Targum Pseudo Jonathan for: Sh’mot (Exodus) 25:1-40
XXV. And the Lord spoke with Mosheh, saying,
Speak unto the children of Israel,
that they shall set apart (take) before me a Separation: of every one whose
heart is willing, but not by constraint, you will take my separation. And this
is the separation which you will take of them: gold, and silver, and brass; and
hyacinth, and purple, and crimson, and fine linen; and goats' skins, and skins
of rams dyed red, and purpled skins, and woods of sittin, and olive oil for the
light, and aromatics for the confection of the pure anointing oil, and of the
fragrant incense; gems of beryl that are gems of perfection, for engraving and
insertion in the ephod and in the breastplate.
And they will make a Sanctuary to My Name, that
My Shekinah may dwell among them. According to all that I show you, the
likeness of the tabernacle and the likeness of all its vessels, so will you
make. And they will make an ark of sitta wood; two cubits and a half its
length, a cubit and a half its breadth, and a cubit and a half its height. And
you will cover it with pure gold within and without, and will make upon it a
crown of gold round about. [JERUSALEM.
A coronal of gold will surround it.] And you will cast for it four rings of
gold, and set them upon its four corners; two rings for one side, and two rings
for the second side. And you will make staves of sitta wood, and cover them
with gold; and you will introduce the staves into the rings on the sides of the
ark, that the ark may be carried upon them. The staves will be inlaid in the
rings of the ark, and not be removed from it. And you will put within the ark
the Testament that I will give you.
And you will make a (kaphortha) mercy‑seat
of pure gold; two cubits and a half the length, and a cubit and a half the
breadth, and its depth will be a handbreadth (pusheka). And you will
make two kerubin, of pure beaten gold will you make them on the two sides of
the mercy‑seat. You will make one keruba on this side, and one keruba on
that side of the mercy‑seat; you will make the kerubaia on its two sides.
And the kerubaia will stretch forth their wings above, their heads over against
each other, their wings overshadowing the mercy‑seat, and their faces
over against each other; towards the mercy‑seat will be the faces of the
kerubaia. And you will put the mercy‑seat above upon the ark, and within
the ark you will lay the Tables of the Testament that I will give you. And I
will appoint My Word with you there, and will speak with you from above the
mercy‑seat, between the two kerubaia that are over the ark of the
testament, concerning all that I may command you for the sons of Israel.
And you will
make a table of sitta wood; two cubits its length, and a cubit its breadth, and
a cubit and a half its height. And you will overlay it with pure gold, and make
for it a rim of gold round about. And you will make to it a border, a
handbreadth high round about, and make a golden wreath for its border round
about. [JERUSALEM.
A border of a span surrounding.] And you will make for it four golden rings,
and set the rings in its four corners which are at its four feet. Over against
the border will the rings be, for the place of the staves, to carry the table.
And you will make its dishes and its spoons, its tankards and its measures,
which are for the service of libation; of pure gold will you make them. And
upon the table you will set in order the interior bread before Me continually.
And you will make a Candelabrum;
of pure beaten gold will you make the candelabrum; its base and shaft, its cups
and apples and lilies, will be of the same. Six branches will spread out from
its sides; three branches of the candelabrum from one side, and three branches
of the candelabrum on the second side. Three calyxes adorned with their
figurations on one branch, with apple and lily; and three calyxes adorned with
their figurations on the other branch, with apple and lily: so for the six
branches that spread out from the candelabrum. And upon the candelabrum there
will be four calyxes adorned with their figurations, their apples and lilies.
And there will be an apple under two branches of it, and an apple under two
branches of it, and an apple under two branches of it, for the six branches
which extend from the candelabrum. Their apples and their branches will be of
the same; all of it one beaten work of pure gold. And you will make its seven
lights, and the priest who ministers will kindle the lights, that they may
shine over upon its face. And its snuffers and its shovels of pure gold. Of a
talent of pure gold will he make it and all these its vessels. And you look,
and make according to their forms which you have seen in the mount.
Midrash
Tanhuma Yelammedenu for: Sh’mot (Exodus) 25:1-40
1.
That they take for Me an offering (Exod. 25:2). May it please our masters to teach us: What did they
do with the surplus offering [The surplus offering was from the funds
contributed for the building of the Sanctuary (M. Shekalim 4:4)]? Thus did our
masters teach us: They fashioned with it the hammered gold overlay for the Holy
of Holies. You find that the Holy One, blessed be He, chose two offerings
(terumot): the offering (set aside) for the building of the Tabernacle and the
priestly offering. The priestly offering (was given to them) in order that they
become students of the law [These offerings increased their opportunity to
study the law. The midrash compares these offerings because both are called
terumah]. R. Yannai said: Any priest who is not a student of the law, it is
permitted to eat the offering on his grave [Etz Joseph suggests that an
ignorant priest would even permit eating the terumah offering, which must be
maintained in a state of ritual purity, in a cemetery, from which priests are
generally barred. The intent may be that the priest, in his ignorance, probably
collected his dues improperly, and so it is really common, and thus may be
consumed even on his (i.e., the ignorant priest’s) grave, since he is worthy of
death].
R.
Isaac said in the name of R. Johanan: Observe what is written in the verse: The
priests have done violence to My law, and have profaned My holy things (Ezek.
22:26). How did they do that? They have not distinguished between the holy
and the common, neither have they taught differences between the unclean and
the clean (ibid.). If the priest is not a student of the Torah, he is
unable to distinguish between the holy and the profane, the unclean and the clean.
Therefore Scripture says: You hast despised My holy things and have profaned
My Sabbaths (ibid., v. 18). Why does he despise the holy things? Because he
does not know how to observe the Sabbath. See how beloved is the priestly
offering in that it was given to the priests who were students of the law. But
the Holy One, blessed be He, decreed the Temple
offering for His own sake, as it is said: That they take for Me an offering.
2.
That they take for Me an offering (Exod. 25:2). Scripture says elsewhere in allusion to this verse: For
I give you good doctrine; forsake ye not My teaching (Prov. 4:2). R. Simeon
the son of Lakish explained this verse as follows: Once there were two
merchants who were traveling together. One of them held a bolt of silk material
in his hand, while the other held some pepper. They said to each other: “Let us
exchange our merchandise.” One took the pepper and the other took the silk.
What one of them had previously owned was no longer his, and that which the
other had owned was, likewise, no longer his. With the Law, however, this is
not so. If one man studies Tractate Ze’raim, and another Tractate Mo’ed, and
they instruct each other, each possesses knowledge of both. Truly, is there any
merchandise more valuable than this? Therefore, For I give you good
doctrine; forsake ye not My teaching.
Once
a passenger aboard a ship, on which many were traveling, was asked by them:
“What kind of merchandise do you possess?” He answered: “My merchandise is
superior to yours.” Whereupon they searched the boat to examine his
merchandise. When they were unable to find anything that belonged to him, they
began to scoff at him. Shortly after, pirates attacked them, and carried the
men and everything they found in the ship away. After some time they reached
port, and all the men were brought to the city, without food to eat or clothes
to wear. What did the one passenger do? He went to the schoolhouse, where he
sat and studied. When the residents of the town discovered that he was a
learned student of the Law, they treated him with the greatest respect. They
made a collection in his behalf, as was customary and proper for a man of
distinction. The important men of the community would walk at his right and his
left, accompanying him wherever he went. When the merchants saw what was
happening, they went to him and pleaded: “Please, we beg you to help us, speak
in our behalf to the men of the city, for you know what has happened to us and
how much we lost in the ship. We implore you to ask them to give us some bread,
that we may live and not die of starvation.” He answered: “Did I not tell you
that my merchandise was better than yours? Yours has been destroyed, but mine endures.”
Therefore it says: For I give you good doctrine.
3.
That they make for Me an offering (Exod. 25:2). Scripture says elsewhere in allusion to this verse:
I have loved you, says the Lord, yet you say: “Wherein have You loved us?”
(Mal. 1:2), and elsewhere it is written: But Esau I hated (ibid., v. 3).
Once Turnus Rufus [Turnus (Tinneius) Rufus was the Roman governor of Judea in 132 CE] asked R. Akiba: “Why does the Holy One,
blessed be He, hate us, that it should be written But Esau I hated?” He
replied: “I will tell you tomorrow.” The next day (Turnus Rufus) asked R.
Akiba: “What did you dream about last night, and what did you see?”“I dreamed
about two dogs last night,” Akiba answered. “One was named Rufus, and the other
Rufina.” Turnus Rufus became infuriated and said to him: “How dare you call the
dogs by my name and by the name of my wife? You are guilty of treason against
the government.” R. Akiba responded: “Is there actually a difference between
you and them? You eat and drink, and they do likewise; you are fruitful and
multiply, and so do they; you die and they die; yet because I called them by
your names, you have become angry. Should not the Holy One, blessed be He, who
stretched out the heavens and established the earth, who causes death and gives
life, hate you when you take a tree and call it by His name. Therefore, But
Esau I hated.”
For
I give you good doctrine (Prov. 4:2).
Frequently, a man borrows money from other men, in order to purchase some
merchandise, and then goes on the road (with it) and suffers a loss. That can
never happen with the merchandise of the Law. A man learns one chapter, then
another, and then still another. He studies one tractate and then another, and
he profits from them all. For I give you good doctrine (ibid.). Another
explanation of I give you good doctrine. A man who engages in business
is sometimes able to retain the profit he makes, but at other times he loses
it. The Law, however, remains with a man in this world and in the
world-to-come. Hence, For I give you good doctrine.
The
Holy One, blessed be He, said to Israel: The Law is Mine, and if you accept it,
you must accept Me with it, as it is said: That they take for Me an
offering; of every man whose heart makes him willing (Exod. 25:2). R.
Simeon the son of Lakish said: Our rabbis taught that there are five persons
who are not permitted to bring an offering. If they do, their offering is not
considered acceptable. They are a deaf mute, a fool, a minor, one who brings an
offering that is not his own, and an offering brought by a gentile on behalf of
an Israelite, even with his consent. Their offerings are not acceptable. R.
Simeon the son of Lakish added: All of these are to be understood from the
verse under discussion (Exod. 25:2). The deaf mute is restricted because it is
written: Speak unto the children of Israel (ibid., v. 1). Naturally
a deaf mute is excluded, since he can neither hear nor speak. The fool, because
it is written: Every man whose heart makes him willing (ibid.). The fool
is barred because his heart is neither willing nor unwilling. The minor, since
it is written: Unto the children of Israel (ibid.), and the minor
is not yet a man, hence his offering is not acceptable. The one who brings an
offering that does not belong to him, for it is written: Every man whose
heart makes him willing, you will take My offering (ibid., v. 2); that is,
you must bring your own offering. And the offering brought by a gentile for an
Israelite, with his consent, for it is written: Speak unto the children of Israel. The
gentile is barred from bringing an offering because he is not an Israelite.
Speak
unto the children of Israel,
that they take for Me an offering
(ibid., v. 2). Each time the Holy One, blessed be He, says for Me in the
Torah, both this world and the world-to-come are included. For example, For
the land shall not be sold in perpetuity, for the land is for Me (Lev.
25:23). Here and in the time-to- come. For all the first born are for Me
(Num. 3:13); that is in this world and in the time-to-come. The Levites are
for Me (ibid. 8:14); in this world and in the time-to-come. Israel, as it is
written: And you will be for Me a kingdom of priests (Exod. 19:6); in
this world and the world-to-come. Hence, That they take for Me an offering
alludes to the present and the time-to-come.
4.
Speak unto the children of Israel, that they take for Me an offering (Exod.
25:2). Whenever the words for Me
are stated in a verse, a blessing accompanies it. Does a blessing also
accompany an offering? R. Johanan said: Observe what is written in the verse: And
they brought yet unto Him free-will offerings every morning(baboker baboker)
(Exod. 36:3). Why is the word morning repeated in the text? Because they
brought all the gifts that were required for the Tabernacle in two mornings.
This happened because a blessing accompanied their gifts. Hence it is stated: That
they take for Me. . . you will take My offering (Exod. 25:2). They take
for Me. The Holy One, blessed be He, said: Because I told you Take for Me
an offering, do not scoff at the (giving of an) offering by saying: “He is not
a priest that he should eat it,” for if a man fails to give him even one
hundredth of his portion, let him realize that he is stealing it, not from the
priestly tribe, but from Me, for so it is written: That they take for Me an
offering, and you will take My offering (Exod. 25:2).
Take
for Me an offering. The Holy One,
blessed be He, said to Israel:
I did not impose this upon other nations but upon you alone. Observe what is
written in the verse Behold, his soul is puffed up, it is not upright in
him, but the righteous will live by his faith (Hab. 2:4). Behold, his
soul is puffed up, it is not upright in him refers to Nebuchadnezzar. How
do we know this? The Holy One, blessed be He, made him ruler of the entire
world, yet he did not rejoice in his lot, as it is said: His soul is not
upright in him. When he looked at himself he became embarrassed in the
presence of his fellow men. He would say: “I am king,” yet his soul was not
upright in him. Why was that? Because he was squat in stature, like a kad
(“jug”). That is why he was called Nebukadnezzar.
But
the righteous will live by his faith
(ibid.). In the world-to- come the Holy One, blessed be He, will judge all
mankind in relation to the members of his own profession [Word-play on emunah
(“faith”) and umanut (“trade, profession”). The word used in the translation, “profession”
(i.e., what one professes), is intended to express both nuances]. The
righteous will live by his faith. The Holy One, blessed be He, said to
them: Each one of you was counted among my profession, and so I redeemed you
from Egypt, but you did not set aside offerings unto Me. Hence it is written: Take
for Me an offering.
5.
And this is the offering which you will take of them: gold, silver, and brass;
and blue and purple and scarlet, and fine linen, and goats’ hair; and rams’
skins dyed red, etc. (Exod. 25:3). The
Holy One, blessed be He, said to them: Actually You do not bring your own
possessions, but the spoils I gave you at the Red Sea, as it is said: The
wings of the dove are covered with silver (Ps. 68:14). And blue and
purple and scarlet (Exod. 26:8). Blue, for they were dipped into the
blood, to symbolize the blood that the patriarchs had already prepared (i.e.,
the blood of circumcision). It was called scarlet (tola’at), because it
is said: Fear not, you worm (tola’at) [A reference to Jacob’s sworn
enemy Esau since Tola’ath means both worm and scarlet dyed yarn] Jacob
(Isa. 41:14). The rams’ skins are mentioned to because of the merit of Jacob,
as it is said: And she put the skins of the kids of the goats upon his hands
(Gen. 27:16). The Holy One, blessed be He, declared: The heavens and the
heavens of the heavens cannot contain Me, yet I caused My Shekhinah to dwell
within the skins of the kids of the goats.
Another
explanation of blue, and purple. . . and rams’ skins.. oil for the light,
etc. R. Judah the son of R. Simon stated: Do not imagine that you are
repaying Me. The thirteen things you have set aside for Me are the thirteen
things I did in your behalf in Egypt: I clothed you also with richly woven
work, and shod thee with sealskin, and I wound fine linen about your head, and
covered you with silk. I decked you also with ornaments, and I put bracelets
upon your hands, and a chain on your neck. And I put a ring upon your nose, and
earrings in your ears, and a beautiful crown upon your head (Ezek.
16:10—12). My bread also which I gave you, fine flours and oil and honey,
wherewith I fed you (ibid., v. 19).
Thus
the thirteen things you have set aside for Me I will consider to be repayment
to Me, as David said: I will sing unto the Lord, because He has repaid me
(Ps. 13:6). However, in the world-to-come, I will reward you for the thirteen
things you have set aside for Me. And the Lord will create over the whole
habitation of Mount Zion, and over her assemblies, a cloud and smoke by day,
and the shining of a flaming fire by night; for over all the glory shall be a
canopy. And there shall be a pavilion for a shadow in the daytime from the
heat, and for a refuge and for a covert from storm and from rain (Isa. 4:5-6).
Though you have (merely) paid Me back, yet I agree that you have dealt
bountifully with Me, as it is written after that: Let me sing of my well-
beloved (ibid. 5:1). Hence, I will sing unto the Lord, because He has
dealt bountifully with me (Ps. 13:6).
6.
This is the offering. . . and rams’ skins dyed red, and sealskins (Exod. 25:3).
R. Judah and R. Nehemiah discussed
this verse. R. Judah said: It was a large pure animal, with a single horn in
its forehead and a skin of six different colors that roamed the desert [The
authorities were undecided as to whether it was a domesticated animal or a wild
beast. See Shabbat 28b]. They captured one of them and from its skin made a
covering for the ark. R. Nehemiah contended that it was a miraculous creature
He created for that precise moment, and that it disappeared immediately
thereafter from earth. Why is it called orot tahashim (“sealskins,” lit.
“skins of tahashim”)? Because the verse states: The length of each
curtain shall be thirty cubits (Exod. 26:8). What known animal could supply
enough skin for a curtain of thirty cubits? It must, indeed, have been a
miraculous creation, which disappeared (immediately after it was created).
7.
This is the offering which you will take of them: gold, etc. (Exod. 25:3). The gold corresponds to the kingdom of Babylon, as it
is written concerning her: You are the head of gold (Gen. 2:38); the
silver corresponds to the kingdom of Media, as is written: And I will pay
ten thousand talents of silver (Est. 3:9); and the brass corresponds to the
kingdom of Greece, which was the least (powerful) of all. And rams’ skins dyed
red corresponds to the kingdom of Edom, for it is said: And the first came
forth ruddy (Gen. 25:25) [A play on words, linking Esau who was born ruddy
(adom) with Edom]. The Holy One, blessed be He, said Even though you suffered
because of the four arrogant kingdoms that attacked you, I will bring salvation
unto you from the midst of servitude. As it is written: The oil for the
light, (Exod. 25:6). This refers to the Messiah, as it is said: There
will I make a horn to shoot up unto David, there have I ordered a lamp for Mine
Messiah (Ps. 132:17).
Daniel
beheld the four kingdoms and was dismayed, as it is written: As for me
Daniel, my spirit was pained in me (Dan. 7:15). What did Daniel see when
Nebuchadnezzar revealed his dream? He told him: In the great dream you
witnessed, Its head was of fine gold—this alludes to you; Its breasts
and its arms of silver, to the kingdom of Media. After you will rise
another kingdom that will be inferior to you; And its thighs of brass
refers to the kingdom of Greece. And another third king of brass, which
shall bear rule over all the earth. And its legs of iron, its feet part of iron
and part of clay refers to the fourth kingdom, Edom; the fourth kingdom
will be as strong as iron (Dan. 2:33, 39-40). I will rule the entire world
with the power of iron, as it is said: Beats down all things (ibid.).
Why is it compared to both iron and clay? Our sages said: Because in the future
it will use a clay coin [Possibly an allusion to the continual debasing of
Roman coinage during the Empire, or a reference to the gradual collapse of the
Roman Empire at the time of the compiling of this Midrash]. Another comment on
why it is compared to iron and clay. In the future it will be like iron and
clay, for just as iron is hard, that kingdom will be hard, and just as clay is
easy to break, so it will be broken. And he will break it as a potter’s
vessel is broken, breaking it in pieces without sparing; so that there will not
be found among the pieces thereof a sherd to take fire from the hearth, or to
take water out of the cistern (Isa. 30:14).
Another
comment. Why is it compared to vessels of clay? For it will in the future be
handled like a clay vessel.
He
(Daniel) saw the coming of the Messiah (in his vision), as Daniel said: You
saw till that a stone was cut out without hands, which smote the image upon its
feet that were of iron and clay, and broke them in pieces (Dan. 2:34). R.
Simeon the son of Lakish contended: This verse refers to the Messiah. Smote
the image alludes to all the kingdoms that serve idols. Why is the rule of
the Messiah likened to stone? It is likened to stone because of the Torah in
which Israel labors, as it is said: The two tables of the testimony, tables
of stone, written with the finger of God (Exod. 31:18). Another explanation
as to why it is likened to a stone. It is because of the merit of Jacob,
concerning whom it is written: From thence, from the Shepherd, the Stone of
Israel (Gen. 49:24).
Another
explanation. He is likened to stone because it destroyed a heart of stone, as
it is written: And I will remove the stony heart out of their flesh, and
will give them a heart of flesh (Ezek. 36:2 1). Which smote the image
(Dan. 2:34) indicates that He will put an end to all the nations, as is said: And
he will smite the land with the rod of His mouth (Isa. 11:4). At that time
Israel will dwell in ease and security in the world, as it is stated: And
they will dwell safely therein, and will build houses, and plant vineyards
therein; yea, they will dwell safely (Ezek. 28:26).
8.
And let them make Me a sanctuary, that I may dwell among them (Exod. 25:8). On which day did He relate to Moses the portion
relating to the Temple? It was on the Day of Atonement. That was so despite the
fact that the Torah portion describing the Sanctuary precedes the incident of
the golden calf. R. Judah the son of R. Shalum said: There is actually no such
thing as preceding or following in the Torah, as is said: Lest she should
walk the even path of lfe, her ways wanders but she knows it not (Prov.
5:6). This verse refers to the arrangement of the Torah and its sections.
Hence, it was on the Day of Atonement that He told Moses: Make Me into a
Sanctuary.
Whence
do we know this to be so? Moses went up Mount Sinai on the sixth day of Sivan,
and remained there for forty days and forty nights. He stayed there another
forty days, and then a final forty days, totaling one hundred and twenty days
in all. Thus you find that it must have been on the Day of Atonement that he
told Moses about the Temple, for it was on that day that they were forgiven.
And on that day the Holy One, blessed be He, told them: Make Me into a
Sanctuary, that I may dwell therein, so that the gentiles might know that
He had forgiven them for the episode of the golden calf. It was called the
Sanctuary of the Testimony, for it bore witness to the nations of the world
that the Holy One, blessed be He, dwelt within their Sanctuary.
The
Holy One, blessed be He, declared: Let gold be placed within the Sanctuary to
atone for the gold with which the golden calf was fashioned, as it is said: And
all the people broke off the golden rings (Exod. 32:3). Thus they atoned
with gold; And this is the offering which you will take of them: gold
(ibid. 25:2). The Holy One, blessed be He, said: For I will restore health
unto you, and I will heal you of your wounds (Jer. 30:17).
Ketubim Targum Psalm 59
1.
¶ For praise; concerning the distress when David said, “Do no harm”; composed
by David, humble and innocent; when Saul sent and they guarded the house in
order to kill him.
2.
Deliver me from my enemies, O God; from those who rise against me, save me.
3.
Deliver me from those who practice deceit, and from murderous men redeem me.
4.
For behold, they have lain in wait for my soul, the strong gathering against
me; not on account of my iniquity, and not on account of my sin, O Lord.
5.
Before [there are] iniquities, they run and prepare battle; be strong towards
me, and see!
6.
But you, O Lord God Sabaoth, God of Israel, awake to punish all the Gentiles;
do not pity any of their deceitful rulers forever.
7.
They will return at evening, they will raise a tumult like a dog, and they will
encircle the city.
8.
Behold, they will spew forth with their mouth words sharp as swords; with their
lips they say, “Let us boast, for who is the one who will hear and punish?”
9.
But you, O Lord, will laugh at them; you will mock all the Gentiles.
10.
O my strength, for you I will keep watch, for God is my deliverance.
11.
God will precede me with my favor, God will show me vengeance on my oppressors.
12.
Do not kill them immediately, lest my people forget; exile them from their
houses by your might, and impoverish them from their wealth, our shield, O
Lord.
13.
Because of the sin of their mouth, and the speech of their lips, let them be
caught in their arrogance, for they will speak with oaths and lies.
14.
Destroy them in anger, destroy them until they are no more, that they may know
that God rules in Jacob to the ends of the earth forever.
15.
And they will return at evening, they will raise a tumult like a dog, and they
will encircle the city.
16.
They will wander about to take spoil to eat, and they will not rest until they
are full and take lodging.
17.
But I will praise your strength, and I rejoice in your goodness in the morning,
for you have been a deliverer to me, and my trust in the day I am distressed.
18.
O my strength, I will give you praise, for God is my deliverance, God is my
goodness.
Ketubim Rashi Psalm 59
1
al tashcheth He called the psalm by
this name because he was close to dying and to being destroyed, and he begged
for mercy in the matter. and they guarded the house when Michal told
them that he was ill (I Sam. 19:14) and she allowed him to flee at night.
4
[they] lodge against me to enter my
house, to guard me.
5
Without iniquity I did not sin
against them. and prepare themselves Ready to kill.
6
arise to visit upon all the nations
And judge these wicked men according to the statutes of the nations. Do not be
gracious to them.
7
They return in the evening, etc... Behold, they spew forth with their mouth The interpretation of these two verses connects one to
the other. They return in the evening What they did by day does not
suffice them; in the evening they repeat their evil: guarding me that I do not
escape and leave the city Now what did they do by day? Behold, all day they
spew forth with their mouth, to spy on me to Saul.
8
swords in their lips and they think
to themselves, “Who hears?”
9
But You, O Lord Who will scoff at all
the nations, will mock these wicked men as well.
10
[Because of] his strength The
strength and might of my enemy, who is stronger than I. I hope for You
and I wait [for You] to rescue me from him.
11
will precede He will give me His help
before the hand of my enemy overwhelms me. will allow me to see in those who
watch me what I long to see.
12
Do not kill them because this is not
recognizable [as] revenge. lest my people forget because all the dead
are forgotten. Instead, deprive them of their possessions, so that they are
impoverished. That is the revenge that will be long remembered.
13
The sin of their mouth is the word of
their lips, and the poor who are pursued by them because of the curse and the
lies that they tell, are seized through their haughtiness.
14
Destroy [them] with wrath Destroy
them with Your wrath, O King Who judges, and let them know that You rule over
Jacob.
15
And they will return in the evening This
is attached to the preceding verse. The sin of their mouth they speak by day,
and in the evening, they return to ambush those whom they slandered.
16
They will roam about to eat as the
dogs do all night if they are not sated, so that they can lodge out of satiety,
and sleep.
17
And I when I escape them, I will sing
of Your power in the morning.
18
My strength! To You To You, Who are
my strength and my stronghold, to You I will sing.
Ketubim Midrash Psalm 59
I. To the Eternal God [who said:] do not destroy
David; Michtam; when Saul sent, and they watched the house to kill him (Ps.
59:1). These words are to be read in the light of what Scripture says
elsewhere: Two are better than one . . . For if they fall, the one will lift
up his fellow . . . and if a man prevail against him that is alone, two shall
withstand him a threefold cord is not quickly broken (Eccles. 4:9a, 10a,
12). Two are better than one: It is better that two men go forth on the
highway than that one man go forth alone. For if they fall, the one will
lift up his fellow: If either falls, his companion will lift him up. And if
a man prevail against him that is alone, two shall withstand him: If a
wicked man comes at one of the two, the two can withstand him. And if three men
go forth, it is best, for A threefold cord is not quickly broken.
Another
exposition: Two are better than one. It is better to be a righteous man
and the son of a righteous man than to be a righteous man and the son of a
wicked man. For the merit of the one righteous man is not to be compared with
the merit of the two, whose reward is such that if adversity should befall the
family, the merit of the two will stand by to save it. And if there are three—a
righteous man, the son of a righteous man, and the grandson of a righteous
man—their merit will never break apart, as is said of A threefold cord.
It
was asked of R. Ze’era: “But was not so-and-so a righteous man, and the son of
a righteous man, and the grandson of a righteous man? And yet the fourth
generation was wicked!” R. Ze’era replied: “Solomon did not say ‘A threefold
cord is never broken,’ but that it is not quickly broken. Even if it be
broken, it will again be made whole, as is said My words . . . will not
depart out of your mouth, nor out of the mouth of your seed, nor out of the
mouth of your seed’s seed, says the Lord, from henceforth and for ever
(Isa. 59:21). For if a man is a disciple of the wise, and so is his son, and
his son’s son, the words of Torah will never wholly depart from them, since it
is said from henceforth and for ever. Indeed, what can Says the Lord
mean except that the Holy One, blessed be He, declared: I pledge Myself to
this!”
Another
exposition: Two are better when they engage in a business than one
alone. And when there are three, it is best, as it is said of A threefold
cord.
Still
another exposition: The phrase Two are better alludes to Michal, the
daughter of Saul, and to Jonathan, both of whom loved David. It is written of
Michal And Michal, Saul’s daughter, loved him (1 Sam. 18:28); and it is
written of Jonathan And Jonathan loved him as his own soul (1 Sam.
18:1). Michal saved David from danger inside the house, and Jonathan from
danger outside the house. Hence the Two are better than one. And A
threefold cord was made by adding the love of Israel and Judah for David,
as it is said All Israel and Judah loved David (ibid. 18:16). Hence it
is written: To the Eternal God [who said], Do not destroy David; Michtam;
when Saul sent, and they watched the house to kill him (Ps. 59:1).
II. Another comment. The words Two are better than one
are to be read in the light of what Scripture says elsewhere: Whosoever
finds a wife finds a great good (Prov. 18:22). Yet in still another place
Scripture is saying, I find more bitter than death the woman (Eccles.
7:26). What Scripture means, however, is that if she is a good wife, there is
no end to her goodness, but if she is a bad wife, there is no end to her
badness. Hence Whosoever finds a wife finds a great good. We find that
before woman was created, it is written It is not good that the man should
be alone (Gen. 2:58), but that after she was created, it is written And
God saw every thing that He had made, and, behold, it was very good (Gen.
1:31). Hence Whosoever finds a wife finds a great good.
Our
Masters taught: A man without a wife lives without blessing, without life,
without joy, without help, without good, and without peace: Without blessing,
for it is said And God blessed them (Gen. 1:28), that is, blessed them
when they were two; without joyful life, for it is said Enjoy life with the
wife whom you love (Eccles. 9:9); without joy, for it is said Have joy
of the wife of your youth (Prov. 5:18); without help, for it is said I
will make him a help meet for him (Gen. 2:18); without good, for it is said
Whosoever finds a wife finds a great good (Prov. 18:22); without peace,
for it is said And you will know that your tent is in peace (Job 5:24),
tent plainly meaning “wife,” as in the verse Go say to them: Return ye to
your tents (Deut. 5:27).
Some
say that a man without a wife lives also without Torah, for it is said If I
have no help with me, then sound wisdom is Chasen quite from me (Job 6:13).
Hence Whosoever finds a wife finds a great good.
Another
comment: When a wife is good, a man finds a great good. But when a wife is bad,
she drains the good things— all of them—out of his house and makes him a poor
man. But if she is good, what is written of her? A virtuous woman is a crown
to her husband (Prov. 12:4), and A woman of valor who can find? (ibid.
31:10); and of her husband, it is said He obtains favor of the Lord
(ibid. 18:22), and also A prudent wife is from the Lord (ibid. 19:4).
Come
see how solemn is the estate of marriage: in the Pentateuch, in the Prophets,
and in the Writings, the Holy One, blessed be He, links His own name with
marriage. In the Pentateuch it is written Then Laban and Bethuel answered
and said: “The thing proceeds from the Lord” (Gen. 24:50). In the Prophets
it is written But his father and his mother knew not that it was of the Lord
(Judges 54:4). And in the Writings it is said A prudent wife is from the
Lord (Prov. 19:4). From these verses it follows that the Holy One, blessed
be He, links His own name to the estate of marriage.
III. Another comment: Whoso finds a wife finds a great
good, whereas a bad wife-is there anything more bitter? A story of
R. Akiba’s son when he married. How did he conduct himself? After his wife
entered the nuptial chamber with him, he stayed awake the whole night, reading
in the Torah and studying Haggada. He said to her: “Fetch a lamp for me and
light it”; and she fetched a lamp for him and kept it lighted for him the whole
night. Standing by his side, she held the light for him. He opened the scroll,
and he unrolled it from beginning to end, and from end to beginning, and all
night she remained standing, holding the light for him until dawn came. At
dawn, R. Akiba approached his son and asked him: “Is she well-found or ill-
found?” and his son replied: “She is well-found.” Hence Whoso finds a wife
finds a great good.
A
different comment: Whoso finds a wife finds a great good. Such was
Michal, Saul’s daughter, who loved her husband David more than she loved her
father, for she saved David from her father. When? When Saul sent men to watch
David’s house. Of this it is written To the Eternal God [who said]: Do not
destroy David; Michtam; when Saul sent, and they watched the house to kill him
(Ps. 59:1).
IV. When he fled from Saul (Ps. 57:1). How did
David escape? R. Aibu and the Rabbis gave different answers. R. Aibu said: David
had two gates in his house, one of which was locked; they watched for him at
this gate, but he went out through the other gate and so escaped. The Rabbis
maintained: David had only one gate, and they stood by the gate and watched
that he not escape. What did Michal do? With a rope she lowered David from a
window, and so he escaped.
When
the messengers of Saul came to the house, what did Michal do? She took the
teraphim, and laid them on the bed, and put a quilt of goats’ hair at its head,
as is said And Michal took the teraphim, etc. (1 Sam. 19:13). When they
entered and asked for David, Michal said: “He is ill and lying in bed.” They
went back and told Saul. He said to them: “Bring him hither in the bed.” They
went and brought the bed to Saul, and Saul found the teraphim in the bed. Now
he became angry at his daughter Michal, and said to her: “Why have you deceived
me and let mine enemy flee?” Michal answered: “You did wed me to your brigand,
and he stood over me with his sword as if to kill me, saying ‘If you do not
help me escape, I will kill you.’ Whereupon I was frightened, so fearful of him
that I helped him escape.” As Scripture tells us, Michal said: “He said unto
me: Let me go; why should I kill you?” (1 Sam. 19:17). Because of this
incident the name Eglah was given to Michal, for in the verse Unto David
were born sons . . . the sixth, Ithream of Eglah, David’s wife (2 Sam. 3
:2a, ), Eglah refers to Michal. And why was the name Eglah,
“heifer,” given to Michal? Because like a heifer that will not take the yoke
upon her neck, so Michal did not take the yoke from her father, but bucked
against it.
V. You, therefore, O Lord God of hosts, the God of
Israel. Arouse Yourself to punish all the nations (Ps. 59:6). This is said
because the Holy One, blessed be He, makes Himself out to be asleep in this
world. Why? Because justice does not yet permit that the children of Israel be
redeemed, as is said Until the time, the Lord is as one asleep (Ps.
78:65) . Verily, in the time-to- come, when the time of redemption comes, the
Holy One, blessed be He, will shake and arouse Himself, if one dare speak thus,
against the nations, as is said Arouse Yourself to punish all the nations.
In that hour Show no mercy to any iniquitous traitors, ever (Ps. 59:6).
Ordinary Ashlamatah: Haggai 2:8-15 + 21-23
8 Mine is the silver, and Mine the gold, says the LORD of
hosts.
9 The glory of this latter house shall be greater than
that of the former, says the LORD of hosts; and in this place will I give
peace, says the LORD of hosts.' {P}
10 ¶ In the four and twentieth day of the ninth month, in
the second year of Darius, came the word of the LORD by Haggai the prophet,
saying:
11 'Thus says the LORD of hosts: Ask now the priests for
instruction, saying:
12 If one bear hallowed flesh in the skirt of his garment,
and with his skirt do touch bread, or pottage, or wine, or oil, or any food,
shall it be holy?' And the priests answered and said: 'No.'
13 Then said Haggai: 'If one that is unclean by a dead
body touch any of these, shall it be unclean?' And the priests answered and
said: 'It shall be unclean.'
14 Then answered Haggai, and said: 'So is this people, and
so is this nation before Me, says the LORD; and so is every work of their
hands; and that which they offer there is unclean.
15 And now, I pray you, consider from this day and
forward--before a stone was laid upon a stone in the temple of the LORD,
16 through all that time, when one
came to a heap of twenty measures, there were but ten; when one came to the
wine-vat to draw out fifty press-measures, there were but twenty;
17 I smote you with blasting and
with mildew and with hail in all the work of your hands; yet you turned not to
Me, says the LORD—
18 consider, I pray, from this day
and forward, from the four and twentieth day of the ninth month, even from the
day that the foundation of the LORD'S temple was laid, consider it;
19 is the seed yet in the barn?
yea, the vine, and the fig-tree, and the pomegranate, and the olive-tree has not
brought forth--from this day will I bless you.' {S}
20 ¶ And the word of the LORD came
the second time unto Haggai in the four and twentieth day of the month, saying:
21 'Speak to Zerubbabel, governor of Judah, saying: I will
shake the heavens and the earth;
22 and I will overthrow the throne of kingdoms, and I will
destroy the strength of the kingdoms of the nations; and I will overthrow the
chariots, and those that ride in them; and the horses and their riders shall
come down, every one by the sword of his brother.
23
In
that day, says the LORD of hosts, will I take you, O Zerubbabel, My servant,
the son of Shealtiel, says the LORD, and will make you as a signet; for I have
chosen you, says the LORD of hosts.' {P}
Special Ashlamatah: Yeshayahu (Isaiah) 40:1-26
1 ¶ Comfort, O
comfort My people, says your God.
2 Speak lovingly to
the heart of Jerusalem; yes, cry to her that her warfare is done, that her
iniquity is pardoned; for she has taken from the hand of Ha-Shem double for all
her sins.
3 ¶ The voice of
him who cries in the wilderness: Prepare the way of Ha-Shem; make straight in
the desert a highway for our God.
4 Every valley will
be exalted, and every mountain and hill will be made low; and the knoll will be
a level place, and the rough places a plain.
5 And the glory of
Ha-Shem will be revealed, and all flesh will see it together, for the mouth of
Ha-Shem has spoken.
6 ¶ A voice said,
Cry! And he said, What shall I cry? All flesh is grass, and all its grace as
the flower of the field!
7 The grass
withers, the flower fades because the Spirit of Ha-Shem blows on it. Surely the
people is grass.
8 The grass
withers; the flower fades; but the Word of our God shall rise forever.
9 ¶ Go up for
yourself on the high mountain, one bearing good news to Zion; lift up your
voice with strength, one bearing good news to Jerusalem. Lift up, do not fear.
Say to the cities of Judah, Behold! Your God!
10 Behold, the Lord
Ha-Shem will come with strength, and His arm rules for Him. Behold, His reward
is with Him, and His wage before Him.
11 He will feed His
flock like a shepherd; He will gather lambs with His arm; and carry them in His
bosom; those with young He will lead;
12 ¶ He who has
measured in His hand the waters and the heavens by a span meted out; and
enclosed in the measure the dust of the earth, and weighed in the balance the
mountains, and the hills in the scales,
13 Who has meted
out the Spirit of Ha-Shem, or a man His counsel taught Him?
14 With whom did He
take counsel, and who trained Him and taught Him in the path of justice; and
taught Him knowledge, and made known to Him the way of discernment?
15 Lo, gentiles are
as a drop from a bucket, and are reckoned as dust of the scales. Lo, He takes
up coasts as a little thing.
16 And Lebanon is
not enough to burn, nor are its beasts enough for a burnt offering.
17 ¶ All the
gentiles are as nothing before Him; to Him they are reckoned less than nothing
and emptiness.
18 And to whom will
you liken God? Or what likeness will you array to Him?
19 The craftsman
pours out the casted image, the smelter spreads it with gold; and he casts the
chains of silver.
20 He too poor for
that offering chooses a tree that will not rot; he seeks a skilled artisan for
him, to prepare a carved image that will not be shaken.
21 ¶ Have you not
known? Have you not heard? Was it not told to you from the beginning? Did you
not discern from the foundations of the earth?
22 He who sits on
the circle of the earth, even those living in it are like grasshoppers; He who
stretches the heavens like a curtain, and spreads them like a tent to live in;
23 who gives
potentates into nothing. He makes judges of the earth as nothing.
24 Yes, they will
not be planted; yes, they are not sown; yes, their stem is not taking root in
the earth. And He will also blow on them, and they will wither, and the tempest
will lift them up like stubble.
25 ¶ To whom then
will you compare Me, or am I equaled, says the Holy One?
26 Lift up your
eyes on high and look: Who has created these? Who brings out their host by
number? By greatness of vigor, and might of power, He calls them all by names;
not one is lacking.
Midrash of
Matityahu (Matthew) 10:17-20
17. ¶
Beware of (Gentile) men for they will deliver you over to their courts
of justice and flog you in their local synagogues.
18. You will be brought before
governors and kings for my sake, to testify about me among them among the
Gentiles.
19. But when they arrest you, do not
worry about what you will say or how to say it,
for at the time you should speak there will be given to you bread from
heaven.
20. For you are not the one who will
be speaking, but rather, the Spirit of your Father will be speaking through
you.
Pirqe Abot
“All Israel have a
share in the World to Come, as it is stated: And Your people are all righteous/
charitable; they shall inherit the land forever; they are the branch of My planting, the work of My hands, in
which to glorify Me” (Isaiah 60:21).
Pirqe Abot V:19
Mishnah 19
“Whoever possesses the following three characteristics is of the
disciples of Avraham our father; and the three opposite characteristics, is of
the disciples of the wicked Bilaam. The disciples of our patriarch Avraham
possess a good eye, a humble spirit, and a meek soul. The disciples of the
wicked Bilaam possess an evil eye, an arrogant spirit, and a greedy soul.
What is the difference between the disciples of Avraham our patriarch
and the disciples of the wicked Bilaam? The disciples of Avraham our father
enjoy [the fruits of their good qualities] in this world and inherit the World
to Come, as it is stated: “To cause those who love Me to inherit an everlasting
possession [the World to Come], and I will fill their storehouses [in this
world].”But the disciples of the wicked Bilaam inherit Gehinom (hell) and
descend into the nethermost pit, as it is stated: "And You, O G-d, will
bring them down to the nethermost pit; bloodthirsty and treacherous men shall
not live out half their days, and I will trust in You."
“What
is the difference between the disciples of Avraham our father and the disciples
of the wicked Bilaam?” (5:19) QUESTION:
Why does the Mishnah discuss only the difference between the disciples and not
Avraham and Bilaam themselves?"
ANSWER:
Avraham was a great tzadiq (a righteous/generous man), and Bilaam was given
great spiritual powers so that the nations of the world could not complain that
they lacked a prophet equal to Moshe Rabbenu (Sifri, Devarim 34:10). Bilaam,
however, was vain and evil although he endeavored to impress people that he was
a tzadiq (a righteous/generous man). He told King Balak's messengers, for
instance, “I cannot do anything against the will of Ha-Shem.” Though he ended
up blessing the Jewish people, it was definitely not wholeheartedly, for his
true intentions were to curse them. Therefore, it may not be easy to see any
external difference between Avraham and Bilaam. However, a tremendous
difference is evident between those under the evil influence of Bilaam and
those exposed to the holiness and goodness of Avraham.
“The
disciples of the wicked Bilaam inherit Geihinom... As it is stated,
'Bloodthirsty and treacherous men shall not live out half their days.’” (5:19) QUESTION: According to Bartenura the Mishnah
is interpreting the verse as a reference to Bilaam who caused 24,000 Jews to
die. If so, should it not have said in singular, "Ish damim umirmah lo
yechatzeh yamav" — "A bloodthirsty and deceitful man shall not live
out half of his days"?
ANSWER:
According to the Gemara (Sanhedrin 105a) Bilaam was a reincarnation of Lavan,
who was known as “Lavan ha'Arami” - “Lavan the Aramean” with a pun on “haramai”
– “the swindler.” Not only did he fool his own son-in-law, Ya’aqov, but he also
cheated the entire city he lived in. In addition, he was a murderer, as is evident
from what is said of him, “An Aramean tried to destroy my forefather” (Devarim
26:5), and his father Betuel died from eating the poisonous food with which he
planned to kill Eliezer (Beresheet 24:55, Midrash). Consequently, the verse is
in plural most appropriately, since it is not only talking of Bilaam, but also of
his predecessor Lavan.
According
to the Talmud (ibid. 106b) Bilaam was thirty-two years old when Pinchas killed
him. Thus, it appropriately says, “They shall not live out half of their days,”
because King David says, “The average lifespan of man is seventy years” (Psalms
90:10).
“Bloodthirsty
and treacherous men shall not live out half their days.” (5:19) QUESTION: Aren't their many criminals who live
to a ripe old age?
ANSWER:
The Talmud (Shabbat 89a) says that when Ha-Shem will say to Yitschaq, “Your children
have sinned against Me,” he will come to their defense and say, “How much have
they sinned? How many are a man's years? Seventy years. Take away the first twenty
years since You do not punish a person for them. There are fifty years left.
Take away twenty-five years of nights because while sleeping people do not do
lawlessness. Take away twelve and one-half years which are spent praying,
eating, or in the bathroom, which leaves only twelve and one-half years of
potential sin. If you will shoulder them all, fine, and if not, then half should
be on me and half on You.” The argument that there are twenty-five years which
are nights and one does not sin during that time would not apply, however, to
someone who is unrightfully holding another person's money, because every
minute that it is in his possession illegally, he is committing a sin. Nor does
it apply to a murderer since his hands are always bloodied with the blood of
the person's life he extinguished.
Bilaam
was guilty of both such crimes. He caused blood to be shed through the plague
that befell twenty-four thousand people, which was an outcome of his advice to
Balak (Bamidbar 25:9). He was also dishonest in money matters. To the
messengers Balak sent to invite him to come curse the Jews, he said, “If Balak
would give me his house full of silver and gold, I cannot transgress the word
of Ha-Shem (ibid. 22:18). Rashi explains that by saying this he revealed his
greed for money. (In fact, at the end Balak said to him, “Flee to your place”
[ibid. 24:11]. The reason he told him to flee, was that in anticipation of a
hefty remuneration, he “lived it up” lavishly in the city of Moav, and did not
pay the bills.)
The
word "damim" can mean "blood" or "money." The
followers of Bilaam will end up in Gehinom (hell) because “Anshe damim umirmah”
– “people who shed blood and dishonestly and stealthily take money” – “lo
yechetzu yemehem” — “the years of their lives cannot be divided in half.” Thus,
they sin the entire fifty year of their lives between the ages of twenty and
seventy. Lacking the defense presented by Yitzchaq, they have no other alternative
but to end up in Gehinom (hell).
Weekly Nazarean Commentary
It is not coincidental that after three weeks of mourning
for the loss of the Temple, on this coming Shabbat which inaugurates the first
of the “Seven Sabbaths of Consolation” the Torah Seder for this Shabbat starts
with Tabernacle building so that G-d, most blessed be He may dwell amongst us.
The Prophet Isaiah echoes this theme when he states: “Prepare the way (i.e. the
Halakha – Oral Laws) of Ha-Shem; make straight in the desert a highway for our
God” (Isaiah 40:3).
Tabernacle building is a most precise art, not only in
regards to brick and mortar or hewn stones, but even more important to the
perfect and correct assembly of the living stones. And for the good governance
and welfare of such a summoned body of believers the Halakhah provides for
their well-being and precise functioning of the entire body in harmonious
exultation of our G-d, most blessed be He. The Torah does not only demand the
best we have so that G-d may dwell with us, but also requires skill in the
preparation of the gifts into suitable instruments for the good of mankind and
the praise of Ha-Shem, most blessed be He.
On the other hand, Ha-Shem states: “Mine is the silver,
and Mine the gold, says Ha-Shem Ts’baot” (Haggai 2:8), thereby indicating that
an offering that is given to G-d as a forethought, or begrudgingly, or of
lesser quality than the very best available, and that does not proceed from a
heart full of gratitude is in fact considered as an offering to an idol. G-d
makes it perfectly clear that He is the owner of the very best, of the gold, of
the silver, of His word, of His Messiah, and of His people Israel. Thus the
prophecy for this first Sabbath of the Consolation of Israel is: “Comfort, O
comfort My people, says your God. Speak lovingly to the heart of Jerusalem;
yes, cry to her that her warfare is done, that her iniquity is pardoned; for
she has taken from the hand of Ha-Shem double for all her sins.”
What a tremendous need there is today for Righteous
Gentiles to “Comfort the Jewish people, speaking lovingly to its religious leaders
(Jerusalem), encouraging the Jewish people and helping them not only with words
but with real deeds in their hour of need. We are in dire need of an awakening
and for righteous Gentiles to abandon the pagan doctrines in which they are
bound up (such as replacement and displacement theologies) and learn from the
Jewish sages in humility and with gratitude in their hearts.
May G-d help us to raise many disciples that have the
characteristics of our father Abraham, so that we may teach faithfully the
Gentiles on what is the acceptable and perfect will of G-d, and in doing so,
may He bring much consolation to all Yisrael , amen ve amen!
Shalom
Shabbat!
Hakham
Dr. Yosef ben Haggai
The Rabbi’s Private Prophetic Study
for the Week of August 6 – August
11, 2006
Sunday August 6, 2006 Torah Reading: Exodus
26:1-30
After the instructions as
to the furniture (except the altar of incense, 30:1-10), come the precise
details needed for the Tabernacle itself.
Contents of the Torah
Seder
·
The Inside Curtains
of Linen – Ex. 26:1-16
·
The Outer
Coverings of Goatskin – Ex. 26:7-13
·
The Outside
Covering of Ram’s Skins – Exodus 26:14
·
The Boards and
Sockets – Exodus 26:15-25
·
For stability,
bars were necessary to keep the boards in their places – Exodus 26:30
Questions for study and
analysis:
1. This chapter of Sh’mot (Exodus) deals with the
exact specifications for the construction of the Tabernacle. Why did G-d
require such an elaborate building to dwell amongst His people, why not
just a simple tent?
2. Today buildings for worship, religious study
materials, and most of what is done for G-d lacks the intricacies, quality and
expense that this chapter outlines. What are we missing? And what does this
chapter has to teach about the kind of work for Him and offerings He is pleased
with?
3. Rashi translates and comments on v.1 – “And the
Mishkan (Tabernacle) you shall make out of ten curtains to be its roof and
[cover its] walls outside the planks, for the curtains are hung behind them to
cover them. of twisted fine linen, and blue, purple, and crimson wool
Thus there are four kinds [of material] together in each thread, one of linen
and three of wool, and each thread was doubled six times. Thus, four kinds [of
material], when they are twisted together, yield twenty-four strands to a
thread.-[from Baraitha Melecheth HaMishkan, ch. 2, Yoma 71b] A cherubim
design of the work of a master weaver Cherubim were drawn on them [the
curtains] in their weave; not with embroidery, which is needlework, but with
weaving on both sides, one face from here [one side] and one face from there
[the other side]: a lion from this side and an eagle from that side, as silk
girdles, called feysses in Old French, are woven.-[from Yoma 72b].
a)
Why were ten
curtains necessary for the Tabernacle?
b)
What is the
significance of the four materials employed in the threads of the curtains?
c)
The threads
were then doubled six times, so that we have altogether 6 threads of linen and
18 of wool per combined thread for the making of the curtains. What do each of
these numbers suggest?
d)
Further, the
curtains were not allowed to be embroidered but images were weaved on both
sides of the curtains. What message do these embroidered cherubim on both sides
of the curtains intended to convey?
e)
White, blue,
purple, and crimson. What is the message and significance behind these colors?
Monday August 7, 2006 Tehillim Reading: Psalm 60
Contents of the Psalm
In The Shadow of Defeat
A time of national humiliation is mirrored in this
composition. In the midst of a campaign the army has suffered a reverse. The
Psalm reveals the humble mood and feelings of the people, hoping that G-d would
retrieve their fortunes and turn defeat into victory. The title points to the
Edomite war in which David was engaged and a particular incident is singled out
which, however, tells of success rather than failure. The Psalm was probably
composed immediately before this exploit which turned the scales.
·
Introduction –
vv. 1-2
·
National
Disaster – vv. 3-5
·
Hope of
Victory in G-d’s Assurance – vv. 6-10
·
G-d’s help
essential – vv. 11-14
Questions for study and
analysis:
1. Psalms 56-60 use the Hebrew word “Michtam” (“a
secret treasure”) in their title. Seeing the position of these Psalms in our
lectionary (i.e. read during the period of mourning for the destruction of the
Temple and Jerusalem), what would this Hebrew word “Michtam” suggest? (cf. Zechariah
8:19)
2. Darby comments on this Psalm: “In Psalm 60 Israel’s
remnant acknowledge G-d's having cast them off. Their only hope is, that He
will turn to them again. This is exactly the point of Israel's righteousness
as a nation: no going for help elsewhere — no spirit of rebellion. They
accept the punishment of their iniquity. Still G-d has put His ensign among the
faithful in Israel. He is their Ha-Shem-Nissi. They now look to Him. The end of
the psalm is G-d asserting His title to the land of promise. Victory will be to
Israel through Him.” What merits does Darby see ultimately in the Jewish
people?
3. In looking at this Psalm from a lectionary point of
view and in light of what is happening in the Middle East, how does this Psalm
read immediately after the great fast of the 9th of Av, how dies psalm
highlights the fact that a particular prophetic message is given to Israel at a
precise point in time? And why should we therefore endeavor to identify
precisely what prophetic message is to be received and meditated upon at a
particular point in time?
4. Rashi translates and comments on v.6 - “You have
given those who fear You trials” Trials of many troubles. “to be tested”
With which to be tested whether they would stand [steadfast] in awe of You. “in
order to beautify forever” To beautify Your standards in the world, so that
when You give them (i.e. the Israelites) goodness, the gentiles will not criticize
You, but they will beautify Your judgments and say that He justly did good to
them because they passed many tests for Him. (v.4 in the English – “You have given a banner
to those who fear You, to lift it up because of the truth. Selah. “)
a)
Why according
to Rashi “lifting up the banner that G-d has given” is an open invitation “to
be tested”?
b)
According to
Rashi what is the reward for success when being tested by G-d?
c)
Why does Rashi
understand that “the banner that G-d has given us” are trials to test us?
d)
Can something
stand for a very long time without it being tested over and over again?
e)
What does this
have to say about our need for faithfulness in both adhering to our Messiah and
observing in truth and sincerity the commandments of G-d? (cf. Rev. 12:17; 14:12; 22:14).
5. What has caught the eye of the Psalmist in our
Torah Seder of Exodus 26:1-30 that is reflected in the composition of this
Psalm?
Tuesday August 8, 2006 Ordinary Ashlamatah Reading: Isaiah
66:1-10
Contents of the
Ashlamatah:
·
True Worship –
Isaiah 66:1-5
·
Jerusalem will
be restored – Isaiah 66:6-10
Questions
for study and analysis:
1. In Isaiah 66:5 we read: “Hear the Word of Ha-Shem,
those who tremble at His Word. Your brothers who hate you, who Chase you out for
My name's sake, have said, Ha-Shem is glorified. But He shall appear in your
joy, and they shall be ashamed.”
a)
Rashi explains
“who tremble at His word” – “The righteous who hasten with trembling to
draw near to His words.” What is the innate characteristic of the righteous/generous
person? And why this trembling? (cf. Isaiah 66:2)
b)
Rashi
explains: “Your brethren...” said The transgressors of Israel mentioned
above. Another explanation: “Your brethren...who cast you out, said” Who
said to you” (Lam. 4:15), “Turn away, unclean one.” who hate you, who cast you
out Who say (supra 65:5), “Keep to yourself, do not come near me.” [Because of
the confusion, we quote other readings. Some manuscripts, as well as K’li Paz,
read:] “Your brethren...said” The transgressors of Israel mentioned
above. “who hate you, who cast you out” who say (supra 65:5), “Keep to
yourself, do not come near me.” Another explanation: “Your brethren...said”
The children of Esau. “who cast you out” Who said to you (Lam.
4:15), “Turn away, unclean one.” Who do you think are “your brothers” mentioned
in this verse? And why?
c)
Rashi
translates and interprets the first clause of the last sentence of this verse
as: “but we will see your joy” The prophet says, But it is not so as
their words, for “we will see your joy, and they shall be ashamed.” Why? For
sound a sound of their stirring has come before the Holy One, blessed be He,
from what they did in His city, and a sound emanates from His Temple and
accuses those who destroyed it, and then the voice of the Lord, recompensing
His enemies.” In your opinion who is rejoicing and for what reason, and who is
going to feel ashamed?
2. In v. 7 Rashi translates and interprets: “When
she has not yet travailed” When Zion has not yet travailed with birth
pangs, she has borne her children; that is to say that her children will gather
into her midst, which was desolate and bereft of them, and it is as though she
bore them now without birth pangs, for all the nations will bring them into her
midst. “she has been delivered of a male child” Any emerging of an
embedded thing is called “Ham’latah.” And “Ham’latah” is esmoucer, or
eschamocier in Old French, and meaning to allow to escape.”
a)
Based on this
translation/interpretation who is this “male child”?
b)
What does it
mean that Zion has been delivered of a male child”?
3. Isaiah 66:9 reads: “Shall I bring to the birth, and
not cause to bring forth? says Ha-Shem. Surely I cause birth, and hold back,
says your God.” Rashi comments: “Will
I bring to the birth stool and not cause to give birth” Will I bring a
woman to the birth stool and not open her womb to bring out her fetus? That is
to say, Shall I commence a thing and not be able to complete it? Am I not the
One Who causes every woman in confinement to give birth, and now will I shut
the womb? This is a question.”
a)
What has
caught the eye of the prophet in our Torah Seder of Exodus 26:1-30 as he peoses
this question?
b)
Who is the
woman giving birth?
c)
What is this
woman supposed to give birth to according to the context in this passage?
Wednesday August 9,
2006 Special Ashalamatah
Reading: Isaiah 49:14 – 51:3
This
special prophetic lesson is being read because this coming Sabbath marks the
seven week period of readings for the consolation of Israel prior to the Jewish
New Year or festival of Trumpets.
Contents of the
Ashlamatah:
·
Glorious
return to the land – Isaiah 49:14-26
·
Judgment was
due to sin – Isaiah 50:1-3
·
Third Servant
Song – Isaiah 50:4-9
·
Summons to
trust in God’s power and guidance – Isaiah 50:10-52:12
Questions for study and
analysis:
1. In Isaiah 49:15-16 we read: “Can a woman forget her
suckling child, from pitying the son of her womb? Yes, these may forget, yet I
will surely not forget you. Behold, I have carved you on the palms of My hands;
your walls are always before Me.” What does this ETERNAL promise has to say to
all those that state that G-d has rejected the Jewish people and that with the
death of Messiah G-d has rejected the synagogue (i.e. – “your walls”) and now
does business only with the Christian church?
2. Further in Isaiah 49:26 we read: “And those who
oppress you, I will feed with their own flesh: and they shall be drunk by their
own blood, as with fresh wine. And all flesh shall know that I Jehovah am your
Savior and your Redeemer, the mighty One of Jacob.” This whole passage is
addressed exclusively to the Jewish people and those Gentile G-d fearers that
join with the Jewish people (cf. v.20). Why is it a total misinterpretation of
Scripture to apply Isaiah 49:14-26 to Christianity and the Church? And why
would Christians try to say that these verses apply to them, when it is clearly
not so?
3. How are these verses (Isaiah 49:14-26) related to
Tabernacle building?
4.
Isaiah 51:2
reads: “Look to your father Abraham, and to Sarah who bore you. For he being
but one, I called him and blessed him and increased him.” Rashi comments: “For
he was one single person in the land of Canaan where I exiled him from his land
and from his birthplace. I called him, meaning that I raised him and exalted
him. And just as he was a single person and I exalted him, so will I exalt you,
who are singled out to Me.” In the expression “For he being but one” is hidden
a quality that the Jewish people will
have before they are exalted. What is this quality that G-d wants us to
cultivate?
Thursday August 10,
2006 Midrash of Matityahu (Matthew)
10:21-31
Rabbi’s translation:
21. ¶ Brother will betray brother bringing about
his death, and a father his son; and sons will rebel against their parents and
have them put to death.
22. All men will hate you on account of my name.
Whoever stands firm to the end will certainly be saved.
23. When you are persecuted in one place, flee to
another. I tell you the truth, you will not finish going through the cities of
Israel before the Son of Man comes.
24. There is
no Talmid greater than his Rabbi, and no servant is greater than his master.
25. It is enough for the Talmid that he become like
his Rabbi, and the servant like his master. If the Ba’al (head) of the house
has been called Ba’al Z’vul, how much more the members of his household!
26. So do not be in awe of them, for there is
nothing that won’t be seen and it has never been concealed.
27. What I tell you in the dark, speak in the
daylight; what is whispered in your ear, proclaim from the roofs.
28. Do not revere those who kill the body but have
no power to kill the soul. Rather, revere the One who can destroy both soul and
body in hell.
29. Are not
two sparrows sold only for half an hour’s pay? Yet not one of them will fall to
the ground apart from the will of your Father.
30. Are not even the very hairs of your head all
numbered?
31. So do not fear; you are worth more than many
sparrows.
Questions for study and
analysis:
1.
What
basic traits are required from Nazarean
Talmidim according to this passage?
2.
What verse/s
of Psalm 60 and of Isaiah 66:10 has caught the eye of Matityahu and are
reflected in this passage?
3. In verse 23 we have a metaphor before us: “I tell
you the truth, you will not finish going through the cities of Israel before
the Son of Man comes.” What is the “plain” meaning of this sentence?
4. Surely, over the last 2,000 years Christianity has
had ample time to go over all the townships and cities in Israel quite a number
of times! Has this verse any thing to say about Christianity?
5. In v.24 we read: “There is no Talmid greater than
his Rabbi.” Yet in the following verse we have an apparent contradiction: “It
is enough for the Talmid that he become like his Rabbi.” What is the solution
to this apparent contradiction?
Friday August 11, 2006 Tying All Ends Together –
The Prophetic Statement
Now we are ready for G-d to speak to us this coming
Shabbat at the congregational level and as individual families. May we be good
hearers of G-d’s Word, and thorough doers of it. Amen ve amen!
“Pray for the peace of Jerusalem; those who love
you shall prosper.
Peace be within your walls; prosperity in your
towers.
Because of my brothers and my companions, I will
now say, Peace be in you.
Because of the house of Ha-Shem, our God, I will
seek your good.”
Psalm 122:6-9
These
days, when we are “between the straits”, and in these desperate hours, our
brothers Sons of Israel in the State of Israel face hard and murderous times
from our enemies and those who are up to destroy us.
While in the battle front our brave soldiers in the Israeli
Defense Forces risk their lives in the air and sea to repel those who turn upon
us, and defend our people and the cities in Israel.
I call upon our Jewish brothers in the Diaspora, wherever
they are, to pray for the well-being of our soldiers and their success this
Tuesday at 19:00 (Israel time , for the
recovery of the wounded, and the return of the captives to the loving arms of
their families all safe and sound.
Esnoga Bet Emunah - 227 Millset
Chase -