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Pesiqta de Rab Kahana

Ancient Sermons in the Midrash Style for Special Sabbaths and Festivals

Pisqa Twenty-Three

The New Year

In the seventh month, on the first day of the month, [you shall observe a day of solemn rest, a memorial proclaimed with blast of trumpets] - (Lev. 23:24).

XXIII:I

Forever, 0 Lord, your word is firmly fixed in the heavens (Ps. 119:89).

It was taught on Tannaite authority in the name of R. Eliezer, ‘On the twenty-fifth day of Elul, the world was created.”

The following statement of Rab accords with the view of R. Eliezer, for it has been taught in the verses Rab assembled to accompany the sounding of the ram’s horn on the New Year, This day [ the beginning of your works, a memorial to the first day. For it is a statue of Israel, an ordinance of the God of Jacob (Ps. 81:4). And concerning all countries, on that day it is declared, which is destined for the sword and which for peace, which for famine and which for plenty. On that day all creatures are judged, to be recorded for life or for death,”

[Since the New Year is the sixth day following the creation of the world, which took place on the twenty-fifth of Elul], you find that on the first of Tishri [the New Year] the first man was created [because he was created on the sixth day of creation].

In the first hour [the thought of creating him] entered [God’s mind], in the second God consulted the ministering angels, in the third he collected dust, in the fourth, he kneaded it, in the fifth he wove together the parts, in the sixth he stood him on his feet as an unformed mass, in the seventh, he blew into it the breath of life, in the eighth, he put him into the Garden of Eden, in the ninth God gave him a commandment, in the tenth Adam violated his commandment, in the eleventh he was judged, in the twelfth God gave him a pardon.

Said to him the Holy One, blessed be He, “Adam, lo, you serve as omen for your children. Just as you came to judgment before me and I gave you a pardon, so your children will come before me in judgment, and I shall give them a pardon.”

When?

In the seventh month, on the first day of the month (Lev. 23:24).

XXIII:II

R. Nahman commenced [discourse by citing the following verse]: “Then fear not, O Jacob my servant, says the Lord, nor be dismayed, [O Israel, for lo, I will save you from afar, and your offspring from the land of their captivity. Jacob shall return and have quiet and ease, and none shall make him afraid] (Jeremiah 30:10).

“The verse speaks of Jacob: And he dreamed that there was a ladder [set up on the earth, and the top of it reached to heaven, and behold the angels of God were ascending and descending on it] (Gen. 28:12).” [Mandelbaum: Genesis 28:17 states ‘and Jacob feared.”]

Said R. Samuel b. R. Nahman, “They were the angelic princes representing the nations of the world,”

For R. Samuel b. R. Nahmari said, “This teaches that God showed Jacob the prince of Babylonia going up seventy steps and then going down, the one of Media going up fifty-two steps, the one of Greece one hundred eighty steps. And as to the one representing Edom [Rome] he kept going up and Jacob did not know how many [steps he was going up, thus how long he would rule].

“At that moment our father, Jacob, was afraid and said, ‘Is it possible that that he is not subject to decline?’

“Said to him the Holy One, blessed be He, ‘Then fear not, O Jacob [My servant, says the Lord, nor be dismayed, O Israel, for lo, I will save you from afar, and your offspring from the land of their captivity. Jacob shall return and have quiet and ease, and none shall make him afraid] (Jeremiah 30:10). Even if you see him sitting beside Me, from there I shall bring him down!’

“That is in line with the following verse of Scripture: Though you make your nest as high as she eagle, and though you set it among the stars, I will bring you down from there, says the Lord (Obadiah 1:4).”

R. Berekhiah, R. Helbo in the name of R. Simeon b. Menassia in the name of R. Meir: “This teaches that the Holy One, blessed be He, showed our father, Jacob, the prince of Babylonia going up and coming down, and the one of Media going up and coming down, and the one of Greece going up and coming down, and also the one of Edom going up and coming down.

“Said the Holy One, blessed be He, to him, ‘Jacob, you too shall go up!’

“At that moment Jacob was afraid, and he said to Him, ‘Is it the case that just as these are subject to decline, so I too am subject to decline?’

“He said to him, ‘Then fear not, O Jacob [My servant, says the Lord, nor be dismayed, O Israel, for lo, I will save you from afar, and your offspring from the land of their captivity. Jacob shall return and have quiet and ease, and none shall make him afraid] (Jeremiah 30:10). For the (sort of) ascent that you will make, there is no descent.’ Nonetheless, he did not believe and did not ascend.”

R. Berekhiah, R. Helbo, and R. Simeon b. Yosina: ‘R Meir expounded (the following verse:) Nonetheless they still sinned and did not believe in his wondrous works (Psalm 78:32). [This verse] speaks of Jacob, who did not believe and so did not ascend.

“Said to him the Holy One, blessed be He, ‘[Jacob] If you had believed and ascended, you would never again have gone down. Now that you did not believe and did not ascend, lo, your Sons will be enslaved by the four kingdoms in this world, liable for the taxes on crops and herds and exactions and head taxes [Leviticus Rabbah adds: from Babylonia to Media, from Media to Greece, and from Greece to Edom].’

“[He said before him, ‘Lord of the ages], is it forever?’

“Said to him the Holy One, blessed be He, [Then fear not, O Jacob my servant) ...nor be dismayed, O Israel, for lo, I will save you from afar (Jeremiah 30:10): from Gallia and Aspamea and nearby lands.’

“And your offspring from the land of their captivity: Jacob shall return: from Babylonia.

“And have quiet: from Media.

“And ease: from Greece.

“And none shall make him afraid: on account of Edom.”

For I will make a full end of all the nations (Jeremiah 30:11): As to the nations of the world, because they make a full end (when they harvest even the corner of) their field, concerning them Scripture states: I will make a full end of all the nations among whom I scattered you.

But as to Israel, because they do not make a full end (when they harvest, for they leave the comer of) their field, therefore: But of you I will not make a full end (Jeremiah 30:11).

I will chasten you in just measure, and I will by no means leave you unpunished (Jeremiah 30:11). I shall chasten you through suffering in this world, so as to leave you unpunished in the world to come.

When?

In the seventh month, [on the first day of the month] (Lev. 23:24).

XXIII:III

Judah b. R. Nahmani in the name of R. Simeon b. Laqish commenced [discourse by citing the following verse:] “God has gone up with the shofar blast, [the Lord at the sound of the shofar’] (Psalm 47:5).

“When the Holy One, blessed be He, ascends to take His seat on the throne of justice on the New Year, it is for the sake of strict justice that he ascends.

“That is in line with the following verse of Scripture: God has gone up with the shofar blast.

“But when Israel take up their shofars and sound them forthwith: The Lord [the name of God that refers to the attribute of mercy] at the sound of the shofar.’

“[Leviticus Rabbah:] He rises from the throne of judgment and takes His seat on the throne of mercy. He is filled with mercy for them and for them turns the measure of justice into the measure of mercy,”

When?

In the seventh month, [on the first day of the month, you shall observe a day of solemn rest, a memorial proclaimed with blast of trumpets] (Leviticus 23:24).

XXIII:IV

R. Josiah commenced [discourse by citing the following verse:] Blessed is the people that knows the sound of the shofar blast. O Lord, in the light of your face do they walk the way (Psalm 89:16).

R. Abbahu interpreted the verse [as follows]: “[It speaks of] five elders when they come together to intercalate the year. What does the Holy One, blessed be He do? He leaves His counselors above and brings His presence to rest among them below. At that moment the ministering angels say (the acclamation), ‘Look at this! Look at this! Is this power! Is this power! Is this ornament! Is this ornament! Should He, concerning Whom it is written, A God in the great council of the holy ones, great and terrible above all that are round about Him (Psalm 89:8) — should such a One leave His counselors above and descend and bring His presence to rest among the lower beings!’

“But why does He do all this? [He does so for], if they should make an error, the Holy One, blessed be He, enlightens their eyes [in deciding the law in the right] way.

“O Lord, they walk the way in the light of Your face (Psalm 89:16).”

Said R. Josiah, “It is written, Blessed is the people that knows the sound of the shofar blast (Psalm 89:15).

“Now do not the nations of the world know how to make a blast on a trumpet? How many horns, bucinae, and trumpets do they have. Yet you say, Blessed is the people that knows the sound of the shofar blast!

‘But: ‘Blessed is the people that knows how to propitiate their Creator with the sound of the shofar blast.”

When?

In the seventh month, on the first day of the month, [you shall observe a day of solemn rest, a memorial proclaimed with blast of trumpets] (Lev. 23:24).

XXIII:V

R. Jeremiah commenced [discourse by citing the following verse]: ‘The wise man’s path of life leads upward, that he may avoid Sheol beneath (Proverbs 15:24).

“The path of life: The path of life refers only to the words of the Torah, for it is written, as it is written, It is a tree of life (Proverbs 3:18).

“Another matter: The path of life: The path of life refers only to suffering, as it is written, The way of life is through rebuke and correction (Proverbs 6:23).

“[The wise man’s path]...leads upward refers to one who looks deeply into the Torah’s religious duties, [learning how to carry them out properly].

“What then is written just prior to this same matter (of the New Year)?

“When you harvest your crop of your land, you will not make a full end of the corner of your field (Lev. 23:22).

“The nations of the world, because they make a full end when they harvest even the corner of their field, [and the rest of the matter is as is given above: I will make a full end of all the nations among whom I have Chasen you (Jeremiah 30:11). But Israel, because they do not make a full end when they harvest, for they leave the corner of their field, therefore, But of you! will not make a full end (Jeremiah 30:11). I will chasten you in just measure, and I will by no means leave you unpunished (Jeremiah 30:11).” When? In the seventh month, on the first day of the month, [you shall observe a day of solemn rest, a memorial proclaimed with blast of trumpets] (Leviticus. 23:24).

XXIII:VI

R. Berekhiah commenced [discourse by citing the following verse:] “Blow the shofar horn at the new moon, when it is concealed for our feast day (Psalm 81:4).

“Now is there not a new moon every lunar month?

“Rather: when it is concealed.

“But is not the new moon concealed every month?

“Rather: for our feast day.

“But, is it not the case that there is the month of Nisan, when the new moon to begin with is concealed, and in that month, there is a feast day [namely, Passover? Does one blow the shofar on Nissan for the advent of Passover? No!]

“However [the difference is] a month, with a concealed moon, with a holiday, and the holiday is on the same day [of the month].

“And what is that? It is Tishri.

“Tishri is interpreted in the sense in which the letters of that word can also mean, ‘release,’ hence, ‘release and forgive all our debts.”

When is that?

In the seventh month, on the first day of the month, [you shall observe a day of solemn rest, a memorial proclaimed with blast of trumpets] (Leviticus 23:24).

XXIII:VII

R. Levi in the name of R. Hama bar Hanina commenced [discourse by citing the following verse of Scripture:] “Thus says the Lord, your Redeemer, the Holy One of Israel: [I am the Lord your God, who trains you to profit, who leads you in the way you should go] (Isaiah 48:17).

“What is the meaning of trains you? I train you as a herdsman trains an ox.’

The same object bears three names: staff, goad, and lead,

Staff (MLMD), because it shows (MLMD) the way for a cow so as to plough [Leviticus Rabbah: in order to give sustenance for its owner].

Goad (MRD’), because it imparts knowledge (MWRH D’H) to the cow.

Lead (DRBW), for it provides understanding (MDR BYNH) to the cow.

Said the Holy One, blessed be He, “[Now is it not an argument a fortiori?] If for a cow a man makes a goad, then for his (own) impulse to do evil, which leads him away from the life of this world and from the life of the world to come as well, how much the more so (should he make a goad)! [Thus: Who leads you in the way you should go (Isaiah 48:17)].”

Who leads you in the way you should go (Isaiah 48:17).

R. Levi in the name of R. Hama b. R. Hanina: “The matter may be compared to the case of a prince who had to bring a case before his own father.

“His father said to him, ‘My son, if you want to be acquitted before me in this case, retain as your counsel Mr. So-and-So, and you will be acquitted by me in this case.’

“So did the Holy One, blessed be He, say to Israel, ‘My children, if you want to be acquitted before Me in this case, you should make mention before Me the merit accruing on account of the patriarchs, and you will be acquitted before Me in this case.”

[In the seventh month,] on the first day [of the month, you shall observe a day of solemn rest, a memorial proclaimed with blast of trumpets] (Leviticus 23:24):

The first refers to Abraham, for it is written, Abraham was the first, and he inherited the land (Ezekiel 33:24).

A memorial proclaimed with the blast of trumpets (Leviticus 23:24):

This refers to Isaac, for it is written, And...looked and behold, a ram caught by its horns (same word as trumpet) in a bush (Gen. 22:13).

A holy convocation (Lev. 23:24):

This refers to Jacob, for it is written, Listen to Me O Jacob, and Israel, whom I have convoked (Isaiah 48:12).

When will you make mention before Me of the merit of the patriarchs and be acquitted before me in judgment?

On the New Year: In the seventh month, [on the first day of the month, you shall observe a day of solemn rest, a memorial proclaimed with blast of trumpets] (Leviticus 23:24).

XXIII:VIII

R. l-liyya bar Maré in the name of R. Levi commenced [discourse by citing the following verse:] “Sons of Adam are vanity, and sons of man are a lie; [if they are placed in the balance, they go up; they are together lighter than a breath] (Psalm 62:9) [Adam and “man” are the same word in Hebrew]:

“Under ordinary circumstances, people say, ‘Mr. So-and-so is marrying Miss Such-and-such.’ Sons of men are vanity: [That is, it is a vain act on the part of men to speak as if they initiate marriage, for it is God who does so].”

“Under ordinary circumstances, people say, ‘Miss Such-and-such is married to Mr. So-and-so.’ The sons of man are a lie: [It is a lie that man initiates marriage for it is God who does so.]

If they are placed in the balance, they go up; they are together lighter than breath:

Said R. Hiyya bar Maré [in reply to D], ‘Said the Holy One, blessed be He, ‘Even before they were made of nothing in their mother’s womb, I designated them and matched them for one another.”

Said R. Nahman, “All of the vanities and lies that the Israelites do in this world — Abraham, our father, is worthy of effecting atonement for all of them,

“What is the Scriptural proof text? He was the greatest man among the Anakim (Joshua 14:15).

“If they are placed in the balance, when does he effect atonement for them in the scales? It is in the month that is subject to the constellation of the scales [of Libra]. And which month is subject to the constellation of Libra? It is Tishri.

....in the month... (Psalm 81:4):

[Reading the letters of the word for month to spell out the word for new:] renew your deeds.

shofar...

[Reading the letters of the word for shofar to spell out the word for beautify:] improve your deeds.

Said the Holy One, blessed be He, ‘If you improve your deeds before Me, lo, I shall become for you like a shofar. Just as a shofar takes in at one side and lets out at the other, so shall I arise from the throne of justice and take My seat on the throne of mercy and become filled with mercy for you and have mercy on you and turn the attribute of justice into the attribute of mercy.”

When?

In the seventh month, [on the first day of the month, you shall observe a day of solemn rest, a memorial proclaimed with blast of trumpets] (Leviticus 23:24).

XXIII:IX

In the seventh (ShBY’Y) month, on the first day of the month (Leviticus 23:24):

A month which is sated (MSWB’) in the performance of religious duties,

(for) the shofar [sounded on the New Year] is in it, the Day of Atonement is in it, [ the religious duty of building a tabernacle is in it, the religious duty of taking] the palm branch (lulab) and the willow is in it.

Another matter: In the seventh month (Leviticus 23:24):

A month which is sated with all things: the vintage is in it, the threshing floor is in it, all sorts of delicious things are in it.

Another matter: In the seventh (ShBY’Y) month (Leviticus 23:24):

R. Berekhiah would call (that month) the month of the oath (ShBW’T’), namely, the month in which the Holy One, blessed be He, took an oath (NShB’) to our lather, Abraham, By Myself have I taken an oath,’ says the Lord (Genesis 22:16).

What need was there for this oath?

R. Bibi bar Abba in the name of R. Yohanan: “Abraham said before the Holy One, blessed be He, ‘Lord of the ages! It is perfectly evident before the throne of your glory that, when You said to me, Take your son, your only son, whom you love, Isaac (Genesis 22:2), I had in mind what to answer You and to say to You, “Yesterday You said to me, For through Isaac shall seed be called forth for you (Genesis 21:12). And today You say to me, Take your son, your only son.”“

But just as I had in mind what to answer You, but made no reply to You, so, when the descendants of Isaac will come to the toils of transgression and bad deeds, You must remember in their behalf the binding of Isaac, their father, and therefore effect atonement for them and turn the attribute of justice to the attribute of mercy for them.”

When?

In the seventh month, [on the first day of the month, you shall observe a day of solemn rest, a memorial proclaimed with blast of trumpets] (Leviticus 23:24).

XXIII:X

And Abraham raised his eyes, and he saw, and behold, a ram (Genesis 22:13).

Said R. Yudan, “That verse teaches that the Holy One, blessed be He, showed Abraham a ram tearing itself out of one thicket and getting caught in another, over and over again. He said to him, ‘So will your children be trapped by sins and entangled among troubles, but in the end they will be redeemed through the horn of a ram [sounded on the New Year].’ Then the Lord will appear over them, and His arrow go forth like lightning; [the Lord God will sound the trumpet, and march forth in the whirlwinds of the south. The Lord of hosts will protect them] (Zechariah 9:14-15) [Leviticus Rabbah adds: That is in line with the following verse of Scripture: And in that day a great trumpet will be blown (Isaiah 27:13)].”

Said R. Haninah, “This verse teaches that the Holy One, blessed be He, showed Abraham a ram tearing itself out of one thicket and getting caught in another, over and over again. He said to him, ‘So will your children be trapped among the nations and entangled among the kingdoms, and dragged from one kingdom to the next, from Babylonia to Media, from Media to Greece, from Greece to Edom, but in the end they will be redeemed through the horn of a ram (sounded on the New Year].’

Then the Lord will appear over them [and His arrow go forth like lightning; the Lord God will sound the trumpet, and march forth in the whirlwinds of the south. The Lord of hosts will protect them] (Zechariah 9:14-15).”

In the seventh month (Lev. 23:24):

Under all circumstances the seventh is preferred.

Above in Heaven, the seventh is preferred. There are seven heavens: the veil, the firmament, the heights, the most high, the habitation, the established, and the clouds.

Of the last-named, it is written, Cast up a highway for hint who rides through the clouds (Psalm 68:5).

Among kinds of land, the seventh is preferred: land, earth, ground, valley, dry land, territory, and world: And he will judge the world in righteousness (Psalm 96:13).

Among generations, the seventh is preferred: Adam, Seth, Enosh, Kenan, Mehallel, Jered, and Enoch: And [among all seven] Enoch walked with God (Gen. 5:24).

Among patriarchs, the seventh is preferred: Abraham, Isaac, Jacob, Levi, Kehath, Amram, and Moses: And Moses went up to God (Exodus 19:3).

Among the sons, the seventh is preferred: Eliab, Abinadab, Shemael, Nethanel, Raddai, Ozem, and David was the seventh (1 Chronicles 2:15).

Among kings the seventh is preferred: Saul, Ishbosheth, David, Solomon, Rehoboam, Abijah, and Asa: And Asa called to the Lord his God (2 Chronicles 14:10).

Among years of the sabbatical cycle the seventh is preferred: And in the seventh there will be a year of rest (Exodus 23:11).

Among days the seventh is preferred: And God blessed the seventh day (Genesis 2:3).

Among months the seventh is preferred: In the seventh month on the first day of the month (Leviticus 23:24).

XXIII:XI

R. Abba son of K. Pappi and K. Joshua of Sikhnin in the name of R. Levi says, “On all the other days of the year, the Israelites are taken up with their daily work, but on the New Year they take up shofars and sound them, and the Holy One, blessed be He, arises from the throne of strict justice and takes His seat on the throne of mercy and is filled with mercy for them and turns the attribute of justice into the attribute of mercy.”

When?

In the seventh month, on the first day of the month, [you shall observe a day of solemn rest, a memorial proclaimed with blast of trumpets] (Leviticus 23:24).

XXIII:XII

It happened: R. Yohanan and R. Simeon b. Laqish were in session: ‘We have learned [at M.R.H. 4:1], In the case of the festival day of the New Year that coincided with the Sabbath, in the sanctuary they would sound the shofar horn, but not in the countryside. [When the house of the sanctuary was destroyed, Rabban Yohanan ben Zakkai made the ordinance that they should sound the shofar horn wherever a court was located.]

“Now [they said] if it is a matter of Torah law [that the shofar is sounded], then it should override [the considerations of Sabbath rest even] in the provinces. And if it is not [a matter of Torah law], then even in the sanctuary, [sounding the shofar horn] should not override [the considerations of Sabbath rest].”

While they were in session and raising these difficult questions, Kahana came by. They said, “Lo, here comes the authority for the tradition. Let us arise and raise our question for him.” They arose and asked him.

He said to them, “One verse of Scripture states, You will have a day for sounding the horn (Numbers 29:1). Another verse of Scripture says, A Sabbath of remembrance of the sounding of the horn, a holy convocation (Leviticus 23:24).

“Now how (may the two verses be harmonized)? On an occasion on which [the holiday] coincides with an ordinary day [not a Sabbath], You will have a day for sounding the horn (Numbers 29:1). On an occasion on which the holiday coincides with the Sabbath, A Sabbath of remembrance of the sounding of the horn, a holy convocation (Leviticus 23:24), meaning that they make mention of the sounding of the horn but they do not sound the horn,”

R. Zeirah instructed the associates, “Go and listen to R. Levi expounding, because it is not possible for him to present a passage without instruction in law,”

They went and he expounded in their presence: “One verse of Scripture states, You will have a day for sounding the horn (Numbers 29:1). Another verse of Scripture says, A Sabbath of remembrance of the sounding of the horn, a holy convocation (Leviticus 23:24).

“Now how may the two verses be harmonized? On an occasion on which [the holiday] coincides with an ordinary day [not a Sabbath], You will have a day for sounding the horn (Numbers 29:1). On an occasion on which the holiday coincides with the Sabbath, A Sabbath of remembrance of the sounding of the horn, a holy convocation (Leviticus 23:24), meaning that they make mention of the sounding of the horn but they do not sound the horn.”

R. Simeon b. Yohai taught on Tannaite authority, “It should override the sabbath restrictions in the sanctuary, where people know the proper time for the beginning of the new month [of Tishri, so there is no possibility of doubt about the matter]. But it should not override the restrictions of the Sabbath in the provinces, where people do not know the proper time for the beginning of the new month.”

R, Simeon b. Yohai taught on Tannaite authority, “You will have a day for sounding the horn, and you shall prepare [a burnt-offering] (Numbers 29:1-2), [You therefore sound the horn] where the offerings are prepared.”

Said R. Tahalipa of Caesarea, “In regard to all other additional offerings, it is written, And you will offer up (Numbers 28:19,27). But in this regard. (that is, in respect to the New Year), it is written, And you will prepare (a burnt-offering] (Numbers 29:2).

“Said the Holy One, blessed be He, to Israel, My children, since you have come before Me to judgment and gone forth with a pardon, I credit it to you as if on this very day you were made afresh before Me, as if today I created you as a new creation.’

“That is in line with the following verse of Scripture: For as the new heavens and the new earth (which I will make shall remain before Me, says the Lord, so shall your descendants and your name remain] (Isaiah 66:22).”

Targum Pseudo Jonathan on Beresheet (Genesis) 21:1-34

XXI. And the Lord remembered Sarah according to that which He had said to her; and the Lord wrought a miracle for Sarah like to that for which Abraham had spoken in prayer for Abimelek. [JERUSALEM. And the Lord wrought miracles for Sarah, as He had spoken.] And she conceived, and Sarah bare to Abraham a son, who was like to himself in his age, at the time of which the Lord had spoken to him. And Abraham called the name of his son whom Sarah had borne him Izhak. And Abraham circumcised Izhak his son, when the son of eight days, as the Lord had commanded him. And Abraham was the son of an hundred years when Izhak his son was born to him. And Sarah said, The Lord has done wondrously for me; all who hear will wonder at me. And she said, How faithful was the messenger who announced to Abraham, and said, Sarah will nurse children, for she shall bring forth a son in her old age! [JERUSALEM. And she said, What was the announcement which announced to my lord Abraham at the beginning, and said, It will be that she will give suck, because she shall bring forth a son in her old age?] And the child grew and was weaned. And Abraham made a great feast on the day when Izhak was weaned. And Sarah observed the son of Hagar the Mizreitha, whom she bare to Abraham, mocking with a strange worship, and bowing to the Lord. [JERUSALEM. And Sarah observed the son of Hagar the Mizreitha, whom she bare to Abraham, doing evil works which are not fitting to be done, mocking in a strange worship.] And she said to Abraham, Cast out this handmaid and her son: for it is not possible for the son of this handmaid to inherit with my son; and he to make war with Izhak. And the thing was very evil in Abraham's eyes, on account of Ishmael his son, who would practice a strange worship. And the Lord said to Abraham, Let it not be evil in your eyes on account of the youth who goes forth from your nurturing, and of your handmaid whom you send away. Hearken unto all that Sarah says to you, because she is a prophetess; for in Izhak shall sons be called unto you; and this son of the handmaid shall not be genealogized after you. But the son of the handmaid have I set for a predatory people (le-am leistim), because he is your son. And Abraham rose up in the morning, and took bread and a cruse of water, and gave to Hagar to bear upon her shoulder, and bound it to her loins, to signify that she was a servant, and the child, and dismissed her with a letter of divorce (be-gitta). And she went, and wandered from the way into the desert which was hard by Beersheba. And it was when they came to the entrance of the desert, they remembered to wander after strange worship; and Ishmael was seized with a burning thirst, and drank of the water till all the water was consumed from the cruse. And he was dried up, and withered in his flesh; and she carried him, and was exhausted, and she cried unto the Fear of his father, and He answered her not; and she laid the youth down at once under one of the trees. [JERUSALEM. And the water was consumed from the cruse, and she took up the youth.] And she went and sat on one side, and cast away the idol (or the strange worship), and removed it from her son, as the distance of an arrow from the bow; for she said, I am not able to see the death of the child. And she sat over against her son, and lifted up her voice and wept. And the voice of the youth was heard before the Lord for the righteousness' sake of Abraham; and the Angel of the Lord called to Hagar from heaven, and said, What is to you, Hagar? Faint not, for the voice of the youth is heard before the Lord; neither shall judgment be according to the evil which he will do, but according to the righteousness of Abraham is mercy upon him in the place where he is. Arise, support the child, and strengthen your hand in him: for I have set him for a great people. And the Lord opened her eyes, and showed her a well of water, and she went and filled the cruse with water, and gave the youth to drink. And the Word of the Lord was the helper of the youth, and he grew and dwelt in the wilderness, and became a skilful master of the bow. And he dwelt in the wilderness of Paran, and took for a wife Adisha, but put her away. And his mother took for him Phatima to wife, from the land of Mizraim.

And it was at that time that Abimelek and Phikol, chief of his host, spoke to Abraham, saying, The Word of the Lord is in your aid in all whatsoever you do. And now, swear to me here, by the Word of the Lord, that you will not deal falsely with me, nor with my son, nor with the son of my son: according to the kindness which I have done with you, you shall do with me, and with the land in which you dwell. And Abraham said to him, I swear. And Abraham remonstrated with Abimelek concerning the well of water of which the servants of Abimelek had deprived him. And Abimelek said, I knew not who did this thing; neither have you shown it to me; nor have I heard it from others, till to-day from yourself. And Abraham took sheep and oxen, and gave to Abimelek; and they both made a covenant. And Abraham set seven lambs apart and separated them from the oxen. And Abimelek said to Abraham, What are these seven lambs which you have set apart? And he said, That you may take the seven lambs from my hand, to be a testimony for me that I have dug this well. Therefore he called that well the Well of the Seven Lambs; because there they two did swear. And they struck a covenant at the Well of the Seven Lambs. And Abimelek and Phikol the Chief of his host arose and returned to the land of the Philistaee. And he planted a garden, (lit., "a paradise,") at the Well of the Seven Lambs, and prepared in the midst of it food and drink for them who passed by and who returned; and he preached to them there, Confess, and faithfully obey in the Name of the Word of the Lord, the everlasting God.

[JERUSALEM. And Abraham planted a paradise in Beer Sheba, and prepared in the midst of it food and drink for those who arrived at the border; and they ate and drank, and sought to give him the price of what they had eaten and drunk, but he willed not to receive it from them; but our father Abraham discoursed to them of that which he had said, that the world was by His word. Pray before your Father who is in heaven, from whose bounty you have eaten and drunk. And they stirred not from their place until the time when he had made them proselytes, and had taught them the way everlasting. And Abraham praised and prayed there in the name of the word of the Lord, the God of Eternity.]

Ashlamatah: 1 Samuel 1:1 – 2:10

1 ¶ NOW THERE was a certain man of Ramathaim-zophim, of the hill-country of Ephraim, and his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite.

2 And he had two wives: the name of the one was Hannah, and the name of the other Peninnah; and Peninnah had children, but Hannah had no children.

3 And this man went up out of his city from year to year to worship and to sacrifice unto the LORD of hosts in Shiloh. And the two sons of Eli, Hophni and Phinehas, were there priests unto the LORD.

4 And it came to pass upon a day, when Elkanah sacrificed, that he gave to Peninnah his wife, and to all her sons and her daughters, portions;

5 but unto Hannah he gave a double portion; for he loved Hannah, but the LORD had shut up her womb.

6 And her rival vexed her sore, to make her fret, because the LORD had shut up her womb.

7 And as he did so year by year, when she went up to the house of the LORD, so she vexed her; therefore she wept, and would not eat.

8 And Elkanah her husband said unto her: ‘Hannah, why weepest thou? and why eatest thou not? and why is thy heart grieved? am not I better to thee than ten sons?’

9 ¶ So Hannah rose up after they had eaten in Shiloh, and after they had drunk—now Eli the priest sat upon his seat by the door-post of the temple of the LORD;

10 and she was in bitterness of soul—and prayed unto the LORD, and wept sore.

11 And she vowed a vow, and said: ‘O LORD of hosts, if Thou wilt indeed look on the affliction of Thy handmaid, and remember me, and not forget Thy handmaid, but wilt give unto Thy handmaid a man-child, then I will give him unto the LORD all the days of his life, and there shall no razor come upon his head.’

12 And it came to pass, as she prayed long before the LORD, that Eli watched her mouth.

13 Now Hannah, she spoke in her heart; only her lips moved, but her voice could not be heard; therefore, Eli thought she had been drunken.

14 And Eli said unto her: ‘How long wilt thou be drunken? put away thy wine from thee.’

15 And Hannah answered and said: ‘No, my lord, I am a woman of a sorrowful spirit; I have drunk neither wine nor strong drink, but I poured out my soul before the LORD.

16 Count not thy handmaid for a wicked woman: for out of the abundance of my complaint and my vexation have I spoken hitherto.’

17 Then Eli answered and said: ‘Go in peace, and the God of Israel grant thy petition that thou hast asked of Him.’

18 And she said: ‘Let thy servant find favour in thy sight.’ So the woman went her way, and did eat, and her countenance was no more sad.

19 ¶ And they rose up in the morning early, and worshipped before the LORD, and returned, and came to their house to Ramah; and Elkanah knew Hannah his wife; and the LORD remembered her.

20 And it came to pass, when the time was come about, that Hannah conceived, and bore a son; and she called his name Samuel: ‘because I have asked him of the LORD.’

21 And the man Elkanah, and all his house, went up to offer unto the LORD the yearly sacrifice, and his vow.

22 But Hannah went not up; for she said unto her husband: ‘Until the child be weaned, when I will bring him, that he may appear before the LORD, and there abide for ever.’

23 And Elkanah her husband said unto her: ‘Do what seemeth thee good; tarry until thou have weaned him; only the LORD establish His word.’ So the woman tarried and gave her son suck, until she weaned him.

24 And when she had weaned him, she took him up with her, with three bullocks, and one ephah of meal, and a bottle of wine, and brought him unto the house of the LORD in Shiloh; and the child was young.

25 And when the bullock was slain, the child was brought to Eli.

26 And she said: ‘Oh, my lord, as thy soul liveth, my lord, I am the woman that stood by thee here, praying unto the LORD.

27 For this child I prayed; and the LORD hath granted me my petition which I asked of Him;

28 therefore I also have lent him to the LORD; as long as he liveth he is lent to the LORD.’ And he worshipped the LORD there.

1 ¶ And Hannah prayed, and said: my heart exulteth in the LORD, my horn is exalted in the LORD; my mouth is enlarged over mine enemies; because I rejoice in Thy salvation.

2 There is none holy as the LORD, for there is none beside Thee; neither is there any rock like our God.

3 Multiply not exceeding proud talk; let not arrogancy come out of your mouth; for the LORD is a God of knowledge, and by Him actions are weighed.

4 The bows of the mighty men are broken, and they that stumbled are girded with strength.

5 They that were full have hired out themselves for bread; and they that were hungry have ceased; while the barren hath borne seven, she that had many children hath languished.

6 The LORD killeth, and maketh alive; He bringeth down to the grave, and bringeth up.

7 The LORD maketh poor, and maketh rich; He bringeth low, He also lifteth up.

8 He raiseth up the poor out of the dust, He lifteth up the needy from the dung-hill, to make them sit with princes, and inherit the throne of glory; for the pillars of the earth are the LORD’S, and He hath set the world upon them.

9 He will keep the feet of His holy ones, but the wicked shall be put to silence in darkness; for not by strength shall man prevail.

10 They that strive with the LORD shall be broken to pieces; against them will He thunder in heaven; the LORD will judge the ends of the earth; and He will give strength unto His king, and exalt the horn of His Messiah.

Ketubim: Midrash Psalm 81

I. For the leader; upon the Gittith. [A Psalm] of Asaph. Sing aloud unto God our strength; shout unto the God of Jacob (Psalm 81:1-2). These words are to be considered in the light of what Scripture says elsewhere: None has beheld iniquity in Jacob (Numbers 23:21). Why did Balaam choose to mention Jacob - not Abraham and not Isaac - only Jacob? Because Balaam saw that out of Abraham had come base metal - Ishmael and all the children of Keturah; and he also saw that out of Isaac there had come Esau and his princes. But Jacob was all holiness, for to his sons-All these are the twelve tribes of Israel (Genesis 49:28). Scripture says, You are all fair, my love (Song 4:7). Hence Balaam mentioned no Patriarchs other than Jacob when he said None has beheld iniquity in Jacob. So, too, Asaph said: Seeing that there was some base metal in all the Patriarchs except Jacob, in whom there was no base metal at all, I, too, shall mention only Jacob. Hence Shout unto the God of Jacob.

2. Another comment. Why did Balaam mention Jacob, and not any of the other Patriarchs? Our Masters taught: In the measure that a man measures out, so is it measured out to him. For in the verse, In full measure (se'asse'ah), when You send her away, You do contend with her (Isaiah 27:8), se'asse'ah, taken as a reduplicating form, is read se'ah for se'ah - that is "measure for measure." This verse would seem to prove that only for a se'ah, a deed that bulks large, does God give measure for measure. Whence do we know that also for a tarkag, a half tarkag, a kag, a roga', a half roga', a toman, or an 'ukla is His measure for measure given? From Scripture which says, For every se'on, a so'en is returned in fierceness (Isaiah 9:4). Mark the variety of measures hinted at in this verse. The reference to them would seem to prove that God measures only by bulk. Whence do we know, however, that God also measures [by number] by small coins which can add up to a large sum? From Scripture, which says, Adding one to one, to find out the sum (Ecclesiastes 7:27).

A parable of a king who had three friends. Desiring to build a palace for himself, he sent for the first friend to whom he said: "Behold this place where I would build me a palace." The friend replied: "From the very beginning I have been mindful of this mountain." The king sent for the second friend and said to him: "I would build me a palace here." The friend replied: "From the very beginning I have been mindful of this field." But when he sent for the third friend and said: "I would build me a palace here," the friend replied: "From the very beginning I have been mindful of this place as a palace." The king said to him: "As you live, I shall build this palace, and I will call it by your name." Even so, Abraham, Isaac, and Jacob were friends of the Holy One, blessed be He. But Abraham called the Temple mountain, as is said In the mountain where the Lord is seen (Genesis 22:14); and Isaac called the Temple field, as is said See, the smell at my son is as the smell at a field which the Lord hath blessed (ibid. 27:27); but Jacob called it a house even before it was built, as is said This is none other than the house at God (ibid. 28:17). Therefore, the Holy One, blessed be He, said to him: "As you live, because you did call it a house even before it was built, I shall call it by your name," as is said Come ye, and let us go up to the mountain at the Lord, to the house of the God of Jacob (Isaiah 2:3), and as Jeremiah also said: Behold, I will turn the captivity of Jacob's tents (Jeremiah 30:8). And Asaph corroborated Balaam's assertion [that there was no iniquity in Jacob], for when Asaph spoke of the shouting in the Temple he mentioned only Jacob, as is said Shout unto the God of Jacob.

3. Take up the melody, and sound the timbrel, the sweet harp with the psaltery (Psalm 81:3). R. Hiyya bar Abba taught: The psaltery and the harp were the same. R. Simeon taught: The psaltery was one thing, the harp was another; they differed one from the other in the number of their bass and treble strings. R. Huna said in the name of R. Asi: Nor did they differ only in the number of their bass and treble strings, for the skin [of the sounding-board] of one of them was not dressed. And why was the psaltery called nebel? Because it put to shame (menabbel) every other kind of musical instrument.

R. Judah said in the name of R. Ilai: How many strings were there to the psaltery? Seven, as is said With seven a day do I praise You (Psalm 119:164). In the days of the Messiah, however, there will be eight strings to the psaltery, for it is said For the leader; on the Sheminith ("eight strings") (Psalm 12:1). And in the time-to-come, the psaltery will be made with ten strings, as is said Upon an instrument of ten strings, upon the psaltery (Ps. 92:4).

4. Blow the trumpet at the new moon, at the full moon (Ps. 81:4). These words are to be considered in the light of what Scripture says elsewhere: Blessed is the people that knew the trumpet sound; they walk, O Lord, in the light of Your countenance (Ps. 89:16). Blessed is the people that knew the trumpet sound: The generation of the wilderness knew by the sounding of the trumpet when to pitch camp and when to journey forward, as is said "Make thee two trumpets of silver ... and you shall use them for the calling of the congregation, and for the journeying of the camps" (Numbers 10:2). Accordingly, the end of the verse, They walk, O Lord, in the light of Your countenance, is to be read in the light of the words "And the Lord went before them by day in a pillar of cloud ... and by night in a pillar of fire, to give them light" (Exodus 13:21).

Another comment: The words Blessed is the people that know the trumpet sound refer to the people who intercalate the year and designate the day that is the proper day for the sounding of the trumpet; and the words They walk, O Lord, in the light of Your countenance mean, according to R. Abbahu, that the Holy One, blessed be He, conforms to the calendar of the children of Israel.

In a different interpretation, the words are read Blessed is the people that know the joyful sound -that is, blessed are the members of the Sanhedrin who know the joyful sound of the give-and-take of Torah study. They walk, O Lord, in the light of Your countenance: The Holy One, blessed be He, conforms to their decisions and makes their faces shine with the radiance of the Law.

R. Jose ben Jacob taught in the name of R. Idi who taught it in the name of R. Aha: The verse Naphtali is a hind let loose: he gives words of a horn (Genesis 49:21) means that when the children of Naphtali were on a mission of Torah, they were as swift as the hind. And words of a horn refers to the fact that the words of Torah were given to Israel with shouts of joy and with the voice of the horn, as is said "And all the people perceived the thunderings, and the lightnings, the voice of the trumpet, and the mountain smoking" (Exodus 20:15). Hence it is said Blow the trumpet at the new moon.

In a different exposition of Blessed is the people that know the trumpet sound, R. Josiah said: But the nations of the earth, have they not many trumpets, too? Have they not many bugles? Have they not many horns? But Blessed is the people that know the trumpet sound refers to Israel, the people who know how to propitiate their Creator with their shouts of joy and with the voice of the trumpet, as when They walk, O Lord, in the light of Your countenance in the ten days between New Year's Day and the Day of Atonement.

5. Blow the trumpet at the new moon (Psalm 81:4). At a particular new moon? Yes, the one that comes in the time appointed, on our solemn feast day (ibid.). The only new moon that comes in with a particular feast day, a feast day that arrives at the new moon, is New Year's Day.

In another exposition, the verse is read Trumpet our renewal (Chodesh), our becoming acceptable to God (Shofar), at the pardoning (keseh) on our solemn feast day. Our Masters taught that God meant by this: "Renew your deeds. Make your deeds acceptable to Me, and on this day I shall pardon your iniquities," as is said You have forgiven the iniquity of Your people, You have pardoned all their sin (Psalm 85:3).

R. Berechiah bar Abba - some say, R. Berechiah in the name of R. Abba - taught that God meant: "Renew your deeds. Then, I" - if one may be permitted to speak thus of God - "like a trumpet into which a man blows from one end and makes the sound come out of the other, shall let in one ear and out of the other the charges that any accuser whatsoever brings against you before Me." Hence Blow the trumpet at renewal (Psalm 81:4).

6. When it is a statute for Israel, it is an ordinance of the God of Jacob (Psalm 81:5): Therefore, what is not a statute for Israel, is not - if one be permitted to speak thus - an ordinance of the God of Jacob. And so R. Hoshaia taught: When an earthly court decrees, saying: "Today is New Year's Day," the Holy One, blessed be He, tells the ministering angels: "Raise up the dais. Summon the advocates. Summon the clerks. For the court on earth has decreed and said that today is New Year's Day." If, however, the witnesses of the new moon are delayed in coming, or if the court has decided to intercalate the year, and to advance New Year's Day to the next day, the Holy One, blessed be He, tells the ministering angels: "Remove the dais, dismiss the advocates, and dismiss the clerks, since the court on earth has decreed and said: 'Tomorrow is New Year's Day.'" And the proof? When it is a decree for Israel, it is an ordinance of the God of Jacob.

R. Phinehas and R. Hilkiah taught in the name of R. Simon: When all the ministering angels gather before the Holy One, blessed be He, and say, "Master of the universe, what day is New Year's Day?" He replies: "Are you asking Me? Let us, you and I, ask the court on earth." And the proof? When it is a decree for Israel, it is an ordinance of the God of Jacob.

7. In the verse He appointed it (shamo) in Jehoseph for a testimony (Psalm 81:6), read not shamo, but shemo, "His name." Jeh, that is, the name of the Holy One, blessed be He, [in Jehoseph], testified for Joseph that he had not touched Potiphar's wife. The end of the verse, When he went out through the land of Egypt (ibid.), implies, so our Masters taught, that [pardoned] on New Year's Day, Joseph went out from his prison, for the next verse reads: I removed his shoulder from under the burden [of sin] (Psalm 81:7). What is meant at the end of this verse by the words his hands were delivered from the pots (dud)? They mean that he was delivered from being a servant to the chief of the cooks, for dud is read as in the verse And he struck it unto the pan or pot (dud) (I Samuel 2:14).

The Rabbis quote the phrase delivered from the pots as meaning delivered from the servitude in Egypt, to prove that Joseph's children were not enslaved in Egypt. For the verse His firstling bullock, majesty is his (Deuteronomy 33:17) means that like the firstling bullock with which no work is done, as it is said "You shall do no work with the firstling of your bullock" (Deuteronomy 15:19), so the children of Joseph were not enslaved in Egypt. That the pots (dud) clearly refers to the servitude in Egypt is indicated by the verse In the land at Egypt, when we sat by the flesh-pots (Exodus 16:3), a word rendered duda' in the Aramaic Targum.

Incidentally, the proof that the children of Israel, when dismissed [from work] to go to their houses, used to pilfer food from the marts of Egypt, comes from the verse Remember the fish, which we were wont to eat in Egypt, for nought (Numbers 11:5). On the other hand, the verse When we sat by the fleshpots (Exodus 16:3) does not apply to the children of Joseph: They were not enslaved and they sat not by the flesh-pots, for they were shield-bearers and warriors, as another verse says of them The children at Ephraim being armed and carrying bows (Psalm 78:9). Hence it is said of Joseph I removed his shoulder from under the burden (Psalm 81:7).

Ketubim: Proverbs 7

1 ¶ My son, keep my words and treasure up my commandments within you.

2 Keep my commandments and live, and my law as the pupil of your eye.

3 Tie them upon your fingers; write them upon the tablet of your heart.

4 Say to wisdom, You are my sister, and call understanding your kinsman,

5 that they may keep you from the strange woman, from the foreigner who makes smooth her words.

6 ¶ For I looked through my lattice, at the window of my house,

7 and I saw among the simple ones, I observed among the children a young man lacking heart,

8 passing through the street near her corner; and he went the way to her house,

9 in the twilight, in the evening of the day, in the middle of the darkness of night.

10 And behold, a woman came to meet him, with the attire of a harlot, and a heart of secrecy.

11 She is boisterous and stubborn; her feet do not settle down in her own house.

12 At one moment she is outside, the next in the streets, and she lies in wait at every corner.

13 So she has seized him and kissed him; and with straight face says to him,

14 Regarding my peace offerings, today I have completed my vows;

15 therefore I came out to meet you, earnestly to seek your face, and I have found you.

16 I have spread my bed with coverings, with striped cloths of linen from Egypt.

17 I have sprinkled my bed with myrrh, aloes and cinnamon.

18 Come, let us take our fill of love until the morning; let us delight ourselves with lovemaking.

19 For my husband is not at home; he has gone on a long journey.

20 He has taken in hand a bag of money, and will come home on the day appointed (the new moon).

21 With great persuasion she influences him; with her seductive lips she moves him.

22 In an instant he goes after her, as an ox goes to the slaughter, or as a fool goes to correction in fetters;

23 till an arrow strikes through his liver, as a bird hastens to the snare; and does not realize that it is for his soul.

24 ¶ Now then, listen to me, O sons, and pay attention to the words of my mouth:

25 Do not let your heart turn aside to her ways; do not go astray in her paths.

26 For many are the wounded she has caused to fall, and countless are the ones slain by her.

27 Her house is the way to Sheol, going down to the rooms of death.

Nazarean Codicil: Yochanan 1:1-18

1 ¶ At the beginning was the Word, and the Word was with God, and the Word was an Elohim (Judge).

2 He was in the beginning with God.

3 All things were made through Him, and without Him nothing was made that was made.

4 In Him was life, and the life was the light of men.

5 ¶ And the light shines in the darkness, and the darkness did not lay hold of it.

6 There was a man sent from God, whose name was John.

7 This man came for a witness, to bear witness of the Light, that all through Him might believe.

8 He was not that Light, but was sent to bear witness of that Light.

9 That was the true Light which gives light to every man coming into the world.

10 He was in the world, and the world was made through Him, and yet the world did not know Him.

11 He came to His idea, and the idea of Him did not receive Him.

12 But as many as received Him, to them He has given the authority to become Sons of God (Judges), to those faithfully obedient to His name:

13 who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

14 And the Word became flesh and tabernacled among us, and we beheld his glory, the glory as of the only begotten from the Father, full of grace and truth (Torah).

15 ¶ Yochanan bore witness of Him and cried out, saying, This was he of whom I said, he who arrives after me appeared in history before me, for He existed before me.

16 And of his fullness we have all received, and grace for grace.

17 For the Law indeed was given through Moses, but grace and truth (Torah) came to the world through Yeshuah the Messiah.

18 No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, he declares Him.

Rosh HaShannah – New Year- Año Nuevo	Reader 1 – Beresheet 21:1-4
1^st Day – Primer Día	Reader 2 – Beresheet 21:5-12
Torah: Beresheet (Genesis) 21:1-34	Reader 3 – Beresheet 21:13-21
Bemidbar (Numbers) 29:1-6	Reader 4 – Beresheet 21:22-27
Ashlamatah: 1 Samuel 1 – 2:10	Reader 5 – Beresheet 21:28-34
Psalm 81	Maftir – Bemidbar 29:1-6
Proverbs 7	1 Samuel 1 – 2:10
N.C. Yochanan 1:1-18

Rosh HaShannah – New Year- Año Nuevo	Reader 1 – Beresheet 22:1-3
2^nd Day – Segundo Día	Reader 2 – Beresheet 22:4-8
Torah: Beresheet (Genesis) 22:1-24	Reader 3 – Beresheet 22:9-12
Bemidbar (Numbers) 29:1-6	Reader 4 – Beresheet 22:13-17
Ashlamatah: Jeremiah 31:1-19	Reader 5 – Beresheet 22:18-24
Psalm 81	Maftir – Bemidbar 29:1-6
Proverbs 7	Jeremiah 31:1-19
N.C. 1 Cor. 15:1-58; 1 Th. 4:11-18