Esnoga Bet Emunah

7104 Inlay St. SE, Lacey, WA 98513

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

Three and 1/2 year Lectionary Readings	Fourth Year of the Reading Cycle
Ab 29, 5768 – August 29/30, 2008	Seventh Year of the Shmita Cycle

Shabbat Nahamu III

3^rd of 7 Shabbatot (Sabbaths) of Consolation

Shabbat Mevar’chim HaChodesh Ellul

Sabbath of the Proclamation of New Moon for the Month of Ellul

Evening Saturday 30^th of August – Evening Monday 1^st of September

Candle Lighting and Havdalah Times:

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

Friday August 29, 2008 – Candles at 7:13 PM Friday August 29, 2008 – Candles at 7:41 PM

Saturday August 30, 2008 - Havdalah 8:06 PM Saturday August 30, 2008 – Havdalah 8:34 PM

Atlanta, Georgia, U.S. Brisbane, Australia

Friday August 29, 2008 – Candles at 7:49 PM Friday August 29, 2008 – Candles at 5:15 PM

Saturday August 30, 2008 – Havdalah 8:43 PM Saturday August 30, 2008 – Havdalah 6:08 PM

Manitowoc & Sheboygan, Wisconsin US

Friday August 29, 2008 – Candles at: 7:13 PM

Saturday August 30, 2008 – Havdalah at: 8:14 PM

Miami, Florida, US Jakarta, Indonesia

Friday August 29, 2008 – Candles at: 7:25 PM Friday August 29, 2008 – Candles at 5:35 PM

Saturday August 30, 2008 – Havdalah at: 8:17 PM Saturday August 30, 2008 – Havdalah 6:24 PM

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

Friday, August 29, 2008 – Candles at 7:00 PM Friday August 29, 2008 – Candles at 7:01 PM

Saturday, August 30, 2008 – Havdalah 7:57 PM Saturday August 30, 2008 – Havdalah 7:50 PM

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

Friday August 29, 2008 – Candles at 7:43 PM Friday August 29, 2008 – Candles at 5:52 PM

Saturday August 30, 2008 – Havdalah 8:38 PM Saturday August 30, 2008 – Havdalah 6:42 PM

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

Friday August 29, 2008 – Candles at 7:38 PM Friday August 29, 2008 – Candles at 5:44 PM

Saturday August 30, 2008 – Havdalah 8:42 PM Saturday August 30, 2008 – Havdalah 6:40

Philadelphia, Pennsylvania USA Singapore, Singapore

Friday August 29, 2008 – Candles at: 7:18 PM Friday August 29, 2008 – Candles at 6:52 PM

Saturday August 30, 2008 – Havdalah at: 8:16 PM Saturday August 30, 2008 – Havdalah 7:40 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:
וְהָיָה, אִם-לֹא
“V’Hayah Im-Lo”	Reader 1 – D’barim 28:15-24	Reader 1 – D’barim 29:9-12
“And it will be if not”	Reader 2 – D’barim 28:25-32	Reader 2 – D’barim 29:13-16
“Y será, si no”	Reader 3 – D’barim 28:33-41	Reader 3 – D’barim 29:17-20
D’barim (Deut.) 28:15 – 29:8 B’midbar (Num.) 28:9-15	Reader 4 – D’barim 28:42-50
Ashlamatah: Jer. 33:10-18, 20-22	Reader 5 – D’barim 28:51-59
Special: Is. 54:11-55:5; I Sam. 20:18,42	Reader 6 – D’barim 28:60-69	Reader 1 – D’barim 29:9-12
Psalms 140-42	Reader 7 – D’barim 29:1-8	Reader 2 – D’barim 29:13-16
N.C.: Matityahu 27:45-56	Maftir : B’midbar 28:9-15	Reader 3 – D’barim 29:17-20
Pirke Abot: II:1	Isaiah 54:11 – 55:5; I Sam 20:18,42

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.) 28:15 – 29:8

RASHI	TARGUM PSEUDO JONATHAN
15. Should you not obey Adonai, your G-d, to guard to perform all His commandments and His statutes that I am commanding you today; then all these curses will come upon you and will reach you.	15. Mosheh the prophet answered and said, Whomsoever I threaten I threaten conditionally, saying, If you hearken not to the Word of the Lord your God in neither observing nor doing all my commandments and statutes which I command you this day, then will all these maledictions come upon and cleave unto you.
16. Cursed are you in the city and cursed are you in the field.	16. Accursed will you be in the city and in the field.
17. Cursed is your [fruit] basket and cursed are your solid foods.	17. Accursed will be the basket of your first fruits, and the first cakes of your flour.
18. Cursed is the fruit of your belly and the produce of your soil, the calves of your cattle and the flocks of your sheep and goats.	18. Accursed the children of your wombs, the fruits of your ground, the oxen of your herds, and the sheep of your flocks.
19. Cursed are you upon your arrival and cursed are you upon your departure.	19. Accursed will you be in your going into the houses of your theatres, and the places of your public shows, to make void the words of the Law; and accursed will you be in your coming out to your worldly affairs.
20. Adonai will visit upon you ruin, panic, and frustration in all the endeavors you undertake, until you are destroyed and until you are swiftly removed because of the wickedness of your deeds [in] that you forsook Me.	20. The Word of the Lord will send forth curses among you to curse your wealth, and confusion to confound your prosperity, and vexation with all that you put your hands to do, until He has undone you, and you perish soon on account of the wickedness of your doings when you have forsaken My worship.
21. Adonai will attach the plague to you until He exterminates you from upon the land that you are coming there to inherit.	21. The Word of the Lord will make the pestilence to cleave to you, to consume you from off the land which you are going to inherit.
22. Adonai will smite you with blistering and with searing temperature, and with raging fever, and with charchur, and with the sword, and with wind-blight, and with yellowing; and they will chase you until your annihilation.	22. The Word of the Lord will smite you with abscess and inflammation, and fire in the bones that will burn up the marrow, and with fearful imaginations in the thoughts of the heart; and with the naked sword, and with blasting, and the jaundice of Macedonia, which will follow you to your beds, until you are destroyed.
23. And the heavens above your head will be like copper and the earth that is beneath you, iron.	23. And the heavens above to you will be as brass which sweats, but that will not yield you any dew or rain; and the ground under you be as iron which sweats not. nor makes green the trees, nor yields spices, fruits, nor herbs.
24. Adonai will make the rain of your land into dust and soil; from the sky will it come down upon you until you are destroyed.	24. After the rain which cometh down on the earth, the Lord will send a wind that will drive dust and ashes upon the herbage of your fields; and calamity will fall upon you from the heavens, until you are consumed.
25. Adonai will set you smitten before your enemies. By one road will you go out toward them and by seven roads will you flee before them; and you will be a cause of shuddering for all the kingdoms of the earth.	25. The Word of the Lord will cause you to be broken before your enemies: by one way you will go out to battle, but by seven ways will you flee confounded before them, to become an execration in all the kingdoms of the earth.
26. Your corpse will be food for every bird of the sky and for the animals of the earth; with no one to scare [them].	26. And your carcases will be cast out to be meat for all the fowls of the sky, and for the beasts of the earth, and no one will scare them away from your corpses. [JERUSALEM. And no one will drive them away.]
27. Adonai will plague you with Egyptian boils and with hemorrhoids and with running and dry boils; from which you will be unable to be healed.	27. And the Word of the Lord will smite you with the ulcers with which the Mizraee were smitten, and with hemorrhoids that blind the sight, and with blotches, and with erysipelas, from which you will not be able to be healed. [JERUSALEM. The Word of the Lord will smite you with the ulcer of Mizraim, and with hemorrhoids, and with the blotch, and with scurvy, which cannot be healed.]
28. Adonai will plague you with insanity and with blindness, and with utter confusion.	28. The Word of the Lord will smite you with fearfulness which bewilders the brain, and with blindness and stupor of heart.
29. You will grope at midday the way a blind man gropes in the darkness, and you will not succeed your ways; you will be only the victim of wrangling and robbed all the days with no savior.	29. And you will seek good counsel for enlargement from your adversities, but there will be none among you to show the truth, so that you will grope in darkness like the blind who have none passing by the road to see how to direct them in the way; nor will you prosper in your ways, but be oppressed and afflicted all the days, without any to deliver.
30. A woman will you marry and another man will lie with her; a house will you build and will not live in it; a vineyard will you plant and will not redeem it[s fruit].	30. You will betroth a wife, but another man will have her; You will build a house, but not dwell in it; You will plant a vineyard, but not make it common.
31. Your ox [will be] butchered before your eyes, and you will not eat of it; your ass [will be] robbed in your presence and will not return to you; your flocks [will be] given to your enemies, and you have no savior.	31. Your oxen will be killed, you looking on, but without eating of them; your asses will be taken away from before you, but they will not be returned; your sheep will be delivered over to your enemies, and there will for you be no deliverance;
32. Your sons and your daughters [will be] given to another people while your eyes watch and pine for them all day, and your are powerless.	32. your sons and daughters will be given up to another people, and your eyes see it, and grow dim because of them from day to day; and in your hand will be no good work by which you may prevail in prayer before the Lord your Father who is in heaven, that He may save you. [JERUSALEM. Your sons and daughters will be delivered unto another people, while your eyes behold and fail on account of them all the day; nor will you have the good works to give satisfaction unto God, that He might redeem you.]
33. The fruit of your soil and all your toil will be eaten by a people that you do not know; and you will be solely oppressed and crushed all the time.	33. The fruitage of your ground, and of all your labor, will a people whom You hast not known devour, and You will be oppressed and trodden down all the days.
34. And you will become insane from the sights that you see.	34. And you will be maddened by the vengeance, and shaken by the sight of your eyes that you will see.
35. Adonai will plague you with bad boils on the knees and on the legs from which you will be unable to be healed; from the sole of your foot till your skull.	35. The Word of the Lord will smite you with a sore ulcer in the knees, because you bent (them) in the matter of the transgression; and in the legs, by which you ran into it; for if you be not converted to the Law you cannot be saved, but will be beaten by it from the sole of your feet unto the crown of your bead.
36. Adonai will lead you and your king, whom you will set upon yourself, to a nation that neither you nor your parents knew; and there you will serve other powers, [of] wood and stone.	36. The Lord will make you and your king whom you may set over you to go away among a people that neither you nor your fathers have known; and you will carry tribute to peoples who worship idols of wood and stone.
37. You will become an [object of] stupefaction, be cited as an example and become the subject of gossip among all the peoples to whom Adonai will lead you.	37. And if the thought of your heart be to worship their idols, you will be for astonishment, for proverbs and tales, among the sons of the Gentiles where the Lord will have scattered you.
38. Much seed will you take out to the fields, and little will you gather because the locust will demolish it.	38. You will carry much seed into the field, but gather in little, for the locust will eat it. [JERUSALEM. You will carry out, but collect little, for the locust will devour it.]
39. Vineyards will you plant and labor in, but wine will you not drink nor will you store because worms will consume it.	39. You will plant vineyards and till them, but will not drink the wine nor press out the vintage, because the worm will have consumed it.
40. Olives will you have within your entire boundary, but oil will you not annoint because your olives will be discarded.	40. You will have olive trees in all your borders, but will not be anointed with oil, for your olive trees will fail. [JERUSALEM. But with oil you will not be anointed, for the bloom of your olive trees will be destroyed.]
41. Sons and daughters will you bear, but you will not have them because they will go into captivity.	41. You will beget sons and daughters, but they will yield you no advantage, for they will go into captivity.
42. All your trees and the fruit of your soil the cicada will impoverish.	42. All the trees and fruits of your land the locusts will destroy. [JERUSALEM. Robbers will take possession of the trees and the fruits of your land.]
43. The non-Jew among you will rise above you higher and higher, while you descend lower and lower.	43. The uncircumcised who dwells among you will rise above you with ascension upon ascension, but you will go downwards by descent after descent.
44. He will lend to you but you will not lend to him; he will be at the head, and you will be at the tail.	44. He will lend to you, but you will not lend to him; he will be the master, and you the servant.
45. All these curses will come upon you and will chase you and reach you until you are destroyed; for you have not obeyed Adonai, your G-d, to guard His commandments and His statutes that He commanded you.	45. And all of these curses will come upon you, and will follow and cleave to you until you have perished, because you would not hearken to the Word of the Lord your God, to observe His commandments and statutes which He had commanded you.
46. They will happen to you as a sign and a wonder, and to your descendants forever.	46. And they will be upon you for signs and portents, and upon your children for ever;
47. Since you did not serve Adonai, your G-d, with joy and good-heartedness, in total affluence.	47. for that you would not serve before the Lord your God cheerfully, with rightness of heart for the abundance of all good.
48. You will serve your enemies whom Adonai sends against you, in hunger and in thirst and in nakedness and lacking everything; and he will set an iron yoke upon your neck until he destroys you.	48. But you will serve your enemies whom the Word of the Lord will send against you, in hunger, thirst, nakedness, and the want of every good; and they will put an iron yoke upon your necks until it has worn you away.
49. Adonai will raise upon you a nation from afar from the end of the earth, as the eagle soars, a nation whose language you will not hear.	49. The Word of the Lord will cause a people to fly upon you from afar, from the ends of the earth, swift as an eagle flies; a people whose language You will not understand;
50. A hard-faced nation that will not show favor to the old, and will not pity the young.	50. a people hard in visage, who will not respect the old nor have pity on the young. [JERUSALEM. A people hard in visage, who will not respect the aged nor have mercy on the children.]
51. They will consume the offspring of your animals, and the produce of your soil until you are destroyed; that will not leave you grain, wine, or oil, the calves of your cattle, or the flocks of your sheep and goats until they have you removed.	51. And they will consume the increase of your cattle and the fruit of your ground till you are wasted away; for they will leave you neither corn, oil, wine, herds, nor flocks, until the time that they have destroyed you.
52. They will make you suffer in all your cities until mastering your ramparts and fortified walls upon which you rely throughout your land; they will make you suffer in all your cities throughout your land that Adonai, your G-d, has given you.	52. And they will shut you up in your cities until they have demolished your high walls whereby you trusted to be saved in all your land; for they will besiege you in all your cities, in the whole land which the Lord your God gave you.
53. You will eat the flesh of your womb, the flesh of your sons and your daughters that Adonai, your G-d, gave you; in the siege and in the distress that your enemy will distress you.	53. And the children of your wombs will be consumed; for you will eat them in the famine, even the flesh of your sons and daughters, whom the Lord your God did give you, by reason of the anguish and oppression wherewith your enemies will oppress you.
54. The delicate among you and the fastidious, [even] he will look askance at his brother and at the wife of his bosom and at the rest of his sons whom he will leave over.	54. The man who is gentle and refined among you will look with evil eyes upon his brother, and the wife who reposes on his bosom, and upon the rest of his children who remain.
55. From giving to any of them of the flesh of his sons that he is eating for [fear of] not leaving everything for himself; in siege and in distress that your enemy will distress you in all your cities.	55. He will not give to one of them of the flesh of his children which he eats, because nothing remains to him in the anguish and straightness with which I will straighten you in all your cities.
56. The soft female among you and the indulged one the sole of whose foot never experienced standing on the ground out of indulgence and out of softness; her eye will begrudge the husband of her bosom, and her son and daughter.	56. She who is delicate and luxurious among you, who has not ventured to put the sole of her foot upon the ground from tenderness and delicacy, will look with evil eyes upon the husband of her bosom, upon her son and her daughter,
57. And her infant who emerges from between her legs, and her children whom she bears, when she eats them for lack of everything, secretly; in siege and in distress that your enemy will distress you in your cities.	57. and the offspring she has borne; for she will eat them in secret, through the want of all things, by reason of the anguish and oppression with which your enemies will oppress you in your cities. [JERUSALEM. The man who is gentle and most tender among you will look with evil eyes upon his brother, and on the wife of his youth, and on the rest of his children who remain. She who is tender and delicate among you, who has not attempted to walk with her feet upon the ground from delicacy and tenderness, will look with evil eyes on the husband of her youth, and on her son and her daughter.]
58. If you will not guard to perform all the statements of this Torah that are written in this book to fear the respected and awesome Name, of Adonai, your G-d.	58. If you observe not to perform all the commands of this Law written in this book, to reverence this glorious and fearful Name, The Lord your God,
59. Adonai will strike you with prodigious blows and blows on your offspring, blows, great and dependable and illnesses harmful and dependable.	59. the Word of the Lord will hide the Holy Spirit from you, when the plagues come upon you and your children, great and continuous plagues which will not leave you, and grievous and continual evils that will grow old upon your bodies;
60. He will bring back for you all the Egyptian diseases which you dreaded and they will cling to you.	60. and will turn upon you all the woes which were sent upon the Mizraee before which You were afraid, and they will cleave to you;
61. Also every illness and every plague that is not written in the book of this Torah, will Adonai raise up against you until you are destroyed.	61. and evils also that are not written in the book of this Law will the Word of the Lord stir up against you until you are consumed.
62. You will remain numerically few instead of your having been like the stars in the sky, multitudinous; for you have not obeyed Adonai, your G-d.	62. And you who were as the stars of heaven for multitude will be left a few people, because you hearkened not to the Word of the Lord your God.
63. It will happen that as Adonai rejoiced over you to benefit you and to multiply you, so will Adonai bring joy to others over you to remove you and to destroy you; and you will be uprooted from upon the land that you are coming there to inherit.	63. And as the Word of the Lord rejoiced over you to do you good, and to multiply you, so will He rejoice (in sending) against you strange nations to destroy and make you desolate, and you will be uprooted from the land which you are going to possess.
64. Adonai will disperse you among all the peoples from the end of the earth to the end of the earth; and you will serve there other gods which neither you nor your ancestors knew, wood and stone.	64. And the Lord will disperse you among all nations, from one end of the earth to the other, and you will be tributaries to the worshippers of idols of wood and stone which neither You nor thy fathers have known.
65. And among those nations you will not be tranquil and there will be no rest for the sole of your foot; and Adonai will give you there a fearful heart and pining eyes and disillusioned spirit.	65. And if your mind be divided to worship their idols, He will send (that) between you and those nations that you will have no repose or rest for the sole of your feet, and will give you there a fearful heart which darkens the eyes and wears out the soul.
66. Your life will dangle before you, and you will be in fear night and day, and will have no faith in your living.	66. And your life will be in suspense; you will be in dread day and night, and have no assurance of your life.
67. In the morning you will say, "Would that it were evening," and in the evening you will say, "Would that it were morning," from the fear in your heart that you will fear and from the sights of your eyes that you will see.	67. In the morning you will say, O that it were evening! for afflictions will make the hours of the day longer before you; and at evening you will say, O that it were morning! for afflictions will make the hours of the night longer before you, because of the terror of your heart; for you will be in stupor by a vision of your eyes, which you will see for punishment, and be terrified.
68. Adonai will send you back to Egypt on ships, along the route that I told you, "You are not to see it again," and there you will attempt to sell yourselves to your enemies as slaves and as maidservants but no one will buy.	68. And the Word of the Lord will bring you captive to Mizraim in ships through the Sea of Suph, by the way you passed over, of which I said to you, No more will you see it. [JERUSALEM. And the Word of the Lord will cause you to return into Mizraim in galleys,[6] by the way of which I said to you, Ye will see it no more.] And there will you be sold to your enemies, at the beginning for a dear price, as artificers, and afterward at a cheap price, as servants and handmaids, until you be worthless and (be consigned) to non-priced labor, and there be none who will take you.
69. These are the statements of the covenant that Adonai commanded Moshe to ratify with B’ne Yisrael in the land of Moav, beside the covenant that he had made with them at Chorev.	69. These are the words of the covenant which the Lord commanded Mosheh to ratify with the children of Israel in the land of Moab, besides that covenant which He ratified with them at Horeb.

1. Moshe called to all of Yisrael and said to them, "You have seen everything that Adonai did as you watched, in the land of Egypt, to Pharaoh and to all his attendants and to his entire land.	1. And Mosheh called to all Israel, and said to them: You have seen all the plagues which the Word of the Lord wrought in the land of Mizraim on Pharoh and all his servants, and all the inhabitants of that land;
2. The great miracles that you witnessed, those great signs and wonders.	2. those great temptations, signs, and wonders which you saw with your eyes.
3. Yet Adonai did not grant you a knowledgeable mind and eyes to see, and ears to hear until this day.	3. And the Word of the Lord has given you a heart not to forget, but to understand; eyes, not to blink, but to see; ears, not to be stopped, but to listen with: yet you have forgotten the Law with your heart, and have blinked with your eyes, and have stopped your ears, unto the time of this day.
4. I have led you forty years in the wilderness, your garments have not worn out on you and your shoes have not worn out on your feet.	4. And I have led you forty years in the wilderness; your garments have not become old upon your bodies, nor your shoes worn away from your feet.
5. Bread have you not eaten, neither fresh nor aged wine have you drunk, in order that you know that I, Adonai, am your G-d.	5. You have not eaten leavened bread, nor drunk wine new or old; and My Law has been diligently delivered in your schools, that you might be occupied therein, and you might know that I am the Lord your God.
6. Then when you came to this place, Sichon, king of Cheshbon, came out--- and Og, king of Bashan--- toward us to wage war and we smote them.	6. And you came to this place; and Sihon king of Heshbon and Og king of Mathnan came out to meet us in battle array, and we smote them,
7. And we took the their land and gave it as territory to the Reuvenites and to the Gaddites, and to half the tribe of the Menashians.	7. and subdued their land, and gave it for an inheritance to the tribe of Reuben, Gad, and the half tribe of Menasheh.
8. You are to guard the tenets of this covenant and fulfill them, in order that you succeed in everything that you do."	8. Keep, therefore, the words of this covenant and perform it, that you may have prosperity in all that you do. [JERUSALEM. And you will keep the words of this covenant and perform them, that you may prosper in all that you do.]

Ketubim: Targum Tehillim (Psalms) 140 – 142

JPS TRANSLATION	TARGUM
140:1. For the Leader. A Psalm of David.	140:1. For praise; a psalm composed by David.
2. Deliver me, O LORD, from the evil/lawless man; preserve me from the violent man;	2. Deliver me, O Lord, from an evil son of man; protect me from the man of rapacity.
3. Who devise evil things in their heart; every day do they stir up wars.	3. Who have plotted evil things in the heart; all the day they incite wars.
4. They have sharpened their tongue like a serpent; vipers' venom is under their lips. Selah	4. They teach with their tongue like a snake; the venom of the spider is under their lips forever.
5. Keep me, O LORD, from the hands of the wicked/lawless; preserve me from the violent man; who have purposed to make my steps slip.	5. Protect me, O Lord, from the hand of wicked/ lawless men; protect me from the man of rapacity; who have plotted to attack my steps.
6. The proud have hid a snare for me, and cords; they have spread a net by the wayside; they have set gins for me. Selah	6. The proud have hidden a trap for me, and they spread out ropes as a net beside the path; they have placed snares for me always.
7. I have said unto the LORD: 'You are my God'; give ear, O LORD, unto the voice of my supplications.	7. I said to the Lord, “You are my God.” Hear, O Lord, the sound of my petition.
8. O GOD the Lord, the strength of my salvation, who hast screened my head in the day of battle,	8. God, the Lord, is the strength of my redemption; you have covered my head in the day of battle.
9. Grant not, O LORD, the desires of the wicked/lawless; further not his evil device, so that they exalt themselves. Selah	9. Do not grant, O Lord, the desires of Doeg the wicked/lawless; do not support his thoughts; let them be removed forever.
10. As for the head of those that compass me about, let the mischief of their own lips cover them.	10. Ahithophel, head of the Sanhedrin of disciples -- may the toil of the slander of their lips cover them.
11. Let burning coals fall upon them; let them be cast into the fire, into deep pits, that they rise not up again.	11. May coals from heaven come upon them; may he make them fall into the fire of Gehenna, in sparks that glow, lest they rise to eternal life.
12. A slanderer will not be established in the earth; the violent and evil/lawless man will be hunted with thrust upon thrust.	12. The man who speaks with deceitful tongue – they cannot dwell in the land of life; the angel of death will hunt down the men of evil rapacity, he will smite them in Gehenna.
13. I know that the LORD will maintain the cause of the poor, and the right of the needy.	13. Then it is manifest before me; for the Lord will work justice for the poor, justice for the needy.
14. Surely the righteous/generous will give thanks unto Your name; the upright will dwell in Your presence.	14. Truly the righteous/generous will give thanks to Your name; the upright will sit to pray before you.

141:1. A Psalm of David. LORD, I have called You; make haste unto me; give ear unto my voice, when I call unto You.	141:1. A psalm of David. O Lord, I have called You; be concerned for me, hear my voice when I call to You.
2. Let my prayer be set forth as incense before You, the lifting up of my hands as the evening sacrifice.	2. Let my prayer be directed before You like incense of spices, the upraising of my hands in prayer like a fragrant gift offered at evening.
3. Set a guard, O LORD, to my mouth; keep watch at the door of my lips.	3. Place, O Lord, a guard on my mouth, a keeper on the portal of my lips.
4. Incline not my heart to any evil thing, to be occupied in deeds of wickedness/lawlessness with men that work iniquity/lawlessness; and let me not eat of their dainties.	4. Do not incline my heart to anything evil, to think thoughts in wickedness/lawlessness to join with men who practice deceit, and I will not dine at the revels of their banquets.
5. Let the righteous/generous smite me in kindness, and correct me; oil so choice let not my head refuse; for still is my prayer because of their wickedness/lawlessness.	5. The righteous/generous man will strike me because of kindness, and rebuke me; the oil of holy anointing will not cease from my head, for still my prayer is marshaled against their evil.
6. Their judges are thrown down by the sides of the rock; and they will hear my words, that they are sweet.	6. They have withdrawn from the academy because of their harsh judgments; they turn and hear my words, for they are pleasant.
7. As when one cleaves and breaks up the earth, our bones are scattered at the grave's mouth.	7. For like a man who labors and cleaves when plowing the earth, so are our limbs scattered on the mouth of the grave.
8. For mine eyes are unto You, O GOD the Lord; in You have I taken refuge, O pour not out my soul.	8. Therefore unto You, God, the Lord, do my eyes look; I have hoped in Your Word, do not empty out my soul.
9. Keep me from the snare which they have laid for me, and from the gins of the workers of iniquity/lawlessness.	9. Protect me from the power of the trap they have hidden for me, and the snares of those who practice deceit.
10. Let the wicked/lawless fall into their own nets, whilst I withal escape.	10. May the wicked/lawless men fall into his nets together, until the time that I pass by.

142:1. Maschil of David, when he was in the cave; a Prayer.	142: 1. A good lesson, composed by David when he was in the cave; a prayer.
2. With my voice I cry unto the LORD; with my voice I make supplication unto the LORD.	2. With my voice I will cry out in the presence of the Lord; with my voice I will pray in the presence of the Lord.
3. I pour out my complaint before Him, I declare before Him my trouble;	3. I will pour out my speech in His presence; I will tell of my trouble in His presence.
4. When my spirit faints within me - You know my path - in the way wherein I walk have they hidden a snare for me	4. When my spirit grows weary against me, You know my path; on this road that I will walk, they have hidden a trap for me.
5. Look on my right hand, and see, for there is no man that knows me; I have no way to flee; no man cares for my soul.	5. I looked to the right and saw, and there was no-one acknowledging me; deliverance has vanished from me, and there is none who avenges my soul.
6. I have cried unto Thee, O LORD; I have said: 'You are my refuge, my portion in the land of the living.'	6. I cried out to You, O Lord; I said, “You are my deliverer, my portion in the land of the living.”
7. Attend unto my cry; for I am brought very low; deliver me from my persecutors; for they are too strong for me.	7. Hear my prayer, for I have become very poor; deliver me from my persecutors, for they are too strong for me.
8. Bring my soul out of prison, that I may give thanks unto Your name; the righteous/generous will crown themselves because of me; for You wilt deal bountifully with me.	8. Deliver my soul from prison, to confess Your name; for my sake the righteous/generous will make for You a glorious crown, for You will repay me with goodness.

Midrash Tehillim Psalms 140-142

PSALM ONE HUNDRED AND FORTY

I. For the leader. A Psalm of David. Deliver me, O Lord, from the evil man; preserve me from the violent man (Ps. 140:1). Solomon said: Get wisdom, get understanding ... Forsake her not, and she will preserve you; love her, and she will keep you (Prov. 4:5-6). Solomon also said: My son, keep your Father's commandment ... when you go, it will lead you; when you sleep, it will keep you; and when thou awake, it will talk with you (ibid. 6:20, 22).

Accordingly, the Holy One, blessed be He, said to David: Is it your desire that I preserve you? Then preserve the Torah, as it is said Take fast hold of instruction, let her not go; keep her, for she is your life (ibid. 4:13). Is it your desire that I deliver you from the power of violent men? Then chant the words of Torah before Me, and I will deliver you, as is said Compass Me about with songs and 1 will give deliverance (Ps. 32:7).

Deliver me, O Lord, from the evil man (Ps. 140:2). Who is he? The evil Esau. And what is the evil he does? Death. Hence the Holy One, blessed be He, declared: When I redeem you, I will redeem you from death, for it is said 1 will ransom them from the power of the nether-world; 1 will redeem them from death: O death, 1 will be your plagues, O grave, 1 will be your destruction (Hos.13:14). Thus, behold that the evil Esau is death. Hence it is said Deliver me, O Lord, from the evil man.

Likewise when Jacob said: Deliver me, 1 pray to You, from the hand of my brother, from the hand of Esau, etc. (Gen. 32:12) was he not referring to death?

Preserve me from the violent man. What verse implies Esau's violence? The verse And he lodged there that night; and took of that which he had with him a present for Esau his brother: two hundred she-goats, and twenty he-goats, two hundred ewes and twenty rams, thirty milch camels and their colts, forty kine and ten bulls, twenty she-asses and ten foals (Gen. 32:14-τ6). Is not the fear of violence implied by such lavish giving?

Thus Scripture says also For the violence done to your brother Jacob shame will cover you, and you will be cut οff for ever (Ob. 1:10).

If the children of Israel say, "Even if Esau is to be cut off for ever, yet what he swallowed is gone," the Holy One, blessed be He, will reply: I will bring it back from between his teeth, as is said 1 will bring back from between the teeth (Ps. 68:23) . Hence it is said Preserve me from the violent man.

II. Who devise evil things in their heart (Ps. 140:3). What is meant by evil things in their heart? The evil things which Esau did not speak out, but hid in his heart.

Who devise evil things in their heart. It is not written here "an evil thing in their heart," but evil things in their heart, For when the house of Esau devise evil things, they devise them not only against us, but also against You, as is said For they intended evil against You, they imagined a device which they are not able to perform (Ps. 21:12). Likewise Scripture says, And behold a fourth beast, dreadful and terrible, and strong exceedingly ... 1 considered the horns, and behold, there came up among them another horn, a little one (Dan. 7:7-8) speaking against God, spitting out harsh words, blasphemies, and revilings. But then Scripture goes on to say 1 beheld even till the beast was slain, and its body destroyed, and it was given to be burnt with fire (ibid. 7:11); and it is also written And the house of Jacob will be a fire, and the house of Joseph a flame, and the house of Esau for stubble (Ob. 1:18).

PSALM ONE HUNDRED AND FORTY-ONE

I. A Psalm of David. Lord, 1 have called You; make haste unto me; give ear unto my voice, when 1 call unto You (Ps. 141:2). Solomon said: The Lord is far from the wicked/lawless, but He hears the prayer of the righteous/generous. The light of the eyes rejoices the heart; and a good report makes the bones fat (Prov. 15:29-30). The Holy One, blessed be He, made the eyes of the righteous/generous shine, made their hearts rejoice, made their bones fat, in that He gave them good tidings. And what were the good tidings He gave them? That which is written at the end of the preceding Psalm: The violent and evil man will be hunted with thrust upon thrust. I know that the Lord will maintain the cause of the poor, and the right of the needy. Surely the righteous/generous will give thanks unto Your name; the upright will dwell in Your presence (Ps. 140:12-14). Accordingly, David prayed: "I beseech You, let me be in the number of those that will behold Your presence, O Lord."

Lord, 1 have called You; make haste unto me. What is meant by the words Make haste unto me? It is meant that David said: "Even as I made haste to call You, do You make haste unto me." What parable fits here? That of the man who had a law suit before the ruler. When the man saw that all the other litigants had advocates to plead for them, he called to the ruler and said: “I beseech you: all litigants must have their advocates. But I, I have no advocate. I have no one to plead for me. Be you my judge and be you my advocate!" In like manner David called: One man puts his trust in the decorous and upright acts he has performed. Another puts his trust in the acts of his fathers. But I put my trust in You. Even though I have no righteous/generous acts, answer me because I have called unto You. Hence David said: Lord, I have called You; make haste unto me.

II. Let my prayer be set forth before You as the incense; and let the lifting up of my hands be an evening sacrifice (Ps. 141:2). What did David mean by the words Let my prayer be set forth as the incense? It is as though David said: "My Lord, as long as the Temple was standing, we set forth incense before You. But now that we have neither altar, nor high priest, accept You my prayer: let the firmament open so that my prayer can come before You." Hence David said: Let my prayer be set forth before You as the incense; and let the lifting up of my hands be an evening sacrifice. In connection with these words, one may read in Scripture, At the evening offering, 1 arose up from my fasting, even with my garment and my mantle rent; and 1 fell upon my knees, and spread out my hands unto the Lord my God; and 1 said: "O my God, 1 am ashamed and blush to lift up my face to You, my God" (Ezra 9:5-6).

Why did Ezra arise from his fasting at the evening offering? As though to say: "All day, until this moment, my strength held up, and I felt no distress; but at the moment of the evening offering, my strength ebbed away from me, and my bowels were griped with hunger."

Hence, at the early evening prayer, a man should confess his sin and beseech God, as is said And let the lifting up of my hands be an evening sacrifice.

So Daniel said: While 1 was speaking, and praying, and confessing my sin, ... yea, while 1 was speaking in prayer, the man Gabriel, whom 1 had seen in the vision at the beginning being caused to fly swiftly, approached close to me about the time of the evening offering (Dan. 9:20-21). And at what moment did Gabriel approach? At the moment of the evening offering.

PSALM ONE HUNDRED AND FORTY-TWO

I. Maschil of David, when he was in the cave; a prayer. With my voice I cry unto the Lord (Ps. 142:1-2). Solomon said: The name of the Lord is a strong tower: the righteous/generous runs into it, and is set upon high (Prov. 18:10). That is to say, when the righteous/generous are in trouble, they do not torment themselves, but put their trust in the Lord. So, too, Scripture says, A Psalm of David; when he changed his demeanour before Abimelech, who drove him away, and he departed. I will bless the Lord at all times; His praise will continually be in my mouth (Ps. 34:1-2). Likewise, when David fled before Absalom, he composed a Psalm to none other than to the Holy One, blessed be He. And when David was in the wilderness of Judah, he called to mind the name of none other than the Holy One, blessed be He. For whenever David found himself in trouble, he put his trust in the Holy One, blessed be He: When David was in the cave, he cried out to none other than to the Holy One, blessed be He, as it is said Maschil of David, when he was in the cave; a prayer. With my voice I cry unto the Lord, etc. (Ps. 142:1-2).

What is meant by the words Maschil of David? They mean that while Saul and David were in the cave, David meditated and saw that no man stands firm by virtue of his wealth, by virtue of his wisdom, or by virtue of his strength. But what does sustain him? His prayer. David understood (HISKIL) this after he had meditated, and thereupon said that nothing but prayer does a man good. Hence Maschil of David, etc.

II. With my voice I cry unto the Lord; with my voice I make supplication unto the Lord (Ps. 142:2). Why did David twice say With my voice? Likewise why did David twice ask for God's mercy in the verse Be merciful unto me, O God, be merciful unto me (Ps. 57:2)? Because David meant this: Be merciful unto me that I fall not into the hand of Saul; and be merciful unto me that Saul fall not into my hand. So, too, With my voice I cry unto the Lord that I fall not into the hand of Saul; and With my voice I make supplication unto the Lord that Saul fall not into my hand.

III. 1 pour out my complaint before Him, I declare before Him my trouble (Ps. 142:3). It is thus—to the Holy One, blessed be He—that the righteous/generous declare their trouble. So Scripture says: A prayer of the afflicted, when he faints, and pours out his complaint before the Lord (Ps. 102:1). And Hannah said: I poured out my soul before the Lord ... Out of the abundance of my complaint and my vexation have 1 spoken hitherto (1 Sam. 1:15-16). Hence I pour out my complaint before Him, I declare before Him my trouble. And the Holy One, blessed be He, replies: Cast your burden upon the Lord, and He will sustain you; He will never suffer the righteous/generous to be moved (Ps. 55:23).

IV. When my spirit faints within me—You know my path —In the way wherein I walk have they hidden a snare for me (Ps. 142:4). What did David mean by the words In the way wherein 1 walk have they hidden a snare for me? He meant to say to the Holy One, blessed be He: All my warriors tell me, "Put forth your hand against Saul," but my heart tells me: Who can put forth his hand against the Lord's anointed, and be guiltless? (τ Sam. 26:6). Hence he said: When my spirit faints within me—You know my path—In the way wherein 1 walk have they hidden a snare for me.

V. Look on my right hand, and see, for there is no man that knows me (Ps. 142:5). What did David mean by Look on my right hand, and see, for there is no man that knows me? He meant: Except for You, I have no one that acknowledges me, and no one stands to at my right. But such is Your faithfulness that You are the right hand of the needy, as it is said Because He stands at the right hand of the needy, to save him from them that judge his soul (Ps. 109:31). Hence David said, Look on my right hand, and see, for there is no man that knows me.

Refuge fails me; no man cares for my soul. I have said: "You are my refuge" (Ps. 142:5-6). David said: When I entreated You for a refuge, it was refuge from the wicked/lawless, and not from Saul nor from the whole of Israel. But in this hour Refuge fails me —I say: You are my refuge.

VI. I have cried unto You, O Lord; I have said: "You are my refuge," etc. (Ps. 142:6). When David was imprisoned inside the cave, and Saul was standing outside at the entrance, David said: My Lord, I beseech You, Attend unto my cry, for 1 am brought very low; deliver me from my persecutors; for they are too strong for me. Bring my soul out of prison that 1 may give thanks unto Your name (Ps. 142:7-8). For this, for saving me, You will receive crowns, for it is said The righteous/generous will bestow crowns because of me; when You will deal bountifully with me (Ps. 142:8). It is also written 1 will cry unto God Most High; unto God that accomplishes it for me (Ps. 57:3). And again it is written Deal bountifully with Your servant that 1 may live, and I will observe Your Word (Ps. 119:17).

Ashlamatah: Jeremiah 33:10-18, 20-22

10. Thus says the LORD: Yet again there will be heard in this place, whereof you say: It is waste, without man and without beast, even in the cities of Judah, and in the streets of Jerusalem, that are desolate, without man and without inhabitant and without beast,

11. the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of them that say: ‘Give thanks to the LORD of hosts, for the LORD is good, for His mercy endures for ever’, even of them that bring offerings of thanksgiving into the house of the LORD. For I will cause the captivity of the land to return as at the first, says the LORD. {S}

12. Thus says the LORD of hosts: Yet again will there be in this place, which is waste, without man and without beast, and in all the cities thereof, a habitation of shepherds causing their flocks to lie down.

13. In the cities of the hill-country, in the cities of the Lowland, and in the cities of the South, and in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah, will the flocks again pass under the hands of him that counts them, says the LORD. {S}

14. Behold, the days come, says the LORD, that I will perform that good word which I have spoken concerning the house of Israel and concerning the house of Judah.

15. In those days, and at that time, will I cause a shoot of righteousness/generosity to grow up unto David; and he will execute justice and righteousness/generosity in the land.

16. In those days will Judah be saved, and Jerusalem will dwell safely; and this is the name whereby she shall be called, the LORD is our righteousness/generosity. {S}

17. For thus says the LORD: There will not be cut off unto David a man to sit upon the throne of the house of Israel;

18. neither will there be cut off unto the priests the Levites a man before Me to offer burnt-offerings, and to burn meal-offerings, and to do sacrifice continually. {P}

19. And the word of the LORD came unto Jeremiah, saying:

20. Thus says the LORD: If you can break My covenant with the day, and My covenant with the night, so that there should not be day and night in their season;

21. Then may also My covenant be broken with David My servant, that he should not have a son to reign upon his throne; and with the Levites the priests, My ministers.

22. As the host of heaven cannot be numbered, neither the sand of the sea measured; so will I multiply the seed of David My servant, and the Levites that minister unto Me. {S}

Special Ashlamatah (I): Isaiah 54:11 – 55:5

11. O you afflicted, tossed with tempest, and not comforted, behold, I will set your stones in fair colours, and lay your foundations with sapphires.

12. And I will make your pinnacles of rubies, and your gates of carbuncles, and all your border of precious stones.

13. And all your children will be taught of the LORD; and great will be the peace of your children.

14. In righteousness/generosity will you be established; be you far from oppression, for you will not fear, and from ruin, for it will not come near you.

15. Behold, they may gather together, but not by Me; whosoever will gather together against you will fall because of you.

16. Behold, I have created the smith that blows the fire of coals, and brings forth a weapon for his work; and I have created the waster to destroy.

17. No weapon that is formed against you will prosper; and every tongue that will rise against you in judgment you will condemn. This is the heritage of the servants of the LORD, and their due reward from Me, says the LORD. {S}

1. Ho, every one that thirsts, come you for water, and he that has no money; come you, buy, and eat; yea, come, buy wine and milk without money and without price.

2. Wherefore do you spend money for that which is not bread? and your gain for that which satisfies not? Hearken diligently unto Me, and eat that which is good, and let your soul delight itself in fatness.

3. Incline your ear, and come unto Me; hear, and your soul will live; and I will make an everlasting covenant with you, even the sure mercies of David.

4. Behold, I have given him for a witness to the Gentiles, a prince and commander to the peoples.

5. Behold, you will call a nation that you know not, and a nation that knew you not will run unto you; because of the LORD your God, and for the Holy One of Israel, for He has glorified you. {S}

Special Ashlamatah (II): I Sam 20:18,42

18. And Jonathan said unto him: ‘To-morrow is the new moon; and you will be missed, your seat will be empty.

42. And Jonathan said to David: 'Go in peace, forasmuch as we have sworn both of us in the name of the LORD, saying: The LORD will be between me and you, and between my seed and your seed, forever.’ And he arose and departed; and Jonathan went into the city.

Midrash of Matityahu (Matthew) 27: 45-56

45. Now from the sixth hour (noon) the sky became darkly overcast until the ninth hour (3:15 PM).

46. Then about the ninth hour (3:15 PM) Yeshua shouted (Psalm 22:2), Eli, Eli, (my G-d, my G-d) Lamah (Why) azavtani (have You abandoned me)?

47. And some of the bystanders, having heard, said, “This one is lifting his voice to Eliyahu!”

48. Suddenly, one of them having run and taken a sponge, soaked it with sour wine, and put it around a cane, and gave it to him to drink.

49. But the others said, “Let him be! Let us see whether Eliyahu comes to deliver him.”

50. Yeshua cried out in a great voice again, and gave up his spirit to the Father.

51. Then behold! Even the earth shook; and the curtain of the sanctuary of the temple was torn into two pieces, from top to bottom; and the lintel stones were broken.

52. The tombs were broken open and many bodies of the saints who had fallen asleep were raised;

53. Having come out from the tombs, they entered into the holy city after his arising and made themselves quite apparent to many.

54. When the Roman Captain of the Royal Italian Palace Guard and those who were with him keeping watch over Yeshua, having seen the earthquake and all that was happening, they were exceedingly terrified, and said, “Truly this was the son of a God!”

55. There were many women there, who had followed Yeshua from the Galil, serving him, who were observing from a distance.

56. Among them were Miriam of Migdal, and Miriam Kalfai HaLevi the mother of Ya’aqob ben Kalfai HaLevi and Yosef ebn Kalfai HaLevi, and the mother of Zavdeyel's sons.

Pirke Abot: II:1

“Rabbi said: What is the upright path that a man should choose for himself? One that is an honour to him that does [i.e., follows] it and [brings] him honour from [other] men. Be as careful with a light mitzvah (commandment) as with a severe mitzvah (commandment), because you do not know the giving of the reward of the mitzvoth (commandments) and calculate the loss [suffered in observing] a mitzvah (commandment) against its rewards and the profit [gained by performing] a transgression against its loss. Consider three things and you will not come to sin: Know what is above you, a seeing eye and a listening ear and all your actions are written in the book.”

Abarbanel on Pirke Abot

By: Abraham Chill

Sepher Hermon Press, Inc. 1991

ISBN 0-87203-135-7

(pp. 84-94)

Before Abarbanel plumbs the depth of this significant Mishnah, he reminds us that the other commentaries on Pírqe Abot do not really approach the task of interpretation correctly in that they see no relationship or connection between the various statements of the sages and, instead, view them as a loosely organized group of dicta. According to him, all the dicta are interrelated and should be treated as such.

All the other commentators are of the opinion that Rabbi Yehudah ha-Nasi (he is known as Rabbi, as much as to say the Rabbi par excellence, and also as Rabbenu ha-Kadosh, “our holy teacher") is advocating three ways in which a person can elevate himself to a higher spiritual plateau. First, that he must weigh on the scales of his intellect what constitutes a commendable act and what is deplorable one. Secondly, he must assess the performance of a mitzvah and lastly, he should recognize the vital importance of faith and trust in God.

The Mishnah is thus teaching that the proper path to follow is the path of centrism. Charity is given as an example. If a man is miserly he will profit from that attitude because he will retain for himself what he should give to others; others — the poor and the needy — will, however, suffer and so his behaviour will not bring him honour from other people. If, on the other hand, he is unreasonably generous, he will be acclaimed by society, but he may be doing himself harm by squandering what he

needs for his own sustenance. Therefore, the only logical solution is to avoid extremes and follow a middle course — a course which is creditable to him and will gain him respect from others.

Thus, the word OSEH in the Mishnah refers to the person who is advised how to conduct himself, as we have translated it. Abarbanel, however, interprets this word differently and says that it refers to God. In other words, by taking the centrist path he will gain the respect of OSEH — the Creator.

The second way of improving oneself is to be very cautious in the performance of both significant and commonplace mitzvoth (commandments). We are referring here to positive commandments because the Torah is explicit in detailing the various penalties for the violation of negative commandments. On the other hand, only on very rare occasions does the Torah mention the punishment for ignoring a positive commandment. It is in this area of positive commandments that Rabbi warns us not to appraise their importance and not to perform only those mitzvoth which appear to us more significant than others.

Abarbanel chooses the mitzvah of the sukkah (booth) as an example. The Talmud (Avodah Zarah 3a) relates that the nations of the world, becoming aware that God was going to present the Children of Israel with the Torah, pleaded with Him to give them the first option. God said to them that there was one mitzvah in the Torah — a mitzvah kalah, an easy commandment — which He would ask them to fulfil, that of sukkah. The nations accepted. They erected their sukkot on the roofs of their homes. God then unleashed the glowing heat of the sun and the flight from the sukkot became inevitable. The Talmud then asks, "What is considered a mitzvah kalah?" The answer: A mitzvah that does not entail the expenditure of a sizeable amount of money.

The underlying theme is that a man should not prefer one mitzvah over another since he really does not know what the actual reward for the commission of any mitzvah is. If the Torah did not specify these rewards, man surely is in no position to assess them.

The commentaries to which Abarbanel is referring also quote a passage from the Talmud (Sanhedrin 91b) which asks why the Torah did not give a rationale for the mitzvoth (commandments). It becomes quite evident that the Torah deliberately avoids any indication as to the reasons for specific mitzvoth (commandments). The rabbis reply that there are two commandments in Torah (Deuteronomy 17:16) concerning a king for which explicit reasons are given: He must not take a large number of wives, so that his heart turn not away from God, and nor may he have a great number of horses, so that he does not return the Jews to Egypt. King Solomon defied those commandments and did increase his wives and his horses, saying that he would not be misled. The result was that he did fall victim to the pitfall that surely awaited him. All this demonstrates that the Torah was prudent in not disclosing the true rationale for mitzvoth (commandments).

But is there not a contradiction in the thinking of these commentaries when they entreat us to follow the middle path and caution us not to attempt to fathom the significance of a mitzvah (commandment)? How can one be centrist when he does not know what measure is extreme? The reply they propose is that in every facet of life one must use his intellect and choose the centre except in the domain of mitzvoth (commandments), where he must act with faith because he does not know what is a major mitzvah (commandment) and what is a minor one.

When those commentaries advise us to use our intellectual judgment they are referring to the evil inclination; the intellect must supersede or dominate the impulse. For example, if a man's heart dictates that he should perform a certain mitzvah (commandment), but some driving impulse warns him that he will be injured financially or physically, let his intellect take over and show him that the loss he will suffer is insignificant compared to the reward he will receive in another world. Also, if he has a strong propensity to commit some transgression that will afford him financial gain or physical pleasure, let his intelligence confirm that these pleasures are transitory compared to the dire consequences that he will suffer. We just do not know, and it was never meant for us to know, what will be our reward either in this mundane world or in the World to Come for the performance of a mitzvah (commandment).

In this vein we can understand the rule of the rabbis of the Talmud (Sukkah 25a) that when a man is occupied in the performance of one mitzvah (commandment) he is exempt from the performance of another mitzvah (commandment). Who knows whether the mitzvah that I am performing, albeit seemingly of lesser importance, is truly not more significant and rewarding than the other mitzvah (commandment)? Along the same lines, the rabbis taught (Yoma 33a) that we must not pass over an imminent mitzvah (commandment) in favour of carrying out another mitzvah (commandment).

Abarbanel accepts all these interpretations, albeit reluctantly. However, the reasoning of Rambam he rejects. Rambam argues that there is a way to gauge the value of each mitzvah. This can be done if we appraise the reward of the positive commandment in contrast to the penalty for the negative commandment connected to it.

The Torah is quite precise in informing us of the exact punishment for the negative commandments. We then evaluate the merits of a positive mitzvah according to the penalty of the comparable transgression. For example, circumcision, the Paschal Lamb and the erection of a parapet on the roof of a house are all positive commandments.

Violating the Sabbath is a negative commandment. Now, if one defies the laws of circumcision or the rules of the sacrifice of the Paschal Lamb he is culpable and receives the punishment of karet (usually translated as extirpation; either an untimely death or death without leaving issue). The one who violates the law of the parapet is punished with lashing. Violating the laws of the Sabbath is punishable by stoning and hanging. Thus, in the commission of a mitzvah (commandment), one should consider what the violation of that mitzvah will entail in the way of punitive measures. In other words, all our good deeds, esoteric as they are to us, are measured by the corresponding violations whose penalties we do know.

On the other side of the coin, a Jew must address himself to the divine beneficence he will receive for not doing wrong on the basis of the consequences of doing that wrong. Rambam takes his cue for this thought from the Talmud (Kiddushin 39b) which states that he who refrains from committing a transgression is rewarded as if he had performed a mitzvah (commandment). According to him, there is no other way to fathom the value of a mitzvah except in its relative position to the penalties for transgressions.

According to the Torah, there are eight degrees of culpability and retribution. They are, according to severity: execution by stoning and hanging, by burning, by the sword, by strangulation, extirpation, death by divine decree ("accidental death," as it seems to humans), lashes and those wrongs that are considered immoral but are not punishable. All negative commandments fit under one of these eight degrees of punishment. The award for the mitzvoth (commandments) correspond to the severity of the punishment of violators.

Abarbanel cannot accept Rambam's interpretation of the Mishnah for several reasons. Firstly, Rabbi Yehudah ha-Nasi was attempting to persuade the reader to comply with all mitzvoth (commandments) equally and not to assess them according to what appears to him to be important and unimportant; we simply do not know what is important and what is unimportant in the realm of mitzvoth (commandments). How, then, can Rambam propose that it is possible to gauge reward and punishment relative to mitzvoth? Furthermore, why should the reward for performing a mitzvah (commandment) be dependent upon the severity of the penalty for a wrongdoing? What has one to do with the other? Then again, there are a vast number of positive commandments which have no corresponding punishment for their violation and cannot be assessed in an equation with a negative commandment. Lastly, Abarbanel takes Rambam to task for misreading the Talmudic dictum that he who refrains from committing a sin receives a reward comparable to the fulfilment of a mitzvah (commandment). This, cries out Abarbanel, is untenable. It is impossible that a man who sits passively and does not actively engage in a mitzvah (commandment) should be compensated by God simply because during that period he did not violate a religious law. The Torah warns that anyone spilling the blood of his fellow man will have his blood shed in retaliation, shall we say that one who does not kill is entitled to an accolade from God?

After all this, Abarbanel begins his own interpretation. According to him, the central thread that runs through this Mishnah is the theological problem whether man can achieve perfection by using his intellect only or by following the dictates of the Torah? Perhaps a combination of both is necessary. He comes straight to the point: he totally rejects the centrist concept of Rambam and others — a product of the intellect — because the Torah is quite clear in teaching what is the proper way. There is no need for the philosophical and logical premises that the intellect conceptualizes; all that is required is dedication and commitment to the Torah.

Since man is but man — flesh and blood — it is logical that he will seek out beauty over ugliness; expediency over tardiness. He will avoid extremism because it leaves him little room for manoeuvrability. All this is the product of his finite intellect. The Jew, on the other hand, is required to rise above this limited capacity of intelligence and permit himself to be guided solely by the Torah and mitzvoth (commandments). When we follow the reasoning of our intellect we are prone to choose a less serious mitzvah (commandment) over a more serious one. Those that follow the dictates of the Torah, however, know no differentiation between the two. A mitzvah is a mitzvah and the Torah does not refer to them as serious or not. We should not be concerned with the favourable or unfavourable reaction of society to our deeds; what should occupy us is the question whether we are doing what is right in the eyes of God.

Rabbi Yehudah ha-Nasí, the author of this Mishnah, was not only outstanding in Torah, but also erudite in Greek, Egyptian and Chaldean languages and cultures. Yet, it is that very same Rabbi who, in the question, "What is the upright path a man should choose for himself?", uses the word Ha-Adam. That term signifies man at his most basic level and, indeed, it is basic man who will, by exercise of his intellect, choose a path satisfactory to himself and to the community. Jews, however, stand on a higher plane than mere man. We are committed to God and not to our faulty intellect. The Torah is our measuring rod for perfection. Speaking in comparative terms, Abarbanel draws our attention to the various levels of existing phenomena. The animal kingdom is higher than the vegetable. At the head of the animal kingdom stands human man with his superior intellect, towering over all other forms of creatures. But, above all else stands the Jew who is the only creature whose life is oriented by the Torah and mitzvoth (commandments).

The word ADAM is derived from the word ADAMAH — earth or soil. It thus refers to a simple person who is bereft of higher intelligence. It is for that reason that Rabbi uses the word ADAM rather than any of the other terms for man. In other words, an ADAM will seek a way of life that will bring him satisfaction and respect in the community. The Jew is above ADAM and must seek to comply with the Torah and the mitzvoth (commandments).

Abarbanel then proceeds to give us his own conceptualization of this Mishnah but with measured caution. According to him the word ZAHIR, which is commonly translated as "careful," really means "enthusiastic." That is to say, there must be an element of enthusiasm in the performance of a mitzvah (commandment). The actual performance of a mitzvah (commandment) is certainly significant; but what is of paramount importance is the degree of our eagerness in performing it. What is important is not whether a mitzvah (commandment) is kalah (light) or hamurah (difficult), but rather the warmth and excitement with which the mitzvah (commandment) is executed. When one performs a mitzvah (commandment) eagerly, one is apt to be more careful and meticulous. However, since we do not know whether the reward for mitzvoth (commandments) is based on actual performance or on the attitude on the part of the performer, he adds that a person should make every effort both to perform the mitzvah (commandment) and do so enthusiastically.

On this premise, he interprets the rationale given by the Mishnah, “because you do not know the reward of the mitzvoth (commandments)," to mean that we do not know precisely and definitively whether our major interest should lie in the commission of a mitzvah (commandment) or in the spirit with which it is performed, and whether the reward awaiting the righteous/generous person will be for the mitzvah (commandment) per se or for the loving delight devoted to its performance.

Rabbi Yehudah ha-Nasi continues: If the evil inclination should prompt a Jew to say that there is more personal and physical benefit from a sin than there is from a mitzvah (commandment), let him make a calculation: The satisfaction he will derive from the transgression is transitory compared to the everlasting joys that will be his in the World to Come. To Rabbi, according to Abarbanel, the word A’AVERAH in our Mishnah is synonymous with YETZER HA-RA, the evil inclination. Following this theme, Abarbanel detects the signs of a contradiction between Rabbi of this Mishnah who says that we do not know the reward for mitzvoth (commandments) and the Mishnah of Antigonus (Chapter I, mishnah 3) where it is stated that one should not perform a mitzvah (commandment) for the purpose of receiving a reward, i.e., reward should not be taken into consideration. Abarbanel solves this contradiction by proposing that Antigonus was speaking about reward while man is alive in this world, whereas Rabbi was referring to reward in The World to Come.

Abarbanel continues: In this esoteric labyrinth of theological conjecture, whether there is a reward for a mitzvah and a punishment for its violation, or not, one can easily fall victim to a state of doubtfulness concerning the whole concept of reward and punishment. To avoid this confusion, Rabbi entreats us to continually keep before our eyes that there is an Omnipotent, Omniscient, and Omnipresent power who continuously keeps an eye on us and takes note of every move that we make. With this in mind we will not come to sin, i.e., we will not be misled into heretical beliefs.

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Miscellaneous Interpretations

Rashi (R. Shelomo ben Yitzhaq, Troyes, France: 1040 – 1105): Rabbi, in his two-pronged statements on the right way a person should choose for himself, first offers the advice that if an act which one is about to perform will cause him to feel very guilty, it should be avoided. The ideal hallmark for a proper deed is the experience of joy and satisfaction. Thus, the correct course of action is "one that is an honour to him..." Secondly, when society decrees an act to be correct, that is the one to perform.

In his analysis of Rabbi's warning to be as careful with an insignificant mitzvah as with an important one, Rashi relies on an analogy of a king who engaged gardeners to work on the trees in his orchard. The one who works on the better trees will be better paid. However, he did not identify which were the productive trees and which were not. His feeling was that if he informed them, they would all hasten to the better trees which would bring them a better financial return. So it is with the performance of mitzvoth. If God had disclosed what mitzvoth brought a greater reward, everyone would devote himself to those. This would not be so harmful but for the fact that it would prevent the Jew from becoming a complete and even-handed observer of the mitzvoth.

Rashi continues: The frailty of man causes him to neglect the performance of good deeds, he will lose out on gainful opportunities in his efforts in the marketplace. From a pragmatic point of view, this may appear to be a legitimate grievance. Rabbi of our mishnah, however, admonishes us not to view life in short terms of immediate success. What is essential is the long term view in which the Jew looks forward to his place in Heaven. He may lose out somewhat in his mundane interests, but he will definitely gain an assured place in the World to Come.

Rashbatz (R. Shimon ben Tzemah Duran – Majorca, Spain; Algiers – 1361-1444): What is meant by “One that is an honor to him that does it?” It means that a person should be his own critic. If he himself feels that he is doing the right thing, it is all that counts. There are occasions when a person is not proud of himself but others, endeavouring to flatter him, applaud him. This is certainly undesirable. It is in that light that Rabbi suggests that the ideal situation is when one does a deed and it meets with his own approval and the approval of society. He can then rest assured that he has done the right thing.

Rashbatz also suggests that the word L’OSAH (the one who does it) refers to God who made man. In other words, one must do deeds that are acceptable to God Then, society will be proud of him too.

Finally, Rashbatz treats the ticklish question of mitzvah kalah and mitzvah hamurah. He gives us an exercise in the theological background of punishment. There are transgressions that call for lashes — 39 of them. There are sins that are punishable by karet (extirpation) and death at the hands of God. A transgressor can also be subject to capital punishment in four different ways. For good deeds the Torah, with rare exceptions, does not announce what the rewards will be for their performance.

We may assume that the reason why the Torah specifies penalties for transgression is to intimidate man and out of fear help him to avoid violating them. In dealing with good deeds, Rashbatz quotes the Rabbis (Midrash Tanhuma, Ekev, 2) which elaborates on the verse in Proverbs (5:6), “She does not chart a path of life; her course meanders for lack of knowledge,” and interprets it as meaning, “You will not sit and weigh the mitzvoth of the Torah to see which one of them has a greater reward.”

Rashbatz continues to augment his position by two other illustrations. “He who is occupied with the performance of a mitzvah is excused from attending to other mitzvoth” (Sukkah 25b). There is no mention made of less or more important mitzvoth. The Talmud (Pesahim 64b) also dictates that we are not allowed to selectively pass over mitzvoth. The rationale behind these statements is given to us by Rabbi in our Mishnah. We do not know the actual table of rewards for good deeds. Perhaps the unimportant mitzvah that one thinks is occupying his time is really more rewarding than the presumed important one.

Rabbenu Yonah (Yonah ben Abraham Gerondi – Barcelona, Spain; 1200 – 1236): gives an entirely different slant on doing something that will be an honour to himself and to the community. "Honour to him that does" implies taking pride in the performance of a mitzvah. For example, if you are to don a tallit, choose a beautiful tallit if you are to hold a lulav, pick an attractive lulay. In that way, the community will take pride in you.

Rabbenu Yonah does not hesitate to deal with the delicate theological questions of man's efforts to conceptualize God in human terms. Commenting on our Mishnah, "Consider on three things and you will not come to sin: know what is above you, a seeing eye, a hearing ear...," Rabbenu Yonah is ambivalent as to the meaning of this maxim. How does man really know what is above him? If "a seeing eye and a hearing ear" applies to God, does God really have an ear and an eye? Rabbenu Yonah is persuaded that man born of a woman, living in the physical world and finite in his intelligence, cannot conceive of God except by attributing to Him attributes that he, himself, possesses and in circumstances in which he himself is living. It is degrading for a person to stand before a high government official and to speak unintelligently and demeaningly. So must man's relationship be with God. Every moment of the day he must visualize himself standing before an outstanding personality; he must act accordingly. Of course, God has no eye nor ear and man cannot grasp the esoteric intricacies of God's existence. What he can do is to conduct himself in a manner that will make him believe that an eye is watching and an ear is listening all the time.

Rabbi Moshe Alshakar (Spain, Tunis, Egypt, Israel, 1466-1542) claims that Rabbi is imparting the following message, “Love your neighbour as yourself.” Do you want to know what is the right course that a man should follow in life? The path that will lead him to think of the welfare of others and not only of himself. There is nothing more rewarding in social contacts than to avoid doing to others what one would not have done to himself.

Midrash Shemuel (R. Shemuel ben Yitzhak de Uceda – Safed, Israel ; 1540- ?): raises several questions about our Mishnah. When Rabbi asks, “What is the upright path that a man should choose for himself”, Midrash Shemuel is ready to challenge that query. Since when does a person have a choice but to follow the way of life as laid down by the Torah? There is no alternative. Moreover, the adjective, upright (YESHARAH), is superfluous. With rare exceptions no one would think of choosing an unrighteous way of life in preference to an upright one. Furthermore, Rabbi contradicts himself when he states that no one knows the actual reward for the performance of good deeds, yet prior to that he states that one should give equal consideration to a less important mitzvoth and to important ones. If he knows what mitzvah is important and which is not, it follows logically that he also knows the rewards for keeping them, otherwise how can he know which is important and which is not? Finally, the word MATAN (giving) which we find in the context of rewards, is also superfluous. He should have simply stated, “You do not know the reward of mitzvoth,” instead of “You do not know the giving of the reward of mitzvoth.”

Rabbi wishes to correct a misleading and misunderstood fact. He is stressing that one has no choice between a Torah oriented life and any other mode of living. However, within the framework and structure of Torah, he does have a right to choose which mitzvoth appeal to him most and to devote himself to them.

On this premise Rabbi counsels the Jew not to favour and show preference for one mitzvah over another. Hence, the first part of our Mishnah will read as follows: “Which is the upright path, within the confines of Torah living, that one should choose for himself?” Answer: “The one that will bring honour to himself and to his fellow-man.” But, says Rabbi, “I advise that you be as careful with a mitzvah of lesser importance as you are with a mitzvah of major importance.

Midrash Shemuel proceeds to deal with the general concept of “honour to yourself and honour to your fellowman”. He adopts the position that there are two types of mitzvoth. One bears a direct relationship between man and God, and has nothing what-so-ever to do with his fellow-man. The mitzvoth of sukkah, mezuzah and tefillin are examples. The second category of mitzvoth are those that involve the Jew in his commitment to God and his sympathetic devotion to his fellowman. Such mitzvoth as visiting the sick and giving charity would come under this heading. Rabbi is teaching us that the second classification is preferable to the first as he states, “That will be an honour to you and to your fellow-man.”

According to Midrash Shemuel, Rabbi of our Mishnah continues to convey the idea that although a man has a license to select his mitzvoth within the scope of Torah, the best course for him to follow is to equate the value of a significant mitzvah with that of a less significant one. It is best that he does not choose at all and observe the mitzvah as it presents itself.

Midrash Shemuel offers another interpretation of our Mishnah. He detects an element of hasidut (exceptional piety) in the beginning of our Mishnah which, he hastens to alert us, is not meant to be practiced by all. Often, a person obsessed with a passionate yearning for righteousness/generosity will act and do things that are not in his character. It may be something that many other people in the community are doing, yet for him it is ridiculous to follow suit. He may even believe that his behaviour is the epitome of righteousness/generosity, whereas, in truth, it is the height of foolishness. For this reason, Rabbi Yehudah Ha-Nasi gives us guidelines on the proper conduct of the Jew: He must behave in manner which is righteous/generous not only in his own deluded image of what constitutes a good deed (LE-OSEH), but in one which will also meet with the approval of his peers (MIN HA-ADAM).

Midrash Shemuel focuses in on the theme of important and unimportant mitzvoth. Accordingly, Rabbi admonishes us not to seek out the more momentous mitzvoth and not to ignore the less significant ones because we have no factual knowledge of their rewards. Midrash Shemuel is convinced that what prompted Rabbi to pronounce this statement is a provocative comment in the Talmud, “If one sits and does not violate a law, he is credited with a reward as if he had fulfilled a mitzvah” (Kiddushin 39b).

The question arises, why can a person not distinguish between "heavyweight" mitzvoth and "lightweight" ones. Perhaps he would have difficulty in judging the mitzvoth penalty wise when evaluating the positive commandments because the Torah does not usually specify rewards for mitzvoth. However, when one analyses the negative commandments, regarding which the Torah clearly specifies the precise punishments for their violation, it is quite simple to calculate what the reward for every mitzvah will be.

All one has to do is to observe the punishment for a negative mitzvah and correspondingly arrive at an idea of the reward for a positive mitzvah. For example, if one offends the law and commits a wrong which calls for the penalty of excision, he can anticipate that the reward for not committing the error will be commensurate with the penalty. This approach by Midrash Shemuel is based on the Talmudic adage, “If one sits and does not violate a law, he is credited with a reward as if he had fulfilled a mitzvah,” and was already suggested by Ranmbam and rejected by Abarbanel.

In making these calculations a, man can argue further that this special arrangement and concession by God is a MATANAH, a gift. Hence, he has a right to evaluate the uniqueness of each mitzvah and devote himself to some at the expense of others. It is at this point that Rabbi enters the picture and points out that while you do know the penalties of the negative mitzvoth, you cannot conclude what the award of a positive mitzvah will he. Perhaps, the penalty reward is a miscalculation. Only God knows the true and authentic levels of reward.

Midrash Shemuel continues with his rationale. Why will God award a person a substantial- prize for a insignificant mitzvah? Why will God punish a person slightly even if his offense is serious? Herein lies the element of motivation. When a person commits a serious sin his pangs of guilt leaves him no rest; his anguish tortures him. He repents and is rewarded. But, his repentance is out of fear of the consequences resulting from his deviation. Were it not for that fear, he probably would not repent. On the other hand, when one violates an insignificant law, he can be expected to ignore the whole matter. The fact that he does repent is a sign of a dedication to the word of God. For that, he is entitled to a major beneficence by God.

Midrash Shemuel offers a second approach to our Mishnah. There are mitzvoth that present themselves every day of the year; there are others that appear once in a lifetime. Let us envision a scenario where one has a choice of performing a mitzvah associated with the Jubilee year and a daily commonplace mitzvah. A person may be tempted to choose the former because of its significance and rarity. The everyday mitzvah, although important, does not hold the fascination for him that an extremely infrequent one does. On this point, according to Midrash Shemuel, Rabbi cautions us not to attempt to gauge the mitzvoth because if you do, you may become lax and unconcerned about the performance of the lesser mitzvoth.

Relative to the question whether God possesses an eye and an ear that we posed at the beginning of this treatise, Midrash Shemuel has the following to say: A person deludes himself when he believes that it is the eye that sees when, in truth, the eye is an instrument which requires the addition of an outside element which is essential to sight — the light and, without it, the eye is powerless to function. Similarly, in the case of hearing, the element of distance enters the picture and has a direct bearing on the function of the ear. If the source of the sound is too far, the ear will not hear, if too close, the sound may be outlandish. This dependence upon exterior factors for the eye and the ear is applicable only to a human being. Speaking of God, it is an elementary conclusion that He does not possess an ear and an eye in our concept because the essence of God is light and voice. He is in no need of “a helping hand” to see and hear. This is what Rabbi Yehudah ha-Nasí meant by, “Know what is above you: an eye that sees and an ear that listens” — under all conditions!

Midrash Shemuel concludes his analysis of this Mishnah with a word of encouragement. Not only can a person avoid sin by continually acknowledging the presence of a seeing eye and a listening ear, but there is another effective way, that of following the mitzvoth of the Torah. A Jew does not have to trouble himself to discover which is the right path in life, “A book is always open for your deeds.” All one has to do is open the book, study it and follow its dictates.

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What say the Nazarean Hakhamim?

Mat 7:12 All things, therefore, whatever you may will that men may be doing to you, so also do to them, for this is the [whole] Law and the Prophets.

Php 4:8 [As to] the rest [or, Finally], brothers [and sisters], as many things as are true, as many as [are] worthy of respect [or, honourable], as many as [are] righteous, as many [things] as are pure, as many as [are] acceptable [or, lovely], as many as [are] commendable, if [there is] any virtue [or, moral excellence], and if any[thing] deserving to be praised, be meditating on [or, thinking about] these things.

Heb 4:11 Therefore, let us be eager [or, diligent] to enter into that rest, lest anyone falls in the same example of disobedience due to unfaithfulness.

Heb 4:12 For the word of God [is] living and effective and sharper than every double-edged sword, and [is] penetrating as far as [the] division of both soul and spirit, of both joints and marrow, and [is] able to discern [the] thoughts and intentions of the heart [fig., inner self].

Heb 4:13 And no created thing is able to be hidden before Him, but all [things are] naked and have been exposed to His eyes to whom we [must give] an account.

Heb 11:6 and apart from faithful obedience it is impossible to please [God] well, for it behoves him/her who is coming to God to believe that He is, and to those seeking Him [faithfully] He becomes a rewarder.

1Jn 3:22 and whatever we may ask, we receive from Him, because His commands we keep, and the things pleasing before Him we do,

Rev 20:12 And I saw the dead, the great and the small, having stood before the throne, and scrolls were opened, and another scroll was opened, which is [the Scroll] of Life. And the dead were judged by the [things] having been written in the scrolls, according to their works.

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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. It is said that once a Gentile approached R. Hillel and said to him, Rabbi teach me the whole Torah whilst I stand on one foot. R. Hillel answered the Gentile: “Whatever is hateful that other do to you, do not do unto others, the rest is commentary.” Now the Master of Nazareth is instructing Jews and he states the same command that he learned from his relative R. Hillel, but this time as a positive one – “All things, therefore, whatever you may will that men may be doing to you, so also do to them, for this is the [whole] Law and the Prophets.” Why the change from negative to positive? Please explain your answer.

3. Some would say that according to 1 Yochanan 3:22 – “and whatever we may ask, we receive from Him, because His commands we keep, and the things pleasing before Him we do,” What does this statement teaches us about rewards and punishments for observing/disobeying the mitzvoth? Please explain your answer.

4. Why is it necessary to record every single deed we perform whether good or bad, and every thought we have whether good or bad in scrolls in the heavens? And what does this teaches us about G-d and about humankind? Please explain your answers.

5. In Heb 11:6 we read: “and apart from faithful obedience it is impossible to please [God] well, for it behoves him/her who is coming to God to believe that He is, and to those seeking Him [faithfully] He becomes a rewarder.” Why has G-d placed upon every single human being the obligation to constantly “seek Him”? And what is the meaning of the phrase “seeking Him faithfully”?

6. Hakham Shaul counsels his Talmid Timothy in 1 Tim. 1:8 – “and we have known that the Law is good, if any one may use it lawfully.” Is it lawful to distinguish between light and heavy commands? Explain Your Answer.

7. In the Midrash of Matityahu 23:23, The Master stated: ‘Woe to you, Painted Scribes and Painted Pharisees! Because you give tithe of the mint, and the dill, and the cumin, and did neglect the weightier commandments of the Law--judgment, and kindness, and faithful obedience; these it behoved you to do, and those not to neglect.” Should one tithe of the mint, dill and cumin that one plants for his own consumption? If all Mitzvoth are to be treated equally, why does the Master distinguishes between weightier and lighter commandments of the Law? Please explain your answer.

The Hakham Recommends A Good Book For Your Personal Library:

Sefer ha-Hinnuch: Student Edition (5 vol.)

By R. Aharon HaLevi of Barcelona

Translated by: Charles Wengrov

Publisher: Feldheim

Describes the substance and nature of the 613 mitzvoth (commandments) of the Torah, with detailed laws and thought-provoking meaning for them. Each mitzvah (commandment) is listed according to its appearance in the weekly Torah portion. Vowelized, annotated Hebrew with English translation. This work brings to me many nice old memories as this was an assigned wok I had to master for my Bar Mitzvah. This is classic of Judaism that should be in every Jewish home.

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai