Esnoga Bet Emunah - 227 Millset Chase# - San Antonio, Texas 78253

Targum Pseudo Jonathan for:

B’resheet (Gen.) 49:27 – 50:26

Benjamin is a strong tribe, (like) the wolf (with) his prey. In his land will dwell the Shekina of the Lord of the world, and the house of the sanctuary be built in his inheritance. In the morning will the priests offer the lamb continually until the fourth hour, and between the evenings the second lamb, and at eventide will they divide the residue remaining of the offering, and eat, every man, his portion.

[Jerusalem Targum. And our father Jakob called his sons, and said to them, Gather together, and I will teach yon the concealed end, the secret mysteries, the recompense of reward for the just, and the punishment of the wicked, and the blessedness of Eden, what it is. And the twelve tribes of Jakob assembled and surrounded the golden bed whereon our father Jakob lay, desiring that he should teach them (at the) end in benediction and consolation. Then was revealed to him the secret that had been hidden from him, and then was opened the door which had been shut to him. Our father Jakob turned therefore and blessed his sons, every man according to his good did he bless him.

[When the twelve tribes of Jakob were assembled, and surrounded the golden bed whereon our father Jakob lay, they expected that he would make known to them the order of blessing and consolation: but they were hidden from him. Our father Jakob answered and said to them: From Abraham my father's father arose the profane Ishmael and all the sons of Keturah; and from Izhak my father arose the profane Esau, my brother; and I am afraid lest there should be among you a man whose heart is separated from his brethren to go and worship before strange idols. The twelve tribes of Jakob answered all together, and said, Hear us, Israel our father! The Lord our God is one Lord! And Jakob our father answered, and said, May His Great Name be blessed for ever and ever!

[REUBEN, my firstborn you are my strength, and the beginning of my sorrow. To you my son Reuben would it have pertained to receive three portions above your brethren, birthright, priesthood, kingdom: but because you have sinned, Reuben, my son, the birthright is given unto Joseph, the kingdom to Jehuda, and the high priesthood to the tribe of Levi. I will liken you, my son Reuben, to a little garden into the midst of which there enter rapid torrents, which it cannot bear, but is carried away before them. Be repentant then, my son Reuben, with good works, for you have sinned; and sin no more, that that which you have sinned may be forgiven to you.

[5. Shimeon and Levi are brothers of the womb, men who are masters of sharp weapons; they made war from their youth; in the land of their adversary they wrought out the triumphs of war. In their counsels my soul found no pleasure; and in their gathering together at the city of Shekem to destroy it, they were not favorable to my honor; for in their anger they slew kings with princes, and in their willfulness they sold Joseph their brother, who is compared to the ox. Accursed was the town of shekem when Shimeon and Levi entered to destroy it in their wrath, for it was strong, and in their anger, for it was cruel. And Jakob our father said, If these remain together, no people or kingdom can stand before them. I will divide the tribe of Shimeon, that they may become preachers and teachers of the law in the congregation of Jakob; and I will disperse the tribe of Levi in the houses of instruction for the sons of Israel

[8. JEHUDA, to you shall all your brethren praise, and from your name shall all be called Jehudaee; your hand shall avenge you of your adversaries; all the sons of your father shall come before you with salutation. I will liken you, my son Jehuda, to a whelp the son of a lion: from the slaying of Joseph you were free, from the judgment of Tamar you, my son, were acquitted. He remains tranquil in the midst of war, as the lion and as the lioness; nor is there people or kingdom that can stand against you. Kings shall not cease from the house of Jehuda, nor sopherim (scribes) teaching the law from his children's children, until the time that the King Mashiach shall come, whose is the kingdom, and to whom all the kingdoms of the earth shall be obedient. How beauteous is the King Mashiach, who is to arise from the house of Jehuda!

[Binding his loins, and going forth to war against them that hate him, he will slay kings with princes, and make the rivers red with the blood of their slain, and his hills white with the fat of their mighty ones; his garments will be dipped in blood, and he himself be like the juice of the winepress. More beautiful are the eyes of the king Mashiach to behold than pure wine; they will not look upon that which is unclean, or the shedding of the blood of the innocent. His teeth are employed according to the precept rather than in eating the things of violence and rapine; his mountains shall be red with vines, and his presses with his wine, and his hills be white with much corn and with flocks of sheep.

[14. ISSAKAR is a strong tribe, and his limits shall be in the midst between two boundaries. And he saw the house of the sanctuary, which is called Quietness, that it is good, and the land that its fruits are rich; and bared his shoulders to labor in the law, and to him shall be all his brethren bringing tribute.

[17. (Of DAN) He will be the deliverer who is to arise, strong will he be and elevated above all kingdoms. And he will be like the serpent that lies in the way, and the basilisk which lurks at the dividing of the road, which strikes the horse in his heel, and thinks by the terror of him to throw his rider backward. He is Shimshon bar Manovach, who will be a terror upon his adversaries, and a fear upon them that hate him, and who will slay kings with princes. Our father Jakob said, My soul has not waited for the redemption of Gideon bar Joash which is for an hour, nor for the redemption of Shimshon which is a creature redemption, but for the Redemption which You have said in Your Word shall come for Your people the sons of Israel, for this Your Redemption my soul has waited.

[19. From the house of GAD will go forth hosts arrayed in arms. They will bring Israel over Jardena put them in possession of the land of Kenaan, and afterwards return in peace to their tabernacles.

[Of happy Asher how fertile is the land! His land shall satisfy with dainties the kings of the sons of Israel.

[Naphtali is a swift messenger declaring good tidings. He first declared to our father Jakob that Joseph was yet in life, and he went down to Mizraim in a little time, and brought the contract of the Double Field from the palace of Joseph. And when he opens his mouth in the congregation of Jakob, his tongue is sweet as honey.

[22. My son who has become great, JOSEPH, my son, who has become great, and waxed mighty, that you would become mighty was foreseen. You, Joseph, my son, will I liken to a vine planted by fountains of water, which sends her roots into the depth and strikes the ridges of the rocks, uplifting herself on high and surmounting all the trees. So have you, 0 Joseph my son, risen by thy wisdom above all magicians of Mizraim, and all the wise men who were there, what time you did ride in the second chariot of Pharoh, and they proclaimed before thee and said, This is the father of the king, Long live the, father of the king Great in wisdom, though few in years. And the daughters of kings and of princes danced before you at the windows, and beheld you from the balconies, and scattered before you bracelets rings collars, necklaces, and all ornaments of gold, in hope you would uplift your eyes and regard one of them. But you my son Joseph were far from lifting your eyes on any one of them, though the daughters of kings and of princes spoke one to another, This is the holy man Joseph, who walks not after the sight of his eyes nor after the imagination of his heart; because the sight of the eyes and the imagination of his heart make the son of woman to perish from the world. Therefore will arise from you the two tribes Menasheh and Ephraim, who shall receive portion and inheritance with their brethren in the dividing of the land. The magicians of Mizraim and all the wise men spoke against him, but could not prevail over him; they spoke evil of him before his lord, they accused him before Pharoh king of Mizraim, to bring him down from his dignity; they spoke against him in the palace of Pharoh with a slanderous tongue severe as arrows. But the strength of his confidence remained in both his hands and his arms, and he sought mercy from the strength of his father Jakob, under the arms of whose power the tribes of Israel are led, and do come. Blessed are the breasts that suckled you, and the womb in which you did lie. The blessing of your father be added upon you, upon the blessings wherewith your fathers Abraham and Izhak who are like mountains blessed you, and upon the blessing of the four mothers' Sarah, Rivekah, Rahel, and Leah, who are like hills; let all these blessings come, and make a diadem of majesty upon the head of Joseph, and upon the crown of the man who became a chief and ruler in the land of Mizraim, and the brightness of the glory of his brethren.

[17. (Of BENJAMIN) I will liken him to a ravening wolf. In his limits will the sanctuary be built, and in his inheritance the glory of the Shekina of the Lord will dwell. In the morning will the priests offer the continual lamb and its oblations, and at the going down of the sun will the priests offer the continual lamb and its oblations, and at evening divide the offerings of the sons of Israel.]

All these Tribes of Israel are twelve: they are all righteous together, and this it is which their father spoke to them, and blessed them; according to his blessing blessed be each man. And he commanded them and said to them, I am to be gathered to my people; bury me with my fathers in the cavern which is in the field of Ephron the Hitah, in the cave that is in the Double Field over against Mamre in the land of Kenaan; for Abraham bought the field of Ephron the Hitah for an inheritance of burial. There they buried Abraham, and Sarah his wife; there they buried Izhak , and Rivekah his wife; and there I buried Leah: the purchase of the field, and the cave that it is in, of the sons of Hitah

And Jakob ceased to command his sons. And he gathered up his feet into the midst of the bed, and expired, and was gathered unto his people

L. And Joseph laid his father upon a couch of ivory which was framed with pure gold, and inlaid with precious stones, and secured with cords of byssus. There they poured out fervid wines, and there burned they most costly perfumes: there stood the chiefs of the house of Esau and the chiefs of the house of Ishmael; there stood the Lion of Jehuda, the strength of his brethren. He answered and said to his brethren, Come, and let as raise up to our father a tall cedar whose head shall reach to the top of heaven, and its branches overshadow all the inhabitants of the earth, and its roots extend to the depths of the abyss: from it have arisen the twelve tribes, and from it will arise kings, princes, and priests in their divisions, to offer oblations, and from it the Levites in their appointments for singing. Then, behold, Joseph bowed himself upon his father's face, and wept over him, and kissed him.

[Jerusalem. And Joseph laid him on a couch of ivory which was covered with pure gold, and inset with pearls, and spread with clothes of byssos and purple. There they poured out wine with choice perfumes, there they burned aromatic gums; there stood the chiefs of the house of Esau; there stood the princes of the house of Ishmael there stood the Lion Jehuda, the strength of his brethren. And Jehuda answered and said to his brethren, Come, let us raise up to our father a tall cedar, whose head shall reach to heaven, but whose branches unto the inhabitants of the world. From it have arisen the twelve tribes, from it the priests with their trumpets and the Levites with their harps. And they wept, and Joseph bowed himself on the face of his father, and wept over him and kissed him.]

And Joseph commanded his servants the physicians to embalm his father; and the physicians embalmed Israel. And the forty days of embalming were completed to him; for so fulfill they the days of embalming; and the Mizraee lamented him seventy days; saying one to another, Come, let us lament over Jakob the Holy, whose righteousness turned away the famine from the land of Mizraim. For it had been decreed that there should be forty and two years of famine, but through the righteousness of Jakob forty years are withheld from Mizraim, and there came famine but for two years only. And the days of his mourning passed. And Joseph spoke with the lords of the house of Pharoh, saying If I may find favor in your eyes, speak now in the hearing of Pharoh, saying, My father made me swear, saying, Behold, I die, in the sepulchre which I have prepared for me in the land of Kenaan there shall you bury me. And now let me go up and bury my father, and I will return. And Pharoh said, Go up, and bury your father, according as he made you swear.

And Joseph went up to bury his father; and all the servants of Pharoh, the elders of his house, and all the elders of the land of Mizraim, went up with him. And all the men of Joseph's house, and his brethren, and his father's household: only their children, and their sheep and oxen, left they in the land of Goshen.

And there went up with him chariots and horsemen and a very great host. And they came to the threshing floor of Atad, which is beyond the Jardena, and there they lamented with a great and mighty lamentation. And he made there a mourning for his father seven days. And the inhabitants of the land of Kenaan beheld the mourning at the threshing floor of Atad, and they loosed the girdles of their loins in honor of Jakob, and spread forth their hands, and said, This is a mighty mourning of the Mizraee. Therefore he called the name of the, place Abel Mizraim, which is on the other side of Jardena. And his sons did for him as he had commanded them.

But when his sons had brought him into the land of Kenaan, and the thing was heard by Esau the Wicked, he journeyed from the mountain of Gebala with many legions, and came to Hebron, and would not suffer Joseph to bury his father in the Double Cave. Then forthwith went Naphtali and ran, and went down to Mizraim, and came in that day, and brought the Instrument that Esau had written for Jakob his brother in the controversy of the Double Cave. And immediately he beckoned to Hushim the son of Dan, who unsheathed the sword and struck off the head of the Wicked Esau, and the head of Esau rolled into the midst of the cave, and rested upon the bosom of Izhak his father; and the sons of Esau buried his body in the double field, and afterward the sons of Jakob buried him in the cave of the double field; in the field which Abraham bought for an inheritance-sepulchre, of Ephron the Hitah, over against Mamre.

And Joseph returned to Mizraim, he and his brethren, and all who went up with him to bury his father, after they had buried his father.

And Joseph's brethren saw that their father was dead, and that he (Joseph) did not return to eat together with them, and they said, Perhaps Joseph will bring upon us all retained enmity against us, and will bring upon us all the evil that we did him. And they instructed Bilhah to say to Joseph, Your father commanded before his death to speak to you, Thus shall you say to Joseph, Forgive now the guilt of your brethren and their sin, for They committed evil against you; but forgive, I beseech you, the guilt of the servants of the God of your father. [JERUSALEM. And they instructed the tribe of Bilhah the handmaid of Rahel to say, Your father before he was gathered commanded, saying.]

And Joseph wept when they spoke with him. And his brethren came also, and bowed themselves before him, and said, Behold, we are your servants. And Joseph said to them, Fear not, for I will not do you evil, but good; for I fear and humble myself before the Lord. [Jerusalem. And Joseph said to them, Fear not, for the evil that you did me has ended. Are not the thoughts of the sons of men before the Lord?] You indeed imagined against me evil thoughts, that when I did not recline with you to eat it was because I retained enmity against you. But the Word of the Lord thought on me for good; for my father has caused me to sit at the head, and on account of his honor I received; but now not for the sake of my (own) righteousness or merit was it given me to work out for you deliverance this day for the preservation of much people of the house of Jakob, And now fear not; I will sustain you and your little ones. And he comforted them, and spoke consolation to their heart.

And Joseph dwelt in Mizraim, he and his father's house. And Joseph lived a hundred and ten years. And Joseph saw Ephraim's children of the third generation; also the sons of Makir the son of Menasheh, when they were born, were circumcised by Joseph.

And Joseph said to his Brethren Behold, I die the Lord remembering will remember you and will bring you up from this land, into the land which He swore to Abraham, to Izhak, and to Jakob. And Joseph adjured the sons of Israel to say to their sons: Behold, you will be brought into servitude in Mizraim; but you shall not presume to go up out of Mizraim until the time that two Deliverers shall come, and say to you, Remembering, remember you the Lord. And at the time when you go up you shall carry up my bones from hence.

And Joseph died, the son of a hundred and ten years. And they embalmed him with perfumes, and laid him in an ark, and submerged him in the midst of the Nilos of Mizraim. [Jerusalem. And they embalmed him, and laid him in an ark in the land of Mizraim.

THE END OF THE FIRT BOOK OF THE TORAH

Midrash Tanhuma Yelammedenu

B’resheet (Gen.) 49:27 – 50:26

14. Benjamin is a wolf that ravens (Gen. 49:27). Scripture states elsewhere: For the Lord will do nothing, but He reveals His counsel unto His servants the prophets (Amos 3:7). At first He revealed His counsel to those who feared him, as is said: The counsel of the Lord is with them that fear him (Ps. 25:14). Later He disclosed it to the righteous, as is said: But His counsel is with the righteous (Prov. 3:32). Finally He revealed it to the prophets, concerning whom it is said: But He reveals His counsel unto His servants the prophets (Amos 3:7).

All acts of the righteous are performed through the inspiration of the Divine Spirit. When Jacob blessed Judah, he likened him to a lion, as is said: Judah is a lion's whelp (Gen. 49:9). He thus coupled him with the kingdom of Babylon, about which it is said: The first was a lion (Dan. 7:4). Hence Daniel, Mishael, Hananiah, and Azariah fought against Babylon. He also coupled Joseph with the kingdom of Edom.

R. Samuel the son of Nahman stated: There is a tradition that Esau will be subjugated by the descendants of Rachel, as it is said: Surely the least of the flock shall drag them away (Jer. 49:20).

Moses coupled the tribe of Levi with the Macedonian Greek Empire. The Hasmoneans were descended from the tribe of Levi, the third tribe, and Greece was the third empire (in Daniel's vision). The word Levi in Hebrew has three letters (i.e., consonants), and (similarly) the word for Greece (yavan) has three letters. One sacrificed oxen, and the other wrote with the horn of an ox, but had no share in (i.e. did not believe in) the God of Israel. One was numerous, and the other few in number. Moses saw them and blessed them: Bless, Lord, His substance (Deut. 33:11).

He pitted Benjamin against the kingdom of Media. And thus Mordecai, who was of the tribe of Benjamin, exacted retribution from it. It is written: And behold, another beast, a second, like to a wolf (Dan. 7:5). This alludes to the kingdom of Media, which He turned against the tribe of Benjamin, which is also compared to a wolf, as it is said: Benjamin is a wolf that ravens (Gen. 49:27). What is the meaning of a wolf that ravens? Just as a wolf seizes its prey, so the tribe of Benjamin seized its prey, as it is said: And see, and behold, if the daughters of Shiloh come out to dance in the dances, then come out of the vineyards, and catch you every man his wife (Judg. 21:21). Hence, just as a wolf seizes its prey hungrily, so too did the tribe of Benjamin.

In the Book of Judges, it is written concerning Ehud: And Ehud made him a sword which had two edges (ibid. 3:16). This indicates that he would have a share in two worlds because he had studied the law, about which it is stated: A two-edged sword in their hand (Ps. 149:6). Hence he was privileged to enjoy the fruits of this world and the hereafter.

He went in to Eglon, and said: "I have a message from God unto you." And he arose out of his seat (Judg. 3:20). The Holy One, blessed be He, said to him: You honored Me by arising from your throne; be assured, I will cause your daughter to rear a son who will sit on My throne. This refers to Ruth the Moabitess, from whom Solomon descended. Solomon sat on the throne of the Lord as king (I Chron. 29:23). What is written about Ehud? And Ehud put forth his left hand, and took the sword from his right side, and thrust it into his belly (Judg. 3:21). In the morning he devours prey (Gen. 49:27) alludes to the fact that he thrust the sword into his belly; and at even he divides the spoil refers to the land which he took as spoil.

Benjamin is a wolf that ravens. This refers to the fact that his land produced early crops. Hence, In the morning he devours prey, at even he divides spoil refers to Beth-El, where the fruit ripens late.

Benjamin is a wolf that ravens. This alludes to Saul. For in the morning he devours prey, as it is said: So Saul took the kingdom over Israel, and fought against all his enemies on every side, against Moab, etc. (I Sam. 14:47). And at even divides the spoil. Saul died, and his three sons . . . that same day together (ibid. 31:6). Hence, at even divides the spoil.

Another comment on Benjamin is a wolf that ravens. This alludes to Queen Esther. In the morning he devours prey: And the king and Haman came to banquet (Est. 7:1). And at even he divides spoil: For he hung Haman (ibid., v. 10). And after that is written: On that day the king Ahasuerus gave the house of Haman, the Jews' enemy, unto Esther the Queen (ibid., 8:1).

Another explanation of Benjamin is a wolf that ravens. It alludes to sacrifice. In the morning he devours prey: The one lamb shall you offer in the morning (Exod. 29:39). At even he divides the spoil: And the other lamb you shall offer at even (ibid.).

This verse also refers to the altar. Though it extended only a cubit's length into the territory of Benjamin, the flame did not depart from his land. This was in fulfillment of the verse He covers him all the day (Deut. 33:12).

15. All these are the twelve tribes of Israel (Gen. 49:28). Elsewhere it is written: Twelve princes shall he beget (Gen. 17:20). These are the number of the tribes, and the world is arranged according to that number. There are twelve hours in the day, and twelve hours in the night. Similarly, there are twelve planets, twelve months in the year, and twelve stones in the ephod. Therefore, all these are the twelve tribes.

R. Yohanan said: Where there actually only twelve tribes? Does it not say: Ephraim and Manasseh shall be like Reuben and Simeon (Gen. 48:5), making fourteen in all? The answer is that when Levi is counted among the tribes, they are not counted, and when Levi is not counted among the tribes, Ephraim and Manasseh are reckoned as one tribe. How do we know this It is written: Of the children of Joseph: of Ephraim, Elishama the son of Manasseh . . . Gamaliel (Num. 1:10). Hence, all these are the twelve tribes—no more and no less.

Similarly, Rebecca foresaw that there would be twelve tribes, as it is written: And the Lord said to her: Two nations are in your womb, and two peoples shall be separated from your bowels (Gen. 25:23). This equals four. And the one people shall be stronger than the other (ibid.); this adds up to six. And the elder will serve the younger (ibid.) makes it eight. When her days to be delivered were fruitful, Behold, there were twins in her womb (ibid., v. 24); this makes ten. The first came forth, and after that his brother (ibid.), totaling twelve in all.

There are others who determine the number of tribes from Rebecca's use of the word zeh ("thus"); the letters in this word equal twelve arithmetically. When the children struggled together in her womb, she cried out: "Must I suffer like this twelve times, since the Holy One, blessed be He, has told me that twelve children will descend from me?" Then she said: If this be so, wherefore do I live? (ibid., v. 22).

16. This is it that their father spoke unto them and blessed them (Gen. 49:28). Scripture does not say "he blessed him" but rather he blessed them. Why is this so? Because he attributed to Judah the might of a lion, to Joseph the power of an ox, to Naphtali the swiftness of a hind, and to Dan the sting of a serpent. You might argue that one was superior to the other, and so he spoke to all of them at one time, at the conclusion of his blessing, as is said: Every one according to his blessing he blessed them (ibid.).

Because he divided the land among them, giving to Judah the soil that would yield barley and to Benjamin the land that would produce wheat, he coupled them in his blessing so that they would share each other's crops. Hence Scripture states: And this is it that their father spoke to them. "Unto them" is not written here but rather to them (lahem), thus indicating that their father told them: In the future a prophet will bless you in a like manner. Where I leave off blessing you, he will begin. And so Moses did, as it is said: And this is the blessing, wherewith Moses the man of God blessed the children of Israel (Deut. 33:1). Moses told them: I shall reveal to you now when you will attain these blessings. At the time you accept the law, as is said: And this is the law (ibid. 14:44).

Thus with the very words with which Jacob concluded his blessing, Moses began to bless them. Moses said: I learn understanding from my elders (Ps. 119:100). When Isaac blessed Jacob, he said to him: And God Almighty bless you (Gen. 28:3). How did he conclude his blessing? With the word call, as it is said: And Isaac called Jacob and blessed him (ibid., v. 1). And Jacob began where his father had ended, as it is said: And Jacob called his sons (Gen. 49:1), and concluded: And this is what their father spoke to them. When Moses blessed the tribes, he began where Jacob had left off, as is said: And this is the blessing, and he concluded with: Happy, are you, O Israel (Deut. 33:29). Later, David began where Moses concluded, saying: Happy is the man (Ps. 1:1). Hence Scripture states: I learn understanding from my elders (Ps. 119:100).

17. Another comment on This is it that their father spoke unto them, and he charged them, and said unto them: "I am to be gathered unto my people" (Gen. 49:28-29). He said to them: If you are worthy, you will be inextricably linked to me (i.e.. they will be called the sons of Jacob), but if not, when I depart from this world, I will ascend to my fathers. Immediately upon his passing, His sons did unto him as he had commanded them (Gen. 50:12). What did they do? They embalmed him and carried him away. What is written there? And they came to the threshing floor of thorns (ibid., v. 10). Is there such a thing as a threshing floor of thorns'? This verse alludes to the Canaanites, who took crowns and placed them about Jacob's bier. What is more, when they saw Jacob's bier they removed their girdles and paid homage to him.

R. Samuel the son of Nahman said: They undid their shoulder knots; and Rabbi declared: They pointed to the coffin with their fingers and exclaimed: This is a grievous mourning to the Egyptians (ibid., v. 11). Therefore the Holy One, blessed be He, gave them a circle within the threshing floor of thorns.

And he made a mourning for his father seven days (ibid., v. 10). How do we know that mourning lasts seven days? Our sages stated: We know it from the verse And you shall not go out from the door of the tent of meeting for seven days (Lev. 8:33). Why are there seven days of mourning? To correspond to the seven days of feasting.

The Holy One, blessed be He, said: In this world you grieved for this righteous man for seven days, but in the world-to-come I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow (Jer. 31:13). And I will comfort Zion and its vast places, as it is said: For the Lord hath comforted Zion; He has comforted all her waste places and has made her wilderness like Eden, and her desert like the garden of the Lord; joy and gladness shall be found therein, thanksgiving and the voice of melody (Isa. 51:3).

And when Joseph's brethren saw that their father was dead, etc. (Gen. 50:13). What did they see that frightened them? As they were returning from the burial of their father, they saw their brother go to the pit into which they had hurled him, in order to bless it. He blessed the pit with the benediction "Blessed be the place where He performed a miracle for me," just as any man is required to pronounce a blessing at the place where a miracle had been performed in his behalf. When they beheld this they cried out: Now that our father is dead, Joseph will hate us and will fully requite us for all the evil which we did unto him. And they sent a message unto Joseph, saying: Your father did command . . . "So shall you say unto Joseph: Forgive" (Gen. 50:15-16). We have searched the entire Scripture and are unable to find any place where Jacob uttered this remark. This statement is introduced to teach us the importance of peace. The Holy One, blessed be He, wrote these words in the Torah for the sake of peace alone.

Ashlamatah: Zechariah 14:1-11

1. Behold, a day of the LORD comes, when your spoil shall be divided in the midst of you.

2. For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half of the city shall go forth into captivity, but the residue of the people shall not be cut off from the city.

3. Then shall the LORD go forth, and fight against those nations, as when He fights in the day of battle.

4. And His feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleft in the midst thereof toward the east and toward the west, so that there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south.

5. And you shall flee to the valley of the mountains; for the valley of the mountains shall reach unto Azel; yea, you shall flee, like as you fled from before the earthquake in the days of Uzziah king of Judah; and the LORD my God shall come, and all the holy ones with You.

6. And it shall come to pass in that day, that there shall not be light, but heavy clouds and thick;

7. And there shall be one day which shall be known as the LORD'S, not day, and not night; but it shall come to pass, that at evening time there shall be light.

8. And it shall come to pass in that day, that living waters shall go out from Jerusalem: half of them toward the eastern sea, and half of them toward the western sea; in summer and in winter shall it be.

9. And the LORD shall be King over all the earth; in that day shall the LORD be One, and His name one.

10. All the land shall be turned as the Arabah, from Geba to Rimmon south of Jerusalem; and she shall be lifted up, and inhabited in her place, from Benjamin's gate unto the place of the first gate, unto the corner gate, and from the tower of Hananel unto the king's winepresses.

11. And men shall dwell therein, and there shall be no more extermination; but Jerusalem shall dwell safely. {S}

Ketubim Targum Psalm 41

1. For praise; a psalm of David.

2. Happy the man who is wise to show mercy to the humble and poor on the day of evil; the Lord will deliver him.

3. The Lord will keep him and preserve him and do well to him in the land; and He will not hand him over to the will of his enemies.

4. The word of the Lord will aid him in his life, and be revealed to him on the bed of his sickness to preserve him; you have reversed wholly his bed in the time of his sickness and rebuke.

5. I said: O Lord, have mercy on me; heal my soul, for I have sinned in your presence.

6. My enemies will speak evil about me: “When will he die and his name perish?”

7. And if he comes to welcome me, he will speak falsehood; in his mind he will gather iniquity to himself, he will go outside [and] speak.

8. All my enemies speak together about me in secret, plotting ruin for me.

9. He will pour out on him the speech of an oppressor, and will say, “This one who is sick will not get up again.”

10. Even a man who seeks my welfare, in whom I trusted, feeding him my meal – he has cunningly prevailed over me.

11. But you, O Lord, have mercy on me, and raise me up from illness; and I will pay them back.

12. By this I know that You have favored me, that my enemy has not prevailed over me to cause harm.

13. But I, for my blamelessness – You have sustained me; and You made me stand in Your presence forever.

14. Blessed be the name of the Lord God of Israel, from this world to the world to come; the righteous will say, “Amen and amen.”

THE END OF THE FIST BOOK OF PSALMS

Ketubim Midrash Psalm 41

1. Blessed is he that considers the poor (Ps. 41:1-2). These words are to be read in the light of what Scripture says elsewhere: There was a little city, and few men within it; and there came a great king against it, and besieged it, and built great bulwarks against it. Now there was found in it a poor wise man, and he by his wisdom delivered the city; yet not [all] people consider that same poor man (Eccles. 9:14-153). The little city is the human being; few men within it are the organs in his body; there came a great king against it—the Inclination-to-evil comes against it; and built great bulwarks against it—great traps against it; the poor man and wise is the Inclination-to-good; and he by his wisdom delivered the city, delivered it from the punishment of Gehenna. And why is the Inclination-to-good called a poor man? Because not all people heed it. Therefore David said: Because not all people heed the Inclination-to-good, blessed is that man who does heed it. Hence it is said Blessed is he that considers the poor.

2. Another comment on Blessed is he that considers the poor; the Lord will deliver him in time of trouble. These words are to be read in the light of what Scripture says elsewhere: He that has pity upon the poor lends unto the Lord (Prov. 19:17).

R. Johanan said: He who visits a man in poor health removes one-sixtieth of his illness; and he who does not visit adds one-sixtieth to his illness.

R. Abin observed: If what R. Johanan says is true, let sixty persons come to visit a man who is in very poor health and so rid him of his illness!

According to R. Eleazar, the verse alludes to one who buries the corpse of a poor unknown person.

According to R. Abba, the verse alludes to him who sees to it that his Inclination-to-good has thorough knowledge of his Inclination-to-evil.

According to R. Asi, the verse alludes to him who is considerate, and gives money to the poor.

According to the Rabbis, the verse alludes to him who helps another flee from persecution by the kingdoms.

What was R. Abba's reason for saying that the verse alludes to a man who sees to it that his Inclination-to-good has thorough knowledge of his Inclination-to-evil? Because the verse Blessed is he that considers the poor shows that a man is able to deliver the Inclination-to-good from the Inclination-to-evil.

As for R. Asi's comment, it is explained by the next verse, The Lord will preserve him, and keep him alive.

As for R. Johanan's comment, the next verse says, The Lord will strengthen him upon the bed of illness (Ps. 41:4).

As for R. Eleazar's comment, the next verse says, He shall be blessed upon the earth (Ps. 4i:3).

As for the comment of the Rabbis, the next verse says, And You wilt not deliver him unto the will of his enemies (ibid.).

3. Another comment on Blessed is he that considers the poor. R. Jonah said: Blessed is he that considers, and then gives to the poor. For what can the words he that considers mean except that he keeps the poor man in mind and finds a way of keeping him alive? How so? If the poor man was once rich and has come down in the world, the considerate man goes to him and says, "I hear that an inheritance is coming to you out of a certain country," or, "A certain man owes you such and such an amount. Now, if you desire, accept money from me, and when the inheritance comes to your hand, or when the man pays the debt to you, you will repay me." So speaks the man who considers the poor.

4. The Lord will deliver him in the day of evil: A man knows no day of real evil other than the day of his death, the day of the soul's going hence—on that day the Lord will deliver a man from the punishment of Gehenna.

Another comment: The day of evil is the day of great judgment, the day of which it is written Behold, the day comes, it burns as a furnace (Mal. 3:19). But what verse follows? But unto you that fear My name shall the sun of righteousness arise with healing in its wings (ibid. 3:20). What is alluded to in the words sun of righteousness, and healing? The righteousness which you wrought for the poor will stand up and shine for you on the day of great judgment, and give you healing.

So, too, Scripture says, And if you draw out your soul to the hungry and satisfy the afflicted soul (Isa. 58:10). What can be meant by an afflicted soul except a human being whose poverty forces him to fast? For this is the way of man's nature: Though a man feed himself all the dainties in the world, if one day passes in which he does not eat, the soul is afflicted and wants to leave the body. But as soon as you satisfy the poor soul, forthwith it comes to, is at rest, and stays with the body. Hence Scripture reckons it as though you drew out your own soul and gave it to the hungry man.

5. The Lard will strengthen him upon a bed of illness (Ps. 41:4). Is the point of this verse that a bed is set aside especially for illness? What, exactly, is meant by a bed of illness? On the first day when a man is ailing, he is in need of prayer. Even so on the second day, and so, too, on the third day. But on the fourth day, it is said of him: "He is really ill." Then the Holy One, blessed be He, says, "Behold he is accounted ill in the eyes of all men—I Myself shall now raise him." Hence it is said The Lord will strengthen him upon a bed of illness.

What is meant by You turn all as he lies in his sickness (ibid.)? All the sins that a man committed while he stood firm upon his feet, the Holy One, blessed be He, remits for him during his illness. Hence, it is said You turn all as he lies in his sickness.

David said: As for me, I do not ask for such remission. For I said: "O Lord, be merciful unto me; heal my soul; even though I have sinned against You" (Ps. 41:5).

Mine enemies speak evil of me: "When shall he die, and his name perish?" (Ps. 41:5-6). Did David have enemies? Is it not written All Israel and Judah loved David (2 Sam. 18:16)? And also: David executed justice and righteousness unto all his people (2 Sam. 8:15)? Since his people loved him, why did he say, Mine enemies? Who were David's enemies? They who sought to do wrong and to defraud, and to whom he gave no rest, they were his enemies.

6. And if one come to see me, he speaks falsehood; his heart gathers destruction into itself (Ps. 4117). When men like this come to visit me, they say with their mouths, "May the Holy One, blessed be He, have mercy on you": they pray for me with their mouths, but they desire destruction for me in their hearts.

When he goes abroad, he speaks of it (ibid.) : In my presence they that hate me pray for me, but when they go abroad, they all speak against me, and all of them whisper evil against me.

7. A wicked matter is poured in him (Ps. 41:9). They say of me: "David is clever. He knows what he is doing. To others, he pretends to be laid up and unable to rise, but in truth he can leave his bed." And so they say A wicked matter is poured in him. When I was asked, "Who said such a thing of you? Surely it was a stranger?" I replied: Indeed, mine own familiar friend, in whom I trusted, who did eat of my bread, has lifted up his heel against me (Ps. 49:10): Even my disciples turned on me with kicks. How so? When they entered the house of study, they entered my presence gentle as kids; but when they left my presence, they became like goats goring with their horns. By bread David meant words of Torah, as in the verse Wisdom . . . says . . . Come eat of my bread (Prov. 9:5).

David said: I do not take the things they do to heart, for I trust in You.

8. But You, O Lord, be merciful unto me, and raise me up, that I may requite them (Ps. 41:11). But is it not written Say not: "I will requite evil"; wait for the Lord, and He will save you (Prov. 20:22)? But what David meant was: I will requite them good for evil, and let the Holy One, blessed be He, punish them.

By this I know that You delight in Me (Ps. 41:12). David said to the Holy One, blessed be He: "Master of the universe, requite them with evil because they are ingrates, for when they were sick, my clothing was sackcloth (Ps. 35:13), that is, when they were sick, I put on sackcloth and made supplication for them.

But when I am sick, all the supplication they make for me is that I die. The Holy One, blessed be He, replied: "And who is to know what the sackcloth meant? Perhaps the supplication you made for them was that they die!"

David answered God: "If that be true, may all that I prayed for them come upon me, as is said My prayer, may it return into mine own bosom (Ps. 35:13)." And he went on to say: But You, O Lord, be merciful unto me, and raise me up. And the Holy One, blessed be He, replied: "Since you have spoken in this way, By this I know that you delight in Me"

David said: And as for me, You uphold me because of mine integrity, and sets me before Your face for ever (Ps. 41:13), and then asked: In return, what shall be done for You? In return, what shall I give You? There is nothing I can do save bless You: Blessed be the Lord, the God of Israel, from everlasting and to everlasting. Amen, and Amen! (Ps. 41:14).

THE END OF THE FIRST BOOK OF PSALMS

Midrash of Matityahu

(Matthew) 6:16-21

16. And again he (Yeshuah) said to them: When you [hold a private] fast, be not as the mournful painted ones, with sad countenances, for they change their faces, that they may appear to men fasting. Amen I say to you, that they have received their reward already.

17. But when you fast [privately], anoint your head, and wash your face,

18. that you may not appear to men as fasting, but to your Father Who [is] in secret, and your Father, who sees in secret, shall reward you..

19. Again he (Yeshuah) said to them: Make not up for yourselves treasures on the land, where moth and rust consume them, and where thieves break through and steal,

20. but rather make up for yourselves treasures in the heavens, where neither moth nor rust can consume, and where thieves do not break through nor steal,

21. For in the place where your treasure is, there will be also your heart (mind).

Commentary

For more information on the tribe of Benjamin, please see:

http://www.betemunah.org/benyamin.html

For further study on Israel’s twelve tribes, please see:

http://www.betemunah.org/tribes.html

The theme of the gift of repentance in last week’s Torah Seder is continued in this week, particularly towards the end of the Seder when Yosef’s brethren fear that now that their father Ya’aqob is dead he will take some form of punishment upon them for selling him into Egypt. The Midrash of Matityahu for this week refines the subject of forgiveness and deals with two allied subjects: private fasting (as a sign of repentance/returning and seeking forgiveness) as well as the issue of what a Jew is here for, and indeed what kind of living philosophy G-d expects of all human beings to adopt.

This second issue is perfectly exhibited in the life of Yosef, who did not allow power nor prestige to overtake him, but remained fast to the universal purpose for which G-d, most blessed be He created us – to serve Him and to constantly have in our minds this goal and amass treasures as a consequence of a life lived in the pursuit of serving G-d and fellowman.

The magic sentence: “For in the place where your treasure is, there will be also your heart (mind)” is one that requires much careful study since obviously as a Midrashic text, there is more than meets the eye. Man’s mind has the power to create demons and angels. When his thoughts are in consonance with the Written and Oral Torah as transmitted by our Sages, then he is constantly creating angels, When our minds depart from this target we start creating a series of demons. We know that a mind that is bent on materialism creates much evil to others and to himself. So we need to ask ourselves constantly, what kind of treasures are we building.

A good exercise is to have a small notebook with us, and record early in the morning, and at lunch or after it, and in the evening on what has preoccupied our mind the most in the past hours, what is presently our mind thinking on, and what do we propose to worry about in the next few hours. Before going to sleep, look at your notebook, and read this text again afresh “For in the place where your treasure is, there will be also your heart (mind)” and meditate sincerely as to whether your mind occupied in building heavenly treasures. Ask yourself what room is there for improvement and work on this goal over the next days, whilst keeping the discipline of stopping three times a day to record and briefly meditate as to how you are doing with regards to this great ethical principle.

We know that the Torah was the main preoccupation for Yosef during the whole day. Even when he went about carrying out his duties he always found Torah principles that guided his behavior and thoughts and applied them to the work at hand. Yosef knew that he had to work long hours assisting Pharaoh in government, so that he could support his brethren in Egypt and the Torah instruction of his father. In fact, if it were not for the power, influence, and possessions of Yosef, his brethren and his father would have died of hunger in the land. And if Ya’aqob would have died there would have ceased wholesome Torah teaching in the world.

Supporting Torah Scholarship is therefore as meritorious as being a Torah Scholar. Therefore Yosef rose to prominence because the Torah was constantly dwelling in his mind, and a mind that is constantly minding G-d’s business is accumulating for sure much heavenly treasure. We must always remember that this life of 70 or 80 years duration is just but an insignificant blimp when compared to eternity. All the benefits and comforts this world can offer us is nothing compared with the treasures we can start building in the heavens today for our eternal enjoyment in the age-to-come. Take a few minutes to think about it, what kind of treasures are you building, and where are they being stored/spent? Surely the sentence “For in the place where your treasure is, there will be also your heart (mind)” is of profound and vital significance. May G-d bless us and all Israel to be like Efraim and Mansseh = Yosef!

SAYING CHAZAK CHAZAK V’NITCHAZEK AT THE END OF EACH SEFER

Rav Mordy Friedman

http://www.yehatzvi.org/parasha/b'chukotai.rtf

Ashkenaz and Sefarad customs (minhagim) are usually quite different, but when it comes to the saying of “Chazak” in the context of Keriat HaTorah (public Torah reading) it is striking and uncanny that both Ashkenazim and Sefardim have the blessing “chazak”, only that it is said under completely different circumstances and conditions, and have a completely different meaning and function.

According to the classic Ashkenaz practice: The phrase “chazak chazak v’nitchazek” is recited by the congregation and then repeated by the Ba’al Koreh (Torah reader) upon the end of the public reading of each Sefer, i.e, as in the end of this week’s parsha - Bechukotai – the end of Sefer Vayikra. This minhag is treated as a very special and holy minhag – as attested to by the fact that the Gabbai gets up and announces that the entire congregation should stand up for that last aliyah and chant in unison – chazak chazav v’nitchazek.

In contrast, according to the dominant Sefarad custom, at the end of every single individual Torah reading, whether it be on Monday morning, Thursday morning, or Shabbat morning, the congregation individually greet the Ba’al Koreh (Torah reader) with the word “chazak” or more precisely, “Chazak U’Baruch.”

Despite that both customs involve the word “chazak” and are found in the context of public Torah reading, the two customs vary in every possible way: Let us chart out and summarize three significant differences for the purpose of clarification:

	*When to say Chazak*	*What is said*	*Who says it*
Ashkenazim	End of each Sefer	Chazak Chazak V’Nitchazek	Congregation in unison followed by Torah reader out loud
Sefaradim	End of each Torah reading	Chazak (U’baruch)	Congregation as they greet the Torah reader personally

It would appear that not only are these two practices different in their practical implementation, but they are also differ on a fundamental level, namely, their basis, function, meaning and significance.

For Sefaradim, the word “Chazak,” is meant in the way that it was said to Yehoshua by God “chazak v’ametz,” (Joshua chap. 1), namely a blessing of support and “chizuk” for a job well done – in our case - of reading from the Torah and wishing the Ba’al Koreh to continue his performance of mitzvot. Hence “chazak” is akin to the English expression: “good job,” and “Keep up the good work.” For this reason, “Chazak” is said after the reading of any part of the Torah and is said personally to the Chazan by other individuals as they greet him.

On the other hand, Ashkenazim have a different greeting dedicated for such a purpose, namely a handshake accompanied with the greeting – “Yasher Koach.” This being the case, the expression “Chazak” means something entirely else for Ashkenazim.

From the fact that “Chazak…” is said only at the very end of the reading of each Sefer, it is not a blessing aimed at the individual reader of the Torah – but at the entire congregation, upon reaching a certain milestone and accomplishment - the completing of an entire book of Torah. [Based on this reasoning it should not surprise us to find the custom from Medieval Italy was to only say “chazak” upon the completion of the entire Torah on Simchat Torah – for only that is a grand accomplishment.]

In other words, “Chazak Chazak V’Nitchazek” is meant as a public “chizuk” for those that just finished reading the Torah – akin to having a Siyum at the end of the learning of a Masechet. It is a way to tell those present that they need to strengthen themselves through what they have learned, not to forget what they have learned, and to encourage them to continue learning.

Based on this analysis we can understand several details in the Ashkenazi minhag. First, the entire congregation says “chazak…” in unison, for it is a message that all present must understand and grasp. Second, the Torah Reader also repeats “Chazak …” after the congregation says it aloud, for it is not a personal greeting aimed at him (which would make praising yourself a bit bizarre), but rather a message for everyone. Third, the formulation is “chazak chazak V’NITCHAZEK,” the last word being in the plural – something entirely inappropriate were the blessing to be aimed at the Torah reader alone.

“What shall we then do?” – Towards a Nazarean Halakhic Code

Marqos 1:40-45

40. And a leper came to him (Yeshuah), begging him on his knees and saying to him, If you are willing, you are able to make me clean.

41. And being moved with [selfless] compassion, Yeshuah reached out His hand and touched him, and said to him, I am willing; be made clean!

42. And having spoken immediately the leprosy [completely] went away from him and he was made clean.

43. And Yeshuah charged him sternly (sharply and threateningly, and with earnest admonition) and sent him away immediately.

44. And said to him, See that you tell nothing [of this] to anyone; but go away and show yourself to the priest, and offer for your purification what Moses commanded, as a proof (evidence and witness) to the people [that you are really healed].

45. But he went out and began to talk so freely about it and spread abroad the news that (Yeshuah) could no longer openly go into a town but was outside in deserted places. But the people kept on coming to him from every quarter.

In an article by Richard M. Heller (1938- "Mold: Tsara'at, Leviticus, and the History of a Confusion," Perspectives in Biology and Medicine, Volume 46, Number 4, Autumn 2003, pp. 588-591, The Johns Hopkins University Press), he goes on to state:

The noun tsara'at appears about two dozen times in the Hebrew Bible, almost exclusively in Leviticus, where it is used to describe a state of ritual defilement manifested as a scaly condition of the skin, a condition of cloth, leather, and the walls of houses. In the Septuagint, the Greek translation of the Hebrew Bible, negac tsara'at was translated as aphe lepras; in the Latin Vulgate, this became plega leprae. These words in Greek and Latin implied a condition that spread over the body, not a term of ritual impurity. Tsara'at has continued to be translated as "leprosy," even though this term is not appropriate, as there was no leprosy as we know it in the Middle East during the time period the Hebrew Bible was written. Others have suggested that the proper translation of tsara'at is "mold." The recent identification of a specific mold (Stachybotrys sp.) that contaminates buildings and causes respiratory distress, memory loss, and rash, and the fact that mold has been present for millennia, lend support to the translation of tsara'at as "mold."

The Chief Rabbi of the U.K., Sir Jonathan Sacks, commenting on Parasha Metsorah, 16th April 2005, (in the annual Torah Reading Cycle) has written:

“The rabbis moralized the condition of tzara’at – often translated as leprosy – the subject that dominates last week’s sedra and this. It was, they said, a punishment rather than a Millset condition. Their interpretation was based on the internal evidence of the Mosaic books themselves. Moses’ hand became leprous when he expressed doubt about the willingness of the people to believe in his mission (Ex. 4:6-7). Miriam was struck by leprosy when she spoke against Moses (Num. 12:1-15). The metsorah (leper) was a motzi shem ra: a person who spoke slightingly about others.

Evil speech, lashon ha-ra, was considered by the sages to be one of the worst sins of all. Here is how Maimonides summarizes it:

The sages said: there are three transgressions for which a person is punished in this world and has no share in the world come – idolatry, illicit sex, and bloodshed – and evil speech is as bad as all three combined. They also said: whoever speaks with an evil tongue is as if he denied G-d . . . Evil speech kills three people – the one who says it, the one who accepts it, and the one about whom it is said. (Hilkhot Deot 7:3) …

What an astonishing insight it was to see leprosy – that disfiguring disease – as a symbol and symptom of evil speech. For we truly are disfigured when we use words to condemn, not communicate; to close rather than open minds; when we use language as a weapon and wield it brutally. The message of Metsorah remains. Linguistic violence is no less savage than physical violence, and those who afflict others are themselves afflicted. Words wound. Insults injure. Evil speech destroys communities. Language is G-d’s greatest gift to humankind and it must be guarded if it is to heal, not harm.”

It therefore remains for us to say that so called “demon possession” and “leprosy” as found in the Scriptures, the Nazarean Codicil and Rabbinic writings, describe miraculous diseases inflicted by G-d for the purpose of returning the afflicted back to a Torah walk, and manifested only whilst the Temple stood. After the destruction of the Temple in the year 70 C.E. these disease of a miraculous origin have disappeared altogether from our midst.

We know this to be true, because in Biblical times (up to 70 C.E.) engaging in evil speech resulted in a skin disease of miraculous origin, however today those who engage in malicious evil speech do not suffer of this affliction any more. This is not to deny the much forgotten fact that today we have a relationship between disease, thought, and spirit known to medicine as the psychosomatic effect, or even the placebo effect. There is also today another key culprit in many physical and mental diseases – chemical or toxic poison that in many cases have even legal sanctions (i.e. high levels of lead and toxics in fish declared fit for consumption, fluoride in water, etc. etc.).. All of this shows that we can’t equate diseases of miraculous origins during Temple times with present day diseases and afflictions.

So then, we must face the question: What instructional and legal purposes does this section of the Mishnah of Marqos has for us today? Perhaps we can start answering this question by looking in detail at the question posed by the man afflicted with miraculous leprosy to the Master of Nazareth. He asked on his knees from the Master: “If you are willing, you are able to make me clean.”

Please note the show of respect that the man bestowed upon the Master. In other words, though being afflicted with this miraculous disease, the man learned to highly respect not only in words but in actions when in the presence of a Torah Scholar – he kneeled before the Master! Then, he did not ask for healing but instead he said: “you are able to make me clean.” In the present materialistic climate that we live in, everyone wants miracles to improve their social , and economic position in society, everyone wants miraculous healings. But very few ask rather to be cleansed spiritually in order to serve the Creator, most blessed be He!

The Torah informs us that a person suffering from the miraculous disease of Biblical leprosy could not enter the Temple precincts to worship G-d or present sacrifices, nor to serve G-d before others, since everyone knew that the person affected had willfully transgressed the Torah. The person afflicted with this miraculous disease was condemned to a life of isolation and segregation from social and religious intercourse.

Whether this man had sinned by Lashon Hara (evil and maligning speech) or from other serious form of transgression, it is evident from the man’s petition to the Master that he had learned his lesson about the consequences of willful transgression of the Law. Not, “heal me” but rather, “you are able to make me clean” – i.e. you are able to restore me to serve G-d and humanity. In other words, the emphasis is not on healing but on being made able (fit) for service to G-d and mankind!

Now the man said to the Master of Nazareth: “If you are willing, you are able to make me clean.” What powers had the Master, and for that purpose any sincere Hakham today, to make a person fit to serve G-d and humanity? The answer to this question is that a Hakham imperfect as it may seem, is an embodiment of the knowledge, understanding, wisdom, and practice of the Written and Oral Torah.

It is the knowledge, understanding and wisdom of the Torah that he has gained through many years of study and practice, walking daily by the hand of G-d, most blessed be He, that makes him a repository of G-d’s Almighty power to restore and enable the fallen for service to G-d and humanity. This fact is contained in the words of the Master: “I am willing; be made clean! And having spoken immediately the leprosy [completely] went away from him and he was made clean. Such is the power of the Torah when fully dwelling in a Hakham!

Please note that the Torah, by itself, alone, is not sufficient to make clean! It requires a Hakham, a Maser of the Torah, to speak and practice the words of Torah, Written and Oral, in order to enable a person to serve G-d and humanity. Torah (Written and Oral) without gifts from G-d, and gifts from G-d without Torah (Written and Oral) are extremely dangerous, causing more harm than benefit. The key ingredient in both of these combinations is mentioned in this passage, where it says: “And being moved with (selfless) compassion.” This, trait alone is responsible for turning many from a self-destructing path to one of righteousness and charity, In fact, there can be no real Torah learning and observance unless (selfless) compassion for other human beings is present.

“But he went out and began to talk so freely about it and spread abroad the news that (Yeshuah) could no longer openly go into a town but was outside in deserted places. But the people kept on coming to him from every quarter.” It is ironic but too much good fame and spreading bad fame, have somehow equal results – one becomes isolated. The problem with being famous is that one can no longer reach people in real need because fame whether good or bad imposes limitations. For this reason many Tsadiqim (righteous/charitable) persons enwrap themselves under a cloak of anonymity and/or secrecy. For this reason also, we find that G-d chooses to maintain many secrets about Torah and the Messiah well hidden away from those who seek fame and are not possessed by (selfless) compassion.

Therefore, from this passage of the Mishnah of Marqos, we learn:

That it is G-d pleasing that when in the presence of a Torah Scholar or Hakham that one be greatly respectful towards them in word, and in deeds, for they labor hard and sacrifice much to be both embodiments of the Torah and to enable others to the best of their ability to serve G-d and humanity. Speaking bad of a Hakham or a Torah Scholar, or making fun about them whether in their presence or otherwise, is not only a very painful and harmful offence against them but a most grave offence against him who sent them – the Messiah himself and the Torah which they embody! This is further explained in Maimonides’ list of commandments: Positive Commandment # 6 - Deut 10:20 - To cleave to G-d, and Positive Commandment # 209 - Lev. 19:32 - Honoring Torah scholars.

That Torah Scholars should endeavor not to elevate any student to the rabbinate unless such an individual has well cultivated the trait of selfless compassion for all human beings. And equally no one should even dare to think, G-d forbid, that any Hakham or Torah Scholar is selfish.

That a genuine Nazarean Jew should not seek to be famous for evil, G-d forbid, but equally, he/she must seek not be famous for the good. As best as it is possible, all the good that one does should remain anonymous and only known to G-d, most blessed be He, Who will reward most handsomely all who do so.

That when confronted with disease, sickness, or other painful experiences, one must seek first and foremost to be cleansed spiritually and made fit for service to G-d and humanity, which should be the central goal in our lives, every day of our existence. In this endeavor one should seek the assistance of a Hakham or Torah Scholar, for it is they who have the power for such enabling.

Shabbat:	Torah Reading:	Weekday Torah Reading:
בִּנְיָמִין
“Binyamin”	Reader 1 – B’resheet 49:27-30	Reader 1 – Shemot 1:1-4
“Benjamin is”	Reader 2 – B’resheet 49:31-33	Reader 2 – Shemot 1:5-7
“Benjamín es”	Reader 3 – B’resheet 50:1-3	Reader 3 – Shemot 1:8-10
B’resheet (Genesis) 49:27 – 50:26	Reader 4 – B’resheet 50:4-8
Zechariah 14:1-11	Reader 5 – B’resheet 50:9-14
	Reader 6 – B’resheet 50:15-18	Reader 1 – Shemot 1:11-13
Psalm 41	Reader 7 – B’resheet 50:19-22	Reader 2 – Shemot 1:14-16
	Maftir – B’resheet 50:23-26	Reader 3 – Shemot 1:17-20
N.C.: Matityahu 6:16-	Zechariah 14:1-11