Esnoga Bet Emunah

7104 Inlay St SE, Lacey, WA 98513

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

Three and 1/2 year Lectionary Readings	Fourth Year of the Reading Cycle
Iyar 26, 5768 – May 30/31, 2008	Seventh Year of the Shmita Cycle

Shabbat Mevar’chim HaChodesh – Shabbat of the Proclamation of the New Moon

Rosh Chodesh Sivan – New Moon for the Biblical month of Sivan

Tuesday Evening June the 3^rd (Omer 45) – Wednesday Evening of June the 4^th, 2008 (Omer 46)

Candle Lighting and Havdalah Times:

Friday Evening: Omer: 41 – Saturday Evening: Omer: 42

Olympia, Washington, U.S. Brisbane, Australia

Friday May 30, 2008 – Candles at 8:39 PM Friday May 30, 2008 – Candles at 4:43 PM

Saturday May 31, 2008 – Havdalah 9:57 PM Saturday May 31, 2008 – Havdalah 5:39 PM

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

Friday May 30, 2008 – Candles at 8:10 PM Friday May 30, 2008 – Candles at 7:01 PM

Saturday May 31, 2008 – Havdalah 9:09 PM Saturday May 31, 2008 – Havdalah 7:53 PM

Atlanta, Georgia, U.S. Singapore, Singapore

Friday May 30, 2008 – Candles at 8:24 PM Friday May 30, 2008 – Candles at 6:50 PM

Saturday May 31, 2008 – Havdalah 9:25 PM Saturday May 31, 2008 – Havdalah 7:41 PM

Cebu, Philippines Jakarta, Indonesia

Friday May 30, 2008 – Candles at 6:03 PM Friday May 30, 2008 – Candles at 5:26 PM

Saturday May 31, 2008 – Havdalah 6:56 PM Saturday May 31, 2008 – Havdalah 6:17 PM

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

Coming Special Days:

Yom Yerushalayim/Jerusalem Day – Iyar 28 – Evening June 1 – Evening June 2

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:
שְׁמַע יִשְׂרָאֵל, אַתָּה עֹבֵר
“Sh’ma Yisrael, Atah Ober”	Reader 1 – D’barim 9:1-3	Reader 1 – D’barim 10:1-4
“Hear O Israel, you will cross over”	Reader 2 – D’barim 9:4-6	Reader 2 – D’barim 10:5-7
“Oye, Israel: Vas a cruzar”	Reader 3 – D’barim 9:7-10	Reader 3 – D’barim 10:8-11
D’barim (Deut.) Deut. 9:1-29	Reader 4 – D’barim 9:11-17
B’midbar 28:9-15	Reader 5 – D’barim 9:18-21
Ashlamatah: Joshua 1:9-18 I Samuel 20:18, 42	Reader 6 – D’barim 9:22-25	Reader 1 – D’barim 10:1-4
Psalm: 119:1-24	Reader 7 – D’barim 9:26-29	Reader 2 – D’barim 10:5-7
N.C.: Matityahu 26:47-50	Maftir – B’midbar 28:9-15	Reader 3 – D’barim 10:8-11
Pirke Abot: I:3	Joshua 1:9-18; I Sa. 20:18.42

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 9:1-29

RASHI	TARGUM PSEUDO JONATHAN
1. ¶ Listen, Yisrael! You are today crossing the Yarden to come inherit nations greater and more powerful than you; cities great and fortified to the sky.	1. Hear, Israel: you are this day (about) to pass the Jordan to enter in and possess (the country of) nations greater and stronger than you, and cities many, and fortified to the height of heaven.
2. A great and powerful people, descendants of the Anakim, about whom you know and heard, "who can stand up to the descendants of Anak?"	2. A people (are they) strong and tall as the giants whom you know, and of whom you have heard (say), Who can stand before the sons of the giants?
3. You know today that Adonai, your G-d, is the One crossing before you, a consuming fire, He will destroy them and He will subdue them before you; you will expel them and destroy them quickly, as Adonai promised for you.	3. Know, therefore, today that the Lord your God, whose glorious Shekinah goes before you, whose Word is a consuming fire, will destroy them and drive them out before you; so will you drive them out, and destroy them quickly, as the Lord your God hath said to you.
4. Do not think, when Adonai, your G-d, smashes them before you, saying: "Because of my righteousness/generosity has Adonai brought me to inherit this land," and because of the wickedness/lawlessness of these nations is Adonai expelling them before you.	4. Speak not in your heart when the Lord your God has driven them away from before you saying, For the sake of my righteousness/generosity has the Lord brought me in to inherit this land; for on account of the sins of these people the Lord drives them out before you.
5. Not because of your righteousness/generosity and the uprightness of your heart are you coming to inherit their land. Rather, because of the wickedness/lawlessness of these nations is Adonai, your G-d, expelling them before you, and in order to fulfil the matter that Adonai swore to your forefathers--- to Avraham, to Yitzchak, and to Ya’akov.	5. Not for your righteousness/generosity, or the integrity of your heart, will you be brought in to possess their land, but for the sins of these people the Lord your God drives them away before you; and that the Lord may establish the Word which He sware to Abraham, Izhak, and Jakob, your fathers.
6. Know that not because of your righteousness/ generosity is Adonai, your G-d, giving you this good land to inherit, for you are a stubborn people.	6. Know, therefore, that it is not on account of your merit that the Lord your God gives you this glorious land to possess it; for a hard-necked people are you.
7. Recall, do not forget, how you angered Adonai, your G-d, in the wilderness; from the day you left the land of Egypt until you arrived at this place you have been defiers with Adonai.	7. Be mindful and forget not how you have provoked unto anger, before the Lord in the wilderness, from the day that you went out of the land of Mizraim until you came to this place, and have been perverse before the Lord.
8. And in Chorev you angered Adonai, and Adonai was infuriated with you to destroy you.	8. (Even) at Horeb you provoked the Lord to anger, so that there was wrath before the Lord against you, to destroy you.
9. When I went up the mountain to take the stone tablets, the tablets of the covenant that Adonai made with you, I remained on the mountain forty days and forty nights; I ate no bread and drank no water.	9. When I had gone up to the mountain to receive the tables of marble, the tables of the covenant which the Lord had made with you, and I tarried on the mountain forty days and forty nights, I ate no bread, I drank no water;
10. Adonai gave me the two stone tablets written with G-d's finger and upon them all the statements that Adonai addressed to you on the mountain from within the fire, on the day of assembly.	10. and the Lord gave to me the two tables of marble inscribed by the finger of the Lord, and upon which was written according to all the words which the Lord spake with you on the mount from the midst of the fire in the day of the assembling of the congregation.
11. When, at the end of forty days and forty nights, Adonai gave me the two stone tablets, the covenant tablets,	11. But at the end of the forty days and nights, when the Lord gave to me the two tables of marble, the tables of the covenant,
12. Adonai said to me, "Get ready! Go down quickly from here, because your people has corrupted--- whom you took out of Egypt; they have veered swiftly from the way that I commanded them; they made them a molten image.	12. the Lord said to me, Arise, go down quickly from hence, for the people who are called by your name, whom I led forth from the land of Mizraim, have corrupted their way; they have soon gone aside from the way that I commanded them on Sinai, saying, Make not to you a likeness or image; for they have made for themselves a molten (form).
13. Adonai said to me, to say, "I have seen this people, and look, it is a stubborn people!	13. And the Lord spake to me saying, the sin of this people is revealed before Me, and behold this people is hard-necked:
14. Leave Me alone and let Me destroy them and eliminate their name from beneath the sky, and let Me make you into a nation more powerful and numerous than they."	14. desist from your prayer to Me, that I may destroy them, and blot out their name from under the heavens; and I will make of you a people stronger and greater than they.
15. I turned and descended the mountain, and the mountain was burning with fire; and the two covenant tablets were on my two hands.	15. And I prepared and went down from the mountain, and the mountain burned with fire; and the two tables of the covenant were upon my two hands.
16. I beheld that you had just sinned to Adonai, your G-d, you had made yourselves a molten calf; you had veered swiftly from the way that Adonai had commanded you.	16. And I saw, and, behold, you had sinned before the Lord your God; you had made for you a molten calf, and had quickly declined from the way which the Lord had commanded to you.
17. I grasped the two tablets and threw them from (upon) my two hands, and smashed them before your eyes.	17. And taking the two tables, I cast them from my two hands and broke them; and you looked on while the tables were broken and the letters fled away. [JERUSALEM. And I took both the tables and cast them down.]
18. I prostrated myself before Adonai as before, forty days and forty nights, bread I did not eat nor water did I drink; for all of your sin that you sinned by doing what is evil in Adonai's eyes to anger Him.	18. But I prayed for mercy as at the first before the Lord; forty days and forty nights I ate no bread, nor drank water, for all your sin whereby you had sinned in doing what was evil before the Lord to provoke Him to anger.
19. Because I was afraid of the anger and the fury that Adonai raged at you to destroy you; and Adonai accepted my prayer that time as well.	19. At that time five destroying angels were sent from the Lord to destroy Israel, Wrath, Burning, Relentlessness, Destruction, and Indignation; but when Mosheh the Rabbi of Israel heard, he went and made memorial of the great and glorious Name, and called. And Abraham, Izhak, and Jakob arose from their tomb, and stood in prayer before the Lord; and forthwith three of them were restrained, and two of them, Wrath and Burning, remained. But Mosheh (yet) supplicated mercy, and were also restrained; and he dug a grave in the land of Moab and buried them, in swearing by the great and tremendous Name; for so it is written: For I was afraid before the anger with which the Lord was angry with you to destroy you, and the Lord received my prayer at that time also.
20. And at Aharon Adonai grew very angry to destroy him; I prayed for Aharon, too, at that time.	20. But against Aharon was there great displeasure before the Lord, (so that) He would destroy him; but I prayed for Aharon also at that time.
21. And the sin[-object] that you made, the calf, I took and burned it in fire. I crushed it---thoroughly grinding it--- until it was fine---to dust; and I threw its dust into the stream that was flowing down from the mountain.	21. And your sin, the calf which you had made, I took, and burned it in fire, and crushed it well with crushing until I had bruised it into dust; and I threw the dust into the stream that descended from the mountain.
22. And in Tav'erah and in Massah and in Kivrat Hata'vah you were angerers of Adonai.	22. And at the place of Burning, and that of the Temptation, and at the Graves of Desire [JERUSALEM. And at the Graves of Desire] you provoked to anger before the Lord.
23. And when Adonai sent you from Kodeish Barnei'a, saying, "Go up and inherit the land that I have given you." But you defied Adonai, your G-d, and did not trust Him, and did not heed Him.	23. And at the time when the Lord sent you from Rekem Giah, saying: Go up and take possession of the land which I have given you, then were you perverse with the Word of the Lord your God, and would not believe Him, nor be obedient to His Word.
24. Defiers have you been with Adonai, from the day I know you.	24. You have been perverse before the Lord from the day that I have known you.
25. I prostrated myself before Adonai the forty days and the forty nights that I prostrated myself, because Adonai intended to destroy you.	25. And I bowed down in prayer before the Lord for the forty days and nights in which I was prostrate in supplication, because the Lord had said He was about to destroy you.
26. I prayed to Adonai and said, "Adonai, G-d, do not harm Your people and Your territory that You redeemed with Your power, whom You took out of Egypt with a powerful hand.	26. And I prayed before the Lord, and said: I implore mercy before You, O Lord God, that You would not destroy Your people and Your heritage which You have redeemed by Your power, and led forth from Mizraim by the strength of Your mighty hand.
27. Recall Your servants--- Avraham, Yitzchak, and Ya’akov; do not pay attention to the stubborness of this people, to its wickedness, and to its sin.	27. Remember Your servants Abraham, Izhak, and Jakob, nor regard You the hard heart of this people, nor their wickedness/lawlessness, nor their sin:
28. Lest [the inhabitants] say--- [of] the land that you took us out of--- 'Because of Adonai's inability to bring them to the land that He promised for them, and because of His hatred of them, He took them out to kill them in the wilderness.'	28. lest the inhabitants of the land from whence You have led us say, that power failed before the Lord to bring them into the land of which You have told them, and that because You did hate them, therefore did You lead them out to kill them in the wilderness.
29. But they are Your people, Your territory, whom You took out with Your great power and with Your extended arm."	29. But they are Your people and Your heritage, whom You did bring out by Your great power, and with Your uplifted arm.

