts the Perfect Laws, as well as contradicting a Perfect Creator and implies é‑‑ä lacks the necessary foresight to incorporate such things in His Perfect Laws from the start!
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 Typical Kha•reid•iꞋ (Ultra-Orthodox, Costume Jewry) neighborhood (MeiꞋâh Shᵊâr•imꞋ, Yᵊru•shâ•laꞋyim) |
Accordingly, describing the Perfect Laws as joining Israel is exactly backwards. é‑‑ä and His perfect laws governing the universe don't follow the Jews; and that seems to be the core straying of Ultra-Orthodox cults, who believe they, and the Creator, must follow the inerrant interpretations of their leading rabbi. That both contradicts Shᵊm•otꞋ 23.2 and constitutes a cult of idolatry (rabbi-olatry). Mosh•ëhꞋ himself was fallible to the extent that he was barred from entering the Promised Land! How dare today's Ultra-Orthodox rabbis presume to be more "frum" than Mosh•ëhꞋ! (Mosh•ëhꞋ would have regarded even the Yiddish word "frum," as a Germanizing bastardization of Hebrew – prohibited assimilation.)
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 BBC video 2011.10.10 – Ultra-Orthodox Kha•reid•imꞋ spit on an eight year old Orthodox elementary schoolgirl, calling her a ôÌÀøåÌöÈä (whore), a æåÉðÈä (slut-prostitute) and a ùé÷öò or ùé÷ñò" (assimilated German – namely, Yiddish – for "detestable goyah girl"); according to mother, Hadassah Margolis (dossim.com/ContentPage.aspx?item=352). They also assault an Orthodox rabbi (blue shirt) for being moderate – Beit ShëmꞋësh, Israel  |
Exactly the reverse is true, at least in Mosh•ëhꞋ's day, the Jews followed é‑‑ä and His Perfect Laws. It wasn't the "forces of nature join[ing] Israel in battle" as modern rabbis err, but, rather, Israel understanding the Divine Design and Will of é‑‑ä to act compatibly with them.
The implications and applications today, right this moment and for tomorrow and the future, for all Jews and geir•imꞋ, are enormous. Everyone is "called" and "chosen." Few indeed, however, have the objectivity, stamina, endurance, tenacity, determination, dedication and resolve—every factor an attribute of one's own free will—to steer the course of their life by the compass of é‑‑ä – Tor•âhꞋ – and ancient, logical, Ha•lâkh•âhꞋ to stay the course within His Divine Design and Will over their lifetime.
Applying these principles is nowhere more critical than in úÌÀôÄìÌÈä—from Mi•shᵊl•eiꞋ ShᵊlomꞋoh 28.9 to these well-defined "secrets" of the effective checklist for achieving 100% positive response to úÌÀôÄìÌÈä (found in The Nᵊtzârim Reconstruction of Hebrew Matitᵊyâhu (NHM, in English) note 21.22.2). There are no limits. But there's only one Way to do it—as é‑‑ä set forth in Tor•âhꞋ.
If you want to hear what ãÌÀáåÉøÈä sounded like, she sounded like îÄøÀéÈí. If you want to hear what Bâ•râqꞋ Bën-Av•i•noꞋam, who sang with ãÌÀáåÉøÈä, sounded like, Bâ•râqꞋ also sounded like the most pristine Jews, the Teimân•imꞋ, and the most prominent Tei•mân•iꞋ male chanter of Tor•âhꞋ today is A•ha•ronꞋ AmᵊrâmꞋ, whose audio cassettes of Zᵊmir•otꞋ ùÑÇáÌÈú, Tor•âhꞋ and Ha•phᵊtâr•âhꞋ—including this song in this week's pâ•râsh•âhꞋ—can be obtained from aharonamram.com.
5.24ff – úÌÀáÉøÇêÀ îÄðÌÈùÑÄéí éÈòÅì
àÄùÌÑÈä (from which the pl. ðÌÈùÑÄéí derives) is the fem. form of àÄéùÑ. As the Sages have pointed out, each of these two exhibits the two letters necessary to form àÅùÑ; but each contains only one of the two letters of a Name of é‑‑ä (namely, é + ä). The first letter, é, is contained only in àÄéùÑ while the second letter, ä, is contained only in àÄùÌÑÈä. But only together can àÄéùÑ and àÄùÌÑÈä, each having àÅùÑ, combine their àÅùÑ to complete the Name. Each is incomplete without the other.
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This story of ãÌÀáåÉøÈä and éÈòÅì dates from ca. B.C.E. 1254, almost exactly two centuries after the corresponding Tor•âhꞋ portion.
