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Targum Neofiti for:

B’resheet 28:10 – 29:30

10. ¶ Five miracles were worked for our father Jacob at the time that he went forth from Beersheba to go to Haran. The first miracle: the hours of the day were shortened, and the sun set before time because the Dibberae (Word of Ha-Shem) desired to speak with him. And the second miracle: the stones which our father Jacob took and placed under his head-pillow, when he arose in the morning he found all of them had become one stone. This is the stone which he erected as a pillar and he poured oil over the upper part of it. And the third miracle: when our father Jacob raised his feet to go to Haran the earth shrank before him and he was found dwelling in Haran. And the fourth miracle: the stone which all the pastors had come together to roll away from over the mouth of the well and could not, when our father Jacob came he raised it with one hand and gave to drink to the flock of Laban, his mother's brother. And the fifth: when our father Jacob raised the stone from above the mouth of the well, the well overflowed and came up to its mouth, and was overflowing for twenty years-all the days that he dwelt in Haran. These are the five miracles that were worked with our father Jacob the time he went out from Beersheba to go to Haran. 11. And he prayed in the place, and he spent the night there because the sun had set on him there. And he took from the stones of the place and set them under his head-pillow and he slept in that place. 12. And he dreamed, and behold, a ladder was fixed on the earth and its head reached to the height of the heavens; and behold, the angels that had accompanied him from the house of his father ascended to bear good tidings to the angels on high, saying: "Come and see the pious man whose image is engraved in the throne of Glory, whom you desired to see." And behold, the angels from before the Lord ascended and descended and observed him. 13. And behold, the Lord stood beside him and said: "I am the Lord, the God of Abraham your father and the God of Isaac. The land on which you are sleeping, I will give it to you and to your sons. 14. And your sons will be as the dust of the earth, and you will have power to the west and to the north and to the south and to the east; and in your merits will all the families of the earth be grafted in and in the descendants of your sons. 15. And behold, I in my Memra (Word) am with you and shall keep you wherever you go; and I will make you return to this land, because my Memra (Word) shall not for¬sake you until I have done what I spoke to you."

16. ¶ And Jacob awoke from his sleep and said: "Behold, truly, the glory of the Shekinah of the Lord - it dwells in this place and I, I did not know it." 17. And he was afraid and said: "How awe-¬inspiring is this place. This place is not an ordinary place, but a place desig¬nated before the Lord; and this gate is the gate of prayer designated toward heaven." 18. And Jacob arose early in the morning and he took the stone he had placed as his head-pillow and set it as a pillar and poured oil on top of it. 19. And he called the name of that place Bethel, but Luz was the name of the city first. 20. And (Jacob) made a vow, saying: "If the Lord is at my aid, and protects me on the road on which I journey and gives me bread to eat and clothes to clothe myself, 21. and (if) I return in peace to the house of my father, and (if) the Lord is for me a redeeming God, 22. (then) this stone which I set as a pillar will be a sanctuary to the name of the Lord, and I will separate a tithe of all of which you will give me, for Your Name."

1. ¶And Jacob continued on his journey and went to the land of the sons of the east. 2. And he saw and behold, there was a well in the field, and behold there were three flocks of sheep lying down beside it, because out of that well they used to water the flocks. And there was a great stone over the mouth of the well. 3. And when all the flocks were gathered there, they used to roll away the stone from above the mouth of the well and water the sheep and put back the stone to its place over the mouth of the well. 4. And (Jacob) said to them: "My brothers, from where are you?" And they said: "We are from Haran." 5. And he said to them: "Do you know Laban, the son of Nahor?" And they said: "We know him." 6. And he said to them: "Is it well with him?" And they said: "It is well; and behold Rachel his daughter comes with the flock." 7. And he said: "Behold, it is still high day; it is not time to gather the cattle together; water the sheep and go pasture them." 8. And they said: "We cannot until the time all the flocks are gathered together and they roll the stone from above the mouth of the well. Then we may water the sheep."

9. ¶ He was still speaking with them when Rachel came with her father's sheep, because she was a shepherdess. 10. And when Jacob saw Rachel, the daughter of Laban, his mother's brother, and the sheep of Laban, his mother's brother, Jacob drew near and rolled the stone from above the mouth of the well, and watered the sheep of Laban, his mother's brother. 11. And Jacob kissed Rachel, and raising his voice he cried aloud. 12. And Jacob told Rachel that he was her fa¬ther's brother, and that he was the son of Rebekah; and she ran to tell it to her fa¬ther. 13. And when Laban heard the news of Jacob, his sister's son, he ran to meet him and embraced him and kissed him, and brought him into the house; and he told Laban all these things. 14. And Laban said to him: "Certainly you are as my blood-relation." And he dwelt with him a month of days.

15. ¶ And Laban said to Jacob: "Behold, you are my brother. It is not possible that you serve before me for nothing. 4 Tell me, now, 1 pray, what will your wages be?" 16. And Laban had two daughters; the name of the older was Leah and the name of the younger was Rachel. 17. And the eyes of Leah were raised in prayer, begging that she be married to the just Jacob; and Rachel was nice in figure and beautiful in appearance. 18. And Jacob loved Rachel and said: "I will serve before you seven years for Rachel, your younger daughter." 19. And Laban said: "It is more proper to give her to you in marriage than to give her to any other man. Dwell with me." 20. And Jacob served for Rachel seven years, and they were in his face as but a few days because of the love with which he loved her. 21. And Jacob said to Laban: "Give me my wife because the days of my service are completed and I will go in to her." 22. And Laban gathered together all the people of the place and made a feast. Laban answered and said to them: "Behold, this pious man has dwelt among us seven years. Our wells have not diminished; our watering troughs have multiplied and now, what counsel do you give me that we may make him dwell amongst us here seven more years?" And they gave .him deceptive counsel: to marry him to Leah instead of Rachel. 23. And it came to pass that in the evening he took his daughter Leah and brought her to him; and he went in to her. 24. And Laban gave Zilpah, his maid, to Leah, his daughter, as her maid. 25. And behold, in the morning there was Leah. And he said to Laban: "What is this that you have done to me?" Did I not serve you for Rachel? And why, now, have you deceived me?" 26. And Laban said: "It is not proper to act thus in our land, to give the younger before the older. 27. Finish the seven days of this feast and I will also give you this one for the service you will render for yet (seven) other years." 28. And Jacob did so. And he finished the seven days of this (nuptial) feast; and Laban gave him Rachel his daughter as wife. 29. And Laban gave to his daughter Rachel, Bilhah the maid, as her maid. 30. And he also went in to Rachel, and he also loved Rachel more than Leah. And he served with him yet again seven other years.

Regular Ashlamatah:

Hosea 12:13 – 13:5 + 14:9-10

12 (12-13) And Jacob fled into the field of Aram, and Israel served for a wife, and for a wife he kept sheep.

13 (12-14) And by a prophet the LORD brought Israel up out of Egypt, and by a prophet was he kept.

14 (12-15) Ephraim hath provoked most bitterly; therefore shall his blood be cast upon him, and his reproach shall his Lord return unto him.

1 ¶ When Ephraim spoke, there was trembling, he exalted himself in Israel; but when he became guilty through Baal, he died.

2 And now they sin more and more, and have made them molten images of their silver, according to their own understanding, even idols, all of them the work of the craftsmen; of them they say: ‘They that sacrifice men kiss calves.’

3 Therefore they shall be as the morning cloud, and as the dew that early passeth away, as the chaff that is Chasen with the wind out of the threshing-floor, and as the smoke out of the window.

4 Yet I am the LORD thy God from the land of Egypt; and thou knowest no God but Me, and beside Me there is no saviour.

5 ¶ I did know thee in the wilderness, in the land of great drought.

6 When they were fed, they became full, they were filled, and their heart was exalted; therefore have they forgotten Me.

7 Therefore am I become unto them as a lion; as a leopard will I watch by the way;

8 I will meet them as a bear that is bereaved of her whelps, and will rend the enclosure of their heart; and there will I devour them like a lioness; the wild beast shall tear them.

9 ¶ It is thy destruction, O Israel, that thou art against Me, against thy help.

10 Ho, now, thy king, that he may save thee in all thy cities! and thy judges, of whom thou saidst: ‘Give me a king and princes!’

11 I give thee a king in Mine anger, and take him away in My wrath.

12 The iniquity of Ephraim is bound up; his sin is laid up in store.

13 The throes of a travailing woman shall come upon him; he is an unwise son; for it is time he should not tarry in the place of the breaking forth of children.

14 Shall I ransom them from the power of the nether-world? Shall I redeem them from death? Ho, thy plagues, O death! Ho, thy destruction, O nether-world! Repentance be hid from Mine eyes!

15 For though he be fruitful among the reed-plants, an east wind shall come, the wind of the LORD coming up from the wilderness, and his spring shall become dry, and his fountain shall be dried up; he shall spoil the treasure of all precious vessels.

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

1 ¶ (14-2) Return, O Israel, unto the LORD thy God; for thou hast stumbled in thine iniquity.

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

3 (14-4) Asshur shall not save us; we will not ride upon horses; neither will we call any more the work of our hands our gods; for in Thee the fatherless findeth mercy.’

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

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

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

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

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

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

Special Ashlamatah for Shabbat “Nachamu 6” – TARGUM Isaiah 60:1-22

1. Arise, shine, Jerusalem; for the time of your salvation has come, and the glory of the LORD will be revealed upon you. 2 For behold, darkness shall cover the earth, and gloom the kingdoms; but the Shekhinah of the LORD will settle in you, and his glory will be revealed upon you. 3 And peoples shall come to your light, and kings before your brightness. 4 Lift up, Jerusalem, your eyes round about, and see all the sons of the people of your exiles who are gathered together, they come to your midst; your sons shall come from far, and your daughters shall be carried on hips. 5 Then you shall see and be radiant, and you shall fear and your heart widen in fear of sins; because the wealth of the west is transferred to you, the possessions of the peoples shall be brought into your midst. 6 The caravans of the Arabians shall cover you around, the dromedaries of Midian and Ephah; all those from Sheba will come. They shall be burdened with gold and frankincense, and those who come with them will be declaring the praises of the LORD. 7 All the sheep of the Arabians shall be gathered into your midst, the rams of Nebat shall minister to you; they will be offered up for pleasure upon my altar, and I will glorify my glorious house. 8 Who are these that come openly like swift clouds, and (are) not to be checked? The exiles of Israel, who are gathered and come to their land, even like doves which return to the midst of their windows! 9 For islands shall wait for my Memra (Word), those who go down in ships of the sea - which spreads its sails first? - to bring your sons from far, their silver and their gold with them, for the name of the LORD your God, and for the Holy One of Israel, because he has glorified you. 10 The sons of Gentiles shall build up your walls, and their kings shall minister to you; for in my wrath I smote you, but in my pleasure I will have mercy upon you. 11 Your gates shall be opened continually; day and night they shall not be shut; that men may bring into your midst the possessions of the Gentiles, with their kings chained. 12 For any people and kingdom that will not serve you, Jerusalem, shall perish; those peoples shall be utterly destroyed. 13 The glory of Lebanon shall be brought into your midst, cypresses, planes, and pines together, to beautify the place of my sanctuary; and I will make the place of the dwelling of my Shekhinah glorious. 14 The sons of those who subjugated you shall come bent into your midst; and all who used to incite you to anger shall bow down to beseech from you at your feet; they shall call you the City of the LORD, Zion with which the Holy One of Israel is pleased. 15 Whereas you have been forsaken and cast out, with no one passing through, I will make you glorious for ever, a house of joy from generation to generation. 16 You shall be satisfied with the possessions of the Gentiles, you shall be indulged with the plunder of their kings; and you shall know that I, the LORD, am your Savior and your Redeemer, the Strong One of Jacob. 17 Instead of the bronze which they plundered from you. Jerusalem. I will bring gold, and instead of iron, I will bring silver, instead of wood, bronze, instead of stones, iron. I will make your guardians peace and [appoint] your rulers in virtue. 18 Violence shall no more be heard in your land, spoil and breaking within your border; they shall celebrate salvation upon your walls, and upon your gates they will be praising. 19 You shall no longer need the sun for light by day nor even the moon for brightness by night; but the LORD shall be your everlasting light, and your God will be your glory. 20 Your kingdom shall no more cease, nor your glory pass away; for the LORD shall be your everlasting light, and your days of mourning shall be ended. 21 Your people shall all be virtuous; they shall possess the land for ever, my pleasant plant, the work of my might, that I might be glorified. 22 He that is small among them shall become a thousand, and he that is faint a strong people: I am the LORD; in its time I will bring it.

Ketubim

Midrash Psalm 23

1. The Lord is my shepherd; I shall not want (Ps. 23:1). These words are to be considered in the light of the verse My Beloved is mine, and I am His: He feeds His flock among the lilies (Song 2:16), by which is meant that the congregation of Israel said to the Holy One, blessed be He: As He is God to me, so am I a people to Him. As He is God to me, having said: I am the Lord your God (Ex. 20:2), so am I His people to Him, He having said: Attend unto Me, O My people (Isa. 51:4). As He is father to me, having said: I am a father to Israel (Jer. 31:9), so am I son to Him, He having said: Israel is My son (Ex. 4:22). As He is shepherd to me, Asaph having said: Give ear, O Shepherd of Israel (Ps. 80:2), so am I sheep to Him, He having said: You My sheep, the sheep of My pasture (Ezek. 34:31). As He is brother to me, Solomon having said: Oh that You were as my brother (Song 8:1), so am I sister to Him, He having said: Open to Me, My sister, My love (Song 5:2). As I said to Him: The Lord is my shepherd, I shall not want, He said to me: Your navel is like a round goblet, wherein no mingled wine is wanting (Song 7:2).

2. Another comment on The Lord is my shepherd; I shall not want. These words are to be considered in the light of the verse I understand more from the ancients (Ps. 119:100). R. Jose bar Hanina taught: In the whole world you find no occupation more despised than that of the shepherd, who all his days walks about with his staff and his pouch. Yet David presumed to call the Holy One, blessed be He, a shepherd! But David said: I understand more from the ancients, meaning that Jacob called God Shepherd, as it is said The God who hath been my shepherd all my life long (Gen. 48:15); so I, too, call God shepherd: The Lord is my shepherd, I shall not want.

3. Another comment on The Lord is my shepherd; I shall not want. These words are to be considered in the light of the verse The Lord your God has blessed you in all the work of your hand (Deut. 2:7). R. Jacob said: Lest I think that God will bless even him who sits in idleness; Scripture reads The Lord your God has blessed thee in all the work of your hand, implying that when a man works, behold, he is blessed; but if he does not work, he is not blessed. For what can the following words, He has known your walking through this great wilderness, mean except that God knows of your traveling, your travailing, in the dust, your suffering to get a living?

R. Judah said in the name of R. Eleazar: The road does three things: it makes a man's clothes worn, his body lean, and his money scarce. But the Holy One, blessed be He, dealt not thus with Israel. For it was said to Israel, Your raiment waxed not old upon you (Deut. 8:4); the Lord your God has been with you (Deut. 2:7) in your health of body; and you have lacked nothing (ibid.) for your spending.

The following words These forty years (Deut. 2:7) mean, according to R. Yudan, that God said to Israel: Because you sang This is my God, and I will glorify Him (Ex. 15:2), therefore for these forty years I have given you your raiment.

R. Judah said: As when a king is in a city, the city lacks nothing, so These forty years the Lord your God has been with you, and you have lacked nothing (Deut. 2:7). In the world's use, when a man receives a wayfarer, the first day he kills a calf for him; the second day, a lamb; the third day, a chicken; the fourth day, he serves pulse to him; the fifth day he gives him even less, so that the last day for the wayfarer is not like the first. Now lest one think that it was the same with the wayfaring children of Israel, Scripture states, These forty years the Lord your God has been with you, you have lacked nothing, and the last day in the wilderness for the children of Israel was like the first.

R. Nehemiah said: You have lacked but saying a word means that God said to Israel: You had to say no more than a word. No more than a word was needed, and it was done. You said, "Let the manna taste like veal in my mouth" and it did. You said, "Let the manna taste like fat capon" and it did. When ye desired meal, you gathered [manna,] and ground it in mills (Num. 2:8). When you desired spice, you beat it in mortars. A potted dish? - you seethed it in pots. Cakes? - you made cakes of it, When you desired rich oil, The taste of it was like the taste of cakes baked with oil. Hence You have lacked but saying a word: Whatever you desired, there it was in your mouth: Bread? Behold, I made bread rain from heaven for you (Ex. 16:4). You desired water? Moses smote the rock with his rod ... and water came forth abundantly (Ex. 20:11). When you said: "I desire the flesh of fowl," The quails came up (Ex. 16:13). Then you said: "I desire the flesh of wild or of tame beasts." Now when Moses heard the children of Israel ask for the flesh of beasts, he went to the Holy One, blessed be He, and said to Him: "The children of Israel want flesh." The Holy One, blessed be He, replied: "Give it to them." Moses asked God: Whence should I have flesh? (Num. 2:13) shall flocks and herds be slain for them? (Num. 2:22). If You deal thus with me, kill me, I pray to You, for I am about to be killed (Num. 2:15). What can Moses have meant by saying Kill me, I pray to You, for I am about to be killed? He was saying to the Holy One, blessed be He: "Master of the universe, if I do not give them flesh, they will kill me; if I speak up against them, they will kill me. Either way, I am about to be killed. Therefore, I beg You, kill him who is about to be killed!" When Moses said, Kill me, I pray to You, for I am about to be killed, instantly, the Holy One, blessed be He, was angered, as is said They angered Him also at the waters of Meribah, and it went ill with Moses because of them (Ps. 106:32). And God said to Moses: "Give flesh to My children!" When again Moses asked God: Whence should I have flesh? God said: "In Egypt you had frogs! In Egypt you had gnats! In Egypt you were indeed rich! Have you now become poor?" Moses said to God: "But what I had in Egypt came from You!" Thereupon God said: "What I had in Egypt, have I not here?" Is the Lord's hand waxed short? (Num. 2:23).

The Rabbis said: You had no need to say a word - that is, the children of Israel did not need to say a single word, but whatever they craved in their hearts was given to them. This interpretation is in accord with what R. Berechiah said in the name of R. Abbahu: The verse They tried God in their heart by asking for food of their craving (Ps. 78:18) teaches that God gave them whatever they craved in their hearts, so that the children of Israel asked at Massah and at Meribah: Is the Lord truly within us? (Ex. 17:7). .

R. Simeon ben Yohai said: You have lacked only the Word (Deut. 2:7) means that they lacked nothing [in the wilderness] but words of prophecy. You can prove this for yourself. In all the years that the children of Israel were under the ban there was no divine speech with Moses: note that only after it is said It came to pass, when all the men of war were consumed and dead from among the people (Deut. 2:16), Moses declared The Lord spoke unto me, saying (Deut. 2:17), as if to say, "Only then was there again divine speech with me."

R. Johanan said: You have lacked only the word - that is, words of repentance; as Scripture says, Take with you words and return unto the Lord (Hos. 14:3).

R. Aibu read dabar, "a thing," as deber, "pestilence," and thus took the verse to say You have not lacked pestilence (deber). For in each of the forty years that the children of Israel were in the wilderness, the angel of death smote fifteen thousand and an odd number of them. And how large was that odd number? Four hundred and eighty-nine.

4. He makes me to lie down in green pastures (Ps. 23:2). R. Eliezer asked R. Simeon, saying to him: "As the children of Israel were going out of Egypt, did weavers gear go out with them?" R. Simeon replied: "No." "Then how did they clothe themselves those forty years?" R. Simeon replied: "With garments which the ministering angels gave them for clothing: For God said of Israel in the wilderness, I clothed you also with broidered work (Ezek. 16:10). How is broidered to be defined except, so R. Simai said, 'as garment of royalty.'" - "But did not their garments wear out?"-"Have you not read that Moses said to Israel in the wilderness, Your raiment waxed not old upon you (Deut. 8:4)?" - "But did not the little ones among the children of Israel grow up?" - R. Simeon replied: "Go out and learn from the snail: all the while that he grows, his shell grows with him!"-"But did not the garments require washing?" R. Simeon replied: "The cloud of fire cleansed their garments, and made them shine." - R. Eliezer asked: "But were not the garments burnt?" - R. Simeon replied: "Go out and learn from the amiant, which - is cleansed only by fire." - "But did not the children of Israel get vermin?" - R. Simeon replied: "Since worms and maggots have no power over dead children of Israel, how much less have they over living children of Israel!" -"But since the children of Israel did not change their garments, did they not reek with sweat?" - R. Simeon replied: "The well of living waters brought up certain plants and certain spices for the children of Israel, and in these they were made to lie down, as is said He makes me to lie down in green pastures; He leads me beside refreshing waters (Ps. 23:2), and so the fragrant smell of them was carried from world's end to world's end." Solomon came and said to Israel: The odor of your garments is like the odor of Lebanon (Song 4:2). He also said to Israel: Your plants are ... spikenard and saffron, calamus and cinnamon, with all trees of frankincense; myrrh and aloes, with all the chief spices (Song 4:14). And whence did all these come? Out of the fountain of gardens, the well of living waters (Song 4:15). When the children of Israel saw how the Holy One, blessed be He, led them and refreshed them in the wilderness, they began to offer praise to Him, saying: You are a good shepherd, for You have made us never to lack Your goodness.

He leads me beside refreshing waters. R. Samuel said: There are waters which are fit to drink, but not fit to wash in; and other waters are fit to wash in, but not fit to drink. But the waters of the well were fit to drink and fit to wash in: They brought refreshment to the body and health to the soul, as is said He leads me beside refreshing waters.

5. He restores my soul (Ps. 23:3) means that Israel said: God restores my soul with Torah, of which it is said "The Law of the Lord is perfect, restoring the soul" (Ps. 19:8). He leads me in the paths of mercy - that is, to manna, to quail, to waters of the well, to clouds of glory; and these are given to me not because I have merit, but for His name's sake (Ps. 23:3). Yea, though I walk through the valley of the shadow of death (Ps. 23:4) - that is, "Though I walk upon the parched scalp of the wilderness," I will fear no evil, for You are with me, as it is said "The Lord went before them by day in a pillar of cloud" (Ex. 13:2). Your rod and Your staff, they comfort me: the rod is Your chastisement; the staff, Your Torah.

Or, Your rod and Your staff may be read as "Your stay and Your staff" (Isa. 3:1), "stay" being the Written Law, and "staff," the Oral Law. Lest Your rod and Your staff, they comfort me might lead one to think that comfort from the Written and the Oral Law may be had without chastisement, therefore the word only which begins the next verse (Ps. 23:6a) makes the comforting conditional. Lest one might think that they comfort one only in this world, therefore the verse says first, Goodness and mercy shall follow me all the days of my life, that is, in this world, and then says, And I shall dwell in the house of the Lord for ever, that is, in the world-to-come.

You prepare a table before me in the presence of mine enemies (Ps. 23:5), a table of manna and quail. A table ... in the presence of mine enemies: Issi ben Akiba took these words to imply that the heaps of manna were sixty cubits high. And he who does not believe this - he shall not look upon the sweetness [-to-come], as is said He shall not look upon the rivers, the flowing streams of honey and curd (Job 20:17).

6. Another comment: He makes me to lie down in green pastures (Ps. 23:2) alludes to David when he fled from Saul. Note well whither he fled: "David departed, and came into the forest of Hereth" (I Sam. 22:5). Why was it called forest of Hereth? Though it was once dry as a potsherd, the Holy One, blessed be He, covered it with blossoms out of the richness of the world-to-come, as is said "In a dry and thirsty land, where no water is ... my soul shall be satisfied as with marrow and fatness" (Ps. 63:2c,6a).

He restores my soul; He leads me in the paths of mercy for His name's sake (Ps. 23:3): Here David is saying that kingship came to him not for his own merit, but for His name's sake.

Yea, though I walk through the valley of the shadow of death (Ps. 23:4) means that David said: In the wilderness of Ziph, I will fear no evil (ibid.). Why? Because You are with me (ibid.).

Your rod and Your staff they comfort me: the rod is chastisement, as in the phrase "The rod of his oppressor" (Isa. 9:63); and staff is the Law which is as a staff unto Israel. Now lest the words they will comfort me might lead one to think that comfort from the Written and the Oral Law may be had without chastisement, therefore the word 'only' which begins the next verse (23:6a) makes the comforting conditional. Lest one think that they comfort me only in this world, the verse goes on to say, Goodness and mercy shall follow me all the days of my life; and I shall dwell in the house of the Lord for ever (Ps. 23:6) - goodness and mercy both in this world and in the world-to-come.

You prepare a table before me in the presence of mine enemies (Ps. 23:5): a table refers to royalty; enemies, to Doeg and Ahithophel, You have anointed my head with oil (Ps. 23:5b), with the oil of royal anointing; and My cup runs over - that is, the cup of salvation, of which the Psalmist says, "I will take the cup of salvation, and call upon the name of the Lord" (Ps. 116:13).

What is meant by revayah ("runs over")? "Full to overflowing," as in the words "Abundantly watering (raveh) her ridges" (Ps. 65:11), or, if you like, as in the verse "They are abundantly satisfied (yirveyun) with the fatness of Your house" (Ps. 36:9).

And what is to be the measure of David's cup in the world-to-come? According to Rab, it is to be two hundred and twenty-one logs, two hundred and twenty-one being the numerical value of the letters in rvyh ("runs over").

I shall dwell in the house of the Lord (Ps. 23:6), that is, in the Temple; for length of days (ibid.), that is, for a never-ending day.

7. The Rabbis taught that this entire Psalm applies to the children of Israel. Thus He makes me to lie down in green pastures refers to God's promise, "I will feed My sheep, and I will cause them to lie down" (Ezek. 34:15). He leads me beside refreshing waters also refers to God's promise, "And by the river upon the bank thereof, on this side and on that side, shall grow every tree for food ... and the fruit thereof shall be for food, and the leaf thereof for healing (Literufah)" (Ezek. 47:12). Rab and Samuel differed as to the meaning of literufah. One said: it means "to heal," as to open the mouth of the dumb (lehattir peh); and the other said: it means "to heat" as to open the womb (lehattir peh) of barren women.

He restores my soul; He leads me in the paths of mercy for His name's sake (Ps. 23:3) means that Israel said: In the age-to-come God will restore me from exile, not for my own merit, but for His name’s sake.

Yea, though I walk through the valley of the shadow of death (Ps. 23:4) alludes to chastisement in Gehenna, whose fire God will cool for me. Your rod and Your staff, they comfort me (Ps. 23:4b): rod is the afflictions in exile, which I bore to hallow Your name; staff is the sustaining merit of Your Law with which I occupied myself in exile. They comfort me: Scripture says, "Comfort, comfort My people, says your God. Bid Jerusalem take heart" (Isa. 40:1).

You prepare a table before me (Ps. 23:5), a table upon which the flesh of Leviathan, of Behemoth, and Ziz of the field shall be set out.

A table in the presence of mine enemies (ibid.): From the midst of Gehenna the wicked will see the table and be put to shame, as is said "They shall see Your zeal for Your people, and be put to shame; yea, fire shall devour Your adversaries" (Isa. 26:11).

You have anointed my head with oil (Ps. 23:5b) refers to the king Messiah who will be anointed with the oil of anointing.

My cup runs over (ibid.), that is, the cup of deliverance which is a cup of comforting.

Surely goodness and mercy shall follow me all the days of my life (Ps. 23:6), follow me for the thousand years which the Holy One, blessed be He, will grant anew to His world.

And I shall dwell in the house of the Lord (ibid.), in the Temple. May it be built soon and in our own days. Amen, and Amen!

For length of days (ibid.) - for time never-ending, that is, life in the world-to-come.

Midrash of Matityahu

(Matthew) 4:8-11

8. So HaSatan took him to an exceedingly high mountain and showed him all the kingdoms of the earth and their glory;

9. And said to him: “All these things are mine and I will give them to you if you will kneel down and bow to me one bow.

10. Then Yeshuah answered him: Go HaSatan, for it is written: “You shall reverence the LORD your God; and Him shall you serve” (Deuteronomy 6:13).

11. Then HaSatan left him and behold angels drew near to him and ministered him.

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 III:1-2

MISHNAH 1. Aqabia b. Mahalallel used to say: "Consider three things, and you will not fall into transgression: know from where you come, where you art going, and before whom you are about to give account and reckoning; know from where you come -- from a fetid drop, and where you are going -- to worms and maggots; and before whom you are about to give account and reckoning: before the King of the kings of kings, the Holy One, blessed be He."

Tosephtha--Aboth of R. Nathan.

"Said Aqabia b. Mahalallel, whoever takes to his heart the following four things will never sin": From where he comes; where he is going; what will become of him; and who is his judge. From where he comes? from a dark place! Where is he going? to a dark place! What will become of him? dust and worms! And who is his judge? the King of the kings of kings, the Holy One, blessed be He!

Said R. Simeon: He comes from a dark place and returns thither; he springs from a fetid drop, from a place which no eye can behold, and finally becomes dust and worms, as it is written [Job, 30:6]: "How much less the mortal, the mere worm? and the son of earth, the mere maggot?"

Said R. Elazar b. Jacob: He is a worm while living, and a maggot when dead. What is meant by "a worm while living"? the vermin that infest him; "and a maggot when dead" applies to those that are bred from him after his death.

Said R. Simeon b. Elazar: To what can this be compared? To a king who built a magnificent palace, in which he dwelt, and a tanner's ditch passed in front of its entrance. Whoever passed by said: "How beautiful and how glorious this palace would have been, if this tanner's ditch had not passed in front of its entrances." So is man. If now, when from his entrails issues forth a rancid stream, he is so proud and haughty, had a stream of sweet-smelling water or oil issued from him, how much the more proud and haughty would he have been.

When R. Eliezer fell ill, his disciples came to visit him. They sat before him and said: "Our master, teach us the best of all the things you taught us." He said: "Be careful of your friend's honor; and when you pray, know before whom you are standing, and through this you will be rewarded with life in the world to come."

QUESTION: Why does it list the three things to reflect upon first, and then repeat each one of the three things with elaboration?

ANSWER: It is related in the Talmud (Sanhedrin 91a) that Antoninus said to Rebbe, "The body and soul are able to excuse themselves from judgment. The body says, 'It is the soul that has sinned, for from the day it has departed from in me I have been lying silent like a rock.' The soul says, 'It is the body that has sinned, for from the day that I have departed it, I have been flying in the air like a bird and not doing any sin.' "

Rabbi said to him, "I will give you a parable. A king had an orchard with beautiful fruit. He appointed two guards, one lame and the other blind. The lame one said to the blind one, 'There is beautiful fruit in the orchard. Mount me on your shoulders and together we will be able to enjoy it.' The king once came to the orchard and said to the guards, 'Where is all my beautiful fruit?' The lame one said, 'Do I have any feet with which to travel to the fruit?' And the blind one said, 'Do I have any eyes to see the fruit?' The king mounted the lame one on the back of the blind one and judged them as a unit. So, too, in the day of judgment Ha-Shem judges the soul and body together as one unit for the sins they committed together while upon this earth."

Consequently, Aqabia ben Mahalalel is addressing the neshamah (soul) and body. The initial three part statement adds up simply to a reminder to the neshamah (soul) that it is part of the Almighty G-d, that it descended from lofty heights, and that eventually it will need to return to its lofty source. By reflecting on its exalted state, it will not entertain thought of sinning.

The repetition of the saying with explanatory phrases is addressed to the mundane and unrefined body: "If you would reflect on where you came from, a putrid drop, you would realize how low and insignificant you are. When you will think about where you are going, to maggots and worms, and before Whom you will have to give an accounting, you will immediately realize your worthlessness and not have the audacity to transgress the Will of Ha-Shem."

QUESTION: "Reflect upon three things...Know from where you came, and to where you are going, and before whom you are destined to give an accounting." - Where in the Torah is there an allusion to the three things Aqabia ben Mahalalel cautions to reflect upon?

ANSWER: On the verse "Ure'item oto" - "And you shall see him" (Numbers 15:39) - the Sages indicate another two verses with the word "ure'item." One is Moshe's statement to the spies "ure'item et ha'aretz" - "and you shall see the land" (ibid. 13:18), and the other is Pharoah's statement to the Jewish midwives "ure'item al ha'abnayim" - "and you shall see on the birth-stool" (Exodus 1:16). These three pesukim are an allusion to the three things we are to reflect upon.

"Ure'iten al ha'abnayim" - "and you shall see on the birth-stool" - teaches us to "see," i.e. bear in mind, from where one came and how one is born.

"Ure'item et ha'aretz" - "and you shall see the land" (lit. "earth") - cautions us to remember to where one will return.

"Ure'item oto" - "and you shall see him" - is a message that ultimately everyone is destined to see Him on the day of judgment and, therefore, one should strenuously avoid sinning.

QUESTION: "Reflect upon three things and you will not come to sin." - There is a "wondrous Midrash" which says Adam sinned because he only saw two, but not three. What is the interpretation of this Midrash?

ANSWER: Aqabia ben Mahalalel says, "Reflect upon three things and you will not come to sin: From where you came - from a putrid drop; And where you are going - to a place of dust maggots and worms; And before Whom you are destined to given an accounting - before the Supreme King of Kings."Adam was an exception among the entire humanity. He was the creation of G-d's hands. Consequently, "from where you came - from a putrid drop" did not apply to him. Thus, the Midrash is saying - that Adam sinned because only two of the three things upon which to reflect and avoid sin applied to him."

QUESTION: "Know from where you came and where you are going." The word "me’ayin" - "from where" - is spelled with a "yod". Why doesn't it also say "ule'ayin" with a "yod" instead of ule'an which is without a "yod"?

ANSWER: The neshamah (soul) of a Jew is a G-dly spark which descends from up high to be in the physical body. It is like the letter yod, which is a small spark of His holy four-lettered name. Aqabia ben Mahalalel is saying to the neshama (soul), "When you descended to this world, you were complete and unadulterated - the spark of G-dliness, the yod, was in its full splendor. Remember, if you sin during your sojourn in this world, then when you are ready to return, "ule'an atah holech" - your Yod - spark of G-dliness - will be lacking, so endeavor to avoid sinning and return your yod - spark of G-dliness - in its full glory as it descended.

QUESTION: "And to where you are going." - Instead of "ule'an atah holech" - "to where you are going" - in present tense, it should have said "ule'an teilech" - "to where you will be going" - in future tense?

ANSWER: Death is not something that occurs instantaneously when a person completes his allotted life span. It is an ongoing process which commences the moment a person is born. Every passing moment is actually a moment less of life, i.e. one small part of death, and a moment closer to the ultimate completion. If one were to reflect that his entire lifetime is a continuous travel towards the ultimate, he would not sin.

King Shlomo says, "Veyom hamavet miyom hivaldo" - "the day of death [is better] than the day of birth" (Ecclesiastes 7:1). In light of the above, his statement can also be interpreted as an allusion to the abovementioned message, that "veyom hamavet" - "the day of death" - "miyom hivaldo" - [commences] "from the day of birth."

QUESTION: "And before whom you are destined to give an accounting." - Instead of "lifne mi atah atid liten din vecheshbon" - "before whom you are destined to give an accounting" - it should have said "lemi atah atid liten din vecheshbon" - "to whom you are destined to give an accounting"?

ANSWER: A person should always think before acting and be cautious lest he transgress and influence others to follow suit. When the neshamot (souls) of these imitators come before the heavenly tribunal and they are asked to explain themselves, they can reply, "We sought to follow the example of pious Mr. X." Thus, when the neshamah (soul) of the one accused of setting a bad example comes for judgment, all the others come as prosecutors and blame him for being the root cause of their wrongdoings.

Consequently, Aqabia ben Mahalalel cautions that if a person will reflect on "before whom" he will have to give an accounting - not only Ha-Shem, but all those who learned from his actions he will not commit any sin.

QUESTION: "An accounting." - Literally, "din" means "judgment," and "cheshbon" means "accounting," so it should have said cheshbon vedin, since from the accounting precedes the issuing of the judgment?

ANSWER: When a person passed away, his soul ascends to the Heavenly Court where he is taught all the laws of the Torah and the punishment incurred for violating these laws. Afterwards, a long list of transgressions is placed in front of him, and he is asked to state what punishment the perpetrator of these sins should receive. After citing what the judgment should be, he is informed that he is the transgressor under discussion, that has transgressed all these sins, and that he has in fact passed judgment on himself. Thus, the cheshbon - accounting - of his actions, come after din - the judgment - which he issued.

MISHNA 2. R. Haninah, the Segan of the high-priest, said: "Pray always for the welfare of the government; were it not for the fear of it, men would swallow each other alive." R. Haninah b. Phradyon said: "Two that sit together and do not discuss any portion of the Law, their sitting is considered that of scorners, as it is written [Ps. 1:1]: 'And sits not in the seat of scorners'; but two that sit together and are discussing some words of the Law have the Shekhina among them, as it is written [Mal. 3:16]: 'Then conversed they that feared the Lord one with the other; and the Lord listened and heard it,' etc." This is as to two. Whence is it deduced of even one who occupies himself with the study of the Law, that the Holy One, blessed be He, fixes his reward? It is written [Sam. 3:28]: "That he sit in solitude and be silent; because He has laid it upon him."

Tosephtha--Aboth of R. Nathan.

Said R. Hananiah the Segan: Whoever takes the words of the Torah to his heart, all thoughts of the sword and hunger, of foolishness and fornication, evil thoughts in general and thoughts of adultery, thoughts of nonsense and thoughts of human cares, are destroyed for him, for so it is written in David's Psalms [19:9]: "The precepts of the Lord are upright, rejoicing the heart: the commandment of the Lord is clear, enlightening the eyes.” But one that does not take to heart the words of the Torah, to him the reverse comes, as Moses wrote in his Deuteronomy [28:46-48]: "And they shall remain on you for a sign and for a token, and on your seed for ever. For the reason that you did not serve the Lord your God with joyfulness, and with gladness of heart, while there was an abundance of all things; therefore, shall you serve your enemies whom the Lord will send out against you, in hunger, and in thirst, and in nakedness, and in want of everything."

Since it says: "In hunger," what is meant by it? At the time when one has not even a piece of barley-bread, his enemies demand of him wheat bread and fat meat. And what is meant by the words: "And in thirst"? At the time when one has not even a drop of vinegar, or beer, his enemies demand of him the best wine of the land. And what is meant by the words: "And in nakedness"? When one has not even a woollen or linen shirt, his enemies demand of him silken ones, the best of all lands. The words, "And in want of everything," mean that he will be without a light, knife, and table. Others say: Without vinegar and salt. This corresponds with the manner in which people curse when they say: "May there be no vinegar nor salt in your house!"

He used to say the words: "Look not so at me, because I am somewhat black, because the sun hath looked fiercely at me" [Song of Songs, 1:6], refer to the counselors of Judah, who relieved themselves of the yoke of the Holy One, blessed be He, and chose a human king to reign over them.

"My mother's children were angry with me" [ibid.] refers to Moses, who slew the Egyptian, as it is written [Ex. 2:11, 12]: "And it came to pass in those days, when Moses was grown up, that he went out unto his brethren, and looked on their burdensome labors. ... And he looked this way and that way, and when he saw that there was no one by." What is meant by "and when he saw that there was no one by"? Infer from this, that Moses inquired of the deliberating groups of angels, whether he should slay him (the Egyptian). They told him to do so, and he did it, not with a sword, but by a word, as it is written [ibid., ibid. 14]: "Say (intend) you to kill me, as you have killed the Egyptian?" From this can be learned that he killed him by the Holy Name.

Others say that the passage: "My mother's children were angry with me," refers to Moses, who fled to Midian, as it is written [Ex. 2:15-17]: "And Pharaoh heard this thing, and he sought to slay Moses; but Moses fled from the face of Pharaoh, and tarried in the land of Midian, and he sat down by a well. ... And the shepherds came and drove them away, but Moses arose and helped them and watered their flocks." Moses constituted himself as judge, and said: "It is usual for the males to draw the water and for the females to water the flocks, and here I see the reverse. There is in this place much perversion."

There are others who say that as long as Moses stood by the well, the water surged and came toward him, but when he left, the water also receded. At the same time, he said: "Woe to me, that I have left my people and come to dwell among heathens."

Another explanation of the above passage is, that it refers to the Israelites who made the golden calf, for although at first they said [Ex. 24:7]: "All that the Lord has spoken will we do and obey," nevertheless they soon afterward exclaimed: "These are your gods, O Israel" [Ex. 32:4].

Still others say that the above passage refers to the spies who brought and spread an evil report about the land, and caused that carcasses of Israelites fell in the desert, as it is written [Numb. 14:29]: "In this wilderness shall your carcasses fall."

"They appointed me to be keeper of the vineyards" [Song of Songs, 1:6]. Said the Holy One, blessed be He: Who has caused me to shower kindness upon the heathens, but Israel himself? For when the heathens live in prosperity they are pushed, cursed, and persecuted.

Others say that the above passage refers to the Israelites who were exiled in Babylon, and the prophets who were then among them told them to observe the laws of offerings and tithes. They, however, answered: "We were exiled because we refused to observe those laws, and you wish us to observe them now?"

QUESTION: Why was Rabbi Hanina. called "the Segan (deputy) to the Kohanim," in plural, and not in singular, "Segan Kohen Gadol"?

ANSWER: According to the Talmud (Yoma 9a) the first Bet Hamikdash (Temple), which lasted 410 years, had only 18 Kohanim Gedolim (High Priests). The second Bet Hamikdash (Temple), which lasted 420 years, had over 300 Kohanim Gedolim (High Priests), including Shimon HaTzaddik (Simon the Righteous), who was Kohen Gadol (High Priest) for 40 years, and Yochanan (John), who was Kohen Gadol (High Priest) for 80 years. The High Priests were so numerous during the second Beit Hamikdash (Temple) because the Roman Government decided to sell the position of Kohen Gadol (High Priest) to whomever would pay the exorbitant price. Since they were not tzaddikim (righteous), they would usually die on Yom Kippur when they went into the Kodesh Hakadashim - Inner Sanctuary.

Rabbi Hanina was a great tzaddik (saint) and a deputy to the Kohen Gadol (High Priest). Normally, after the death of the Kohen Gadol (High Priest), he would have been appointed to the position. However, the Roman Government always sold the position of Kohen Gadol (High Priest), and Rabbi Hanina remained an assistant to the new Kohen Gadol (High Priest). Thus, he was "Segan haKohanim" - a deputy to many Kohanim Gedolim (High Priests).

His students complained to him that the system was corrupt and that measures should be taken against the government. To this, Rabbi Hanina responded, "If the government is undermined, there will be a breakdown of law and order, and the situation will actually worsen. It is better to pray for the welfare of the government, that it will forsake its corruption."

QUESTION: "For were it not for the fear of it man would swallow his friend alive." - Why the emphasis on "re'ehu" - "his friend"?

ANSWER: When the Torah relates the episode of Kayin (Cain) killing Hebel (Abel), it says "Kayin spoke to Hebel, his brother. Then, when they were in the field, Kayin rose up against Hebel, his brother, and killed him" (Genesis 4:8). What did Kayin say to Hebel? Midrash Rabbah (22:8) says that Hebel was much stronger than Kayin, and Kayin would normally not have been able to kill him. To gain his brother's confidence, Kayin pretended to be a "good brother," leading him to think that he would never do him any harm. Thus, the Torah is telling us, "Kayin spoke to Hebel, his brother" - he spoke to him in a kind, brotherly way, so that he could later take him by surprise out in the field and kill him before he had a chance to fight back.

The Mishnah is telling us that without law and order, not only will the stronger "swallow" the weaker or the bigger "swallow" the smaller, which is a common phenomena in the world of fish, but even the reverse will happen - the weaker will "swallow" the stronger. One will act stealthily and deceive the other into thinking that he is "re'ehu" - "his good friend" - and proceed to swallow the other up alive when he is off guard.

QUESTION: "If two sit together and no words of Torah are exchanged between them...If two sit together and do exchange words of Torah...Even one person who sits and occupies himself with Torah." - Why in regard to two sitting together does it say "dibre Torah" while at the end of the Mishnah in regard to one person alone it says "osek baTorah"?

ANSWER: When a person sits alone and talks to himself, he is likely to provoke ridicule. Therefore the desirable thing for him to do is to "osek baTorah" - "engage in the study of Torah." When two are together they may discuss any subject they desire. The Mishnah is saying that if in their conversation there is no "dibre Torah" - "words about Torah" - i.e. not necessarily studying Torah, but at least talking about the importance of studying Torah, or supporting Torah scholars, or helping Torah to flourish, then their company is equivalent to the company of scorners. But if they are at least talking words concerning the Torah, then the Shechinah rests among them.

QUESTION: "It is a company of scorners." Why does their not speaking words of Torah make this place a "place of scorners"?

ANSWER: A place where people study Torah and do mitzvoth (commandments) becomes permeated with holiness. People who come into this place become inspired by the holiness prevalent there. If two people who are capable of studying Torah meet together and do not study, it is obvious that they are in a "moshav leitzim" - a place where only leitzim - scorners - have sat and thus a place void of any holiness which would inspire people who meet there. The proof to this is from the words of King David, "Blessed is the man who has not sat in a place of scorners," (Psalms 1:1) because of the place's negative atmosphere, one is blessed for not sitting there even if no scorners are present at the time.

Commentary

Our Midrash Tanchuma Yelammedenu comments on our Torah Seder for this week:

1. And Jacob went out from Beer-sheba (Genesis 28:10). May it please our master to teach us where a man who has unintentionally taken the life of another man may take refuge? Thus do our masters teach us: A man who has unintentionally killed another person may take refuge either in one of the three cities of refuge in Trans-Jordan or in one of the three cities in Canaan [The three cities of refuge on the other side of the Jordan were Bezer in the territory of Reuben, Ramouth in the territory of Gad, and Golan in the territory of Manasseh; the cities in Canaan were Kadesh in the territory of Naphtali, Shechem in Ephraim, and Hebron in Judah]. Our patriarch Jacob took refuge in Haran. He fled there because he feared that his wicked brother, Esau, would slay him. When the Holy One, blessed be He, saw that Jacob was deeply distressed, He appeared before him in a dream. R. Abahu said in the name of R. Simeon the son of Lakish: As soon as the stones beneath his head beheld the glory of the Holy One, blessed be He, they dissolved into each other and formed one stone. Whence do we know this? Before he went to sleep, Scripture states: He took stones of the place (Gen. 28:11), but after he awakened, it is written: He took the stone (ibid., v. 18).

2. He dreamed, and behold, a ladder set upon the earth; and the top of it reached to heaven; and behold, the angels of God ascending and descending on it (Gen. 28: 12).

R. Samuel the son of Nahman declared: These were the guardian angels of the idolatrous nations. He explained further: This verse teaches us that the Holy One, blessed be He, showed Jacob, our father, the guardian angel of Babylon ascending seventy rungs of the ladder and descending, the guardian angel of Media ascending fifty-two rungs of the ladder and descending, the guardian angel of Greece ascending one hundred rungs of the ladder and descending, and the guardian angel of Edom ascending the ladder. [The ascent and descent of the guardian angels foretold the rise and fall of the nations they represented. Note that the text does not depict the guardian angel of Edom, i.e., Rome, as descending.] Jacob did not know how many rungs of the ladder the guardian angel of Edom mounted, and he therefore cried out in terror: Perhaps Edom will never be compelled to descend. The Holy One, blessed be He, then said to him: Fear thou not, O Jacob, My servant; neither be dismayed, O Israel (Jeremiah 30:10), for even though you see him ascending unto My throne as though that were possible, I will cast him down, as is said: Though you were to rise as high as the eagle, and though you set your nest among the stars, I will bring you down from there, says the Lord (Obadiah 4).

R. Berechiah, in the name of R. Helbo, and R. Simeon the son of Yosinah maintained: This verse indicates that the Holy One, blessed be He, who showed our patriarch Jacob the guardian angel of Babylon ascending and descending, the guardian angel of Media ascending and descending, the guardian angel of Greece ascending and descending, and the guardian angel of Edom also ascending and descending. The Holy One, blessed be He, then said to Jacob: Why do you not ascend? Whereupon our patriarch Jacob became distressed and asked: Shall I too be forced to descend just as these are? The Holy One, blessed be He, responded: If you ascend, you will not be compelled to descend. Nevertheless, he did not ascend, for his faith was not sufficiently strong.

R. Simeon the son of Yosinah interpreted the verse For all this they sinned still, and believed not in His wondrous works (Psalm 78:32) as follows: The Holy One, blessed be He, said to Jacob: If you had ascended and trusted Me, you would never have been compelled to descend, but since you did not have faith, your descendants will be oppressed by these four kingdoms with imposts, taxes on their crops, and poll-tax. Will this oppression continue forever? Jacob cried out. And the Holy One, blessed be He, replied: And you, do not fear, O My servant Jacob; neither be dismayed, O Israel; for, lo, I will save you from afar, and your seed from the land of their captivity; and Jacob shall return and sit in quiet and ease, and none shall make him afraid (Jeremiah 30:10). I will save you from the land of your captivity, from Gaul, Spain, and its neighbors. And Jacob shall return from Babylon; and sit in quiet, from Media; and ease, from Greece; and none shall make him afraid refers to Edom, for I will make an end of all the nations, whither I have scattered you, yet of thee I will not make an end (ibid., v. 11). That is to say, I will make an end of all the nations that reap their fields completely, but since (the people of) Israel do not reap their fields completely (Leviticus 19:9-10), of you I will not make an end. However, I will punish you, O Israel, in this world in order to cleanse you of your iniquities for the sake of the world-to-come. Hence it is said: And he dreamed.

3. And Jacob went out (Gen. 28:10). Scripture states elsewhere in reference to this verse: For He will give His angels charge over you, to keep you in all your ways (Ps. 91:11). R. Meir said: If a man performs one precept, one angel is assigned to watch over him; if he performs two commandments, two angels guard him, and if he performs many precepts, many angels are assigned to watch over him, as it is said: For He will give His angels charge over you, to guard you. Why are they given charge over him? In order to protect him from demons, as is said: A thousand may fall at your side, and ten thousand at thy right hand (ibid., v. 7). What is meant by may fall? It means that they will surrender to him, as it is said in the verse: And of Manasseh, also, there fell away some to David (I Chronicles 12:20).

And ten thousand at your right hand. R. Isaac propounded the following question: Why does the verse state ten thousand at your right hand and only one thousand at your left? Because, said he, the left hand does not require as many angels as the right, since the name of the Holy One, blessed be He, is inscribed upon the tefillin (phylactery) which is wrapped around the left hand, as is said: And you shall bind them as a sign upon your hand (Deut. 6:8). R. Hanina the son of R. Abahu explained: It is not written "will be at your right hand" but may fall at your right hand. That is so because the left hand, which is not stretched out as frequently in the performance of good deeds as the right hand, is capable of bringing about the downfall of only a thousand demons, while the right hand, which is constantly stretched out in the performance of good deeds, is able to bring about the fall of ten thousand demons. Therefore it is written: For he will give his angels charge over you.

And he went toward Haran. This is one of the four occasions on which the earth contracted itself. The first occasion was at the time of Abraham: He divided himself against them at night (Gen. 14:15). It occurred again for Eliezer, as it is said: And I came this day unto the fountain (ibid. 24:42). And once again in the days of Jacob, as it is said, When he strove with Aram-naharaim and with Aram-zobah (Ps. 60:2). And this is what is meant by: And Jacob went out from Beer-sheba (Gen. 28:10). Similarly, it occurred at the time about which David said: You have made the land to shake, You have cleft it; heal the branches thereof; for it totters (Ps. 60:4). This verse teaches us that the Holy One, blessed be He, also contracted the earth for Joab, Abishai, and the army (when they pursued Abner).

And Jacob made a vow, saying: If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come back to my father's house in peace, then shall the Lord be my God (Gen. 28:20-21). R. Berechiah maintained that the Holy One, blessed be He, fulfilled all but one of Jacob's requests. Jacob said: If God will be with me, and He replied: Behold, I am with you (ibid., v. 15). Jacob said: And will keep me, and He responded: I will keep you wherever you go (ibid.). He said: So that I come back to my father's house in peace, and the Holy One, blessed be He, replied: And I will bring you back (ibid.). But when Jacob said: And will give me bread, He did not reply. The Holy One, blessed be He, said: If I assured him concerning bread, what else would he ask of Me? Therefore, He did not promise him bread. The sages insisted, however, that He also replied to his plea for bread, since it is said: I shall not forsake you (ibid.). The word forsake is employed in Scripture only in reference to bread, as is written: Yet I have not seen the righteous forsaken, nor his seed begging bread (Psalm 37:25).

Please note the “ascent and descent” of the angels in Joseph’s Ladder and the last testing of the Master of Nazareth in our reading of the Midrash of Matityahu for this week. We can obviously see how this ladder was very much in the mind of Matityahu when crafting this week’s section of his Midrashic treatise.

Midrash Aggadat Beresheet takes another tack in commenting upon our Torah Seder this week. It looks at Jacob’s obedience to his father and mother and brings in the text of Proverbs 6:20-22–

“My son, keep thy father’s commandment (the Written Torah – “the rod” of Psalm 23), and forsake not the law of your mother (the Oral Torah – “the staff” of Psalm 23): Bind them continually upon your heart, and tie them about your neck. When you go, it shall lead you; when you sleep, it shall keep you; and when you awake, it shall talk with you.”

And of course these verses are also related to Pirke Abot 3:1-2 which we study this Shabbat. Midrash Aggadat Neresheet thus comments on our Seder for this week:

A. And Jacob left Beer-sheba (Genesis 28:10). This is what Scripture says: The way of a fool is right in his own eyes (Proverbs 12:15) - that is Esau, about whom it is written: So when Esau saw that the Canaanite women were bad in the eyes of his father Isaac, Esau went to Ishmael and took Mahalath the daughter of Abraham's son Ishmael in addition to his wives (Gen. 28:8-9). What is “in addition to his wives”? He heaped wickedness upon his wickedness, he heaped the trouble of his father upon his own trouble. As is stated: and they made life bitter for Isaac and Rebekah (Genesis 26:35). The way of a fool is right in his own eyes.

But the wise person listens to advice (Proverbs 12:15 cont.) - that is Jacob, as is stated: But the words of her elder son Esau were told to Rebekah; so she sent and called her younger son Jacob and said to him, 'Your brother Esau is consoling himself by planning to kill you' (Genesis 27:42). When would he be consoled? When he would have killed you. Now therefore, my son, listen to my voice (Ibid. v. 43). She said to him: You already listened to me and took the blessings, so listen to me also now so that you stay alive. Jacob said to her: Is that the way, that I should go without the knowledge of father? If he also tells me, I will do it immediately: Then Isaac called Jacob (...) Go at once to Paddan-aram (Genesis 28:1-2). As soon as Jacob heard this, he said to him: Give me a farewell blessing. He said to him: May God Almighty bless you (Ibid. v.3). Immediately [it follows]: Jacob obeyed his father and his mother (Ibid. v.7). And Jacob left Beer-sheba and went toward Haran (Ibid. v. 10). Therefore it is stated: But the wise person listens to advice.

B. Another interpretation. And Jacob left Beer-sheba. This is what Scripture says: When you walk, it will lead you (Proverbs 6:22) - when someone labors at Torah during his life. When you lie down, it will watch over (shamar) you (Ibid. cont.) - since it protects (shamar) one from worms and maggots. And when you awake, it will talk with you (Ibid. cont.) - when everyone shall stand in judgment, it is one's advocate and pleads one's cause.

Another interpretation: When you walk - that is Jacob, who had been occupied with Torah when he left his father's house. When you lie down, it will watch over you: When? Taking one of the stones of the place, he put it under his head and lay down in that place (Genesis 28:11). When he lay down, it protected him. And when you awake, it will talk with you. When? Then Jacob woke from his sleep and said: Surely the LORD is in this place (Ibid. v.16).

C. Another interpretation. And Jacob left (Genesis 28:10). This is what Scripture says: He will guard the feet of his faithful ones (1 Samuel 2:9). That is Abraham when he pursued the kings: Who has roused justice from the east, summoned him to his feet? (Isaiah 41:2). But the wicked shall be cut off in darkness (1 Samuel 2:9 cont.) - these are the sixteen kings whom he killed in the darkness, as is stated: He divided his forces against them by night (Gen. 12:15).

Another interpretation. He will guard (shamar) the feet of his faithful ones - that is Jacob. When he set out to go to Haran, for the Holy One said to him: Know that I am with you and will keep (shamar) you wherever you go (Gen. 28:15). But the wicked shall be cut off in darkness - that is Esau, as is written: Utter darkness is laid up for their treasures (Job 20:26); The house of Jacob shall be a fire (...) and the house of Esau stubble (Obadiah 1:18).

But the wicked shall be cut off in darkness. When he set out to pursue Jacob, the Holy One confused the sun for ten hours, and it became dark and he made it night, as is stated: He came to a certain place and stayed there for the night because the sun had set (Genesis 28:11). And Esau stood in the dark and remained there, and did not know where he should go. Why? For not by might does one prevail (1 Samuel 2:9 cont.). The Holy One said to him: Lest you are mighty!

Also in the future he will be acting thus for Israel, as is stated: But the path of the righteous is like the light of dawn, which shines brighter and brighter until full day. The way of the wicked is like deep darkness; they do not know what they stumble over (Proverbs 4:18-19). And if you wonder about this, it has already happened in this world, as is stated: People could not see one another and for three days they could not move from where they were; but all the Israelites had light where they lived (Exodus 10:23).

Another interpretation. He will guard the feet of his faithful ones. When Jacob left his father's house, he left with only his staff, as is stated: For with only my staff I crossed this Jordan (Genesis 32:11). The Holy One said to Isaac: Did your father Abraham do this to you? Did he not give you everything that he had? Thus it is stated: Abraham gave all he had to Isaac (Genesis 25:5). And: Abraham said to his servant the oldest of his house who had charge of all that he had (Genesis 24:2). What is 'who had charge'? R. Samuel the son of R. Isaac said: That he gave him power over all that he had, and said: 'Even if you lose everything that I have, you must take a wife for my son from there (Ibid. v. 7). Immediately [afterwards it is stated]: Then the servant took ten of his master's camels and departed, taking all the goods from his master in his hand (Ibid. v.l0). This refers to a contract that he carried by hand. And not only this, but the servant started to distribute: necklaces to this one, and coins to that one. And Solomon says: Some give freely yet grow all the richer (Proverbs 11:24) - because the Holy One blessed him, as is stated: After the death of Abraham God blessed his son Isaac (Genesis 25:11).

See how much Abraham did for Isaac! But Isaac did not do so for Jacob; he rather sent him away empty-handed. The Holy One said to him: You withheld from that poor one to your want: Others withhold what is due, and only suffer want (Proverbs 11:24 cont.). And what happened to him? The Shekhinah departed from him. So you find that he did not speak to him before the hour of his death.

Come and see what Esau did to Jacob! He saw him empty-handed and did not show him mercy. He said: See, I am ahead of him, and he cannot pass me on this way. So I will kill him there, as is stated: Thus says the LORD: For three transgressions of Edom and for four, I will not revoke the punishment; because he pursued his brother with the sword and cast off all pity (Amos 1:11). Jacob knew this and he lifted up his eyes to the Holy One, and the Holy One performed miracles for him. He put his staff into the water, and the Jordan River split and he crossed it, as is stated: For with only my staff I crossed this Jordan. Esau waited on the way, but Jacob did not pass there. And when he perceived that he had crossed the Jordan, what did he do? He pursued him [again] and he arrived before him at a cave, a place with a hot spring. Jacob said: I do not have bread or anything else; I will enter and warm my body in this bath. Esau came and surrounded the bath, so that Jacob could not get out of there, and he thought that he would die. The Holy One said to him: Wicked one, you are joined in a battle against me; I said to him: Know that I am with you and will keep you wherever you go (Genesis 28:15). Jacob said to him at that time: Because you did this to me, in your name I will trust: And Jacob left Beer-sheba and went toward Haran. He came to a certain place (Genesis 28:10-11). And there is no 'coming to' but in prayer, as is stated: As for you, do not pray (...) and do not come to me (Jeremiah 7:15). And David said: He who keeps Israel will neither slumber nor sleep (...) The LORD will keep your going out and your coming in from this time on and forevermore (Psalm 12 1: 4, 8).

Our regular Ashlamatah reads in the skipped portion:

1 ¶ (14-2) Return, O Israel, unto the LORD your God; for you have stumbled in your iniquity.

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

3 (14-4) Asshur shall not save us; we will not ride upon horses; neither will we call any more the work of our hands our gods; for in You the fatherless find mercy.’

Which is a word very apropos for this season, and a word used in the morning prayers in our Siddur to explain that sacrifices on the Temple have been now substituted by G-d for heart felt prayer of the repentant sinner. According to the Midrash of the Psalms, this change is very much intimated in the phrase for the Psalm of this week “The LORD is my shepherd” – it is He who dictates how His people are to approach Him and not us. “The LORD is my shepherd” is the confession of he who accepts the hand of Divine Providence, and who knows that despite our feelings and thoughts G-d, Most blessed be He, is Sovereign and knows what is best for us.

This idea is again re-emphasized in the Midrash of Mattityahu where the Masters answers HaSatan: “Go HaSatan, for it is written: “You shall reverence the LORD your God; and Him alone shall you serve” (Deuteronomy 6:13). And as Ibn Ezra puts it: “Since G-d is my shepherd I will surely lack nothing!” Thus, “the lack” comes when we have not made G-d fully “our shepherd.” And how may you ask can a person make G-d his/her shepherd?

Our Sages in looking at the sixth positive commandment of the Torah: “And to cleave unto Him” (Deuteronomy 11:22, see also 10:20), answer fo us this question. They state: “And to cleave unto Him” means that we should cleave to the Hakhamim (wise men) and their Tamidim (disciples). The sages also use the words “To Him shall you cleave” as proof that it is one’s duty to marry a Hakham’s daughter, to give one’s own daughter in marriage to a Hakham, to confer benefits on Hakhamim and to have business relations with them. ‘Is it possible,’ they say, ‘for a man to cleave to the Divine Presence, seeing that it is written, “For the LORD your God is a devouring fire’ (Deuteronomy 4:24)? Hence, we must conclude that whoever marries a Hakham’s daughter or gives his daughter in marriage to a Hakham, or confers a benefit on a Hakham out of his possessions, is to be regarded in the light of this verse as cleaving to the Divine Presence – Sifre.

May Ha-Shem, most blessed be He, causes us to “take sincere words and fully return unto Him and say: ‘Forgive all iniquity, and accept that which is good; so will we render for bullocks the offering of our lips. Asshur shall not save us; we will not ride upon horses; neither will we call any more the work of our hands our gods; for in You the fatherless find mercy.’”

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai

Shabbat:	Torah Reading:	Weekday Torah Reading:
ויצא יעקב
“VaYetse Ya’aqob”	Reader 1 – B’resheet 28:10-15	Reader 1 – B’resheet 29:31-33
“And left Jacob”	Reader 2 – B’resheet 28:16-22	Reader 2 – B’resheet 29:34 – 30:1
“Y Jacob partió”	Reader 3 – B’resheet 29:1-3	Reader 3 – B’resheet 30:2-5
B’resheet (Genesis) 28:10 – 29:30	Reader 4 – B’resheet 29:4-9
Hosea 12:13 – 13:5 + 14:9-10	Reader 5 – B’resheet 29:10-12
Special: Isaiah 60:1-22	Reader 6 – B’resheet 29:13-17	Reader 1 – B’resheet 30:6-8
Psalm 23	Reader 7 – B’resheet 29:18-30	Reader 2 – B’resheet 30:9-13
Pirke Abot III:1-2	Maftir – B’resheet 29:27-30	Reader 3 – B’resheet 30:14-16
N.C.: Matityahu 4:8-11	Isaiah 60:1-22