Rashi & Targum Pseudo Jonathan for: B’Midbar 28:9-15

RASHI	TARGUM PSEUDO JONATHAN
9. On the Shabbat day [the offering will be] two yearling lambs without blemish, and two tenths [of an ephah] of fine flour as a meal-offering, mixed with [olive] oil, and its libation.	9. but on the day of Shabbat two lambs of the year without blemish, and two‑tenths of flour mixed with olive oil for the mincha and its libation.
10. This is the burnt-offering on its Shabbat, in addition to the constant (daily) burnt-offering and its libation.	10. On the Sabbath you will make a Sabbath burnt sacrifice in addition to the perpetual burnt sacrifice and its libation.
11. At the beginning of your months you will bring a burnt-offering to Adonai, two young bulls, one ram, seven yearling lambs, [all] without blemish.	11. And at the beginning of your months you will offer a burnt sacrifice before the Lord; two young bullocks, without mixture, one ram, lambs of the year seven, unblemished;
12. And three tenths [of an ephah] of fine flour as a meal-offering mixed with the [olive] oil for each bull, two tenths [of an ephah] of fine flour as a meal-offering, mixed with the [olive] oil for the one ram,	12. and three tenths of flour mingled with oil for the mincha for one bullock; two tenths of flour with olive oil for the mincha of the one ram;
13. And one tenth [of an ephah] of fine flour as a meal-offering mixed with the [olive] oil for each lamb. A burnt-offering of pleasing aroma, a fire-offering to Adonai.	13. and one tenth of flour with olive oil for the mincha for each lamb of the burnt offering, an oblation to be received with favour before the Lord.
14. Their libations [will be], one half of a hin for (a) bull, one third of a hin for the ram, and one fourth of a hin for (the) lamb, of wine. This is the burnt-offering of each [Rosh] Chodesh, at its renewal throughout the months of the year.	14. And for their libation to be offered with them, the half of a bin for a bullock, the third of a hin for the ram, and the fourth of a hin for a lamb, of the wine of grapes. This burnt sacrifice will be offered at the beginning of every month in the time of the removal of the beginning of every month in the year;
15. And [You will also bring] one he-goat for a sin offering to Adonai, in addition to the constant (daily) burnt-offering it will be done, and its libation.	15. and one kid of the goats, for a sin offering before the Lord at the disappearing (failure) of the moon, with the perpetual burnt sacrifice shalt thou perform with its libation.

Ketubim: Targum Tehillim (Psalms) 119:1-24

JPS Translation	TARGUM
1. ALEPH. Fortunate are they that are upright in the way, who walk in the Law of the LORD.	1. ALEPH How happy are the perfect of way, who walk in the Torah of the Lord.
2. Happy are they that keep His testimonies, that seek Him with the whole heart.	2. How happy those who keep His testimony; with a whole heart they will seek His instruction.
3. Yes, they do no unrighteousness; they walk in His ways.	3. Truly they have not acted deceitfully; in His proper ways they have walked.
4. You have ordained Your precepts, that we should observe them diligently.	4. You have given your commandments, to keep very much.
5. Oh that my ways were directed to observe Your statutes!	5. It is good for me that my ways are straight, to keep Your decrees.
6. Then I should not be ashamed, when I have regard unto all Your commandments.	6. Then I will not be disappointed when I look to all Your commandments.
7. I will give thanks unto You with uprightness/ generosity of heart, when I learn Your righteous/ generous ordinances.	7. I will give thanks in Your presence with uprightness/generosity of heart, when I learn the judgments of Your righteousness/generosity.
8. I will observe Your statutes; O forsake me not utterly.	8. I will keep Your decrees; do not abandon me utterly.
9. BETH. Wherewithal will a young man keep his way pure? By taking heed thereto according to Your word.	9. BETH In what way will a youth purify his way? To keep [it] as Your words.
10. With my whole heart have I sought You; O let me not err from Your commandments.	10. With all my heart I have sought Your teaching; do not let me go astray from Your commandments.
11. Your Word have I laid up in my heart, that I might not sin against You.	11. In my heart I have hidden Your Word, that I might not sin in Your presence.
12. Blessed art You, O LORD; teach me Your statutes.	12. Blessed are you, O Lord; teach me Your decrees.
13. With my lips have I told all the ordinances of Your mouth.	13. With my lips I have recounted all the judgments of Your mouth.
14. I have rejoiced in the way of Your testimonies, as much as in all riches.	14. In the way of Your testimonies I have rejoiced, as at a stroke of luck.
15. I will meditate in Your precepts, and have respect unto Your ways.	15. I will speak by Your commandments, and I will behold Your ways.
16. I will delight myself in Your statutes; I will not forget Your word.	16. I will find delight in Your decrees, I will not forget Your utterance.
17. GIMEL. Deal bountifully with Your servant that I may live, and I will observe Your word.	17. GIMEL Requite Your servant with good; I will live, and keep Your words.
18. Open mine eyes, that I may behold wondrous things out of Your Law.	18. Uncover my eyes, and I will behold wonders from Your Torah.
19. I am a sojourner in the earth; hide not Your commandments from me.	19. I am a dweller in the land; do not take away Your commandments from me.
20. My soul breaks for the longing that it has unto Your ordinances at all times.	20. My soul has longed with longing for Your commandments at all times.
21. You have rebuked the proud that are cursed, that do err from Your commandments.	21. You have rebuked the malicious; cursed are all who stray from Your commandments.
22. Take away from me reproach and contempt; for I have kept Your testimonies.	22. Remove from me humiliation and shame; for I have kept Your testimonies.
23. Even though princes sit and talk against me, Your servant does meditate in Your statutes.	23. For leaders sit speaking against me; Your servant is engaged in instruction of Your decrees.
24. Yes, Your testimonies are my delight, they are my counsellors.	24. Also Your testimonies are my delight, the source of my counsel.

Ashlamatah: Yehoshua (Joshua) 1:9-18

1. Now it came to pass after the death of Moses the servant of the LORD, that the LORD spoke unto Joshua the son of Nun, Moses' minister, saying:

2. 'Moses My servant is dead; now therefore arise, go over this Jordan, you, and all this people, unto the land which I do give to them, even to the children of Israel.

3. Every place that the sole of your foot will tread upon, to you have I given it, as I spoke unto Moses.

4. From the wilderness, and this Lebanon, even unto the great river, the river Euphrates, all the land of the Hittites, and unto the Great Sea toward the going down of the sun, shall be your border.

5. There will not any man be able to stand before you all the days of your life; as I was with Moses, so I will be with you; I will not fail you, nor forsake you

to all the law, which Moses My servant commanded thee; turn not from it to the right hand or to th.

6. Be strong and of good courage; for you will cause this people to inherit the land which I swore unto their fathers to give them.

7. Only be strong and very courageous, to observe to do according to all the Law, which Moses My servant commanded you; turn not from it to the right hand or to the left, that you may have good success wherever you go.

8. This book of the Law will not depart out of your mouth, but you will meditate therein day and night, that you may observe to do according to all that is written therein; for then you will make your ways prosperous, and then you will have good success.

9. Have not I commanded you? Be strong and of good courage; be not afraid, neither be dismayed: for the LORD your God is with you wherever you go.' {P}

10. Then Joshua commanded the officers of the people, saying:

11. 'Pass through the midst of the camp, and command the people, saying: Prepare you victuals; for within three days you are to pass over this Jordan, to go in to possess the land, which the LORD your God gives you to possess it.' {P}

12. And to the Reubenites, and to the Gadites, and to the half-tribe of Manasseh, spoke Joshua, saying:

13. 'Remember the word which Moses the servant of the LORD commanded, you, saying: The LORD your God gives you rest, and will give you this land.

14. Your wives, your little ones, and your cattle, will abide in the land which Moses gave you beyond the Jordan; but you will pass over before your brethren armed, all the mighty men of valour, and will help them;

15. until the LORD have given your brethren rest, as unto you, and they also have possessed the land which the LORD your God gives them; then you will return unto the land of your possession, and possess it, which Moses the servant of the LORD gave you beyond the Jordan toward the sun-rising.'

16. And they answered Joshua, saying: 'All that you have commanded us we will do, and wherever you send us we will go.

17. According as we hearkened unto Moses in all things, so will we hearken unto you; only the LORD your God be with you, as He was with Moses.

18. Whosoever he be that will rebel against your commandment, and will not hearken unto your words in all that you command him, he will be put to death; only be strong and of good courage.' {P}

Special Ashlamatah: I Samuel 20:18, 42

1Sa 20:18 And Jonathan said unto him: ‘Tomorrow is the new moon; and you will be missed, your seat will be empty.

1Sa 20:42 And Jonathan said to David: ‘Go in peace, forasmuch as we have sworn both of us in the name of the LORD, saying: The LORD will be between me and you, and between my seed and your seed, forever.’ And he arose and departed; and Jonathan went into the city.

Midrash of Matityahu (Matthew) 26:47-50

47. As he was still speaking, behold ... Yehudah ben Shimon , one of the Twelve [Talmidim], came up, and a great crowd with him from the [pro-Roman] Chief Kohanim of the Bet HaMikdash, and elders of the kinsman, with swords and clubs.

48. He who was delivering him over had given them a sign saying, “I will embrace him affectionately and you arrest him.”

49. Suddenly having come near to Yeshuah, he said, “Shalom Rabbi” and kissed him.

50. Yeshuah said to him, “My beloved, what have you done?” Then, having come near, they laid their hands on Yeshuah and arrested him.

Pirke Abot: I:3

“Antigonus, a [royal] man of Sokho, received [the tradition] from Shimon HaTsaddiq. He used to say: Do not be like servants who serve their master in order to receive reward; be like servants who serve their master without expecting to receive a reward and let the fear of Heaven be upon you.”

Abarbanel on Pirke Abot

By: Abraham Chill

Sepher Hermon Press, Inc. 1991

ISBN 0-87203-135-7

(pp. 30-36)

Each of the next three sages quoted in our text — Antigonus, Yosi ben Yoezer, and Yosi ben Yohanan — addresses himself to one of the three basic categories taught by Shimon ha-Tsadiq. The latter taught that the Torah, service and deeds of loving-kindness are the three pillars on which the world rests. That is a lofty and sublime ideal. But, Antigonus asks, what specifically constitutes service; Yosi ben Yoezer explains what is the basic meaning of Torah; and Yosi ben Yohanan elaborates on the details of deeds loving-kindness.

To start with, Abarbanel questions the wisdom and authenticity of Antigonus's pronouncement that one should not serve God for the sake of receiving a reward. Since when is a person denied the right to expect to be rewarded for doing a good deed? Is it not part of human nature to seek recognition for a meritorious act? Did not God Himself promise the Children of Israel, “Honour your father and you mother ... that you may fare well, in the land ...” (Deuteronomy 5:16)? In fact, not only did the Torah assure the Jew of a reward for performing the mitzvoth (commandments), the rabbis went even further and suggested (Makkot 23b) that God wanted to reward the Jew with His choicest blessings and therefore gave him an abundance of mitzvoth (commandments) to perform. Hence, on what basis does Antigonus urge that no reward should be expected for the fulfilment of the mitzvoth and that if one does expect a reward, one's service of God is flawed?

After Abarbanel challenges Antigonus, he turns his attention to Rambam (R. Maimonides), whose thesis he rejects. In his rationale of the relationship between the Jew and God's will, Rambam is adamant that man must unequivocally submit to the mitzvoth (commandments) solely because of their intrinsic significance. In other words, a Jew must be good, charitable, honest and sympathetic because only in that way can he serve God. No other motive may enter his considerations for obeying the mitzvoth (commandments). According to Rambam, if one does entertain any thought of gain by the performance of a mitzvah 9commandment), the performance assumes the character of a business transaction and that, of course, is unacceptable. The purpose of performing the mitzvoth (commandments) is the mitzvoth themselves, just as the purpose of ethical behaviour is ethical behaviour itself. Do we not proclaim every day of the year, “You will love the Lord your God with all your heart and with all your soul and with all your might”? However, Rambam clarifies this dilemma by differentiating between reward (PRAS) and remuneration (SAKHAR). The former should be understood as a gift a father gives to his son when the latter does something to gratify him. It is not incumbent upon the parent to give this gift; it is purely voluntary and an act of grace. Sakhar, however, is identified with legal necessity and earned merits. Thus, according to Rambam, Antigonus meant to teach us that in doing God's will one should not anticipate even a reward, i.e., G-d's gracious benevolence.

Abarbanel claims that Rambam's differentiation is unacceptable because he offered no sources to support it. To the contrary, Abarbanel quotes several passages in which the word PRAS clearly means "wages", i.e., reward which is earned.

Abarbanel presses on: Why did Antigonus, even according to Rambam, limit himself to PRAS? Why did he not include SAKHAR? In other words, why not generalize in a broad and sweeping manner that all thoughts of any kind of compensation are illegitimate? To add to the problem, Abarbanel points out that the reward awaiting the righteous/generous is often called SAKHAR in the sources.

Furthermore, Antigonus compares the performance of a mitzvah (commandment) to the duties of a servant. However, most servants are not happy with their status in servitude. Is that what God wants, that the Jew serve Him with despair, shame and sadness? Surely, the sage's advice should have been formulated: "Serve God out of love."

With reference to Rambam's philosophy itself, Abarbanel argues that it is not in line with Torah and that it originates in the thought of non Jewish philosophers, such as Aristotle. They taught that one must de good for the sake of good and from this Jewish philosophers derived that one must serve G-d for the sake of serving G-d and claimed that that was the meaning of ABODA LI-SHMA, í.e., service for its own sake. This line of reasoning, however, identifies the mitzvoth (commandments) with ethical behaviour, It is appropriate for the philosophers since they reject the doctrine of divine providence and reward and punishment. We Jews, however, believe that God does judge the individual acts of individual man and rewards the observance of mitzvoth (commandments). The happiness intended for our souls in the World to Come and for ourselves in this world is not the happiness which is derived from the act itself, since, as is well known, the performance of mitzvoth (commandments), such as tzitzit, tefillin and mezuzah has no intrinsic superiority of itself and the performance itself cannot be its own reward after the soul leaves the body. Similarly, the acts themselves can have no relationship with the reward promised in this world, because what relationship can there be between the rain which is promised and tzitzit, tefillin, mezuzah and the other mitzvoth (commandments)? Similarly, the acts which the Torah forbids are not disgusting of themselves; they are only forbidden because G-d forbade them. There is, therefore, nothing wrong with observing the mitzvoth (commandments) in order to gain G-d's favour and receive the reward promised for them. In fact, the Talmud teaches (Pesahim 8a) that if a person vows to give a sum of money for charity providing his sick son will recover — such a person is considered righteous/generous. Then, again, we are told (Sίfra 20) that one should not say, “I will not eat pork because I detest it,” but, rather, “I appreciate this forbidden food, but I cannot partake of it because G-d has denied me that pleasure." G-d must come into the picture. Without Him, I am a humanist. Rambam, therefore, is dangerously invoking the thinking of the humanists.

All this being so, Abarbanel claims that it is necessary to interpret Antigonus's dictum in a novel fashion and approaches the difficulties of this Mishnah from different angles which, in fact, may even be considered somewhat contradictory.

The first interpretation: We have already noted that the term PRAS is identified with a worldly reward, while SAKHAR is associated with a heavenly reward. For example: “There is no reward (SAKHAR) for a mitzvah (commandment) in this world” (Kiddushin 39b). Αccordingly, Antigonus is teaching us that we should not seek a PRAS for our adherence to mitzvoth (commandments) because PRAS reflects a precise, pre-determined arrangement for recompense which is to be paid immediately after the job is done. G-d does not work that way because if and when He decides to bestow His award, only then will it happen. Finite man is in no position to foretell this event. Any recompense paid in this world is to be compared to payment of a dividend on the real reward which is paid in the World to Come.

However, SAKHAR is something that man can hope to attain because it is inconclusive and indeterminate. We know there will be a reward for us in Heaven, although we do not know precisely what it will be. In that light, also, we can understand why Antigonus exhorts us not to be like the servants who seek and demand a PRAS from their masters. In general, servants and slaves have no other aspirations in life and are satisfied if they are provided with food and shelter. The free, mature person aspires for greater things.

But, did the rabbis not teach us that the reward of performing a mitzvah (commandment) is the mitzvah (commandment) itself? This shows that there is a reward in this world for obedience to a mitzvah (commandment). Abarbanel rationalizes that our service to G-d is not something that benefits or enhances the stature of G-d. When He demands of the Jew to do service to Him, it is for the benefit and advantage of man himself. The delight and satisfaction that man gains from doing a mitzvah (commandment) is his own, not G-d's. This is what was meant by the rabbis (Makkot 23b), that “G-d wanted to award the Jew with His choicest blessings and therefore accorded him an abundance of mitzvoth (commandments).”

The second approach: Abarbanel argues that there is simply no place in the life of a Jew for a search of any reward for the observance of a mitzvah (commandment), be it PRAS or SAKHAR, in this world or in the World to Come. What the Jew must realize is that even if he will never receive any gain, he must still offer his thanks and gratitude to G-d for all that He has bestowed upon him. The Jew must ask himself where he would be today if G-d had not brought the Children of Israel out of the land of Egypt, sustained them in the wilderness for 40 years in defiance of the laws of nature, and had not presented him with the Torah and helped him survive against overwhelming odds and overpowering enemies. Forget about a reward for the future; concentrate on acknowledging G-d's beneficence in the past.

This is why Antigonus, according to Abarbanel, equated the dedication of the Jew to the mitzvah (commandment) with the relationship between servant end master. In Jewish law one can only be sold into slavery when life becomes intolerable and replete with crisis. The master relieves the slave of all these tensions and pressures and gives him some measure of self-dignity. Should the slave not be grateful to the master for taking him out of the depths of despair? Should a slave, under these circumstances, make his top priority the meager compensation that he will receive in the future? So it is with the Jew and his relationship to the mitzvoth (commandments). There should be no thought of a future reward — only gratitude for G-d's grace and beneficence in the past.

Αbarbanel goes on: When Antigonus cautions the Jew that the fear of heaven should be upon him he meant that he should emulate the fear of the heavenly bodies in their relationship to G-d. The heavenly bodies – sun, moon, planets and stars – all operate with the precision that G-d designed and planned for them. They realize that even the slightest deviation from their ordained orbits would cause a radical change in the creative process and would bring down the wrath of G-d upon them. Similarly, the Jew, too, must do G-d's bidding with precision, dedication and total commitment. Otherwise, he endangers his existence and invites disaster.

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Miscellaneous Interpretations

Rabbenu Yonah (R. Yonah ben Abraham Gerondi – Barcelona (Spain) 1200 – 1236) differentiates between the man who is requested not to serve G-d for the purpose of receiving a reward and the man to whom the thought of receiving a reward should never even occur. He then logically interprets the next statement, “Let the fear of Heaven be upon you” to mean that one must be lovingly attracted to G-d in a manner touching upon fear.

Rashbatz (R. Shimon ben Tsemah Duran – Majorca (Spain) and Algiers 1361-1444) asks, “What is wrong in anticipating a reward? Isn't that an inducement to do good?” His answer: If one looks forward to a reward for his good deeds, then the reward becomes of primary importance and the performance of the mitzvah (commandment) is not purely motivated. Would an ordinary human servant do his chores without compensation? On the other hand, if one is not motivated by reward, the labour becomes a labour of love. This is exactly what we recite twice each day, “You will love the Lord your G-d with all your heart with all your might and with all your soul.”

Rashbatz then questions his own premise by quoting the Talmud (Pesahim 8a) where we are taught that if a father says, “Let this money go to charity so that my sick child may live,” he is considered a fully righteous/generous person. The paradox is obvious! From this last rabbinic statement we have every right to conclude that for serving G-d (through charity) one may expect to be rewarded.

Rashbatz harmonizes this inconsistency by taking the easy way out and maintaining that Antigonus who advocates doing good without a reward was speaking of the most highly dedicated persons; the rabbinic maxim concerning charity and a sick child was referring to the average person.

Our commentator discovers another paradox in the words of Antigonus: If what is basically needed is the love and glorification of G-d, why does he somewhat deflate our ecstatic sentiments by insisting that the fear of Heaven must he upon us. Fear and love are incompatible.

He solves this problem: When love is fused and welded to fear in the service of G-d, it is considered ABODA SHELEMA – complete and fulfilled service. Under those circumstances no mitzvah (commandment) is burdensome; nothing is redundant. The fear of offending G-d is closely identified with loving Him.

It is in that light that we can perfectly understand the verse (Genesis 22:12), “For now I know that you fear G-d." This was G-d speaking to Abraham after He tested him with the Akedah – the Binding of Isaac. Abraham was not afraid of a punishment for some transgression. There can be no harsher penalty than for a father to be required to offer his son as a sacrifice. With Abraham it was reverential fear of G-d, not fear of Purgatory, that characterized his relationship to the Almighty. With him, the fear of G-d brought him close to ABODA.

Yosef Karo (R. Yosef Karo Spain/Turkey/Israel 1488 – 1575) interprets Antigonus' dictum, “And let the fear of Heaven be upon you,” in an innovative manner to mean the the opposite of what is commonly understood. The usual interpretation is that man should always entertain the thought of fear of G-d. Karo proposes that if you perform the mitzvoth (commandments) without seeking a reward, G-d will fear for you just as a father fears for his son's welfare and does not permit any ill to befall him.

Midrash Shemuel is not intimidated by the strong arguments of Abarbanel in his analysis of our Mishnah. Abarbanel asked, “Why should one refrain from performing mitzvoth (commandments) with the sole purpose in mind that he will receive a reward for it?” He marshalled an array of instances in the Bible where reward is definitely promised, the most telling of which is the verse (Deuteronomy 5:26) “Who would grant that this their heart might remain in them, to fear Me, and to keep all My commandments at all times, in order that it might be well with them and with their children forever.” Here G-d Himself promises to reward those that walk in His way. This is contrary to what Antigonus taught.

But, contends Midrash Shemuel, there is no merit to Abarbanel's argument. Although the rabbis did state that one who gives charity in order to be rewarded by God is a Tzadiq (righteous/generous), he is not a Chassid (pious). The rabbis of the Talmud, themselves, agree that the central motif of the Pirke Abot is how to acquire Chasidut (piety). It was they who were persuaded (Bava Karma 30a) that, “He who wishes to be a Chasid — a pious man — should apply himself to the teaching of Pirke Abot,” piety being a higher level than righteousness/generosity. Hence, the support that Abarbanel anticipated from the Talmudic discussion concerning a donor with a selfish motive is no support at all.

Midrash Shemuel continues: Even if we were to concede that there was merit to Abarbanel's discovery that there is a contradiction between the teaching of Antigonus and that of the rabbis in Tractate Pesahim, it can easily be explained and clarified. What Abarbanel overlooked was the terminology used by Antigonus in the Mishnah which is fundamental to understanding its message. Two terms are used to describe the relationship between the master and the reward expected, “Do not be like ABADIM [servants] who M’SHAM’SHIM [serve]...” Antigonus begins with ABADIM and follows with M’SHAM’SHIM — both applying to man.

There is a pronounced difference between these two concepts — ABODA and SHIMUSH. ABODA means hard, demeaning labour. This is to be understood from the verse (Exodus 1:14), “They [i.e., the Egyptians] made their [i.e., the Jews'] lives bitter with hard labour [ABODA] in mortar and bricks.” ABODA has as its root the word EBED, a slave. SHIMUSH, however, means light service with dignity. This reasoning is augmented by the rabbinic maxim (Berakhot 1b), “It is preferable to stand by and attend the scholar than to be engrossed in his lectures.”

Midrash Shemuel then makes his major thrust: If man was to be objective, he would have to concede that in view of the fact that he has been the beneficiary of' unparalleled miracles performed for him every moment of his life, he should consider himself a lowly slave to God and obligated to perform every mitzvah. His aptitude should know no bounds. But, muses Midrash Shemuel, no one has reached that pinnacle of spiritual attainment. We neither can be, nor wish to be, the EBED. Therefore, we are told by Antigonus to serve G-d in the form of SHIMUSH unencumbered andd unburdened service. G-d is willing to accept this type of devotion. There is one provision, however. The least man can do is not to expect a reward.

Another observation that Midrash Shemuel makes: G-d does everything according to His own plan and man has never intended to fathom and plumb G-d’s intentions. What He does and when He does it remains with Him. Now, if a person were to perform a Mitzvah (commandments) and anticipate some blessing in return, it would be devastating for him instead of a beneficent act on the part of G-d, he would be afflicted with some calamity. A man cannot be disappointed is he is righteous/generous without an ulterior motive.

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Other Comments To Pirke Abot I:3

“Be not like servants ...”

A servant who requested payment from his master would be told that it was his duty to serve his master and that his master is under no obligation to give him any gift. The same is true of our relation to G-d. We have an obligation to keep the Torah; G-d, on the other hand, is under no obligation to repay us. Merely for His giving us existence, we should serve Him day and night without fail. When one expects a reward from G-d, it shows that he doesn’t recognize the kindness that G-d does for him constantly [lacking therefore in nobility]. (Me’am Lo’ez)

A servant who does his master’s work is entitled to compensation. However, if the master does all the work and the servant merely assists, what reward can the servant expect? G-d is the Master and Ruler; His servant, the Jew fulfilling mitzvoth (commandments), is only an assistant. A Jew should rejoice in the privilege of assisting in the work of the Creator, but to request a reward for this?! What foolishness! (The Baal Shem Tov)

According to Rashi, this directive applies only to physical reward - it is perfectly in order, however, to perform mitzvoth (commandments) expecting spiritual reward. (Midrash Shmuel)

This Mishnah appears to be inconsistent with other Mishnahs (e.g., Chapter 2:1, which tells us to “calculate the cost of [not fulfilling] a mitzvah against its reward.”). This Mishnah is not telling us that it is impermissible to seek a reward; rather, it teaches that the finest way to serve G-d is out of pure love for Him. (Tosafot Yom Tov).

The Sages teach us that this verse refers to a reward today - the reward will come tomorrow (i.e., in the World-To-Come). Antignos means to say that if man longs for a reward for his Divine service, he should not be disappointed if it is not forthcoming. One should never feel that all his toil was in vain. Often, G-d holds back even basic necessities to test one’s level of commitment to G-d. Therefore, teaches Antignos, be not like servants who serve the master for the sake of receiving a reward in this world. (Artscroll Pirke Abot Treasury)

At first glance, the second clause appears to merely be the mirror image of the first clause. However, this is not the case. Instead, the Mishnah is teaching us that there are three basic attributes that people can adopt concerning the service of G-d: (a) to serve G-d on condition that a reward is forthcoming; (b) to serve G-d unconditionally, yet nevertheless hoping to receive a reward; and (c) to serve G-d without any ulterior motives whatsoever. Clause (a) is addressed by the first clause. Without the second clause, one could infer that (b) is ideal. However, the second clause teaches us that (c) is the ideal state of service. (Midrash Shmuel)

"Let the Fear of Heaven be upon you."

Even while we serve G-d out of love, we must also serve Him out of fear as well. Whereas love of G-d leads to diligence in the performance of positive commandments, the fear of G-d leads to diligence in the performance of the negative commandments, and both are necessary for the perfect compliance with the Will of G-d. (Kehati)

Antignos explains that there are two kinds of fear. One is the plain, visceral fear of punishment which deters one from displeasing G-d. The second is on a much higher level. It is a sense of awe and reverence engendered by one’s recognition of the superiority and greatness of Ha-Shem. Antignos urges us to develop the latter kind of fear. (S’forno)

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What say the Nazarean Hakhamim?

Heb 11:1 Now faithful obedience (Hebrew: EMUNAH) is [the] assurance [or, substance] of [things] being hoped for [or, being confidently expected], [the] confident assurance [or, proof] of things not seen.

Heb 11:2 For by this [Emunah – Faithful obedience] the elders received approval.

Heb 11:3 Through faithful obedience we understand the ages [fig., universe] to have been prepared by the Word of God, for the [things] being visible not to have come from the [things] being seen.

Heb 11:4 Through faithful obedience Abel offered to G-d a better sacrifice than Cain, through which he was testified to be righteous/generous, G-d testifying concerning his gifts, and through it [i.e. his faithful obedience], having died, he himself still speaks.

Heb 11:5 Through faithful obedience Enoch was taken up [so as] not to see death, and he was not being found because G-d took him up; for before his removal he had been testified to [as] having been pleasing to God. [Gen 5:25]

Heb 11:6 But without faithful obedience [it is] impossible to please [G-d], for it is necessary [for] the one approaching G-d to believe that He is and [that] He becomes a reward to the ones diligently seeking Him.

Heb 11:7 Through faithful obedience Noah, having been divinely warned concerning the [things] not yet being seen, having been moved with reverent fear, prepared an ark for [the] salvation of his household, by which he condemned the world and became a heir of the righteousness/generosity according to faithful obedience. [see Gen 6:13-22]

Heb 11:8 Through faithful obedience Abraham obeyed, having been called to go out to the place which he was about to be receiving for an inheritance, and he went out not knowing where he [was] going. [see Gen 12:1-7]

Heb 11:9 Through faithful obedience he lived as a stranger in {the} land of the promise, as a foreigner, having lived in tents with Isaac and Jacob, the joint-heirs of the same promise. [see Gen 12:8; 13:3]

Heb 11:10 For he was looking forward to the city having the foundations, whose architect and builder [is] G-d.

Heb 11:11 Through faithful obedience also Sarah herself received power for conception of seed, and she gave birth after [the] [normal] time of life, since she regarded the One having promised [to be] faithful. [see Gen 18:11-14; 21:2]

Heb 11:12 And so from one [man] were born, and in these [things] having been as good as dead, [as many descendents] as the stars of heaven in number and as innumerable as sand which [is] by the sea-shore. [Gen 15:5; 22:17; 32:12]

Heb 11:13 All these died according to faithful obedience (Hebrew: EMUNAH), not having received the promises, but having seen them from a distance and having welcomed [them], and having confessed that they are strangers and sojourners on the earth.

Heb 11:14 For the ones saying such [things] make it clear that they are seeking a homeland.

Heb 11:15 And if indeed they had been remembering that [land] from which they went out, they might have had an opportunity to return.

Heb 11:16 But now they long for a better, that is, a heavenly [land]. For this reason, G-d is not ashamed of them, to be called their G-d, for He prepared a city for them.

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Some Questions to Ponder:

1. A month ago, a very sincere man quoted me Yochanan 3:16 [“For G-d so loved the world (i.e. the Olam – the Gentiles) that He gave His only-begotten son (Yeshuah = the Jewish people), so that every [one] faithfully obeying in Him (G-d) will not perish, but will be having eternal life!] told me that I needed to believe in Jesus. Not wanting to flood his brains too much with the truth, I told him that before one even thinks about the meaning of the Master’s words in Yochanan 3:16, one needs to internalize and live out the following very Chasidic prayer:

“Ha-Shem, make me an instrument of your peace (shalom),

Where there is hatred, let me sow love;

Where there is injury, pardon;

Where there is doubt, faithfulness;

Where there is despair, hope;

Where there is darkness, light;

Where there is sadness, joy;

O Master of the worlds, grant that I may not so much seek to be consoled as to console;

To be understood as to understand;

To be loved as to love.

For it is in giving that we receive;

It is in pardoning that we are pardoned;

And, it is in dying that we are born to eternal life.”

According to our Mishnah in Pirke Abot, what was this sincere non-Jewish gentleman thinking, and what did I try to convey to him with my answer?

2. According to our translation of Bereans (Hebrews) 11:6 “But without faithful obedience [it is] impossible to please [G-d], for it is necessary [for] the one approaching G-d to believe that He is and [that] He becomes a reward to the ones diligently seeking Him,” does this statement of Hakham Shaul commenting upon Antigonos’ Mishnah agrees or disagrees with the statement of Antigonos in our Mishnah? What is your rationale for your answer?

3. Why did Abarbanel felt the need to refute the Rambam (R. Maimonides) on his understanding of this Mishnah?

4. Why does a person who serves G-d or observes the Mitzvoth, or prays with all his/her heart in order to earn reward or to be granted a miracle, demonstrates to be immature, having low Emotional Intelligence Coefficient, as well as lacking spiritual nobility and showing to be unfit for leadership? [i.e. Hakham Shaul calls upon children to obey their parents, because the Mitzvah has a promise of great reward, yet on the other hand he expects grown-ups to take care of their parents without mentioning any reward]

5. Should we observe the commandments because of the reward attached to them, or simply out of gratitude and reverence for G-d? Support your answer with at least one quote from Scripture. [i.e. what is the right attitude, should we serve G-d in order to be “saved” and “purchase a small parcel of heaven,” or, should we care less if we go to heaven or hell, but rather whether we are pleasing and enjoying G-d, most blessed be He out of gratitude, or not?]

6. Why do the concepts of “gratitude,” “obligation,” and “duty of care” have been totally discarded from the vocabulary and thoughts of many religious people today?

7. Why do Jews and some religious people have the custom that after they are delivered from a disease, sickness, or arrive safe from a trip, or a miracle happening to one by which one has been delivered from anguish, pain or loss, we bring an offering to the Esnoga (Synagogue) to be used for the work of the LORD?

The Hakham Recommends A Good Book For Your Personal Library:

The Guide to Serving God

Hebrew/English; Annotated

by Rabbenu Abraham Ben HaRambam

Translated by: Rabbi Yaakov Wincelberg

Publisher: Feldheim, 2007

ISBN: 978-1583309810

http://www.judaism.com/display.asp?type=books&type=thought&etn=BJFAA

A jewel in the crown of the Feldheim Torah Classics Library! This awe-inspiring work written in Judaeo-Arabic and completed around the year 1230 by the illustrious son of Maimonides, Rabbenu Abraham, is now available for the first time in English translation with a facing Hebrew version of the original text. Famed for his appointment as Rais al-Yahud, leader of the Jews, at the age of eighteen, Rabbenu Avraham was the undisputed leader of the Jewish people of his time. In this masterpiece, he directs the reader in how to attain the level of Chasid, a person who strives to go beyond the minimal requirements of the law to experience a strong sense of closeness and intimacy with G-d. Crafting this clear and brilliant English translation was a formidable challenge, and one that the translator devoted many years to undertake successfully. This treasure has remained hidden until now, but we are privileged to receive it in our own times glittering with wisdom and purity, authored by a saintly scholar whose powerful words can help us change and refine the course of our own lives. With a fascinating biography of Rabbenu Abraham, extensive footnotes, a citation index of the text, as well as an index of references the author makes to the works of his father, the Rambam.

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai