Esnoga Bet Emunah

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

Three and 1/2 year Lectionary Readings	Fourth Year of the Reading Cycle
Iyar 19, 5768 – May 23/24, 2008	Seventh Year of the Shmita Cycle

Candle Lighting and Havdalah Times:

Friday Evening: Omer: 34 – Saturday Evening: Omer: 35

Olympia, Washington, U.S. Brisbane, Australia

Friday May 23, 2008 – Candles at 8:32 PM Friday May 23, 2008 – Candles at 4:46 PM

Saturday May 24, 2008 – Havdalah 9:49 PM Saturday May 24, 2008 – Havdalah 5:40 PM

San Antonio, Texas, U.S. Kuala Lumpur, Malaysia

Friday May 23, 2008 – Candles at 8:06 PM Friday May 23, 2008 – Candles at 7:00PM

Saturday May 24, 2008 – Havdalah 9:04 PM Saturday May 24, 2008 – Havdalah 7:51 PM

Atlanta, Georgia, U.S. Singapore, Singapore

Friday May 23, 2008 – Candles at 8:19 PM Friday May 23, 2008 – Candles at 6:49 PM

Saturday May 24, 2008 – Havdalah 9:20 PM Saturday May 24, 2008 – Havdalah 7:40 PM

Cebu, Philippines Jakarta, Indonesia

Friday May 23, 2008 – Candles at 6:01 PM Friday May 23, 2008 – Candles at 5:26 PM

Saturday May 24, 2008 – Havdalah 6:54 PM Saturday May 24, 2008 – Havdalah 6:17 PM

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

Coming Special Days:

Shabuoth – Pentecost

Sivan 6 & 7, 5768 – Evening Sunday the 8^th of June – Evening the 10^th of June, 2008

For further information see: http://www.betemunah.org/shavuot.html & http://www.betemunah.org/freedom.html & http://www.betemunah.org/betroth.html

Shabbat	Torah Reading:	Weekday Torah Reading:
וְהָיָה עֵקֶב
“V’Hayah Eqev”	Reader 1 – D’barim 7:12-16	Reader 1 – D’barim 9:1-3
“And it will be because”	Reader 2 – D’barim 7:17-21	Reader 2 – D’barim 9:4-6
“Y será que”	Reader 3 – D’barim 7:22-26	Reader 3 – D’barim 9:7-10
D’barim (Deut.) Deut. 7:12 – 8:20	Reader 4 – D’barim 8:1-3
	Reader 5 – D’barim 8:4-6
Ashlamatah: Isaiah 54:10-11 + 55:6-13	Reader 6 – D’barim 8:7-10	Reader 1 – D’barim 9:1-3
Psalm: 118	Reader 7 – D’barim 8:11-20	Reader 2 – D’barim 9:4-6
N.C.: Matityahu 26:36-46	Maftir – D’barim 8:16-20	Reader 3 – D’barim 9:7-10
Pirke Abot: I:2	Isaiah 54:10-11 + 55:6-13

Roll of Honor:

This Torah commentary comes to you courtesy of His Honor Rosh Paqid Adon Hillel ben David and most beloved family, and that of His Honor Paqid Adon David ben Abraham, 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 and that of His Excellency Adon John Batchelor and beloved wife, and that of His Excellency Adon Ezra ben Abraham and his beloved wife Giberet Karmela bat Sarah, as well as Her Excellency Giberet Hannah bat Sarah and beloved family. For their regular and sacrificial giving, providing the best oil for the lamps, we pray that G-d’s richest blessings be upon their lives and those of their loved ones, together with all Yisrael, amen ve amen!

Also a great thank you to all who send comments to the list about the contents and commentary of the weekly Seder.

If you want to subscribe to our list and ensure that you never lose any of our commentaries, or would like your friends also to receive this commentary, please do send me an E-Mail to ravybh@optusnet.com.au with your E-Mail or the E-Mail addresses of your friends. Toda Rabba!

Rashi & Targum Pseudo Jonathan for: Deuteronomy 7:12 – 8:20

RASHI	TARGUM PSEUDO JONATHAN
12. ¶ In the future, as a consequence of your heeding these laws, and your guarding and fulfilling them; Adonai, your G-d, will guard for you the covenant and the kindliness that He swore to your forefathers.	12. If you receive these judgments, and observe and perform them, then will the Lord your God keep with you the covenant and the loving-kindness which He sware to your fathers.
13. He will love you, and bless you, and multiply you; and He will bless the fruit of your belly and the fruit of your soil--- your grain, your wine, and your olive oil--- the offspring of your cattle, and the herds of your sheep, upon the soil that He swore to your forefathers to give you.	13. And He will love, bless, and multiply you, and will bless the children of your wombs, the fruit of your ground, your corn, wine, and oil, the herds of your oxen, and the flocks of your sheep, on the land which He sware to your fathers to give you.
14. You will be blessed more than all the peoples; there will not be among you a sterile male or a barren female, nor among your animals.	14. More blessed will you be than all peoples; there shall not be among you barren men or women, nor thy cattle (be wanting) in wool, or milk, or offspring.
15. Adonai will remove from you all illness; and all the harmful diseases of Egypt that you know, He will not place upon you, but will give them to all your enemies.	15. And the Lord will put away from thee all the diseases and evil plagues that He sent upon Mizraim which thou hast known; He will not put them upon you, but will send them forth upon all your enemies.
16. You will consume all the peoples that Adonai, your G-d, is giving you; do not take pity on them. Do not serve their gods, because they are a snare for you.	16. And thou shalt consume all the nations which the Lord thy God giveth up to thee; thine eye shall not spare them nor their idols, because they would be a stumblingjblock to thee.
17. Perhaps you may think to yourself, "These nations are more numerous than I, how can I inherit them?"	17. Neither say in thy heart, These nations are greater and stronger than I am: how shall I be able to drive them out?
18. Do not fear them. Recall well what Adonai, your G-d, did to Pharaoh and to all the Egyptians.	18. Be not afraid of them; remember the work of power which the Lord thy God wrought upon Pharoh and all the Mizraee;
19. The great tests you witnessed, and the signs and the wonders and the strong hand and the extended arm with which Adonai, your G-d, took you out; so will Adonai, your G-d, do to all the peoples that you are afraid of.	19. the great miracles which thou didst see with thine eyes, the signs and wonders, the strength of the mighty hand, and the victory of the uplifted arm, when the Lord your God led you out free: so will the Lord your God do unto all the peoples before whom thou art afraid.
20. Also the tzir'oh will Adonai, your G-d, send against them, until the destruction of those who survive and hide from you.	20. Moreover, the Lord your God will send the plague of biting hornets among you, until they who have remained shall perish and disappear before you.
21. Do not be intimidated by them, for Adonai, your G-d, is amid you, the great and fearsome Almighty.	21. Therefore be not down-broken before them, for the Shekinah of the Lord your God is among you, the Great and Fearful God.
22. Adonai, your G-d, will expel these nations before you, gradually; you will be unable to exterminate them rapidly, lest the wild animals multiply against you.	22. But the Lord your God will make these nations depart from before thee by little and little. You may not destroy them at once, lest the beasts of the field multiply against you, when they have come to devour their carcases.
23. Adonai, your G-d, will defeat them before you, and will confuse them with great confusion until they are destroyed.	23. But the Lord your God will give them up before you, and will trouble them with great trouble, until they shall be consumed [JERUSALEM. And shall trouble them with great trouble, till the time that they shall be destroyed.]
24. He will put their kings in your hand, and you will eliminate their name from beneath the heavens; no man will stand up to you until you have destroyed them.	24. And He will deliver their kings into your hands, and you shall destroy their names from remembrance under the whole heavens: not a man shall stand before you until you have destroyed them.
25. Burn the statues of their gods in fire; do not covet the silver and gold upon them and take it for yourself, lest you be ensnared by it, because it is abominated by Adonai, your G-d.	25. You shall burn their images with fire, nor desire the silver and gold that may be upon them, nor take them, lest through them you offend, for they are an abomination before the Lord your God.
26. Do not bring abomination into your house [lest] you become cherem like it; thoroughly revile and abominate it, for it is cherem.	26. Neither may you bring their abominable idols or their service-vessels into your houses, that you be not accursed as they but you shall utterly loathe them as a loathsome reptile, and abhor them altogether, because they are accursed.
1. The entire mitzvah that I am commanding you today, are you to guard so as to fulfill; in order that you live and multiply and arrive to inherit the land that Adonai swore to your forefathers.	1. Every commandment which I command you this day, observe ye to do, that you may live, and multiply, and go in and inherit the land which the Lord sware to your fathers.
2. You are to recall the entire way on which Adonai, your G-d, led you these forty years in the wilderness; in order to oppress you, to test you, to know what is in your heart--- will you guard His commandments or not?	2. And remember all the way by which the Lord your God hath led you these forty years in the wilderness, to humble and try you, to know whether you will keep His commandments or not.
3. He oppressed you and made you hungry, and He fed you the mana that neither you knew nor your forefathers knew, in order to inform you that not by bread alone does man live, rather by the entire expression of Adonai's word does man live.	3. And He humbled thee and let thee hunger, and fed thee with the manna which thou knewest not, nor thy fathers had known, that He might make thee to know that man liveth not by bread only, but by all that is created by the Word of the Lord doth man live. [JERUSALEM. That by manna only.]
4. Your garment did not wear out on you, nor did your foot swell these forty years.	4. Your raiment hath not waxen old upon your bodies, and your feet have not gone without covering these forty years.
5. You will know with your heart that the way a man trains his son does Adonai, your G-d, train you.	5. But you know with the thoughts of your hearts, that as a man regardeth his child, so the Lord your God hath regarded you.
6. You are to guard the commandments of Adonai, your G-d, to go in His ways and to fear Him.	6. Keep, therefore, the commandments of the Lord your God, to walk in the ways that are right before Him, and to fear Him.
7. For Adonai, your G-d, is bringing you to a good land, a land with streams of water, springs and groundwater that emerge in valley and hill.	7. For the Lord your God bringeth you into a land whose fruits are celebrated, a land whose streams flow in clear waters, from sweet fountain springs, and depths that dry not up, issuing forth among the vales and mountains;
8. A land of wheat and barley, and grapes and figs and pomegranates; a land of oil, olives and honey.	8. a land producing wheat and barley, and growing vines from which cometh out wine sweet and ripe, and a land which yieldeth figs and pomegranates, a land whose olive trees make oil, and whose palms give honey;
9. A land where you will not eat bread in poverty, you will lack nothing there; a land whose stones are iron, and from whose hills you will mine copper.	9. a land where, without poverty, you may eat bread and want nothing; a land whose sages will enact decrees unalloyed as iron, and whose disciples will propound questions weighty as brass.[JERUSALEM. A land from whose olive trees they make oil, and from whose palms they make honey......whose stones are, pure as iron, and whose hills are firm as brass.]
10. You will eat and be full, and you will bless Adonai, your G-d, for the good land He has given you.	10. Be mindful, therefore, in the time when you will have eaten and are satisfied, that you render thanksgiving and blessing before the Lord your God for all the fruit of the goodly land which He hath given you,
11. Look out for yourself lest you forget Adonai, your G-d, to not guard His commandments, His laws, and His statutes that I am commanding you today.	11. lest you forget the fear of the Lord your God, and keep not His commandments, His judgments, and His statutes, which I command you this day;
12. Lest you eat and be full, and build good houses and live [in them.]	12. lest, when you shall have eaten and are satisfied, and you have builded pleasant houses to dwell in,
13. And your cattle and your sheep multiply, and silver and gold multiply for you, and everything you own multiplies.	13. and your oxen and sheep are multiplied, and silver and gold are increased to you, and all things you have are multiplied,
14. And your pride increases, and you forget Adonai, your G-d, Who took you out of the land of Egypt, from the house of slavery;	14. your heart be lifted up, and you forget the fear of the Lord your God, who brought you out free from the land of Mizraim, from the house of the affliction of slaves;
15. Who led you through the wilderness--- the great and awesome[one]--- snake, serpent, and scorpion, and thirst where there is no water; Who took water out for you from solid rock;	15. who led thee in mercy through that great and fearful desert, a place abounding in burning serpents and scorpions with stings, a place where there is thirst but no water; but (where) He brought thee forth water out of the hard rock,
16. Who fed you mana in the wilderness that your forefathers had not known, in order to oppress you and in order to test you, to ultimately benefit you--	16. and fed thee in the desert with manna which thy fathers knew not, to humble thee and to prove thee, that He may do thee good in thine end.
17. And you think, "My strength and the power of my hand have acquired this wealth for me."	17. Beware that you say not in your heart, Our strength and the might of our hands have obtained us all these riches;
18. Recall Adonai, your G-d, for it is He Who gives you counsel to acquire wealth, in order to establish His covenant that He swore to your forefathers this day.	18. but remember the Lord your God ; for He it is who giveth thee counsel whereby to get wealth; that He may confirm the covenant which He sware to your fathers at the time of this day.
19. When and if you forget Adonai, your G-d, and follow other gods, and serve them and bow to them, I testify about you today that you will surely be destroyed.	19. For it shall be that if you forget the fear of the Lord your God, and go after the idols of the Gentiles, to serve and worship them, I testify against you this day, you will surely perish;
20. Like the nations that Adonai is destroying before you, so will you be destroyed, as a consequence of your not heeding Adonai, your G-d.	20. as the peoples which the Lord your God disperseth before you, so will you perish, because you were not obedient to the Word of the Lord your God.

Midrash Rabba D’barim (Deuteronomy) 7:12 – 8:20

I. Halakhah: Is it permissible for a Jew who possesses a candelabrum fitted together from separate parts to move it about on the Sabbath? The Sages have learnt thus: One who puts together the parts of a candelabrum on the Sabbath renders himself liable for a sin-offering. And under what counts is he liable? R. Abbahu said in the name of R. Johanan: He who puts together a candelabrum is like unto a man who builds on the Sabbath, and one who builds on the Sabbath is liable [for a sin-offering]. R. Jose b. Hanina said: Israel first observed the Sabbath in the proper manner when it was given to them at Alush. Whence this? For it is said, So the people rested on the seventh day (Ex. XVI, 30). [Said God to Israel]: ‘You might perhaps think that I have given you the Sabbath to your disadvantage; I have surely given the Sabbath to you only for your own advantage.’ How? R. Hiyya b. Abba said: [God said to Israel]: ‘You sanctify the Sabbath with food and drink and clean clothes, deriving physical enjoyment there from, while I give you reward.’ Whence this? [Scripture says], And call the Sabbath a delight, etc. (Isa. LVIII, 13), and after this is written, Then will you delight yourself in the Lord (ib. 14); that is to say, He will grant you the desires of your heart. Israel asked God: ‘When wilt You grant us the reward of the Mitzvoth (commandments) which we observe?’ God replied: ‘As for the Mitzvoth which you observe, you eat of their fruits now, but their full reward I will give you in the end’ [i.e. after death]. Whence [can this be inferred]? From what we read in our text, AND IT WILL COME TO PASS, BECAUSE YOU HEARKEN.

II. Another explanation: AND IT WILL COME TO PASS BECAUSE. This bears out what Scripture says, Gilead is mine, and Manasseh is mine (Ps. LX, 9). What is meant by ‘Gilead, etc.’? Resh Lakish said: ... etc. (until the passage ending in the words, ‘who are of the children of Judah’). Another explanation: Moab is my washpot (ib.10). R. Simeon b. Halafta said: I set [over the fire] a cauldron of punishment for Moab. What is the meaning of, Upon Edom I cast my shoe (ib.)? God said: ‘When everything is ready [for Israel's] repentance, then I will tread with the heel of my foot on the winepress of Edom.’ When will this be? AND IT WILL COME TO PASS, BECAUSE (EKEB) YOU HEARKEN. God said to Israel: My children, do not think that I desire to treat you like a slave whose master desires to sell him at an auction for what he may fetch, but I will go on bringing chastisement upon you until you direct your heart towards Me.’ R. Aha said: God took an oath that He would never leave Israel. Whence this? For it is said, Therefore (laken) thus will I do unto you, O Israel (Amos IV, 12), and ‘therefore (laken)’ always implies an oath, as it is said, And therefore (Ve-laken) I have sworn unto the house of Eli (I Sam. III, 14). And how long will I go on chastising you? To the end (ekeb), as Scripture says, Because I will do this unto you (Amos loc. cit.), that is to say, until you will observe My commandments to the end.