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Responsibility of Shepherds to the Flock
 RibꞋi Yᵊho•shuꞋa taught this pâ•râsh•âhꞋ in late winter of 3789 (29 C.E.) in the Beit-ha-Kᵊnësët, the ruins of which form the foundation under this Beit-ha-Kᵊnësët where Yaeil and Paqid Yirmᵊyahu, ha-Tzadiq stand, in Kᵊphar Nakhum. Photographed © 1998 by Yi•rᵊmᵊyâhꞋu Bën-Dâ•widꞋ. |
•marꞋ RibꞋi Yᵊho•shuꞋa: "How appropriate this is for you: If a man will build a flock of an hundred sheep and one of them strays off, he will abandon the remaining ninety-nine [that are safe] and go seek the one. If he shall find the stray, truly, I tell you, he is more jubilant over it than the others. Indeed, the Father Who is in the heavens does not want that even one of the youths should stray" (NHM 18.12-14)
RibꞋi Yᵊho•shuꞋa taught that even the straying of 1% of the flock was unacceptable—how absurd for rabbis to drive away 95% of the flock because of a superstitious medieval European mindset!
 Karen stands on the black basalt foundation of the 1st-century Beit-ha-Kᵊnësët in which RibꞋi Yᵊho•shuꞋa taught in Kᵊphar Nakhum. Photographed © 1983 by Yi•rᵊmᵊyâhꞋu Bën-Dâ•widꞋ. |
"Having seen the qᵊhilot (communities or congregations), he had rakham•imꞋ for them, because they were plundered and despoiled, like [bᵊ-Mid•barꞋ 27.17]) 'sheep that have no shepherd.' •marꞋ RibꞋi Yᵊho•shuꞋa to his talmid•imꞋ, 'Indeed, the harvest is abundant but the workers are few. Then make requisition to ha- Adon of the harvest, that He will issue forth workers into His harvest" (NHM 9.36-38)
•marꞋ RibꞋi Yᵊho•shuꞋa "Don't go off into the way of the goy•imꞋ, don't even go into an ir (city) of the Shomron. Rather, go to the sheep who have been led astray from the House of Israel. Recite to them that the Realm of the heavens [until then perceived as beyond the heavens] has come near [in the heart of the Tor•âhꞋ-observant]." (NHM 10.6-8)
This principle applies no less forcefully to Shabât. •marꞋ RibꞋi Yᵊho•shuꞋa "Who among you is a man that, if one of your sheep or goats falls into a cistern on Shabât, would not help it ascend from the cistern? If there is permission to do good on Shabât, then all the more so is a man better than one of the livestock? So, one should do good on Shabât" (NHM 12.12
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In this year's Tor•âhꞋ section, discussing Shᵊm•otꞋ 14.15, é‑‑ä rebuked Mosh•ëhꞋ for instructing Yi•sᵊr•â•eilꞋ to sit on their hands and watch for é‑‑ä to do miracles. Instead, é‑‑ä ordered that Yi•sᵊr•â•eilꞋ get up and move out.
In LXX (the earliest extant copy of which is a Christian-bound codex also containing their Διαθηκη Καινη (NT)), the term is κατεργαζομαι. Interestingly, although "Apostle St. Paul" the Apostate used this term about a dozen times in his writings in the NT, this term isn't found—at all—in NHM.
This is only one of a multitude of similar linguistic examples suggesting that Paul's frame of reference was significantly different from the authentic vocabulary and perspective of RibꞋi Yᵊho•shuꞋa and the Nᵊtzâr•imꞋ found in NHM. the Apostate Paul's Hellenist usage of κατεργαζομαι certainly traces back to the Hellenist LXX. The many linguistic differences from "Apostle St. Paul" the Apostate's Hellenist LXX pattern strongly suggests that NHM of the Nᵊtzâr•imꞋ was, therefore, based not on LXX or Hellenism, but on the Hebrew Ta•na"khꞋ.
The term used in NHM is εργαζομαι, paralleling the Hebrew îÇòÂùÒÆä and òåÉùÒÅä îÀìÈàëÈä.
εργαζομαι is found in NHM at 7.23 (εργαζομαι of crookedness); 21.28 (εργαζομαι in vineyard); 25.16 (went and εργαζομαι in/with it); and 26.10 (εργαζομαι a good εργον, cognate of εργαζομαι paralleling Ma•as•ëhꞋ).
From these instances one can see that RibꞋi Yᵊho•shuꞋa taught:
one can work evil, incurring his negative opinion (7.23)
one can do productive work, incurring his favorable opinion (21.28 & 25.16)
one can do works of tzᵊdâq•âhꞋ, incurring his favorable opinion (26.10)
Not doing work, however, consistently produces a bad outcome. Consider the son who talked the talk but didn't walk the walk, illustrating sanctimonious hypocrites (NHM 21.29-32). This is magnified emphatically in NHM 25.14-30.
The inescapable conclusion is that doing nothing equates to doing evil. The only acceptable conduct is doing productive work and tzᵊdâq•âhꞋ. It's a mi•tzᵊwâhꞋ: "Six days you shall work'" By your fruits you are known.
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| Tor•âhꞋ | Translation | Mid•râshꞋ RibꞋi Yᵊho•shuꞋa: NHM |
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ëÌÀùÑÀéÄùÒÀøÈàÅì òåÒùÒÄéï øÈöåÉï äÇîÌÈ÷åÉí, á"ä, åÌîÀ÷ÇéÌÀéîÄéï îÄöÀååÉúÈéå
Then, Mᵊnorat ha-Maor continues, "this is great majesty for Yi•sᵊr•â•eilꞋ, and it appears harmonious / fitting, before é‑‑ä and May He be blessed, and for the eyes of all of the kindreds.
In contrast to some modern commentators, the Teimân•imꞋ understood that majesty is in Yi•sᵊr•â•eilꞋ following é‑‑ä according to His Laws, not é‑‑ä following Yi•sᵊr•â•eilꞋ accompanied by supernatural contradictions of His Perfect Laws as the Kha•reid•imꞋ rabbis and Rabbinate teach by sanctimonious example.
When Yi•sᵊr•â•eilꞋ is doing the râtzon of ha-Mâqom, Bârukh Hu, and is preserving His mi•tzᵊw•otꞋ, this is a great majesty for Yi•sᵊr•â•eilꞋ and it appears fitting before Y--H, may He be blessed, and for the eyes of the kindreds. And when [Yi•sᵊr•â•eilꞋ] commits kheit•imꞋ it appears like black and dirty [things] before the Creator, may He be blessed, and in the eyes of all of those who come into the world. As it is written in pᵊsiqtâ, Black am I and becoming, etc. (Shir ha-Shir•imꞋ 1.5).
Black am I in Mi•tzᵊraꞋyim and becoming am I in Mi•tzᵊraꞋyim. As it is written, "Then they rebelled against Me and would not acquiesce to hearken to Me" (and thus tested Me), etc. (Yᵊkhëz•qeilꞋ 20.8). And becoming am I in Mi•tzᵊraꞋyim—in the dâm of pësakh and in the dâm of circumcision. This is what is written, "Then I passed over you and saw you îúáåññú (mitbosësët; firmly based or established [Jastrow's Dictionary of the Targumim]) in your dâm," etc. ([Yᵊkhëz•qeilꞋ] 16.6)… "in your dâm you shall live" (ibid.), this is the dâm of pësakh. "In your dâm you shall live" (ibid.), this is the dâm of circumcision.
Black am I in the sea, and becoming am I in the sea. Black am I in the sea, as it is written, "And they rebelled about the sea, in the Sea of Reeds" (Tᵊhil•imꞋ 106.7). And becoming am I in the sea, as it is written, "This is my Eil and I will adorn Him" (Shᵊm•otꞋ 15.2).
Black am I in Bitterness [placename, Mârâh] and becoming am I in Bitterness. Black am I in Bitterness, as it is written, "And the kindred grumbled about Mosh•ëhꞋ saying, 'What will we drink?' " (loc. cit. 24). And becoming am I in Bitterness, as it is written, "There He established for it a khoq and a mi•shᵊpâtꞋ" (loc. cit. 25)
Black am I in Linings [placename: Rᵊphid•imꞋ] and becoming am I in Linings. Black am I in Linings, as it is written, And he called the name of ha-Mâqom Testproof [placename: Mas•âhꞋ] and Rebellion [placename: Mᵊriv•âhꞋ]" (ibid. 17.7). And becoming am I in Linings, as it is written, "And Mosh•ëhꞋ built a Mizbeiakh" (ibid. 15).
Black am I in the arid-wilderness (midbâr] and becoming am I in the arid-wilderness. Black am I in the arid-wilderness, as it is written, "How often they rebelled in the midbâr" (Tᵊhil•imꞋ 70.40). And becoming am I in the arid-wilderness, as it is written, "And on that day the Mishkân was erected" (bᵊ-Mid•barꞋ 9.15).
Black am I in the Arid-desert [placename: Khorëv], as it is written, "They made a calf in the Arid-desert" (Tᵊhil•imꞋ 106.19). And becoming am I in the Arid-desert, as it is written, "Everything that é‑‑ä spoke, we shall do and we shall hearken (Shᵊm•otꞋ 24.7).
Black am I in Spies [placename: Mᵊrajᵊl•imꞋ] and becoming am I in Yᵊho•shuꞋa and Khâleiv. Black am I in Acacia [placename: Shit•imꞋ] and becoming am I in Pinkhâs. Black am I among the Malkhei Yi•sᵊr•â•eilꞋ and becoming am I among the Malkhei Yᵊhud•âhꞋ.
If such are in my blacknesses, in my becomings about one of many and many. In Akhâv what is written, "And when Akhâv heard these things, he ripped his clothes and placed sackcloth on his flesh and fasted and he lay in sackcloth and walked about slowly" (Mᵊlâkhim Âlëph 21.27). •marꞋ Rabi Shim•on Bën-Lâqish, "He walked barefoot.
In Yᵊhorâm what is written, "And the kindred saw and, behold, the sackcloth was upon his flesh" (Mᵊlâkh•imꞋ Beit 6.30).
Another thing: 'Black am I and becoming.' •marꞋ Rabi Leiwi, 'Black am I everyday and becoming am I on Shabât. Black am I every day of the year, and becoming am I on Yom ha-Ki•purꞋ. Black am I in this hâ-olâm and becoming am I in hâ-olâm ha-bâ.
And it has also been memorized in pᵊsiqtâ, "Behold you, beautiful is my girlfriend," etc. (Shir ha-Shir•imꞋ 1.15). Behold you, beautiful in mi•tzᵊw•otꞋ. Behold you, beautiful in the reward of Khasid•imꞋ [i.e. benevolence]. Behold you, beautiful in mi•tzᵊw•otꞋ of the bayit: in khal•âhꞋ, tᵊrum•âhꞋ, and ma•aseir. Behold you, beautiful in mi•tzᵊw•otꞋ of the field: in dropping gleanings to lie in the corners of the field for the poor. Behold you, beautiful in hybrids. Behold you, beautiful in the linen of tzitziyot. Behold you, beautiful in circumcision. Behold you, beautiful in paying a debt. Behold you, beautiful in fourth-year planting. Behold you, beautiful in pruning the first three years [of a fruit tree]. Behold you, beautiful in reciting the Shᵊma. Behold you, beautiful in tᵊphil•âhꞋ. Behold you, beautiful in tᵊphilin, in mᵊzuz•âhꞋ, in the Suk•âhꞋ and in the lulâv. Behold you, beautiful in tᵊshuv•âhꞋ and good works. Behold you, beautiful in this hâ-olâm and in hâ-olâm ha-bâ.
And it has been memorized, in Masëkët Shabât, the chapter of Rabi Ëliëzër of Mil•âhꞋ [circumcision] (133.2) and in Masëkët Nâzir, chapter Qamâ (2.2), it is taught, 'This is my Eil and I will adorn Him (Shᵊm•otꞋ 15.2). I will be becoming before Him by mi•tzᵊw•otꞋ, and concerning this it is memorized in Pirqâ Qamâ dᵊ-Qamâ (9.1), •marꞋ Rav Hunâ, And in a mi•tzᵊwâhꞋ until a third [of the cost of the lulâv, tᵊphilin, etc.]. What third? Perhaps one might say a third of [the value of] his house? Except, now [according to that proposal], if he chances upon three mi•tzᵊw•otꞋ, then, for all [three] mi•tzᵊw•otꞋ, he will give [three thirds =] his [whole] house? Rather, [I would] say, adorn a mi•tzᵊwâhꞋ until a[n extra] third of the mi•tzᵊwâhꞋ.
Rav Ashei poses a problem: a third of the inside [a third of the value of the mi•tzᵊwâhꞋ before the calculation] or a third of the outside [a third of the value of the mi•tzᵊwâhꞋ after the calculation]? This stands [unresolved]. In the west [from Bavël, the Talmud being quoted; i.e., Ërëtz Yi•sᵊr•â•eilꞋ] they said in the name of Rabi Zeirâ, Up to a third of his own [money]; from here on [reward] is from that which belongs to ha-Qâdosh, Bârukh Hu.
Accordingly, a man shall adorn himself with mi•tzᵊw•otꞋ before his Creator and He will give him adornment in this hâ-olâm and in hâ-olâm ha-bâ.
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