Esnoga Bet Emunah

7104 Inlay St SE, Lacey, WA 98513

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

E-Mail: gkilli@aol.com

 

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

 

Three and 1/2 year Lectionary Readings

Fourth Year of the Reading Cycle

Nisan 28, 5768 – May 02/03, 2008

Seventh Year of the Shmita Cycle

 

Shabbat Mevar’chim HaChodesh

Sabbath of the Proclamation of the New Moon for the Month of Iyar

New Moon of the Month of Iyar will be on:

Evening Sunday May 4th (Omer: 15) – Evening Tuesday May 6th (Omer: 17)

 

Candle Lighting and Havdalah Times:

Friday Evening: Omer: 13 – Saturday Evening: Omer: 14

 

Olympia, Washington, U.S.                                                        Brisbane, Australia

Friday May 02, 2008 – Candles at 8:06 PM                                            Friday May 02, 2008 – Candles at 4:58 PM

Saturday May 03, 2008 – Havdalah 9:17 PM                           Saturday May 03, 2008 – Havdalah 5:51 PM

 

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

Friday May 02, 2008 – Candles at 7:53 PM                                            Friday May 02, 2008 – Candles at 6:59PM

Saturday May 03, 2008 – Havdalah 8:50 PM                           Saturday May 03, 2008 – Havdalah 7:49 PM

              

Atlanta, Georgia, U.S.                                                                 Singapore, Singapore

Friday May 02, 2008 – Candles at 8:04 PM                                            Friday May 02, 2008 – Candles at 6:48 PM

Saturday May 03, 2008 – Havdalah 9:03 PM                                          Saturday May 03, 2008 – Havdalah 7:38 PM

 

Cebu, Philippines                                                                         Jakarta, Indonesia

Friday May 02, 2008 – Candles at 5:55 PM                                            Friday May 02, 2008 – Candles at 5:28 PM

Saturday May 03, 2008 – Havdalah 6:47 PM                                          Saturday May 03, 2008 – Havdalah 6:18 PM

 

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

 

Coming Special Days:

 

Yom Hazikaron – Day of Remembrance – Iyar 02, 5768

[Evening Tues. May 6th (Omer: 17) – Evening Wed. May 7th (Omer: 18)]

Yom Ha'Atzmaut – Day of Independence Iyar 03, 5768 –

[Evening Wed. May 7th (Omer: 18) – Evening Thurs. May 8th (Omer: 19)]

 

Shabbat

Torah Reading:

Weekday Torah Reading:

 וָאֶתְחַנַּן

 

 

“VaEtchanan”

Reader 1 – D’barim 3:23-29

Reader 1 – D’barim 4:41-43

“And I pleaded”

Reader 2 – D’barim 4:1-4

Reader 2 – D’barim 4:44-46

“Y yo supliqué”

Reader 3 – D’barim 4:5-10

Reader 3 – D’barim 4:47-49

D’barim (Deut.) Deut. 3:23 – 4:40

Reader 4 – D’barim 4:11-20

 

Num. 28:9-15

Reader 5 – D’barim 4:21-24

 

Ashlamatah: Isaiah 33:2-6, 17, 19-22

Reader 6 – D’barim 4:25-31

Reader 1 – D’barim 4:41-43

Special: I Samuel 20:18, 42

Reader 7 – D’barim 4:32-40

Reader 2 – D’barim 4:44-46

Psalm: 110, 111, 112

      Maftir – B’Midbar 28:9-15  

Reader 3 – D’barim 5:47-49

N.C.: Matityahu 26:17-19

                   Isaiah 33:2-6, 17, 19-22

                   I Samuel 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 3:23 – 4:40

 

RASHI

TARGUM PSEUDO JONATHAN

23. ¶ I pleaded to Adonai at that time, saying:

23. And I sought mercy at that time from before the Lord, saying:

24. "Adonai, Elohim, You have begun to show Your servant Your greatness and Your powerful hand, that there is no power in heaven or on earth that can perform Your deeds and Your acts of power.

24. I supplicate compassion before You, O Lord God: You have begun to show unto Your servant Your greatness and the power of Your mighty hand; for You are God, and there is none beside You; for Your glory dwells in the heavens on high, and You rule upon the earth; there is none who can work according to Your working or Your power. [JERUSALEM. And I prayed and sought mercy in that hour, said Mosheh, saying: I supplicate compassion before You, O Lord God; You have begun ...]

25. Please, allow me to cross over and see the good land that is across the Yarden, this good mountain and the Lebanon."

25. Let me, I pray, pass over and see the good land that is beyond Jordan, that goodly mountain on which is built the city of Jerusalem, and Mount Lebanon, where the Shekinah will dwell.

26. Adonai grew angry at me through your fault and did not heed me; Adonai said to me, "Enough for you! Do not go on speaking to Me any more about this matter.

26. But the Lord was displeased with me on your account, and received not my prayer; but the Lord said to me: Let it be enough for you; speak not before Me again of this matter:

27. Go up to the peak of the Pisgah and look around---west, north, south, and east--- see with your own eyes; for you will not cross this Yarden.

27. go up to the head of the mountain, and lift up your eyes to the west, to the north, to the south, and to the east, and behold with your eyes, for you will not pass over this Jordan.

28. And command Yehoshua, and encourage him and embolden him, because he will cross at the head of this people and he will apportion to them the land that you will see."

28. But instruct Yehoshua, strengthen and confirm him; for he will go over before this people, and give them the inheritance of the land which you see.

29. We lived in the valley facing Bet Peor.

29. And we dwelt in the valley, weeping for our sins, because we had been joined with the worshippers of the idol of Peor. [JERUSALEM. And we dwelt in the valley weeping for our guilt, and confessing our sins, for that we had been joined with the worshippers of the idol of Baal Peor.]

 

 

1. And now Yisrael, listen to the statutes and to the laws that I am teaching you to fulfil, in order that you will live, and will arrive in, and will inherit the land that Adonai, the G-d of your fathers, is giving you.

1. And now, Israel, hear the statutes and judgments which I teach you to do, that you may live, and go in and inherit the land the Lord God of your fathers gives you.

2. Do not add to the matters that I am commanding you, and do not subtract from them; to guard the commandments of Adonai, your G-d, that I am commanding you.

2. You will not add to the words that I teach you nor diminish them, but keep the commandments of the Lord your God which I command you.

3. Your eyes have witnessed what Adonai did regarding Ba'al Peor, that every man who followed Ba'al Peor--- Adonai, your G-d, destroyed him from within you.

3. Your eyes have seen what the Word of the Lord has done to the worshippers of the idol Peor: for all the men who went astray after the idol Peor, the Lord your God has destroyed from among you;

4. But you who cling to Adonai, your G-d--- all of you are alive today.

4. but you who have cleaved to the worship of the Lord your God are alive all of you this day.

5. See, I have taught you statutes and laws as I was commanded by Adonai, my G-d, to fulfil within the land that you are arriving there to inherit.

5. See, I teach you statutes and judgments, as the Lord God has taught me, that you may so do in the land which you are entering to possess it.

6. You will preserve and you will fulfil [them], for that [displays] your wisdom and your understanding before the Gentiles, who will hear all these statutes and will say, "The only wise and understanding people is this great nation."

6. So will you observe and perform the law; for it it is your wisdom and understanding in the sight of the Gentiles, who will hear all these statutes, and will say: How wise and intelligent is this great people!

7. For who is a great nation that has G-d close to it as [is] Adonai, our G-d, whenever we call to Him?

7. For what people so great, to whom the Lord is so high in the Name of the Word of the Lord? But the custom of (other) nations is to carry their gods upon their shoulders, that they may seem to be near them; but they cannot hear with their ears, (be they near or) be they afar off; but the Word of the Lord sits upon His throne high and lifted up, and hears our prayer what time we pray before Him and make our petitions. [JERUSALEM. For what people is so great, who has God so near to it as the Lord our God is, in every hour that we cry unto Him, and He answers us?]

8. And who is a great nation that has upright statutes and laws, like this entire Torah that I am putting before you today?

8. And what people have statutes and right judgments according to all this law which I order before you this day?

9. Look out for yourself and guard your life exceedingly, lest you forget the words your eyes witnessed, and lest they are removed from your mind, all the days of your life; you will make them known to your children and to your grandchildren.

9. Only take heed to yourselves and diligently keep your souls, lest you forget the things which you beheld with your eyes at Sinai, and that they depart not from thy heart all the days of your life, and you may teach them to your children, and to your children’s children; and that you may make yourselves pure in your transactions thereby,

10. The day you stood before Adonai, your G-d, at Chorev, when Adonai said to me, "Assemble for Me the people, and I will let them hear My statements, so that they will learn to fear Me all the years that they are living on the land, and will teach their sons."

10. as in the day when you stood before the Lord your God at Horeb, at the time when the Lord said to me: Gather the people before Me, that they may hear My words, by which they will learn to fear before Me all the days that they remain upon the earth, and may teach their children.

11. You approached and stood beneath the mountain, while the mountain was burning with fire up to the heart of the heavens--- darkness, cloud, and thick cloud.

11. And you drew near, and stood at the lower part of the mount, and the mountain burned with fire, and its flame went up to the height of the heavens, with darkness, clouds, and shadows.

12. Adonai addressed you from within the fire; you heard the sound of speech, seeing no image, solely sound.

12. And the Lord spoke with you on the mountain from the midst of the fire: you heard the voice of the Word, but you saw no likeness, but only a voice speaking.

13. He told you His covenant, which He commanded you to fulfil--- the ten statements--- and He wrote them on two tablets of stone.

13. And He proclaimed to you His covenant which He commanded you to perform; Ten Words which He wrote upon sapphire tablets.

14. Adonai commanded me at that time to teach you statutes and laws, for you to fulfil them in the land that you are crossing over there to inherit.

14. And the Lord commanded me at that time to teach you the statutes and judgments, that you may do them in the land which you pass over to possess.

15. Be extremely cautious for your lives, for you did not see any image on the day Adonai addressed you at Chorev from within the fire.

15. Keep then your souls diligently; for you saw no likeness on the day when the Lord spake with you in Horeb from the midst of the fire.

16. Lest you destructively make for yourselves a statue in the image of any form, the representation of a male or a female;

16. Be admonished, lest you corrupt your works, and make to you an image or likeness of any idol, the likeness either male or female

17. [or] the representation of any animal that is on earth; [or] the representation of any winged bird that flies in the sky;

17. of any beast of the earth, of any winged bird that flies in the air in the expanse of heaven,

18. [or] the representation of anything that crawls on the ground; [or] the representation of any fish that is in the water beneath the earth.

18. of any reptile on the ground, or of any fish in the waters under the earth. [JERUSALEM. The likeness of any fishes which are in the waters under the earth.]

19. Or lest you raise your eyes heavenward and see the sun or the moon or the stars--- the entire host of the heavens--- and you will err and bow to them and worship them, when Adonai, your G-d, has made them available to all the peoples who are under the whole sky.

19. And lest, when you lift up your eyes to the height of the heavens, and gaze at the sun, or the moon, and the principal stars of all the hosts of the heavens, you go astray, and adore and serve them; for the Lord your God has by them distributed (or divided) the knowledge of all the peoples that are under the whole heavens.

20. But you, Adonai took [for Himself] when He took you out of the iron crucible, from Egypt, to be for Him a people-territory like this day.

20. For you has the Word of the Lord taken for His portion, and has brought you out from the iron furnace of Mizraim to be unto Him a people of inheritance as at this day. [JERUSALEM. To be a people beloved as a treasure in this day.]

21. Yet Adonai grew angry at me on account of your statements, and He swore that I would not cross the Yarden and would not enter the good land that Adonai, your G-d, is giving you as territory.

21. But against me was displeasure before the Lord on account of your words, because you had murmured for the water; and He swore that I should not pass the Jordan, nor go into the land which the Lord your God gives you to inherit.

22. For I am to die in this land, I am not crossing the Yarden; but you are crossing, and will inherit this good land.

22. But I must die in this land; I am not to pass over Jordan; but you will pass over and possess the inheritance of that good land.

23. Look out for yourselves lest you forget the covenant of Adonai, your G-d, that He made with you, and you make for yourselves a statue--- an image of anything--- that Adonai, your G-d, commanded you.

23. Beware, then, that you forget not the covenant of the Lord your God which He has confirmed with you, or make to you an image, the likeness of anything of which the Lord your God has commanded that you should not make it.

24. For Adonai, your G-d, is a consuming fire, a jealous Almighty.

24. For the Word of the Lord your God is a consuming fire; the jealous God is a fire, and He avenges Himself in jealousy. [JERUSALEM. For the Lord your God is a consuming fire; the jealous God is a fire, and He avenges Himself in jealousy.]

25. When you have children and grandchildren, and have grown old in the land; and you will be corrupt and make a statue--- an image of anything--- and do what is evil in the eyes of Adonai, your G-d, to anger Him.

25. If, when you will have begotten children and children's children, and will have grown old in the land, you corrupt your works, and make to you an image or any likeness, and do that which is evil before the Lord to provoke Him;

26. I bring as witness against you today heaven and earth, that you will be completely and swiftly removed from upon the land, that you are crossing the Yarden there to inherit; you will not live long upon it, but will be completely destroyed.

26. I attest against you this day the sworn witnesses of the heavens and the earth, that perishing you will perish swiftly from the land to possess which you pass the Jordan: you will not lengthen out days upon it, but will be utterly destroyed.

27. Adonai will disperse you among the peoples, and you will remain few in number among the nations that Adonai leads you to.

27. And the Lord will scatter you among the Gentiles, and you will remain as a little people with the nations among whom the Lord will disperse you in captivity.

28. There you will serve man-made gods of wood and stone that do not see, do not hear, do not eat, and do not smell.

28. And there will you be constrained to serve the worshippers of idols, the work of men's hands, of wood and stone, which see not, nor hear, nor eat, nor smell.

28. You will seek from there Adonai, your G-d, and you will find [Him], when you seek Him wholeheartedly and with your whole being.

29. But if there you seek to return to the fear of the Lord your God, you will find mercy, when you seek before Him with all your heart and with all your soul.

30. When you are in distress and all these things happen to you, at the end of time, you will return unto Adonai, your G-d, and will obey Him.

30. When you suffer oppression, and all these things come upon you in the end of the days, and you be converted to the fear of the Lord your God, and obey His Word;

31. For a merciful Almighty is Adonai, your G-d; He will not forsake you nor destroy you; nor will He forget the covenant of your fathers that He swore to them.

31. for the Lord our God is a merciful God; He will not forsake you, nor destroy you, nor forget the covenant of your fathers which He swore unto them.

32. Inquire now about the early years that preceded you, from the day that G-d created Adam on earth and from one end of the heavens to the other end of the heavens: Did anything ever happen comparable to this great event, or did anyone ever hear of such a thing?

32. For ask now the generations which have been from the days of the beginning, which have been before you from the day when the Lord created man upon the earth, from one end of the heavens to the other, whether so great a thing as this has been, or any like to it has been heard?

33. Did any people [ever] hear G-d's voice speaking from within the fire as you heard and survive?

33. Has it ever been that a people should hear the voice of the Word of the Lord, the Living God, speaking from the midst of fire, as you heard, and remained alive? [JERUSALEM. Or what is the people or kingdom that has heard? ...]

34. Or did any god ever miraculously come and take for himself a nation from within a nation through tests, with signs and with wonders, and through warfare, and with a strong hand and with an extended arm, and with great displays; entirely as Adonai, your G-d, did for you in Egypt as you watched?

34. Or, as the miracle which the Lord has wrought, revealing Himself to separate a people to Himself from among another people, by signs, by miracles, by portents, by the victories of ordered battles, by an uplifted arm, and by great visions, like all that the Lord our God has done for us in Mizraim, and your eyes beholding?

[JERUSALEM. Or the signs which the Word of the Lord has wrought, coming to announce (that He would separate) to Himself a people from among a people?]

35. You have been shown that you might know that Adonai, He is the G-d; there is no [power] other than He.

35. Unto you have these wonders been shown, that you may know that the Lord is God, and there is none beside Him.

36. From the sky He made audible to you His voice to teach you, and on the earth He showed you His great fire, and you heard His words form within the fire.

36. He made you hear the voice of His Word from the heavens on high, to give you discipline by His doctrine, and showed you upon earth His great fire, and made you hear His words from the midst of the flame.

37. Because He loved your forefathers, He chose his descendants after him; and He took you out before Him with His great strength from Egypt.

37. And because He loved your fathers Abraham and Izhak, therefore has He pleasure in the children of Jakob after him, and has brought you in His loving-kindness and power from Mizraim,

38. To expel nations greater and stronger than you from before you; to bring you in [and] to give you their land as territory, like this day.

38. to drive out nations greater and stronger than you from before you, and give you their land to inherit as at this day.

39. You will know today, and will restore to your perception that Adonai is the G-d in heaven above and on earth below; there is no other.

39. Know therefore today, and set your heart upon it, that the Lord is God, whose Shekinah dwells in the heavens above, and reigns on the earth beneath, neither is there any other beside Him.

40. You will guard His statutes and His commandments, which I am commanding you today, so that you have it good and your children after you, and in order that you live long on the land that Adonai, your G-d, is giving you for all time.

40. Therefore observe His covenant, and the commandments which I command you this day, that He may do good to you and to your children after you, and that you may have continuance upon the land which the Lord your God gives you for all days.

 

 

 

 

 

Rashi & Targum Pseudo Jonathan for: Numbers 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.

 

 

 

 

 

Midrash Rabba D’barim (Deuteronomy) 3:23 – 4:40

 

1. AND I BESOUGHT THE LORD (III, 23). Halakha: Is it permissible for a Jew standing at prayer to pray loudly? The Sages have learnt thus: When one is standing at prayer, you might think that he may raise his voice; but Hannah has already long ago explicitly shown otherwise, [for of her Scripture says], Now Hannah, she spoke in her heart (I Sam. 1, 13). You might perhaps think that a man may recite the three (morning, afternoon, and evening) services of the day all at once. The rule on this point has already been clearly shown in [the book of] Daniel where it is written, And he kneeled upon his knees three times a day, and prayed, and gave thanks before his God (Dan. VI, 11). You might perhaps think that a man may recite them at any time he desires; David has already long ago clearly stated, Evening, and morning, and at noonday, will I complain, and moan; and He has heard my voice (Ps. LV, 18). You might perhaps think that a man may pray for his needs (without prefacing his prayer with hymns and psalms) and thereby discharge his obligation; Solomon has already long ago defined prayer as To hearken unto the cry (rinnah) and to the prayer -tefillah (I Kings VIII, 28).’Rinnah’ means adoration of God, and ‘tefillah,’ praying for one's personal needs. Abba Saul said: A good omen for prayer is this: if a man directs his heart to his prayer he may be confident that his prayer will be answered, as it is said, You will direct their heart, You will cause Your ear to attend (Ps. X, 17). R. Johanan said: Prayer is known by the following ten designations: Shav'ah, ze'akah, ne'akah, rinnah, pegi'ah, bizur, keri'ah, nippul, pillul, and tahanunim. Shav'ah and ze'akah, as it is said, And the children of Israel sighed by reason of the bondage, and they cried, and their cry came unto God by reason of the bondage (Ex. II, 23); ne'akah, as it is said, And God heard their groaning (ib. 24)1; rinnah and pegi'ah, as it is written, Therefore pray not for this people, neither lift up cry nor prayer for them, neither make intercession to Me (Jer. VII, 16); bizur and kerz'ah, as it is written, In my distress I called upon the Lord  (Ps. XVIII, 7); niptul, as it is written, And I fell down before the Lord (Deut. IX, 18); pillul, as it is written, Then stood up Phinehas, and wrought judgment (Ps. CVI, 30); and tahanunim, as it is written, AND I BESOUGHT THE LORD. And of all these designations of prayer Moses made use only of tahanunim R. Johanan said: Hence you learn that no creature has any claim on his Creator, because Moses, the teacher of all the prophets, made use only of tahanunim. R. Levi said: The reason why Moses made use only of tahanunim is because the proverb says: ‘Take care that you are not taken at your own word.’ How? The Holy One, blessed be He, spake to Moses thus: And I will be gracious to whom I will be gracious (Ex. XXXIII, 19). God said to Moses: ‘To him who has any claim upon Me I will show mercy (ib.), that is, I will deal with him according to My Attribute of Mercy; and as for him who has no claim upon Me, to him "I will be gracious", that is, I will grant [his prayer] as an act of grace.’ When Moses desired to enter the Land of Israel, God said to him: LET IT SUFFICE YOU (III, 26). Whereupon Moses exclaimed before Him: ‘Master of the Universe, have You not said to me, " Any one who has no claim of reward upon Me, to him ’I will be gracious’, that is, I will grant [his prayer] as an act of grace"? Now I do not claim that there is anything due to me from You, but grant You me [my prayer] as an act of grace.’ Whence this? From what we have read in the text under comment, AND I BESOUGHT THE LORD.

 

2. Another explanation: AND I BESOUGHT THE LORD. This bears out what Scripture says, With rebukes do You chasten man for iniquity/lawlessness, and like a moth You make his beauty to consume away: surely every man is vanity? (Ps. XXXIX, 12). What is the meaning of, ‘With rebukes do You chasten man for iniquity/lawlessness’? Because of the one sin which Moses committed in rebuking Your children and saying unto them, Hear now, you rebels (Num. XX, 10), You have chastened and reproved him. And ‘man’ surely refers to Moses, as it is said, Now the man Moses was very meek (ib. XII, 3). What is the meaning of, ’And like a moth Thou makest his beauty (himudo) to consume away’? Every yearning (hemdah) that Moses had to enter the Land of Israel was made to vanish from him, as the moth, when it gets into garments, rots them away. And ‘his desire’ (himudo) signifies nought else but the Land of Israel, as Scripture has it, And give you a pleasant (hemdah) land (Jer. III, 19). If this fate befell Moses the righteous/generous, how much more so will this be the case with other beings who are given over to vanity and are predestined for the Day of Judgment. ‘Surely every man is vanity.’ R. Aha said: He who was once made a god, as it is said, See, I have set you in God's stead to Pharaoh (Ex. VII, 1), now supplicates and prostrates himself, [as it is written], AND I BESOUGHT THE LORD.

 

3. Another explanation: AND I BESOUGHT. This bears out what Scripture says, And he changes the times and the seasons (Dan. II, 21). R. Abin said: This can be compared to a king who had a favourite, who had the power to appoint generals, governors, and commanders-in-chief. Later, the people saw him entreating the gate-keeper to let him enter the palace, and he would not permit him. Everyone was amazed at this and said, ‘Yesterday he was appointing generals, governors, and commanders-in-chief and now he in vain begs the gate-keeper to let him enter the palace.’ The answer given to them was: '[His] hour is past.’ So too with Moses. [Once] whatever he ordered God would fulfil, [as for example he said], Rise up, O Lord (Num. X, 35); Return, O Lord (ib. 36); But if the Lord make a new thing (Num. XVI, 30), that is to say, if an opening had been created for the earth during the six days of creation, it is well, and if not, let God create one’ and now he supplicates and prostrates himself to be permitted to enter the Land of Israel, and his prayers are not accepted. His hour is past [as is implied in the words], AND I BESOUGHT THE LORD AT THAT TIME.

 

4. AND I BESOUGHT THE LORD. This bears out what Scripture says, The poor uses entreaties; but the rich answers harshly (Prov. XVIII, 23). R. Tanhuma said: ‘The poor uses entreaties’; this refers to Moses who approached his Creator with entreaties. ‘But the rich answers harshly’; this refers to the richest Being in the world, God, who answered him harshly, as it is said, SPEAK NO MORE UNTO ME (III, 26). Another explanation: R. Johanan said: ‘The poor uses entreaties’; this refers to the prophets of Israel. ‘But the rich answers impudently’; this refers to the prophets of the other nations. R. Johanan said: There was no more righteous/generous man amongst the nations of the world than Job, and yet he addressed God with reproaches, as it is said, I would order my cause before Him, and fill my mouth with arguments (Job XXIII, 4); there are no greater prophets than Moses and Isaiah, and yet both of them approached God with supplications. Isaiah said, O Lord, be gracious unto us; we have waited for You (Isa. XXXIII, 2); and Moses said: AND I BESOUGHT THE LORD. Another explanation: AND I BESOUGHT THE LORD. This can be compared to a noble lady who gave birth to a son; so long as he was alive she used to enter the palace by right; when, however, her son died she began to seek entry through supplications. Similarly, so long as Israel remained alive in the wilderness Moses used to address God peremptorily [as for example], Lord, why does Your wrath wax hot against Your people (Ex. XXXII, 11); Pardon, I pray to You, the iniquity/lawlessness of this people, etc. (Num. XIV, 19). When, however, the Israelites had died out in the wilderness Moses began to entreat [God] with supplications to be permitted to enter the Land of Israel, [as it is said], AND I BESOUGHT, etc.

 

5. AT THAT TIME. At which time? At the time when Joshua was appointed leader, as it is said, And I commanded Joshua at that time (Deut. III, 21). R. Huna said: As soon as God said to Moses, ‘Hand over your office to Joshua,’ immediately Moses began to pray to be permitted to enter the land. He can be compared to a governor who so long as he retained his office could be sure that whatever orders he gave, the king would confirm; he redeemed whomsoever he desired and imprisoned whomsoever he desired. But as soon as he retired and another was appointed in his place, he had in vain to ask the gate-keeper to let him enter [the palace]. Similarly, so long as Moses remained in office he imprisoned whomsoever he desired, as it is said, So they, and all that appertained to them, went down alive into the pit (Num. XVI, 33); and he released whomsoever he desired, as it is said, Let Reuben live, and not die (Deut. XXXIII, 6). But when he was relieved of his office and Joshua was appointed in his stead, as it is said, Take Joshua, the son of Nun (Num. XXVII, 18), he began to supplicate to be permitted to enter the land. God replied: LET IT SUFFICE YOU (III, 26).

 

6. Another explanation: AT THAT TIME SAYING (LEMOR). What is the force of the word LE' MOR? R. ‘Azariah said: It is an intimation to the future generations to pray in time of trouble; for although to Moses it was said, For you will not go over this Jordan (Deut. III, 27), yet he began to supplicate [God]. Another explanation: What is the force of the word LE ' MOR? R. Akiba said: Moses said: 'Master of the Universe, give me an answer to my words, whether I am to enter the land or not.’ Another explanation: What is the force of the word, LE ' MOR? [Moses] said before God: 'Master of the Universe, let my [actual] sin be written down for future generations.’ R. Samuel said: This may be compared to a king who issued a decree that whosoever should gather and eat from the [unripe] fruits of the Sabbatical year should be made to walk around the public assembly grounds [in disgrace]. One woman went and gathered and ate of the fruits; and she was made to walk around the public assembly grounds. She said to the king: 'Your Majesty, I implore you, let these unripe fruits be suspended from my neck so that the people of the city will not say that I am guilty of witchcraft or some act of immorality; and when they see the unripe fruits around my neck they will know that it is on their account that I am made to walk around the public assembly grounds.’ So Moses said before God: 'Let my actual sin be written down for future generations that Israel may not say, “Moses falsified something in the Torah.” or, “he spoke something which he had not been commanded”; and they will know that it was merely because of the water [that I was punished].’ This is the force of the words, AT THAT TIME, SAYING.

 

7. O LORD GOD, YOU HAVE BEGUN (III, 24). What is the force of the words, O LORD GOD? R. Joshua b. Karhah said: On two occasions Moses compared himself to Abraham and it was of no avail to him. How? God called to Abraham, and he answered ‘Here I am’, as it is said, And said unto him, Abraham; and he said: Here am I (Gen. XXII, 1). What is the force of, ’Here am I’? Here am I ready for priesthood, here am I ready for kingship. And he received both priesthood and kingship. Whence do we know that he received priesthood? For it is said, The Lord has sworn, and will not repent: You are a priest forever after the manner of Melchizedek (Ps. CX, 4). He also merited kingship, as it is said, At the vale of Shaveh--the same is the king's vale (Gen. XIV, 17). Moses, too, desired to do the same, as it said, And said: Moses, Moses. And he said: Here am I (Ex. III, 4); here am I for priesthood, here am I for kingship. God, however, said to him: Glorify not yourself in the presence of the king, and stand not in the place of great men (Prov. XXV, 6). God said to him: ‘Draw not nigh hither  (Ex. III, 5); you have no title to priesthood, as it is said, And the common man that draws nigh will be put to death (Num. 1, 51); you have no title to kingship, as it is said, [Who am I, O Lord God...] that you have brought me thus far?’  (II Sam. VII, 18).4 Abraham said: O Lord God, what will You give me  (Gen. XV, 2)? R. Levi said: Abraham said to God: ‘Master of the Universe, if it is due to me that I should have children, then give them to me, and if not, give them to me for mercy sake.’ God answered him: ‘I swear, that it is due to you,’ [as it is written], And behold, the word of the Lord came unto him, saying: This man will not be your heir (ib. 4). Moses likewise said: O LORD GOD, YOU HAVE BEGUN; if it is due to me that I should enter the Land of Israel, let me enter, and if not, let me enter for mercy sake.’1 God, however, answered him: “Glorify not yourself in the presence of the king, etc. FOR YOU WILL NOT PASS OVER THIS JORDAN. And when Moses saw how emphatic God's words were, he began to plead strenuously.

 

8. O LORD GOD, YOU HAVE BEGUN: [Moses] said to God: ‘Master of the Universe, why may I not enter the land? Is it because I said [to Israel], "Hear now, you rebels"? (Num. XX, 10). You have made use of these words before I did, viz. To be kept there for a token against the rebellious children’ (ib. XVII, 25). Another explanation: YOU HAVE BEGUN. R. Reuben said: Moses said to God: ‘Why do You act thus towards me? It was You who didst first approach me.’ Whence this? For it is said, And the angel of the Lord appeared unto him in a flame of fire out of the midst of a bush (Ex. III, 2). Moses continued: 'Having made me great, will You now degrade me?' God replied: 'Behold I have sworn.’ Said Moses: 'Master of the Universe, YOU HAVE BEGUN (HAHILOTHA). Did You not break (hillalta) Your own oath when You did desire it? Did You not swear to destroy Your children because of the [Golden] Calf and yet You did retract,’ as it is said, And the Lord repented (Ex. XXXII, 14)?

 

Another explanation: R. Levi said: Moses said to God: 'Master of the Universe, the bones of Joseph are entering the Land, and am I not to enter the Land?’ The Holy One, blessed be He, answered him: 'He who acknowledged his native land is to be buried in that land but he who did not acknowledge his native land does not merit to be buried in his land.’ Whence do we know that Joseph acknowledged his native land? His mistress exclaimed of him, See, he has brought in a Hebrew, etc. (Gen. XXXIX, 14); and he did not deny it, but in addition said, For indeed I was stolen away out of the land of the Hebrews (Gen. XL,15); he is to be buried in his native land. Whence do we know this? For it is said, And the bones of Joseph, which the children of Israel brought up out of Egypt, buried they in Shechem (Josh. XXIV, 32). ‘But you who did not acknowledge your native land will not be buried in that land.’ When was this? When the daughters of Jethro said, An Egyptian delivered us out of the hand of the shepherds (Ex. II, 19), and Moses heard and kept silence; therefore he is not to be buried in his land.

 

9. FOR YOU WILL NOT GO OVER THIS JORDAN (III, 27). God said to Moses: 'If you are buried here, near those [who died in the wilderness], then they will enter the land for your sake [at the time of Resurrection]. R. Levi said: This may be compared to a man who dropped some coins over the floor in a dark place; he thought to himself, ‘If I call out, "Bring me a light so that I may pick up my coins, " no one will take notice of me.’ What did he do? He took a gold piece and threw it amongst his coins and began calling out, ' Bring me a light, I had a gold piece and I dropped it here,’ and they brought him a light. What did he do? As soon as he picked up the gold piece he said to the people, 'I adjure you, wait for me until I have picked up my coins’; and he collected them. Because of the one golden piece all his smaller coins were collected. Similarly, God said to Moses: 'Should you be buried near those who died in the wilderness, then they will enter the land for your sake, and you will be at their head,’ as it is said, And he chose a first part for himself, for there a portion of a ruler was reserved; and there came the heads of the people (Deut. XXXIII, 21).

 

10. FOR WHAT GREAT NATION IS THERE, THAT HAS GOD SO NEAR UNTO THEM (IV, 7). Halakha: Is it permissible for a Jew to make a pause after reading the shema’ before continuing with the tefillah? Our Rabbis have learnt thus: In three actions there must be an immediate sequence. The slaughtering of the sacrifice should follow immediately on the laying of the hands on the animal, the grace [after meals] must follow immediately on the washing of the hands; the tefillah must follow immediately on the benediction of redemption. And what is the reward of him who acts thus? Rabbah b. Abbahu said: If one slaughters the sacrifice immediately after laying his hands on it, he may be confident that his sacrifice will be accepted; and if he recited the Grace [after meals] immediately after the washing of his hands he may rest assured that no mishap will mar his meal; and if immediately after reciting the shema’ he continues with the tefillah he may be certain that his prayer will be answered. R. Judah b. R. Simon said: You will find that idols are near and yet distant, and the Holy One, blessed be He, is distant and yet near. How are idols near? A heathen makes an idol and places it within his house, then that idol is near unto him. And whence do we know that [this very] idol is also distant? For it is said, Yea, though one cry unto him, he cannot answer, nor save him, etc. (Isa. XLVI, 7); thus the idol is distant. And God is distant and yet near. How? R. Judah b. Simon said: From here [the earth] unto heaven is a journey of five hundred years; hence He is distant. Whence do we know that He is also near? A man stands at prayer and meditates in his heart and God is near unto his prayer, as it is said, O You that hears prayer, unto You does all flesh come (Ps. LXV, 3). David said before God: ‘Master of the Universe, when the nations of the world come to pray before You do not answer them, for they do not approach You with a perfect heart, but they first appeal to their idol, and when it does not answer them and they see their sore plight they approach You; then do You also not answer them,’ as it says,  They cried, but there was none to save; even unto the Lord, but He answered them not  (Ps. XVIII, 42). What is the meaning of, ‘They cried’? [They cried] to their idol. And when they then approach You, 'Unto the Lord, but He answered them not.’ But when Israel call unto You, 'Hear You our prayer’ immediately, as it is said, Answer me when I call (ib. IV, 2). God said to him [David]: ‘You say, "Answer me when I call"; by your life, even before you call will I answer you,’ as it is said, Before they call, I will answer (Isa. LXV, 24); for I have no other nation but you. Whence do you know this? From what we read in the same context, FOR WHAT GREAT NATION IS THERE THAT HAS GOD SO NEAR UNTO THEM, AS THE LORD OUR GOD IS WHENSOEVER WE CALL UPON HIM?

 

11. The Lord answer you in the day of trouble  (Ps. XX, 2). The Rabbis say: This may be compared to a son of a king who took to evil ways. He had three teachers, one of whom said: 'Let chains weighing one hundred pounds be made for him’; the second said, ‘He cannot endure chains weighing one hundred pounds; let chains weighing twelve pounds be made for him’; the third came and said, 'How can he endure chains twelve pounds in weight? Let rather chains weighing one pound be made for him’. Likewise, Moses declared, 'Let chains weighing one hundred pounds be made for him [Israel],’ as it is said, And many evils and troubles will come upon them (Deut. XXXI, 17); David said, 'Let chains weighing twelve pounds be made for him,’ as it is said, ’The Lord answer you in the day of trouble,’ just as the day consists of twelve hours; when, however, Jeremiah arose, he said to God, 'Master of the Universe, they have not the strength to endure even "the day of evil" of which David spoke, let then chains weighing one pound be made instead for them,’ as it is said, And it is a time of trouble unto Jacob, but out of it will he be saved (Jer. XXX, 7). Another explanation: 'The Lord answer you in the day of trouble.’ What is the meaning of ‘The day of trouble’? Resh Lakish said: Just as, when a women in labour is seated in the travailing chair, people say unto her, ‘May He who answered your mother answer you,’ so said David to Israel: 'He who answered Jacob, He will answer you.’ What did Jacob pray? And I will make there an altar unto God who answered me in the day of my trouble (Gen. XXV, 3); 'so as for you,' [said David to Israel], ' "The Lord answer you in the day of trouble"; the name of the God of Jacob set you up on high.’ Moses said before God: ‘Master of the Universe, when You see Your children in distress, and they have no one to intercede on their behalf, answer You them immediately.’ God replied: ‘Moses, by your life, at any time that they call upon Me I will answer them,’ as it is written, AS THE LORD IS WHENEVER WE CALL UPON HIM (IV, 7).

 

12. Another explanation: AS THE LORD OUR GOD. This bears out what Scripture says, But as for me, let my prayer be unto You, in an acceptable time (Ps. LXIX, 14). R. Hanina b. Papa asked R. Samuel b. Nahman: 'What is the meaning of the verse, "But as for me, let my prayer be unto You in an acceptable time"?’ He replied: ‘The gates of prayer are sometimes open and sometimes closed, but the gates of repentance always remain open.’ He then asked him: ‘Whence [do you know this]?’ [R. Samuel replied]: 'Because it is written, With wondrous works do You answer us in righteousness/generosity, O God of our salvation; You the confidence of all the ends of the earth, and of the far distant seas (ib. LXV, 6). Just as the ritual bath is sometimes open and sometimes closed, so too are the gates of prayer sometimes open and sometimes closed; but as the sea ever remains open, so is the hand of God ever open to receive the penitent.’ R. ‘Anan said: The gates of prayer also are never closed, for it is written, AS THE LORD OUR GOD IS WHENEVER WE CALL UPON HIM; and CALLING is nothing else but praying, as Scripture in another context has it, 'And it will come to pass that, before they call I will answer’ (Isa. LXV, 24). R. Hiyya the elder said: It is written, Wait for the Lord; be strong, and let your heart take courage; yea, wait you for the Lord (Ps. XXVII, 14); pray and pray again, and you may light upon the hour when your prayer will be answered. Another explanation:  ‘But as for me, let my prayer, etc.’ David, because he prayed as an individual, said ‘In an acceptable time’; but the prayer of a community never remains unanswered. This is the force of the expression AS THE LORD OUR GOD IS WHENEVER WE CALL UPON HIM.

 

13. FOR WHAT GREAT NATION IS THERE, THAT HAS GOD SO NEAR UNTO THEM. Some heretics asked R. Simlai: ‘How many Ponvers created the world?’ He replied: ‘You and I, let us together inquire into the record of creation.’ Said they to him: ‘Is it then written, In the beginning God created? It is written, In the beginning Gods created’ (Gen. I, 1). He replied: ‘Is it then written, They created? it is written, "He created." And [further] is it written, "And the gods said: Let there be a firmament; let the waters be gathered; let there be lights"? It is written, And He said.’ When they came to the account of the sixth day they triumphantly said to him: ‘Behold it is written, Let us make man in our image' (ib. 26). He replied: ‘It is not written here, "And they created man in their image," but, And God created man in His own image’ (ib. 27). Said they to him: ‘But is it written, "For what great nation is there that has gods so near unto them"?’ He replied: ‘Is it then written, "As the Lord our God is whenever we call upon them"? It is written. "Whenever we call upon Him."’

 

14. Another explanation: THAT HAS GOD SO NEAR UNTO THEM. R. Johanan said: When the ministering angels assemble before God and ask, ‘When is the New Year and when is the Day of Atonement?’ God says to them: ‘Why do you ask Me? You and I, let us all go to the Court on earth [and inquire of them].’ Whence [is this to be inferred]? For it is written, [FOR WHAT GREAT NATION IS THERE] THAT HAS GOD SO NEAR UNTO THEM. Scripture does not say here, ‘That has a people so near unto Him,’ but, ‘That has a God so near unto them,’ that is to say, He and all his heavenly entourage. R. Johanan said: God said to Israel: ‘Before you became My people the festivals were The appointed seasons of the Lord (Lev. XXIII, 2), but henceforward they will be the seasons Which you will proclaim.’

 

15. Another explanation: THAT HAS GOD SO NEAR UNTO THEM. If a man has a rich relative he acknowledges him, but if he is poor, he disowns him and disclaims any relationship with him; but the Holy One, blessed be He, if one may say so, when Israel found themselves in Egyptian bondage said: ‘I am their relative.’ Whence this? For it is said, Even for the children of Israel, a people near unto Him (Ps. CXLVIII, 14). Further, if a man has a poor relative he considers that he himself comes first and his relative is of secondary importance. What does he say? 'So-and-so claims relationship with me.’ But God, if one may say so, gives Israel the first place. For Scripture does not say here, That has a nation so near unto Him, but THAT HAS A GOD SO NEAR UNTO THEM. Another explanation: FOR WHAT GREAT NATION. R. Hama b. Hanina said: What other nation is there whose God has made her so powerful as God has made this people [Israel]? Usually when a nation desires to make war they do not know whether they will be victorious or not; but Israel are always confident of victory, as it is said, FOR WHAT GREAT NATION, etc.

 

16. Another explanation: R. Tanhuma said: It happened that there was once a ship full of Gentiles and amongst them there was a Jew. When they came to an island the Gentiles said to the Jew: 'You, So-and-so, take money and go into the island and purchase something for us.’ He replied: 'Am I not a stranger? Have I then any idea where to go? 'Said they: 'Is then a Jew ever a stranger? Wherever you go, your God is with you.’ This is the force of the words, THAT HAS GOD SO NEAR UNTO THEM.

 

17. What is the meaning of, WHENSOEVER WE CALL UPON HIM? The Rabbis said: A prayer can be answered after forty days, as can be learnt from Moses, as it is written, And I fell down before the Lord... forty days, etc. (Deut. IX, 18); it can be answered after twenty days, as can be learnt from Daniel, as it is written, I ate no pleasant bread... till three whole weeks were fulfilled (Dan. X, 3); and after this he prayed, O Lord, hear, O Lord forgive (ib IX, 19); and it can be answered after three days, as can be learnt from Jonah, as it is written, And Jonah was in the belly of the fish three days and three nights (Jonah II. 1), and after that [Scripture says], Then Jonah prayed unto the Lord his God out of the fish's belly (ib. 2); it can be answered after one day, as can be learnt from Elijah, as it is written, And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, etc. (I Kings XVIII, 36); and it can also be answered at its time of utterance, as can be learnt from David, as it is written, ‘But as for me, let my prayer be unto You, O Lord, in an acceptable time’  (Ps. LXIX, 14); while sometimes God answers a prayer even before it is uttered, as it is said, 'And it will come to pass that, before they call, I will answer’ (Isa. LXV, 24).

 

18. WHEN YOU WILL BEGET CHILDREN (IV, 25). Halakha: Is it permissible for a Jew to round the corners of his head? The Sages have learnt thus: These things are prohibited because they savour of heathen practices; to trim the front of the hair and to grow one's locks. What is meant by, 'To trim the front of the hair‘? It means to cut the front of one's hair so as to form ‘a handle of locks’. What penalty does one incur [for so doing]? He receives forty lashes. But he who grows his locks does so expressly as an act of idolatrous worship, and there is no severer penalty than that incurred for idolatry, for God Himself is jealous of it, as it is said, You will have no other gods before Me, etc. (Ex. XX, 3); and it is written, For the Lord your God is a devouring fire, a jealous God (Deut. IV, 24). The Rabbis say: Seeing that there is no reality in idols, why does Scripture apply the term 'deity' to them? R. Phinehas b. Hama said: In order to assign a reward to anyone who turns away from idolatry. God said: ‘Although there is no reality in it, yet as soon as a man turns away from it I account it unto him as if he were worshipping Him who really is, and as if he came to Me.’ R. Joshua b. Levi said: God said: ' Seeing that the penalty for idol worship is so severe I must forewarn them [Israel] against it, so that they should not later on say, "Had we been warned we would have kept away from it." 'God said to Isaiah: ' Do not think that I have not warned Israel against idol worship, long ago. Already long before they came to Sinai to receive the Torah I warned them against idolatry.’ Whence do we know this? For so it is written, Therefore I have declared it to you from of old; before you came I announced it to you (Isa. XLVIII, 5): ' Before you came to Sinai have I caused you to hear the Blessings and Curses.’ Why? Lest you should say: Mine idol has done them, and my graven image and my molten image has commanded them (ib.). Therefore have I forewarned them concerning it [idolatry], and it is through Moses, my servant, that I forewarned them.’ Whence do we know this? From what is written in our context. WHEN YOU WILL BEGET CHILDREN AND CHILDREN‘S CHILDREN, etc.

 

19. Another explanation: This bears out what Scripture says, The more they were increased (ke-rubbam), the more they sinned against Me; I will change their glory into shame (Hos. IV, 7). What is the meaning of, 'ke-rubbam‘? R. Samuel b. Nahmani said: Whatever the leaders do, the masses do. How? The Nasi rules that a thing is permissible; the President of the Court then says: The Nasi has ruled that the thing is permissible; will I then forbid it? And the Judges say: The President of the Court has ruled that the thing is permissible; will we then forbid it? And the masses say: The Judges ruled that the thing is permissible; will we then forbid it? Who then caused the whole generation to sin? It is surely the Nasi, who was the first to sin. R. Simlai said: It is written, For their mother has played the harlot, she that conceived them has done shamefully (ib. II, 7). [The verse alludes to the leaders] who put their own words to shame before the ordinary people. How? The Sage expounds in public the prohibition against lending money on usury, and yet he himself lends his money on usury; he teaches, You will not rob, and yet he himself robs; You will not steal, and yet he himself steals. R. Berekiah said: Once it happened that a man had his cloak stolen and he went to complain to the judge and he found the cloak spread out on his bed. R. Berekiah further said: Once it happened that a man had his kettle stolen and he went to complain to the judge about it and he found it upon his oven. Hence [the force of] the words: 'Even as their teacher, so they sinned against Me.’ Another explanation: ‘The more they were increased, the more they sinned against Me.’ R. Tanhuma said: The more territory I gave them the more they sinned against me. Whence this? For it is said, Yea, their altars are as heaps in the furrows of the field (ib. XII, 12).6

 

Another explanation: The more riches I gave them, the more they sinned against Me. Whence this? For it is said, Of their silver and their gold have they made them idols (ib- VIII, 4). Another explanation: The more kings I gave them, the more they sinned against Me. Whence this? For it is said, All their kings are fallen, there is none among them that calls unto Me (ib. VII, 7). Another explanation: The more children I gave them, the more they sinned against Me, as it is said, WHEN YOU WILL BEGET CHILDREN.

 

20. Another explanation: WHEN YOU WILL BEGET CHILDREN. This bears out what Scripture says, The wages of the righteous/generous is life; the increase of the wicked/lawless is sin (Prov.X, 16). ‘The wages of the righteous/generous is life.’ R. Tanhum says: This refers to Eliphaz, who grew up in the lap of Isaac. ‘The increase of the wicked/lawless is sin.’ This refers to Amalek, who grew up in the lap of Esau. Another explanation: ‘The wages of the righteous/generous is life’ Whatever David and Solomon his son did was to give life to Israel. What is the meaning of, ‘The increase of the wicked/lawless is sin’? The one entry (biah) that Manasseh made into the Temple was the cause of sin unto Israel, for he made a four-faced idol and brought it into the Holy of Holies. Whence this? For it is said, And behold northgard of the gate of the altar this image of jealousy in the entry- be-biah (Ezek. VIII, 5). R. Aha said: Oh, this great wrong (bia) in the world, that the stranger dislodges the owner!

 

And why did he make a four-faced idol? To correspond to the four hayyoth that bear God's throne. Another explanation: Why a four-faced idol? To correspond to the four cardinal points. He [Manasseh] said: Let every one who comes from the four cardinal points bow down to this idol. And what did God do unto him? He delivered him into the hand of his enemies. Whence do we know this? For it said, Wherefore the Lord brought upon them the captains of the host of the king of Assyria, who took Manasseh with hooks, and bound him with fetters (II Chron. XXXIII, 11). They made a copper mule and they put him into it and kindled a fire under it so that he was burnt within. Whereupon Manasseh called upon every idol to which he had [formerly] offered sacrifices and not one of them answered him, as it is said, Yea, though one cry unto him, he cannot answer, nor save him out of his trouble (lsa. XLVI, 7). When Manasseh saw that he was in a sore plight, and that not one of these idols answered him, he began to call upon God. He said: ‘Master of the Universe, behold, I have called upon all the idols of the world and I have learnt that there is no reality in them; You Master of the Universe are a God above all gods, and if You wilt not answer me I will declare, heaven forfend, that all Beings are alike.’ Thereupon God answered him: ‘Ah, wicked/lawless man, by right, I should not answer you, because you have provoked Me to anger; but in order not to close the door before the penitent, that they should not say, “Lo, Manasseh sought to repent but he was not received," I will answer you.’ Whence do we know this? For it is said, And he prayed unto Him; and He was entreated (vayye'ather) of him (II Chron. XXXIII, 13); read, vayyehather. This teaches that the ministering angels had closed up the windows of the firmament to prevent his prayer reaching heaven, but what did God do? He broke through the firmament beneath His Throne of Glory and received his prayer, and He restored him to his kingdom in Jerusalem. R. Samuel b. Unya said in the name of R. Aha: He brought him back on the wind, as one says, ‘You cause the wind to blow.’ At that moment Manasseh knew that the Lord, He is God. Another explanation: ‘The wages of the righteous/generous is life’: this refers to those righteous/generous [Israelites], Moses’ contemporaries, who entered the promised land;’ The increase of the wicked/lawless is sin’: [this refers to the wicked/lawless of the same generation, as it is written], WHEN YOU WILL BEGET CHILDREN AND CHILDREN'S CHILDREN, AND YOU WILL HAVE BEEN LONG IN THE LAND, AND WILL DEAL CORRUPTLY... AND WILL DO THAT WHICH IS EVIL IN THE SIGHT OF THE LORD YOUR GOD, TO PROVOKE HIM (IV, 25).

 

21. What is meant by TO PROVOKE HIM? R. Eleazar said: They sat and cudgelled their brains to find the gravest form of immorality, as it is said, And each has committed abomination with his neighbour's wife; and each has lewdly defiled  (be-zimah) his daughter-in- law (Ezek. XXII, 11). What is meant by ‘be-zimah’? In their mind they argued: The punishment for committing adultery with a married woman is strangulation; and for committing adultery with one's daughter-in-law is stoning; thus adultery with one's daughter-in-law is a grosser form of sin than adultery with a married woman. R. Ishmael taught: [Scripture says]: And a man and his father go unto the same maid (Amos II, 7): You might think that it was for the sake of lust, therefore the text adds, To profane My holy name. This is the force of the expression, TO PROVOKE HIM. R. Levi said: Israel was not exiled until seven generations became wicked/lawless; BANIM (CHILDREN) [signifies] two generations, BENE BANIM (CHILDREN’ S CHILDREN) two generations, VENOSHANTEM (AND YOU WILL HAVE BEEN LONG) one; VEHISHATEM (AND WILL CORRUPT YOURSELVES) one; VA'ASITHEM (AND MAKE) one; lo, these make seven.

 

22. The Rabbis say: May the name of God be blessed, who knows what has been, and what will in the future be, as it is written, Declaring the end from the beginning, etc. (Isa. XLVI, 10). How so? In this section Moses revealed to Israel how if they sinned they would be exiled, how they would repent, and how they would be redeemed. How they would sin, as it is written, AND WILL DO THAT WHICH IS EVIL IN THE SIGHT OF THE LORD (IV, 25), and after this follows AND THE LORD WILL SCATTER YOU AMONG THE PEOPLES (ib. 27), and after this, IN YOUR DISTRESS (BAZAR LEKA) WHEN ALL THESE THINGS ARE COME UPON YOU (ib. 30). What is the force of BAZAR LEKA? R. Johanan said in the name of R. Akiba: Any distress that is confined to an individual is a real distress, but any distress that is not confined to an individual [but is shared by the community] is not such a distress. Another explanation: BAZAR LEKA. R. Johanan gave it as his own opinion: Any distress shared by Israel and the nations of the world is a real distress, but any distress confined to Israel is not such a distress. R. Johanan elucidating his interpretation gave as an example the distress in Shushan, the capital, which was confined to Israel, as it is said, There was great mourning among the Jews (Est. IV, 3); God, however, immediately caused salvation to spring forth. Whence [do we know this? For Scripture says], The Jews had light and gladness (ib. VIII, 16).

 

23. Another explanation: R. Eleazar said: Israel was redeemed from Egypt only because of the following five reasons: (i) Distress, (ii) Repentance, (iii) The Merits of the Fathers, (iv) God's Mercy, (v) The Term [of their slavery, which had come to an end]. Because of Distress, as it is written, And the children of Israel sighed (Ex. II, 23). Repentance, as it is written, And their cry came up (ib.); because of the Merits of the Fathers, as it is written, And God remembered His covenant (ib. 24); because of God's Mercy, as it is written, And God saw the children of Israel (ib. 25); because of the Term, as it is written, And God took cognizance of them (ib.). In the time to come also they will be redeemed only because of the same five reasons. Because of Distress, as it is written, IN YOUR DISTRESS: here we have YOU WILL RETURN TO THE LORD YOUR GOD (IV, 30); here we have Repentance; FOR THE LORD YOUR GOD IS A MERCIFUL GOD (ib. 31): here we have [God’ s] Mercy; NOR FORGET THE COVENANT OF YOUR FATHERS (ib.): here we have the Merits of the Fathers: WHEN ALL THESE THINGS ARE COME UPON YOU IN THE END OF DAYS (ib. 30): here we have the Term. David detailed them thus: Nevertheless He looked upon their distress (Ps. CVI, 44): this refers to Distress; When he heard their cry (ib.): this refers to Repentance; And He remembered for them His covenant (ib. 45): this refers to the Merits of the Fathers; He made them also to be pitied (ib. 46): this refers to God's Mercy; Save us, O Lord our God, and gather us from among the Gentiles (ib. 47): this refers to the Term.

 

24. Another explanation: YOU WILL RETURN TO THE LORD YOUR GOD. There is nothing greater than Repentance. Once our Rabbis, R. Eliezer, R. Joshua, and R. Gamaliel, were in Rome when the Senate issued a decree that within thirty days no Jew should be found in the [Roman] world. Now one of the Emperor's senators was a God-fearing man, and he came to R. Gamaliel and disclosed to him the decree. Our Rabbis were in great distress, but that God-fearing man said to them, ' Do not be distressed; within thirty days the God of the Jews will arise to help them.’ At the end of twenty-five days he revealed the decree to his wife, and she said to him, ‘Lo, twenty-five days have already gone.’ He answered her, ‘There are still five days remaining.’ Now his wife was even more righteous/generous than he and she said to him, 'Have you not a ring? Suck it and die and the sitting of the Senate will be suspended for thirty days and the-decree will not come into force.’ He followed her advice and sucked his ring and died. When the Rabbis heard of it they came to his wife to express their sympathy. The Rabbis said to her: ' Alas for the ship that has sailed without paying her dues ' (meaning thereby, that this righteous/generous man [her husband] had not been circumcised).’ Said his wife to them: 'I fully understand the meaning of what you say; by your life, before the ship sailed, she did pay her dues.’ Immediately she entered the chamber and brought out thence unto them a box wherein was the foreskin with rags full of blood upon it. The Rabbis thereupon applied to him [her husband] the following Scriptural verse, The princes of the peoples are gathered together, the people of the God of Abraham; for unto God belong the shields of the earth. He is greatly exalted (Ps. XLVII, 10). What is the meaning of, ‘The shields of the earth’ ?-God said: 'To Abraham I became a strong shield.’ Whence this? For it is said, I am your shield  (Gen. XV, I); ‘Whereas to this one [the senator] I shall become many shields.’ How? God first said to Abraham, ‘And I will make of you a great nation, and I will bless you ... and make your name great (ib. XII, 2), and only after that assurance did Abraham circumcise himself; but this one received no such assurance from Me [and yet he circumcised himself].’What is the meaning of, ‘He is greatly exalted’? This one is exalted above Abraham. Another explanation: YOU WILL RETURN TO THE LORD YOUR GOD. R. Samuel Pargrita said in the name of R. Meir: This can be compared to the son of a king who took to evil ways. The king sent a tutor to him who appealed to him saying, ' Repent, my son.’ The son, however, sent him back to his father [with the message], ' How can I have the effrontery to return? I am ashamed to come before you.’ Thereupon his father sent back word, ‘My son, is a son ever ashamed to return to his father? And is it not to your father that you will be returning?’ Similarly, the Holy One, blessed be He, sent Jeremiah to Israel when they sinned, and said to him: ‘Go, say to My children, " Return." ' Whence this? For it is said, Go and proclaim these words, etc. (Jer. III, 12). Israel asked Jeremiah: ‘How can we have the effrontery to return to God?’ Whence do we know this? For it is said, Let us lie down in our shame, and let our confusion cover us, etc. (ib. 25). But God sent back word to them: ‘My children, if you return, will you not be returning to your Father?’ Whence this? [For it is said], For I am become a father to Israel, etc. (ib. XXXI, 9). R. ‘Azariah said: God said to Jeremiah: 'Go, tell Israel, "I will not prove false to you. At Sinai you declared,My heart yearneth for Him  (S.S. V, 4); I too say the same to you."’ Whence this? For it is said, Is Ephraim a darling son unto Me... therefore My heart yearns for him  (Jer. XXXI, 20).

 

 

 

Ketubim: Targum Tehillim (Psalms) 110, 111, & 112

 

JPS Translation

TARGUM

1. A Psalm of David. The LORD said unto my lord: 'Sit at My right hand, until I make your enemies your footstool.'

1. Composed by David, a psalm. The Lord said in His decree to make me lord of all Israel, but He said to me, “Wait still for Saul of the tribe of Benjamin to die, for one reign must not encroach on another; and afterwards I will make your enemies a prop for your feet.”

Another Targum: The Lord spoke by His decree to give me the dominion in exchange for sitting in study of Torah. “Wait at My right hand until I make your enemies a prop for your feet.”

Another Targum: The Lord said in His decree to appoint me ruler over Israel, but the Lord said to me, “Wait for Saul of the tribe of Benjamin to pass away from the world; and afterwards you will inherit the kingship, and I will make your enemies a prop for your feet.”

2. The rod of Your strength the LORD will send out of Zion: 'Rule in the midst of your enemies.'

2. The Lord will send from Zion the rod of your strength, and you will rule in the midst of your enemies.

3. Your people offer themselves willingly in the day of your warfare; in adornments of holiness, from the womb of the dawn, yours is the dew of your youth.

3. Your people are those of the house of Israel who devote themselves to the Torah; you will be helped in the day of your making battle with them; in the glories of holiness the mercies of God will hasten to you like the descent of dew; your offspring dwell securely.

4. The LORD has sworn, and will not repent: 'You are a priest for ever after the manner of Melchizedek.'

4. The Lord has sworn and will not turn aside, that you are appointed leader in the age to come, because of the merit that you were a righteous/generous king.

5. The Lord at your right hand does crush kings in the day of His wrath.

5. The presence of the Lord is at your right hand; He struck down kings on the day of His anger.

6. He will judge among the Gentiles; He fills it with dead bodies, He crushes the head over a wide land.

6. He was appointed judge over the Gentiles; the earth is full of the bodies of the slain wicked/lawless; He smote the heads of kings on the earth, very many.

7. He will drink of the brook in the way; therefore will he lift up the head.

7. He will receive instruction from the mouth of the prophet on the way; because of this, he will lift up his head.

 

1. Hallelujah. I will give thanks unto the LORD with my whole heart, in the council of the upright, and in the congregation.  

1. Hallelujah! I will sing praise in the presence of the Lord with all my heart in the secret of the upright and the assembly.

2. The works of the LORD are great, sought out of all them that have delight therein.

2. The deeds of the Lord are great; they are sought for by all who desire them.

3. His work is glory and majesty; and His righteousness/generosity endures forever.  

3. His work is praise and glory, and His merit endures for ever.

4. He has made a memorial for His wonderful works; the LORD is gracious and full of compassion.  

4. He made a good memorial for His wonders; the Lord is gracious and merciful.

5. He has given food unto them that fear Him; He will ever be mindful of His covenant.  

5. He gave food to those who fear Him; He will remember His covenant forever.

6. He has declared to His people the power of His works, in giving them the heritage of the Gentiles.  

6. The might of His deeds He told to his people, to give them the inheritance of the Gentiles.

7. The works of His hands are truth and justice; all His precepts are sure.  

7. The works of His hands are truth and justice; all His commands are faithful.

8. They are established forever and ever, they are done in truth and uprightness.  

8. They are reliable forever and ever; they are done in truth and uprightness

9. He has sent redemption unto His people; He has commanded His covenant for ever; Holy and awful is His name.

9. He sent redemption to His people; He commanded His covenant for ever; His name is holy and awesome.

10. The fear of the LORD is the beginning of wisdom; a good understanding have all they that do thereafter; His praise endures forever.

10. The beginning of wisdom is fear of the Lord, good understanding to all who do them (His Commandments); His praise endures forever.

 

1. Hallelujah. Happy is the man that fears the LORD, that delights greatly in His commandments.  

1. Hallelujah! Fortunate is the man who fears the Lord; he takes great pleasure in His commandments.

2. His seed will be mighty upon earth; the generation of the upright will be blessed.  

2. His children will be mighty in the Torah, he will be blessed in the generation of the upright.

3. Wealth and riches are in his house; and his merit endures forever.  

3. Good fortune and riches are in his house, and his merit endures forever.

4. Unto the upright He shines as a light in the darkness, gracious, and full of compassion, and righteous/generous.  

4. Light dawns in darkness for the upright, gracious, and merciful, and righteous/generous.

5. Well is it with the man that deals graciously and lends, that orders his affairs rightfully/generously.  

5. A good man pities the poor and lends money; he will support his words according to rule.

6. For he will never be moved; the righteous/generous will be had in everlasting remembrance.  

6. For he will never be moved; the righteous/generous man is [destined] for eternal memory.

7. He will not be afraid of evil news; his heart is steadfast, trusting in the LORD.  

7. He will not fear news of disaster; his heart is firm, trusting in the Word of the Lord.

8. His heart is established, he will not be afraid, until he gaze upon his adversaries.  

8. His heart is steady, he will not be afraid, until he sees redemption in distress.

9. He has scattered abroad, he has given to the needy; his righteousness/generosity endures forever; his horn will be exalted in honour.

9. He scattered his wealth, gave it to the needy; his merit endures forever, his might will rise up in glory.

10. The wicked/lawless will see it, and be vexed; he will gnash with his teeth, and melt away; the desire of the wicked/lawless will perish.   

10. The wicked/lawless man will see and be angry, he will grind his teeth at Him and rot; the desire of the wicked/lawless will perish.

 

 

 

Ketubim: Midrash Tehillim (Psalm) 110

 

I. A Psalm of David. The Lord said unto my lord: "Sit you at My right hand until I make your enemies your footstool" (Ps. 110:1). This verse is to be considered in the light of what Scripture says elsewhere: Who raised up? The man from the east. Mercy, also, he aroused to attend his steps' (Isa. 41:2). R. Reuben said: Because the Gentiles of the earth were asleep, they did not come under the wings of the Presence. And who roused them up to come take refuge under His wings? Abraham, as is said Who raised up? The man from the east. And say not that Abraham roused up only the nations of the earth; for charity also was asleep, and he roused it. In what way? Abraham opened an inn, and welcomed those who came and went, as is said And Abraham planted an ‘sl in Beer-sheba (Gen. 21:33). Of this verse, R. Azariah taught: Abraham built an inn, and welcomed wayfarers. Hence it is said Mercy, also, he aroused to attend his steps.

 

II. In a different interpretation, the verse is taken to read: The Righteous/Generous One attends his steps (Isa. 41:2)—that is, the Righteous/Generous One of the universe accompanied Abraham. When? When Abraham went to wage war against Amraphel and his companions.

 

He makes as the dust their sword, as the driven stubble their bow (Isa. 41:2). What is meant by As the dust their sword? In their exposition, R. Judah and R. Nehemiah differed: R. Judah said that Abraham took up dust and threw it against his enemies, and it turned into swords, and that he took up stubble and threw it, and it turned into bows and arrows. Said R. Nehemiah: In saying this, you distort the text! Does Scripture say "dust into sword" and "stubble into bow?" Scripture says sword ... as the dust and as the ... stubble their bow, and means therefore that when Amraphel threw swords they turned into dust, and when he threw arrows they turned into stubble.

 

III. He pursues them, and passes on safely; the way with his feet he treads not (Isa. 41:3). When Abraham pursued them, the earth contracted before him. Some say that in the pursuit Abraham's step was three miles long, and others, that it was two miles long, but that when Abraham returned, the earth did not contract before him. Hence it is said He pursues them ... the way with his feet he treads not.

 

R. Huna the Priest bar Abin taught in the name of R. Bebai: When a child goes out of his house, his feet get soiled in the dust, but not even by so much were the feet of Abraham soiled. Hence The way with his feet he treads not.

 

IV. R. Eleazar ben Pedat taught in the name of R. Jose ben Zimra that after Abraham slew all the hosts of the enemy, his heart smote him, and he said: "Is it possible that there was not one righteous/generous man among them?" The Holy One, blessed be He, reassured him: Where your feet tread, there is no stain of iniquity/lawlessness. The way with his feet he treads not.

 

Who fought all the battles? Could Abraham with only three hundred and eighteen men have fought against Amraphel and all his hosts? Indeed, according to R. Johanan, the son of R. Jose ben Kisma, only Abraham's servant, Eliezer, was with him and no one else, for three hundred and eighteen is the sum of the numerical value of the letters in the name Eliezer. 'Who, then, fought all the battles? It was the Holy One, blessed be He: He said to Abraham Sit you at My right hand and I will fight the battles for you. That God did so is not made plain in the narrative. Who made it plain? David, who said: The Lord said unto my lord: "Sit you at My right hand." To the Messiah also it will be said And in mercy will the throne be established: and he will sit to it in truth in the tent of David, judging (Isa. 16:5). That is, the Holy One, blessed be He, declared: The Messiah will sit, and I will fight the battles. Hence, he will sit to it in truth in the tent of David. What, then, is the Messiah to do? He is to read and study in the Torah which is called truth, for it is said The ordinances of the Lord are true (Ps. 19:10); and it is also written Buy the truth, and sell it not (Prov. 23:23). Hence it is said And he will sit to it in truth.

 

V. In a different explanation of The Lord said unto My lord: "Sit you at My right hand," R. Shallum the Levite taught that David said: When the Holy One, blessed be He, sent the prophet Samuel to anoint me, saying to him Fill your horn with oil, and go, I will send you to Jesse (I Sam. 16:1), He meant to seat me as lord and sovereign over Israel. But since God knew that no reign ought to overlap another by even a hair's breadth, he said to me: "Sit you at My right hand." Await the end of Saul the son of Kish, the Benjamite, for he has still a little while. After Saul's death, you will reign until I make your enemies your footstool. In this verse, sit clearly means "wait," as it does in the verse sit you also here this night (Num. 22:19) which is rendered "wait" in the Aramaic Targum.

 

 

 

Ashlamatah: Isaiah 33:2-6, 17, 19-22

 

1. Woe to you that spoil, and you were not spoiled; and deals treacherously, and they dealt not treacherously with you! When you will cease to spoil, you will be spoiled; and when you will make an end to deal treacherously, they will deal treacherously with you. {S}

 

2. O LORD, be gracious unto us; we have waited for You: be You their arm every morning, our salvation also in the time of trouble.

3. At the noise of the tumult the people fled; at the lifting up of Yourself the Gentiles were scattered.

4. And your spoil shall be gathered like the gathering of the caterpillar: as the running to and fro of locusts will He run upon them.

5. The LORD is exalted; for He dwells on high: He has filled Zion with judgment and righteousness/generosity.

6. And wisdom and knowledge will be the stability of your times, and strength of salvation: the fear of the LORD is his treasure. {P}

 

7. Behold, their valiant ones will cry without: the ambassadors of peace will weep bitterly.

8. The highways lie waste, the wayfaring man ceases: He has broken the covenant, He has despised the cities, He regards no man.

9. The earth mourns and languishes: Lebanon is ashamed and hewn down: Sharon is like a wilderness; and Bashan and Carmel shake off their fruits. {S}

 

10. Now will I rise, says the LORD; now will I be exalted; now will I lift up Myself.

11. You will conceive chaff, you will bring forth stubble: your breath, as fire, will devour you.

12. And the people will be as the burnings of lime: as thorns cut up will they be burned in the fire. {P}

 

13. Hear, you that are far off, what I have done; and, you that are near, acknowledge My might.

14. The sinners in Zion are afraid; fearfulness has surprised the hypocrites. Who among us will dwell with the devouring fire? Who among us will dwell with everlasting burnings?

15. He that walks righteously/generously, and speaks uprightly; he that despises the gain of oppressions, that shakes his hands from holding of bribes, that stops his ears from hearing of blood, and shuts his eyes from seeing evil;

16. He will dwell on high: his place of defence will be the munitions of rocks: bread will be given him; his waters will be sure.

17. Your eyes will see the king in his beauty: they will behold the land that is very far off.

18. Your heart will meditate terror. Where is the scribe? Where is the receiver? Where is he that counted the towers?

19. You will not see a fierce people, a people of a deeper speech that you can not perceive; of a stammering tongue, that you can not not understand.

20. Look upon Zion, the city of our solemnities: your eyes will see Jerusalem a quiet habitation, a tabernacle that will not be taken down; not one of the stakes thereof will ever be removed, neither will any of the cords thereof be broken.

21. But there the glorious LORD will be unto us a place of broad rivers and streams; wherein will go no galley with oars, neither will gallant ship pass thereby.

22. For the LORD is our judge, the LORD is our lawgiver, the LORD is our king; He will save us.

23. Your tacklings are loosed; they could not well strengthen their mast, they could not spread the sail: then is the prey of a great spoil divided; the lame take the prey.

24. And the inhabitant will not say, I am sick: the people that dwell therein will be forgiven their iniquity/lawlessness. {S}

 

Special Ashlamatah: I Samuel 20:18, 42

 

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

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: 17-19

 

17.   Towards the first day [of the Chag (festival)] of Matzot, the Talmidim (Rabbinic Disciples) came near to Yeshuah saying: “Where do you wish that we should make ready for you to eat the Pesach?” 

18.   He said, "Go innocuously into the city to a certain man and tell him, ‘The Rabbi says: My appointed time is near. I will make the Pesach Seder at your place with my Talmidim (Rabbinic Disciples).’” 

19.   So the Talmidim (Rabbinic Disciples) did as Yeshuah had arranged with them, and they made ready the Pesach Seder.

 

 

 

Shalom Shabbat!

 

Hakham Dr. Yosef ben Haggai