III. Another explanation: What is written before [the verse under comment]? Know now therefore that the Lord your God, He is God, the faithful God (Deut. VII, 9). R. Hiyya b. Abba said: This can be compared to a king's friend who deposited with him an article of clothing for safe custody; when the friend died his son came and claimed from him the article, saying, ‘Return unto me the article which my father deposited with you for safe custody’; whereupon the king asked, ‘Have you then found a more trustworthy person than I? Have not I looked well after the article deposited with me, and have I not aired it? Similarly when in the days of Jeremiah Israel sinned, God said to Jeremiah: 'Go, say to Israel, What unrighteousness have your fathers found in Me (Jer. II, 5)? Have I not fulfilled everything that I sware to your fathers? I swore unto them that I would bless their children, as it is said, That in blessing I will bless you (Gen. XXII, 17), etc., have I not blessed you by the hand of Moses, as it is said, The Lord your God hath multiplied you (Deut. 1, 10). I promised him [Abraham] that I would bring them out [from Egypt with great substance, [as it is said], And afterward will they come out with great substance (Gen. XV, I4), have I not done so, as it is said, And he brought them forth with silver and gold; and there was none that stumbled among His tribes’ (Ps. CV, 37)? Therefore Moses said: ‘From the fact that He kept the oath ... and redeemed you out of the land of bondage (Deut. VII, 8)3 you know that "He is God, the faithful". ' Another explanation: 'That the Lord thy God, He is God.’ R. Levi said: This can be compared to a friend of a king, etc.... his son came to claim back the article deposited with him. The king said to him: 'Go and bring two commanders and twelve counsellors and through them I will return to you the article.’ Likewise God said: 'When Israel came out of Egypt, your fathers deposited with Me an article.’ Whence this? I have surely taken you as a deposit (Ex. III, 16). He added: 'Let two commanders and twelve counsellors come’: this refers to Moses and Aaron and the twelve heads of the tribes. Whence this? For it is said, You will number them by their hosts, you and Aaron. And with you there will be a man of every tribe (Num. I, 3 f). Another explanation: 'The faithful God.’ The Rabbis say: You can best learn the faithfulness of God from the faithfulness of man. It is related of R. Phinehas ben Jair that when he was living in a city in the South some men came there to seek a livelihood. They had with them two se'ahs of barley which they deposited with him, but they forgot about it and went away. R. Phinehas b. Jair sowed the barley year by year and harvested it and stored it. After the lapse of seven years those men returned to that place to claim back their grain. As soon as R. Phinehas b. Jair recognised them he said to them: ‘Come and take these your storehouses [full of grain].’ Lo, from the faithfulness of man you can best learn the faithfulness of God. It is further related of R. Phinehas b. Jair that he once came to a city where the mice used to devour everything in the vicinity, and he was asked for some remedy against this. What did R. Phinehas do? He said to the people of the city: ‘Why do you not separate the tithes in the proper way? Would you like me to be surety for you, that if you do separate your tithes in the proper way the mice will not devour [the grain]? They replied: ‘Yes.’ He gave them the guarantee and the mice departed and were not seen again. Another explanation: There was once a man who used to dig cisterns for the benefit of the community, and his daughter went on a journey and when trying to cross a river was washed away. People came and said to R. Phinehas: ‘This and this has happened to the daughter of So-and-so.’ He replied: 'It is impossible! Seeing that that man did God's will [in providing] water, God would not destroy his daughter by water.’ Immediately the cry went forth in the city: ‘The daughter of So-and-so has returned.’ Our Rabbis said: As soon as R. Phinehas b. Jair had spoken in this manner an angel came down and drew her out [of the water]. It is related of R. Simeon b. Shetah that he once bought an ass from an Ishmaelite. His disciples came and found a precious stone suspended from its neck. They said to him: 'Master, The blessing of the Lord, it makes rich’ (Prov. X, 22). R. Simeon b. Shetah replied: 'I have purchased an ass, but I have not purchased a precious stone.’ He then went and returned it to the Ishmaelite, and the latter exclaimed of him, 'Blessed be the Lord God of Simeon b. Shetah.’ Thus from the faithfulness of man we learn the faithfulness of God, who is faithful to pay the reward of the precepts which [Israel] perform. Whence this? For it is said, And you will observe the precepts (Ex. XII, 17). As regards the reward of the mitzvoth [when will they receive it? Scripture says], AND IT WILL COME TO PASS, BECAUSE (EKEB)YOU HEARKEN, i.e. I will give it to you in the future.

IV. Another explanation: THAT THE LORD YOUR GOD WILL KEEP FOR YOU, etc. (VII, 12). What is the force of, THAT [THE LORD] WILL KEEP? R. Samuel b. Nahmani said: All [the good] that Israel enjoys in this world is a result of the blessings with which Balaam the wicked/lawless blessed them, but the blessings with which the Patriarchs blessed them are reserved for the time to come, as it is said, THAT THE LORD YOUR GOD WILL KEEP, etc. Another explanation: R. Helbo said: It is like the case of an orphan who was brought up in the house of a certain man, was fed and clothed by him, and was taught a trade by him. The orphan said: ‘The man will deduct from my wages the cost of my food, of my drink, and of my clothing.’ But the man answered him: ‘By your life! your food and clothing are paid for by the service you rendered me in filling a cask of water and in chopping for me one log of wood; your full reward is stored up and reserved for you.’ Likewise all that Israel enjoy in this world is a reward for the sufferings which befall them, but their full reward is stored up and reserved for them for the time to come, as it is said, THE LORD YOUR GOD WILL KEEP FOR YOU ... [THE COVENANT AND THE MERCY]. What is meant by, THE COVENANT AND THE MERCY? R. Hiyya said: Israel are possessed of the following three fine characteristics: they are bashful, merciful, and benevolent. They are bashful: for it is said, And that His fear may be before you (Ex. XX, 17); merciful: for it is said, And He will give you [the gift of] mercy; and have compassion upon you (Deut. XIII, 18); benevolent: for it is said, [GOD] WILL KEEP FOR YOU THE COVENANT AND THE MERCY [Rendered: He shall keep for thee the reward for the mercy (or, rather, the benevolence) which you display].

V. AND HE WILL LOVE YOU, AND BLESS YOU, AND MULTIPLY YOU; HE WILL ALSO BLESS THE FRUIT OF YOUR BODY AND THE FRUIT OF YOUR LAND (VII, I3). Why does Scripture compare the fruit of the body to the fruit of the ground? God said: 'As the fruit of your ground will be of luxuriant growth, so too will the fruit of your body be.’ Another explanation: As there can be no sin or iniquity/lawlessness in the fruit of your ground, so there will be neither sin nor iniquity/lawlessness in the fruit of your body. Another explanation: As the fruit of your ground requires tithing, so too the fruit of the body requires tithing, namely circumcision. Another explanation: R. Judah b. Simon said: Why does Scripture compare the fruit of the body to the fruit of the ground? [To teach you] that the fruit of the ground atones for the fruit of the body, for so it is written, And His land does make expiation for His people (Deut. XXXII, 43).

VI. YOU WILL BE BLESSED ABOVE ALL PEOPLES (VII, 14). R. Hiyya b. Abba said: A noble lady feels herself flattered when she is praised, not by her relatives but by her rivals. THERE WILL NOT BE MALE OR FEMALE BARREN AMONG YOU: neither eunuchs nor a woman incapable of conception. So far I know this only of human beings. Whence do we know that the same is true of animals? For it is written, OR AMONG YOUR CATTLE; here [you have] man and beast. Whence do we know that it holds good also of the ground? For it is written, Nought will miscarry, nor be barren, in your land (Ex. XXIII, 26)4: thus you have man, beast, and ground. Whence do we know that it is true likewise of trees? For it is written, Neither will your vine cast its fruit before the time in the field (Mal. III, 11). Another explanation: THERE WILL NOT BE MALE OR FEMALE BARREN. R. Hanin b. Levi said: God said: ‘Your prayer will never prove barren, but will ever continue to bring forth fruits.’ Another explanation: R. Jonathan said: THERE WILL NOT BE MALE OR FEMALE BARREN. This means that they will never be at a loss for an answer. Once R. Jonathan was journeying towards Neapolis of the Samaritans; he was riding on his ass and he was accompanied by the driver of the animal. On the road a Samaritan joined them and when they reached Mount Gerizim he said to R. Jonathan: ‘Rabbi, what does this mean, for this mountain is holy?' R. Jonathan asked: ‘Why is it holy?’ The Samaritan replied: ‘Because it was not affected by the waters of the Flood.’ Thereupon R. Jonathan asked him: 'Whence do you know this?’ He replied: 'Is it not written thus: Son of man, say unto her: You are a land that is not cleansed, nor rained upon in the day of indignation (Ezek. XXII, 24)? Said R. Jonathan: 'If that is so, God should have commanded Noah to ascend that [mountain] and not to build an ark.’ The Samaritan replied: ‘God only did this in order to try him.’ R. Jonathan remained silent, whereupon the ass driver said to him: 'Give me permission to say a word to him.’ He replied: 'Speak.’ Then the ass driver said to the Samaritan: 'Is not this mountain beneath the heavens?’ The Samaritan replied: 'Where then, beyond the heavens?' The ass driver then said to him, ' Is it not written, Fifteen cubits upward did the waters prevail (Gen. VII, 20); And all the high mountains that were under the whole heaven were covered (ib. 19)? Thereupon R. Jonathan dismounted from the ass and made the driver ride on it for four miles, and he applied to him the verse, And every tongue that will rise against you in judgment you will condemn (Isa. LIV, 17).Thus it is that, THERE WILL NOT BE MALE OR FEMALE BARREN AMONG YOU, OR AMONG YOUR CATTLE, that is to say among your [animal] drivers.

VII. Another explanation: THAT THE LORD YOUR GOD WILL KEEP FOR YOU THE COVENANT AND THE MERCY. R. Simeon b. Halafta said: This may be compared to a king who married a noble lady, who brought with her into the house two gems, and the king too had two corresponding gems set for her. The lady lost her gems, whereupon the king took away his. After some time she arose and set herself right with him by bringing back the two gems. Thereupon the king too restored his. The king decreed that a crown should be made of both sets of gems and that it should be placed on the head of the noble lady. So you find that Abraham gave his children two gems [to guard], as it is said, For I have known him, to the end that he may command his children and his household after him ... to do righteousness/generosity and justice (Gen. XVIII, 19). God too set up corresponding to them two gems, namely, loving-kindness and mercy, as it is said, GOD WILL KEEP FOR YOU THE COVENANT AND THE MERCY: and it further says, And He will give you [the gift of] mercy, and have compassion upon you (Deut. XIII, I8). Israel lost theirs, as it is said, That you have turned justice into gall, and the fruit of righteousness/generosity into wormwood (Amos VI, 12). God thereupon took away His, as it is said, For I have taken away My peace from this people, says the Lord, even mercy and compassion (Jer. XVI, 5). Israel then arose and set themselves right [with God] and restored the two gems. Whence do we know this? For so it is written, Zion will be redeemed with justice, and they that return of her with righteousness/generosity (Isa. I, 27). God too restored His. Whence this? For so it is written, For the mountains may depart, and the hills be removed, but My loving-kindness will not depart from you, neither will My covenant of peace be removed, says the Lord that has compassion on you (ib. LIV, 10). And after Israel have restored theirs and God has given back His, God will say, ‘Let both pairs be made into a crown and be placed on the head of Israel,’ as it is said, And I will betroth you unto Me forever, yes, I will betroth you unto Me in righteousness/generosity and in justice, and in loving-kindness, and in compassion. And I will betroth you unto Me in faithfulness; and you will know the Lord (Hos. II, 21).

Ketubim: Targum Tehillim (Psalms) 118

JPS Translation	TARGUM
1. 'O give thanks unto the LORD, for He is good, for His mercy endures forever.'	1. Sing praise in the presence of the Lord, for He is good, for His goodness is forever.
2. So let Israel now say, for His mercy endures forever,	2. Let Israel now say, “For His goodness is forever.”
3. So let the house of Aaron now say, for His mercy endures forever.	3. Let the house of Aaron now say, “For His goodness is forever.”
4. So let them now that fear the LORD say, for His mercy endures for ever.	4. Let those who fear the Lord now say, “For His goodness is forever.”
5. Out of my straits I called upon the LORD; He answered me with great enlargement.	5. Out of distress I called to Yah, Yah accepted my prayer in a broad place.
6. The LORD is for me; I will not fear; what can man do unto me?	6. The Word of the Lord is my help, I will not fear, what will a son of man do to me?
7. The LORD is for me as my helper; and I will gaze upon them that hate me.	7. The Word of the Lord is helping me, and I will behold vengeance on my foes.
8. It is better to take refuge in the LORD than to trust in man.	8. It is better to trust in the Word of the Lord than to rely on a son of man.
9. It is better to take refuge in the LORD than to trust in princes.	9. It is better to trust in the Word of the Lord than to rely on rulers.
10. All the Gentiles compass me about; verily, in the name of the LORD I will cut them off.	10. All the Gentiles have surrounded me; in the name of the Word of the Lord I have put my trust, for I will tear them apart.
11. They compass me about, yes, they compass me about; verily, in the name of the LORD I will cut them off.	11. They have encompassed me, indeed, surrounded me; in the name of the Word of the Lord I have put my trust, for I will tear them apart.
12. They compass me about like bees; they are quenched as the fire of thorns; verily, in the name of the LORD I will cut them off.	12. They have encompassed me like hornets; they burned like fire in thorns; in the name of the Word of the Lord I have put my trust, for I will tear them apart.
13. You did thrust sore at me that I might fall; but the LORD helped me.	13. But you have knocked me down to make me fall; and the Word of the Lord has given me help.
14. The LORD is my strength and song; and He is become my salvation.	14. My strength and my praise are fearful against all the world; the Lord gave command by His Word, and has become my Redeemer.
15. The voice of rejoicing and salvation is in the tents of the righteous/generous; the right hand of the LORD does valiantly.	15. The sound of praise and redemption is in the tents of the righteous/generous; the right hand of the Lord has done mightily.
16. The right hand of the LORD is exalted; the right hand of the LORD doeth valiantly.	16. The right hand of the Lord is exalted; the right hand of the Lord has done mightily.
17. I shall not die, but live, and declare the works of the LORD.	17. I will not die, for I will live, and I will tell of the deeds of God.
18. The LORD hath chastened me sore; but He hath not given me over unto death.	18. Truly has Yah punished me, but He did not hand me over to death.
19. Open to me the gates of righteousness/ generosity; I will enter into them, I will give thanks unto the LORD.	19. Open to me the entrances of the city of righteousness/generosity; I will enter them, I will praise Yah.
20. This is the gate of the LORD; the righteous/ generous shall enter into it.	20. This is the entrance of the sanctuary of the Lord; the righteous/generous will enter by it.
21. I will give thanks unto Thee, for Thou hast answered me, and art become my salvation.	21. I will give thanks in Your presence, for You have received my prayer, and become for me a Redeemer.
22. The stone which the builders rejected is become the chief corner-stone.	22. The child the builders abandoned was among the sons of Jesse; and he was worthy to be appointed king and ruler.
23. This is the LORD'S doing; it is marvellous in our eyes.	23. “This has come from the presence of the Lord,” said the builders; “it is wonderful before us,” said the sons of Jesse.
24. This is the day which the LORD hath made; we will rejoice and be glad in it.	24. “This day the Lord has made,” said the builders; “let us rejoice and be glad in it,” said the sons of Jesse.
25. We beseech Thee, O LORD, save now! We beseech Thee, O LORD, make us now to prosper!	25. “If it please You, O Lord, redeem us now,” said the builders; “if it please You, O Lord, prosper us now,” said Jesse and his wife.
26. Blessed be he that cometh in the name of the LORD; we bless you out of the house of the LORD.	26. “Blessed is he who comes in the name of the Word of the Lord,” said the builders; “they will bless you from the sanctuary of the Lord,” said David.
27. The LORD is God, and hath given us light; order the festival procession with boughs, even unto the horns of the altar.	27. “God, the Lord, has given us light,” said the tribes of the house of Judah; “bind the child for a festal sacrifice with chains until you sacrifice him, and sprinkle his blood on the horns of the altar,” said Samuel the prophet.
28. Thou art my God, and I will give thanks unto Thee; Thou art my God, I will exalt Thee.	28. “You are my God, and I will give thanks in Your presence; my God, I will praise You,” said David.
29. O give thanks unto the LORD, for He is good, for His mercy endures for ever.	29. Samuel answered and said, “Sing praise, assembly of Israel, give thanks in the presence of the Lord, for He is good, for His goodness is everlasting.”

Ketubim: Midrash Tehillim (Psalm) 118

I. O give thanks unto the Lord, for He is good, for His mercy endures forever (Ps. 118:1). Elsewhere, this is what Scripture says, When you speak of the righteous/generous, [say] that it will be well with him (Isa. 3:10). When a man speaks the name of a righteous/generous man, he should wish him well as he speaks his name, for it is said When you speak of the righteous/generous, [say] that it will be well with him. And when a man speaks the name of a wicked/lawless man, he should wish him ill as he speaks his name, for it is said Woe unto the wicked/lawless! It will be ill with him (ibid. 3:11).

Scripture says also, The name of the righteous/generous will be for a blessing; but the name of the wicked/lawless will rot (Prov. 10:7). And so you find of Abraham that whenever the Holy One, blessed be He, spoke the name of righteous/generous Abraham, He blessed him, as when He said: Will I hide from Abraham that which 1 am doing? (Gen. 18:17). And He went on at once to say, Abraham will surely become a great and mighty nation (ibid. 8:18). But when God spoke the name of Amalek, He cursed him, as when He said: Remember what Amalek did unto you (Deut. 25:17), and at once went on to say, You will blot out the remembrance of Amalek (ibid. 25:19). Hence When you speak of the righteous/generous, [say] that it will be well with him.

II. In another comment, the verse is read Say you unto the righteous/generous, that it will be well with him; for they will eat the fruit of their doings (Isa. 3:10): You find that the blessing bears fruit, and that the curse does not bear fruit, as is said Woe unto the wicked/lawless! It will be ill with him; for the work of his hands will be done to him (ibid. 3:11). Note that the verse does not say "fruit of his hands," but work of his hands, because the curse does not bear fruit.

In another comment, the verse is read Say unto the Righteous/Generous that He is good—that is, "Say unto the Righteous/Generous One of the universe that He is good in whatever He does for you." You find that on New Year's Day everyone is summoned to judgment before the Holy One, blessed be He, and every people of the earth claims: “In the judgment we have been found righteous.”

Even when the Day of Atonement comes, and the Holy One, blessed be He, acquits the people of Israel and forgives them their iniquities/lawlessness, as is said For on this day will atonement be made for you to cleanse you that you may be clean from all your sins (Lev. 16:30), we still cannot know who were found righteous/generous in the judgment. When the Feast of Tabernacles comes, however, the people of Israel take their palm-branches and praise the Righteous/Generous One of the universe, and it is then that we know that only the people of Israel were found righteous/generous in the judgment. And what do they say? O give thanks unto the Lord, for He is good, for His mercy endures forever. Hence Say unto the Righteous/Generous that He is good.

III. In another comment, the verse is read Avow the Lord, for He is good. Elsewhere Scripture says, And in that day you will say: I will avow You, O Lord (Isa. 12:1). The children of Israel have no other way of repaying the Holy One, blessed be He, for all the wonderful things He does for them, except by avowing Him, as is said O Lord, You are my God, I will exalt You, I will avow Your name, for You have done wonderful things (Isa. 25:1). When David saw what a good thing is the avowal of God, he said: O avow the Lord, for He is good. Thus Scripture says also, He that covers his transgressions will not prosper; but whosoever avows and forsakes them will obtain mercy (Prov. 28:13). And again: I make avowal of my sin unto the Lord (Ps. 32:5). And because I make avowal of it, You forgive ever the iniquity/lawlessness of my sin (ibid.). Scripture says again It is a good thing to avow the Lord (Ps. 92:2). Hence, O avow the Lord, for He is good.

He who avows Him, takes good unto himself, as is said Take with you words, and return unto the Lord ... and so take good (Hos. 14:3).

IV. Another comment on O avow the Lord, for He is good, for His mercy endures fo ever: What can For His mercy endures forever mean except that the Holy One, blessed be He, bestowed mercy upon the children of Israel not for a year, nor for two years, but forever? Thus you find that once Moses gave them the Torah, which is called "Mercy," as is said The Law of mercy is on her tongue (Prov. 31:26), it could not be taken away from them, for it was given to them forever.

Even so, all mercies which the Holy One, blessed be He, bestows upon Israel endure forever, as is said Surely the Lord's mercies are never ended (Lam. 3:22). Hence His mercy endures forever.

V. Still another exposition, by way of a parable, of His mercy endures for ever: A householder used to lend money to everyone in his city, so that the people of the city said: "May the householder be remembered for good, for in the rainy season he provides us with all we require, and in the summer season he takes only three coins as interest from us." But when a certain man came and said to them: "I will provide what you require for only one coin," they left the first man and transferred their gratitude to the second man. Finally, when another man came and said: "I will provide for you without charge," is it not fitting that the people of the city should transfer their gratitude to him who gives so freely to them? Just so, the Holy One, blessed be He, gives freely to all His creatures. Is it not fitting, then, with respect to the Holy One, blessed be He, that they should express their gratitude and praise Him? Hence it is said O give thanks unto the Lord, for He is good.

VI. So let Israel now say, that His mercy endures forever (Ps. 118:2). It is not seemly for anyone to say of himself that he is a good man, but it is seemly that others should bear witness concerning him. Who bears witness concerning the Holy One, blessed be He? Israel. Therefore it is said Let Israel now say, that His mercy endures forever.

Another comment on So let Israel now say: When it was asked of the Holy One, blessed be He: "Who will thank You?" the Holy One, blessed be He, answered: Let Israel speak in gratitude for the mercies that I have shown him not for a day, nor for a year, but forever, as is said And Jacob said ... 1 am not worthy of all the mercies (Gen. 32:11). When it was asked of Jacob: "And how many mercies has God shown you?" he answered: They are without measure: God ... has been my shepherd all my life long unto this day (Gen. 48:15).

Another comment on So let Israel now say. God said: Let the children of Israel now say what I did for them in Egypt and how I rewarded them in the wilderness, because in Egypt they believed in Me, as is said And the people believed (Ex. 4:31). And how did I reward them in the wilderness? Scripture tells: And the Lord went before them by day (Ex. 13:21). And in return, what did they promise Me at Sinai? They promised: All that the Lord has spoken we will do and obey (Ex. 24:7). Of that time in the wilderness, He said: I remember for you the affection of your youth (Jer. 2:2). Hence Let Israel now say.

VII. So let the house of Aaron now say can be expounded by way of a parable of a householder who conducted himself generously with his tenants. At the time of reckoning up accounts he did not haggle with them. At harvest-time, he let them have whatever was left in the granary; and at vintage-time, he let them have whatever was left in the wine vat. We do not know, however, what his conduct was towards his own household. Who does know? His servants and the dwellers in his manor-house. And who are the servants of the Holy One, blessed be He? The house of Aaron who bring offerings to Him at all times. Therefore Let the house of Aaron now say—that is, Let them say what I have done for their sake to every man who rose up against them. Korah and his company rose up against them—the earth swallowed them up. Uzziah rose up and sought to offer incense— leprosy broke forth in his forehead (2 Chron. 26:19). And why have I given Aaron such reward? Because he walked in uprightness/generosity before Me and studied My Torah, as is said The law of truth was in his mouth ... he walked with Me in peace and uprightness/generosity (Mal. 2:6).

VIII. Another comment on So let the house of Aaron now say. The verse refers to the [Israelite] midwives in Egypt. Because they did not obey Pharaoh, as is said But the midwives feared God, and did not as the king of Egypt commanded them (Ex. 1:17), what did I do for them? Scripture tells: And it came to pass, because the midwives feared God, that He made them houses (Ex. Ι:21) .

So let them now that fear the Lord say (Ps. 118:4). Who are they that fear the Lord? The house of David, for David said: I am a companion of all them that fear You (Ps. 119:63). And what did David do for God? Saying, See now, I dwell in a house of cedar, but the Ark of God dwells within curtains (2 Sam. 7:2), he set out to build the Temple. And, in return, what will I do for him? My mercy will I keep for him for evermore, and My covenant will stand fast with him. His seed also will 1 make to endure forever, and his throne as the days of heaven (Ps. 89:29-30). I will do this for him not only in this world, but also in the world-to-come, as is said But the mercy of the Lord is from everlasting to everlasting upon them that fear Him, and His righteousness/generosity unto children's children (Ps. 1033:17).

IX. Out of my straits I called upon Yah (Ps. 118:5). What are we taught by Out of my straits, etc.? We are taught that by whatever name Israel call unto the Lord, He answers them. Thus when they called unto Him as the Almighty—And God Almighty bless you (Gen. 28:3)—He answered them as the Almighty: I am God Almighty. Be fruitful and multiply (ibid. 35:11). When they called unto Him as God—And we cried unto the Lord, the God of our fathers (Deut. 26:7)—He answered them as God: And God saw the children of Israel, and God took cognizance of them (Ex. 2:25). When they called unto Him as Lord—And we cried unto the Lord, the God of our fathers (Deut. 26:7) He answered them as the Lord: And the Lord heard our voice (ibid.). And when they called unto Him as Yah, He answered them as Yah: Out of my straits I called upon Yah; Yah answered me with enlargement (Ps. 118:5). Another Psalm says Answer me as 1 call, O God of my righteousness/generosity, You have enlarged me when 1 was in distress (Ps. 4:2)—that is, God answered them according to the name by which they called unto Him. And again Scripture says, For what great nation is there, that has God so near unto them, as the Lord our God is howsoever we call unto Him (Deut. 4:7).

A different comment on Out of my straits I called upon the Lord. The verse speaks of the children of Israel when they were in the straits of slavery to the mortar and the bricks in Egypt, as is said And they made their lives bitter with hard service in mortar and in brick (Ex. 1:14). And Yah answered me with enlargement—that is, the Holy One, blessed be He, enlarged them, as is said Though you have lain among the pots, you will be as the wings of a dove covered with silver, and her feathers with yellow gold (Ps. 68:14).

Or the verse refers to David. When David went down to Goliath, his brothers left him, as did all the people of Israel. In that hour David lifted his eyes to the hills, and sang A song of ascents: I will lift up mine eyes unto the hills: from whence will my help come? (Ps. 121:1). The Holy Spirit replied, saying: He will not suffer your foot to be moved; He that keeps you will not slumber (Ps. 121:3). And Yah answered me with enlargement—that is, the Holy One, blessed be He, enlarged him so that all Israel followed after him and plundered the camp of the Philistines, as is said And the children of Israel returned from chasing after the Philistines, and they spoiled their camp (I Sam. 17:53).

The Lord is for me; I will not fear; what can man do unto me? (Ps. 118:6). Abraham said: "The Lord is for me; I will not fear. What can Nimrod do unto me?" Isaac said: "The Lord is for me; I will not fear. What can Abimelech do unto me?" Jacob said: "The Lord is for me; I will not fear. What can Esau and Laban do unto me?" David also said: "The Lord is for me; 1 will not fear. What can Goliath do unto me?"

X. The Lord is for me as my Helper (Ps. 118:7). By what parable is this verse explained? By the parable of two men who came to the judge's bench, fearing his judgment. They were told: "Fear not the judgment. Strengthen your hearts." Just so, the people of Israel will be summoned to judgment before the Holy One, blessed be He, fearing His judgment. But the ministering angels will say: "Fear not the judgment. Do ye not know Him? He is your townsman, as is said He will build My city, and he will let Mine exiles go free (Isa. 45:13)." And they will also say: "Fear not the judgment. Do you not know Him? He is your kinsman, as is said The children of Israel, a people that ere His kin (Ps. 148:14)." And they will say further: "Do you not know Him? He is your Brother, for He said: For My brethren and companions' sakes (Ps. 122:8). He is even more; He is your Father: Is not He your Father that has gotten you? (Deut. 32:6).

XI. It is better to take refuge in the Lord than to trust in man (Ps. 118:8). Five leading personages—Noah, Shem, Eber, Asshur, and Abraham—arose in the world. Noah was not overly concerned about worship of the Holy One, blessed be He, but set himself to the business of planting a vineyard. Shem and Eber withdrew from the world. Asshur said: How will I live among these wicked/lawless men? And he exiled himself, as is said Out of that land went forth Asshur (Gen. 10:11). As for Abraham, whose righteousness/generosity endures for ever (Ps. 112:9), he said: I will not leave the Holy One, blessed be He. And indeed the Holy One, blessed be He, did not leave him, as is said I am the Lord that brought you out of the fire of the Chaldees (Gen. 15:7).

It is better to take refuge in the Lord than to trust in man. Abraham had no trust either in the words of his father or in the words of his mother. For Terah, who was a star-gazer, saw in the star of Haran that the whole world was to be peopled out of Haran, and saw in the star of Abraham that Abraham was to be cast into fire.

Men of all the nations came into the house of our father Abraham and asked him: “With whom do you belong?” and he answered: “With the Holy One, blessed be He, that is in heaven.” At once they seized him and cast him into the fiery furnace. And therein went down with him neither watch-angel, nor seraph, nor any angel, but the Holy One Himself, blessed be He, as is said I am the Lord that brought you out of the fire of the Chaldees (Gen. 15:7).

As for Haran, his heart was divided, but he had trust in the words of his father. And so when men of all the nations came into his house and asked him: “With whom do you belong?” he said in his heart: “Abraham is greater than I. If I see him saved, I will say: ‘I belong with Abraham’; and if he is not saved, I will say: ‘I belong with you.’ After Abraham was saved, he said to them: “I belong with Abraham.” At once they seized him and cast him into the fiery furnace, and even as he went down, the fire slew him, and an angel flung him into the presence of his father, as is said And Haran was dead in the presence of his father Terah (Gen. 11:28).

Thus Terah saw rightly in the stars: The star of Haran foretold that the world was to be peopled out of Haran, and the star of Abraham foretold that Abraham was to be cast into the fire; but Terah did not know from the stars whether the world was to be peopled out of the male line or out of the female line. Now Sarai was the daughter of Haran, as is said And Abram and Nahor took them wives: The name of Abram's wife was Sarai; and the name of Nahor's wife, Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah (Gen. 11:29)—Iscah being another name for Sarah out of whom the whole world was peopled.

XII. It is better to take refuge in the Lord than to trust in princes (Ps. 118:9). So David said again: Put not your trust in princes (Ps. 146:3).

All nations compassed me about; but in the name of the Lord will 1 destroy them (Ps. 118:10). Gog and Magog will come three times against Israel and ascend three times against Jerusalem, even as Sennacherib ascended three times against the Land of Israel, and as Nebuchadnezzar ascended three times against Jerusalem. Of the first time the Psalmist says, All nations compassed me about—that is, Gog and Magog will assemble all the nations and bring them to ascend against Jerusalem, as is said And now many nations are assembled against you (Micah 4:11, and so on to the end of the chapter), but they will be crushed to dust. Hence it is said But in the name of the Lord will 1 destroy them. Of the second time the Psalmist says, They compassed me about, yea, they compassed me about (Ps. 118:11) —that is, Gog and Magog will stir up the nations of the earth into a rage and will bring them to ascend against Jerusalem, as is said Why do the nations rage? (Ps. 2:1, and so on to the end of the Psalm), but they will be crushed to dust. Hence the Psalmist says a second time But in the name of the Lord 1 will destroy them (Ps. 118:11). Of the third time, the Psalmist says, They compassed me about like bees (Ps. 118:12)—that is, Gog and Magog will publish edicts and issue proclamations, as is said Proclaim this among the nations, prepare war (Joel 4:9, and so on to the end of the chapter), but they will be crushed to dust. Hence the Psalmist says a third time, In the name of the Lord I will destroy them (Ps. 118:12).

XIII. Another interpretation: All nations compassed me about (Ps. 118:10)—that is, Gog and Magog will assemble all the nations and bring them to ascend against Jerusalem, and in that hour the children of Israel will be afraid, but the Holy One, blessed be He, will say to them: Fear not, as it is said Fear not, you worm Jacob (Isa. 41:14, and so on to the end of the chapter), for Gog and Magog will be crushed to dust. Hence it is said But in the name of the Lord 1 will destroy them (Ps. 118:10).

They compassed me about, yea, they compassed me about (Ps. 118:11)—that is, Gog and Magog will lay hold of the tribe of Judah and bind it, intending to make every man in Judah serve his foes. But the men of Judah will say: Oh that our brothers would come and rule over us, so that our foes will not have dominion over us, as is said And the chiefs of Judah will say in their heart (Zech. 12:5).

Strengthen for my sake the inhabitants of Jerusalem (ibid.). And the Holy One, blessed be He, will do miracles for them, for He will cause their foes to be devoured before them, as is said In that day will 1 make the chiefs of Judah ... like a torch of fire among sheaves; and they will devour all the peoples round about (Zech. 12:6), until their foes are consumed to ashes. Hence the Psalm says: I will destroy them.

They compassed me about like bees (Ps. 118:12). Just as a bee gathers honey for her masters, so the Holy One, blessed be He, will gather all the nations of the world and bring them to ascend against Jerusalem, as is said Behold, the day of the Lord comes, and your spoil will be divided in the midst of you (Zech. 14:1). Lest it be thought that the nations will have force enough for their attack to be felt, the Psalm says, They are quenched as the fire of thorns (Ps. 118:12).

A parable of a king into whose house came some thieves. Now the king was wise. So the king said: If I set upon them at once, they will say: "Do you find in our hands any of the property of the place we have broken into?" But I know that they will come three times, and the third time I will set upon them and slay them. The king is the Holy One, blessed be He. The thieves are the [hostile] nations, as is said For I will gather all nations against Jerusalem to battle (Zech. 14:2). The place that is broken into is the city of Jerusalem, as is said And the city will be taken, and the houses rifled (ibid.)—broken into for spoil. And the women will be made to lie down—the women will be ravished. And half of the city will go forth into exile (ibid.)—into captivity. But the Holy One, blessed be He, will go forth and fight against the [hostile] nations, as is said Then will the Lord go forth, and fight against those nations (ibid. 14:3). And the Holy One, blessed be He, will send a plague upon them, as is said And this will be the plague wherewith the Lord will smite all the peoples that have warred against Jerusalem (ibid. 14:12, and so on to the end of the chapter), until they are consumed to dust. Hence the Psalm says, I will destroy them.

XIV. You did thrust sore at me that 1 might fall (Ps. 118:13). Abraham said: You did thrust sore at me in the days of Nimrod. But the Lord helped me (ibid.). Isaac said: You did thrust sore at me in the day of the Philistines. But the Lord helped me. Jacob said: In the days of Esau You did thrust sore at me that 1 might fall. But the Lord helped me. David said: In the days of Goliath You did thrust sore at me that I might fall. But the Lord helped me.

Yah is my strength and song (Ps. 118:14). In this world, God is praised with a name consisting of only two letters, as is said YH is my strength and song; and also Trust you in the Lord forever, for the Lord is YH, an everlasting Rock (Isa. 26:4).

The voice of rejoicing and salvation (Ps. 118:15). From inside the walls, the men of Jerusalem will say, The voice of rejoicing and salvation. And from outside the walls, the men of Judah will say, The right hand of the Lord does valiantly (ibid.). From inside, the men of Jerusalem will say, The right hand of the Lord is exalted (ibid. 118:16); and from outside, the men of Judah will say, The right hand of the Lord does valiantly (ibid.).

XV. I will not die, but live, and declare the works of the Lord (Ps. 118:17). Abraham said: Is it not my duty to tell all the miracles which were done for me in the days of Nimrod? Isaac said: Is it not my duty to tell the miracles which were done for me in the days of the Philistines? And Jacob said: Is it not my duty to tell all the miracles which were done for me in the days of Esau? And Moses said: Is it not my duty to tell the miracles which were done for me in the days of Pharaoh? And David said: Is it not my duty to tell the miracles which were done for me in the days of Goliath, in the days of Shοbach, and in the days of Saul?

XVI. The Lord hath chastened me sore (Ps. 118:18). Chastisements are precious, for as means of atonement they are as acceptable as offerings. Scripture says of offerings, It will be accepted for him to make atonement for him (Lev. I:4); and of chastisements it is said For whom the Lord loves He chastens, even as a father the son in whom he delights (Prov. 3:12).

Indeed, chastisements may be considered more precious than offerings, for while a sin-offering or a guilt-offering atones for a particular transgression, as is said It will be accepted for him to make atonement for him, chastisement atones for all transgressions. Hence it is said The Lord has chastened me sore, but He has not given me over unto death.

XVII. Open to me the gates of righteousness/generosity (Ps. 118:19). When a man is asked in the world-to-come: “What was your work?” and he answers: “I fed the hungry,” it will be said to him: "This is the gate of the Lord (Ps. 118:20). Enter into it, O you that did feed the hungry." When a man answers: "I gave drink to the thirsty," it will be said to him: "This is the gate of the Lord. Enter into it, O you that did give drink to the thirsty." When a man answers: "I clothed the naked," it will be said to him: "This is the gate of the Lord. Enter into it, O you that did clothe the naked." This will be said also to him that brought up the fatherless, and to them that gave alms or performed deeds of loving-kindness.

And David said: I have done all these things. Therefore let all the gates be opened for me. Hence it is said Open to me the gates of righteousness/generosity; 1 will enter into them, I will give thanks unto the Lord (Ps. 118:19).

XVIII. This is the gate of the Lord; the righteous/generous will enter into it (Ps. 118:20). By what parable may this verse be best explained? The parable of a man who was traveling on the highway with the wares he owned. When he encountered collectors of tolls, he gave them only what he was forced to give them. When he encountered agents for special levies, he gave them only what he was forced to give them. When he came to the gates of the city, however, it was said to him: "Take care. The prefect is in the city. Unless you pay the full tariff on all your wares, everything will be taken from you." Accordingly, it is said This is the gate of the Lord; the righteous/generous will enter into it (Ps. 118:19-20).

XIX. 1 will give thanks unto You, for You have afflicted me, and are become my salvation (Ps. 118:21). By what parable may this verse be best explained? The parable of a man who was prepared to go with his wares aboard a fleet of trading vessels about to sail for the provinces. But a thorn pricked him, a scorpion stung him, and a fever laid hold of him. The people of the fleet left him and sailed away, and he began to complain before the Holy One, blessed be He, saying: “What is my sin? And what are my iniquities/lawlessness?”

Before many days had passed, a report came back that the fleet was lost, its ships having foundered. Thereupon he began to thank and praise the Holy One, blessed be He, saying: Had I been with those people, I would now be like every one of them. Hence I will give thanks unto You, O Lord, because You were angry with me (Isa. 12:1).

XX. The stone which the builders rejected is become the main corner-stone (Ps. 118:22). Abraham? Base metal—Ishmael and all the sons of Keturah-game out of him. Isaac? Esau and his chiefs came out of him. But Jacob —he begot twelve tribes, all upright/generous men before the Holy One, blessed be He, as is said We are all one man's sons; we are upright/generous men (Gen. 42:11). It is also written of Israel You are all fair, My love; and there is no spot in you (Song 4:7).

XXI. This is the Lord's doing (Ps. 118:23). This verse alludes to the congregation of Israel who were enslaved to clay and bricks, but were then lifted up in clouds of glory. The Egyptians were amazed at them, saying: Till now you were enslaved in all kinds of drudgery, and now you are lifted up in all kinds of glory! The congregation of Israel replied, saying: You are amazed at us! We are amazed at ourselves, as is said I do not know what it was that set me upon the chariots of a princely people (Song 6:12). But the Holy Spirit replied, saying This is the Lord's doing; it is marvelous in our eyes (Ps. 118:23).

Another comment: This is the Lord's doing alludes to king David, king of Israel, who at one moment was keeping his father's sheep, and in the very next moment was made king, so that everyone exclaimed: One moment David keeps sheep, and the next he is king. And he replied: You wonder at me! Verily, I wonder at myself more than you do. But the Holy Spirit replied: This is the Lord's doing.

A parable of one who was employed by washermen to look after their detergents. And behold, he was made a prefect, and all men wondered at him. He said to them: You wonder at me! I wonder at myself even more than you do. But the Holy Spirit replied: This is the Lord's doing.

XXII. This is the day which the Lord has made (Ps. 118:24). After all the redemptions that came to Israel, enslavement followed, but from now on no enslavement will follow, as is said Sing unto the Lord; for He has done gloriously ... For great is the Holy One of Israel in the midst of you (Isa. 12:5-6).

We beseech You, O Lord, save now! (Ps. 118:25). From inside the walls, the men of Jerusalem will say, We beseech You, O Lord, save now. And from outside, the men of Judah will say, We beseech You, O Lord, make us now to prosper! (ibid.).

From inside, the men of Jerusalem will say, Blessed be he that comes IN the name of the Lord (Ps. 118:26). And from outside, the men of Judah will say, We bless you OUT of the house of the Lord (ibid.).

From inside, the men of Jerusalem will say, The Lord is God, and has given us light (ibid. 118:27). And from outside, the men of Judah will say Order the festival procession with boughs, even unto the horns of the altar (ibid.).

From inside, the men of Jerusalem will say, You are my God, and I will give thanks unto You (ibid. 118:28). And from outside, the men of Judah will say, You are my God, I will exalt You (ibid.).

Then the men of Jerusalem and the men of Judah, together, opening their mouths in praise of the Holy One, blessed be He, will say: O give thanks unto the Lord, for He is good, for His mercy endures for ever (ibid. 118:29)

Ashlamatah: Yeshayahu (Isaiah) 54:10-11 + 55:6-13

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

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

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

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

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

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

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

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

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

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

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

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

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

6. Seek you the LORD while He may be found, call you upon Him while He is near;

7. Let the wicked/lawless forsake his way, and the man of iniquity/lawlessness his thoughts; and let him return unto the LORD, and He will have compassion upon him, and to our God, for He will abundantly pardon.

8. For My thoughts are not your thoughts, neither are your ways My ways, says the LORD.

9. For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts.

10. For as the rain comes down and the snow from heaven, and returns not thither, except it water the earth, and make it bring forth and bud, and give seed to the sower and bread to the eater;

11. So will My Word be that goes forth out of My mouth: it will not return unto Me void, except it accomplish that which I please, and make the thing whereto I sent it prosper.

12. For you will go out with joy, and be led forth with peace; the mountains and the hills will break forth before you into singing, and all the trees of the field will clap their hands.

13. Instead of the thorn will come up the cypress, and instead of the brier will come up the myrtle; and it will be to the LORD for a memorial, for an everlasting sign that will not be cut off. {P}

Midrash of Matityahu (Matthew) 26:36-46

36. When Yeshuah came with his Talmidim (Rabbinic disciples) to Gat Sh’manim (Gethsemane), he told his Talmidim (Rabbinic disciples), “Sit down for me while I go and pray.”

37. Three went with him: Shimon HaTsefet, and Ya’aqob, and Yochanan ben Zavdeiel and he began to shake and be very afraid.

38. Then he said to them: “Why are you cast down, O my soul? And why do you moan within me? Hope you in God; for I will yet praise Him for the salvation of His countenance.” (Psalm 42:6,12, 43:5), “Support me in this.”

39. Then he passed over from there, feel on his face earthward, and prayed saying: “My Father, You can do anything, cause this cup of death to pass over from me, however, may it be in Your Will and not in my will.”

40. Then he returned to his Talmidim (Rabbinic disciples) and found them sleeping. He said to Tsefet: “So you were not strong enough to keep watch with me for one hour?

41. Keep watch and pray, that you may not come into the hand of testing. The spirit indeed is willing, but the flesh is weak.”

42. Then he went again and prayed the same prayer,

43. And he went and found them sleeping, for their eyes were heavy from sleepiness.

44. So, leaving them again, he went away and prayed for the third time, using the same words.

45. Then He returned to his Talmidim (Rabbinic disciples) and said to them: “Behold, the season has arrived when the son of man is will be given into the hand of friends.

46. Get up! Let us go because look, close is he who will deliver me!

Pirke Abot: I:2

“Shimon Ha-Tsadiq was one of the last of the men of the Great Assembly. He used to say: “The world stands on three things – on Torah, on Divine service, and on deeds of loving-kindness.””

Abarbanel on Pirke Abot

By: Abraham Chill

Sepher Hermon Press, Inc. 1991

ISBN 0-87203-135-7

(pp. 26-29)

In this Mishnah Abarbanel is disturbed by two questions:

1. Why did Shimon ha-Zaddik divide the moral values of mankind into three — Torah, service of God and loving-kindness? Are not all these values included in the concept of Torah? Would it not have sufficed for him state that the world stands on Torah, which would have included all other values? Is there any value which is outside of the scope of Torah?

2. If, as Rambam writes, divine service means the sacrificial cult of the Temple, why are the other mitzvoth (commandments) of the Torah not mentioned? Furthermore, Rambam's identification of "Torah" as wisdom and "kindness" as good ethical behaviour, cannot be correct, since clearly the world in its entirety does not stand on those alone. Also, there are ethical issues which do not affect interpersonal relationships, such as the way a person behaves regarding himself.

Abarbanel launches into the following interpretation. The tripartite division represents the main principles of Torah and it is very appropriate that Shimon ha-Zaddik taught it. Shimon served as the high priest for 40 years and during his long term of office many miracles occurred on a regular basis. According to one source, Shimon was a relation of Ezra the Scribe.

In order to stress Shimon's saintliness, Abarbanel — and many other commentators too — relates the story of the confrontation between Shimon and Alexander the Great as described in the Talmud (Yoma 9a): When Alexander was on his way to do battle with Darius, the king of Persia and his vassals, he and his mighty legions passed through Jerusalem. At their approach, there was great consternation among the Jews who feared that he intended to destroy Jerusalem since Judea was a vassal of Darius. Whereupon, Shimon ha Zaddik, in his capacity as high priest, donned all the splendid vestments of his office and, accompanied by his counsellors, went out to greet Alexander. When the latter saw the high priest he immediately dismounted and prostrated himself. Noticing that his generals were astounded, he said to them: “Every time I go out to battle and I am victorious the image of this high priest always appears to me, and I saw him in a dream this night and he commanded me to prostrate myself.” At that moment Shimon haZaddik turned to the mighty warrior and pleaded that he not destroy Jerusalem, but accept Judea as his vassal. Alexander agreed.

Amazingly enough, Abarbanel continues with this incident as it is related in Josephus: When Alexander decided to spare Jerusalem, he asked in return that a golden statue of himself be placed in the Temple. Shimon explained to him that by God's law no statue could be put in the Temple, but promised him two other things which would perpetuate him. The first was that every male child born during that year to the kohanim (i.e., the priests) would be named Alexander. Secondly, all legal documents would be dated from the year of his visit to Jerusalem. This happened one thousand years after the Exodus from Egypt, and took place 3,448 years after the creation of the world. Alexander accepted these symbols of gratitude. He then asked Shimon to consult the Urim ve-Tumim and ask whether he, Alexander, would be victorious in the battle with Darius. Shimon answered that since the destruction of the First Temple at the hands of Nebuchadnezzar, the Urim ve-Tumim had ceased to reveal the future, but he would ask God. Later, Shimon told Alexander that according to the prophecy in the Book of Daniel, he would win the war.

Abarbanel also recounts that Aristotle, who was Alexander's teacher, accompanied him on his visit to Jerusalem and later wrote that he had spent much time with Shimon discussing natural science and theology and had found him to be exceedingly erudite in theology.

According to Abarbanel, Shimon's advice to his successors, the sages of the Mishnah, flowed from his prophetic foresight. He foresaw that the Jews would go into exile, that some of them would become heretics and that others would become violent and lawless. He therefore urged them, as indeed the Prophets had urged the men of the Great Assembly, to take great care in the observance of the Torah, so that they should not become heretics; to be meticulous in the sacrificial cult, lest the Temple be destroyed and to practice great kindness to others, so that there should be no lawlessness. All the calamities he foresaw came about at the end of the Second Temple period.

Regarding the essence of the three things: Torah implies: insight, wisdom and knowledge. Divine service relates to the relationship between man and his Maker. Kindness revolves around the relationship between man and his fellow man. It is in this light that Abarbanel compares man, who is the “olam katan, the “little world,” to the universe, the “olam gadol,” the “great world.” The three aspects described by Shimon ha-Zaddík – Torah, i.e., wisdom, divine service, i.e., the relationship between man and God, and kindness, i.e., the relationship between man and man — all correspond to the tripartite division of the physical universe.

Abarbanel also suggests an alternative interpretation. If we assume — as Abarbanel did not — that the dictum in the previous Míshnah (“Be deliberate in judgment, make stand many disciples and make a fence around the Torah”) was said by the men of the Great Assembly, then Shimon, who was himself a member of that Assembly, was not satisfied with its generality and came to make the teaching more specific. Corresponding to the generality of judgment, Shimon stipulated Torah. "Make a fence ..." refers to negative commandments only, therefore Shimon added "divine service," which means positive commandments. Lastly, his predecessors made no mention of human relations, so he came and specified "kindness." These three things constitute the perfection of Torah, both theoretically and practically, and the whole of existence, therefore, rests upon them.

Miscellaneous Interpretations

Rabbenu Yonah: According to Shimon ha-Zaddík, the three things upon which the world is based — Torah, divine service and acts of loving-kindness — are intended to accentuate the message that they were “ab initio” created to serve man as means of doing the will of God. Without them man would have no way of knowing how to conduct himself. The Torah has been described in many statements in the Talmud as the blueprint of God's creation and man's required behaviour.

The word “ABODA” in this Mishnah should be taken in its most commonly understood sense: the sacrificial cult that was practiced in the Temple. However, since the destruction of the Temple, ABODA is associated with prayer; GEMILUT CHASADIM — loving-kindness — was chosen as a leg of the tripod upon which the world stands because it is superior to bare charity (Sukkah 49b). It applies to the rich and poor, the dead and the living, by personal contact and by indirect donations.

Rabbi Matityahu ha-Yítzhari exhorts the Jew to look upon Torah in the light of the rabbinic proclamation (Shabbat 88a) that God issued a strong and severe warning when He created the world that the Jews would have to agree to commit themselves to the Torah, or else He would destroy the world. The Jew cannot take the Torah casually and lightly; he must relate to it with wonder and awesomeness. This is the inference of the word Torah in the Mishnah under consideration.

Rabbi Yosef Ibn Nahmias comes up with a innovative idea. According to him, every manner, fashion and form of doing God's will is considered ABODA — an act of worship. However, it must be carried out with a full sense of consciousness and deliberation. He equates ABODA with ABODA SHE-BA-LEV, service of the heart — motivation. In fact, he contends, if we are to connect ABODA with sacrifices, the law still states that there must be even there a state of awareness and genuine motivation.

Rashbatz attaches great importance to ABODA because it represents a number of egalitarian ideas. The world was created solely for the benefit of man who, in turn, was created in order to worship God. By divine design, Eretz Yisrael was chosen over all other countries so that within its boundaries the Temple could be built and the chosen people could offer their sacrifices on the altar.

Rashbatz demolishes the thesis of Rambam (cited above in Abarbanel) by arguing that our Míshnah speaks about the survival of the world, not about the perfect man. Furthermore, he argues, if the Míshnah intended to apply these three virtues to man, why did the sage limit himself to ABODA and GEMILUT CHASADIM? Why not include the hundreds of other values that the Torah teaches?

ABODA, as we have noted, is meant to imply the sacrificial ritual in the Temple. In the eyes of many authorities, prayer, which replaced the sacrifices after the destruction of the Temple, is preferable. A sacrifice was brought only by those who inadvertently committed a sin. A deliberate and conscious transgression or crime was punishable by death or divine retribution. Prayer, on the other hand, is effective in securing salvation and forgiveness even for those who deserved the death penalty.

It is a delight to observe how Rashbatz discovers passages in the Talmud that buttress his line of thinking. For example, on the subject of GEMILUT CHASADIM he culls from Abot de-Rabbi Natan (4:5) the following tale: Rabban Yochanan ben Zakkai together with Rabbi Yehoshua were strolling through Jerusalem. When they approached the ruins of the Temple, Rabbi Yehoshua said, “Woe unto us for this place lies in ruins!” Answered Rabban Yochanan ben Zakkai, “We possess another source of expiation, equal in importance to the Temple itself and that is GEMILUT CHASADIM."

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Other Comments To Pirke Abot I:2

“On three things"

The Torah shows a person how to conduct his life. Service (prayer) enables one to internalize the Torah’s teachings, and deeds of loving-kindness express these teachings in the world at large. (The Lubavitcher Rebbe, z’tl)

The purpose of creation of the world was so that humans would find favour with G-d through the pursuit of these three things. (R’ Yonah and Rav)

"On the Torah"

As our Sages said, "Great is the Torah; were it not for Torah, heaven and earth would not exist."

"On the Service".

Following the destruction of the Temple, prayer (which is worship of the heart) was substituted for sacrificial service. Another interpretation is that "service" refers to the general observance of mitzvoth (commandments). Still others interpret "service" as physical work such as ploughing, sowing, reaping, etc. though which man becomes a partner with G-d in the work of creation. (Kehati)

"On Deeds of Loving-Kindness."

As our Sages taught, acts of loving-kindness are greater than charity since: (a) while charity is performed with property, such acts of loving-kindness are performed with both our possessions and ourselves; (b) charity is given only to the poor, whereas such acts of loving-kindness are extended to the poor as well as the rich; and (c) charity relates only to the living, whereas such acts of loving-kindness can be practiced towards both the living and dead. (Sukkah 49b)

Whenever we move, our shadow moves with us. Likewise, G-d is man’s shadow (Tehillim 121:5) and moves as we move, so to speak. For example, if we are kind to others, G-d is kind to us. How important is it, then, to act with loving-kindness at all times in order to draw down Divine Kindness upon oneself. (The Baal Shem Tov)

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What say the Nazarean Hakhamim?

James 1:22 Now continue becoming doers of [the] Word, and not hearers only, deceiving yourselves.

James 1:23 Because if anyone is a hearer of the Word and not a doer, this one has been likened to a man observing his natural face in a mirror,

James 1:24 for he observed himself and has gone away, and immediately he forgot what kind of [person] he was.

James 1:25 But the one having looked into [the] perfect Law, the Torah of liberty, and having continued [in it], this one – not having become a forgetful hearer but a doer of work (Hebrew: ABODA) – this one will be happy in his doing.

James 5:16 You yourselves be confessing your transgressions to one another, and be praying for one another, in order that you will be healed [or, restored]. [The] prayer of a righteous/generous [person] itself has very powerful [or, many supernatural] effects.

James 5:17 Eliyahu was a person of like nature to us. And with prayer he prayed [for it] not to rain, and it did not rain upon the land [for] three years and six months.

James 5:18 And again he prayed, and the heavens gave rain, and the land produced its fruit.

James 3:16 For where jealousy and selfish ambition [are], there is rebellion and every wicked/lawless deed.

James 3:17 But the wisdom from above is first indeed pure, then peaceful [or, free from worry], considerate, open to reason, full of loving-kindness and good fruits, impartial [or, free from prejudice] and sincere.

James 3:18 Now the fruit of such righteousness/generosity is sown in shalom by the ones making shalom.

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Some Questions to Ponder:

1. Why did the Sage mention three things, are these not contained in the first one – Torah?

2. Some propose that the Sage is alluding with these three words to the three head attributes of the Messiah: Torah = Chokhmah (Wisdom); Aboda/Prayer = Bina (Understanding); and Gemilut Chasadim/Deeds of loving-kindness = Da’at (Knowledge). Therefore he/she who does not have these three Messianic attributes dwelling fully in his/her soul and mind, and not being given full expression in deeds, is destroying the world and bringing nothing but misery to it. Is there any Scriptural support for this assertion?

3. According to Rabbi Abraham Chill the Sage in our Mishnah is re-stating in different words what the Men of the Great Assembly had said. Thus: Torah = “Be deliberate in judgment”; Aboda/Prayer = “make stand many (Rabbinic) disciples”; and Gemilut Chasadim/Deeds of loving-kindness = “make a fence around the Torah.” How did Rabbi Chill arrive at this great “insight”?

4. Hakham Ya’aqob HaTsadiq (Apostle James), the brother of the Master from Nazareth was one of the leading members of the Jewish Sanhedrin. What can we learn from Hakham Ya’aqob’s restatement of these three things in James 1:25 – Torah; 5:16 – Aboda/Prayer; and 3:17 – Gemilut Chasadim/Deeds of loving-kindness?

5. The office of the Rabbinate is without doubt essential for the welfare not only of Israel, but also of the whole world, since every Rabbi is the embodiment of these three essential attributes of G-dliness. Why then is this profession so undervalued? What has Scripture to say about this?

The Hakham Recommends A Good Book For Your Personal Library:

Ahavat Chesed (Pocket)

By The Chofetz Chaim

Translated by Leonard Oschry

Binding: Pocket Hard Cover / 232 pages

Dimensions: 4 1/4" x 6 3/8" / Weight: 0.25 LBS

ISBN: 0-87306-108-1

A most valuable guide to understand the meaning of the commandment to "love kindness."

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai