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Three and 1/2 year Lectionary Readings

First Year of the Reading Cycle

Iyar 15, 5766 – May 12/13, 2006

Fifth Year of the Shemittah Cycle

 

Texas Candle lighting times

Friday, May 12, 2006 Light Candles at: 7:59 PM – 30 days of the counting of the Omer

Saturday, May 13, 2006 – Havdalah 8:56 PM – 31 days of the counting of the Omer

 

Brisbane, Australia - Candle lighting times:

Friday, May 12, 2006 Light Candles at: 4:51 PM - 30 days of the counting of the Omer

Saturday, May 13, 2006 – Havdalah 5:45 PM - 31 days of the counting of the Omer

 

Singapore, Singapore

Friday, May 12, 2006 Light Candles at: 6:48 PM - 30 days of the counting of the Omer

Saturday, May 13, 2006 – Havdalah 7:38 PM - 31 days of the counting of the Omer

 

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

 

Week Forty-eight of the Cycle

 

Coming Next Week: Lag BaOmer – May 15/16 – Iyar 18 (Hakham’s Birthday)

 

On the significance of Lag BaOmer see: http://www.betemunah.org/lgbomer.html

 

Shabbat:

Torah Reading:

Weekday Torah Reading:

הִכְבַּדְתִּי

 

 

“Hik’bad’ti”

Reader 1 – Sh’mot 10:1-3

Reader 1 – Sh’mot 11:1-3

“have hardened”

Reader 2 – Sh’mot 10:4-6

Reader 2 – Sh’mot 11:4-6

“he endurecido”

Reader 3 – Sh’mot 10:7-11

Reader 3 – Sh’mot 11:6-8

Sh’mot  (Exodus) 10:1-29

Reader 4 – Sh’mot 10:12-15

 

1 Samuel 6:6-14

Reader 5 – Sh’mot 10:16-20

 

 

Reader 6 – Sh’mot 10:21-23

Reader 1 – Sh’mot 11:4-6

Psalm 48

Reader 7 – Sh’mot 10:24-19

Reader 2 – Sh’mot 11:7-9

Pirke Abot 4:17-19

      Maftir – Sh’mot 10:27-29

Reader 3 – Sh’mot 11:8-10

N.C.: Matityahu 8:28-34

                   1 Samuel 6:6-14

 

 

 

Roll of Honor:

 

This Torah commentary comes to you courtesy of His Honour Paqid Adon Hillel ben David and most beloved family, and that of Her Excellency Giberet Sarai bat Sarah and beloved family as well as that of His Excellency Adon Barth Lindemann and beloved family For their regular sacrificial giving, we pray G-d’s richest blessings upon their lives and those of their loved ones, together with all Yisrael, amen ve amen! Also a great thank you to His Excellency Adon Stephen Legge and beloved family for making available at short notice computing facilities to produce this week’s Torah Commentary. May a very special blessing be upon this great family, for their generosity, amen ve amen!

 

 


Targum Pseudo Jonathan for:

Sh’mot (Exodus) 10:1-29

 

X. AND the Lord spoke to Mosheh, Go in unto ; for I have made strong the design of his heart, and the design of the heart of his servants, to set these My signs among them; and that in the hearing of your sons and of your children's children may be told the wonders I have done in Mizraim, and the signs that I set among them, that you may know that I am the Lord. And Mosheh and Aharon went in unto Pharaoh, and said to him, Thus says the Lord, the God of Israel, How long will you refuse to humble yourself before Me? Let My people go, that they may worship before Me. But if you refuse to let My people go, behold, tomorrow I bring the locust upon your borders, and they shall cover the face of the ground, so that it will be impossible to see the ground, and shall destroy the remainder that was spared to you from the hail, and destroy every tree which grows for you out of the field. And they shall fill your house, and the houses of all your servants, and the houses of the Mizraee, (the like of) which neither your fathers nor your forefathers have seen since the day that they were upon the earth unto this day. And he turned and went out from Pharaoh.

 

And the servants of Pharaoh said, How long shall this man be a stumbling-block to us? Let the men be released, that they may worship before the Lord their God. Are you not aware that by His hand it will be that the land of Mizraim shall be destroyed? And he commanded to bring back Mosheh and Aharon to Pharaoh, and said to them, Go, worship before the Lord your God: but who are they that are to go? And Mosheh said, With our children and with our old men will we go; with our sons and with our daughters we will go; with our sheep and with our oxen we will go; for we have a solemn feast before the Lord. And he said to them, So may the Word of the Lord be a help to you: (but) how can I release (both) you and your children? The evil offence is in the look of your faces: (you think to go onward) in the way that you would walk, till the time that you shall have come to the house of the place of your habitation. (It shall be) not so as you devise; but the men only shall go and worship before the Lord; for that it was which you demanded. And he drove them out from before the face of Pharaoh.

         

And the Lord spoke to Mosheh, Lift up your hand over the land of Mizraim for the locust, that he may come up over the land of Mizraim, and destroy every herb of the earth, whatsoever the hail has left. And Mosheh lifted up his rod over the land of Mizraim, and the Lord brought an east wind upon the country all that day and all the night; and in the morning the east wind bare the locust. And the locust came up over all the land of Mizraim, and settled in all the limits of Mizraim exceedingly strong. Before him there had been no locust so hard, nor will there be like him. And he covered the face of all the land, until the land was darkened, and every herb of the ground was consumed, and all the fruit of the tree that the hail had left; and nothing green of tree or herb of the field was left in all the land of Mizraim.

 

And Pharaoh made haste, and sent certain to call Mosheh and Aharon. And he said, I have sinned before the Lord your God and against you. But now, pardon my sin only this once, and pray before the Lord, that He would only remove from me this death. And he went out from Pharaoh, and prayed before the Lord. And the Lord turned a wind from the west of exceeding strength, and it carried away the locust, and bare him to the sea of Suph: there was not one locust left in all the borders of Mizraim. And even such as had been salted in vessels for needed food, those, too, the western wind bare away, and they went. But the Lord strengthened the design of Pharaoh's heart, and he would not release the children of Israel.

 

And the Lord said to Mosheh, Lift up your hand towards the height of the heavens, and there shall be darkness over all the land of Mizraim, in the morning, at the passing away of the first darkness of the night. [JERUSALEM. And they shall serve in darkness.] And Mosheh stretched out his hand towards the height of the heavens, and there was dark darkness in all the land of Mizraim three days. No man saw his brother, and none arose from his place three days. But among all the sons of Israel there was light, that the wicked among them who died might be buried, and that the righteous might be occupied with the precepts of the law in their dwellings. And at the end of three days Pharaoh called Mosheh, and said, Go, worship before the lord; only your sheep and your oxen shall abide with me: your children also may go with you. But Mosheh said, You must also give into our hands holy oblations and burnt offerings, that we may perform service before the Lord our God. Our flocks, more-over, must go with us; not one hoof of them shall remain; for from them we are to take, to do service before the Lord our God. We cannot leave them; for we know not (as yet) in what manner we are to worship before the Lord, until we come thither. But the Lord made strong the design of Pharaoh's heart, and he would not release them. And Pharaoh said to him, Go from me. Beware that you add not to see my face to speak before me one of these words that are so hard: for in the day that you see my face, my anger will grow strong against you, and I will deliver you into the hands of the men who seek your life to take it. And Mosheh said, You have spoken fairly. While I was dwelling in Midian, it was told me in a word from before the Lord, that the men who had sought to kill me had fallen from their means, and were reckoned with the dead. At the end there will be no mercy upon you; but I will pray, and the plague shall be restrained from you. And now I will see your face no more. [JERUSALEM. And Pharaoh said to him, Go from me. Beware that you increase not my anger against you by saying, Are not these hard words that you speak to me? Verily Pharaoh would rather die than hear your words. Beware, lest my anger grow strong against you, and I deliver you into the hands of this people, who require your life to slay you. And Mosheh said, You have spoken truly. But it was certified to me at the former time when I dwelt in Midian, that all the men were dead who sought to kill my life. At the end there will be no mercy upon you. Yet I will pray for you, and this plague shall be restrained. But a tenth plague is for Pharaoh, of (which the victim will be) your firstborn son. And Mosheh said to him, You have spoken fairly the truth: I will see your face no more.]

 

 

Midrash Tanhuma Yelammedenu

Sh’mot (Exodus):  10:1-29

 

1. And the Lord said unto Moses: "stretch out your hand toward the heaven, that there may be darkness over the land of Egypt, even darkness which may be felt" (Exod. 10:21). Scripture states (elsewhere in reference to this verse): He sent darkness, and it was dark; and they rebelled not against His word (Ps. 105:28). The darkness that the Holy One, blessed be He, spread over Egypt was exceedingly thick. Why? Because they would not submit to the authority of the word of the Holy One, blessed be He [Word-play on rebelled not (maru), connecting marut ("rebel") from ma ("authority"). See Exodus Rabbah 4:1]. The Holy One, blessed be He, told Egypt's guardian angels: They deserve to be smitten with darkness, and they all agreed at once, for they rebelled not against His word (ibid.). He sent darkness, and it was dark (ibid. 105:28). This implies that the darkness had a substance of its own. To what may this be compared? It may be compared to a king whose slave has rebelled against him. He told one of his aides: “Go give him fifty lashes.” When that person whipped the slave, however, he administered a hundred lashes, adding fifty of his own accord. Similarly, when the Holy One, blessed be He, may His name be blessed, sent the darkness upon Egypt, the darkness added something of its own. Hence, He sent darkness, and it was dark (ibid.).

 

2. Stretch out your hand toward heaven, that there may be darkness (Exod. 10:21). Where did the darkness come from? R. Judah and R. Nehemiah discussed this question. R. Judah held: It descended from the darkness of the upper regions, as it is said: He made darkness His hiding place, His pavilion round about Him (Ps. 18:12). While R. Nehemiah argued that it ascended from the darkness of the netherworld, as it is stated: A land of thick darkness, as darkness itself a land of the shadow of death, without any order and where the light is as darkness (Job 10:22).

 

R. Joshua the son of Levi declared: We are informed by three verses that man should cause his learning to be heard (by others) at the time of his death. Where do we learn this? It is written: That I might make you know the certainty of the words of death, that you might bring back words of truth to them that send you (Prov. 22:21). Similarly, Solomon declared: The end of the matter~ all having been heard, fear God and observe His commandments (Eccles. 12:13). And by the verse Shadow of death and without order (Job 10:22). When a man is about to enter the shadow of death, he must systematize his studies, for it is said: The shadow of death, without any order [That is, he should arrange his teachings so that others can learn from him]. R. Tanhuma the son of Abba held: When a man is about to die, the ministering angels proclaim: “Give glory unto the Lord.” Hence, a land of thick darkness, as darkness itself (Job 10:22).

 

Woe to the house whose windows open toward the darkness, as it is said: And where the light is as darkness (ibid.), for the light itself comes from darkness. Hence it says: Thus says the Lord God: In the day when he went down to the nether-world, I caused the deep to mourn and cover itself for him, and I restrained the rivers thereof and the great waters were stayed (Ezek. 31:15). R. Judah the son of Rabbi stated: What are the wicked covered with in the nether-world? With darkness. And Hezekiah the son of R. Judah explained why that was so. With what does one cover an earthenware tub? With a lid that is made of the same substance. And just as an earthenware tub is covered with an earthenware lid, the wicked whose works are in the dark (Isa. 29:15) are covered by the Holy One, blessed be He, with the deep which is darkness, as it is said:

And darkness was upon the face of the deep (Gen. 1:2). This refers to the nether-world. Hence, the darkness that came upon the Egyptians ascended from the nether-world. Even darkness which may be felt (Exod. 10:2 1). How thick was this darkness? Our sages asserted that it was as thick as a dinar, as it is said: Even darkness which may be felt.

 

3. And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days (Exod. 10:22). Our sages maintained: There were seven days of darkness. During the first three days, a person who was sitting could stand if he wished to do so, and so too one who was standing could sit down. During the final three days, those who were sitting were unable to stand, those who were standing were unable to sit, and those who were reclining were unable to arise. Whence do we know this? From the fact that it is said; And they saw not one another for three days (ibid., v. 23). Hence for three days they could not change their positions, and for three days they could not arise from their places.

 

What was the seventh day like? And there was the cloud and the darkness here, yet gave it light (Exod. 14:20). This light resembled the light experienced at the sea. Similarly in Egypt the cloud gave light to the Israelites but darkness to the Egyptians, as it is said: They saw not.

 

All the children of Israel had light (ibid. 10:23). This implies that everything was illumined and disclosed to the Israelites—all the silver and gold utensils, the garments and the valuables of Egypt. Even the things that were in their boxes, barrels, and treasure chests were visible to them. And whatever the Israelites requested of them, they surrendered voluntarily, for the Israelites would say to them: “Behold, in that certain place you have such a utensil.” Hence, And there was a thick darkness.

 

4. Our sages of blessed memory said: The Holy One, blessed be He, followed the military tactics employed by kings when inflicting the plagues upon them. When the people of a province rebel, a human king dispatches his legions to surround them. First he dams up their water supply. If the people repent, well and good; but if not, he orders thunderous noises to be directed against them. If they are contrite, good; but if not, he commands that arrows be shot at them. If they relent (their actions), well and good; but if not, he sends barbarians against them. If they retract, good; but if not, he orders other reprisals to be taken against them. If they are contrite, well and good; but if not, he orders naphtha to be hurled upon them. If they are repentant, good; but if not, he catapults stones upon them. If they repent, good; but if not, he turns a large population against them. If they retract, good; but if not, he imprisons them. If they relent, good; but if not, he destroys their leaders. The Holy One, blessed be He, attacked Egypt with the tactics employed by a king. The first thing He did was to cut off their water supply, as it is said: And he turned their rivers into blood. They were not contrite, and He therefore brought tumultuous noises upon them. These were the frogs. R. Yosé the son of Hanina said: Their croaking was harder to bear than the havoc they wrought. Still they did not repent, and so he shot arrows at them. These were the gnats, as it is said: And there were gnats upon man, and upon beast (Exod. 8:13). They penetrated the bodies of the Egyptians like spears. However, they did not become contrite, and so He sent barbarians against them. These were the swarms, as it is said: And there came grievous swarms of beasts (ibid., v. 20). Still they did not relent, and so He took other reprisals against them. He brought the murrain: And all the cattle of Egypt died (ibid. 9:6). Nevertheless, they did not repent, and so He poured naphtha over them. These were the boils, as it is said: And a boil breaking forth with blains upon man and upon beast (ibid., v. 9). Still they were not contrite, and so He catapulted projectiles upon them. This was the hail. But even then they did not repent, and so he stirred up a large population against them, that is, the locusts. Even so, they did not mend their ways, and so He imprisoned them. This was the darkness, as it is said: And there was a thick darkness (ibid. 10:22). When they refused to repent, He killed their important men, as it is said: The Lord smote all the firstborn (ibid. 12:19).

 

Every burden that the Egyptians imposed upon the Israelites, the Holy One, blessed be He, brought upon them. Because they forced the Israelites to draw water for them, He turned their water to blood. They conspired to have them bear burdens, and so He brought the frogs against them to consume what they had carried. They schemed to make them work upon the land, and so the gnats swarmed over the land. They decided to compel them to serve as tutors to their children, and He sent herds of lions, wolves, leopards, bears, and eagles against them. When an Egyptian who had five children ordered an Israelite to take them to the marketplace, a lion would appear and seize one of them; a wolf, another; and a leopard, a bear, and an eagle would each seize one more. When he returned alone to the home of the Egyptian, he would ask him: “Where are my sons?” “I will tell you what happened,” he would answer, “A lion came and took one; a wolf, another; and a leopard and a bear each took another.”

 

They forced the Israelites to pasture their flocks, and so he sent the murrain against them, as it is said: Behold, the hand of the Lord is upon your cattle (Exod. 9:3). They compelled the Israelites to keep the heated things warm, and so He afflicted them with boils. They plotted to have them stoned to death and so He sent hail upon them. They planned to make the Israelites their gardeners, and so He brought against them the locusts, which consumed their trees, and ate all the grass and fruit in the land. They conspired to imprison them, and so He brought darkness upon them. They planned to kill the Israelites, and so He smote all their firstborn. They wanted to drown them in water, and so He overthrew Pharaoh and his host in the Red Sea (Ps. 136:15).

 

All the plagues that the Lord brought against the Egyptians in Egypt, He will bring against Edom (Rome), as it is said: When the report comes to Egypt, they shall be sorely pained at the report of Tyre (Isa. 23:5). R. Eleazar said: Every time Scripture employs the complete spelling of the word Tyre, it refers to Egypt, but when the word Tyre (i.e., without the vav) is spelled defectively, it refers to Edom (Rome), which also oppressed Israel. The punishments visited upon the first nation will also be inflicted upon Edom. In the case of Egypt, He smote it with blood, and with reference to Edom, it is said: I will show wonders in the heavens and in the earth, blood and fire, and pillars of smoke. The sun shall be turned into darkness, and the moon into blood (Joel 3:3). In Egypt the voices of frogs were harsh, while in Edom: Hark! an uproar from the city, hark! it comes from the Temple (Isa. 66:6). Gnats came upon Egypt: And He smote the dust of the earth, and in Edom: And the streams thereof shall be turned into pitch, and dust thereof into brimstone (Isa. 34:9). In Egypt there were swarms, and in Edom: The pelican and the bittern shall possess it, and the owl and the raven shall dwell therein (ibid., v. 11). R. Abba the son of Kahana said: Darkness and thick darkness were used as divine agents in Egypt, but void and waste never were and never will be used. When will they be used? Against a great city in Cappadocia, as it is said: And He shall stretch over it the line of confusion, and the plummet of emptiness (ibid.).

 

The rabbis said: Because the nations of the world did not accept the Torah, it was given as darkness hovered over them, as it says: For behold, darkness shall cover the earth, and gross darkness the peoples (Isa. 60:2). In reference to Israel, however, it is written: Upon you will the Lord arise, and His glory shall be seen upon you (ibid.).

 

There was pestilence in Egypt, and about Edom it says: I will plead against him with pestilence and with blood (Ezek. 38:22). In Egypt, boils were inflicted, and in Edom: Their flesh shall consume away while they stand upon their feet, and their eyes shall consume away in their sockets, and their tongues shall consume away in their mouths (Zech. 14:12). In Egypt there was hail, and upon Edom: An overflowing shower and great hail-stones (Ezek. 38:22). Locusts afflicted Egypt, and in the case of Edom: Son of man.. . Speak unto the birds of every sort, and to every beast of the field: Assemble yourselves (Ezek. 39:17). Darkness befell Egypt, and with regard to Edom: He shall stretch over it the line of confusion and the plummet of emptiness (Isa. 34:11). In Egypt He smote their firstborn, and in Edom: There are the princes of the north, all of them, and all the Sidonians (Ezek. 32:30).

 

R. Meir said: And the wild oxen descended with them (Isa. 34:7) implies that their idols were cast down with them. In Egypt He exacted retribution from their idols, and He also punished them in Edom. He destroyed their guardian angel, and after that He destroyed them, as it is said: And it shall come to pass in that day, that the Lord will punish the host of the high heaven on high, and the kings of the earth upon the earth (ibid. 4:21).

 

Mekhilta de Rabbi Ishniael

 

 

Ashlamatah: 1 Samuel 6:6-14

 

6 Wherefore then do you harden your hearts, as the Egyptians and  hardened their hearts? when He had wrought among them, did they not let the people go, and they departed?

7 Now therefore take and prepare a new cart, and two milch kine, on which there has come no yoke, and tie the kine to the cart, and bring their calves home from them.

8 And take the ark of the LORD, and lay it upon the cart; and put the jewels of gold, which you return Him for a guilt-offering, in a coffer by the side thereof; and send it away, that it may go.

9 And see, if it goes up by the way of its own border to Beth-shemesh, then He has done us this great evil; but if not, then we shall know that it is not His hand that smote us; it was a chance that happened to us.'

10 And the men did so; and took two milch kine, and tied them to the cart, and shut up their calves at home.

11 And they put the ark of the LORD upon the cart, and the coffer with the mice of gold and the images of their emerods.

12 And the kine took the straight way by the way to Beth-shemesh; they went along the highway, lowing as they went, and turned not aside to the right hand or to the left; and the lords of the Philistines went after them unto the border of Beth-shemesh.

13 And they of Beth-shemesh were reaping their wheat harvest in the valley; and they lifted up their eyes, and saw the ark, and rejoiced to see it.

14 And the cart came into the field of Joshua the Beth-shemite, and stood there, where there was a great stone; and they cleaved the wood of the cart, and offered up the kine for a burnt-offering unto the LORD. {S}

 

 

Ketubim Targum Psalm 48

 

1. A song and psalm by the sons of Korah.

2. Great is the Lord and very praiseworthy, in Jerusalem, the city of our God, and on the mount of His sanctuary.

3. Beautiful as a bridegroom, the joy of all the inhabitants of the earth, Mount Zion, on the north side, the city of the Great King.

4. The LORD is in its palaces; it is known for strength.

5. For behold, the kings have joined forces, they have passed by together.

6. They have seen, so they were amazed at the miracles and wonders; they were astonished, yea, they fled.

7. Trembling seized them there, agitation like a woman giving birth.

8. With an east wind strong as fire from the presence of the LORD, you will shatter the ships of Tarsis.

9. The children of Israel will say, “Just as we have heard, so we have seen; in the city of the LORD Sabaoth, in the city of our God – the LORD will establish it forever and ever.”

10. Make us worthy, O LORD, of Your goodness in the midst of Your temple.

11. As Your name, O LORD, so is Your praise to the ends of the earth; Your right hand is full of generosity.

12. Let Mount Zion rejoice, let the assemblies of the house of Judah rejoice with psalms, because of Your judgments.

13. Surround Zion, let them rejoice, and encircle her, number her towers.

14. Set your mind on her throngs above, [even on] her citadels, that you may tell it to another generation.

15.  For this, the LORD, He is our God; His presence is in her midst and His dwelling is in heaven forever and ever; He will guide us in the days of our youth.

 

 

Ketubim Midrash Psalm 48

 

1. A song; a Psalm of the sons of Korah. Great is the Lord, and greatly to be praised, in the city of our God, His holy moun­tain (Ps. 48:1-2). The ministering angels said: From the rising of the sun even unto the going down of the same My name shall be great among the Gentiles (Mal. 1:11); and the sons of Korah said: Great is the Lord, and greatly to be praised, in the city of our God, His holy mountain, Does this mean that our God is great only in His city? No – the sons of Korah really meant: "Great is the Lord because of what He has done in His city and in His sanctuary." So, too, Scripture says, The Lord is great in Zion; and He is high above all the peoples (Ps. 99:2) - that is, If He has done such a thing to His city, how much more will He do to the peoples of the earth, for it is said, Lo, 1 begin to bring evil on the city, upon which My name is called, and should you be utterly unpunished? You shall not be unpunished; for I will call for a sword upon all the inhabitants of the earth, says the Lord of hosts (Jer. 25:29). And so the sons of Korah really meant: Great is the Lord, and greatly to be praised, because of the city of our God, because of His holy mountain.

 

2. Beautiful, declared beautiful, the joy of the whole earth­ Mount Zion (Ps. 48:3). Why is it said Beautiful, declared beau­tiful? By this phrase the sons of Korah meant: Beautiful, because all men declare it beautiful; beautiful, because there is none like it. Though Scripture declares of Tyre, You, O Tyre, have said: I am of perfect beauty (Ezek. 27:3), the words indicate only that the city of Tyre said this of herself, not that others said this of her. The common saying is: One is not what one's mother says, but what one's neighbors say. Not so of Zion; all men admit her beauty: Even when she lay in ruins, it was said Is not this the city which men call the perfection of beauty (Lam. 2:15). Nay more, they call it The joy of the whole earth (ibid.). Hence the sons of Korah said: Beautiful, declared beautiful, the joy o f the whole earth-Mount Zion.

 

Why was Mount Zion a joy? Because it made the whole earth joyful. Thus if a man committed a sin, and was troubled in his heart so that his heart was bowed down in him – as Solomon said Care in the heart of a man bows it down. But a good thing makes it glad (Prov. 12:25) – he would go up to Jerusalem and there make an offering, so that his sin would be forgiven him, and his heart would rejoice, and he would go forth glad of heart from the city. Hence it is said The joy of the whole earth ­Mount Zion.

 

You can see for yourself that this was true of his offering, for Mount Zion is described as being on the sides of the north (Ps. 48:3). But was Mount Zion in the north [of Jerusalem] ?  Was it not in the south? On the sides of the north, however, means that a man would stand and offer up his sin-offering on the north side of the altar, and it would be killed on the north side of the altar, as is said He shall kill it on the side o f the altar northward (Lev. 1:11) .

 

What does great connote in the phrase The city of the Great King (Ps. 48:3)? The King is great because He has ordained such things for His own city. He has ordained such things for this world, but in the world-to-come God Himself will be known in her palaces as a protection (ibid. 48:4). What is meant by the phrase in her palaces? In her chambers. For as the guards in a city do, going about at night from door to door, so the Holy One, blessed be He, will do in the age-to-come, protecting each and every chamber. Hence it is said God Himself will be known in her palaces.

 

3. The verses For, lo, the kings assembled themselves, they passed by together. They saw it, and so they marveled; they were troubled, and hasted away (Ps. 48:5-6) refer to the time when Jerusalem was destroyed. They passed by together (ibid.) means that the kings passed by together to destroy Jerusalem, for it is said "And many nations shall pass by this city" (Jer. 22:8). And ... they marveled means that they marveled at its destruction, as is written "They shall say every man to his neighbor: Where­fore has the Lord done thus unto this great city?" (Jer. 22:8). Hence it is said They saw it, and so they marveled; they were troubled, and hasted away (Ps. 48:6).

 

4. Walk about Zion, and go round about her; number the towers thereof; mark well her bulwarks, consider her palaces; that you may tell it to the generation following (Ps. 48:13-14). R. Nahman said: The thing that has been, it is that which shall be (Eccles. 1:9). Even as the Holy One, blessed be He, lifted up the children of Israel in clouds of glory, and wrapped them around and bore them up, as it is said And 1 bore you on eagles' wings (Ex. 19:4), so will He do again, and it will be said Who are these that fly as a cloud? (Isa. 6o:8).

 

Number the towers thereof, etc. (Ps. 48:13). How many gardens will there be in Jerusalem? Eleven hundred and eighty­-four. How many towers will there be in Jerusalem? Fourteen hundred and eighty-five. How many mansions will there be in Jerusalem? Fourteen hundred and ninety-six. How many foun­tains? Sixteen hundred and seventy-six. And whence will the waters of the fountains come up? From nine hundred aqueducts.

 

Again, R. Nahman said: The thing that has been, it is that which shall be (Eccles. 1:9). Even as the children of Israel in the wilderness, sang a song, and the well sprang up for them, as is said Then sang Israel this song: Spring up, O well-sing ye unto it (Num. 21:17), so they will sing a song in the time-to­come, and the waters will spring up for them, as is said As well the singers as the players on instruments shall be there: all my springs are in you (Ps. 87:7).

 

How many pools will there be in Jerusalem? Thirteen hundred and sixty-nine? And how many gates will there be? One hun­dred and forty-four, twelve for each tribe. Hence it is said Walk about Zion, and go round about her; NUMBER the towers thereof, etc.

 

5. Mark you well her chel: mark you her troops (chelot) which will have come to her out of exile. Or, mark you her dance (chol) which she will dance. Or, mark you her song (chil), as in the verse "See, and, behold, if the daughters of Shiloh come out to sing (chul) the songs" (Judg. 21:21).

 

Passegu her palaces: "Build high the palaces of her inhab­itants." Here passegu comes from the same stem as Pisgah in the verse Get up into the top of Pisgah (Deut. 3:27), a word rendered "height" in the Aramaic Targum.

 

What is meant by the words For this God is our God (Ps. 48:15)? R. Berechiah, R. Helbo, and R. Eleazar said in the name of R. Jose bar Hanina: In the time-to-come the Holy One, blessed be He, will prepare a dance for the righteous, and the Holy One Himself, blessed be He, will dance with them, and the righteous shall point Him out with their fingers, for It shall be said in that day: "Lo, THIS is our God" (Isa. 25:9). Hence it is said THIS God is our God.

 

He will guide us through worlds (Ps. 48:15), that is to say, through two worlds. And all the peoples will hear of the mir­acles which the Holy One, blessed be He, works for Israel, as is said Hear this, all you peoples; give ear, all you inhabitants of the earth (Ps. 49:2).

 

 

Midrash of Matityahu  (Matthew) 8:28-34

 

23. ¶ He (Yeshuah) boarded a Galil-class boat and took his Talmidim (disciples) with him.

24. And behold, suddenly, there arose a violent windy squall, so that the boat was reckoned to break apart, and the wind came across the lake, great and strong; but Yeshuah slept.

25. And his Talmidim (disciples) came and awakened him, saying, Master, rescue and preserve us! We are perishing!

26. And he said to them, Why are you terrified by a little squall, O you of little faithful obedience? Then He got up and commanded the winds and the lake that they should rest. And immediately there was a great, wonderful and perfect quiet.

27. And the men who were there, who saw it, were astonished, saying: “Who is this, that the winds and the lake obey him?”

 

28. ¶ When he arrived on the west side of Yam Kineret, into the region of the Gargizanis two under the control of demons, coming from out of the sepulchers confronted him. These were so fierce and savage that no one was able to pass through that way.

29. 29And behold, they shrieked and screamed, ‘What business have we together, us and you, son of God (i.e. a Torah Judge)? Have you come to destroy us before the appointed time?

30. There, near them, was a herd of many pigs feeding.

31. And the demons begged of him (Yeshuah), If you throw us out, send us to go into the pigs.

32. And he said to them, Begone! So they came out and went into the pigs. Then behold, the whole herd rushed down a steep embankment into the Yam Kineret and died in the water.

33. The pig-raisers fled and went into the town and reported everything, including what had happened to the two men under the control of demons.

34. Then behold, the whole town went out to meet with Yeshuah; and as soon as they saw him, they begged him that he would cross back over Yam Kineret, away from their borders.

 

 

Pirqe Abot

 

“All Israel have a share in the World to Come, as it is stated: And Your people are all righteous/charitable; 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 IV:17-19

 

Mishnah 17

 

He used to say: "One hour of repentance and good deeds in this world is better than all the life of the World to Come. And one hour of bliss in the World to Come is better than all the life of this world."

 

"Rabbi Ya’aqob says, 'This world is like an ante-chamber... One hour of repentance and good deeds in this world is better than all the life of the World to Come.' " (4:16-17) QUESTION: Why were these statements authored by Rabbi Ya’aqob, and why does he say "teshuvah uma'asim tovim" — "repentance and good deeds?" Isn't teshuvah (returning to G-d) included in good deeds?

 

ANSWER: In the Talmud (Kiddushin 39b) Rabbi Ya’aqob says that the reward for mitzvoth (obedience to the commandments) is not in this world, but in the World to Come, and wherever the Torah mentions a reward for the performance of a mitzvah (commandment), it means that the reward will be received in the World to Come. The Talmud concludes that if Elisha ben Avuyah (who was known as "Acheir" — "the other one") would have interpreted the Torah the way Rabbi Ya’aqob did, he would not have become a heretic. The Talmud relates that when Acheir happened to see a swine dragging the tongue of Chuzpit HaMeturgeman, who was martyred by the Romans, he exclaimed, "The tongue from which emanated pearls should lick earth!?" Had "Acheir" accepted Rabbi Ya’aqob's interpretation, he would have known that the reward due the great Sage (Chuzpit HaMeturgaman) is not in this world but in the World to Come, and he would not have forsaken his faithful obedience.

 

Rabbi Ya’aqob was the grandson of Elisha ben Avuyah through maternal lineage (ibid.). Perhaps after seeing what happened to his grandfather, he stressed that this world is only a preparatory place for the World to Come where one will ultimately receive all reward due to him and that no one should, G-d forbid, think his grandfather's denunciation of Ha-Shem, Torah, and mitzvoth (commandments) was correct.

 

Since it was the incident that occurred with his grandfather that inspired him to make this declaration, he emphasized teshuvah (returning to G-d) and good deeds (though it is redundant) because that was what his grandfather should have done and what anyone who may be even temporarily mislead by his grandfather's thinking should do, thereby meriting the World to Come.

 

He mentioned also "good deeds" and in fact preceded it by Teshuvah (returning to G-d). Since his grandfather and many heretics like him, continue doing good deeds but they lack luminance due to the thoughts and intentions with which they are done. Their good deeds are analogous to a luminous gem covered with dirt.

 

Teshuvah (returning to G-d) makes those deeds "good," and grants them luminance. I.e. it endows them with a higher and superior level of good than they possessed in their own right. For the intense yearning for a connection with G-d which characterizes the drive to Teshuvah (returning to G-d), invigorates and elevates every aspect of ones observance of the mitzvoth (commandments).

 

 

"One hour of repentance and good deeds in this world is better than all the life of the World to Come and one hour of bliss in this World to Come is better than all the life of this world." (4:17) QUESTION: Obviously, "kol chayei Olam Haba" — "All the life of the World to Come" — means the "korat ru'ach" — the bliss one enjoys there — and "kol chayei Olam Hazeh" — "all of the life of this world" — means a life of repentance and good deeds. If so, Rabbi Ya’aqob is contradicting himself?

 

ANSWER: The first part of Rabbi Ya’aqob's statement is talking about Ha-Shem, and the second part is talking about man. Just as a father who loves his son enjoys bringing him presents and has much personal pleasure when he observes his son enjoying them, Ha-Shem loves the Jewish people and derives much pleasure from rewarding them.

 

Therefore, Rabbi Ya’aqob says, as much as Ha-Shem is happy to give his children the blissful time they have in Olam Haba, He derives much greater pleasure than that from the repentance and good deeds they perform in this world.

 

On the other hand, a Jew wants to be in Olam Haba where he can enjoy incomparable spiritual bliss. Thus, that is a greater pleasure to him than the good he accomplishes on this world, and he is anxiously anticipating leaving this world and living in the World to Come.

 

 

Mishnah 18

 

Rabbi Shimon ben Elazar says: "Do not placate your fellow in the moment of his anger; do not comfort him while his dead lies before him. Do not question him [about the details] of his vow at the moment he makes it; and do not seek to see him at the time of his degradation."

 

 

"Do not comfort him while his dead lies before him." (4:18) QUESTION: Why shouldn't an effort be made to comfort a mourner and reduce his anguish when he is at the peak of his bereavement?

 

ANSWER: Contrary to popular myth that not shedding tears at a funeral is a sign of strength and fortitude, the Torah approach is that crying is proper and praiseworthy. Thus, to comfort the mourner "while his dead lies before him" so that he should not cry is unwise. In addition to the psychological advantages in not keeping in pain and agony, but crying and expressing it, the Sages say, "Anyone who sheds tears for an upright person, Ha-Shem counts them and places them in His storehouse" (Shabbat 105b).

 

The reason for counting them is that there is a rule of bitul — nullification. When a substance is mixed with another substance, it can become nullified under certain conditions. However, if it is a dabar shebeminyan — something which is counted — i.e. sold by individual number and not by weight, it can never become nullified no matter what the number or quantity of what it is mixed into (Beitzah 3b).

 

Ha-Shem cherishes the tears very much, and therefore He counts them. Since they are counted, they are considered a dabar shebeminyan — something which is counted — i.e. sold by individual number and not by weight, it can never become nullified. Consequently, He places them in His storehouse for posterity.

 

 

"Do not question him [about the details] of a vow at the moment he makes it." (4:18) QUESTION: Why not?

 

ANSWER: Though there is a separate Torah portion and a complete tractate in the Talmud – i.e. Nedarim dedicated to vows, nevertheless, the Torah does not encourage the making of vows. Moreover, if one makes them, he should consult with a rabbi who will guide him in how to absolve himself according to Torah guidelines. To accomplish this a Bet Din (Jewish Court of Law) convenes and they seek to find an "opening" — a loophole — and use it as a basis to release the person of his vow.

 

Thus, it is not advisable to question a person about his vow at the time he makes it because in anger and excitement he may seek to close all possible loopholes, saying that he is making the vow without any limitations or conditions. Hence, it will be impossible for the Bet Din to ever absolve him of his vow. Then, if he violates it at some time, he will be committing a Biblical transgression.

 

A novel interpretation of this Mishnah is the following: Every fund raiser or head of an organization is always seeking donors to help his institution. It is incumbent on the fund raiser, however, to beware not to cause any harm to another institution while he pursues the interest of his own.

 

Sometimes, when one is inspired to make a substantial contribution to a certain charity, he suddenly becomes inundated with requests from all over for help. This may give a "bad taste" to the donor, to the extent that he may, G-d forbid, regret his generosity and become disgusted with all charitable endeavors.

 

The Mishnah wisely advises, "Al tishal lo bishat nidro" — do not ask a donor for support when he has just made a pledge to another institution. Give him some time for himself after he pledges, and he will build up an appetite to give more and more.

 

 

Mishnah 19

 

Shmuel HaKatan says: "When your enemy falls, do not rejoice, and when he stumbles let your heart not be glad, lest G-d see, and regard it with displeasure, and divert His wrath from him [to you]."

 

"Shmuel HaKatan says: 'When your enemy falls do not rejoice and when he stumbles let your heart not be glad.'" (4:19) QUESTION: The Talmud (Berachot 28b) relates that Rabban Gamliel sought one who could compose a special berachah (blessing) concerning the Tzedokim — Sadducees — who were heretics and informers. Shmuel HaKatan came along and composed it. [This is the berachah of "Velamalshinim al tehi tikvah" — "let there be no hope for the informers..." which was added to the Shemonah Esreh.] Why did Rabban Gamliel accept Shmuel HaKatan for this challenge?

 

ANSWER: The Talmud (Berachot 10a) tells that in the neighborhood of Rabbi Meir there were people who were causing him much trouble, and Rabbi Meir prayed that they expire. His wife Bruriya said to him, "Instead of praying that the sinners cease to exist, pray that the sinners repent and cease to sin and thus the wicked will be no more."

 

The informers and the heretics caused much trouble for the righteous and the Jewish community at large. Many wanted to see them destroyed; however, Rabban Gamliel was looking for someone who was blessed with an inherent love for people and profound understanding for those who have gone astray. Cognizant of Shmuel HaKatan's constant declaration, "When your enemy falls do not rejoice, and when he stumbles let your heart not be glad," he was confident that Shmuel HaKatan would not compose a berachah (blessing) out of hatred and animosity against the heretics, but with the intention that they cease to sin and thus become honorable members of the community.

 

 

"When your enemy falls, do not rejoice, and when he stumbles let your heart not be glad, lest G-d see and it will be displeasing to Him, and He will divert His wrath from him [to you]." (4:19) QUESTION: Ha-Shem's way of punishment is "midah keneged midah" — "measure for measure." How is the punishment of diverting His wrath from him to you when you rejoice when he stumbles, measure for measure?

 

ANSWER: Shmuel HaKatan is referring to a person with whom one has no personal disagreement, and who is called an "enemy" only because he is wicked, and therefore, it is a mitzvah to hate him (see Pesachim 113b).

 

Our Rabbis have taught that nothing in this world is accidental and that from whatever a person sees or hears, he is to derive a personal lesson since there must be a reason that Ha-Shem made him see or hear it. In line with this concept, they also taught that when a person sees a fault in a colleague, he should realize that he possesses a similar fault. Just as when one sees a speck in the mirror, it is a reflection of what is on his face, likewise, when one sees a fault on another, it is a sign of his own deficiency.

 

Thus, when a person rejoices over his enemy's downfall, he is in a sense saying that his enemy deserved his punishment and is justifying Ha-Shem's action. So, in effect, he is also saying that it would be justified if the same thing would happen to him. Hence, Shmuel HaKatan warns not to rejoice when your enemy stumbles, since it is a sign that the one rejoicing is guilty of the same sin, and it may prompt Ha-Shem to subject him to the other person's punishment, which he has, in effect, justified as something he deserves himself.

 

 

 

 

Commentary

 

Over the last weeks we have found in our Torah readings the expression that “G-d hardened the heart of Pharaoh,” and which is in fact how our Torah Seder for this Shabbat commences. It looks very much like leaders have little control over their actions and that they walk a predetermined course set by the hand of Providence. Yet, in this Seder a small detail appears and even another reiterated once more that further clarifies the matter. Whilst G-d may well have hardened the heart of Pharaoh in order to manifest His mighty acts of justice and deliverance, yet in our Seder for the second time Pharaoh promises to let the Israelites go and reneges on his promise. Further, his own people asks Pharaoh to let the Israelites go so that Egypt suffer no further chaos and destruction and yet he becomes immune to the cry of his own people.

 

In other words, whilst G-d, most blessed be He is in complete control of what our leaders’ decisions, yet he demands of them accountability in the way in which they deliver on their promises or renege in delivering them. Also, leaders are accountable to the voice of their people, and they must take heed about the concerns and aspirations of the people that G-d has placed under them. Having said this, let me tell you most categorically that the higher up the leader is and the more responsibility he has the less freedom he has to as he wishes. The more authority the more the pressure and manipulation exercised by powerful interest groups, the more the responsibility the increased difficulty in pleasing everyone. The higher up the ladder, the more vulnerable one is to existential threats of powerful enemies. The more at stake, the more the competition by others who want to drag the leader down at all costs in order to usurp his position or authority. Thus, all being said it is most difficult and dangerous to become a leader. Few appreciate the pains and great emotional capital that one needs to spend when put in a position of leadership over others.

 

Nevertheless, the two sins that stand out in this Torah Seder is the reneging to fulfill promptly one’s promises and that a leader must embody the will and aspirations of those he leads. On these two accounts, plus on the account of the cruelty that Pharaoh displayed towards our people, he had no other foreseeable ending but to commit suicide by engaging in war against G-d, most blessed be He, and His people. Leadership is about going humbly establishing justice, equity, and ennobling those under one’s charge. If a leader does not “value add” to those under his care, then the leader is on a path of self destruction leading to his own suicide and untold calamity upon those G-d has placed under his care.

 

Bad leadership is like pigs, they eat their own if let to their own devices and self destruct. The Parable found in the Midrash of Matityahu for this week exemplifies the leadership of Pharaoh and those like Pharaoh who although living walk among the sepulchers, looking out for death and suicide as their goal, and taking with them as many as they possibly can. Contrast this with the leadership of Mosheh and Aharon. No wonder the two could not coexist, for they spoke a different language. Pharaoh spoke the language of oppression, slavery, suicide and death. Mosheh spoke the language of obedience to the commandments of G-d, most blessed be He, which ennobles any human being and those around him, and brings him to life eternal.

 

Emile Durkheim, a French sociologist, and one of the fathers of modern Sociology, introduced the concept of anomie in his book The Division of Labour in Society, published in 1893. He used anomie to describe a condition of deregulation that was occurring in society. This meant that rules on how people ought to behave with each other were breaking down and thus people did not know what to expect from one another. Anomie, simply defined, is a state where norms (expectations on behaviors) are confused, unclear or not present. It is normlessness, Durkheim felt, that led to deviant behavior. In 1897, Durkheim used the term again in his study on Suicide, referring to a morally deregulated condition. Durkheim was preoccupied with the effects of social change. He best illustrated his concept of anomie not in a discussion of crime but of suicide.

 

In The Division of Labour in Society, Durkheim proposed two concepts. First, that societies evolved from a simple, non-specialized form, called mechanical, toward a highly complex, specialized form, called organic. In the former society people behave and think alike and more or less perform the same work tasks and have the same group-oriented goals. When societies become more complex, or organic, work also becomes more complex. In this society, people are no longer tied to one another and social bonds are impersonal.

 

Anomie thus refers to a breakdown of social norms and it a condition where norms no longer control the activities of members in society. Individuals cannot find their place in society without clear rules to help guide them. Changing conditions as well as adjustment of life leads to dissatisfaction, conflict, and deviance. He observed that social periods of disruption (economic depression, for instance) brought about greater anomie and higher rates of crime, suicide, and deviance. Durkheim felt that sudden change caused a state of anomie. The system breaks down, either during a great prosperity or a great depression, anomie is the same result.   

 

According to Wikepedia anomie is defined as:

 

Anomie, in contemporary English, means a condition or malaise in individuals, characterized by an absence or diminution of standards or values.

 

The word comes from Greek, namely the prefix a-: "without", and nomos: "law". The Greeks distinguished between "nomos" (νόμος) (law), and "arché" (Αρχή) (starting rule, axiom, principle). For example, a "monarch" is a single ruler but he or she might still be subject to, and not exempt from, the prevailing laws, i.e. nomos; in the original city state "democracy", the majority rule was an aspect of "arché" because it was a rule-based, customary system which might, or might not, make laws, i.e. "nomos". Thus, the original meaning of anomie defined anything or anyone against or outside the "law", or a condition where the current laws were not applied resulting in a state of illegitimacy or lawlessness. The contemporary English understanding of the word anomie can accept greater flexibility in the word "norm", and some have used the idea of normlessness to reflect a similar situation to the idea of anarchy. But, as used by Émile Durkheim and later theorists, anomie is a reaction against, or a retreat from, the regulatory social controls of society, and is a completely separate concept from a situation of anarchy which is an absence of effective rulers or leaders.

 

Compare this with the statement in 1 John 3:4 –

 

“Every one that does sin does also lawlessness (Greek: άνομιάν – anomie) for sin is lawlessness (Greek: άνομιά – anomie).”

 

And the Master of Nazareth who taught:

 

“Therefore by their fruits you shall know them. Not every one that says unto me, Master, Master, shall enter into the kingdom of the heavens; but he that does the will of my Father (i.e. who obeys G-d’s commandments) who is in the heavens. Many will say to me in that day, Master, Master, did we not prophesy by your authority, and by your authority cast out demons, and by your authority do many mighty miracles? And then will I say unto them, “I never knew you: depart from me, you that work iniquity (Greek: άνομιιάν – anomie).” – Matityahu 7:20-23

 

And so our Midrash concludes with: “The darkness that the Holy One, blessed be He, spread over Egypt was exceedingly thick. Why? Because they would not submit to the authority of the word of the Holy One, blessed be He.”

 

And Emile Durkheim was correct (or he had read the Bible correctly, or was taught how to interpret it correctly), those that  cannot submit themselves to the authority of the Word whether it be Oral or Written, have no other option but suicide, and at the same time take as many others with them on the same path of auto destruction as the demons in the pigs of the parable in Matityahu’s Middrash.

 

Society as Durkheim observed, evolves towards becoming more complex, or organic, and work also becomes more complex. In this society, people are no longer tied to one another and social bonds tend to become increasingly impersonal resulting in anomie. What is the antidote to this? Some believe that we must reject modernity and revert back to village culture like for example the model proposed by the Amish – dispensing of modern comforts like car, electricity, etc. I personally believe that the answer lies with and increase in Torah study in devotion in small communities, and a communal organization based on Torah as for example some of the modern hassidim and the Christian the Hutterites.

 

The Esnoga must ben the heart of efficient community livings and a rish source of instruction and way of life so that we be “in the world, but not of the world.”


 

 

Shalom Shabbat!

 

Hakham Dr. Yosef ben Haggai

 

 

 

 

 

P.S.

 

Please take note that with G-d’s blessing as from next Sunday (the 21st of May, 2006) we shall start the following classes through Yahoo Messenger, and concorded to the Nazarean Codicil:

 

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