Esnoga Bet Emunah - 3711 Medical Drive #1016

Targum Pseudo Jonathan for:

B’resheet 22:1 – 23:20

XXII. And it was after these things that Izhak and Ishmael contended; and Ishmael said, It is right that I should inherit what is the father's because I am his firstborn son. And Izhak said, It is right that I should inherit what is the father's, because I am the son of Sarah his wife, and you are the son of Hagar the handmaid of my mother. Ishmael answered and said, I am more righteous than you, because I was circumcised at thirteen years; and if it had been my will to hinder, they should not have delivered me to be circumcised; but you were circumcised a child eight days; if you had had knowledge, perhaps they would not have delivered you to be circumcised. Izhak responded and said, Behold now, to-day I am thirty and six years old; and if the Holy One, blessed be He, were to require all my members, I would not delay. These words were heard before the Lord of the world, and the Word of the Lord at once tried Abraham, and said to him, Abraham! And he said, Behold me. [JERUSALEM. And it was after these things that the Lord tried Abraham with the tenth trial, and said to him, Abraham! And he said, Behold me.] And He said, Take now your son, your only one whom you love, Izhak, and go into the land of worship, and offer him there, a whole burnt offering, upon one of the mountains that I will tell you. [JERUSALEM. At Mount Moriah.] And Abraham rose up in the morning and saddled his ass, and took two young men with him, Eliezer and Ishmael, and Izhak his son, and cut the small wood and the figs and the palm, which are provided for the whole burnt offering, and arose and went to the land of which the Lord had told him.

On the third day Abraham lifted up his eyes and beheld the cloud of glory fuming on the mount, and it was discerned by him afar off. And Abraham said to his young men, Wait you here with the ass, and I and the young man will proceed yonder, to prove if that which was promised shall be established:--So shall be your sons:--and we will worship the Lord of the world, and return to you. And Abraham took the wood of the offering and laid it upon Izhak his son, and in his hand he took the fire and the knife; and they went both of them together.

And Izhak spoke to Abraham his father and said, My Father! And he said, I am. And he said, Behold the fire and the wood: where is the lamb for the offering? And Abraham said, The Lord will choose for Himself a lamb for the offering. And they went both of them in heart entirely as one. [JERUSALEM. And Abraham said, The Word of the Lord will prepare for me a lamb; and if not, then you are the offering, my son! And they went both of them together with a contrite heart.]

And they came to the place of which the Lord had told him. And Abraham built there the altar which Adam had built, which had been destroyed by the waters of the deluge, which Noah has again built, and which had been destroyed in the age of divisions; and he set the wood in order upon it, and bound Izhak his son, and laid him on the altar upon the wood. And Abraham stretched out his hand, and took the knife to slay his son.

And Izhak answered and said to his father, Bind me properly (aright), lest I tremble from the affliction of my soul, and be cast into the pit of destruction, and there be found profaneness in your offering. (Now) the eyes of Abraham looked on the eyes of Izhak; but the eyes of Izhak looked towards the angels on high, (and) Izhak beheld them, but Abrahm saw them not. And the angels answered on high, Come, behold how these solitary ones who are in the world kill the one the other; he who slays delays not; he who is to be slain reaches forth his neck.

[JERUSALEM. And Abraham stretched out his hand, and took the knife to slay Izhak his son. Izhak answered and said to Abraham his father, My father, bind my hands rightly, lest in the hour of my affliction I tremble and confuse you, and your offering be found profane, and I be cast into the pit of destruction in the world to come. (Now) the eyes of Abraham reached unto the eyes of Izhak; but the eyes of Izhak reaching to the angels on high. And Izhak beheld them, but Abraham saw them not. In that hour came forth the angels on high, and said, these to these, Come, behold two righteous ones alone in the midst of the world: the one slays, the other is slain. He who slays defers not, and he who is to be slain stretches out his neck.]

And the Angel of the Lord called to him from the heavens, and said to him, Abraham! Abraham! And he said, Behold me. [JERUSALEM. And He said, Abraham! Abraham! And Abraham answered in the language of the sanctuary, and said, Behold me.] And He said, Stretch not out your hand upon the young man, neither do him any evil; for now it is manifest before Me that you fear the Lord; neither have you withheld your son the only begotten from Me.

And Abraham lifted up his eyes and saw, and, behold, a certain ram which had been created between the evenings of the foundation of the world, was held in the entanglement of a tree by his horns. And Abraham went and took him, and offered him an offering instead of his son. And Abraham gave thanks and prayed there, in that place, and said, I pray through the mercies that are before You, O Lord, before whom it is manifest that it was not in the depth of my heart to turn away from doing Your decree with joy, that when the children of Izhak my son shall offer in the hour of affliction, this may be a memorial for them; and You may hear them and deliver them, and that all generations to come may say, In this mountain Abraham bound Izhak his son, and there the Shekina of the Lord was revealed unto him.

[JERUSALEM. And Abraham prayed in the name of the Word of the Lord, and said, You are the Lord who sees, and art not seen. I pray for mercy before You, O Lord. It is wholly manifest and known before Your that in my heart there was no dividing, in the time that You did command me to offer Izhak my son, and to make him dust and ashes before You; but that forthwith I arose in the morning and performed Your word with joy, and I have fulfilled Your word. And now I pray for mercies before You, O Lord God, that when the children of Izhak offer in the hour of need, the binding of Izhak their father You may remember on their behalf, and remit and forgive their sins, and deliver them out of all need. That the generations who are to arise after him may say, In the mountain of the house of the sanctuary of the Lord did Abraham offer Izhak his son, and in this mountain of the house of the sanctuary was revealed unto him the glory of the Shekinah of the Lord.]

And the Angel of the Lord called to Abraham the second time from the heavens, and said, By My Word have I sworn, says the Lord, forasmuch as you have done this thing, and has not withheld your son, your only begotten, that in blessing I will bless you, and in multiplying I will multiply your sons as the stars of the heavens, and they shall be as the sand which is upon the shore of the sea, and your sons shall inherit the cities before their enemies. And all the peoples of the earth shall be blessed (i.e. grafted in) through the righteousness of your son, because you have obeyed My word.

And the angels on high took Izhak and brought him into the school (Bet Midrash) of Shem the Great; and he was there three years. And in the same day Abraham returned to his young men; and they arose and went together to the Well of the Seven, and Abraham dwelt at Ber-desheva.

And it was after these things, after Abraham had bound Izhak, that Satan came and told unto Sarah that Abraham had killed Izhak. And Sarah arose, and cried out, and was strangled, and died from agony. But Abraham had come, and was resting in the way. And it was told Abraham, saying, Behold, Milcha also has borne; she has enlargement, through the righteousness of her sister, for bring forth sons unto Nachor your brother: Uts, his firstborn, and Booz, his brother, and Kemuel, master of the Aramean magicians, and Keshed, and Chazo, and Pildash, and Jidlaph, and Bethuel. And Bethuel begat Rivekah. These eight bare Milcha to Nachor the brother of Abraham. And his concubine, whose name was Rëuma, she also bare Tebach, and Gacham, and Tachash, and Maacha. [JERUSALEM. And his concumbine…and her name…]

XXIII. And the days of the life of Sarah were an hundred and twenty and seven years, the years of the life of Sarah. And Sarah died in Kiryath Arba, which is Hebron. [JERUSALEM. And Sarah died in the city of the giants.]

And Abraham came from the mountain of worship, and found that she was dead; and he sat to mourn for Sarah, and to weep for her. And Abraham rose up from the sight of the face of his dead, and spoke with the sons of Hittah, saying, I am a sojourner and dweller with you; I pray sell me the inheritance of a sepulchre among you, and I will bury my dead there. And the sons of Hittah responded unto Abraham, saying to him, Attend to us, our lord. Great before the Lord are you among us, in the best of our sepulchres bury your dead: there is not a man of us who will refuse you his sepulchre, that you may bury your dead. And Abraham rose and bowed to the people of the land, the sons of Hittah. And he spoke with them, saying, If it be with the consent of your mind that I bury my dead from before my face, receive of me, and intercede for me before Ephron bar Zochar that he sell me his double cave which is built in the side of his field, for the full price in silver let him give it me among you, for an inheritance of sepulture. But Ephron the Hittite answered Abraham in the presence of the sons of Hittah, of all who entered the gate of his city, saying, My lord, listen to me: the field I give you, and the cave which is in it, to you I give it, as a gift before the sons of my people I give it to you; go, bury your dead. And Abraham bowed before the sons of Hittah. And he spoke with Ephron before the people of the land, saying, Nevertheless, if you are willing to do me a favor, hear me: I will give you in silver the price of the field; take (it) of me, and I will bury my dead there. And Ephron answered Abraham, saying to him, My lord, hear me: the land, as to its price, would be four hundred sileen of silver; between me and you what is that? Bury your dead. And Abraham hearkened unto Ephron, and Abraham weighed to Ephron the silver which he had named before the sons of Hittah, four hundred sileen of silver, good, passing at every table, and receivable in all transactions. [JERUSALEM. Four hundred sileen of silver, passing at every table, and receivable in all transactions.] And he confirmed the purchase of the field of Ephron, in which (was) the double (cave) which is before Mamre, The field, and the cave that is therein, and all the trees that were in the field, in all the boundaries thereof round about,--Unto Abraham, for a purchased possession, in the presence of the sons of Hittah, (even) of all who entered in at the gate of the city. And afterwards Abraham buried Sarah his wife in the cave of the field Kapheilta which is before Mamre, that is, Hebron in the land of Kenaan. And the field and the cave therein were confirmed unto Abraham for an inheritance of sepulture from the sons of Hittah.

Ashlamatah:

Shofetim (Judges) 3:1-9, 15

1 ¶ Now these are the nations which the LORD left, to prove Israel by them, even as many as had not known all the wars of Canaan;

2 only that the generations of the children of Israel might know, to teach them war, at the least such as beforetime knew nothing thereof;

3 namely, the five lords of the Philistines, and all the Canaanites, and the Zidonians, and the Hivites that dwelt in mount Lebanon, from mount Baal-hermon unto the entrance of Hamath.

4 And they were there, to prove Israel by them, to know whether they would hearken unto the commandments of the LORD, which He commanded their fathers by the hand of Moses.

5 And the children of Israel dwelt among the Canaanites, the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites;

6 and they took their daughters to be their wives, and gave their own daughters to their sons, and served their gods.

7 And the children of Israel did that which was evil in the sight of the LORD, and forgot the LORD their God, and served the Baalim and the Asheroth.

8 ¶ Therefore the anger of the LORD was kindled against Israel, and He gave them over into the hand of Cushan-rishathaim king of Aram-naharaim; and the children of Israel served Cushan-rishathaim eight years.

9 And when the children of Israel cried unto the LORD, the LORD raised up a saviour to the children of Israel, who saved them, even Othniel the son of Kenaz, Caleb’s younger brother.

10 And the spirit of the LORD came upon him, and he judged Israel; and he went out to war, and the LORD delivered Cushan- rishathaim king of Aram into his hand; and his hand prevailed against Cushan-rishathaim.

11 And the land had rest forty years. And Othniel the son of Kenaz died.

12 ¶ And the children of Israel again did that which was evil in the sight of the LORD; and the LORD strengthened Eglon the king of Moab against Israel, because they had done that which was evil in the sight of the LORD.

13 And he gathered unto him the children of Ammon and Amalek; and he went and smote Israel, and they possessed the city of palm-trees.

14 And the children of Israel served Eglon the king of Moab eighteen years.

15 But when the children of Israel cried unto the LORD, the LORD raised them up a saviour, Ehud the son of Gera, the Benjamite, a man left-handed; and the children of Israel sent a present by him unto Eglon the king of Moab.

Special Ashlamatah for Shabbat “Chazon” - Isaiah 1:1-27

1 ¶ THE VISION of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.

2 ¶ Hear, O heavens, and give ear, O earth, for Adonai has spoken: Children I have reared, and brought up, and they have rebelled against Me.

3 The ox knows his owner, and the ass his master’s crib; but Israel does not know, My people do not consider.

4 Ah sinful nation, a people laden with iniquity, a seed of evil-doers, children that deal corruptly; they have forsaken Adonai, they have contemned the Holy One of Israel, they are turned away backward.

5 On what part will you yet be stricken, seeing you stray away more and more? The whole head is sick, and the whole heart faint;

6 From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and festering sores: they have not been pressed, neither bound up, neither mollified with oil.

7 Your country is desolate; your cities are burned with fire; your land, strangers devour it in your presence, and it is desolate, as overthrown by floods.

8 And the daughter of Zion is left as a booth in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.

9 Except Adonai of hosts had left unto us a very small remnant, we should have been as Sodom, we should have been like unto Gomorrah.

10 ¶ Hear the word of Adonai, you rulers of Sodom; give ear unto the law of our God, you people of Gomorrah.

11 To what purpose is the multitude of your sacrifices unto Me? Says Adonai: I am full of the burnt-offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he-goats.

12 When you come to appear before Me, who has required this at your hand, to trample My courts?

13 Bring no more vain oblations; it is an offering of abomination unto Me; new moon and sabbath, the holding of convocations – I cannot endure iniquity along with the solemn assembly.

14 Your new moons and your appointed seasons My soul hates; they are a burden unto Me; I am weary to bear them.

15 And when you spread forth your hands, I will hide Mine eyes from you; yes, when you make many prayers, I will not hear; your hands are full of blood.

16 ¶ Wash you, make you clean, put away the evil of your doings from before Mine eyes, cease to do evil;

17 Learn to do well; seek justice, relieve the oppressed, judge the fatherless, plead for the widow.

18 Come now, and let us reason together, says Adonai; though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.

19 If you be willing and obedient, you shall eat the good of the land;

20 But if you refuse and rebel, you shall be devoured with the sword; for the mouth of Adonai has spoken.

21 ¶ How is the faithful city become a harlot! She that was full of justice, righteousness lodged in her, but now murderers.

22 Your silver is become dross, your wine mixed with water.

23 Your princes are rebellious, and companions of thieves; every one loves bribes, and follows after rewards; they judge not the fatherless, neither does the cause of the widow come unto them.

24 Therefore says Adonai, Adonai of hosts, the Mighty One of Israel: Ah, I will ease Me of Mine adversaries, and avenge Me of Mine enemies;

25 And I will turn My hand upon you, and purge away your dross as with lye, and will take away all your alloy;

26 And I will restore your judges as at the first, and your counselors as at the beginning; afterward you shall be called The city of righteousness, the faithful city.

27 Zion shall be redeemed with justice, and they that return of her with righteousness.

Ketubim

Targum Psalm 16

1. An honest inscription of David. Protect me, O God, because I have hoped in your word.

2. You have spoken – you, my soul – in the presence of the Lord. You are my God, truly my goodness is not present without You.

3. To the holy ones that are in the in the land they have declared the might of my power from the beginning; and as for those proud of their good deeds, my good will is for them.

4. But the wicked multiply their idols; afterwards they hurry to make their sacrifices. I will not receive favorably their libations or the blood of their sacrifices, nor will I mention their name with my lips.

5. The Lord is the portion of my cup and my share; You will support my lot.

6. The lots have fallen pleasantly for me; indeed, a beautiful inheritance is mine.

7. I will bless the Lord, who has counseled me; even at night my mind disciplines me.

8. I have placed the Lord before me always, for His presence rests on me; I shall not be shaken.

9. Therefore my heart is glad, and my glory rejoices; besides, my flesh shall dwell in security.

10. For You will not abandon my soul to Sheol, you will not hand over Your innocent one to see corruption.

11. You will tell me the way of life; abundance of joy is in the presence of Your face; pleasant things are at Your right hand forever.

Midrash of Matityahu

(Matthew) 3:5-12

5 ¶ Then went out to him (Yochanan the immerser) from Jerusalem, and all Judaea, and all the region round about Jordan river,

6 And were immersed, as prescribed by him, in the Jordan river, admitting their sins.

7 But when he saw many of the Pharisees and Sadducees come to his immersion, he said unto them, O generation of vipers, who has warned you to flee from the wrath to come from G-d?

8 Bring forth therefore fruits worthy of teshuvah (returning).

9 And think not to say within yourselves, “We are of our father Abraham,” for I say unto you, that G-d is able of these stones to raise up physical children unto Abraham.

10 And now the axe is laid unto the root of the trees. Therefore every tree which is not producing good fruit is being hewn down, and cast into the fire.

11 I indeed issue a call to immersion in water unto teshuvah (returning), but he that is coming after me is mightier than I, whose sandals I am not worthy to carry. He will issue a call to immersion in the fire of the Spirit of Holiness (Spirit of Separation unto G-d).

12 The fan to blow away the chaff is in his hand, and he will thoroughly purge his threshing floor, and gather his wheat. Then he will burn up the chaff with unquenchable fire.

Pirqe Abot

“All Israel have a share in the World to Come, as it is stated: And your people are all righteous; they shall inherit the land forever; they are the branch of My planting, the work of My hands, in which to glorify Me” (Isaiah 60:21).

Pirqe Abot II:5-6

MISHNAH 5. He used to say: "A boor cannot be sin-fearing, nor can an ignoramus be pious. A bashful person will not learn, neither can the short-tempered teach; nor can anyone who is over-occupied in trade become a scholar. In a place where there are no men, strive to be a man."

QUESTION: What is the difference between a "boor" and an "am ha'aretz"?

ANSWER: A boor is a person who possesses neither intellectual nor moral virtues, that is, neither learning nor moral conduct. He does not even acquire evil vices; he is void, so to speak, of all good and evil. That is why he is called a "boor"; he is like a sadeh boor - fallow field - which can produce nothing (Erubin 17b). A person of this type cannot be sin-fearing because he is unable to know what constitutes a wrongful act. The am ha'aretz is a person who possesses moral, but not intellectual virtues, that is, moral conduct but no learning. He is called an "am ha'aretz" (of the people of the land - a worldly person) since he is valuable for social and civic purposes and he possesses those qualities which benefit the social order. Such a person can be sin-fearing because he is able to differentiate between good and evil, right and wrong. He cannot attain the level of Chassid (Righteous/Generous) because a Chassid is one who conducts himself lifenim mishurat hadin - above the letter of the law - (see Berakhot 7a). Since the am ha'aretz possesses no learning and does not know the law, he does not know how to rise above the average behavior and to act in a manner that transcends strict justice.

QUESTION: A boor, an ignoramus, a bashful, short tempered, over-occupied in trade, and no man, what is the connection between these six messages and Hillel?

ANSWER: Hillel is teaching that in order not to be a boor or an am ha'aretz, it is necessary for one to learn Torah, and he brings to our attention some of the things a student or teacher should not do. These are not just based on theory, but from his own personal experience.

That Hillel illustrated that a bashful person cannot learn is evident from what the Gemara (Yoma 35b) relates about him, "Every day he used to work and earn one tropek (small coin), half of which he would give to the guard at the Bet Midrash, the other half being spent for his food and for that of his family. One day he found nothing to earn, and the guard at the Bet Midrash would not permit him to enter. He climbed up and sat upon the window to hear the words of Torah delivered by Shemayah and Avtalyon. It was the eve of Shabbat in the winter solstice, and snow fell down upon him. When the sun rose, Shemayah said to Avtalyon, 'Every day this house is light and today it is dark; is it perhaps a cloudy day?' They looked up and saw the figure of a man in the window. They went up and found him covered by three cubits (approx. five feet) of snow. They removed him, bathed and anointed him, and placed him opposite the fire, and they said, 'This man deserves that the Shabbat be profaned on his behalf.' "

To eradicate illiteracy, there is a need for teachers. They must be patient with their disciples and make an endeavor to answer their questions no matter how absurd they may sound. Hillel was such a teacher par excellence. The Gemara (Shabbat 31a) relates that once two people made a bet that whoever provoked Hillel to lose his temper would win four hundred zuz as his prize. The one who undertook to provoke him came to his house on Erev Shabbat while he was busy preparing himself for the Shabbat, and pretending not to know that Hillel was the Nasi, called out as one would call to an ordinary peasant, "Is there a Hillel here?" Hillel came to the door and patiently greeted the person and said, "My son, what do you seek?" The person replied, "I have a question to ask of you." Hillel said, "Ask, my son." The person asked, "Why are the heads of the Babylonians round?" Although the question was actually trivial, Hillel nevertheless treated it with deference. In order not to discourage him from asking questions thereafter which might be very important, Hillel told him that he had asked a truly profound question and went on to answer it. The person left and again returned a few times with more unimportant questions. "Why are the eyes of the Tarmodians round? Why are the feet of the Africans so wide?" Hillel patiently answered all his queries, and told him to feel free to ask him any questions he wished. Finally the person said, "If you are indeed the great Hillel whom the people call 'Nasi,' let there not be anymore like you among the Jewish people, because I made a wager and on account of you I lost four hundred zuz." Hillel then told him, "You may lose a few times four hundred zuz, but Hillel will not take offense."

That he preferred Torah study in poverty to business opportunities is to be seen from what the Gemara (Sotah 21a) relates. Hillel and Shebna were brothers. Hillel engaged in the study of Torah, and Shebna was occupied in business. Eventually, Shebna said to him, "Come let us become partners and divide the profits." Hillel declined the offer to barter the merit he earned by devotion to Torah. He lived in poverty and became one of the greatest Talmudic sages and Nasi (Prince = Chief of the Sanhedrin – i.e. Supreme Court) of K'lal Yisrael (the people/community of Israel).

The teaching "In a place where there are no men strive to be a man" is illustrated by the story of how he assumed the position of Nasi (Prince = Chief of the Sanhedrin – i.e. Supreme Court). As the Gemara (Pesachim 66a) relates, when he came to the city where the sons of Betira lived and he was the only one who knew the answer to a halakhic question regarding the Pesach offering, the people offered him the position of Nasi. He accepted it since there was no one there as qualified as he was.

QUESTION: In all times and in all places one should strive to be a man. Why the emphasis of "In a place where there are no men?"

ANSWER: Some people act very pious - in the company of their friends, but when they are alone at home with no one watching, there is much to be desired. For example, at snoga they pray slowly and with much kavanah, but at home they rush through the prayers in a few minutes. When invited to a catered meal they make many inquiries regarding kashrut, but in their home they are very lax and extremely lenient. To them Hillel says, "When you are in a place where there are no men," i.e. in the privacy of your home, "strive to be a man." Be the same man as you are when you are in the company of others. Bear in mind that though no one sees what you are doing, Ha-Shem does.

MISHNAH 6. He also saw a skull floating on the water. He said to it: "Because you drowned others, they drowned you; and ultimately those who drowned you will themselves be drowned."

QUESTION: From whose body was the skull?

ANSWER: After the Jewish people walked through the sea onto dry land, and the waters resumed flowing and drowned the Egyptians, Moshe witnessed Pharaoh's skull floating on the sea. Hillel was the gilgul (type) of Moshe, and therefore resembled him in many ways. He, too, served as Nasi (Prince = Chief of the Sanhedrin – i.e. Supreme Court) of K'lal Yisrael (Pesachim 66a), exemplified humility (Shabbat 31a), and lived 120 years (Sifri Debarim). Once, he also saw the skull of Pharaoh floating and said to it, "Because you drowned the Jewish children 'in the Nile River, Ha-Shem has punished you measure for measure."

Afterwards, Hillel comforted the Jewish people, saying, "Do not despair because of the trials and tribulations confronting you throughout exile. Ultimately, Ha-Shem will come to our salvation and those nations who have been drowning us and afflicting us will be punished by their own methods." Thus, Hillel's message was directed at two separate parties. To the skull he said "because you drowned others you were drowned," and to K'lal Yisrael he stated that "ultimately those who drown you will themselves be drowned."

The above is according to the opinion that Pharoah, too, perished together with the Egyptians. According to another opinion (see Yalkut Shimoni, Jonah 5:50) he survived the ordeal at the sea and went on to become King of Nineveh. It was there that he was later drowned.

Alternatively, Hillel lived in the period of history when Herod was the King in Israel and his wife was Miriam, a scion of the Hasmonean family. The Kehunah (Priesthood) was the domain of the Hasmoneans, and the Monarchy belonged to the descendants of David. Hillel was upset with the Hasmoneans for acquiring Kingship, which was not their area. Herod denied Chananeil the position of Kohen Gadol and appointed his brother-in-law Aristablus, who was a Hasmonean, instead. Despite his young age of only seventeen, he impressed everyone with his superb performance and became highly acclaimed. This aroused the jealousy of Herod, and he planned a way to be rid of him.

Once Herod scheduled a celebration in Yericho, and he invited his wife, mother-in-law, and brother-in-law to participate. Present also were Hillel the Nasi, and Shammai the Chief Justice. After the King and Aristablus played together and perspired, the King invited his brother-in-law for a swim. The waters were deep and very swift, and the King secretly instructed his servants to drown Aristablus. While in the water, they engaged in horse-play, and then they kept him under the water till he expired. They went out and pretended that they knew nothing about the whereabouts of Aristablus. Suddenly, his skull floated on the waters and everyone realized what happened and blamed the King for it, but were unable to do him anything.

Upon seeing the skull, Hillel declared that there is an ultimate accounting for all that one does: "Because your family, the Hasmoneans, pushed aside the family of David from kingship, they received their punishment in the form of the drowning of their descendant, and ultimately all those who had a hand in your drowning will drown." In the end, Herod gave Aristablus a royal funeral in an attempt to remove any suspicion from himself and killed the servants who had a hand in his drowning.

Hillel used the Aramaic, the vernacular, in expressing this important belief in retributive justice, so that it would be understood by the masses. He felt it important for them to know that if for any reason whatsoever a murderer or evil-doer is not brought to justice, he may be certain of receiving his just punishment from Ha-Shem, for He will not permit evil deeds to go unpunished.

QUESTION: Since the drowning was due to him for drowning someone else, why is the one who drowned him considered guilty of a crime?

ANSWER: Only a Bet Din is empowered to decide guilt and mete out punishment. However noble the individual's thoughts may be, he cannot take the law into his own hands. Ha-Shem is the one who gave the Jew his life, and no individual may take it away. At the Akedah, when Avraham was about to slaughter Yitzchak, an angel said to him, "Do not stretch out your hand against the lad nor do anything to him" (B’resheet 22:11). Why did the order to bring Yitzchak as a burnt-offering come directly from Ha-Shem (ibid 22:2) while the stop-order came from an angel? A Jew should never harm another Jew without a direct command from Ha-Shem. To help another Jew, however, one needs no command. Therefore, only on direct command of Ha-Shem could Avraham do harm to Yitzchak, but to let Yitzchak live, the instruction of an angel sufficed.

Commentary

The Torah Seder for this week containing the binding of Isaac for the benefit of the Jewish people, a precedent of the binding of Yeshuah for the benefit of the Gentiles, comes at a most appropriate time in our calendar as we are about to enter the solemn fast of the 9^th of Av, which G-d willing we will celebrate this coming Sunday. In the first instance in the Akedah of Yitschaq, we have the destruction by killing and fire of Yitschaq’s temple and according to the Midrash, “And the angels on high took Izhak and brought him into the school (Bet Midrash) of Shem the Great; and he was there three years.” In the second instance, the Master of Nazareth was bound to a cross, killed by the Romans, rose from the dead on the third day, and ascended to the heavens where he is seated in his throne at the right hand of G-d’s Great Throne. On the 9^th of Av we remember the destruction of two Temples and the slaughter of countless Jews for the sake of G-d and Torah. Two human temples destroyed and resurrected on the one hand and Two physical Temples destroyed.

It appears to me that we often do not see this picture well. The Temple of stones and mortar stands foremost for the seat of Theocratic government, and also as a house for all Israel. But it is Israel which is the “real” Temple of G-d not a house built of stones and mortar. And each should of the people of Israel was represented physically and symbolically by the constituent lifeless stones that made the Temple. It is for this reason that I have lots of troubles in siding with those that feel the needs to rebuild again a lifeless structure, rather than making sure than no son of Israel is lost to any of the many false and deadly isms that abound in this world.

But men seem not to learn this key lesson. Even today when it comes as to whether we spend money in a good school or Yeshivah or in a fancy Synagogue, most prefer to spend their moneys in the latter, not realizing that the Jewish living spiritual stones are far more precious than any structure built by dead stones. And this is the meaning of the words of Yochanan the immerser in Matityahu 3:9 – “And think not to say within yourselves, “We are of our father Abraham,” for I say unto you, that G-d is able of these stones to raise up physical children unto Abraham.”

Do I then mourn on this 9^th of Ab? Yes, of course I will mourn! But I will not mourn for the lifeless stones, and hoping that soon another Temple be rebuilt. Rather I will mourn for the Jewish souls that have been assimilated, or that have been lost to the Jewish people because of past persecutions and wars, I will mourn for the lack a quality Torah education affordable to both Jew and G-d fearer, and in this way I will pray with all of my soul that the Living Temple of Israel be completely rebuilt with no missing living stone. If we would concentrate on this matter then we would not need to evacuate Gaza, nor would any Palestinian harm us, as we shall now go unto see from the writings of our Sages of old.

Midrash Yelammedenu starts commenting our Seder by stating:

“And God did prove Abraham” (Genesis 22:1) - Scripture states elsewhere in allusion to this verse: The Lord tries the righteous (Psalm 11:5). R. Jonah maintained: If you pound a good quality flax, its quality will improve, but if you pound a poor quality flax, it will crumble. So the Holy One, blessed be He, tests only the righteous.

R. Judah the son of Shalum said: A potter never tests a defective vessel for fear that it might break whilst being tested, but he always tests a perfect one. Likewise the Holy One, blessed be He, tests the righteous but not the wicked, as it is said: The Lord tries the righteous.

R. Elazar declared: If a householder has two cows, one of which is strong whilst the other is weak, he places the yoke on the stronger cow and not on the weaker one. Hence, Scripture says: The Lord tries the righteous and God did prove Abraham.

“And God did prove Abraham” (Genesis 22:1) – Observe this difference between the earlier generations and the later generations. The earlier generations were tested by the Holy One, blessed be He, as it is said: And God did prove Abraham. And Scripture elsewhere states regarding the generation of the dessert: That He might afflict you to prove you, to know what is in your heart (Deuteronomy 8:2). But later generations were tested by the nations of the world, for it is said: Now these are the nations which the Lord left, to prove Israel by them (Judges 3:1).

Similarly, you find that though the Holy One, blessed be He, decreed that Daniel and his companions should eat unclean bread, as it is said: And the Lord said: ‘Even thus shall the children of Israel eat their bread unclean, among the nations whither I will drive them’ (Ezekiel 4:13), nevertheless when Nebuchadnezzar commanded them to eat his food, as is said: And the king appointed for them a daily portion of the king’s food and of the wine which he drank (Daniel 1:5), Daniel would not obey. He declared: Even though the Holy One, blessed be He, has decreed that we should eat unclean food, He did so only to test us. We will do our part, let Him do His part. Then he said to the chief of the officers: Try your servants, I beseech you, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before you, and the countenance of the youths that east of the king’s food; and as you see deal with your servants (Daniel 1:12-13). The officers retorted: “Are you descended from nobility that you are able to withstand the test of ten days without food or wine?” “Yes, indeed,” they replied, “for we are the descendants of that righteous man who was tried ten times. Perhaps his merit will assist us. After all, has not the king found us to be ten times as wise as all his magicians and sorcerers? Forthwith, the Holy One, blessed be He, made the officer feel well disposed toward Daniel: So he hearkened unto them in this matter, and tried them for ten days. And at the end of ten days their countenances appeared fairer, and they were fatter in flesh, than all the youth that did eat of the king’s food (Daniel 1:14-15).

It remains then perfectly clear that terrorists are there to test our faithful obedience to G-d, to test if we are engaged in the real work of G-d, or in a self-made dream that goes nowhere and only serves to shamefully show our rebelliousness. This, in Aggadat Beresheet we find a continuation of this same theme. There we read:

“Now these are the nations that the Lord left to test Israel by them (Judges 3:1). This is what Scripture says: Do not kill them, or My people may forget; make them totter by Your power, and bring them down, O Lord, our shield (Psalm 59:12). From the day that the Holy One revealed himself to Moses, He only appeared to him by means of an angel, as it is stated: There the angel of the Lord appeared to him in a flame of fire out of a bush (Exodus 3:2); and who is he? Michael the great prince who stands firm for the sons of your people (Daniel 12:1). The Holy One commanded him that he should guard Moses in Egypt, and bring Israel out of Egypt, and guard them at the Sea, as is stated: The angel of God was going before the Israelite army. And about him it is stated: My angel shall go in front of you, to guard you on the way and to bring you to the place that I have prepared; be attentive to him and listen to his voice (Exodus 23:21). And as soon as Moses heard for he will not pardon your transgression, he rejected him. Moses said: Why must we let go of the One about whom it is written: Who is a God like You, pardoning iniquity and passing over the transgression of the remnant of Your possession? (Micah 7:18), and accept one of whom it is written: for he will not pardon your transgression? He said to Him: If Your presence will not go, do not carry us up from here (Exodus 33:15). He said to Moses: So will I do: My presence will go with you, and I will give you rest (Ex. 33:14).

All the time that Moses lived, he did not have the right to see the angel, until Joshua stood in Jericho and he was revealed, as is stated: Once when Joshua was by Jericho, he looked up and saw a man standing before him (…) but as a commander of the army of the Lord I have now come (Joshua 5:13-14). The angel said to him: Please do not reject me as Moses rejected me because for some years I have not been seen by a human eye, and now I have come to guard you, as is stated: But as commander of the army of the Lord I have now come. At that time the Holy One commanded the angel that he should leave the people of the nations, lest they repent like Rahab the whore, and also that Israel might learn to wage war against them. Therefore it is stated: Do not kill them, or My people may forget (Psalm 59:12) – so that Israel should not forget how to wage war, and also that they should be tested by them. For if they will not leave the Holy One, and will not adhere to the Nations of the World, then I shall destroy their enemies: Make them totter by Your power, and bring them down, o Lord our shield (Psalm 59:12). For whose merit? For the merit of Abraham: Do not be afraid, Abram, I am your shield (Genesis 15:1). And so Moses says: Happy are you, O Israel! Who is like you, a people saved by the Lord, the shield of Your help (Deuteronomy 33:29). And so He said to Joshua: You are old and advanced in years, and very much of the land still remains to be possessed (Joshua 13:1). Nevertheless: I will Myself drive them out from before the Israelites (13:6). Therefore it is stated: Now these are the nations that the Lord left to test Israel by them (Judges 3:1).

Another interpretation. Now these are the nations that the Lord left to test Israel by them (Judges 3:1). This is what Scripture says: You have set up a trial (NES) for those who fear You, in order for them to be tested (LEHITNOSES) by the bow. Selah (Psalm 60:6) [Scripture actually states: “You have given a banner to them that fear You, to rally to it out of bowshot. Selah” – The Midrash plays with words of similar roots to derive its conclusion]. Come and see the difference between the first generations and the latter generations. The Holy One, blessed be He, tested Abraham, as it is stated After these things God tested Abraham (Genesis 22:1). The Holy One, blessed be He, tested the generation of the dessert, as is stated: I am going to rain bread from heaven for you (…) In that way I will test them (Exodus 16:4). Be now we are being tested at the hands of the nations, as it is stated: Now these are the nations that the Lord left to test Israel by them (Judges 3:1).

This can be compared to a rich person who had vineyards. When he saw that the wine was good, he drank it; and when he saw that the wine was bad, he gave it to his servant to drink. So the Holy One, blessed be He, tested Abraham, who was righteous, by Himself; but we are tested at the hand of the nations, as it is said: Now these are the nations that the Lord left to test Israel by them (Judges 3:1).

Another interpretation. Now these are the nations that the Lord left to test Israel by them (Judges 3:1). This is what Scripture says: Say also: ‘Save us, O God of our salvation, and gather and rescue us from among the nations’ (1 Chronicles 16:35). Israel said to Him: Master of the universe, until when will the Nations of the world rule over us; until when will they subdue us? And so David says: How long shall my enemy be exalted over me? (Psalm 13:3). The Holy One, blessed be He, said: The matter depends on you – repent (i.e. return), and I will destroy them, as is stated: O that My people would listen to Me, that Israel would walk in My ways! Then I would quickly subdue their enemies, and turn My hand against their foes (Psalm 81:14-15). Israel said to Him: When You do so, we will praise You, as is stated: Let sinners be consumed from the earth, and let the wicked be no more. Bless the Lord, O my soul. Praise the Lord! (Psalm 104:35).

Let me conclude this brief commentary with the sober thought, that Satan is nothing, and demons are nothing, but G-d, most blessed be He, is sovereign over all. Terrorists are nothing, Palestinians are nothing, Arabs are nothing, Anti-Semites are nothing, but G-d is the Almighty the King Sovereign over all the earth! So of whom shall we be afraid, whom shall we fear? Should a man not fear G-d more than all the enemies that compass us all around? If this be so, should not all our efforts be concentrated on a huge thrust to educate all Jews in the Written and Oral Torah, as well as all the Gentiles of good will? May Ha-Shem, most blessed be He, grant us a great Shabbat, and a great Teshuvah (returning) to Him and his purposes and forgive our silly deviations from the real task ahead of us, amen ve amen!

Shalom Shabbat!

And may it go well over the fast!

On the meaning and significance of the Akedah please see:

merit.html

Shabbat:	Torah Reading:	Weekday Torah Reading:
והאלהים נסה
“V’HaElohim Nisah”	Reader 1 – B’resheet 22:1-6	Reader 1 – B’resheet 24:1-9
“And G-d tested”	Reader 2 – B’resheet 22:7-12	Reader 2 – B’resheet 24:10-14
“Y Dio probó”	Reader 3 – B’resheet 22:13-19	Reader 3 – B’resheet 24:15-18
B’resheet (Genesis) 22:1 – 23:20	Reader 4 – B’resheet 22:20-25
Judges 3:1-9, 15	Reader 5 – B’resheet 23:1-7
Special: Isaiah 1:1-27	Reader 6 – B’resheet 23:8-12	Reader 1 – B’resheet 24:19-21
Psalm 16	Reader 7 – B’resheet 23:13-20	Reader 2 – B’resheet 24:22-26
Pirke Abot II:5-6	Maftir – B’resheet 23:17-20	Reader 3 – B’resheet 24:27-33
N.C.: Matityahu 3:5-12	Isaiah 1:1-27