Esnoga Bet Emunah

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

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

Three and 1/2 year Lectionary Readings	Fourth Year of the Reading Cycle
Ab 22, 5768 – August 22/23, 2008	Seventh Year of the Shmita Cycle

Shabbat Nahamu II

2^nd of 7 Shabbatot (Sabbaths) of Consolation

Candle Lighting and Havdalah Times:

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

Friday August 22, 2008 – Candles at 7:21 PM Friday August 22, 2008 – Candles at 7:49 PM

Saturday August 23, 2008 - Havdalah 8:15 PM Saturday August 23, 2008 – Havdalah 8:42 PM

Atlanta, Georgia, U.S. Brisbane, Australia

Friday August 22, 2008 – Candles at 7:58 PM Friday August 22, 2008 – Candles at 5:12 PM

Saturday August 23, 2008 – Havdalah 8:53 PM Saturday August 23, 2008 – Havdalah 6:05 PM

Manitowoc & Sheboygan, Wisconsin US

Friday August 22, 2008 – Candles at: 7:25 PM

Saturday August 23, 2008 – Havdalah at: 8:27 PM

Miami, Florida, US Jakarta, Indonesia

Friday August 22, 2008 – Candles at: 7:32 PM Friday August 22, 2008 – Candles at 5:36 PM

Saturday August 23, 2008 – Havdalah at: 8:24 PM Saturday August 23, 2008 – Havdalah 6:25 PM

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

Friday, August 22, 2008 – Candles at 7:10 PM Friday August 22, 2008 – Candles at 7:04 PM

Saturday, August 23, 2008 – Havdalah 8:07 PM Saturday August 23, 2008 – Havdalah 7:53 PM

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

Friday August 22, 2008 – Candles at 7:52 PM Friday August 22, 2008 – Candles at 5:57 PM

Saturday August 23, 2008 – Havdalah 8:548 PM Saturday August 23, 2008 – Havdalah 6:47 PM

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

Friday August 22, 2008 – Candles at 7:52 PM Friday August 22, 2008 – Candles at 5:39 PM

Saturday August 23, 2008 – Havdalah 8:56 PM Saturday August 23, 2008 – Havdalah 6:36

Philadelphia, Pennsylvania USA Singapore, Singapore

Friday August 22, 2008 – Candles at: 7:29 PM Friday August 22, 2008 – Candles at 6:54 PM

Saturday August 23, 2008 – Havdalah at: 8:28 PM Saturday August 23, 2008 – Havdalah 7:43 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 29^th – 1^st 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-תָבוֹא
“Ki Tabo”	Reader 1 – D’barim 26:1-4	Reader 1 – D’barim 28:15-18
“When you come in”	Reader 2 – D’barim 26:5-11	Reader 2 – D’barim 28:19-22
“cuando entres”	Reader 3 – D’barim 26:12-19	Reader 3 – D’barim 28:23-26
D’barim (Deut.) 26:1 – 28:14	Reader 4 – D’barim 27:1-10
Ashlamatah: Ezekiel 44:30 – 45:8	Reader 5 – D’barim 27:11-26
Special: Isaiah 49:14 – 51:3	Reader 6 – D’barim 28:1-6	Reader 1 – D’barim 28:15-18
Psalms 138-139	Reader 7 – D’barim 28:7-14	Reader 2 – D’barim 28:19-22
N.C.: Matityahu 27:32-44	Maftir : D’barim 28:12-14	Reader 3 – D’barim 28:23-26
Pirke Abot: I:15	Isaiah 49:14 – 51:3

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.) 26:1 – 28:14

RASHI	TARGUM PSEUDO JONATHAN
1. When it happens that you come to the land that Adonai, your G-d, is giving you as territory, and you inherit it and settle it;	1. And when you have entered into the land which the Lord your God gives you for an inheritance, and you possess and dwell in it;
2. You are to take of the first of all the fruits of the soil that you bring from your land, that Adonai, your G-d, is giving you, and will place [it] in a basket; and go to the place that Adonai, your G-d, chooses to house His presence there.	2. you will take of the earliest first fruits which are ripe at the beginning, of all the produce of the ground which you ingather from the land which the Lord your God has given you, and put them into a basket, and go unto the place which the Lord your God will choose that His Shekinah may dwell there.
3. You are to come to the Kohen who will be [of service] during those days and you will say to him, "I ascertain today to Adonai, your G-d, that I have arrived in the land that Adonai swore to our forefathers to give us."	3. And you will put crowns upon the baskets, hampers, and paper cases, and bring them to the priest appointed to be the chief priest in those days, and will say to him: We acknowledge this day before the Lord your God that we have come into the land which the Lord swore unto our fathers to give us. [JERUSALEM. And you will come to the priest who will be appointed the chief priest in those days, and say to him: We give glory and thanks this day before the Lord your God, that we have come into the land which the Word of the Lord did covenant unto our fathers to give us.]
4. The Kohen will then take the basket from your hand, and he will place it before the altar of Adonai, your G-d.	4. And the priest will receive the basket of early fruits from your hand, and take, bring, uplift, and lower it, and afterward lay it down before the altar of the Lord your God.
5. And you will then proclaim and say before Adonai, your G-d, "The Aramite destroyed my forefather, then he descended to Egypt and sojourned there with a tiny community; and there he became a great people, powerful and numerous.	5. And you will respond, and say before the Lord your God: Our father Yakob went down into Aram Naharia at the beginning, and (Laban) sought to destroy him; but the Word of the Lord saved him out of his hands. And afterwards went he down into Mizraim and sojourned there, a few people; but there did he become a great people, and mighty and many.
6. "The Egyptians treated us badly and oppressed us, and they imposed hard labor upon us.	6. But the Mizraee evil-treated and afflicted us, and laid heavy bondage upon us.
7. "We prayed to Adonai, G-d of our forefathers, and Adonai accepted our prayer, and perceived our oppression, and our labor, and the pressure upon us.	7. But we prayed before the Lord our God, and the Lord hearkened to our prayers, our affliction and our travail; and our oppression was manifest before Him.
8. "And Adonai took us out of Egypt with a powerful hand and with an extended arm, and with great display, and with signs, and with wonders.	8. And the Lord brought us out of Mizraim with a mighty hand and uplifted arm, and with great visions, signs, and wonders,
9. "And He brought us to this place, and He gave us this land, a land flowing milk and honey.	9. and brought us into this place, and gave us this land, a land of fruits rich as milk and sweet as honey.
10. And now, see! I have brought the first of the fruits of the soil that You have given me Adonai." And you will then place it before Adonai, your G-d, and you will prostrate yourself in the presence of Adonai, your G-d.	10. Now, therefore, behold, I have brought the early firstlings of the fruit of the land which You have given me, O Lord. And you will lay them before the Lord your God, and worship,
11. You will rejoice with all the good that Adonai, your G-d, gave you and your household; you, the Levi, and the proselyte in your midst.	11. and rejoice in all the good which the Lord your God gives you, you and the men of your house, and enjoy and eat, you, the Levites and the sojourners who are among you.
12. When you finish tithing all the tithes of your produce in the third year, the year of the tithe; and you have given to the Levi, to the proselyte, to the orphan, and to the widow, so that they may eat within your portals to their satisfaction;	12. When you make an end of tithing all the tenths of your produce in the third year, which is the year of release, you will give the first tenth to the Levites, the second tenth, which is the tithe of the poor, to the stranger, the orphan, and widow, that they may eat in your cities, and be satisfied. [JERUSALEM. When you finish tithing all the tenths of your produce in the third year, which is the year of the tithe for the poor, you will give the first tenth to the Levites, and the poor's tenth to the stranger, the orphan, and widow, that they may eat in your cities, and be satisfied.]
13. You will declare before Adonai, your G-d, "I have divested my estate of sacred material, and I have also presented it to the Levi and also to the proselyte, the orphan, and the widow, totally according to Your command that You commanded me; I did not transgress any of Your commandments nor did I forget.	13. But the third tenth you will bring up, and eat before the Lord your God, and you will say: Behold, we have set apart the consecrations from the house, and have also given the first tenth to the Levites, the second tenth to the strangers, the fatherless, and the widow, according to the commandment which You have commanded me. I have not transgressed one of Your commandments, nor have I forgotten.
14. I did not eat of it when grieving, nor did I devour it when ritually defiled, nor did I make use of it for the dead; I have heeded the voice of Adonai, my G-d; I have fulfilled everything that You commanded me.	14. I have not eaten of it in the days of my mourning, nor separated from it for the unclean, neither have I given of it a covering for the soul of the dead: we have hearkened to the voice of the Word of the Lord; I have done according to all that You have commanded me. [JERUSALEM. We have not eaten thereof in (our) mourning, nor separated there from for the unclean, nor given of it for the defiled soul; for we have obeyed the voice of the Word of the Lord our God; we have done according to all that You have commanded us.]
15. View, from Your sacred residence, from the heavens, and bless Your people, Yisrael and the soil which You have given us, as You swore to our forefathers, a land flowing with milk and honey."	15. Look down from heaven, from the habitation of the glory of Your holiness, and bless Your people Israel, and the land which You have given to us, as You did swear unto our fathers, a land of fruits rich as milk and sweet as honey. [JERUSALEM. Look down, we beseech You, from the heavens, the habitation of Your glory and Your holiness, and bless Your people Israel, and the land which You have given us, as You did swear unto our fathers (to give us a land) producing good fruits, pure as milk, sweet and delicious as honey.]
16. This very day, Adonai, your G-d, commands you to perform these statutes and the laws; you will observe and perform them wholeheartedly and with your whole being.	16. This day does the Lord our God command you to perform these statutes and judgments, which you will observe and do with all your heart and with all your soul.
17. Adonai, you have distinguished today to be a G-d for you and to go in His ways and to guard His statutes and His commandments and His laws, and to obey Him.	17. The Lord have you confessed with one confession in the world this day; for so it is written, Hear, O Israel: The Lord our God is one Lord; that He may be your God, and that you may walk in the ways that are right before Him, and keep His statutes, commandments, and judgments, and be obedient unto His Word.
18. And Adonai has distinguished you today to be for Him a treasured people as He said to you, and to guard all His commandments.	18. And the Word of the Lord does acknowledge (or honor) you with one acknowledgment in the world this day; as it is written, Who is as Your people Israel, a peculiar people upon the earth, to be to Him a people beloved, as He has said unto you, and that you may obey all His commandments? [JERUSALEM. You have chosen the Word of the Lord to be King over you this day, that He may be your God. But the Word of the Lord becomes the King over you for His Name's sake, as over a people beloved as a treasure, as He has spoken to you, that you may obey all His commandments.]
19. And to place you superior to all the nations whom He made, for praise and for renown and for glory, and so that you may be a people sanctified to Adonai, your G-d, as He said.	19. And He will set you on high, and exalt you above all the peoples He has made in greatness, and with a name of glory and splendor, that you may be a holy people before the Lord your God, as He has spoken.
1. Moshe and the elders of Yisrael commanded the people the following, "Keep all of the commandment that I am commanding you today.	1. And Mosheh and the elders of Israel instructed the people, saying: Observe all the commandments which I command you this day.
2. When the day comes that you cross the Yarden to the land that Adonai, your G-d, is giving you, erect large stones and coat them with whitewash.	2. And it will be on the day that you pass over the Jordan into the land which the Lord your God gives you, that you will erect for you great stones, and plaster them with lime;
3. You are to write on them all statements of this Torah upon your crossing; in order that you come to the land that Adonai, your G-d, is giving you, a land flowing milk and honey, as promised by Adonai, G-d of your forefathers, to you.	3. and you will write upon them all the words of this law, when you go over to enter the land which the Lord your God gives you, a land whose fruits are rich as milk and producing honey, as the Lord God of your fathers has said to you.
4. As soon as you have crossed the Yarden, set up these stones that I am commanding you today, on Mount Eval, and coat them with whitewash.	4. When you pass over Jordan, you will erect the stones that I command you on the mountain of Ebal, and plaster them with lime;
5. Build there an altar to Adonai, your G-d; an altar of stones; do not lift iron upon them.	5. And you will build there an altar before the Lord your God, an altar of stone, not lifting up iron upon it.
6. [Of] whole stones are you to build the altar of Adonai, your G-d; and you are to bring upon it burnt-offerings to Adonai, your G-d.	6. With perfect stones you will build an altar to the Lord your God, and offer sacrifices upon it before the Lord your God.
7. You are to slaughter peace-offerings and eat [them] there; and you are to rejoice in the presence of Adonai, your G-d.	7. And you will immolate the consecrated victims, and eat there, and rejoice before the Lord your God.
8. You are to write on the stones all the statements of this Torah, explained properly	8. And upon the stones you will write all the words of this Law with writing deeply (engraved) and distinct, which will be read in one language, but will be interpreted in seventy languages. [JERUSALEM. And you will write upon the stones all the glorious words of this Law in writing deep and plain, to be well read, and to be interpreted in seventy tongues.]
9. Moshe and the Kohanim-Levi'im addressed all of Yisrael, to say, "Take heed and accept, Yisrael! [On] this day you have become a people to Adonai, your G-d.	9. And Mosheh and the priests, the sons of Levi, spoke with all the people, saying: Listen, O Israel, and hear: This day are you chosen to be a people before the Lord your God.
10. You are to obey Adonai, your G-d, and perform His commandments and His statutes that I am commanding you today."	10. Hearken, therefore, to the Word of the Lord your God, and perform His commandments which I command you today.
11. Verse 11: Moshe commanded the people on that day, to say,	11. And Mosheh instructed the people that day, saying:
12. "The following will stand to bless the people on Mount Gerizim, upon your crossing the Yarden: Shimon and Levi and Yehudah, and Yisachar and Yosef and Binyamin.	12. These tribes will stand to bless the people on the mountain of Gerezim when you have passed the Jordan, Shimeon, Levi, Jehudah, Issakar, Joseph, and Benjamin;
13. And the following will stand for the curse at Mount Eval: Reuven, Gad and Asher, and Zevulun, Dan and Naftali.	13. and these tribes will stand (to pronounce) the curses on the mountain of Ebal, Reuben, Gad, Asher, Zebulon, Dan, and Naphtali.
14. The Levi'im are to respond and say to every man of Yisrael aloud:	14. And the Levites proclaimed and said to every man of Israel with a high voice: Six tribes will stand on Mount Gerezim, and six on Mount Ebal; and the ark, the priests, and Levites in the midst. In blessing they will turn their faces towards Mount Gerezim, and say: [JERUSALEM. Six tribes of them will stand on Mount Gerezim, and six tribes on Mount Ebal. And the ark, with the priests and Levites in the midst. And all Israel, here and there, turning their faces towards Mount Gerezim,]
15. 'Cursed is the man who makes a statue or a molten image, Adonai's abomination, the handiwork of a craftsman, and places [it] in a secret [place];' the entire people will respond and say, Amen.	15. Blessed will be the man who makes not an image or form, or any similitude which is an abomination before the Lord, the work of the craftsman's hand, and who place not such in concealment. In cursing, they will turn their faces toward Mount Ebal, and say: Accursed be the man who makes an image, figure, or any similitude which is an abomination before the Lord, the work of the craftsman's hand, or who places such in concealment. And all of them will respond together, and say, Amen. [JERUSALEM. will open their mouth in benediction: Blessed be the man who has not made an image, or a figure, or any similitude which the Lord hates, and which is an abomination before Him, (being) the work of man's hand, and who has not hidden such. But in pronouncing the curses let them turn their faces toward Mount Ebal, and say: Accursed be the man who will make an image, or figure, or any similitude which the Lord hates and which is an abomination to Him, the work of man's hands; or the man who has concealed such. And all the people will answer them, and say, Amen.]
16. 'Cursed is whoever reviles his father or his mother,' and the entire people will say, Amen.	16. Accursed is he who contemns the honor of his father or his mother. And all of them will answer together, and say, Amen.
17. 'Cursed is whoever casts aside the boundary of his fellow;' and the entire people will say, Amen.	17. Accursed is he who will transfer the boundary of his neighbor. And all of them will answer together, and say, Amen. [JERUSALEM. Accursed be the man who changes the bound mark.]
18. 'Cursed is whoever misleads the blind about the way;' and the entire people will say, Amen.	18. Accursed is he who causes the pilgrim, who is like the blind, to wander from the way. And all of them will answer together, and say, Amen. [JERUSALEM Accursed be the man who makes the wayfarer, who is like the blind, to wander from the way. And all the people will answer, and say, Amen.]
19. 'Cursed is whoever distorts justice for a convert, orphan, or widow;' and entire people will say, Amen.	19. Accursed be he who perverts the judgment of the stranger, the widow, and the fatherless. And all will answer together, and say, Amen.
20. 'Cursed is whoever has intercourse with his father's wife, because he exposed the corner of his father's [garment];' and the entire people will say, Amen.	20. Accursed is he who lies with his father's wife, because he uncovers his father's skirt. And all will answer together, and say, Amen.
21. 'Cursed is whoever has intercourse with any animal;' and the entire people will say, Amen.	21. Accursed is be who lies with a beast. And all will answer together, and say, Amen.
22. 'Cursed is whoever has intercourse with his sister, daughter of his father or daughter of his mother;' and the entire people will say, Amen.	22. Accursed is he who lies with his sister, the daughter of his father or mother. And all will answer together, and say, Amen.
23. 'Cursed is whoever has intercourse with his father's-in-law wife;' and the entire people will say, Amen.	23. Accursed is he who will lie with his mother-in-law. And all will answer together, and say, Amen. [JERUSALEM. Accursed is he who lies with his mother-in-law. And all will answer together, and say, Amen.]
24. 'Cursed is whoever strikes his fellow in secret;' and the entire people will say, Amen.	24. Accursed is he who attacks his neighbor with slander in secret. And all will answer together, and say, Amen.
25. 'Cursed is whoever accepts a bribe to kill an innocent person;' and the entire people will say, Amen.	25. Accursed is he who receives hire to kill and to shed innocent blood. And all will answer together, and say, Amen.
26. 'Cursed is whoever does not uphold the statements of this Torah to perform them;' and the entire people will say, Amen.	26. The twelve tribes, each and every, will pronounce the blessings altogether, and the curses altogether. In blessing, they will turn their faces (in pronouncing) word by word towards Mount Gerezim, and will say: Blessed is the man who confirms the words of this Law to perform them. In cursing, they will turn their faces towards Mount Ebal, and say: Accursed is the man who confirms not the words of this Law to perform them. And all will answer together, and say, Amen. These words were spoken at Sinai, and repeated in the tabernacle of ordinance, and (again) the third time on the plains of Moab, in twelve sentences (words), as the word of every tribe; and each several commandment (was thus) ratified by thirty and six adjurations.
1. When you hearken and obey Adonai, your G-d, to be sure to perform all of His commandments that I am commanding you today; Adonai, your G-d, will place you superior to all the nations of the earth.	1. And it will be, if you will diligently hearken to the Word of the Lord your God, to observe and perform all the commandments which I command you this day, that the Lord your God will set you on high, and exalt you above all the nations of the earth;
2. All these blessings will come upon you and will reach to you, when you obey Adonai, your G-d.	2. and all these blessings will come upon you, and abide with you, for that you will have hearkened to the Lord your God.
3. Blessed are you in the city, and blessed are you in the field.	3. Blessed will you be in the city, and blessed in the field.
4. Blessed is the fruit of your belly, and the produce of your soil, and the offspring of your animals, the issue of your cattle and the flocks of your sheep and goats.	4. Blessed will be the offspring of your womb, the fruits of your ground, the oxen of your herd, and the flocks of your sheep.
5. Blessed will be your [fruit] basket and your solid foods.	5. Blessed will be the basket of your first fruits, and the first cakes of your flour. [JERUSALEM. Blessed will you be in the baskets of your first fruits, and in your wheaten cakes.]
6. You will be blessed at your arrival, and blessed at your departure.	6. Blessed will you be in your coming in to your houses of instruction, and blessed will you be when you go out to your affairs. [JERUSALEM. Blessed will you be when you go in to your houses of instruction, and blessed when you go out of them.]
7. Adonai will set your enemies who rise against you smitten before you; by one road will they approach you, but by seven roads they will flee from you.	7. The Word of the Lord will cause your enemies who rise up against you to hurt you, to be broken before you. By one way they will come out to fight against you, but seven ways they will be dispersed, fleeing before you.
8. Adonai will order upon you the blessing in your storehouses and in all your commerce; and He will bless you in the land that Adonai, your G-d, is giving you.	8. The Lord will command the blessing upon you in your treasuries, and on all that you put your hands unto, and will bless you in the land which the Lord your God gives you.
9. Adonai will establish you for Himself as a holy people as He swore to you; when you will guard the commandments of Adonai, your G-d, and will go in His ways.	9. The Word of the Lord will establish you to be a holy people before Him, as He has said unto you, when you keep the commandments of the Lord your God, and walk in the ways that are right before Him.
10. And all the peoples of the earth will see that you are called by Adonai's Name and they will fear you.	10. And all the nations of the earth will see that the Name is written by (His own) appointment on the Tefillin that are upon you, and will be afraid of you.
11. Adonai will give you surplus as benefit in the fruit of your belly, and the offspring of your animals, and the produce of your soil; upon the land that Adonai swore to your forefathers to give you.	11. And the Word of the Lord will make you to abound in good, in the offspring of your womb, and the increase of your cattle, and in the fruit of your ground, in the land which the Lord has promised to your fathers.--
12. Adonai will open for you His good storehouse, the sky, to give you your land's rain on time and to bless all your endeavors; and you will lend to many nations, but you will not borrow.	12. Four keys are in the hand of the Lord of all the world, which He has not delivered into the hands of any secondary power: the key of life, and of the tombs, and of food, and of rain; and thus did Mosheh the prophet speak: The Lord will open to you His good treasure which is with Him in the heavens, and will give you the rain of your land in its season; the early in Marchesvan, and the latter in Nisan; and will bless you in all the works of your hands; and you will lend to many peoples, but will have no need to borrow.
13. Adonai will place you at the head, not at the tail; and you will be solely on top, you will not be on the bottom; when you heed the commandments of Adonai, your G-d, that I am commanding you today to guard and to perform.	13. And the Word of the Lord will appoint you to be kings and not subjects, and to be ennobled and not abased, when you have hearkened to the commandments of the Lord your God which I command you this day to keep and perform.
14. And you do not deviate from all the statements that I am commanding you today to the right or to the left, to follow other gods to serve them.	14. Decline not from any of these words that I teach you today either to the right or the left, in walking after the idols of the Gentiles to serve them.

Midrash Rabba

I. Halakha: Is it permissible for one who acts as Reader to say ‘Amen’ after [the benediction of] the priests? Our Sages have taught thus [Ber.V, 4; ib. 34a]: One who acts as Reader should not answer ‘Amen’ after [the benediction of] the priests [Num. VI, 24 ff.] for fear of becoming confused [he may forget the order of service - of course, there were no prayer-books in those days]; and our Rabbis have taught us: If, however, he is able to answer ‘Amen’ without becoming confused, he should answer. For there is nothing greater before God than the ‘Amen’ which Israel answers. R. Judah b. Sima said: ‘Amen’ contains three kinds of solemn declarations, oath, consent, and confirmation. Whence oath? For it is said, Then the priest will cause the woman to swear... and the woman will say: Amen, Amen (Num. V, 21 f) [by answering ‘Amen’, the woman accepts the oath]. Whence consent? For it is said, And all the people will say: Amen (Deut. XXVII, 26) [by answering ‘Amen’, the people formally accepted the blessings and curses]. Whence confirmation? For it is said, And Benaiah the son of Jehoiada answered the king, and said: Amen; so say the Lord (I Kings I, 36). Another comment: R. Judan said: Whosoever answers ‘Amen’ in this world will be privileged to answer ‘Amen’ in the time to come. Another comment: R. Joshua b. Levi said: Whosoever enters synagogues and houses of study in this world will be privileged to enter synagogues and houses of study in the time to come. Whence this? For it is said, Happy are they that dwell in Your house, they will forever praise You. Selah (Ps. LXXXIV, 5).

Another comment: R. Judan said: Whosoever listens to the voice of the Torah in this world will be privileged to listen to the voice of which it is written, The voice of mirth and the voice of gladness, the voice of the bridegroom an d the voice of the bride, etc. (Jer. XVI, 9). Moses said to Israel: 'Since whosoever listens to the words of the Torah is so exalted in both worlds, be diligent to listen to the words of the Torah.’ Whence [can this be inferred]? From what is written in the context, AND IT WILL COME TO PASS,IF YOU WILL HEARKEN DILIGENTLY1 UNTO THE VOICE OF THE LORD YOUR GOD (XXVIII, 1).

II. This bears out what Scripture says, Happy is the man that hearkens to me (Prov. VIII, 34). What is the meaning of, ‘Happy is the man that hearkens to me’? The Holy One, blessed be He, said: 'Happy is the man whose hearing is devoted to Me’ [who seeks to hear such things only as will make him more fit to serve]. What is the meaning of, Watching daily at my gates (ib.)? God said: ‘When you come to the synagogue to pray, do not remain standing at the entrance and pray there, but see to it that you enter within the inner door,’ [for] Scripture does not say, 'watching My gate, ' but, ’At my gates,’ i.e. two gates. And why? Because God counts your steps and gives you reward [for each one]. And what is the meaning of, Waiting at the mezuzoth of my doors (ib.)? R. Judah said: Is then a mezuzah required for a synagogue? [From a literal interpretation of the words thy house (Deut. VI, 9), the Rabbis infer that a synagogue, which is God's house, needs no mezuzah. Cf. Yoma, 11a and b.] What it means is this: Just as the mezuzah is never removed from the door, so do you never be far away from synagogues and houses of study. God said: ‘If you will do so, know that you will receive the Divine Presence.’ What follows immediately [on this verse]? For whoso finds Me finds life (ib. 35). God said: ‘Has anyone ever come to the synagogue and not found My Glory therein?' R. Aibu said: And what is more, when you stand in the synagogue, God stands by your side. Whence this? For it is said, God stands in the congregation of God (Ps. LXXXII, 1).1 God said: ‘Not merely do you receive the Divine Presence in the synagogue, but you also leave it laden with blessings.’ Whence this? For it is said, For whoso finds Me finds life, and obtains favour of the Lord (Prov. VIII, 35). Hence the force of, AND IT WILL COME TO PASS, IF YOU WILL HEARKEN DILIGENTLY, etc.

III. This bears out what Scripture says, Your ointments have a goodly fragrance (S.S. I, 3). The Rabbis say: The Torah is compared to five things, water, wine, honey, milk, and oil. Whence to water? [For it is written,] Ho, every one that thirsts, come for water (Isa. LV, 1). Whence to wine? For it is written, And drink of the wine which I have mingled (Prov. IX, 5). Whence to honey and milk? For it is said, Honey and milk are under your tongue (S.S. IV, 11). Whence to oil? For it is said, Your name as ointment [oil] poured forth (ib. I, 3). Just as oil is at first bitter but in the end sweet, so too are the words of the Torah; at first a man has to labour in them, but in the end he benefits by them, as it is said, And though your beginning was small, yet your end should greatly increase (Job VIII, 7).

Another explanation: Just as oil [gives] life [used for food and medicines and in industry] to the world, so too do the words of the Torah [give] life to the world. Just as oil gives light to the world, so too do the words of the Torah give light to the world.

Another explanation: Just as oil cannot mix with other liquids, so too Israel cannot intermingle with heathens. Whence this? For it is said, And have set you apart from the peoples, that ye should be Mine (Lev. XX, 26). Another explanation: Just as oil even when mixed with ever so many liquids rises to the surface above them all, so too are Israel supreme above all the heathens, as it is written, THE LORD YOUR GOD WILL SET YOU ON HIGH ABOVE ALL THE NATIONS OF THE EARTH (XXVIII, 1). Another explanation: AND IT WILL COME TO PASS. R. Joshua of Siknin said in the name of R. Levi: God said: ‘If you will hearken to My commandments, I, too, will hearken unto your prayer.’ Another explanation: R. Joshua said in the name of R. Nahman: Whosoever comes into the synagogue and hearkens to the words of the Torah merits to sit amongst the Sages in the time to come, as it is said, The ear that hearkens to the reproof of life will abide among the wise (Prov. XV, 31).

IV. TO OBSERVE TO DO ALL HIS COMMANDMENTS (XXVIII, 1). R. Simeon b. Halafta said: If one learns the words of the Torah and does not fulfil them, his punishment is more severe than that of him who has not learnt at all. It is like the case of a king who had a garden which he let out to two tenants, one of whom planted trees and cut them down, while the other neither planted any [trees] nor cut any down. With whom is the king angry? Surely with him who planted [trees] and cut them down. Likewise, whosoever learns the words of the Torah and does not fulfil them, his punishment is more severe than that of him who has never learnt at all. Whence this? For it is said, Let favour be shown to the wicked/lawless; he has not learnt righteousness/generosity (Isa. XXVI, 10). But if he has learnt and has not fulfilled, no favour will be shown to him. Hence the force of, TO OBSERVE TO DO ALL HIS COMMANDMENTS.

V. BLESSED WILL YOU BE IN THE CITY (XXVIII, 3). R. Isaac said: IN THE CITY means, as a reward for the precepts which you fulfil in the city, namely, hallah, zizith, sukkah, and the kindling of the Sabbath light [This is the duty of the Jewish woman; cf. M. Shab. II, 6]. AND BLESSED WILL YOU BE IN THE FIELD (ib.) means, as a reward for the precepts you fulfil in the field- leket [The gleanings in the field belonging to the poor Cf. Lev. XIX, 9; and M. Peah IV, 10], shikhah [The forgotten sheaf in the field belonging to the poor; cf. Deut. XXIV, 19, and M. Peah VI], and peah [The corner of the field left unreaped for the poor; cf. XIX, 9, and M. Peah I,2-3]. The Rabbis interpret: You will feel blessed in the city because you have been blessed through the field, the earth having yielded its fruits. BLESSED WILL YOU BE WHEN YOU COME IN (ib. 6). R. Judah b. Simon said: This verse refers to Moses. WHEN YOU COME IN: this refers to Moses; when he came into the world he brought nearer to God those who were far away from Him, namely, Bathya the daughter of Pharaoh [By saving Moses from drowning, she merited life in the World-to-Come]. AND BLESSED WILL YOU BE WHEN YOU GO OUT (ib.). This too refers to Moses; when he departed the world, he brought nearer those that were estranged, namely Reuben. Whence this? For it is said, Let Reuben live and not die (Deut. XXXIII, 6) [Reuben sinned grievously against his father (cf. Gen. XXXV, 22), and thereby became estranged from him (cf. ib. XLIX, 4), and forfeited his life in the World to Come. Moses, by blessing him with the words, Let Reuben live, regained for him that life and thus reunited him with his father in that world]. Another explanation: BLESSED WILL YOU BE WHEN YOU COME IN: in your merchandise. AND BLESSED WILL YOU BE WHEN YOU GO OUT: in your merchandise. David states this explicitly: The Lord will guard your going out and your coming in (Ps. CXXI, 8).10

Another explanation: BLESSED WILL YOU BE WHEN YOU COME IN: in your first coming into the world; AND BLESSED WILL YOU BE WHEN YOU GO OUT: in your departure from this world [i.e. you shall be as free from sin when you die as when you were born]. R. Berekiah said: It is written, A time to be born, and a time to die (Eccl. III, 2). Surely we know that there is a time when a man is born, and a time when a man dies? What it means is, Happy is the man the time of whose death is like unto the time of his birth; just as at the time of his birth he is free from sin, so too at the time of his death he is free from sin. In this way: BLESSED WILL YOU BE WHEN YOU COME IN, AND BLESSED WILL YOU BE WHEN YOU GO OUT.

VI. THE LORD WILL OPEN UNTO YOU HIS GOOD TREASURE (XXVIII, 12). What is the force of WILL OPEN? R. Jonathan said: God holds three keys in His hands over which no creature, not even angel or Seraph, has any control. They are as follows: the key of resurrection, the key of the barren woman, and the key of rain. Whence the key of resurrection? For it is said, And you will know that I am the Lord, when I have opened your graves (Ezek. XXXVII, 13). Whence the key of the barren woman? For it is said, And He opened her womb (Gen. XXIX, 31). And the key of rain, as it is said, THE LORD WI LL OPEN UNTO YOU HIS GOOD TREASURE.

Another explanation: THE LORD WILL OPEN. The Rabbis say: Great is the rainfall, for it is counted as equivalent to the Revival of the Dead. Whence this? For it says, And he shall come unto us as the rain, as the latter rain that waters the earth (Hos. VI, 3). What does Scripture say immediately before this? After two days will He revive us (ib 2). Therefore the Rabbis have inserted [the prayer for rain in the benediction of] the Revival of the Dead, because it is equal in importance to it.

Another explanation: THE LORD WILL OPEN UNTO YOU. R. Eliezer b. Jacob said: When rain falls even business is blessed thereby, as it is said, TO GIVE THE RAIN OF YOUR LAND IN ITS SEASON, AND BLESS ALL THE WORK OF YOUR HAND (XXVIII, 12). The Rabbis say: The fish also are blessed. Our Rabbis report: Once it happened that a fish was caught in Acco before the rain fell and it was estimated to weigh three hundred litras, but actually it weighed two hundred. Whereupon a certain old man exclaimed: ‘Had the rain already fallen, the fish would have weighed more.’ After the rain had fallen, another fish was caught, and it was estimated to weigh two hundred litras, but actually it weighed three hundred. This shows that the fish also are blessed.

Another explanation: THE LORD WILL OPEN UNTO YOU. See how great is rainfall. Whenever R. Judah b. Ezekiel saw the rain fall, he recited the prayer: ‘Let the name of Him at whose word the world came into being be glorified and magnified and blessed, who has countless myriads of angels over every single drop which comes down.’ Why? From here [earth] to heaven is a journey of five hundred years, and yet when the rains fall, not one drop is intermingled with another.

Another explanation: Great is rainfall, for it is accounted equal to the Revival of the Dead. How [is this to be explained]? Scripture uses the term, ‘opening’ of the one and the term ‘opening’ of the other; of the one ‘hand‘ and of the other ’hand’; of the one ’song’ and of the other ’song‘. Of the Revival of the Dead it is written, When I have opened your graves (Ezek. XXXVII, 13); and of the fall of rain, THE LORD WILL OPEN UNTO YOU; of the Revival of the Dead it is written, The hand of the Lord was upon me (ib.1); and of the fall of rain, You open Your hand (Ps. CXLV, 16); of the Revival of the Dead it is written, Let the inhabitants of Sela exult (Isa. XLII, II); and of the fall of rain, They shout for joy, yea, they sing (PS. LXV, I 4).

VII. Another explanation: THE LORD WILL OPEN UNTO YOU. The Rabbis say: God said to Israel: All the benefits that come upon the world come on account of your merit. For example, The dew comes only on account of your merit. Whence this? For it is said, So God give you of the dew of heaven (Gen. XXVII, 28). Rain falls on account of your merit. Whence this? For it is said, THE LORD WILL OPEN UNTO YOU HIS GOOD TREASURE. Peace also comes only on account of your merit. Whence this? For it is said, And give you peace (Num. VI, 26), that is, on account of your merit. It is related that once a Gentile put a question to R. Johanan b. Zakkai, saying: We have festivals and you have festivals; we have the Calends, Saturnalia, and Kratesis, and you have Passover, Pentecost, and Tabernacles; which is the day whereon we and you rejoice alike? 'R. Johanan b. Zakkai replied: It is the day when rain falls. For it is said, The meadows are clothed with flocks; the valleys also are covered over with corn; they shout for joy, yea, they sing (Ps. LXV, 14). What follows immediately on this? A Psalm. Shout unto God, all the earth (ib. LXVI, 1)

Ketubim: Targum Tehillim (Psalms) 138 – 139

JPS TRANSLATION	TARGUM
138:1. A Psalm of David. I will give You thanks with my whole heart, in the presence of the mighty will I sing praises unto You.	138:1. Composed by David. I will give thanks in Your presence, O Lord, with all my heart; before the judges I will sing to you.
2. I will bow down toward Your holy temple, and give thanks unto Your name for Your mercy and for Your truth; for You have magnified Your Word above all Your name.	2. I will bow down before Your holy temple, and I will confess Your name, because of Your goodness and because of Your truth; for You have magnified over every name of Yours the utterance of Your praise.
3. In the day that I called, You did answer me; You did encourage me in my soul with strength.	3. In the day that I call, answer me; You have magnified strength in my soul.
4. All the kings of the earth will give You thanks, O LORD, for they have heard the words of Your mouth.	4. All the kings of the earth will give thanks in Your presence, O Lord, for they have heard the utterance of Your praise.
5. Yes, they will sing of the ways of the LORD; for great is the glory of the LORD.	5. And they will sing praise on the pathways of the Lord, for great is the glory of the Lord.
6. For though the LORD be high, yet regards He the lowly, and the haughty He knows from afar.	6. For exalted is the Lord, but He will look on the humble for good; but He will humble the proud from heaven afar.
7. Though I walk in the midst of trouble, You revive me; You stretch forth Your hand against the wrath of mine enemies, and Your right hand does save me.	7. If I walk in the midst of trouble, You will keep me alive; You will stretch forth Your hand against the nostrils of my enemies to destroy them, and Your right hand will redeem me.
8. The LORD will accomplish that which concerns me; Your mercy, O LORD, endures forever; forsake not the work of Your own hands.	8. The Lord will pay them back evil on my account; O Lord, Your goodness is forever, You will not forsake the works of Your hands.
139:1. For the Leader. A Psalm of David. O LORD, You have searched me, and known me.	139:1. For praise, composed by David, a psalm. O Lord, You have searched me out and known me.
2. Thou know my down-sitting and my uprising, You understand my thought afar off.	2. It is manifest before You when I sit down to study the Torah, and when I rise up to go to war; You understand my fellowship in Your congregation from a people afar off.
3. You measure my going about and my lying down, and are acquainted with all my ways.	3. Now when I walk in the road or when I recline to study the Torah, You have become a stranger; and You have made all my ways dangerous.
4. For there is not a word in my tongue, but, lo, O LORD, You know it altogether.	4. And when there is no speech on my tongue, behold, O Lord, You know the thought of my heart completely.
5. You have hemmed me in behind and before, and laid Your hand upon me.	5. From behind me and in front of me You have confined me, and You have inflicted on me the blow of Your hand.
6. Such knowledge is too wonderful for me; too high, I cannot attain unto it.	6. It is hidden from my knowing; it is too mighty, I am not capable of it.
7. Where will I go from Your spirit? Or where will I flee from Your presence?	7. Where will I go from the presence of Your storm-wind? And where shall I flee from Your presence?
8. If I ascend up into heaven, You are there; if I make my bed in the nether-world, behold, You are there.	8. If I go up to the heavens, You are there; and if I lower myself to Sheol, behold, there is Your Word.
9. If I take the wings of the morning, and dwell in the uttermost parts of the sea;	9. I will lift up the fringes of sunrise, I will abide at the ends of the sea.
10. Even there would Your hand lead me, and Your right hand would hold me.	10. Also there Your hand will guide me, and Your right hand will seize me.
11. And if I say: ‘Surely the darkness will envelop me, and the light about me will be night’;	11. And I said, “Truly darkness will blind me, and the night will become dark for my sake.”
12. Even the darkness is not too dark for You, but the night shines as the day; the darkness is even as the light.	12. Also the darkness will not be too dark for Your Word, and the night, like day, will give light; like darkness, like light – they are equal.
13. For You have made my reins; You have knit me together in my mother's womb.	13. For You have created my kidneys; You established me in the belly of my mother.
14. I will give thanks unto Your, for I am fearfully and wonderfully made; wonderful are Your works; and that my soul knows right well.	14. I will give You thanks, for You have miraculously done awesome things; Your works are wonderful, and my soul knows it well.
15. My frame was not hidden from You, when I was made in secret, and curiously wrought in the lowest parts of the earth.	15. Myself is not hidden from You, for I was made in secret, I was formed in the belly of my mother.
16. Your eyes did see mine unformed substance, and in Your book they were all written - even the days that were fashioned, when as yet there was none of them.	16. Your eyes see my body; and in the book of Your remembrance all my days were written on the day the world was created; in the beginning all creatures were created but not on a single day among them.
17. How weighty also are Your thoughts unto me, O God! How great is the sum of them!	17. And how precious to me are those who love You, the righteous/generous, O God; and how mighty have their Scholars become!
18. If I would count them, they are more in number than the sand; were I to come to the end of them, I would still be with You.	18. I will number them in this age: they will be more numerous than sand; I awake in the age to come and still I am with You.
19. If You but would slay the wicked/lawless, O God - depart from me therefore, you men of blood;	19. If You slay, O God, the wicked/lawless man, [then] men who are worthy of the judgment of death will depart from me.
20. Who utter Your name with wicked/lawless thought, they take it for falsehood, even Your enemies -	20. Who will swear in Your name for deception, taking an oath in vain, Your enemies.
21. Do not I hate them, O LORD, that hate You? And do not I strive with those that rise up against You?	21. Do I not hate all those who hate You, O Lord? And when they rise against You, I am incensed.
22. I hate them with utmost hatred; I count them mine enemies.	22. I hate them to the destruction of hatred; they have become enemies to me.
23. Search me, O God, and know my heart, try me, and know my thoughts;	23. Search me out, O God, and know my thoughts; examine me and know my thinking.
24. And see if there be any way in me that is grievous, and lead me in the way everlasting.	24. And see if any way of error is in me; and guide me in the path of those eternally upright/generous.

Midrash Tehillim Psalms 138-139

PSALM ΟΝΕ HUNDRED AND THIRTY-EIGHT

I. A Psalm of David. I will give You thanks with my whole heart (Ps. 138:1). Isaiah said: The grass withers, the flower fades (Isa. 40:7). When these things occur, what should you do? Then, O you that tells good tidings to Zion, get you up into the high mountain (ibid. 40:9). When the children of Israel say, “We are afraid of them that hate us,” the Holy One, blessed be He, will answer: “They that hate you are become like grass”— that is, as long as they were standing, you had reason to fear them, but now that they have withered—the breath of the Lord blows upon it (ibid. 40:7)—what have you to fear? Therefore O you that tells good tidings to Jerusalem, lift up your voice with strength; lift it up, be not afraid (ibid. 40:9). The children of Israel say: When will we offer praise? When God requites the wicked/lawless for their dealing, as it is said As you have done, it will be done unto you; your dealing will return upon your own head (Ob. 1:15). What was Edom's dealing? Edom dashed the little ones of Israel against the rock. For this reason it is said, O Edom, Happy will he be, that takes and dashes your little ones against the rock (Ps. 137:9). In that hour the children of Israel will give thanks with all their heart to the Holy One, blessed be He, as it is said 1 will give Thee thanks with my whole heart. Thus you learn that as long as the wicked/lawless are in the world, they enslave the children of Israel and oppress them, so that the children of Israel cannot take breath to thank God with all their heart. But when the wicked/lawless wither away, then I will give You thanks with my whole heart.

Before the gods will 1 sing praise unto You (Ps. 138:1)— that ís, before the judges of the Sanhedrin, concerning whom it is said “You will not revile the gods, nor curse the ruler of your people" (Ex. 22:27). Or, the phrase before the gods may refer to the Prophets who are called gods, as it is said "Moses, the man, the god" (1 Chron. 23:14), and as it is also said "There came a man, a god, unto Eli" (1 Sam. 2:27). Even after death, the Prophets are called gods, as you find it said of Samuel, I saw gods ascending out of the earth (ibid. 28:13). Accordingly, Before the gods will 1 sing praises unto You means that even under the weight of the judgments upon us, we will sing praise unto You.

II. I will bow down toward Your Holy Temple, and give thanks unto Your name (Ps. 138:2). As Scripture says: The Lord has taken away your judgments, He has cast out your enemy; the King of Israel, even the Lord, is in the midst of you; you will not fear evil any more. In that day it will be said to Jerusalem: “Fear you not; O Zion, let not your hands be slack" (Zeph. 3:15-16). So after the wicked/lawless have withered away from the earth, the children of Israel will praise the Holy One, blessed be He. And when the Temple and its holy shrine are rebuilt, in that hour I will bow down toward Your Holy Temple, and give thanks unto Your name for Your mercy and for Your truth. Wherefore? Because You have magnified Your name and Your Word above all things (Ps. 138:2). That is, the children of Israel will say to the Holy One, blessed be He: You have made Your name and Your Word greater than all the things which You did promise us through the Prophets. And what did You promise? Not merely And it will come to pass afterward, that I will pour out My spirit upon all flesh (Joel 3:1); but also, It will come to pass in that day, that the mountains will drop down sweet wine (ibid. 4:18). Hence Scripture says: Fear not, O land, be glad and rejoice (ibid. 2:21). Wherefore rejoice? Because The Lord will do great things (ibid.). Hence it is also written Then was our mouth filled with laughter, and our tongue with singing; then said they among the nations: “The Lord has magnified to do with them" (Ps. 126:2).

PSALM ΟNE HUNDRED AND THIRTY-NINE

I. To the Eternal. A Psalm of David. O Lord, You have searched me, and known me (Ps. 139:1). Zophar the Naamathite said: Can you search out the deep things of God? Can you attain unto the purpose of the Almighty? The things which are in heaven—what can you make of them? The things deeper than the nether-world—what can you know of them? The measure thereof is longer than the earth, and broader than the sea (Job 11:7- 9). No man can understand the purpose of the Almighty, Seeing it is hid from the eyes of all living (ibid. 28:21). And who understands the deepest things? Only God, of whom it is said God understands the way thereof, and He knows the place thereof. For He looks to the ends of the earth, and sees under the whole heaven (ibid. 28:23-24).

No man can search out the ultimate purpose of the mighty acts of the Holy One, blessed be He. And thus David said: Who can express the mighty acts of the Lord? (Ps. 106:2), by which he meant that no man can search out the mighty acts of the Holy One, blessed be He. Moses also said: Only God, abiding forever, can search out all things. Accordingly, when David composed this Psalm, he ascribed eternity to God, as is said To the Eternal. A Psalm of David.

O Lord, You have searched me, and known me (Ps. 139:1). A parable of a king who sat eating with his wife. And as he was eating with her, he wrote out a bill of divorce and gave it to her. Thereupon the wife said: “Behold, what a wise man is my lord the king! He knows that I fixed mine eyes on another, he knows that I have a lover, and so he has given me my bill of divorce.”

Likewise, David said: “My Lord has searched me, and knows my heart wherein I yielded to my desire to do evil, and therefore He has brought affliction upon me.” O Lord, You have searched me, and known me ... You understand my desire afar off (Ps. 139:1, 2).

II. You know my down-sitting and my uprising (Ps. 139:2). You know that even when I sat at my ease I did not forget You. Thus, as Scripture tells, When the king sat in his house, and the Lord had given him rest from all his enemies round about (2 Sam. 7:1), did I not plan to build Thee a Temple? You know ... my uprising: Even when I rose up to flee from Absalom, I did not reproach You, but said [in praise of You]: A Psalm of David, when he fled from Absalom his son (Ps. 3:1).

R. Judah taught: This is a Psalm (Ps. 139) that Adam composed, as is shown by the words O Lord, You have searched me, and known me—“known that it is impossible for me to be without a wife.” As Scripture says, It is not good that the man should be alone; I will make him a help meet for him (Gen. 2:18). Hence it is said O Lord, You have searched me, and known me, And, You know my down-sitting, my sitting at ease in the Garden of Eden.

III. You have winnowed my path and my begetting (Ps. 139:3). What is meant by my path and my begetting? The act of begetting is meant, as is shown by the verse Who has counted the dust of Jacob, or numbered the begotten a of Israel? (Num. 23:10). You have winnowed: Just as a man winnows on the threshing floor, taking up the grain and throwing away the straw, so You winnowed the act of begetting; taking up the seed which You knew, You made me out of it.

IV. For there is not a word in my tongue, but, lo, O Lord, You know it altogether (Ps. 139:4). David spoke as follows to the Holy One, blessed be He: You know my down-sitting and my uprising. Nay, more! Each and every step which I am to take is known to You now. As Scripture says, Now You number my steps (Job 14:16). And known not only now, but even before I came into the world. As God said to Jeremiah: Before I formed you in the belly I knew you (Jer. 1:5). Thus when Isaiah said to Sennacherib: Because of your raging against Me, and for that your tumult is come up into My ears (2 Kings 19:28), he meant: Fool, what do you fancy? Know you not truly? Have you not heard that I know your sitting down, and your going out, and your coming in, and your raging against Me? (ibid. 19:27). Hence my saying that There is not a word in my tongue, etc., means “There is no Psalm, no song, no meditation which I am yet to compose, that is not already known to You”: For there is not a word in my tongue, but, lo, O Lord, You know it altogether (Ps. 139:4).

V. You have fashioned me behind and before (Ps. 139:5). Why is it said behind and before? Because at the first, Adam and Eve were created as a single creature with two faces, Adam's face in front, and Eve's in back. As Scripture says: And the Lord God built into a woman the side (sela`) which He had taken from the man (Gen. 2:22). Hence it is said You have fashioned me behind and before.

On the meaning of sela`, Rab and Samuel differed: One maintained that it means "face"; the other, that it means "appendage." Now according to the one who maintained that sela` means "face," Scripture is precise in saying You have fashioned me behind and before; but according to the other who maintained that the word means "appendage," in what sense is behind and before to be taken? In the sense that R. Ammi taught; for R. Ammi said: "In the order of Creation Adam came hindermost,' but in the order of punishment he was put foremost."

In what punishment was Adam put foremost? It cannot be said that it was the punishment following upon the curse, for first the serpent was cursed, then Eve, and Adam last. Therefore it was during the flood that man (Adam) was put foremost in the order of punishment, as it is said And every living substance was destroyed, which was upon the face of the ground, man and cattle, and the creeping things, and the fowl of the heaven (Gen. 7:23).

According to him who maintained that sela` means "face," which of the two faces was in front? It is likely that the face of the male was in front, since it is taught that when they are walking together, a man should not walk behind a woman, even if she is his wife; that if a man encounters a woman at [the entrance to] a [narrow] bridge, he should see to it that she stand aside to let him go first; and that a man who permits himself to follow a woman when they are fording a stream, will have no share in the world-to-come.

In a different exposition, the verse is read You have guarded me latterly and formerly; You have laid Your hand upon me (Ps. 139:5). R. Johanan taught: If a man is worthy, he will enjoy two worlds, the latter world and the former world. But if a man is not worthy, he will have to account for all his deeds, for You have laid Your hand upon me implies God's punishment, as in the verse, "Withdraw Your hand far from me; and let not Your terror make me afraid" (Job 13:21).

R. Eliezer taught: Adam and Eve were created as an androgyne, for it is said Male-and-female created He them (Gen. 1:27).

R. Samuel taught: God created man as a single creature with two faces and then split him in two, making a back for each part.

R. Tanhuma taught in the name of R. Berechiah who taught in the name of R. Eleazar: God created man first as a shapeless mass, which lay stretched out from one end of the earth to the other. Of this it is written Your eyes did see my unformed substance (Ps. 139:16).

R. Judah, the son of R. Nehemiah, taught in the name of R. Simeon who taught in the name of R. Eleazar: God fashioned Adam so that he filled the whole world, every part of it from east to west, as is said You have fashioned me west ('ahor) and east (kedem) (Ps. 139:5), and from north to south, as is said From the one end of the earth even unto the other end of the earth (Deut. 28:64) . And whence do we know that God fashioned Adam so that he filled all the space between earth and heaven? Because the verse from the Psalm ends by saying You have laid Your hand upon me.

R. Eleazar said: In the order of the things created on the last day, Adam came hindermost. But also he came foremost in the order of the things created on the first day. Such was the opinion of R. Eleazar, based, as R. Eleazar pointed out, on the verse, Let the earth bring forth the living spirit (Gen. 1:24)—bring forth, that is, Adam's spirit.

R. Simeon ben Lakish said: In the order of things created on the last day, Adam came hindermost, but in the order of the whole Creation, he came foremost. Such was the opinion of Resh Lakish, based, as Resh Lakish pointed out, on the verse, The spirit of God hovered over the face of the waters (Gen. 1:2), the spirit of God referring to Adam's spirit.

R. Simon taught: In the order of all created things Adam came hindermost, but in the order of punishment he, was put foremost.

R. Samuel bar Tanhum said: Man's praise of the Lord does not come until the very last. Thus Scripture says, Praise the Lord from the earth, you sea-monsters, and all deeps; fire and hail, snow and vapor, stormy wind fulfilling His word; mountains and all hills, fruitful trees and all cedars; beasts and all cattle, creeping things and winged fowl; kings of the earth and all peoples, princes and all judges of the earth; both young men and maidens, old men and children (Ps. 148:7-11).

R. Simlai taught: Man's praise of the Lord does not come until after cattle, beasts, and fowl have praised Him. So, too, the laws concerning man come in Scripture only after the laws concerning cattle, beasts, and fowl. Scripture says first: These are the living things which you may eat among all the beasts that are on the earth ... This is the law of the beast, and of the fowl, and of every living creature that moves in the waters, and of every creature that swarms upon the earth; to make a difference between the unclean and the clean, and between the living thing that may be eaten and the living thing that may not be eaten (Lev. 11:2, 46-47) . Only after this, does Scripture say: if a woman be delivered, and bear a man-child, then she will be unclean seven days, etc. (Lev. 12:2).

You have fashioned me behind and before, and laid Your hands upon me (Ps. 139:5). Hence it follows that both man and the sanctuary were fashioned with God's two hands. Thus also it is written Your hands have made me and fashioned me (Ps. 119:73) and Your sanctuary, O Lord, which Your hands have established (Ex. 15:17).

VI. Another interpretation: You have fashioned me behind and before refers to two fashionings, a fashioning for this world and a fashioning for the world-to-come. Therefore, God will not need to fashion man anew at the Resurrection because at the beginning of time He prepared man by two fashionings. Thus it was that the Holy One, blessed be He, set to and fashioned Adam as he lay stretched out in a shapeless mass before Him, as is said Your eyes did see mine unformed substance (Ps. 139:16).

What is meant by the words that conclude the verse: And in Your book all of them were written, what days they should be fashioned: when as yet there was none of them (ibid.) ? They mean that upon the day God fashioned Adam, He wrote down in His book the names of those He would cause to spring from Adam up to the time the dead are resurrected. And so God read out to Adam the names of every generation and its preachers, of every generation and its leaders, of every generation and its sages, of every generation and its prophets, of every generation and its scribes and scholars up to the time the dead are resurrected. As Scripture- says This is the book of the generations of Adam (Gen. 5:1). And as Isaiah said: The Lord has called me from the womb, from the bowels of my mother has He made mention of my name (Isa. 49:1). And as he said again: Who has wrought and done it, calling the generations from the beginning? (ibid. 41:4)—that is, from the time of Adam.

Ashlamatah: Ezekiel 44:30 – 45:8

30. And the first of all the first-fruits of everything, and every heave-offering of everything, of all your offerings, will be for the priests; you will also give unto the priest the first of your dough, to cause a blessing to rest on your house.

31. The priests will not eat of anything that dies of itself, or is torn, whether it be fowl or beast. {P}

1. Moreover, when you will divide by lot the land for inheritance, you will set apart an offering unto the LORD, a holy portion of the land; the length will be the length of five and twenty thousand reeds, and the breadth will be ten thousand; it will be holy in all the border thereof round about.

2. Of this there will be for the holy place five hundred in length by five hundred in breadth, square round about; and fifty cubits for the open land round about it.

3. And of this measure will you measure a length of five and twenty thousand, and a breadth of ten thousand; and in it will be the sanctuary, which is most holy.

4. It is a holy portion of the land; it will be for the priests, the ministers of the sanctuary, that come near to minister unto the LORD; and it will be a place for their houses, and a place consecrated for the sanctuary.

5. And five and twenty thousand in length, and ten thousand in breadth, which will be unto the Levites, the ministers of the house, for a possession unto themselves, for twenty chambers.

6. And you will appoint the possession of the city five thousand broad, and five and twenty thousand long, side by side with the offering of the holy portion; it will be for the whole house of Israel.

7. And for the prince, on the one side and on the other side of the holy offering and of the possession of the city, in front of the holy offering and in front of the possession of the city, on the west side westward, and on the east side eastward; and in length answerable unto one of the portions, from the west border unto the east border

8. of the land; it will be to him for a possession in Israel, and My princes will no more wrong My people; but they will give the land to the house of Israel according to their tribes. {P}

Special Ashlamatah: Isaiah 49:14 – 51:3

14. But Zion said: ‘The LORD has forsaken me, and the Lord has forgotten me.’

15. Can a woman forget her sucking child, that she should not have compassion on the son of her womb? Yes, these may forget, yet will not I forget you.

16. Behold, I have graven you upon the palms of My hands; your walls are continually before Me.

17. Your children make haste; your destroyers and they that made you waste will go forth from you.

18. Lift up your eyes round about, and behold: all these gather themselves together, and come to you. As I live, says the LORD, you will surely clothe yourself with them all as with an ornament, and gird yourself with them, like a bride.

19. For your waste and your desolate places and your land that has been destroyed - surely now will you be too strait for the inhabitants, and they that swallowed you up will be far away.

20. The children of your bereavement will yet say in your ears: ‘The place is too strait for me; give place to me that I may dwell.’

21. Then will you say in your heart: ‘Who has begotten me these, seeing I have been bereaved of my children, and am solitary, an exile, and wandering to and fro? And who has brought up these? Behold, I was left alone; these, where were they?’ {P}

22. Thus says the Lord GOD: Behold, I will lift up My hand to the Gentiles, and set up My ensign to the peoples, and they will bring your sons in their bosom, and your daughters will be carried upon their shoulders.

23. And kings will be your foster-fathers, and their queens your nursing mothers; they will bow down to you with their face to the earth, and lick the dust of your feet; and you will know that I am the LORD, for they will not be ashamed that wait for Me. {S}

24. Will the prey be taken from the mighty, or the captives of the victorious be delivered? {S}

25. But thus says the LORD: Even the captives of the mighty will be taken away, and the prey of the terrible will be delivered; and I will contend with him that contends with you, and I will save your children.

26. And I will feed them that oppress you with their own flesh; and they will be drunken with their own blood, as with sweet wine; and all flesh will know that I the LORD am your Saviour, and your Redeemer, the Mighty One of Jacob. {S}

1. Thus says the LORD: Where is the bill of your mother's divorcement, wherewith I have put her away? Or which of My creditors is it to whom I have sold you? Behold, for your iniquities/ lawlessness were you sold, and for your transgressions was your mother put away.

2. Wherefore, when I came, was there no man? When I called, was there none to answer? Is My hand shortened at all, that it cannot redeem? Or have I no power to deliver? Behold, at My rebuke I dry up the sea, I make the rivers a wilderness; their fish become foul, because there is no water, and die for thirst.

3. I clothe the heavens with blackness, and I make sackcloth their covering. {P}

4. The Lord GOD has given me the tongue of them that are taught, that I should know how to sustain with words him that is weary; He wakens morning by morning, He wakens mine ear to hear as they that are taught.

5. The Lord GOD has opened mine ear, and I was not rebellious, neither turned away backward.

6. I gave my back to the smiters, and my checks to them that plucked off the hair; I hid not my face from shame and spitting.

7. For the Lord GOD will help me; therefore have I not been confounded; therefore have I set my face like a flint, and I know that I will not be ashamed.

8. He is near that justifies me; who will contend with me? Let us stand up together; who is mine adversary? Let him come near to me.

9. Behold, the Lord GOD will help me; who is he that will condemn me? Behold, they all will wax old as a garment, the moth will eat them up. {S}

10. Who is among you that fears the LORD, that obeys the voice of His servant? Though he walks in darkness, and has no light, let him trust in the name of the LORD, and stay upon his God. {S}

11. Behold, all you that kindle a fire, that gird yourselves with firebrands, be gone in the flame of your fire, and among the brands that you have kindled. This will you have of My hand; you will lie down in sorrow. {S}

1. Hearken to Me, you that follow after righteousness/generosity, you that seek the LORD; look unto the rock whence you were hewn, and to the hole of the pit whence ye were dug.

2. Look unto Abraham your father, and unto Sarah that bore you; for when he was but one I called him, and I blessed him, and made him many.

3. For the LORD has comforted Zion; He has comforted all her waste places, and has made her wilderness like Eden, and her desert like the garden of the LORD; joy and gladness will be found therein, thanksgiving, and the voice of melody. {S}

Midrash of Matityahu (Matthew) 27: 32-44

32. Coming out of the city, they came upon a man named Shimon, a galut (Diaspora) Jew from Cyrene [Libya]. They ordered Shimon to carry the stake.

33. Having come to a place called Gulgolet (which ia called “Place of a Skull”),

34. They gave him sore wine mingled with poison hemlock anaesthetic to drink; but having tasted [it], He refused to drink [it].

35. Having put him on the stake, they divided up his Tallit [among them] by casting lots [for it] [in order that it would be fulfilled which was spoken by the Psalmist (22:19,] They will divide up my clothes among them, and cast lots for my garment.

36. Then they sat down there and kept guard over him.

37. [The Romans] put the charge against him up above his head, which read, “This is Yeshua, the King of the Jews.”

38. Then two criminals were hung with him, one on the right hand and one on the left.

39. Those who passed by vilified him shaking their heads,

40. And saying, You Who would tear down the house of God and build [it] in three days, deliver yourself. If you are the Ben Elohim (Son of God), come down from the stake!

41. Similarly the [Sadducee] Chief Kohanim (Priests) of the Bet HaMiqdash (Temple), scoffing with their scribes and elders.

42. “He delivered others? He is not able to deliver himself! If he is the King of Israel let him come down from the stake now! Even we will believe [acknowledge and cleave] to him.

43. He has prevailed upon God? Let him deliver himself now if God wishes him to! For he said, ‘I am the Son of God’.”

44. Even the criminals who were hung with him reproached similarly.

Pirke Abot: I:15

“Rabban Shimon ben Gamliel said: The world exists because of three things: justice, truth and peace, as it is written, “Render truth and the judgment of peace in your gates” (Zechariah 8:16).”

Abarbanel on Pirke Abot

By: Abraham Chill

Sepher Hermon Press, Inc. 1991

ISBN 0-87203-135-7

(pp. 79-83)

The sage of this Mishnah is Rabban Shimon ben Gamliel II, who was the father of Rabbi Yehudah ha-Nasi, who opens the next chapter. It is therefore only fitting that his father should close the first chapter.

In this Mishnah Abarbanel is true to character when he discovers certain problems in understanding it. In the first place, is this Mishnah not redundant in the light of the second Mishnah in this chapter where Shimon ha-Zaddík proposed that the world stands on three principles: Torah, divine worship and kindness? What was the purpose of Rabban Shimon ben Gamliel in repeating something that is quite close in substance to the one we have just mentioned? Furthermore, there is a pronounced discrepancy in one word between the two sages — Shimon ha-Zaddik and Rabban Shimon ben Gamliel. The former uses the word OMED — stands; the latter uses the word KAYAM — exists.

Abarbanel then refers us to Rambam who contends that the term “justice” in our Mishnah refers to the federal and local judicial systems of society. “Truth” is to be equated with virtues that are the product of the intellect. “Peace” means ethical behaviour.

Rambam's reasoning is summarily dismissed by Abarbanel. In an oblique critique on Rambam he sarcastically says, “I have already written in my second introduction that these perfect men [i.e., the Sages of Pirqe Abot] did not come to explain philosophical concepts, but rather [to teach us] general principles taken from subjects pertaining to Torah and its mitzvoth.”

He then launches into his own interpretation of this Mishnah in the following manner: Rabban Shimon ben Gamliel is summarizing the earlier parts of this chapter. Some of the sages in previous Mishnayot seem to stress the importance of assuming positions of authority and say that a man should devote himself to administering justice, for example by questioning the witnesses properly as Yehudah ben Tabbai and Shimon ben Shatah taught. Others contended that one should hate authority and engage in manual labour, as Shemayah advocated. Still others claimed that neither of these two ways is the correct one, but rather that a men should devote himself entirely and exclusively to Torah study, as Hillel taught. Rabban Shimon ben Gamliel was saying that the world exists because of all three. That is to say that we need all three positions, delineated earlier in the chapter by the Sages, and all of them are necessary in order for the world to exist. We need people who will become judges, because otherwise there will be disastrous chaos. This is the thrust of “justice.” We need people who will devote and dedicate themselves to Torah. This is what the Sage meant by “truth,” because eternal truths can be discovered only in Torah. Finally we need people who will occupy themselves with the crafts and simple labour, because through their efforts a peaceful society can be realized. This is what the Sage meant by “peace,” because only an ordered and productive society can bring peace.

On the matter of detail, Abarbanel adds that it is possible to interpret “truth” as referring to crafts and commerce, because truth is essential for their proper conduct, and “peace” is referring to Torah study, because without Torah there can be no peace.

Thus, this Mishnah is not repetitive, but a summation which states that the three ways of life described hitherto are all essential for the existence of the world.

Abarbanel also offers an alternative interpretation. Rabban Shimon ben Gamliel in this Mishnah was referring to the concept of justice, discussed earlier in the chapter. He was, in fact, saying that the correct administration of justice involves the three elements — law, truth and peace.

There are times when a judge must decide purely on the basis of the letter of the law as it is in the Torah. This is the basic concept of justice. A Midrash (Tanhuma 5) is quite explicit on this matter when it pontificates that, “When there is adherence to law in the mundane world there is no execution of the law in the ethereal world.” This means that when humankind practices the law as it should, God sees no need to penalize those that dwell on the earth. Conversely, when strict law does not prevail upon the earth, God punishes from above. This is what Rabban Shimon ben Gamliel meant by “justice.”

However, there are other times when a judge is compelled to act with alacrity and a dominant firmness because a situation has arisen which cannot wait for the technicalities of the law to come into play.

To buttress his thesis, Abarbanel cites the incident involving Shimon ben Shatah (Sanhedrin 45b) who hung 80 women in Ashkelon in one day because they were licentious in their sexual behaviour. Although Jewish Law does not allow a woman to be hanged for a capital crime, and although Jewish Law forbids the execution of more than one condemned criminal a day, nevertheless, this Sage went against the strict letter of the law because he was faced with an emergency situation. It had to be done to avoid catastrophe and truth — the unsympathetic, unadulterated truth — had to be the dominant consideration no matter what the cost.

The Talmud (Sanhedrin 6b), furthermore, states that Jerusalem was destroyed only because the Law was administered in accordance with its strict letter and not in accordance with truth. In other words, if on the basis of evidence, a criminal seems likely to be exonerated, but, the judge feels instinctively and intuitively that the accused is guilty he knows that the transgressor is guilty although there is no formal moot according to the letter of the law — he should exact the proper punish went. This is what Rabban Shimon ben Gamliel meant by “The world exists on truth.”

Then, there are times when neither justice nor the strict search for truth are preferable. There is a third option: peace, i.e., mediation. In litigation only one of the sides can claim victory. The other believes that the Law was perverted. In mediation, compromise is a sine qua non and both sides feel that their cause has not been totally sullied. The result is peaceful co-existence. This is what Rabban Shimon ben Gamliel meant when he preached that the world exists because of peace.

To conclude his commentary on the first chapter of Pirqe Αbot, Abarbanel makes the significant observation that the chapter begins with the dictum of the men of the Great Assembly, “Be deliberate in judgment” and closes with the maxim of Rabban Shimon ben Gamliel that the world can only exist on the basis of justice. According to his interpretation, even the “truth” and “peace” mentioned in the final Mishnah are associated with the pursuit of justice.

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Miscellaneous Interpretations

All the commentaries address themselves to the same question. In the second Mishnah of the chapter, Shimon ha-Tsaddik set down three premises upon which the world stands — Torah, divine service and kindness. In this Mishnah, Rabbaιι Shimon ben Gamliel proposes three things because of which the world exists: truth, justice and peace. Are they in conflict with each other. If not, are they not redundant? What is the significant difference between, “The world stands” and, “The world exists”?

Rashi (R. Shelomo ben Yitzhaq, 1040 – 1105): There is no difference between “exists” and “stands.” At one time the Sage used .stands and another time exists.

Rabbenu Yonah (Yonah ben Abraham Gerondi – Barcelona, Spain; 1200 – 1236): not overly concerned by the repetition of the two Mishnayot concerning the basis of the world, dwells more on the particulars of this Mishnah, specifically on the subject of truth. Is truth something that is to be defined as pure, unadulterated and untainted fact? Or, can “a little white lie,” intended to effect a positive action, ever be included in the category of truth?

Rabbenu Yonah gives us the answer when he calls our attention to an interesting incident as related in the Talmud (Yevamot 63a). A certain Sage had a wife who did everything contrary to what he asked her to do. If he requested to her to cook chicken, she would serve him lamb; if he asked for a cold plate, he would get a hot plate. This, understandably, caused a great deal of dissention in his home. Their son devised a plan. He would tell his mother that his father wanted chicken, when, in truth he wanted lamb. Of course, spitefully she would bring him lamb. Thus, the original request was fulfilled. Thereupon the father said to the son: “You have bested me and you have obtained a good result, but I do not wish you to repeat this tactic anymore.”

Rashbatz (R. Shimon ben Tzemah Duran – Majorca, Spain; Algiers – 1361-1444): Electing to comment on the subject whether there is a conflict between our Mishnah (exists) and that of Shimon ha-Tsaddik (stands), Rashbatz reasons that these two Mishnayot may be compared to a human being who stands on his skeletal structure and exists by virtue of eating and drinking.

God examined the planned architecture of the world: What strength and what texture would be needed for the pillars that would prevent the world from crashing and crumbling. He chose three:

The Torah — The world was to be created in its entirety so that it would be all set and inhabitable for Adam. But, for what purpose? So that there would be no deterrent for him to perform the mitzvoth. What mitzvoth? This he would learn only in the Torah.

Avodah — It is not sufficient to acknowledge the significance of and the compliance with the Torah. There must be an active, open manifestation of our adoration and worship of God. In ancient times, this took the form of the sacrifices. Today, every facet of our lives must be an act of worship.

Gemilut hasadim — Man was never intended to live in total isolation. He needs food, clothing, housing, etc. He cannot attain these basic needs by himself. He requires the sympathetic assistance of society. This can only be if there is gemilut hasadim (loving kindness) in the social structure.

This summarizes the opinion of Shimon ha-Tsaddik. Along comes Rabban Shimon ben Gamliel in this Mishnah and spells it out: Now that we know how the world was built, we must know how it can survive: on truth, justice and peace.

Rabbi Mattityahu ha-Yitzhari (14^th – 15^th Century Spain): interprets the dictum, “On truth and justice” in a most innovative manner. Although truth must dominate and prevail unequivocally at all times, there are occasions when truth must be secondary to justice. The judge may be fully cognizant of the truth and yet is helpless to act according to that truth because the letter of the law says otherwise. As an example he cites the Talmud (Sanhedrin 37b) where Rabbi Shimon ben Shatah swears that he was witness to a man who was in pursuit of another into a desolate place. The rabbi ran after them and found the pursuer with a sword dripping with blond in his hand and a dead man at his feet. The rabbi could do nothing to the criminal because Jewish Law does not accept circumstantial evidence.

There is also an occasion when a rabbinic judge must act according to the truth and shun the cause of justice. This was evident when the same Shimon ben Shatah hung 80 women in Ashkelon because of their sexual permissiveness as an emergency measure against the corruption of the entire community.

Finally, there are occasions when both truth and justice must be overlooked and the quest for peace must be pursued. In Jewish law, a king cannot be brought to court because he symbolizes peace in the nation. If he is judged in a court, some of the people may rise in rebellion which will mar the peace.

Yosef Ibn Shushan (14^th Century, Zaragoza, Spain): cannot accept the position of those who differentiate between the word “stands” in Mishnah and the word “exists” in our present Mishnah. He argues that if the first three components of God's plan — Torah, avodah and gemilut hasadim were the raison d’etre for the world having been created, they are certainly sufficient cause for the continued existence of the world. Therefore, he concludes that these two Mishnayot were articulated at different periods in Jewish history. Shimon ha-Tsaddik lived before the Temple was destroyed, whereas Rabban Shimon ben Gamliel lived after the destruction. The idea behind this is that Rabban Shimon ben Gamliel of our Mishnah is telling us that if we cannot comply with the three “pillars” formulated by Shimon ha-Tsaddik because of the trials and tribulations of exile, we can at least try to conform to his tripartite exhortation — truth, justice and peace.

Midrash Shemuel (R. Shemuel ben Yitzhak de Uceda – Safed, Israel ; 1540- ?): too, subscribes to the premise that these two maxims were uttered at two different periods in Jewish history. After the destruction of the Temple, Rabban Shimon ben Gamliel reasoned that two elements of the three- part maxim of Shimon ha-Tsaddik could be carried out in exile. Avodah, worship In the Temple, could no longer be performed because the Temple lay in ruins. In the light of this, Rabban Shimon ben Gamliel adopts the position that his three foundations for the survival of the world would replace the Temple worship.

There are three occasions when a Jew brought a sacrifice to the Temple. The first was to expiate a sin that had been committed. The second was to fulfil a vow that had been made. The third type of sacrifice that was brought was the peace offering. Relative to the peace offering, Rabban Shimon ben Gamliel exhorts us to seek peace with our fellow-man just as the offering was merely an act of peaceful relationship with God.

With reference to the sacrifices in payment of vows, Rabban Shimon admonishes us to be fervent in our search for truth. In other words, “truth” also implies that when one makes a promise he must fulfil it.

Dealing with sin and guilt offerings, Midrash Shemuel interprets Rabban Shimon hen Gamliel's “justice” as follows: Technically the offering was intended to forgive the sinner, but now that the Temple no longer exists we must rely on the accepted theme that when there is justice among men on earth, there is no call for justice by the heavenly court. This means that people will not sin and there will be no need for offerings.

In this m inter, the three items of Rabbi Shimon ben Gamliel fill the void in the axioms of Shimon ha-Tsaddiq resulting from the destruction of the Temple.

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What say the Nazarean Hakhamim?

Mat 6:33 But seek you [as a matter of] first [priority] the governance of God and His justice, and all these [things] will be added to you.

1Jn 3:7 Beloved disciples, let no one lead you astray; he who is doing justice is just, even as he (Messiah) is just,

1Jn 3:10 In this manifest are the children of God, and the children of the devil; everyone who is not doing justice, is not of God, and he who is not loving his brother,

Joh 4:24 God is spirit, and those who worship him must worship in spirit and truth."

Joh 8:31 Yeshua, therefore, said unto the Judeans who believed in him, ‘If you may remain in my Word, truly my disciples you are, and you will know the truth,

Joh 8:32 and the truth will make you free.'

Joh 15:26 And when the Comforter may come, whom I will send to you from the Father--the Spirit of truth, who from the Father does come forth, he will testify of me;

Jas 3:17 and the wisdom from above, first, indeed, is pure, then peaceable, gentle, easily entreated, full of kindness and good fruits, uncontentious, and unhypocritical: --

Jas 3:18 and the fruit of justice in peace is sown to those making peace.

1Pe 3:10 for he who is willing to love life, and to see good days, let him guard his tongue from evil, and his lips--not to speak guile;

1Pe 3:11 let him turn aside from evil, and do good, let him seek peace and pursue it;

1Pe 3:12 because the eyes of Ha-Shem are upon the just, and His ears--to their supplication, and the face of the Ha-Shem is upon those doing evil;'

2Pe 3:14 wherefore, beloved, these things waiting for, be diligent, spotless and unblamable, by Him to be found in peace,

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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. The Master taught: “you will know the truth, and the truth will make you free.” Of what things does “truth” makes one free of, and should one strictly and legalistically pursue truth at all costs? Please explain your answer.

3. Under which kind of circumstance would it be advisable NOT to pursue justice, truth and peace, and under which circumstances would it be advisable to pursue these. Please explain your answer.

4. How is this Mishnah similar and yet different to the second Mishnah of Pirqe Abot – “Shimon Ha-Tsadiq was one of the last of the men of the Great Assembly. He used to say: “The world stands on three things: on Torah, on divine service, and on kindness.”?

5. According to our Sages, what is the difference between “OMED – stands” and “KAYAM – exists”? And following this understanding, why is the Amidda (of which the Master’s Prayer is just a summary) an acts of “standing” and not of “existing”?

6. The Master taught: “I am the way, and the truth, and the life, no one does come unto the Father, if not through me.” How is “the way, the truth, and the life” related to “the Torah, Aboda (divine service), and Gemilut Hasadim (loving-kindness),” and to “justice, truth, and peace”?

7. The Master taught: “But you seek [as a matter of] first [priority] the governance of God and His justice, and all these [things] will be added to you.” How is that seeking as a matter of first priority at every moment of our lives the governance of God and His justice will guarantee that all our needs will be covered in abundance? Please explain your answer.

8. Abarbanel does not agree with Rambam’s explanation of this Mishnah. Which explanation is your opinion conveys greater truth, and are these two opinions “really” contradicting each other? Please explain your answer.

The Hakham Recommends A Good Book For Your Personal Library:

Preparing Your Heart for the High Holy Days

(Paperback)

By Kerry M. Olitzky, Rachel T. Sabath, & David J. Wolpe

Publisher: Jewish Publications Society (June 1, 1996)

ISBN: 978-0827605787

In these splendid and heartfelt meditations, rabbis Olitzky and Sabath weave a colourful tapestry of repentance and renewal from the threads of Scripture and tradition. The rabbis use a passage from Psalm 27, Rabbi Jonah of Genoa's Gates of Repentance, and Moses Maimonides's Laws of Repentance as well as excerpts from teachers like Abraham Joshua Heschel and Joseph Soloveitchik to guide believers on their journeys through the High Holy Days of Rosh Hashana and Yom Kippur. A beautifully rendered journal that captures the spiritual core of the observances.

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai