Esnoga Bet Emunah

7104 Inlay St. SE, Lacey, WA 98513

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

E-Mail: gkilli@aol.com

 

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

 

Three and 1/2 year Lectionary Readings

Fourth Year of the Reading Cycle

Ellul 13, 5768 – September 12/13, 2008

Seventh Year of the Shmita Cycle

 

Shabbat Nahamu IV

5th of 7 Shabbatot (Sabbaths) of Consolation

 

Candle Lighting and Havdalah Times:

 

Atlanta, Georgia, U.S.                                                                 San Antonio, Texas, U.S.

Friday Sept. 05, 2008 – Candles at 7:30 PM                             Friday Sept. 05, 2008 – Candles at 7:33 PM

Saturday Sept. 06, 2008 – Havdalah 8:24 PM                          Saturday Sept. 06, 2008 – Havdalah 8:26 PM

 

Baton Rouge & Alexandria, Louisiana, U.S.                          Sheboygan  & Manitowoc, Wisconsin US

Friday Sept. 05, 2008 – Candles at 6:56 PM                             Friday Sept. 05, 2008 – Candles at: 6:48 PM

Saturday Sept. 06, 2008 - Havdalah 7:48 PM                           Saturday Sept. 06, 2008 – Havdalah at: 7:48 PM

                                                                                                        

Bowling Green & Murray , Kentucky, U.S.                           Brisbane, Australia

Friday, Sept. 05, 2008 – Candles at 6:40 PM                            Friday Sept. 05, 2008 – Candles at 5:21 PM

Saturday, Sept. 06, 2008 – Havdalah 7:35 PM                         Saturday Sept. 06, 2008 – Havdalah 6:14 PM

 

Miami, Florida, US                                                                      Jakarta, Indonesia

Friday Sept. 05, 2008 – Candles at: 7:10 PM                           Friday Sept. 05, 2008 – Candles at 5:33 PM

Saturday Sept. 06, 2008 – Havdalah at: 8:01 PM                    Saturday Sept. 06, 2008 – Havdalah 6:22 PM

 

New London, Connecticut USA                                                 Kuala Lumpur, Malaysia

Friday Sept. 05, 2008 – Candles at 6:36 PM                             Friday Sept. 05, 2008 – Candles at 6:56 PM

Saturday Sept. 06, 2008 – Havdalah 7:34 PM                          Saturday Sept. 06, 2008 – Havdalah 7:44 PM

 

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

Friday Sept. 05, 2008 – Candles at 7:33 PM                             Friday Sept. 05, 2008 – Candles at 5:42 PM

Saturday Sept. 06, 2008 – Havdalah 8:28 PM                          Saturday Sept. 06, 2008 – Havdalah 6:31 PM

 

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

Friday Sept. 05, 2008 – Candles at 7:23 PM                             Friday Sept. 05, 2008 – Candles at 5:54 PM

Saturday Sept. 06, 2008 – Havdalah 8:18 PM                          Saturday Sept. 06, 2008 – Havdalah 6:49 PM

 

Philadelphia, Pennsylvania USA                                              Singapore, Singapore

Friday Sept. 05, 2008 – Candles at: 6:56 PM                          Friday Sept. 05, 2008 – Candles at 6:47 PM

Saturday Sept. 06, 2008 – Havdalah at: 7:53 PM                    Saturday Sept. 06, 2008 – Havdalah 7:35 PM

 

                             

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

 

Coming Special Days:

Rosh HaShanah – New Year – Feast of Trumpets

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

For further study see:

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

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

 

Shabbat

Torah Reading:

Weekday Torah Reading:

כִּי הַמִּצְוָה הַזֹּאת

 

 

“Ki HaMitzvah Hazot”

Reader 1 – D’barim 30:11-14

Reader 1 – D’barim 32:1-4

“For this commandment”

Reader 2 – D’barim 30:15-20

Reader 2 – D’barim 32:5-8

“Porque este mandamiento”

Reader 3 – D’barim 31:1-6

Reader 3 – D’barim 32:9-12

D’barim (Deut.) 30:11 – 31:30

Reader 4 – D’barim 31:7-13

 

Ashlamatah: Isaiah 48:14-22 + 49:26

Reader 5 – D’barim 31:14-19

 

Special: Isaiah 54:1-10

Reader 6 – D’barim 31:20-25

Reader 1 – D’barim 32:1-4

Psalms 144

Reader 7 – D’barim 31:26-30

Reader 2 – D’barim 32:5-8

N.C.: Matityahu 27:62-66

        Maftir: D’barim 31:28-30

Reader 3 – D’barim 32:9-12

Pirqe Abot: II:3

                   Isaiah 54:1-10

 

 

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.) 30:11 – 31:30

 

RASHI

TARGUM PSEUDO JONATHAN

11. For this mitzvah that I am commanding you today; it is not abstruse to you nor is it distant.

11. For this commandment which I command you to‑day is not hidden from you, nor afar off.

12. It is not in heaven, [for you] to say, "Who will go up to heaven for us, and acquire it for us, and inform us of it, and we will fulfill it?"

12. It is not in the heavens, that you should say, Who will ascend for us into heaven, and bring it to us to make us hear, that we may do it? [JERUSALEM. The Law is not in the heavens, that you should say, O that we had one like Mosheh the prophet to ascend into heaven, and bring it to us, and make us hear its commands, that we may do them!]

13. Nor is it overseas, [for you] to say, "Who will travel overseas for us, and acquire it for us, and inform us of it, and we will fulfill it?"

13. Neither is it beyond the great sea, that you should say, Who will go beyond the sea for us, and fetch it for us to make us hear, that we may do it? [JERUSALEM. Neither is the Law beyond the great sea, that you should say, O that we had one like Jonah the prophet, who could descend into the depths of the sea, and bring it to us, and make us hear its commands, that we may do them!]

14. For the matter is extremely close to you; in your mouth and in your mind to fulfill it.

14. For the Word is near you, in your schools; open your mouth, that you may meditate on it; purify your hearts, that you may perform it. [JERUSALEM. For the word is very near you, in your mouth, that you may meditate upon it, and in your hearts, that you may perform it.]

15. See, I have placed before you today life and good, and death and bad.

15. Behold, I have set before you this day the way of life, wherein is the recompense of the reward of good unto the righteous/generous, and the way of death, wherein is the retribution of the wages of evil unto the wicked/lawless. [JERUSALEM. See, behold, I have set before you this day the way of life, which is the path of the good, and the way of death, which is the path of the evil.]

16. For which I command you this day, to love Adonai, your G-d, to go in His ways and to guard His commandments and His statutes and His laws; and you will live and you will flourish, and Adonai, your G-d, will bless you in the land that you are coming there to inherit.

16. For I teach you today to love the Lord your God, and to walk in the ways that are right before Him, and to keep His commandments, statutes, and judgments, and live and multiply; that the Lord your God may bless you in the land into which you are entering to possess it.

17. But if your heart strays and you do not listen, and you are misled, and you prostrate yourself to other gods and worship them.

17. But if you think in your heart that you will not obey, but will go astray to worship the idols of the nations, and serve them,

18. I tell you today that you will certainly perish; you will not remain long on the land that you are crossing the Yarden to come there to inherit.

18. I proclaim to you this day, that you will perish, and will not prolong your days on the land to which you are to pass over the Jordan to possess it.

19. I invoke, as witnesses against you this day, heaven and earth: Life and death have I placed before you, blessing and curse; you choose life in order that you live, you and your descendants,

19. I attest this day, not only you, who are to pass away from this world, but the heavens and the earth, that I have set before you life and death, blessing and its reverse. Choose therefore the way of life, even the Law, that you and your children may live the life of the world to come;

20. To love Adonai, your G-d, to obey Him and to cling to Him; for He is your life and your longevity, to live on the soil that Adonai swore to your forefathers--- to Avraham, to Yitzchak, and to Yaakov--- to give them.

20. that you may love the Lord your God, to obey His Word, and keep close unto His fear; for the Law in which you occupy yourselves will be your life in this world, and the prolongment of your days in the world that comes; and you will be gathered together at the end of the scattering, and dwell upon the land which the Lord swore to your fathers, to Abraham, Izhak, and Jakob, to give it unto them.

 

 

1. Verse 1: Moshe went and he addressed these statements to all of Yisroel.

1. AND Mosheh went into the tabernacle of the house of instruction, and spoke these words unto all Israel,

2. He said to them, "I am 120 years old today, I cannot any longer go forth and return; for Adonai has said to me, 'You will not cross this Yarden.'

2. and said to them: I am the son of a hundred and twenty years this day. I am no more able to go out and come in, and the Word of the Lord has said to me: You will not go over this Jordan.

3. Adonai, your G-d, He is crossing before you, He will destroy these nations before you and you will inherit them. Yehoshua, he is crossing before you as Adonai has stated.

3. The Lord your God, and His Shekinah, will go over before you. He will destroy those nations, and you will possess them. Jehoshua also will go before you, as the Lord has said.

4. And Adonai will do to them as He did to Sichon and to Og, kings of the Emorites, and to their land; whom He destroyed.

4. And the Lord will execute judgment on them, as He did on Sihon and Og kings of the Amoraee, and the people of their land, whom He destroyed.

5. Adonai will defeat them before you, and you will do to them in accord with the mitzvah that I commanded you.

5. And the Word of the Lord will deliver them up before you, and you will do to them according to all the commandment that I have commanded you.

6. Be courageous and bold, do not fear and do not quake before them; for Adonai, your G-d, it is He Who is going with you, He will not enfeeble you nor will He abandon you."

6. Be strong, then, and of good courage, fear not, nor be dismayed before them; for the Shekinah of the Lord your God will be the Leader of you, He will not forsake nor be far from you.

7. Moshe called Yehoshua and said to him as all of Yisrael watched, "Be courageous and bold, for you will enter with this people into the land that Adonai swore to their forefathers to give them, and you will apportion it to them.

7. And Mosheh called Jehoshua from among the people, and said to him: Be you strong, and of good courage; for you are appointed to go with this people to the land which the Word of the Lord swore to your fathers to give them, and you are to divide it among them.

8. And Adonai is the One Who is going ahead of you, He will be with you, will not enfeeble you and will not abandon you; do not fear and do not quake.

8. And the Shekinah of the Word of the Lord will go before you, and His Word will be your helper; He will not forsake nor be far from you; fear not, nor be dismayed.

9. Moshe wrote this Torah and he gave it to the Kohanim, descendants of Levi, who carry the ark of Adonai's covenant; and to all the elders of Yisrael.

9. And Mosheh wrote this Law, and delivered it to the priests the sons of Levi, who bare the ark of the Lord's covenant, and to all the Sages of Israel.

10. Moshe commanded them, saying: After seven years have ended, on the holy day of the Sh'mittah year, during the Sukkot festival;

10. And Mosheh commanded them, saying: At the end of seven years in the time of the year of remission at the feast of Tabernacles,

11. When all of Yisrael comes to be seen in the presence of Adonai, your G-d, in the place that He chooses, you will read this Torah facing all of Yisrael for them to hear.

11. when all Israel comes to appear before the Lord your God, in the place that He will choose, you will read this Law before all Israel while they listen.

12. Assemble the people--- the men and the women and the infants, and your convert who is in your towns; in order for them to hear and in order for them to learn to fear Adonai, your G-d, and they will make sure to fulfill all the statements of this Torah.

12. Assemble the people, the men, that they may learn, the women, that they may hear instruction, the children, that they may partake the benefit (reward) of those who bring them, and your sojourners who are in your cities, that they may behold the majesty of the Law, and be reverent all of them before the Word of the Lord your God, and observe to do all the words of this Law.

13. And their children who did not understand will hear and will learn to fear Adonai, your G-d, all the years that you are living on the land that you are crossing the Yarden there to inherit.

13. Let their children also, who know not, hear, and learn to fear the Lord your God all the days that you live in the land to inherit which you pass over Jordan.

14. Adonai said to Moshe, "Look! Your time is approaching to die. Call Yehoshua and present yourselves in Ohel Moed and I will exhort him." Moshe went with Yehoshua and they presented themselves in Ohel Moed.

14. Unto three of the just was it told that the time of their death was drawing near, and that they should not attain to the days of their fathers; and each of them had been appointed a prince in his days; Jakob our father, David the king, and Mosheh the prophet; for thus it is written: And the Lord said unto Mosheh, Behold, thy day approaches when you must die. Call Jehoshua, and stand both of you in the tabernacle of ordinance, that I may give him charge.

15. Adonai revealed Himself in the Ohel in a pillar of cloud; the pillar of cloud remained at the entrance of the Ohel.

15. And Mosheh and Jehoshua went, and stood in the tabernacle of ordinance. And the glorious Shekinah of the Lord revealed itself at the tabernacle in the pillar of the Cloud, and the pillar of the Cloud stood over the door of the tabernacle, and Mosheh and Jehoshua stood without.

16. Adonai said to Moshe, "You are about to die, and this people will arise and stray after the gods of the stranger [people] of the land that they are going there among them, and they will forsake Me and break My covenant that I made with them.

16. And the Lord said to Mosheh, Behold, you wilt lie down in the dust with your fathers, and your soul will be treasured in the treasury of eternal life with thy fathers: but this wicked/lawless people will rise up and go astray after the idols of the nations among whom they come, and will forsake My worship, and change My covenant which I have made with them. [JERUSALEM. They will forsake, and will profane the statutes I have confirmed with them.]

17. And I will wax angry at them on that day and I will forsake them and I will conceal My face from them and they will be for consuming and many evils and troubles will happen to them; and they will say on that day, "Look! Because my G-d is not within me did these evils happen to me."

17. Then My anger will be kindled against them in that day, and I will abhor them, and remove My Shekinah from them, and they will become a prey, and many evils and troubles will befall them. And they will say at that time, with adjuration, Is it not because the Shekinah of my God dwells not among me, that all these evils have befallen me?

18. And I will surely conceal My face on that day because of all the wickedness that they did, because they turned to other gods.

18. But I will indeed remove My Shekinah from them at that time, until they have dwindled away, to receive the punishment of their sins for all the evil they have wrought, because they turned themselves after the idols of the nations.

19. And now write for yourselves this song and teach it to B’ne Yisrael to place it in their mouths; in order that this song will be for Me a witness against B’ne Yisrael.

19. And now, write you this hymn, and teach the children of Israel; put it upon their lips, that this hymn may be before them, for a witness against the children of Israel.

20. For I will bring them to the land that I swore to their forefathers, flowing milk and honey, and they will eat, and be full, and wax fat; and they will turn to other gods and serve them and they will infuriate Me and break My covenant.

20. For I will bring them into the land which I promised to their fathers, (a land) producing milk and honey, and they will eat and be satisfied: but (after that they have) waxen fat they will turn away to the idols of the Gentiles and worship them; so will they provoke Me to anger, and abolish My covenant.

21. Should many evils and troubles happen to them, this song will serve as testimony before them as witness--- for it will never be forgotten from the lips of their progeny--- for I know their impulse that they are gratifying today prior to My bringing them to the land that I swore.

21. And when these many evils and troubles will come upon them, then will this hymn bear witness to them for a testimony; for it is revealed before Me that it will not be forgotten on the lips of their children: for their evil disposition to which they are yielding to‑day, even before I bring you into the promised land, is known to Me.

22. Moshe wrote this song on that day, and he taught it to B’ne Yisrael.

22. And Mosheh wrote this hymn, and taught the children of Israel.

23. He commanded Yehoshua, the son of Nun and said, "Be courageous and bold, for you will bring B’ne Yisrael to the land that I swore to them, and I will be with you."

23. And He commanded Jehoshua bar Nun, saying: Be strong and of good courage; for you are to bring the sons of Israel into the land I have promised to them, and My Word will be your Helper.

24. When Moshe finished writing the statements of this Torah in a book, till they were complete,

24. And when Mosheh had finished to write the words of this Law upon parchment to complete them, [JERUSALEM. When Mosheh had completed to write the glorious words of this Law until they were finished,]

25. Moshe commanded the Levites, bearers of the ark of Adonai's covenant, saying:

25. he commanded the Levites who bare the ark of the Lord's covenant, saying:

26. "Take this book of the Torah and place it on the side of the ark of Adonai, your G-d's covenant; and it will be there as witness against you.

26. Take the book of this Law, and put it into a chest on the right side of the ark of the covenant of the Lord your God, that it may be for a testament to you.

27. For I know your rebelliousness your stubbornness. Look! even while I live with you today you have been defiers with Adonai, surely after my death.

27. For your rebellion is revealed before me, and the obduracy of your neck. Behold, while I am yet alive among you today ye are rebellious before the Lord; but how much more when I am dead! [JERUSALEM. How much more when I am dead!]

28. Assemble to me all the judges of your tribes and your enforcers, and I will declare in their hearing these statements, and invoke as witnesses against them heaven and earth,

28. Gather together to me all the Sages of your tribes and your officers, and I will speak all these words in their hearing, and will call heaven and earth to bear witness against them.

29. For I know after my death, that you will become depraved and you will veer from the way that I commanded you; and harm will happen to you at the end of time, when you do what is wicked in Adonai's eyes to spite Him with your actions.

29. For I know that after my death corrupting you will corrupt your works, and go astray from the way I have commanded you, and that evil will befall you in the end, because you will do what is wrong before the Lord in provoking Him to anger.

30. Moshe spoke in the hearing of all the assemblage of Yisrael the statements of this song, till they were complete.

30. And Mosheh spoke in the hearing of all the congregation of Israel the words of this hymn until they were ended.

 

 

 

 

 

Midrash Rabba for: D’barim (Deut.) 30:11 – 31:30

 

I. Halakhah: If a Jew has not read the Morning Prayer, or the Additional Prayer, or the Afternoon Prayer--as it happens frequently that a man has not the time to pray, or was delayed because he had to attend to his natural needs, or was journeying on the road and forgot to pray--until what time may he pray and thereby perform his obligation? How should he act? The Sages have taught thus (Berakhot 26a): The Morning Prayer may be recited until midday, the Afternoon Prayer until the evening, while the Evening Service has no fixed limit of time (It may be recited any time during the night); the Additional Service, however, may be recited at any time during the day. R. Eleazar said (Berakhot 28a): If one forgot to recite the Additional Service and then came to read the Afternoon Service, he should first read the Afternoon Service, and after that the Additional Service. Why? Because every [prayer] should be recited in its proper time. The Evening Service has no limit of time, it may be recited until the rise of dawn. Why? For so Scripture says, I love them that love Me, and those that seek Me earnestly will find Me (Prov. VIII, 17). And whosoever is conscientious in his praying may be assured that his prayer will be accepted, as it is written, Lord, You have heard the desire of the humble; You will direct their heart, You will cause Your ear to attend (Ps. X, 17). Great is prayer in the sight of God. R. Eleazar said: If you wish to know the power of prayer, [know that] if it does not achieve the whole of its object, it achieves at least half of it (Cf. Lev. R. X, 5. and cf. Sanh. 37b). Cain rose up against Abel his brother and slew him, and the decree went forth, A fugitive and a wanderer will you be in the earth (Gen. IV, 12); immediately he confessed before God, as it is said, My punishment is greater than I can bear (ib. 13); he said before Him: ‘Master of the Universe, You bear with the whole world, and yet with my sin You wilt not bear; You have written, [Who is a God like unto You,] that pardons iniquity/lawlessness, and passes by transgression  (Micah VII, 18); pardon my iniquity/lawlessness for it is great.’ Immediately he found favour before God and He withheld from him [the curse of] ‘fugitive’; that is half of the decree, for so it is written, And dwelt in the land of Nod  (Gen. IV, 16). Hence you learn that prayer is great in the sight of God. And likewise it was with Hezekiah. When [God] said to him, ‘Set your house in order; for you will die’ (Isa. XXXVIII, 1), immediately, Then Hezekiah turned his face to the wall (ib. 2). Whereupon God said to him, ‘I have heard your prayer... I will add unto your days fifteen years’ (ib. 5). For so Scripture says, He will fulfil the desire of them that fear Him; He also will hear their cry, and will save them (Ps. CXLV, 19).

 

II. FOR THIS COMMANDMENT (XXX, 11). Halakhah: What blessing should a Jew recite when about to read the law? The Sages have taught thus (Meg. 21a): He who reads the law first and he who reads the law last should recite a blessing before it and after it. And whence is it to be inferred that the Law requires a blessing before it and after it? For it is written, Blessed are You, O Lord  (Ps. CXIX, 12), and then, Teach me Your statutes (ib.). Hence the blessing before it. And whence do we know that it requires a blessing after it? R. Samuel b. Nahman said in the name of R. Jonathan: Because after the ‘Song’ follows, And this is the blessing (Deut. XXXIII, 1), which intimates that after Moses had repeated the Law he recited a blessing. Hence the blessing after it. Another explanation: God said: ‘If you fulfil the duty of reciting a blessing for the Law, I also will bless you,’ as it is said, In every place where I cause My name to be mentioned I will come unto you and bless you (Ex. XX, 21). Another explanation: The Rabbis say: The Holy One, blessed be He, said: ‘In blessing the Law you are really blessing yourselves.’ Whence this? For it is said, For by Me your days will be multplied, and the years of your life will be increased  (Prov. IX, 11). ‘And should you say that I have given you the Law to your disadvantage, [know that] I have given it for your benefit, for the ministering angels eagerly desired it, but it was hidden from them,’ as it is said, Seeing it (i.e. Wisdom) is hid from the eyes of all living (Job XXVIII, 21); this refers to the hayyoth (Celestial creatures, cf. Ezek. 1, 5). And kept close from the flying beings of the air (ib.); this refers to the angels, as it is written, Then flew unto me one of the Seraphim (Isa. VI, 6). God said to Israel: ‘My children, the Law is too abstruse for the ministering angels, but for you it is not too abstruse.’ Whence this? From what we read in the context, FOR THIS COMMANDMENT WHICH I COMMAND YOU THIS DAY, IT IS NOT TOO HARD FOR YOU.

 

III. This bears out what Scripture says, Wisdom is as unattainable to a fool as corals; he opens not his mouth in the gate (Prov. XXIV, 7). What is the meaning of, ‘Wisdom is as unattainable to a fool as corals’? R. Tanhuma said: The fool enters a synagogue and sees people there engaged in discussing the Law, and as he knows not what they are saying he feels ashamed, as it is said, ‘He opens not his mouth in the gate,’ and by ‘gate’, surely the Sanhedrin are meant, for it is written, Then his brother's wife will go up to the gate unto the elders (Deut. XXV, 7). Another explanation: The Rabbis say: The fool enters the synagogue, and seeing there people occupying themselves with the Law he asks: ‘How does a man begin to learn the Law?’ They answer him: ‘First a man reads from a Scroll, then the Book [of the law], and then the prophets, and then the Hagiographa; when he has completed the study of the Scriptures he learns the Talmud, and then the Halakhoth, and then the Haggadoth.’ After hearing all this [the fool] says to himself, ‘When can I learn all this?’ and he turns back from the gate. This is the force of, ‘He opens not his mouth in the gate.’ R. Jannai said: This can be compared to a loaf suspended in the air; the fool says, ‘Who can bring it down?’ But the wise man says, ‘Did not someone suspend it?’ And he takes a ladder or a stick and brings it down. So anyone who is a fool says: ‘When will I succeed in reading the whole law?’ But the man who is wise - what does he do? He learns one chapter every day until he completes the whole law. God said: ‘IT IS NOT TOO HARD, but if [you find it] too hard, it is your own fault, because you do not study it.’ Hence the force of, FOR THIS COMMANDMENT, etc.

 

IV. This bears out what Scripture says, For they are life unto those that find them, etc. (Prov. IV, 22). R. Hiyya said: The Law is a salve for the eye, an emollient for a wound, a root-drink for the bowels.' Salve for the eye,’ as it is written, The commandment of the Lord is pure, enlightening the eyes (Ps. XIX, 9); ‘an emollient for a wound,’ as it is written, It will be health to your navel  (Prov. III, 8); and ‘a root-drink for the bowels,’ as it is written, And marrow to your bones (ib.). Another explanation: ‘For they are life unto those that find them,’ that is to say, to him that speaks them out aloud. It is related of a disciple of R. Eliezer b. Jacob, that he used to run through the whole of his study in a single hour, and that once when he fell ill, he forgot all that he had learnt. What was the cause of this? Because he did not speak the words out aloud. When, however, R. Eliezer b. Jacob prayed for him, all his learning came back to him. Another explanation: ‘For they are life unto those that find them,’ that is, to the one who imparts them unto others. Another explanation: ‘For they are life unto those that find them’; that is, unto him who carries them [the Mitsvoth] out completely. Whence this? For Scripture says, Kol Ha-Mizwah (the whole commandment). What is the meaning of, ‘Kol Ha-Mizwah’? Until you completely carry out all the precepts. And health to all their flesh (Prov. IV, 22); this refers to the two hundred and forty eight limbs which a man has. Hence the force of, FOR THIS COMMANDMENT. Another explanation: FOR THIS COMMANDMENT. R. Hiyya b. Abba said: If one begins a precept and does not complete it, the result will be that in the end he will bury his wife and children. And from whom do you learn this? From Judah, who began a precept and did not complete it. How so? When Joseph came to his brethren and they sought to slay him, as it is said, Come now therefore, and let us slay him (Gen. XXXVII, 20), Judah arose and would not let them. Whence this? For it is said, What profit is it if we slay our brother? (ib. 26), and they listened to him, for he was king over them. And had he said, ‘Let us restore him to our father,’ they would also have listened to him. And because he began a precept and did not complete it he buried his wife and his two sons, as it is said,  [And in process of time] Shua's daughter, the wife of Judah, died (ib. XXXVIII, 12); and it is [further written], But Er and Onan died in the land of Canaan (ib. XLVI, I2). Another explanation: FOR THIS COMMANDMENT. R. Levi said in the name of Hama b. Hanina: If one begins a precept and does not complete it, and another comes and completes it, it is attributed to him who has completed it. How [may this be illustrated]? Moses began a precept by taking the bones of Joseph with him. Whence this? For it is said, And Moses took the bones of Joseph with him, etc. (Ex. XIII, 19). But because he never brought them into Eretz Israel, the precept is attributed to Israel, who buried them, as it is said, And the bones of Joseph, which the children of Israel brought up out of Egypt, buried they in Shechem (Josh. XXIV, 32). Scripture does not say here, ‘Which Moses brought up out of Egypt,’ but ‘Which the children of Israel brought up out of Egypt’. Why did they bury them in Shechem? It is as if some thieves stole a cask of wine, and when the owner discovered them he said to them: ‘May the wine taste sweet to you; but, by your life, after you have consumed the wine, return the cask to its proper place.’ So when the brothers sold Joseph it was from Shechem that they sold him, as it is said, And Israel said unto Joseph: Do not your brethren feed the flock in Shechem?  (Gen. XXXVII, I3). God said to them: ‘From Shechem you have sold him, to Shechem return his bones.’ As they completed the precept, it is called by their name. Hence the force of, FOR THIS COMMANDMENT.

 

V. Another explanation: The Holy One, blessed be He, said: ‘If you read the Torah you do a good deed for the world, for were it not for the Torah the world would long ago have been reduced to its primeval state of waste and desolation’ (i.e. without the Law there is chaos. Cf. Gen. R. LXVI, 2).

 

Another explanation: FOR THIS COMMANDMENT. What is the force of THIS COMMANDMENT? The Rabbis say: [This is] a hard thing to say [i.e. that God has only one Torah. Mah. explains: It is as though God Himself were pleading that Israel should not destroy His Torah (v. the illustration in the text), and this is indeed a hard thing to say]. It is as if a king had a precious gem which he placed for safe custody with his friend, saying to him: ‘I ask of you, take great care of this and guard it well; for if it is lost, you cannot find whence to pay me, nor have I another like it, and then you will have sinned against me and against yourself; therefore do your duty by both of us and guard it well.’ Likewise Moses said to Israel: ‘If you keep the Torah you will be acting charitably not only towards your own selves but also towards Me.’ Whence this? For it is said, And it will be righteousness/generosity towards us (Deut. VI, 25), that is towards Me and towards yourselves. When [will this come about]? If we observe to do all this commandment (ib.).

 

VI. Another explanation: FOR THIS COMMANDMENT IT IS NOT IN HEAVEN (XXX, 11 f). Moses said to Israel: ‘Do not say: “Another Moses will arise and bring us another Torah from heaven;” I therefore warn you, IT IS NOT IN HEAVEN. that is to say, no part of it has remained in heaven.’ Another explanation: R. Hanina said: The Torah has been given with all its characteristic teachings of meekness, righteousness/generosity, and uprightness, and also its reward. Another explanation: What is the meaning of, IT IS NOT IN HEAVEN? Samuel said: The Torah is not to be found amongst astrologers whose work is to gaze at the heavens. People said to Samuel: ‘Lo, you are an astrologer, and yet you are also great in the Torah.’ Whereupon he replied: ‘I only engage in astrology when I am free-from studying the Torah.’ ‘When is that?’ ‘When I am in the bath.’ Another explanation: IT IS NOT IN HEAVEN. Israel said to Moses: ‘Our teacher Moses, lo, you say to us, IT IS NOT IN HEAVEN, NEITHER IS IT BEYOND THE SEA, then where is it? ' He answered them:  ‘It is in a very near place, IN YOUR MOUTH, AND IN YOUR HEART, THAT YOU MAY DO IT (ib. 14), it is not far from you, it is near unto you.’ Another explanation: IN YOUR MOUTH AND IN YOUR HEART, THAT YOU MAY DO IT. The Rabbis say: Solomon said seven things of the sluggard, but what Moses said was greater than all of them. How so? People say to the sluggard: ‘Your teacher is in the city, go and learn Torah from him.’ To this the sluggard's answer is: ‘I fear the lion in the road.’ Whence this? For it is said, The sluggard says: There is a lion in the way (Prov. XXVI, I3). People say to him: ‘Lo, your teacher is in the province, arise and go to him,’ and he replies: ‘I fear lest there be a lion in the streets,’ as it is said, Yea, a lion is in the streets (ib.). They say to him: ‘But he lives near your house,’ and he replies: ‘The lion is outside,’ as it is said, There is a lion without (ib. XXII, 13). They say to him: ‘He is in the very house.’ He replies: ‘If I go and find the door (of his room) locked I will have to return.’ They say to him: ‘It is open.’ Whence this? For it is said, The door is turning upon its hinges, and the sluggard is still upon his bed (ib. XXVI, 14). Finally, when he knows not what further answer to give, he says to them: ‘Be the door open or closed, I desire to sleep a little longer,’ as it is said, How long wilt you sleep, O sluggard, etc.? (ib. VI, 9). When he arises from his sleep in the morning and food is placed before him, he is too lazy to put it into his mouth. Whence this? For it is said, The sluggard buries his hand in the dish, and will not so much as bring it back to his mouth (ib. XIX, 24). And what is the seventh thing? The sluggard will not plough when winter sets in, therefore he will beg in harvest and have nothing (ib XX, 4). What is the meaning of, ‘The sluggard will not plough when the winter sets in’? R. Simeon b. Yohai said: This refers to one who not having learnt Torah in his youth, desires to learn it in his old age and is not able. And this is the meaning of, ‘Therefore he will beg in harvest (a symbol of old age) and have nothing.’ But what Moses said is the greatest of them all. How so? BUT THE WORD IS VERY NEAR UNTO YOU, IN YOUR MOUTH, AND IN YOUR HEART THAT YOU MAY DO IT. You need but utter the word with your mouth.

 

VII. Another explanation: BUT [THE WORD] IS VERY NEAR. R. Samuel b. Nahman said: It is as if there was a king's daughter who was not acquainted with any man, and the king had a favourite who could visit him at any time, and the princess waited on him. Said the king to him: ‘See how I love you; no one is acquainted with my daughter, yet on you she waits.’ So the Holy One, blessed be He, said to Israel: ‘See how beloved you are upon Me, for no being in My palace is acquainted with the Torah, yet to you have I entrusted it,’ as it is said, Seeing it is hid from the eyes of all living  (Job. XXVIII, 21). But as for you, IT IS NOT TOO HARD FOR YOU ... BUT THE WORD IS VERY NEAR UNTO YOU. God said to them: My children, if the words of the Torah will be near unto you, I too will call you "near ones".’ For so Scripture says, Even for the children of Israel, a people near unto Him. Hallelujah (Ps. CXLVIII, 14).

 

 

VAYELECH

 

I. AND THE LORD SAID UNTO MOSES: BEHOLD, YOUR DAYS APPROACH (XXXI, 14). Halakhah: Is it permissible for a Jew whose dead relative lies unburied before him to pray? The Sages have taught thus (Ber. 17b; M.K. 23b): One whose dead [relative] lies unburied before him is exempt from the duty of reciting the Shema and the Tefillah. And why did our Rabbis teach thus? Because when a man sees his loss before him his mind is distraught; but after the burial throughout the whole of the seven days of mourning it is incumbent on him to carry out all religious duties. And whence do you know that mourning [continues] for seven days? R. Abba b. Abina said: For so we find in the case of Joseph, And he made a mourning for his father seven days (Gen. L, 10); and Sabbath is included in the number. R. Jose b. Zebida said in the name of Resh Lakish: You can learn this from elsewhere. Whence? For it is said, And I will turn your feasts into mourning  (Amos VIII, 10). As the Feast [of Tabernacles] lasts for seven days [‘Feast’ is generally applied to Tabernacles.-The eighth day (v. Lev. XXIII, 39; Num. XXIX, 35) counted as a separate festival], so too the days of mourning are seven. Our Rabbis said (Eccl. R. on III, 2): Once R. Simeon b. Halafta went to a circumcision ceremony. The father of the child made a feast and gave those present wine seven years old to drink, he also said: ‘Of this wine, I will store away a portion for my son's wedding feast.’ The feast continued until midnight. R. Simeon b. Halafta, who trusted in his own [moral] strength, left at midnight to return to his city. On the road, the Angel of Death met him and R. Simeon noticed he was looking strange. He asked him: ‘Who are you?’ And the latter answered: ‘I am God's messenger.’ He asked him: ‘Why are you looking strange?’ He replied: ‘On account of the talk of human beings who say: “This and that we will do,” and yet not one of them knows when he will be summoned to die. The man in whose feast you have shared, and who said to you: “Of this wine I will store away a portion for my son's wedding feast,” lo, his [child's] time has come, he is to be snatched away after thirty days.’ R. Simeon said to him: ‘Show me my end.’ He replied: ‘Neither over you nor over the likes of you have I any dominion; often God finds delight in your good deeds and grants you additional life,’ as it is said, The fear of the Lord prolongs days (Prov. X, 27). The Rabbis say: God finds it hard to decree death upon the righteous/generous. Whence this? For it is said, Precious in the sight of the Lord is the death of His saints (Ps. CXVI, 15). And this is the proof. God should have spoken to Moses thus: ‘Behold you are about to die.’ He, however, did not speak in this way, but He spared him, and He attached ‘death’ to the days. Whence this? From what we read in the context, BEHOLD, YOUR DAYS APPROACH (i.e. the days approach their end) THAT YOU MUST DIE.

 

II. This bears out what Scripture says, I returned, and saw under the sun, that the race is not to the swift, etc. (Eccl. IX, 11). What is the meaning of, ‘That the race is not to the swift’? R. Tanhuma said: The verse refers to Moses. How so? Yesterday he went up to heaven like an eagle and now he seeks to pass over the Jordan and he is not able, as it is written, For you will not go over this Jordan (Deut. III, 27). Nor the battle to the strong (Eccl. loc. cit.); yesterday the angels were trembling before him, and now he declares, For I was in dread of the anger and hot displeasure (Deut. IX,19). Neither yet bread (‘bread’ symbolising Torah or wisdom. Cf. Prov. IX, 5) to the wise (Eccl. loc. cit.); yesterday [to him could be applied the words,] A wise man scales the city of the mighty, and brings down the stronghold wherein it trusts (Prov. XXI, 22), that is, from heaven, and now [wisdom] has been taken away from him and given to Joshua the son of Nun. Nor yet riches to men of understanding  (Eccl. loc. cit.); yesterday he was speaking haughtily to God, like a rich man, Turn from Your fierce wrath  (Ex. XXXII, 12); Pardon, I pray to You, the iniquity/lawlessness of this people (Num. XIV, 19); but now he speaks [humbly] like a poor man, And I besought  (Va'ethhanan), that is, Grant it to me out of Your charity (hinam). Nor yet favour to men of skill  (Eccl. IX, 11); yesterday he knew how to appease his Creator, Rise up, O Lord  (Num. X, 35), Return, O Lord (ib. 36), but now after he had entreated Him for seven days God finally said to him: BEHOLD, YOUR DAYS APPROACH.

 

III. This bears out what Scripture says, There is no man that has power over the spirit (ruah.) to retain the spirit (Eccl. VIII, 8). R. Judah and R. Nehemiah each has his own explanation of this. R. Judah says: No man has power over the Angel of Death to keep him from himself; and ‘ruah’ is none other than angel, as it is said, Who makes spirits [E.V. ‘winds’] Your messengers (Ps. CIV, 4). R. Nehemiah said: No man has power over foreign governments to destroy them from the world, and ‘ruah’ is none other than foreign governments, as it is said, And, behold, the four winds (ruhot) of the heaven, etc. (Dan. VII, 2) [the whole chapter (q.v.) was applied to the four kingdoms or states that have held Israel in subjection].

 

Another explanation: R. Eliezer b. Jacob said: No man has power over his own soul to destroy it (i.e. a man cannot expel his soul from within him). Why? Because God has caused it to permeate the whole body. Had God concentrated it into one limb, then if a man found himself in trouble he would cut off that limb and die. Therefore is it spread throughout the whole body, that he should not be able to destroy it. This is the force of, ‘There is no man that has power over the spirit.’ What is the meaning of, And there is no sending (mish-lahath) in war (Eccl. loc. cit.)? No man when about to die can say, ‘I will send my slave in my stead.’ R. Simeon b. Halafta says: No man can make weapons which will save him from the Angel of Death, such as are referred to in Scripture, And made weapons (shelah) and shields in abundance (IX Chron. XXXII, 5). What is the meaning of, Neither has he power over the day of death (Eccl. loc. cit.)? No man has the power to say [to the Angel of Death]: ‘Wait for me until I have made up my accounts,’ or ‘until I have set my house in order, and then I will come’. Another explanation: What is the meaning of, ‘Neither has he power’? The Angel of Death does not say, ‘Seeing that this man is king we will grant him one or two days more.’ On that day there is no respecting of persons. The proof is this. Throughout his life David is referred to as king, as it is said, Now King David was old and stricken in years (I Kings I, 1). When, however, he was approaching death, Scripture no longer mentions his kingship. Whence this? For it is said, Now the days of David drew near that he should die (I Kings II, 1). Neither will wickedness/lawlessness deliver him that is given to it (Eccl. loc. cit.); no one can appeal against him [the Angel of Death], nor can one lodge a protest against him. Lo, after all the greatness which Moses had enjoyed, when the day of his death came, he could not hold it back. Forthwith God said to him: BEHOLD, YOUR DAYS APPROACH THAT YOU MUST DIE.

 

IV. Another explanation: Moses said to God: ‘Master of the Universe, must I die after my eyes have witnessed all that glory and that power [which I have enjoyed and wielded]’? Whereupon God replied: ‘Moses, What mighty man is he that lives and will not see death’ (Ps. LXXXIX, 49). What is the meaning of, ‘What mighty man is he that lives’? R. Tanhuma said: What mighty man is there like Abraham who went down into the fiery furnace and was saved, and yet afterwards Scripture says of him, And Abraham expired, and died (Gen. XXV, 8)? What mighty man is there like Isaac who stretched out his neck on the altar, and yet afterwards Scripture says of him, Behold now, I am old, I know not the day of my death (ib. XXVII, 2)? What mighty man is there like Jacob who wrestled with an angel, and yet afterwards Scripture says of him, And the time drew near that Israel must die (ib. XLVII, 29)? What mighty man is there like Moses who spoke with his Creator face to face, and yet afterwards [God said to him]: BEHOLD, YOUR DAYS APPROACH THAT YOU MUST DIE?

 

V. Another explanation: All creatures go down to the grave with their eyes dimmed, but as for you [Moses], your eye is not dim. All mortals are disposed of at burial in vestments made by man, namely, coffin, bier, and shrouds, but you are disposed of in shrouds made in heaven, a coffin made in heaven, and a bier made in heaven. Another explanation: When all mortals die, their relatives and their neighbours attend to their burial, but as for you [Moses], I and My Court [will] attend to your burial. Whence this? For it is said, And He buried him in the valley (Deut. XXXIV, 6).

 

VI. Another explanation: BEHOLD (HEN), YOUR DAYS APPROACH. Why was death decreed upon Moses with the expression, ‘hen’ (‘behold’)? The Rabbis say: It is as if a man, to pay honour to the king, brought to him as a gift a sharp sword, and the king exclaimed: ‘Behead him with it,’ whereupon the man asked: ‘My lord king, will you behead me with the very object with which I honoured you?’ So Moses said: ‘Master of the Universe, with the expression "hen" I praised You, for so Scripture says,  Behold (hen), unto the Lord your God belongs the heaven, and the heaven of heavens, etc. (Deut. X, 14); and will You decree death upon me with the same expression, "hen"?’ Whereupon God replied: ‘A bad neighbour observes his neighbour's earnings but not his expenditure’ (Moses recalls that he used the word ’hen’ in praise of God, but he forgets that he also used it in a derogatory sense against Israel, when he doubted whether they would obey the divine call, as the verse cited shows). God continued: ‘Do you not remember that when I sent you to deliver them [Israel] from Egypt, you said to me: But, behold  (hen), they will not believe me’  (Ex. IV, 1)? Hence He said: BEHOLD, YOUR DAYS APPROACH.

 

VII. Another explanation: R. Abin said: What is the force of HEN? It is as though a noble lady made for the king an exceptionally beautiful [purple] garment, which the king took and put away, and when the days of the lady approached their end the king said: ‘Let her take the garment with which she honoured me.’ So God said to Moses: ‘You praised Me with "hen", and with "hen" I will decree death upon you.’

 

VIII. Another explanation: R. Levi said: It is like the case of a pregnant woman who was thrown into prison and gave birth to a son there. When the child grew up the king once passed by the prison, whereupon the lad began to cry out: ‘My lord king, why am I kept in prison?’ and the king replied: ‘You are kept here for the sin of your mother.’ So Moses pleaded: ‘Master of the Universe, there are thirty-six transgressions punishable by extinction enumerated in the Torah, for the commission of any one of which a man is liable to be put to death. Have I then transgressed any one of them? Why do You decree death upon me?’ God replied: ‘You are to die because of the sin of the first man who brought death into the world. [Thus Scripture says], BEHOLD (HEN)! What is the force of HEN? For the sin of him of whom the expression ‘hen’ is used [in Scripture], Behold (hen), the man is become as one of us (Gen. III, 22).

 

IX. Another explanation: What is the force of HEN? R. Sima said: The day cried out before God saying: ‘Master of the Universe, am I not to move nor to set while Moses will live!’ Another explanation: The Rabbis say: When Moses learnt that he was to die on that day, what did he do? R. Jannai said: He wrote thirteen scrolls of the law, twelve for the twelve tribes, and one which he placed in the ark, so that if a man should seek to forge anything therein, they would refer to the scroll in the ark. Moses said: ‘Through my busying myself with the Torah, the whole of which is life, the day will set and the decree will become nullified.’ What did God do? He signed to the sun and it refused to obey him, saying: ‘I will not set and leave Moses alive in the world.’ Therefore Job says explicitly, Did I not weep at the refusal of the day (Job XXX, 25), thus intimating that the day refused to obey Him. HEN. What is the meaning of, BEHOLD (HEN) YOUR DAYS APPROACH? It was like a man saying to his friend: ‘So-and-so has complained against you to the king.’ CALL JOSHUA (XXXI, 14). Moses said to God: ‘Master of the Universe, let Joshua take over my office and I will continue to live.’ Whereupon God replied: ‘Treat him as he treats you.’ Immediately Moses arose early and went to Joshua's house, and Joshua became frightened. Moses said to Joshua: ‘My teacher, come to me,’ and they set out to go, Moses walking on the left of Joshua (the disciple walks on the left of his teacher).’ When they entered the tent of meeting the pillar of cloud came down and separated them. When the pillar of cloud departed Moses approached Joshua and asked him: ‘What was revealed to you?’ Joshua replied: ‘When the word was revealed to you did I know what God spoke with you?’ At that moment Moses bitterly exclaimed: ‘Better it is to die a hundred times than to experience envy, even once.’ Solomon has expressed this clearly: For love is strong as death, jealousy is cruel as the grave (S.S. VIII, 6). This refers to the love wherewith Moses loved Joshua, and the jealousy of Moses towards Joshua. When Moses resigned himself to death, God began to appease him. He said to him:  ‘By your life, in this world you have led My children, in the time to come also, I will have you lead them.’ Whence this? For it is said, Then His people will remember the days of old, the days of Moses (Isa. LXIII, 11).

 

 

Ketubim: Targum Tehillim (Psalms) 144

 

JPS  TRANSLATION

TARGUM

1. A Psalm of David. Blessed be the LORD my Rock, who trains my hands for war, and my fingers for battle; 

1. Composed by David. Blessed is the Lord, my strength, who instructs my hands for battle, my fingers to wage war.

2. My loving-kindness, and my fortress, my high tower, and my deliverer; my shield, and He in whom I take refuge; who subdues my people under me.

2. He who acts favorably, and my mighty fortress; my strength, and the one who delivers me; my shield, and I have hoped in His Word; He who tramples the Gentiles under me.

3. LORD, what is man, that You take knowledge of him? Or the son of man, that You make account of him?

3. O Lord, what is a son of man, that You know him? The son of man, that You think of him?

4. Man is like unto a breath; his days are as a shadow that pass away.

4. A son of man is likened to nothing; his days are like a shadow that passes.

5. O LORD, bow Your heavens, and come down; touch the mountains, that they may smoke.

5. O Lord, bend the heavens and be revealed; touch the mountains, and they send up smoke.

6. Cast forth lightning, and scatter them; send out Your arrows, and discomfit them.

6. Make lightning flash, and scatter them; send arrows and confound them.

7. Stretch forth Your hands from on high; rescue me, and deliver me out of many waters, out of the hand of strangers;

7. Extend Your hand from highest heaven; deliver me and save me from the hordes that are likened to many waters, from the hand of the sons of foreigners.

8. Whose mouth speaks falsehood, and their right hand is a right hand of lying.

8. Whose mouth speaks vain oaths, and their Torah is a Torah of deceit.

9. O God, I will sing a new song unto You, upon a psaltery of ten strings will I sing praises unto You;

9. God, I will sing a new psalm in Your presence; with the lyre of ten strings I will make music in Your presence.

10. Who gives salvation unto kings, who rescues David Your servant from the hurtful sword.

10. Who gives redemption to kings, who delivers David his servant from the wicked/lawless sword of Goliath.

11. Rescue me, and deliver me out of the hand of strangers, whose mouth speak falsehood, and their right hand is a right hand of lying.

11. Deliver me and save me from the hands of the sons of foreigners, whose mouth speaks vain oaths, and their Torah is a Torah of deceit.

12. We whose sons are as plants grown up in their youth; whose daughters are as corner-pillars carved after the fashion of a palace;

12. For our sons are like plantings of date-palms, growing in the learning of Torah from their youth; our daughters are beautiful and fit for priests who serve within the temple.

13. Whose garners are full, affording all manner of store; whose sheep increase by thousands and ten thousands in our fields;

13. Our treasuries are full, supplying needs from year to year; our flocks are bearing thousands, they increase by tens of thousands in our streets.

14. Whose oxen are well laden; with no breach, and no going forth, and no outcry in our broad places;

14. Our oxen bear great loads; there is no harshness and no expression of evil; there is no clamor of weeping in our squares.

15. Happy is the people that is in such a case. Yea, happy is the people whose God is the LORD.

15. Happy the people for whom it is thus; happy the people whose God is the LORD.

 

 

 

 

Midrash Tehillim Psalms 144

 

PSALM ONE HUNDRED AND FORTY-FOUR

 

I. A Psalm of David. Blessed be the Lord, my Rock, who traind my hands for war, and my fingers for battle (Ps. 144:1). Solomon said: Trust in the Lord with all your heart, and lean not upon your own understanding. In all your ways acknowledge Him (Prov. 3:5-6). What did he mean by In all your ways acknowledge Him? He meant: “Everywhere you go, set God in your heart before you, as David used to do.” He became king, yet he would say, “I am not king. The Lord is king, for He set me on the throne!” As Scripture says, David perceived that the Lord had established him king over Israel (2 Sam. 5:12). David was a mighty man, but he would say, “I am not a mighty man.” David was a wealthy man, but he would say, “I am not a wealthy man.” Instead he said, nay, proclaimed: Yours, O Lord, is the greatness, and the power, and the glory, and the victory, and the majesty (I Chron. 29:11). David went into battle and conquered, yet he would say, “Not by my own power have I conquered; the Lord helped me, and the Lord brought me the victory. Yea, I conquered because the Lord so formed me that I could wage war.” As Scripture says: It is God that girds me with strength of war (Ps. 18:33). Hence David said: Blessed be the Lord, my Rock, who trains my hands for war, and my fingers for battle (Ps. 144:1). When did God train my fingers for battle? When I smote Goliath. Thus Scripture says And David put his hand in his bag, and took thence a stone, and slung it, and smote the Philistine in his forehead; and the stone sank into his forehead, and he fell upon his face to the earth (I Sam. 17:49). But is this the way one would have expected him to fall? Would not one expect that a man smitten from the front would fall backwards? Why, then, did the Philistine fall upon his face? Because an angel went along with the stone and deliberately threw the Philistine upon his face. Nay, more! The Philistine wore a brazen helmet upon his head: How could the stone have penetrated the brass, except for the fact that the Holy One, blessed be He, was with David. Hence David said: Blessed be the Lord, my Rock, who trains my hands for war, and my fingers for battle. I would not have been skilled in war, had not the name of the Holy One, blessed be He, may He be blessed, trained me for war. And so Saul said to David: “Go, and the Lord will be with you” (I Sam. 17:37). And so it was said to Gideon: The Lord is with you, you mighty man of valor (Judg. 6:12).

 

Another comment: Blessed are You, O Lord; teach me Your statutes (Ps. 119:12). I would have known nothing had You not taught me, for it is said O God, You have taught me from my youth; and until now do I declare Your wondrous works. Now also when I am old and gray-haired (Ps. 71:17). Hence David said: Blessed be the Lord, my Rock, who trains my hands for war, and my fingers for battle (Ps. 144:1)

 

 

Ashlamatah: Isaiah 48:14-22 + 49:26  

 

12. Hearken unto Me, O Jacob, and Israel My elect: I am He; I am the first, I also am the last.

13. Yes, My hand has laid the foundation of the earth, and My right hand has spread out the heavens; when I call unto them, they stand up together.

14. Assemble yourselves, all you, and hear; which among them has declared these things? He whom the LORD loves will perform His pleasure on Babylon, and show His arm on the Chaldeans.

15. I, even I, have spoken, yes, I have called him; I have brought him, and he will make his way prosperous.

16. Come near unto Me, hear this: From the beginning I have not spoken in secret; from the time that it was, there am I; and now the Lord GOD has sent me, and His spirit. {P}

 

17. Thus says the LORD, your Redeemer, the Holy One of Israel: I am the LORD your God, who teaches you for your profit, who leads you by the way that you should go.

18. Oh that you would hearken to My commandments! Then would your peace be as a river, and your righteousness/generosity as the waves of the sea;

19. Your seed also would be as the sand, and the offspring of your body like the grains thereof; his name would not be cut off nor destroyed from before Me. {S}

 

20, Go you forth from Babylon, flee from the Chaldeans; with a voice of singing declare, tell this, utter it even to the end of the earth; say: “The LORD has redeemed His servant Jacob.

21. And they thirsted not when He led them through the deserts; He caused the waters to flow out of the rock for them; He cleaved the rock also, and the waters gushed out.”

22. There is no peace, says the LORD concerning the wicked/lawless. {P}

 

1. Listen, O islands, unto me, and hearken, you peoples, from far: the LORD has called me from the womb, from the bowels of my mother has He made mention of my name;

2. And He has made my mouth like a sharp sword, in the shadow of His hand has He hid me; and He has made me a polished shaft, in His quiver has He concealed me;

3. And He said unto me: “You are My servant, Israel, in whom I will be glorified.”

4. But I said: “I have laboured in vain, I have spent my strength for nought and vanity; yet surely my right is with the LORD, and my recompense with my God.” {S}

 

5. And now says the LORD that formed me from the womb to be His servant, to bring Jacob back to Him, and that Israel be gathered unto Him - for I am honourable in the eyes of the LORD, and my God is become my strength -

6. Yes, He says: “It is too light a thing that you should be My servant to raise up the tribes of Jacob, and to restore the offspring of Israel; I will also give you for a light of the Gentiles, that My salvation may be unto the end of the earth.” {S}

 

7. Thus says the LORD, the Redeemer of Israel, his Holy One, to him who is despised of men, to him who is abhorred of the Gentiles, to a servant of rulers: Kings will see and arise, princes, and they will prostrate themselves; because of the LORD that is faithful, even the Holy One of Israel, who has chosen you. {S}

 

8. Thus says the LORD: In an acceptable time have I answered you, and in a day of salvation have I helped you; and I will preserve you, and give you for a covenant of the people, to raise up the land, to cause to inherit the desolate heritages;

9. Saying to the prisoners: “Go forth;” to them that are in darkness: “Show yourselves;” they will feed in the ways, and in all high hills will be their pasture;

10. They will not hunger nor thirst, neither will the heat nor sun smite them; for He that has compassion on them will lead them, even by the springs of water will He guide them.

11. And I will make all My mountains a way, and My highways will be raised on high.

12. Behold, these will come from far; and, lo, these from the north and from the west, and these from the land of Sinim.

13. Sing, O heavens, and be joyful, O earth, and break forth into singing, O mountains; for the LORD has comforted His people, and has compassion upon His afflicted. {S}

 

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

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

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

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

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

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

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

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

 

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

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

 

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

 

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

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

 

 

Special Ashlamatah: Isaiah 54:1-10

 

1. Sing, O barren, you that did not bear, break forth into singing, and cry aloud, you that did not travail; for more are the children of the desolate than the children of the married wife, says the LORD.

2. Enlarge the place of your tent, and let them stretch forth the curtains of your habitations, spare not; lengthen your cords, and strengthen your stakes.

3. For you will spread abroad on the right hand and on the left; and your seed will possess the Gentiles, and make the desolate cities to be inhabited.

4. Fear not, for you will not be ashamed. Neither be you confounded, for you will not be put to shame; for you will forget the shame of your youth, and the reproach of your widowhood will you remember no more.

Isa 54:5  For your Maker is your husband, the LORD of hosts is His name; and the Holy One of Israel is your Redeemer, the E of the whole earth will He be called.

6. For the LORD has called you as a wife forsaken and grieved in spirit; and a wife of youth, can she be rejected? Says your God.

7. For a small moment have I forsaken you; but with great compassion will I gather you.

8. In a little wrath I hid My face from you for a moment; but with everlasting kindness will I have compassion on you, says the LORD your Redeemer. {S}

 

9. For this is as the waters of Noah unto Me; for as I have sworn that the waters of Noah should no more go over the earth, so have I sworn that I would not be wroth with you, nor rebuke you.

10. For the mountains may depart, and the hills be removed; but My kindness will not depart from you, neither will My covenant of peace be removed, says the LORD that has compassion on you. {S}

 

 

Midrash of Matityahu (Matthew) 27: 62-66

 

62.   The next day, which is, the day after the day of the preparation, the [Greco-Roman oriented Sadducee] Chief Kohanim [Priests] and [some of] the [painted] Pharisees assembled before Pilatus.

63.   And said, Sir, we have just remembered that while living, that one who leads astray said, “After three days I will raise myself.”

64.   Therefore order to have the tomb made secure until the third day, for fear that his Rabbinic Talmidim [Disciples] coming might steal him away and tell the kinsmen “He is raised up from the dead,” and the latter straying will be worse than the former.”

65.   And Pilatus said to them, You have Jews from your own Temple Guard Unit. Go innocuously, and make it as secure as you see [fit].

66.   So they went off and with Jewish Temple Guards sealed the boulder, making the tomb secure.

 

 

Pirke Abot: II:3

 

“Hillel said: Do not separate yourself from the community and do not believe in yourself until the day of your death. Do not judge your fellow man until you have come into his position and do not say anything which cannot be understood [at once, in the hope that] it will ultimately be understood. Do not say, “I will study when I have time,” lest you never have time.”

 

Abarbanel on Pirke Abot

By: Abraham Chill

Sepher Hermon Press, Inc. 1991

ISBN 0-87203-135-7

(pp. 104-109)

 

Abarbanel poses several questions concerning this Mishnah. Hillel is quoted in Chapter I, Mishnah 11 because he preceded the sages cited in Chapter II by six generations. What was the purpose of the redactor of these Mishnayot in bringing him back? Then, again, Hillel in this chapter preaches on many unrelated subjects. It would have been more appropriate if the Mishnah had employed the formula, “He used to say” before each topic. This was not done. Why?

 

There seems to be a sharp difference of opinion between the two Sages in the previous two Mishnayot. Rabbi Yehudah ha-Nasi argued that Torah — and only Torah — should be the hallmark of a person's life. His son, Rabban Gamliel, countered that Torah must be accompanied by Derekh Eretz. The redactor of the Mishnah, therefore, brought Hillel in again to demonstrate that the view of Rabbi Yehudah ha-Nasi is the correct one.

 

Indeed, this Mishnah is a continuation of Hillel's dicta in Chapter I. There, he spoke about the essence of peace and of the necessity to bring those who have strayed back to a Torah life. In our Mishnah, Hillel continues his train of thought by first exhorting us not to keep aloof from the community because there are immense benefits to be derived from a collective community effort. Furthermore, in the dialogue between the king and the Sage in The Kuzari, we find the question being asked: Why is it so important for Jews to worship as a congregation? Would it not be more logical for a man to isolate himself when he prays so that he can concentrate completely and exclusively on his communion with God? The reply to this was that while subjectively this may be true, it is flawed in that an individual will beseech God to shower down His beneficence in what he thinks is beneficial to him. He is not interested in the welfare of the community; only in his own interests. He may have a stock of wheat and pray for a drought to drive the price of wheat up, while the rest of society is pleading for rain. Thus, his choice of a blessing is at the expense of the community, and prayer, to be answered, must not harm any other person.

 

Secondly, from a theological perspective, a person may petition God for all sorts of blessings, but since he does not possess many merits zekhuyot — God may not deem him deserving of His beneficence. However, in communal worship, the collective zekhuyot of the entire congregation will bring a favourable response because any good deed that, one is lacking, another may provide. God must respond favourably to the prayers of each individual in the congregation because the petition to him was under the aegis of the congregation. This is analogous to a city which is besieged by an enemy and the call goes out for volunteers to come to its defence. If a man ignores the call and concentrates on strengthening his own house, he will have a very slim chance of surviving. He who joins in the defence may make only a small contribution, but his own chances for survival are increased a great deal.

 

With all the aforesaid as a background, Abarbanel continues with a lesson in the futility of egocentricity and exaggerated self-assurance. If a person relies on his own talents and potential — and only on them he will soon discover that he is not as strong as he thought. Not until the day of his death can he avoid being vulnerable to the vicissitudes of fortune, changes of mood or deviations from accepted principles. One should not proclaim — to himself or to others — his arrogant self-reliance because in fact he does not know how steadfast and rigid he is in his dedication to his pursuits. Abarbanel substantiates this theme by citing the Talmud (Berakhot 29a) where we are told that Yohanan, the high priest, served in his exalted office for a period of 80 years and finally, to the consternation of the people, left rabbinic Judaism and became a Sadducee. However, when a person amalgamates his talents with those of the rest of the community he assures himself and them of continuity. An individual can be destroyed; a community can be injured, but not obliterated.

 

Following the same theme, we can appreciate the advice of Hillel, “Do not judge your fellow man until you have come into his position.” This means that you must not say that the sinner deserves his punishment, but that you, relying on your own wits, will be able to avoid sin. Do not be so self-assured, Hillel urges us. Perhaps under the circumstances in which the other one sinned, you, too, will fall victim.

 

In fact, says Abarbanel, the rabbis (Tanhuma 7) included the one who separates himself from the community among those who will have no share in the World to Come. And another admonishment (Ta’anit 11a): The punishment for a maverick is that he will never witness the comforting of the community after its tribulations.

 

Hence, the course a Jew should follow is to join in the common and collective efforts of the community if it is guided by Torah-true principles. Since Hillel was teaching that a Jew must rely on Torah alone, and not on his own intelligence (i.e., derekh eretz), he therefore said, “Do not say anything which cannot be understood and do not say when I have time I will study...” He meant: Do not refrain from studying Torah because there are difficulties in understanding it. Do not say, “This is incomprehensible!” With enough mental effort, it can be understood. Furthermore do not make your Torah study secondary to your other activities and say, “When I complete my other affairs, I will study,” because you may never get to complete them.

 

To finally clinch his theme on avoiding separation from society, Abarbanel refers us to the dialogue between God and Moshe on the occasion of the worship of the Golden Calf. God speaks: “Now, therefore, let Me alone, that My wrath may wax hot against them, and that I may consume them” (Exodus 32:10). Moshe replies, “Forgive their sins — and if not, blot me out of Your book that You have written” (Exodus 32:32). Upon hearing these words of Moshe, which was an act of solidarity with the community, God promised him that he would be buried together with his flock. He stood steadfast with them during his lifetime and he would lie together with them in death.

 

Lastly, Abarbanel comments on the part of our Mishnah that entreats us not to judge our fellow man until we have been in his position. Aaron, the brother of Moshe and Miriam, was the high priest — a saintly person. He was the one that joined in preaching to the Children of Israel against idolatry and worshipping strange gods. He was strong and vehement in his denunciation of man-made gods. Yet he, the great preacher, himself helped to fashion the Golden Calf.

 

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Miscellaneous Interpretations

 

Rabbenu Yonah (Yonah ben Abraham Gerondi – Barcelona, Spain; 1200 – 1236): interprets Hillel's maxim as follows: “Do not separate yourself from the community” does not mean that you must not be selective and careful in following the lifestyle of a community. If the general image of the community is one of corruption you must remove yourself from it; if the members of the community are righteous/generous and God fearing, you must enthusiastically become an integral part of it.

 

“Do not believe in yourself until the day of your death” can be understood in two ways. Firstly, a person, no matter how righteous/generous he may be, has no right to think that his life is without sin, and that he has broken the power of the evil inclination. There is no telling when this self-righteous person can slip up and be overcome by the Yetzer Ha-Ra (evil inclination). Secondly, in the matter of simple principles of faith, one should be aware of the dangers of studying other religious literature.

 

These studies may teach proper religious behaviour; but they may teach false precepts which may attract you. Not everyone can be a Rabbi Meir who studied under the renegade Elisha (Aher) and emerged unscathed (Hagigah 15a). Nor is everyone capable of doing what the rabbis describe Rabbi Meir as doing: “He found a pomegranate, ate the kernel and discarded the outer peel.”

 

“And do not judge your fellow-man until you have come into his position” implies that if you see a distinguished man who is not conducting himself in a manner commensurate with his stature, you should not think that if you enjoyed the reputation and image of that person, you would never have committed that wrong. One can never really know. Perhaps under similar circumstances you, too, would have foundered.

 

“Do not say anything which cannot be understood [at once, in the hope] that it will ultimately be understood.” A secret can sometimes be a sacred communication. It is not meant to be spread. Therefore, Hillel advises us not to articulate secrets entrusted to us even in the solitude of an empty room. The rabbis (Vayikra Rabbah 32:2) meant this when they said, “Walls have ears.”

 

“And do not say, I will study when I have time.” Often, a man is beset by problems in life that, much to his disappointment, prevent him from studying Torah. However, the moment there is some relief from his problems he will return to study. This is a delusion. Every day creates its problems and at no time is one that free that he can say, “Now I'm ready to study.” One must set aside a daily study period no matter what the conditions are.

 

Rashi (R. Shelomo ben Yitzhaq, Troyes, France – 1040 – 1105): Why should one not have the right to select the time and place he wishes to join a community? Rashi points out that a community experiences a variety of phrases. At times it may suffering great difficulties; at other times it may be in a state of exuberance. If a person does not join the community in its hour of trial and difficulty, he will have no right to join it in its times of joy.

 

Commenting on the maxim of Hillel, “And do not say anything which cannot be understood...,” Rashi reads into it a lesson in Torah study. A man should not say that since the Torah will be available forever, that he will look into a subject at some later date. Study it now; understand it now. It is noteworthy that Rashi's text of this Mishnah was different than the commonly accepted one. Most versions read as follow: “Do not say anything which cannot be understood...” Rashi's version was: “Do not say anything which can be understood...”

 

Rabbi Shem Τον Ibn Shem Τον (Spain, ? – 1440): At first glance, Hillel's precept not to distance yourself from the community seems illogical. There is so much to deter a person from Torah and mitzvoth that it would seem that the further one removes himself from these deterrents, the more praiseworthy it is. By living an isolated life a man can be assured of avoiding sin or doing anything wrong. In this stage of isolation there is only one thing he can do: the will of God. Community life breeds corruption. For example, Adam alone would not have sinned had he not been joined by the presence of another human being. Cain and Able brought in their wake jealousy and destruction.

 

Along this line of reasoning Hillel may have erred in cautioning us to be part of a community. Hillel, on the other hand, defends his position by pointing out that a human being was never intended to be alone. He is in need of others to sow and reap and bake and do for him a host of other things which he could not accomplish by himself. In addition, his mentality would be stunted since he would have no one to learn from.

 

Ibn Shem Τον adds: “Do not believe in yourself” is a stark reminder of the turning wheel of fortune. One may be affluent today and a pauper tomorrow. Ibn Shem Τον draws our attention to the fact that the Torah also speaks about angels that went up a ladder and angels that descended it.

 

Rabbi Yosef Ibn Nahmias (Toledo, Spain – first half of the 14th century): is in sharp dispute with Rambam who interprets, “Do not say anything which cannot be understood” to mean that one should not say something that cannot be understood immediately and that requires a great deal of concentration. Is this not far fetched from the substance of Hillel's maxim? Also, if it is remote, Rambam, himself, is guilty of inconsistency when he makes a statement which is difficult to grasp. Ibn Nahmias concludes that what Hillel referred to was falsehoods which cannot be heard (accepted) and which are proposed as truths.

 

Rabbi Moshe Alshakhar (Spain, Tunis, Cairo, Jerusalem 1466-1542): “Do not judge your fellow man...” The stranger who appears in your community should not be extolled as an exceptionally righteous/generous person, until you have investigated his background in the place he came from. They know him better there and can give an authoritative opinion.

 

Midrash Shemuel (R. Shemuel ben Yitzhak de Uceda – Safed, Israel ; 1540- ?): together with all other authorities, quickly denounces Jews who divorce themselves from the community. However, he points out that there are four causes that may prompt a person to do this. Firstly, living in a mediocre community a highly motivated religious man may contend that there is nothing that he can gain from communal activities because he stands head and shoulders above everyone else. To this Hillel replies, “Do not believe in yourself until the day you die.” A long time ago, it was taught that there is no righteous/generous man who will do only good and not sin. Everyone can slip and fall spiritually.

 

Secondly, one may reflect that there are several sinners in the community and in a spirit of righteousness/generosity he wants to remove himself from that environment. Hillel has the answer: “Do not judge your fellow-man until you come into his position.” Do not act “so high and mighty” — if you were in the position of these transgressors you, too, would sin.

 

Thirdly, a person may be so egotistic that he is enraged when the community does not follow his counsel, although it may be untenable, and decides to withdraw. Hillel replies: “Do not say anything which cannot be understood.” The community has a right to accept intelligent advise and reject intolerable counsel.

 

Lastly, one may legitimately explain that being active in communal affairs will deny him the time that he needs for Torah study. Are we not instructed to study Torah day and night? Hillel has the answer: “Perhaps you will have no time.” In other words, if you fear the time consuming efforts on behalf of the community, you will never have a day without something to deter you. Furthermore, the other deterrents may not be of the nature of a mitzvah — communal work is.

 

Another interpretation by Midrash Shemuel: “Do not separate yourself frιιm the community” applies to prayer. When a man prays he should do so not only for his own benefit but for Kelal Yisrael. This is what the sages taught, “He who prays for the needs of his fellow is answered first” (Bava Kama 92a).

 

Another approach by Midrash Shemuel: There is one God who created us. and one people whom He favours. Thus, by denying the unity of the Jewish people, the concept of the unity of God is rejected. It is in that light that we can understand the Passover Haggadah where we find, when speaking about the four sons, the wicked one is denounced because he speaks in terms of “your way of life,” not his. The word “your way of life” demonstrates that he wants no share in the common heritage of his people and, hence, has no faith in their God.

 

Midrash Shemuel concludes his comments on this Mishnah by articulating the national responsibility and image of each Jew. In effect Hillel was saying to each individual: “You may be totally righteous/generous and you have made your contribution to the national commitment to God and Torah. But the People of Israel is one unit, comprised of a host of individuals. There may be even one individual who has sinned resulting in a damaged and blemished image of the total unit.” It is on this basis that Hillel cautions every one separately, “Do not believe in yourself until the day you die.” If you were alone, you could trust yourself and your righteousness/generosity; but you are not alone.

 

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Some Questions to Ponder:

 

1.      Hakham Shaul in his Responsa to the Bereans for the Fast Days states:

 

Heb 10:24 And may we consider one another to provoke to love and to good works,

Heb 10:25 not forsaking the Synagoguing of ourselves together, as a custom of certain is, but strengthening [one another], and so much the more as you see the day coming near.

Heb 10:26 For we--wilfully sinning after the receiving the full knowledge of the truth--no more for sins does there remain a sacrifice,

Heb 10:27 but a certain fearful looking for of judgment, and fiery zeal, about to devour those opposing;

 

What reasons does Hakham Shaul provide for not separating from the community “as the custom of certain is”? And are these reasons in consonance with our Misnah and its commnentators?

 

2.      In His Responsa to the Roman Congregation, Hakham Shaul writes:

 

Rom 12:3  For I say, through the grace that was given to me, to everyone who is among you, not to think above what it behoves to think; but to think so as to think wisely, as to each God did deal a measure of faithful obedience.

 

Is this comment of Hakham Shaul a rephrase of R. Hillel’s injunction “Do not believe in yourself until the day of your death”? Please explain your answer.

 

3.      What does the Nazarean Codicil (i.e. Apostolic Writings) has to say with regards to R. Hillel’s injunction: “not judge your fellow man until you have come into his position”? Please explain your quoted passage and how it relates to R. Hillel’s injuction.

 

4.      Hakham Shaul counsels his Rabbinic Talmid:

 

2Ti 2:15 Study [be diligent] to present yourself approved to God--a workman irreproachable, rightly dividing the Word of the truth;

 

Now, there are some who believe that being approved to G-d, can of a lower academic standard than that required by secular academic institutions not to mention Jewish Orthodox Rabbinic Academies which have a higher standard than that of secular institutions.

 

a)      In your opinion what are the standards to be required of Jewish Nazarean Rabbis? Find support for your answer.

 

b)     Is this text of Hakham Shaul to his Rabbinic Talmid a re-statement of R. Hillel’s statement in our Mishnah?

 

c)      For Hakham Shaul and for his Rabbinic Talmid what did they understood in this verse by the phrase: “Ha Davar Emet” - “the Word of Truth”? Explain your answer.

 

5.      Hakham Shaul in his Responsa for the Fast Days writes:

 

Heb 5:12 For indeed, [though] you ought to be teachers by this time, you again have need [for someone] to be teaching you what [are] the rudimentary elements [or, basic teachings] of the beginning of the oracles of God, and you have become [ones] having need of milk and not of solid food.

Heb 5:13 For everyone partaking of milk [is] inexperienced in [the] word of righteousness/ generosity, for he is a young child.

Heb 5:14 But solid food is for [the] mature, for the ones having, because of practice [study], their powers of discernment having been trained to discern [between] both good and evil.

 

a)      What is the problem with the people being described in this Responsa?

 

b)     Is every Nazarean called and commanded to be a teacher in the Word of righteousness/generosity” whether male or female? Why would this be so?

 

c)      How is this passage related to the statement of R. Hillel in our Mishnah – “Do not say, “I will study when I have time,” lest you never have time.”

 

6.      R. Hillel in our Mishnah admonishes: “do not say anything which cannot be understood [at once, in the hope that] it will ultimately be understood.” Is there any similar teaching in the Nazarean Codicil (i.e. Apostolic Writings)? If so state the passage and explain the re-statement.

 

7.      For the past 17 Mishnayot we have asked always “In your opinion, is the Nazarean Codicil in agreement with our Mishnah for this week?” And the answer has been unanimously yes for the last 17 times we asked this question. We will again ask now, in your opinion, is the Nazarean Codicil in agreement with our Mishnah for this week? And if so why? What is the point we are trying to drive home for the 18th time?

 

 

 

 

The Hakham Recommends A Good Book For Your Personal Library:

[Rabbeinu Yonah of Gerona Gates of Repentance--Sha'arei Teshuvah]

Gates of Repentance--Sha'arei Teshuvah

By Rabbenu Yonah of Gerona

Publisher: Feldheim

Binding: Pocket Hard Cover / 416 pages

ISBN: 0-87306-546-8

 

The classic work on repentance and religious conduct. For anyone seeking the true path to repentance and reconnection with G-d, this incisive guide is essential. With vowelized Hebrew and English translation.

 

 

UB’Sefer Chayim Hakat’bi V’T’Chatemu!

 

May you be inscribed and sealed in the Book of Life!

 

Shabbat Shalom!

 

Hakham Dr. Yosef ben Haggai