Esnoga Bet Emunah

7104 Inlay St. SE, Lacey, WA 98513

Telephone: 360-584-9352 - United States of America © 2008

E-Mail: gkilli@aol.com

 

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

 

Three and 1/2 year Lectionary Readings

Fourth Year of the Reading Cycle

Ab 15, 5768 – August 15/16, 2008

Seventh Year of the Shmita Cycle

 

Shabbat Nahamu

1st of 7 Shabbatot (Sabbaths) of Consolation

 

Candle Lighting and Havdalah Times:

 

Alexandria & Baton Rouge, Louisiana, U.S.                          San Antonio, Texas, U.S.

Friday August 15, 2008 – Candles at 7:28 PM                         Friday August 15, 2008 – Candles at 7:56 PM

Saturday August 16, 2008 - Havdalah 8:23 PM                       Saturday August 16, 2008 – Havdalah 8:50 PM

 

Atlanta, Georgia, U.S.                                                                 Brisbane, Australia

Friday August 15, 2008 – Candles at 8:06 PM                         Friday August 15, 2008 – Candles at 5:08 PM

Saturday August 16, 2008 – Havdalah 9:02 PM                      Saturday August 16, 2008 – Havdalah 6:02 PM

 

Manitowoc & Sheboygan, Wisconsin US

Friday August 15, 2008 – Candles at: 7:37 PM

Saturday August 16, 2008 – Havdalah at: 8:39 PM

 

Miami, Florida, US                                                                      Jakarta, Indonesia

Friday August 15, 2008 – Candles at: 7:38 PM                        Friday August 15, 2008 – Candles at 5:37 PM

Saturday August 16, 2008 – Havdalah at: 8:31 PM                 Saturday August 16, 2008 – Havdalah 6:26 PM

 

Murray & Bowling Green, Kentucky, U.S.                            Kuala Lumpur, Malaysia

Friday, August 15, 2008 – Candles at 7:19 PM                        Friday August 15, 2008 – Candles at 7:06 PM

Saturday, August 16, 2008 – Havdalah 8:17 PM                     Saturday August 16, 2008 – Havdalah 7:56 PM

 

Oklahoma City, Oklahoma, U.S                                               Manila & Cebu, Philippines

Friday August 15, 2008 – Candles at 8:01 PM                         Friday August 15, 2008 – Candles at 6:01 PM

Saturday August 16, 2008 – Havdalah 8:58 PM                      Saturday August 16, 2008 – Havdalah 6:51 PM

 

Olympia, Washington, U.S.                                                        Port Elizabeth, South Africa

Friday August 15, 2008 – Candles at 8:04 PM                         Friday August 15, 2008 – Candles at 5:35 PM

Saturday August 16, 2008 – Havdalah 9:10 PM                      Saturday August 16, 2008 – Havdalah 6:31

 

Philadelphia, Pennsylvania USA                                              Singapore, Singapore

Friday August 15, 2008 – Candles at: 7:39 PM                        Friday August 15, 2008 – Candles at 6:56 PM

Saturday August 16, 2008 – Havdalah at: 8:39 PM                 Saturday August 16, 2008 – Havdalah 7:45 PM

 

                             

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

 

Coming Special Days:

Rosh HaShanah – New Year – Feast of Trumpets

Monday/Wednesday September the 29th – 1st October, 2008

For further study see:

http://www.betemunah.org/teruah.html; http://www.betemunah.org/shofar.html;

& http://www.betemunah.org/knowday.html

 

Shabbat

Torah Reading:

Weekday Torah Reading:

כִּי תִקְצֹר קְצִירְךָ

 

 

“Ki Tiq’tsór Q’tsirkhá”

Reader 1 – D’barim 24:19-22

Reader 1 – D’barim 26:5-8

“When you reap the harvest”

Reader 2 – D’barim 25:1-5

Reader 2 – D’barim 26:5-8

“Cuando siegues tu mies”

Reader 3 – D’barim 25:5-7

Reader 3 – D’barim 26:9-11

D’barim (Deut.) 24:19 – 25:19

Reader 4 – D’barim 25:5-7

 

Ashlamatah: Hosea 10:12-14 + 14:1-7

Reader 5 – D’barim 25:8-10

 

Special: Isaiah 40:1 - 40:26

Reader 6 – D’barim 25:11-16

Reader 1 – D’barim 26:5-8

Psalms 136 – 137

Reader 7 – D’barim 25:17-19

Reader 2 – D’barim 26:5-8

N.C.: Matityahu 27:27-31

       Maftir : D’barim 25:17-19

Reader 3 – D’barim 26:9-11

Pirke Abot: I:14

                   Isaiah 40:1 - 40:26

 

 

Roll of Honor:

 

This Torah commentary comes to you courtesy of:

 

His Honor Rosh Paqid Adon Hillel ben David and

beloved wife HH Giberet Batsehva bat Sarah,

His Honor Paqid Adon Mikha ben Hillel

His Honor Paqid Adon David ben Abraham,

Her Excellency Giberet Sarai bat Sarah and

beloved family,

His Excellency Adon Barth Lindemann and

beloved family,

His Excellency Adon John Batchelor and

beloved wife, 

His Excellency Adon Ezra ben Abraham and

beloved wife HE Giberet Karmela bat Sarah,

 

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

 

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

 

If you want to subscribe to our list and ensure that you never lose any of our commentaries, or would like your friends also to receive this commentary, please do send me an E-Mail to benhaggai@GMail.com with your E-Mail or the E-Mail addresses of your friends. Toda Rabba!

 

 

Rashi & Targum Pseudo Jonathan

for: D’barim (Deut.) 24:19 - 25:19

 

RASHI

TARGUM PSEUDO JONATHAN

19. When you reap your reaping in your field, and you forget a sheaf in the field, you may not return to take it; for the proselyte, for the orphan, and for the widow let it be; in order that Adonai, your G-d, will bless you in all your endeavors.

19. When you have reaped your harvests in your fields, and have forgotten a sheaf in the field, you will not return to take it; let it be for the stranger, the orphan, and the widow, that the Word of the Lord your God may bless you in all the works of your hands.

20. When you harvest your olive tree, you may not strip it of its glory behind you. For the proselyte, for the orphan, and for the widow let it be.

20. When you beat your olive trees, you will not search them after (you have done it); for the stranger, the orphan, and widow, let it be. [JERUSALEM. When you beat your olive trees, search them not afterward; let them be for the stranger, the orphan, and the widow.]

21. When you harvest your vineyard you may not harvest pygmy vines behind you; for the proselyte, for the orphan, and for the widow let it be.

21. When you gather in your vineyard, you will not glean the branches after you; they will be for the stranger, the orphan, and widow. [JERUSALEM. When you gather your vines, search not their branches afterwards let them be for the stranger and the widow.]

22. Remember that you were a slave in the land of Egypt; that is why I am commanding you to do this thing.

22. So remember that you were bondservants in the land of Mizraim; therefore I command you to do this thing.

 

 

1. If a quarrel should occur among men and they bring it to court and they judge them and they determine who is righteous/generous and they convict the villain.

1. If there be a controversy, between two men, then they will come to the judges, and they will judge them, and give the decision (or outweighing of) righteousness/generosity to the innocent, and of condemnation to the guilty.

2. Should the wicked/lawless one deserve flogging, the judge will incline him and have him flogged before him in the amount befitting his crime, with the number near.

2. And if the wicked/lawless deserve stripes, the judge will make him lie down, and they will scourge him in his presence by his judgment, according to the measure of his guilt. [JERUSALEM. And if it be needful to scourge the guilty, the judge will make him lie down, and they will smite him in his presence, according to the measure of his guilt, by number.]

3. Forty is he to have him flogged, he may not add; lest he additionally flog him over these, a great flogging, when your brother will be slighted before you.

3. Forty (stripes) may be laid upon him, but with one less will he be beaten, (the full number) will not be completed, lest he should add to smite him beyond those thirty and nine, exorbitantly, and he be in danger; and that your brother may not be made despicable in your sight.

4. You may not muzzle an ox while it threshes.

4. You will not muzzle the mouth of the ox in the time of his treading out; [JERUSALEM. Sons of Israel, My people, you will not muzzle the ox in the hour of his treading;] nor the wife of the (deceased) brother, who would be mated with one smitten with an ulcer, and who is poorly related, will you tie up with him.

5. If brothers reside together, and one of them dies having no son, let the wife of the dead man not marry outside [the family] to a strange man; her brother-in-law will consummate with her thus marrying her to be his wife, and perform levirate marriage with her.

5. When brethren from the (same) father inhabit this world at the same time, and have the same inheritance, the wife of one of them, who may have died, will not go forth into the street to marry a stranger; her brother-in-law will go to her, and take her to wife, and become her husband.

6. It will be that the firstborn, when she is capable of bearing children, will be established in place of his deceased brother, so that his name may not be obliterated from Yisrael.

6. And the first-born whom she bears will stand in the inheritance in the name of the deceased brother, that his name may not be blotted out from Israel.

7. But if the man will not want to marry his sister-in-law; his sister-in-law must go up to the portal, to the judges, and say, "My brother-in-law refuses to establish for his brother a name in Yisrael; he is unwilling to do perform levirate marriage with me."

7. But if the man be not willing, to take his sister-in-law, then will his sister-in-law go up to the gate of the Bet Din before five of the Sages, three of whom will be judges and two of them witnesses, and let her say before them in the holy language: My husband's brother refuses to keep up the name of his brother in Israel, he not being willing to marry me.

8. The judges of his city will call him and converse with him. He will stand and say, "I do not want to marry her."

8. And the elders of his city will call him and speak with him, with true counsel; and he may rise up in the house of justice, and say in the holy tongue, I am not willing to take her.

9. And his sister-in-law will approach him in the sight of the judges, and she will remove his shoe from upon his foot, and spit before him; and she will say aloud, "This is done to the man who will not build his brother's family."

9. Then will his sister-in-law come to him before the Sages, and there will be a shoe upon the foot of the brother-in-law, a heeled sandal whose latchets are tied, the latchets at the opening of the sandal being fastened; and he will stamp on the ground with his foot; and the woman will arise and untie the latchet, and draw off the sandal from his foot, and afterward spit before him, as much spittle as may be seen by the Sages, and will answer and say, So is it fit to be done to the man who would not build up the house of his brother.

10, And it will be entitled in Yisrael, the house of the divestiture of the shoe.

10. And all who are standing there will exclaim against him, and call his name in Israel the House of the Unshod. [JERUSALEM. And his name in Israel will be called the House of him whose shoe was loosed, and who made void the law of Yeboom.]

11. If men engage in an altercation, a man and his brother, and the wife of one approaches to save her husband from his assailant, and she puts out her hand and grasps his genitals,

11. While men are striving together, if the wife of one of them approach to rescue her husband from the hand of him who smites him, and putting forth her hand lays hold of the place of his shame, [JERUSALEM. If she put forth her hand, and lay hold by the place of his shame.]

12. You will sever her hand; you are not to have compassion.

12. you will cut off her hand; your eyes will not pity.

13. You are not to have for yourself in your pouch varying weight-stones, large and small.

13. You will not have in your bag weights that are deceitful; great weights to buy with, and less weights to sell with.

14. You will not have in your house varying measures, large and small.

14. Nor will you have in your houses measures that deceive; great measures to buy with, and less measures to sell with. [JERUSALEM. You will not have in your houses measures and measures; great .ones for buying with, and small ones to sell with.]

15. A fully accurate, just weight, you will have, you are to have whole and honest measures; in order that you live long on the land that Adonai, your G-d, is giving you.

15. Perfect weights, and true balances will you have, perfect measures and scales that are true will be yours, that your days may be multiplied on the land which the Lord your God gives you.

16. Because Adonai, your G-d's abomination, are all who do these [things]; all who do falsehood.

16. For whosoever commits these frauds, everyone who acts falsely in trade, is an abomination before the Lord.

17. Remember what Amalek perpetrated against you on the way when you were going out of Egypt.

17. Keep in mind what the house of Amalek did unto you in the way, on your coming up out of Mizraim;

18. When they chanced upon you en route struck down your appendage--- all the feeble ones behind you--- and you were exhausted and wearied, and they had no fear of G-d.

18. how they overtook you in the way, and slew every one of those among you who were thinking to go aside from My Word; the men of the tribe of the house of Dan, in whose hands were idols (or things. of strange worship), and the clouds overcast them, and they of the house of Amalek took them and mutilated them, and they were cast up: but you, O house of Israel, were faint and weary from great servitude of the Mizraee, and the terrors of the waves of the sea through the midst of which you had passed. Nor were the house of Amalek afraid before the Lord. [JERUSALEM. Who overtook you in the way, and slew among you those who were thinking to desist from My Word, the cloud overcast him, and they of the house of Amalek took him and slew him. But you, people of the sons of Israel, were weary and faint; nor were they of the house of Amalek afraid before the Lord.]

19. When Adonai, your G-d, has given you repose from all your enemies around, in the land that Adonai, your G-d, is giving you as territory to inherit, you will obliterate the memory of Amalek from beneath the sky; do not forget.

19. Therefore, when the Lord has given you rest from all your enemies round about in the land that the Lord Your God gives you to inherit for a possession, you will blot out the memory of Amalek from under the heavens; but of the days of the King Mashiach you will not be unmindful.

 

 

 

 

Ketubim: Targum Tehillim (Psalms) 136 – 137

 

JPS  TRANSLATION

TARGUM

136:1. O give thanks unto the LORD, for He is good, for His mercy endures forever. 

136:1. Sing praise in the presence of the Lord, for He is good, for His goodness is forever.

2. O give thanks unto the God of gods, for His mercy endures forever.

2. Sing praise to the God of gods, for His goodness is forever.

3. O give thanks unto the Lord of lords, for His mercy endures forever.

3. Sing praise to the Lord of lords, for His goodness is forever.

4. To Him who alone does great wonders, for His mercy endures forever.

4. To Him who did great wonders by Himself, for His goodness is forever.

5. To Him that by understanding made the heavens, for His mercy endures forever.

5. To Him who made the heavens by insight, for His goodness is forever.

6. To Him that spread forth the earth above the waters, for His mercy endures forever.

6. To Him who made firm the earth on the waters, for His goodness is forever.

7. To Him that made great lights, for His mercy endures forever;

7. To Him who made great lights, for His goodness is forever.

8. The sun to rule by day, for His mercy endures forever;

8. The sun to rule by day, for His goodness is forever.

9. The moon and stars to rule by night, for His mercy endures forever.

9. The moon and stars to rule by night, for His goodness is forever.

10. To Him that smote Egypt in their first-born, for His mercy endures forever;

10. To Him who smites the Egyptians with plagues, killing the firstborn, for His goodness is forever.

11. And brought out Israel from among them, for His mercy endures forever;

11. And brought out Israel redeemed from among them, for His goodness is forever.

12. With a strong hand, and with an outstretched arm, for His mercy endures forever.

12. With a mighty hand and upraised arm, for His goodness is forever.

13. To Him who divided the Red Sea in sunder, for His mercy endures forever;

13. To Him who split the Sea of Reeds into pieces, for His goodness is forever.

14. And made Israel to pass through the midst of it, for His mercy endures forever; 

14. And made Israel cross over in the middle of it, for His goodness is forever.

15. But overthrew Pharaoh and his host in the Red Sea, for His mercy endures forever.

15. And choked Pharaoh and his forces in the Sea of Reeds, for His goodness is forever.

16. To Him that led His people through the wilderness, for His mercy endures forever.

16. To Him who led His people in the wilderness, for His goodness is forever.

17. To Him that smote great kings; for His mercy endures forever;

17. To Him who smites great kings, for His goodness is forever.

18. And slew mighty kings, for His mercy endures forever.

18. And slew proud kings, for His goodness is forever.

19. Sihon king of the Amorites, for His mercy endures forever;

19. Namely, Sihon the Amorite king, for His goodness is forever.

20. And Og king of Bashan, for His mercy endures forever;

20. And Og, king of Mathnan, for His goodness is forever.

21. And gave their land for a heritage, for His mercy endures forever;

21. And gave their land as an inheritance, for His goodness is forever.

22. Even a heritage unto Israel His servant, for His mercy endures forever.

22. An inheritance to Israel His servant, for His goodness is forever.

23. Who remembered us in our low estate, for His mercy endures forever;

23. In our humiliation He remembered His covenant with us, for His goodness is forever.

24. And has delivered us from our adversaries, for His mercy endures forever.

24. And redeemed us from our oppressors, for His goodness is forever.

25. Who gives food to all flesh, for His mercy endures forever.

25. Who gives His food to all flesh, for His goodness is forever.

26. O give thanks unto the God of heaven, for His mercy endures forever.

26. Sing praise to the God of heaven, for His goodness is forever.

 

 

137:1. By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion.  

137:1. By the rivers of Babylon, there we sat down, also we wept, as we were remembering Zion.

2. Upon the willows in the midst thereof we hanged up our harps.

2. On the willows in her midst we hung our harps.

3. For there they that led us captive asked of us words of song, and our tormentors asked of us mirth: 'Sing us one of the songs of Zion.'

3. For there the Babylonians who captured us asked us to utter the words of songs; and our despoilers, because of [their] joy, were saying, “Sing for us some of the songs you used to utter in Zion.”

4. How will we sing the LORD'S song in a foreign land?

4. At once the Levites cut off their thumbs with their teeth, and say, “How can we sing the praise of the Lord on profane land?”

5. If I forget you, O Jerusalem, let my right hand forget her cunning.

5. The voice of the Holy Spirit replies and says, “If I forget you, O Jerusalem, I will forget my right hand.”

6. Let my tongue cleave to the roof of my mouth, if I remember you not; if I set not Jerusalem above my chief joy.

6. My tongue will cleave to my palate, if I will not remember you; if I will not elevate the memory of Jerusalem above the principal joy of my temple.

7. Remember, O LORD, against the children of Edom the day of Jerusalem; who said: 'Raze it, raze it, even to the foundation thereof.'

7. Said Michael, prince of Jerusalem, “Remember, O Lord, the people of Edom, who laid waste Jerusalem, who say, ‘Destroy, destroy, to the foundations of it.’ ”

8. O daughter of Babylon, that are to be destroyed; happy will he be, that repays you as you have served us.

8. Said Gabriel, prince of Zion to the despoiling Babylonian mother, “Happy he who gives back to you evil for what you did to us.”

9. Happy will he be, that takes and dashes your little ones against the rock.

9. Happy he who takes and smashes your children on a rock.

 

 

 

 

Midrash Tehillim Psalms 136 - 137

 

PSALM ONE HUNDRED AND THIRTY-SIX

 

I. O give thanks unto the Lord, for He is good, for His mercy endures for ever (Ps. 136:1). R. Joshua ben Levi taught: Give thanks unto the Lord who makes a man pay for his sins out of his property—a rich man pays with his ox; a poor man, with his lamb; an orphan, with his egg; a widow, with her hen.

 

R. Joshua ben Levi said further: With reference to whom is His mercy endures for ever repeated twenty-six times in this Psalm? With reference to the twenty-six generations which God created in His world, generations to which He did not give the Law, but which in His mercy He sustained.

 

Why is this Psalm called “The Great Hallel”?  R. Johanan explained: Because this Psalm says that the Holy One, blessed be He, sits in the highest heaven of the universe and apportions food to every creature.

 

Where does the Great Hallel begin? R. Judah said: It begins with O give thanks unto the Lord (Ps. 136:1) and goes up to By the rivers of Babylon (Ps. 137:1). But R. Johanan maintained: It begins with A song of ascents and goes up to By the rivers of Babylon (Ps. 137:1). And R. Aha said: It begins with For the Lord has chosen Jacob unto Himself (Ps. 135:4) and goes up to By the rivers of Babylon (Ps. 137:1).

 

II. To Him who alone does great wonders (Ps. 136:4). Why alone? Is it conceivable that anyone else would be helping Him to do great wonders? Alone implies, however, that God alone knows what wonders He does. For example, a man is lying on his bed, and on the ground before him there is a snake. As the man is about to get up from his bed, the snake is startled away, yet the man has not the slightest knowledge of what wonders the Holy One, blessed be He, has just done for him. And who knows? The Holy One alone, blessed be He. Likewise the Psalmist says, Many, O Lord my God, are Your wonderful works which You have done, and Your thoughts which are to us-ward. They cannot be reckoned up in order unto You (Ps. 40:6). That is to say, “I cannot reckon up the praise of You and am not competent to declare Your wonderful works.”

 

III. R. Eleazar taught: Even the beneficiary of the miracle is not aware of the miracle done for him, for it is said Blessed be the Lord God ... who alone does wondrous things (Ps. 72:18).6 As R. Joseph taught: In saying O Lord, 1 will praise You because You were angry with me (Isa. 12:1), of what is Scripture speaking? Of two men who were about to travel somewhere on business. But a thorn got into the foot of one of the men and kept him from travelling; whereupon he upbraided God and reproached Him. After a while, however, he heard that the ship of his companion had sunk in the sea; whereupon he praised God and lauded Him. Hence it is said O Lord, I will praise You because You were angry with me, Your anger is turned away, and You comfort me.

 

IV. To Him that stretched out the earth above the waters (Ps. 136:6). Our Masters taught: Three liquids—water, wine, and milk—can be declared forbidden by the law of Gilluy, the law forbidding the use of liquids that have been left uncovered. Whence do we know that water can be declared forbidden? Because it is said of water To Him that stretched the earth above the waters. Whence do we know that milk can be declared forbidden? Because it is said lad ... opened a bottle of milk (Judg. 4:19). Whence do we know that wine can be declared forbidden? Because it is said Every bottle is filled with wine (Jer. 13:12).

 

V. It is taught that R. Jose said: Alas for the people that see and do not know what they see, that stand and do not know what they stand upon. The earth, what does it stand upon? Upon the pillars, as it is said God ... shakes the earth out of her place, and the pillars thereof tremble (Job 9:6). And the pillars? Upon the waters, for it is said To Him that stretched out the earth above the waters (Ps. 136:6). And the waters? Above the mountains, for it is said The waters stand above the mountains (Ps. 104:6). And the mountains? Above the wind, for it is said For, lο, He that forms the mountains, and creats the wind (Amos 4:13)? And the wind? Above the storm, for it is said Wind and storm, fulfilling His word (Ps. 148:8). And the storm hangs above the arms of the Holy One, blessed be He, for it is said And underneath are the everlasting arms (Deut. 33:27).

 

The Sages say that the earth stands upon twelve pillars, for it is said When the Most High divided to the nations their inheritance, when He separated the sons of Adam, He set the bounds of the people according to the number of the tribes of the children of Israel (Deut. 32:8). Some say that the earth stands upon seven pillars, for, as it is said, Wisdom has built her house; She has hewn out her seven pillars (Prov. 9:1). But R. Eleazar ben Shammu'a maintains that the earth stands upon one pillar, whose name is the Righteous/Generous, for it is said But the Righteous/Generous is the foundation of the earth (Prov. 10:25).

 

VI. To Him that smote Egypt with their first-born (Ps. 136:10). As He let loose upon Egypt the plague of the first-born, the Holy One, blessed be He, said: “At midnight, every first-born will die.” The first-born of Egypt came in and said to their fathers: “All things that Moses promised, he has brought upon us. And so, if you wish us to remain alive, go to and fetch forth the Hebrews out of our midst. For if you do not fetch them forth, we shall die!” The fathers replied, saying: “Even if all the Egyptians should die, the Hebrews will not go hence.” What did the first-born do then? All the first-born went in to Pharaoh and cried out to Pharaoh, saying: “We beseech you, O Pharaoh! Fetch forth this people on whose account evil will come upon us and upon you also.” But Pharaoh said to his servants: “Go to, and beat these persons until they are humpbacked.” What did the first-born do then? They went out at once, and each one of them took his sword, and slew his father, for it is said To Him that smote Egypt with their first-born. Scripture does not say here, “Tο Him that smote the first-born of Egypt,” but says To Him that smote Egypt with their first-born. And the first-born of Egypt slew sixty myriads of their fathers.

 

R. Abin said in the name of R. Judah ben Pazzi: Bithiah, the daughter of Pharaoh, was his first-born, but because of Moses's prayer on her behalf she escaped death, as we know from the verse Her candle goes not out by night (bal-layil) (Prov. 31:18), the word night being spelled layil, as also in the verse It was a night (layil) of watching unto the Lord (Ex. 12:42).

 

VII. To Him who divided the Red Sea into parts (Ps. 136:13). At the Red Sea ten miracles were wrought for our fathers: (1) The waters of the Red Sea were pierced through and were made into a kind of tunnel, as is said You have pierced through for the sake of his tribes (Hab. 3:14). (2) The Red Sea was divided in two, as is said Lift up your rod, and stretch out your hand over the sea, and divide it (Ex. 14:16). (3) It was turned into dry land, as is said The children of Israel went on dry land in the midst of the sea (Ex. 15:19). (4) It was changed into a kind of clay, as is said You have trodden the sea with Your horses, the clay of mighty waters (Hab. 3:15). (5) The surface of the seaway was broken up, as is said You did break the sea in pieces by Your strength (Ps. 74:13). (6) The waters were turned into rocks, as is said You did shatter the heads of the sea-monsters upon the waters (ibid.). (7) The waters were divided into separate paths, as is said To Him who divided the Red Sea into parts. (8) The waters were gathered together in masses, as is said And with the blast of Your nostrils the waters were gathered together (Ex. 15:8). (9) The waters were forced upright into a sort of heap, as is said The floods stood upright as a heap (ibid.). (10) Out of the salty waters, God caused sweet water to gush for the children of Israel, as is said It gushed out like the rivers (Ps. 78:16). (11) The depths crystallized on both sides [of the children of Israel] and became a kind of glass, as is said The depths were congealed in the heart of the sea (Ex. 15:8).

 

VIII. To Him who divided the Red Sea into parts (Ps. 136:13), says the Psalm, and adds further on: To Him ... who gives food to all flesh (ibid. 136:25). A mortal king, engaged in war, is unable to give food to his soldiers, nor to make other provision for them. Not so He by whose word the world came into being, for Scripture says The Lord is a man of war (Ex. 15:3), who made war against the Egyptians, and, Scripture adds, The Lord is His name, because at the same time He provided for and gave food to all His creatures. Hence the two verses Tο Him who divided the Red Sea, and Tο Him ... who gives food to all flesh.

 

IX. R. Samuel bar Nahmani taught: It is more difficult to give the necessities of life than to give redemption, for redemption may come by way of an angel, as Jacob said: The angel who has redeemed me from all evil (Gen. 48:16); but the necessities of life must come directly from God, as Jacob said: The God who fed me all my life long unto this day (ibid. 48:15).

 

R. Joshua of Siknin added: It is more difficult than the dividing of the Red Sea, since the Psalm says To Him who divided the Red Sea (Ps. 136:13), and then goes on To Him ... who gives food to all flesh (ibid. 136:25).

 

X. It was taught in the School of Elijah: Once when I was travelling from one place to another, a man who had Scripture, but did not have Oral Law, came up to me. He said: “My master, there is a certain thing I want to say to you, but I am afraid that you will be angry with me.” I replied: “God's mercy, no! Not if you ask me something about Scripture.” Whereupon the man said: “My master, why does Scripture say To Him ... who gives food to all [human] flesh (Ps. 136:25), and then say God ... gives to the beast his food (Ps. 147:9), [as though the giving were equally free]? Is it not true that a man has to get his food for himself?” I answered: “The way life goes, a man must work with his hands to provide for himself, and the Holy One, blessed be He, blesses the work of his hands, as it is said That the Lord your God may bless you in all the work of your hands (Deut. 14:29). But lest it be thought that a man may sit in idleness, the verse ends with the phrase which you must do” (ibid.). He said to me: “This answer supports what I said first! And so it is acceptable to me.” Then I said to the man: “My son, I have more to say to you. Go out and look at a simpleton. With his wisdom gone, he is unable to get food for himself. Even so are the children of men: When their wisdom is gone from them, they are accounted as cattle, as wild animals, and as birds, and therefore it is clear that the Holy One, blessed be He, apportions food to all inhabitants of the earth.”

 

XI. To Him that smote great kings ... and slew mighty kings ... Sihon king of the Amorites ... and Og king of Bashan (Ps. 136:17). Concerning the verse Yet destroyed the Amorite before them, whose height was like the height of the cedars, and he was strong as the oaks (Amos 2:9), our Masters taught: Sihοn was as solid as a tower and its bastion. He was more solid than all creatures of flesh. And though he was taller than any tower, his feet were planted in the earth, so that no creature on earth was able to stand up against him. What did the Holy One, blessed be He, do? God bound up Sihon's guardian angel, as is said 1 destroyed his fruit from above, and his roots from beneath (ibid.), felled Sihon in his tracks, and thus handed him over to the children of Israel.

 

The Sages taught: Sihon and Og were stronger than Pharaoh and his hosts. And even as the children of Israel sang a song at the discomfiture of Pharaoh, they should have sung a song at the discomfiture of Sihon and Og. It was David, however, who came and sang a song concerning both discomfitures, as is said To Him that smote Egypt in their first-born ... to Him that smote great kings ... Sihon king of the Amorites ... and Og king of Bashan (Ps. 136:10,16,19,20).

 

XII. R. Simeon ben Lakish taught in the name of Bar Kappara: Og's real name was Palit, for it is said And there came the Palit (Gen. 14:13). Why then is he called Og? Because he came and found Abraham busy preparing Passover cakes [a play on Og and Ugah – cake].

 

When Moses and the children of Israel came to the border of Edrei, Moses said: “Let us encamp here, and tomorrow at dawn we will breach Edrei and subdue it.” They got up at dawn when the eye can take in very little. Moses lifted up his eyes and saw Og sitting on the wall, with his feet reaching down to the earth. Moses said: “I know not what I see unless these people built another wall in the night!” The Holy One, blessed be He, said to him: “Moses, what you see is Og." According to R. Johanan, the length of Og's feet was eighteen cubits. Og lifted up a mountain and tossed it at the children of Israel, and God said to Moses: “Moses, do not be afraid.” Then Moses picked up a pebble and pronounced the Ineffable Name over it and held the mountain off with the pebble. Meanwhile the children of Israel were saying: “Cursed be the hands that do such tossing!” and the Amorites were saying: “Cursed be the hands that do such holding off!”

 

 

PSALM ONE HUNDRED AND THIRTY-SEVEN

 

I. By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion (Ps. 137:1). R. Judah said in the name of Rab: This Psalm proves that the Holy One, blessed be He, let David see the destruction of the First Temple, and also the destruction of the Second Temple—the destruction of the First Temple, for David says, By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion; the destruction of the Second Temple, for David says, Remember, O Lord, against the children of Edom the day of Jerusalem; who said: "Raze it, raze it, even to the foundation thereof" (Ps. 137:7).

 

II. When Jeremiah drew near the river Euphrates, Nebuzaradan lifted up his voice and said to Jeremiah: If it seem good unto you to come with me into Babylon, come (Jer. 40:4). Jeremiah thought the behest over and said: If I go into Babylon with the children of Israel who are going there, those who are left behind in captivity will have no comforter. So Jeremiah withdrew from those who were going into Babylon. When the exiles looked and saw that Jeremiah was leaving them, they all moaned loudly, crying out: “Jeremiah our master, behold, you are abandoning us!” Thereupon the exiles wept, as it is said By the rivers of Babylon, there we sat down, yea, we wept. Jeremiah raised his voice, and said: “I call upon heaven and earth to witness that if you had wept but once while you were still in Zion, you would not now be going into exile.”

 

III. There we sat down, yea, we wept (Ps. 137:1). Why does Scripture say that it was There we sat down? To show that from the time the exiles went forth from Jerusalem until the time they came to the Euphrates, they had not been allowed to sit down. For the Babylonians had said: “The God of these people is merciful. If they show signs of wanting to please Him, He will turn to them and befriend them. If they do unite and turn, all of them, in repentance, calling upon their God, He will help them, and we will not have availed at all.” Therefore the Babylonians pressed close upon the exiles, compelling them to hustle along, as is said To our very necks we are pursued; we labour, and have no rest (Lam. 5:5), and as is also said Our pursuers were swifter than the eagles of the heaven (ibid. 4:19).

 

By the rivers of Babylon, there we sat down, yea, we wept (Ps. 137:1). What made the children of Israel sit down and weep by the rivers of Babylon? R. Johanan explained: It was the Euphrates which slew more of the children of Israel than the wicked/lawless Nebuchadnezzar had slain. While the children of Israel were living in the Land of Israel, they drank only rain water, running water, or spring water. But when they were exiled to Babylon, they drank from the waters of the Euphrates, and many of them died. And so the exiles wept—wept for the dead whom their enemies had slain, wept for the dead who had perished in the way and whom the Babylonians had not permitted to be buried, and wept for the dead whom the Euphrates had slain. Nay, they had cause to weep even more! For Nebuchadnezzar was seated in a ship, he and all his nobles and all his princes, and they had with them all kinds of instruments to sing to, as is said the Chaldeans, in the ships of their singing (Isa. 43:14); and, at the same time, all the kings of Judah, who had been put into iron chains, were walking naked along the edge of the river. The wicked/lawless Nebuchadnezzar looked up and saw them. He said to his servants: “Why are such as these walking with their heads held high and without burdens? Have you no burdens to load upon their necks?” Instantly the servants brought scrolls of the Torah, shaped them into sacks, filled them with sand, and loaded them upon the shoulders of the kings of Judah until their heads were bowed down. Thereupon the kings of Judah said of themselves: To our very necks we are pursued (Lam. 5:5). And in that hour all Israel moaned loudly, until their cry came up to heaven.

R. Aha bar Abba taught: It was at this moment that the Holy One, blessed be He, wished to return the world to chaos and emptiness, for the Holy One, blessed be He, said: "All that I created, I created only for the sake of Israel." In the verse I will also smite My hands together, and I will satisfy My fury (Ezek. 21:22), it is as though God were saying: The world I created, I created with My two hands alone, as is said "My hand hath laid the foundation of the earth" (Isa. 48:13), and now I shall return it to chaos.

 

R. Alpha bar Keruya taught: It was at this moment that all the ministering angels came into the presence of the Holy One, blessed be He, and said to Him: “Master of the universe! The universe, all of it, and all that is in it, is Yours. Is it not sad enough for You that You have already destroyed the Temple, Your dwelling-place on earth? Must You also destroy Your dwelling-place in heaven?” God replied: “Do I need your comforting? I know the beginning, and I know the end, as is said Even to your old age 1 am He (Isa. 46:4).” Therefore said I, “Look away from Me, I will weep bitterly; labour not to comfort Me” (ibid. 22:4). The verse does not say as in usual discourse, “Comfort Me no more,” but says Labour not, employing an unusual verb, which signifies that God said to the ministering angels: “These words of comfort wherewith you would console Me are as blasphemies to Me. Go down out of My presence and lift the burden from the kings of Judah!” Instantly the ministering angels went down and lifted the burden from the kings of Judah. And not only the ministering angels, but the Holy One Himself, blessed be He, lifted the burden from the kings of Judah, for it is said For your sake 1 have reached out to Babylon (Isa. 43:14).

 

As all the children of Israel were going into exile, the people of Bení and the people of nearby provinces came out towards them and saw that they were naked. What did the people of Beni do? They unclothed their man servants and their maid servants and brought them as a gift to Nebuchadnezzar, saying: “Apparently you are a king who desires that people go naked?” Nebuchadnezzar said: “Go and clothe the children of Israel.”

 

What was the reward of the people of Beni? The Holy One, blessed be He, spread more comeliness among them than among all the other people of the Land of Israel. They became the most comely of people. It is said that when a man comes among the people of Beni, he does not wish to leave without committing a sin of the body.

 

What is meant by the word gam, “also,” in the sentence Also, we wept? That the children of Israel, by their weeping, caused the Holy One, blessed be He, also to weep with them.

 

IV. By the rivers of Babylon ... we hanged our harps upon the willows in the midst thereof. For there they that carried us away captive required of us a song (Ps. 137:1-3). Nebuchadnezzar asked the children of Israel: “Why do you sit and weep?” and he called the tribe of Levi and said: “Get yourselves ready! I desire that while we are eating and drinking, you stand uρ and strike your harps before me as you used to strike them before your God.” The Levites looked at one another and said: “Is it not grievous enough for us that we brought about the destruction of His Temple? Must we now stand to strike up a song for the pleasure of this dwarf?”

 

V. R. Isaac bar Tabla used to say: What parable fits here? The parable of a king who had married a princess. He said to her: “Rise and serve me a cup.” But she was loath to serve him the cup, and the king became angry with her and put her out of his house. Thereupon she went and married a man who was stricken with boils. And he said to her: “Rise and serve me a cup.” She replied: “You good for nothing! I am a princess of royal blood, and I was married to a king. But when he said to me, ‘Serve me a cup,’ I would not serve it to him, and he became angry with me and put me out of his house. Had I been willing to serve him the cup, I would now be adding honour to the honour I already had. And you dare say to me: ‘Rise and serve me a cup!’” So all the Levites stood up, and with great self-command put their thumbs into their mouths and mangled them. Note that when the Babylonians said, “Sing us one of the songs of Zion,” the Levites did not reply, “We shall not sing” but, How will we sing? (Ps. 137:4), and then showing their thumbs, said: “We were manacled, and our thumbs are crushed.”

 

And Scripture tells us that Ezra said: I gathered them together tο the river that runs to Ahava- ... and I viewed the people ... and found there none of the sons of Levi (Ezra 8:15). Actually, they were there; what Ezra meant was that they could not strike their harps. And how do we know they were there? Because these Levites, exiled from the Land, are spoken of as having returned, for we are told: The Levites ... that were come out of the captivity into Jerusalem ... who were ancient men that had seen the first house ... wept with a loud voice (Ezra 3:8,12).

 

When Nebuchadnezzar found out what the Levites had done, he rose up and in slaughter of the children of Israel he heaped multitudes upon multitudes. Nevertheless, though many of them were slain, there was gladness among the Levites, because they had not sung for the pleasure of an alien god, as it is said For though they laid us on heaps, there was gladness (Ps. 137:3).

 

In that hour, the Holy One, blessed be He, swore to Israel: “You showed such self-command and mangled the fingers of your right hand, and I, too, [restraining Myself against the enemy], have had it said of Me He has withdrawn His right hand from before the enemy (Lam. 2:3). But My right hand is not wholly withdrawn: I will remember you, as it is said If I forget you, O Jerusalem, let My right hand forget her cunning (Ps. 137:5).”

 

VI. It is taught: If a man covers his house with plaster, he must leave a small space uncovered as a mourning reminder of Jerusalem. If a man prepares all that goes with a feast, he must leave out some small thing as a reminder of Jerusalem. If a woman is adorning herself, she must leave off some small thing as a reminder of Jerusalem, for it is said If I forget you, O Jerusalem, let my right hand forget her cunning (Ps. 137:5).

 

After the Temple was destroyed, the number of ascetics increased in Israel; they ate no meat and drank no wine. R. Joshua met with them and said: “My children, why do you not eat meat, and why do you not drink wine?” They replied: “How can we eat meat, seeing that it would have been offered daily as a sacrifice upon the altar which no longer stands? How can we drink wine, seeing that it would have been poured daily as a libation upon the altar which no longer stands?” Thereupon R. Joshua answered: “According to you, then, we ought not eat figs or grapes because the first fruits of these would have been brought as an offering; and we ought not eat bread because two loaves of it would have been brought as an offering, and on every Sabbath showbread would have been brought; and we ought not drink water because libations of it would have been poured as offerings on the Feast of Tabernacles.” The ascetics were silent, and R. Joshua went on: “To mourn not at all is impossible. To mourn too much is also impossible.” Thus it was the opinion of R. Joshua that a prohibition ought not be imposed unless the majority of the community is capable of enduring it. What verses may be cited in support of R. Joshua? According to R. Adda bar Ahaba, these: You say: “Wherein have we robbed You?” In tithes and heave-offerings. Though you are bound by a solemn oath, yet you rob Me, even this whole nation (Mal. 3:8-9). The words even this whole nation show that only if the whole nation accepts a prohibition, does it stand; otherwise, it does not.

 

In accordance with this opinion, the Sages taught: If a man is covering his house with plaster, he must leave a small space uncovered. How much of a space? R. Joseph said: The square of a cubit. R. Hisda said: The uncovered space should be conspicuously adjacent to the entrance of the house. And if a man is preparing all that goes with a feast, he must leave out some small thing. What should it be? R. Papa said: It should be a relish of fish-cakes. And if a woman is adorning herself, she must omit some small thing. And what should it be? Rab said: She should omit the removal of hair from her temples. Hence it is said If 1 forget you, O Jerusalem, let my right hand forget her cunning.

 

If 1 set not Jerusalem upon my chief joy (Ps. 137:6). What is implied by the words upon my chief joy? They imply that ashes are to be set upon a bridegroom's head.

 

R. Papa asked Abaye: Upon what part of the head should the ashes be put? Abaye replied: Where the Tefillin is put, for it is said To bring good tidings ... to them that mourn in Zion, to put a garlands upon them instead of ashes (Isa. 6τ:3).

 

VII. R. Dosa taught: The verse If 1 forget you, O Jerusalem, let My right hand forget her cunning (Ps. 137:5) means that if Jerusalem is forgotten, never again will miracles be performed.

 

R. Ze`era taught in the name of R. Simeon ben Levi: You find that when the Gentiles came into Jerusalem because of Israel's sins, they seized the mighty men of Israel and bound their hands behind their backs. And so the Holy One, blessed be He, said: I will be with him in trouble (Ps. 91:15), as if to say, “When My children are seized by trouble, can I just look on?” Thereupon, if one dare speak thus, God put His right hand behind His back in the presence of the enemy (Lam. 2:3). But at the end God will again make His right hand visible, for He said to Daniel: Go you your way till the end be (Dan. 12:13). Daniel asked: “Tο give an account of myself?” God said: “You will rest” (ibid.). Daniel asked: “Rest forever?” God said: “You will arise” (ibid.). Daniel asked: “Master of the universe, with whom? With the righteous/generous or with the wicked/lawless?" God said: “In your lot (ibid.), with righteous/generous men like yourself.” Daniel asked: “When?” God said: “At the end of yamin (ibid.).” Daniel asked: “At the end of yamim, ‘days,’ or at the end of yamin, ‘the right hand’?” God said: “At the end of My right hand's being bound behind My back.” By this the Holy One, blessed be He, meant to tell Daniel: “I have set an end to the time that My right hand will be bound. As long as My children are bound in slavery, My right hand will be bound with them. When I deliver My children, I will deliver My right hand.”

 

David had this in mind when he said: That Your beloved may be delivered, save for Your right hand's sake, and answer me (Ps. 60:7)—that is, “Master of the universe, save Israel for the sake of Your beloved, Abraham, Isaac, and Jacob. But as long as Israel have no merit, save them for Your right hand's sake, and answer me!” The Holy One, blessed be He, replied: I will save them, as it is said The Lord has made visible His holy arm in the eyes of all the Gentiles; and all the ends of the earth will see the salvation of our God (Isa. 52:10), and also His right hand, and His holy arm has gotten Him the victory (Ps. 98:1).

 

VIII. Remember, O Lord, against the children of Edom the day of Jerusalem (Ps. 137:7). The children of Israel said to the Holy One, blessed be He: “Master of the universe! You did tell us Remember (Deut. 25:17). But of us—forgetfulness is to be expected of us. Do You remember since there can be no forgetfulness before the throne of Your glory."

 

The children of Edom ... said: ‘Aru, ‘aru, even to the foundation thereof. R. Abba bar Kahana took ‘Aru, ‘aru to mean: “Raze it, raze it,” as in the verse “The broad walls of Babylon will be razed ('ar'er)" (Jer. 51:58). But R. Levi said: ‘Aru, ‘aru means, "Empty it, empty ít," as in the verse “And she hastened and emptied (té`ar) her pitcher into the trough” (Gen. 24:20).

 

IX. Remember, O Lord, against the children of Edom the day of Jerusalem (Ps. 137:7). When will this day be? When the foundations of Edom are rooted up, who said: "Raze it, raze it, even to the foundation thereof."

 

X. R. Eliezer was asked: “Are the later generations more worthy than the early generations?” He replied: What befell the Temple shrine because of your conduct gives the answer. Your forefathers brought it about that the Temple roof was broken away, as is said And the covering of Judah was laid bare (Isa. 22:8). But we, we brought it about that the very walls were razed, as is said “Raze it, raze it, even to the foundation thereof.” Thus you learn that when a generation in whose days the Temple is not rebuilt goes by, it is reckoned against the generation as if it had destroyed the Temple. Why is it reckoned so? Because the generation did not repent.

 

XI. R. Leonti inquired of R. Jonah: It is understandable that a priest's daughter who marries an Israelite [commoner] [and has a child by him] is not permitted [even if her husband dies] to eat Térumah again. But an Israelite's daughter who marries a priest [and has a child by him] is entitled [even after her husband's death] to eat Térumah. The question ís: [If she re-marry, an Israelite this time, have a child by him, and then be widowed again] should she not be permitted to resume the eating of Térumah? No, R. Jonah replied, for R. Ze`era and R. Anan taught in the name of Rab: What is the full implication of the phrase A priest's daughter (Lev. 22:12)? It means that she continues with the priestly way of life. Hence when Scripture speaks of the daughter of Babylon (Ps. 137:8), does the phrase mean that Edom was actually the daughter of Babylon? No; it means that Edom continued doing the very things Babylon had done.

 

 

Ashlamatah: Hosea 10:12-14 + 14:1-7  

 

12. Sow to yourselves according to righteousness/generosity, reap according to mercy, break up your fallow ground; for it is time to seek the LORD, till He come and cause righteousness/generosity to rain upon you.

13. You have ploughed wickedness/lawlessness, you have reaped iniquity/lawlessness, you have eaten the fruit of lies; for you did trust in your way, in the multitude of your mighty men.

14. Therefore will a tumult arise among your hosts, and all your fortresses will be spoiled, as Shalman spoiled Beth-Arbel in the day of battle; the mother was dashed in pieces with her children.

15. So has Beth-El done unto you because of your great wickedness/lawlessness; at daybreak is the king of Israel utterly cut off.

 

Hos 13:16 (14:1) Samaria will bear her guilt, for she has rebelled against her God; they will fall by the sword; their infants will be dashed in pieces, and their women with child will be ripped up.

Hos 14:1 (14:2) Return, O Israel, unto the LORD your God; for you have stumbled in your iniquity/lawlessness.

Hos 14:2 (14:3) Take with you words, and return unto the LORD; say unto Him: 'Forgive all iniquity/lawlessness, and accept that which is good; so will we render for bullocks the offering of our lips.

Hos 14:3 (14:4) Asshur will not save us; we will not ride upon horses; neither will we call any more the work of our hands our gods; for in You the fatherless finds mercy.'

Hos 14:4 (14:5) I will heal their backsliding, I will love them freely; for Mine anger is turned away from him.

Hos 14:5 (14:6) I will be as the dew unto Israel; he will blossom as the lily, and cast forth his roots as Lebanon.

Hos 14:6 (14:7) His branches will spread, and his beauty will be as the olive-tree, and his fragrance as Lebanon.

Hos 14:7 (14:8) They that dwell under his shadow will again make corn to grow, and will blossom as the vine; the scent thereof shall be as the wine of Lebanon.

Hos 14:8 (14:9) Ephraim will say: ‘What have I to do any more with idols?’ As for Me, I respond and look on him; I am like a leafy cypress-tree; from Me is your fruit found.

Hos 14:9 (14:10) Whosoever is wise, let him understand these things, whosoever is prudent, let him know them. For the ways of the LORD are right, and the just do walk in them; but transgressors do stumble therein.

 

 

Special Ashlamatah: Yeshayahu (Isaiah) 40:1-26  

 

1. Comfort, comfort you My people, says your God.

2. Bid Jerusalem take heart, and proclaim unto her, that her time of service is accomplished, that her guilt is paid off; that she has received of the LORD'S hand double for all her sins. {S}

 

3. Hark! one calls: ‘Clear in the wilderness the way of the LORD, make plain in the desert a highway for our God.

4. Every valley will be lifted up, and every mountain and hill will be made low; and the rugged will be made level, and the rough places a plain;

5. And the glory of the LORD will be revealed, and all flesh will see it together; for the mouth of the LORD has spoken it.' {P}

 

6. Hark! one says: ‘Proclaim!' And he says: ‘What will I proclaim?’ 'All flesh is grass, and all the goodliness thereof is as the flower of the field;

7. The grass withers, the flower fades; because the breath of the LORD blows upon it - surely the people is grass.

8. The grass withers, the flower fades; but the Word of our God will stand forever. {S}

 

9. O you that tell good tidings to Zion, get up into the high mountain; O you that tell good tidings to Jerusalem, lift up your voice with strength; lift it up, be not afraid; say unto the cities of Judah: ‘Behold your God!’

10. Behold, the Lord GOD will come as a Mighty One, and His arm will rule for Him; behold, His reward is with Him, and His recompense before Him.

11. Even as a shepherd that feeds his flock, that gathers the lambs in his arm, and carries them in his bosom, and gently leads those that give suck. {S}

 

12. Who has measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance?

13. Who has meted out the spirit of the LORD? Or who was His counsellor that he might instruct Him?

14. With whom took He counsel, and who instructed Him, and taught Him in the path of right, and taught Him knowledge, and made Him to know the way of discernment?

15. Behold, the Gentiles are as a drop of a bucket, and are counted as the small dust of the balance; behold the isles are as a mote in weight.

16. And Lebanon is not sufficient fuel, nor the beasts thereof sufficient for burnt-offerings. {P}

 

17. All the nations are as nothing before Him; they are accounted by Him as things of nought, and vanity.

18. To whom then will you liken God? Or what likeness will you compare unto Him?

19. The image perchance, which the craftsman has melted, and the goldsmith spread over with gold, the silversmith casting silver chains?

20. A holm-oak is set apart, he chooses a tree that will not rot; he seeks unto him a cunning craftsman to set up an image, that will not be moved. {S}

 

21. Know you not? Hear you not? Has it not been told you from the beginning? Have you not understood the foundations of the earth?

22. It is He that sits above the circle of the earth, and the inhabitants thereof are as grasshoppers; that stretches out the heavens as a curtain, and spreads them out as a tent to dwell in;

23. That brings princes to nothing; He makes the judges of the earth as a thing of nought.

24. Scarce are they planted, scarce are they sown, scarce has their stock taken root in the earth; when He blows upon them, they wither, and the whirlwind takes them away as stubble. {S}

 

25. To whom then will you liken Me, that I should be equal? says the Holy One.

26. Lift up your eyes on high, and see: who has created these? He that brings out their host by number, He calls them all by name; by the greatness of His might, and for that He is strong in power, not one fails. {S}

 

 

Midrash of Matityahu (Matthew) 27:27-31

 

27.   Then the Royal Italian Palace Guards having taken Yeshua into the Royal Italian Palace Guard meeting-hall, gathered the whole battalion about him.

28.   And they stripped off his clothes and put a crimson robe (garment of dignity and office worn by Roman officers of rank) upon him,

29.   And, they braided a chaplet of briars and placed it on his head and [put] a cane (staff) in his right [hand]. And bowing their knees before him, they mocked him, saying [in their Roman language], Hail King of the Jews!

30.   Having spit on him, and took the cane (staff) and beat him on the head.

31.   After they had mocked him, they removed the [crimson] robe and put his own Tallit (Prayer Mantle) on him and led him away giving orders to hang him.

 

 

Pirke Abot: I:14

 

“His son, Shimon said: All my days I have grown up among Sages and I have found nothing better for a man [literally: body] than silence. It is not study that is the principal thing, but rather action and he who talks a lot brings sin.”

 

Abarbanel on Pirke Abot

By: Abraham Chill

Sepher Hermon Press, Inc. 1991

ISBN 0-87203-135-7

(pp. 74-78)

 

The flaws in this Mishnah are obvious. Rabban Shimon ben Gamliel teaches us that there is nothing better than silence. However, is it not true that in academia and in intellectual circles discussions, argumentation, rebuttals and persuasion are the essence of dialogue? Presentation and rebuttal are a sine qua non for intellectual debate. Similarly, the only difference between humans and animals is the formers' ability to speak. How could Rabban Shimon even have thought that silence is a virtue? Furthermore, we find in the Torah that God said to Moshe, "Who has made man's mouth?" (Exodus 4:11).

 

Finally, why does Rabban Shimon state that during his entire lifetime he has found no better thing for a body than silence? Would it not have been more appropriate if instead of "body” he had said "person"?

 

The amount of space that Abarbanel devotes to commenting on this Mishnah is surprising. He expends a great deal of effort in elucidating the comments of Rambam. In general, it can be said that one who is very verbose and garrulous is prone to say silly and stupid things. The Talmud was aware of this when it said, “The singular virtue of the Babylonian Jewish community was their propensity towards silence” (Kiddushin 71b).

 

Rambam proceeds to explain the anatomy of conversation and communication. He relates that a wise man was once asked why his voice was seldom heard and why he seldom participated in conversation. He replied that in his view, conversing could be divided into four categories. Firstly, the substance of the conversation can be thoroughly reprehensible, such as blasphemy and slander. The second form of chatting can be beneficial from one angle and detrimental from another. For example, when one is hired to speak and praise another who does not deserve it. The third type of conversation is one that has no special significance and could very easily be characterized as idle chatter, such as discussing current events and the like. The last type is a conversation that is serious, intellectually stimulating and spiritually uplifting. The wise old man to whom we referred above concluded his remarks by stating that when he hears talk that embrace the first three categories he remains totally silent. When he hears the fourth category, he speaks up with enthusiasm.

 

Rambam applies these identifications to Torah-life. According to him, there are five kinds of spoken word with which the Torah Jew should be concerned. Firstly, words which he is commanded to speak, such as prayer and, especially, the recitation of the Shema. Secondly, words that the Torah forbids the Jew to utter, such as slander and blasphemy. Thirdly, conversations that will elevate the speaker and not diminish his stature. Fourthly, talk that is unproductive such as idle chatter which is a nonsensical waste of time. Fifthly, the tete-a-tete centring around commonplace experiences, such as day-to-day occurrences which is permitted, but not encouraged.

 

Abarbanel uses Rambam's categories, with which he agrees, to explain the dictum in the Mishnah, but claims that the interpretation is not satisfactory. Furthermore, Abarbanel was disturbed that Rambam permitted the dictum, in the Mishnah, “I found nothing better for the body” to go unchallenged. What benefits can the organs of the body derive from silence?

 

Abarbanel offers alternative interpretations. Rabban Shimon agreed with his father, Rabban Gamliel, that action is more important than study. This is because a man is corporeal, he has a body and he must therefore seek his perfection in bodily actions. The dictum should, therefore, be interpreted thus: All my days I have grown up among Sages and because of that I too believe that the highest level of perfection for the soul is Torah study and its wisdom. However, as far as bodily value is concerned, I have found nothing better than silence, and for corporeal man, it is not the study that is the important thing, but rather action, as both Shammai and Rabban Gamliel taught. For the body, action, even without study, is better than study without action. In a nutshell: Actions speak louder — and are also more important — than words! What purpose is there in studying the laws of the sukkah, if you do not erect one?

 

Abarbanel quotes the Talmud which asks, “Should the study of Torah be equated with a song which one sits quietly and listens to, but which one does not participate in its composition?!” (Shabbat 106b, 108b). The performance of mitzvoth (commandments) can never lead to sin, but a lot of talk — even in Torah matters — can lead to sin. Therefore, whenever in Jewish literature we find any praise of speech and communication, the reference is to the perfection of a person's soul. Rabban Shimon had in mind a corporeal entity. Hence, silence is good for a person because actions are of cardinal importance. It is, therefore, a logical conclusion that those who talk a lot increase the chances of committing a sin either by commission or omission.

 

Abarbanel offers another approach to our Mishnah: For a teacher, speech is good and fitting because without it he will be unable to transmit his wisdom. For the student, however, silence is fitting; he must sit and drink in his teacher's words and be formed by him. This, then, is the interpretation: When one is in the position of a student among the Sages, as I have been, silence is the required approach; as I learned from Shammai and from my father, Rabban Gamliel, action is the important thing and a man must provide himself with a teacher in order to avoid doubt. To put it succinctly, the teacher is the mould into which the raw materials of the student must be poured. This is what Rabban Shimon meant when he said, “And I have found nothing better for the body than silence,” i.e., it is of great value when the body — a disciple — silently permits himself to be formed in the mould of his teachers.

 

Abarbanel then leads us into a discussion of the psychology of a student. When the student is strongly advised, as in our Mishnah, to remain silent, he may rightfully complain that when he remains mute and docile he will make no impression upon his master who will not be aware of his capabilities and progress. The student is anxious to be acknowledged and deserves promotion. The teacher has no way of assessing and evaluating his pupil properly. (This thought can also be applied to a junior executive in industry who is looking for a promotion. Silence on his part will generate no interest in him on the part of his superiors.)

 

Abarbanel grants the legitimacy of this argument. However, Rabban Shimon in the Mishnah teaches that what is of paramount importance, are the deeds. The advice to the student is: Speaking does not bring admiration in the wake. What will draw people's attention to you are your deeds — your manner and your behaviour. It is in this vein that the Talmud (Eduyot 8a) relates that Akavya ben Mahalalel, who was begged by his son to recommend him favourably to his colleagues, replied, “Your deeds will draw you close to people and your actions will estrange you from them.”

 

Furthermore, the more the inexperienced student speaks, the more he is vulnerable to error and lessens his chances of impressing his superior favourably — “He who talks a lot is liable to ‘sin with his mouth’.” There is a maxim in a Midrash (Leviticus Rabbah 16) which states, “A word is worth a sela; silence is worth a gem.” Abrabanel clinches his line of thinking by reminding us of the fundamental tenet of Judaism, “Hear O Israel, the Lord is our God, the Lord is one.”

 

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Miscellaneous Interpretations

 

Rashbatz (R. Shimon ben Tzemah Duran – Majorca, Spain; Algiers – 1361-1444): Rabban Shimon ben Gamliel in our Mishnah deals with the virtue of silence. This applies even when one is provoked into anger. Although it may be difficult to do, one should keep in mind that it is yet the better part of prudence. Rashbatz augments this premise by citing an array of examples. According to several midrashic sources when the sun and the moon were created, the moon said to God, “I and the sun cannot serve on an equal basis; choose between us which will be superior to the other.” Because the moon spoke boldly, its illumination was diminished and the sun dominates. So it is with the one who remains silent in times of provocation. One who is aggressive and undisciplined is the one who suffers degradation; the one who is aggrieved is the one who will emerge with greater stature.

 

Another example cited: Hannah is finally blessed with a male child. Her husband goes up to Jerusalem to offer a sacrifice of gratitude and invites his wife to join him. She replies that she will go, “as soon as the child will be weaned and then he will abide there forever.” Because of the indiscreet use of the word forever, her son, Samuel lived only fifty years. Other dicta: “If a word is worth a sela, silence is worth two" (Megillah 18a), “The strength of the Babylonians lies in their ability to remain silent" (Kiddushin 71b).

 

Rabbenu Yonah (Yonah ben Abraham Gerondi – Barcelona, Spain; 1200 – 1236): quotes Rambam almost verbatim on Rabban Shimon's preachment on the value of silence. Relative to Rabban Shimon's second statement that practice is more important than study, Rabbenu Yonah gives us a short lesson in Rabbinics. Addressing himself to the rabbis, he urges them to teach by example not only by the word. Preaching to the layman may be effective, but personal example is far more effective.

 

Rabbi Mattityahu ha-Yitzhari (14th – 15th Century Spain): It is incredible that Rabban Shimon should urge complete silence. Man does not live in isolation and if he is to be recognized as a member of the community he must be heard. Rabbi Mattityahu interprets this Mishnah along the lines of Rabbenu Yonah. If one is to be respected and recognized as an important member of the community he must impress them by his actions and behaviour not by his rhetoric.

 

Midrash Shemuel (R. Shemuel ben Yitzhak de Uceda – Safed, Israel ; 1540- ?): begins his commentary on this Mishnah by questioning its basic premises. How could Rabban Shimon advocate silence when he knows that when a man studies Torah he should do so with gusto and enthusiasm and when he prays it should be with ecstasy and fervour?

 

Moreover, Rabban Shimon spoke about three things, the first and last of which deal with silence. If he meant to stress the importance of avoiding sinful chatter next to that of silence being better for a person's body, no other statement should have come between them.

 

Midrash Shemuel proceeds to interpret the Mishnah in his own fashion. “All my days I have grown up among the Sages” is meant to impart the virtue of modesty and humility. Rabban Shimon was the leading Scholar of his time and probably taught the other great Scholars of his day. Yet, he demonstrated his humbleness by relating that his prominence was due to the fact that he was, and still is, in need of instruction by Scholars.

 

The aphorism, “I found nothing better for the body than silence,” does not apply to spiritual matters, but rather to mundane and personal matters. To cry out to God one must speak up and not remain silent. In mundane and personal affairs, the less spoken, the less of problems. Midrash Shemuel bases this premise on a significant word in the Nishnah, LAGUF (the body), which indicates that Rabban Shimon was referring to the physical world, not the spiritual.

 

Concerning Rabban Shimon's postulate that what is important is action and not words, Midrash Shemuel admonishes those Rabbis who preach and pour down fire and brimstone on their congregants. He advises them not to attack the sinners, but rather address themselves to the cause/s that bring about sin.

 

Finally, Midrash Shemuel deals with the last of Rabban Shimon's pronouncements, “Too much talk brings sin.” There are two drawbacks to frequent and extensive rhetoric. First, if the congregants do not follow the advice of the preacher, he will have castigated them in vain and furthermore, whereas, until then the sinners acted without knowing that what they did was forbidden, they will now commit the sin knowingly. Secondly, a Rabbi should defend his flock before God and not openly berate and demean them by exposing their sins extensively.

 

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What say the Nazarean Hakhamim?

 

1Co 14:34  Let your women be keeping silent in the congregational [services], for it has not been permitted to them to be speaking [publicly], but to be subjecting themselves, just as also the Law says.

1Co 14:35 But if they desire to learn anything, let them be questioning their own husbands at home, for it is disgraceful [or, shameful] [for] women to be [publicly] speaking in a congregation.

 

1Th 4:11 and to be ambitiously striving to be living a quiet life and to be doing your own [things] [fig., to be minding your own business] and to be working with your own hands, just as we gave strict orders to [or, commanded] you,

 

2Th 3:11 For we hear [that] some walk about [fig., conduct themselves] among you in idleness, not working at all, but being busybodies.

2Th 3:12 Now, to such [persons] we give strict orders and exhort by our Master Yeshua the Messiah, that working with quietness, they should be eating their own bread.

2Th 3:13 But you, brothers [and sisters], do not become discouraged [in] [or, weary [of]] doing what is good.

2Th 3:14 Now if anyone does not obey our word in this letter, be taking note of this [one] and stop associating with him, so that he will be ashamed.

 

1Ti 2:11 Let a woman be learning in quietness with all submission.

1Ti 2:12 But I do not permit a woman to be teaching [in a congregational service], nor to be exerting dominance over a man/husband, but to be in quietness.

 

1Pe 2:15 For such is the will of God, doing good [in order] to be silencing the ignorance of the foolish people.

 

1Pe 3:1 Likewise, the wives, [continue] being subjected [or, submitted] to your own husbands, so that even if some are refusing to faithfully obey the Word, through the conduct of their wives they will be won [for Messiah] without a word,

1Pe 3:2 having observed your pure conduct with respect,

1Pe 3:3 whose adornment must not only be external, of braided hair and of wearing of gold [jewellery] or of putting on of clothing,

1Pe 3:4 but [it must be] the hidden person of the heart [fig., inner self], with the incorruptible [beauty] of the gentle and quiet spirit, which is very costly [fig., precious] before God.

1Pe 3:5 For in this way in times past also the holy women, the ones placing their hope on [or, trusting in] God were adorning themselves, being subjected [or, submitted] to their own husbands,

1Pe 3:6 as Sarah was obedient to Abraham, calling him "Master," of whom you became daughters, doing good, and not fearing any terror.

 

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Some Questions to Ponder:

 

1.      Is the Nazarean Codicil in agreement with our Mishnah for this week? Please explain why or why not.

 

2.      Why does R. Shimon begins with the statement “All my days I have grown up among Sages” before admonishing “I found nothing better for a body than silence”?

 

3.      In Hebrew we have various words for different persons, none of which are used in the phrase: “I found nothing better for a body than silence,” but rather the word “GUF” =  animal body is used. Why? In your opinion what does R. Shimon want us to understand? 

 

4.      Does the phrase “I found nothing better for a body than silence” means that both men and women in the congregation, and in Torah classes, and when relating to each other, need to sit in a chair all day without uttering a word?

 

5.      In the counsel of Hakham Tsefet in 1 Peter 3:1-6 some have understood this, that both men and women are to be dressed like paupers or nuns, no jewellery or modest use of cosmetics or lipstick, no use of perfume or cologne, etc. etc. But in 1 Peter 3:3 it says “must not only be” What are the implications of this statement?

 

6.      In the Nazarean Codicil, i.e. Hebrew 10:24-25 we read: “And let us be considering one another for [the] stimulation of love and of good works,  not abandoning [or, neglecting] the sinagoging together of ourselves, as [is the] habit of some, but exhorting [one another], and so much more as you see the Day approaching.” The word “EXHORTING” here comes the Latin EXFORTIS – which means to strengthen or fortify something. According to our Mishnah for this week, is talk that is aimed to strengthen and comfort one another forbidden? Please explain why or why not. And does this “strengthening” one another is to be limited to words only?

 

7.      Why is it so important for Talmidim to watch carefully their behaviours and what they say before their Hakham, and vice-versa? Please explain your answer.

 

8.      Is it forbidden for a Nazarean Jew to sit under a female instructor in class on a Yeshivah or University? Why or why not? [Note we have very fine female instructors in Jewish Orthodox Universities both in Diaspora and in Israel teaching Hebrew, and Torah subjects, as well as female Counsellors (equivalent to an attorney) help and aid women putting their cases before Jewish Orthodox Bate Din.]

 

 

The Hakham Recommends A Good Book For Your Personal Library:

 

http://www.artscroll.com/images/covers/k/kahs.gifAryeh Kaplan Anthology Set / 2 Volume Slipcased Set

By Rabbi Aryeh Kaplan 

ISBN-13: 9781578194681

Available from: http://www.artscroll.com/Books/kahs.html

 

In these two volumes published by the OU and NCSY, R. Kaplan asks hard questions about Judaism and its commandments, and he gives compelling answers that have broadened the horizons of countless people.VOL I: Maimonides' Principles / The Real Messiah/ The Infinite Light / If You Were G-d VOL. II: Waters of Eden/ Tzitzith / Tefillin / Jerusalem / Sabbath, Day of Eternity. Great read and the two volumes consist of 733 pages.

 

 

 

Shalom Shabbatt!

 

Hakham Dr. Yosef ben Haggai