Esnoga Bet Emunah

7104 Inlay St SE, Lacey, WA 98513

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

Three and 1/2 year Lectionary Readings	Fourth Year of the Reading Cycle
Sivan 11, 5768 – June 13/14, 2008	Seventh Year of the Shmita Cycle

Candle Lighting and Havdalah Times:

Olympia, Washington, U.S. Brisbane, Australia

Friday June 13, 2008 – Candles at 8:45 PM Friday June 13, 2008 – Candles at 4:42 PM

Saturday June 14, 2008 – Havdalah 10:04 PM Saturday June 14, 2008 – Havdalah 5:38 PM

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

Friday June 13, 2008 – Candles at 8:14 PM Friday June 13, 2008 – Candles at 7:03 PM

Saturday June 14, 2008 – Havdalah 9:13 PM Saturday June 14, 2008 – Havdalah 7:54 PM

Atlanta, Georgia, U.S. Singapore, Singapore

Friday June 13, 2008 – Candles at 8:28 PM Friday June 13, 2008 – Candles at 6:51 PM

Saturday June 14, 2008 – Havdalah 9:30 PM Saturday June 14, 2008 – Havdalah 7:43 PM

Cebu, Philippines Jakarta, Indonesia

Friday June 13, 2008 – Candles at 6:05 PM Friday June 13, 2008 – Candles at 5:27 PM

Saturday June 14, 2008 – Havdalah 6:59 PM Saturday June 14, 2008 – Havdalah 6:18 PM

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

Coming Special Days:

Fast of the 17^th of Tammuz - Sunday July the 20^th, 2008

For further study see:

http://www.betemunah.org/mourning.html & http://www.betemunah.org/tamuz17.html

Shabbat	Torah Reading:	Weekday Torah Reading:
כִּי הָאָרֶץ
“Ki HaAretz”	Reader 1 – D’barim 11:10-12	Reader 1 – D’barim 12:20-22
“For the land”	Reader 2 – D’barim 11:13-21	Reader 2 – D’barim 12:23-25
“Que la tierra”	Reader 3 – D’barim 11:22-25	Reader 3 – D’barim 12:26-28
D’barim (Deut.) 11:10 – 12:19	Reader 4 – D’barim 11:26-29
	Reader 5 – D’barim 11:30-32
Ashlamatah: 1 Kings 21:2-4, 7-8, 11-13, 17-18	Reader 6 – D’barim 12:1-10	Reader 1 – D’barim 12:20-22
Psalm: 119:49-72	Reader 7 – D’barim 12:11-19	Reader 2 – D’barim 12:23-25
N.C.: Matityahu 26:55-56	Maftir : D’barim 12:17-19	Reader 3 – D’barim 12:26-28
Pirke Abot: I:5	1 Kings 21:2-4, 7-8, 11-13, 17-18

Roll of Honor:

This Torah commentary comes to you courtesy of:

His Honor Rosh Paqid Adon Hillel ben David and

beloved wife HH Giberet Batsehva bat Sarah,

His Honor Paqid Adon Mikha ben Hillel

His Honor Paqid Adon David ben Abraham,

Her Excellency Giberet Sarai bat Sarah and

beloved family,

His Excellency Adon Barth Lindemann and

beloved family,

His Excellency Adon John Batchelor and

beloved wife,

His Excellency Adon Ezra ben Abraham and

beloved wife HE Giberet Karmela bat Sarah,

For their regular and sacrificial giving, providing the best oil for the lamps, we pray that G-d’s richest blessings be upon their lives and those of their loved ones, together with all Yisrael, amen ve amen!

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

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

Rashi & Targum Pseudo Jonathan for: Deuteronomy 11:10 – 12:19

RASHI	TARGUM PSEUDO JONATHAN
10. ¶ For the land where you are arriving to inherit is not like the land of Egypt from which you departed, where you planted your seed and watered [it] on foot like a vegetable garden.	10. For the land to which you go in to possess it is not like the land of Mizraim, from whence you have come, in which you did sow your seed, and water it yourself as a garden of herbs;
11. Rather, the land where you are crossing to inherit is a land of mountains and plains--- by the rain of the skies will you drink water.	11. but the land which you pass over to inherit is a land of mountains and valleys: it drinks water from the rain that comes down from the heavens;
12. A land that Adonai, your G-d, looks after; the eyes of Adonai, your G-d, are always upon it, from the year's beginning until the year's end.	12. it is a land which the Lord your God inquires after by His Word, that He may bless it evermore; [JERUSALEM. A land which the Lord your God inquires after continually.] the eyes of the Lord your God look upon it from the beginning of the year to the year's end.
13. Should you thoroughly heed My commandments that I am commanding you today--- to love Adonai, your G-d, and to serve Him with all your desires and with your entire beings,	13. And it will be that if you diligently obey My commandments which I command you this day, to love the Lord your God, and to serve Him with all your heart, and with all your soul,
14. I will provide the rain of your land in its time, fall rain and spring rain, and you will harvest your grain and your wine and your olive oil.	14. then will I give you the rain of your land in its time, the early in Marchesvan, and the latter in Nisan, that you may gather in your corn, your wine., and your oil.
15. And I will provide grass in your field for your animals, and you will eat and be full.	15. I will give herbage also in thy field for your cattle, that you may eat and have enough.
16. Look out for yourselves lest your heart be misled and you turn away and serve other gods and bow to them,	16. Take heed to yourselves, lest you be led away by the imagination of your heart, and turn aside to serve the idols of the Gentiles, and worship them,
17. And Adonai's anger will be aroused against you, and He will restrain the skies and there will be no rain, and the soil will not yield its produce, and you will swiftly be removed from upon the good land that Adonai is giving you.	17. and the Lord's anger be provoked against you, and He shut up the clouds of heaven, and let not the rain come down, and the earth yield no provender, and you perish soon from off the glorious land which the Lord will give you.
18. You are to place these words of Mine on your mind and on your being, and bind them as a sign on your hand and they will be totafot on your head;	18. But lay these my words upon your heart, and upon your soul, and bind them, written upon tephillin, as a sign upon the upper part (wrist) of your left hands, and let them be for tephillin over your forehead between your eyes.
19. And you are to teach them to your sons to speak in them when you sit at home, and when you journey on the road, and when you go to sleep, and when you rise;	19. And you will teach them to your children to study them when you are sitting in your house with your kindred, and when you are walking in the way, and in the evening when you lie down, and in the morning when you arise. [JERUSALEM. And when you repose, and when you rise up.]
20. And you are to write them on the doorposts of your home and your gateways.	20. And you will write them upon parchment, upon the posts, and affix them to three (things), against your chest, against the pillars of your house, and against your gates:
21. In order that they will be many--- your years and the years of your children on the soil that Adonai swore to your forefathers to give them, like the years of heaven on earth.	21. that your days and the days of your children may be multiplied on the land which the Lord sware to your fathers to give you, as the number of the days that the heavens abide over the earth.
22. For if you truly guard this entire mitzvah that I am commanding you to perform, to love Adonai, your G-d, to walk in all His ways and to cling to Him.	22. For if you diligently keep every commandment that I command you to do it, to love the Lord your God, and walk in all the ways that are right before Him, and cleave unto His fear,
23. Adonai will expel all these nations before you, and you will inherit nations greater and more powerful than you.	23. then will the Word of the Lord drive out all these nations from before you, and you will possess the heritage of nations greater and stronger than yourselves.
24. Every place that the sole of your foot steps on will be yours, from the wilderness and the Lebanon, form the river---the Euphrates River--- up to the ultimate sea, will be your boundary.	24. Every place where the sole of your foot will tread will be yours, from the wilderness and the mountain; (among) your mountains will be the house of the sanctuary, and from the great river, the River Phrat, unto the ocean sea, whose waters are (old as) the creation, on the western side will be your limit.
25. No man will stand up to you; fear of you and awe of you will Adonai, your G-d, place upon the surface of the entire land that you are stepping into, as He promised you.	25. Not a man will be able to stand before you; but the Lord your God will set the fear and dread of you upon the faces of all the inhabitants of the land that you tread upon, as it has been told you. [JERUSALEM. Not a ruler nor a prince will stand before you; but your terror and your fear.]
26. Look, I place before you today, a blessing and a curse.	26. MOSHEH the prophet said: Behold, I have this day set in order before you a Blessing and its contrary:
27. The blessing--- that you heed the commandments of Adonai, your G-d, that I am commanding you today.	27. the Blessing, if you will be obedient to the commandments of the Lord your God which I command you this day;
28. And the curse--- if you do not heed the commandments of Adonai, your G-d, and you veer from the course which I command you this day, to follow other gods which you did not know.	28. and its contrary, if you will not obey the commandments of the Lord your God, [JERUSALEM. And their contraries, if you will not hearken.] but will go astray from the path which I have taught you this day, in turning aside after the idols of the nations whom thou have not known.
29. When Adonai, your G-d, has brought you to the land that you are coming to inherit, you shall place the blessers on Mount Gerizim and the cursers on Mount Eval.	29. And it will be, when the Lord your God will have brought you to the land into which you are going, to possess it, you will place six tribes upon the mountain of Gerizim, and six tribes on the mountain of Ebal. They who recite the blessings will turn their faces towards Mount Gerizim, and they who recite the curses will turn their faces towards Mount Ebal.
30. Are they not across the Yarden and far beyond, along the route of the sunset? In the land of the Canaanites who dwell on the Arava Plain, opposite Gilgal, next to the Moreh Plain.	30. Are they not situated beyond Jordan by the way of the sunset, in the land of the Kenaanah, who dwell in the plain over against Gilgela by the side (of the place) of the vision of Mamre?
31. For you shall pass across the Yarden to come to inherit the land that Adonai, your G-d, is giving you; you will inherit it and will dwell in it.	31. For you are to pass over Jordan to enter and possess the land which the Lord your God gives you, and you will hold and will dwell therein.
32. You will guard to fulfil all the statutes and the laws that I am setting before you today.	32. Look well, therefore, that you perform all the statutes and judgments that I have set before you this day.

1. These are the statutes and the laws that you will guard to fulfill in the land that Adonai, G-d of your forefathers, has given to inherit, all the years that you are alive on the land.	1. These are the statutes and judgments which you are to observe to do in the land which the Lord God of your fathers gives you to inherit all the days that you live upon the earth.
2. You must obliterate all the places where the nations worshipped, whom you are inheriting, their gods, on the high mountains, and on the hills, and under every evergreen tree.	2. You will utterly destroy all the places in which the people (whose land) you will possess have worshipped their idols, upon the high mountains and hills, and under every tree of beautiful form.
3. You are to break apart their altars, and you are to smash their pillars, and their asherahs are you to burn in fire, and the statues of their gods are you to cut down; and you are to obliterate their name from that place.	3. You will lay their altars in ruin, break down their pillars, burn their abominations with fire, and utterly destroy the images of their gods, and abolish their names from that place.
4. Do not act this way to Adonai, your G-d.	4. Not so may you do to blot out the inscription of the Name of the Lord your God.
5. Rather at the place that Adonai, your G-d, chooses from all your tribes to set His Presence there, will you seek His Presence and come there.	5. But in the land which the Word of the Lord your God will choose out of all your tribes for His Shekinah to dwell there, unto the place of His Shekinah will you have recourse,
6. You are to bring there your burnt-offerings and your sacred-offerings, and your tithes and the elevation of your hands, and your pledges, and your donations, and the firstborn of your cattle and your flocks.	6. and come thither, and bring your sacrifices and consecrated oblations, your tithes, the separation of your hands, your vows, your voluntary offerings, and the firstlings of your herds and flocks.
7. You are to eat there before Adonai, your G-d, and you will be happy with the sum of your handiwork, you and your households, as Adonai, your G-d, has blessed you.	7. And you will there eat before the Lord your God, and rejoice in all that you put your hand unto, you and your households, in which the Lord your God will have blessed you.
8. You may not do everything we do here today, each what is upright in his eyes.	8. It will not be lawful for you to do (there) as we do here today, whatever any one thinks fit for himself;
9. For you will not have come as yet to the peace and to the territory that Adonai, your G-d, is giving you.	9. for you are not yet come to the Sanctuary, to the dwelling of Peace, and to the inheritance of the land which the Lord your God will give you.
10. When you cross the Yarden and settle in the land that Adonai, your G-d, is apportioning to you, and He has granted you peace from all your enemies around, and you will live secure.	10. But when you have passed over Jordan and dwell in the land which the Lord your God will give you to inherit, and He has given you repose from all your enemies round about, then will you build the house of the Sanctuary, and afterward will dwell securely.
11. Let it be that the place where Adonai, your G-d, chooses to place His presence therein--- it is there you shall bring all that I am commanding you: your burnt-offerings and your holy-offerings, your tithes and your hand-offerings, and your choice promissory offerings that you pledge to Adonai.	11. And to the place which the Word of the Lord will choose to make His Shekinah to dwell there, will you bring all your oblations, firstlings, and tithes, which I command you; there will you offer your sacrifices and hallowed victims, there eat your tithes and the separation of your hands, and all your goodly vows which you may have vowed before the Lord.
12. You are to rejoice in the presence of Adonai, your G-d, you and your sons and your daughters, your male slaves and your female slaves, and the Levite who is in your cities, for he has no portion or territory with you.	12. And you will rejoice before the Lord your God, you and your sons and daughters, your servants and handmaids, and the Levite who is in your cities, for he has no portion or inheritance with you.
13. Take heed, lest you offer up your burnt-offerings anywhere you envision as proper.	13. Beware lest you offer your sacrifices in any place which you may see fit;
14. Solely in the place that Adonai chooses within one of your tribes, there are you to offer up your burnt-offerings, and there are you to do everything that I am commanding you.	14. but in the Place which the Lord will choose in the inheritance of one of your tribes, there will you offer your sacrifices and do whatever I command you.
15. Except with the fullness of your appetite you may slaughter and eat meat in accord with the blessing of Adonai, your G-d, that He has given you in all your cities; the ritually unclean and the clean will eat it like the deer and the gazelle.	15. Nevertheless, after every wish of your soul, you may kill and eat flesh according to the blessing of the Lord your God, which He will give you in all your cities; they who are unclean so as not to be able to offer holy things, and they who are clean that they may offer holy things, may eat of it alike, as the flesh of the antelope or of the hart.
16. However, you may not eat the blood; on the earth are you to spill it like water.	16. Only be careful to pour out the blood upon the ground like water.
17. You are not permitted to eat in your cities the tithe of your grain and your wine and your olive oil, and the first-born of your cattle and your flocks, and all your pledges that you pledge, and your donations and the terumah-separation of your hand.	17. It will not be lawful for you to eat the tenths of your corn, or wine, or oil, or the firstlings of your herd or flock, nor any of the vows that you have vowed, or freewill offerings, or the separation of your hands in your cities;
18. Rather, before Adonai, your G-d, are you to eat it, in the place that Adonai, your G-d, chooses--- you and your son and your daughter, and your male slave and your female slave, and the Levite in your cities; and you will be happy in the presence of Adonai, your G-d, with the sum of your handiwork.	18. but you will eat it before the Lord your God, in the place which the Lord your God will choose; you, and your sons and daughters, and your handmaids, and the Levites who are in your cities; and you will rejoice before the Lord your God, in all that you put your hand unto.
19. Watch yourself, lest you forsake the Levite, all your years on your land.	19. Beware that you aggrieve not the Levite all your days in which you dwell in your land.

Midrash Rabba for: Deuteronomy 11:10 – 12:19

I. Halakha: Is it permissible to divide up the public reading of the Curses (or, rather, Rebukes. Lev. XXVI, or Deut. XXVIII) amongst several persons? Our Rabbis have learnt thus (Cf. Meg. iii, 6): The Curses must be read without interruption, one person only reading them all. Our Rabbis have taught us: Why is it not permitted to interrupt the reading of the Curses? R. Hiyya b. Gamda said: Because it is written, My son, despise not the chastening of the Lord, neither spurn (takoz) you His correction (Prov. III, 11). This means, Do not make the Rebukes appear as if cut in pieces (kozin), but one person must read them all. Another explanation: Why is it not permitted to break up the reading of the Curses? R. Joshua of Siknino said in the name of R. Levi: The Holy One, blessed be He, says: ‘I have written concerning Myself, I will be with him in trouble (Ps. XCI, 15): it would not be fair that my children should be cursed and I be blessed.’ How [could this come about]? Should the reading of the Curses be frequently interrupted then everyone called to the reading would have to recite two benedictions, one before it and one after it; therefore one only should read them all. The Rabbis say: God said: ‘I did not give them [Israel] the Blessings and the Curses for their hurt but only to show them the good way which they should choose in order to receive reward. Whence this? From what we have read in the context under comment, BEHOLD I SET BEFORE YOU THIS DAY. etc. (XI, 26).

II. This bears out what Scripture says, Hear you, and give ear, be not proud, etc. (Jer. XIII, 15). What is the meaning of ‘Hear you, and give ear, etc.’? R. Tanhuma said: The Holy One, blessed be He, said: ‘Hearken to the words of the Torah and speak not haughtily, For the Lord has spoken [it] ' (ib.). And where did He speak it? [In the words], Every one that is proud in heart is an abomination (Prov. XVI, 5). Another explanation: ‘Hear you’ the words of the Torah, and do not make your ear too haughty to hearken to the words of the Torah,’ For the Lord has spoken it.’ And where did He speak it? [In the words], He that turns away his ear from hearing the Law, even his prayer is an abomination (ib. XXVIII, 9). Another explanation: ‘Hear you’ the words of the Torah; ‘And give ear’ to the words of the Torah. What is the meaning of ‘Be not proud’? Do not prevent good from coming upon the world, ‘For the Lord has spoken.’ And where did He speak it? [In the words], If you be willing and obedient, ye will eat the good of the land; but if you refuse and rebel, ye will be devoured with the sword; for the mouth of the Lord had spoken (Isa. I, 19 f). What is the meaning of ‘If you be willing and obedient, etc.’? R. Eleazar said: The sword and the book came down from heaven wrapped together. God said to Israel: ‘If you will do what is written in this book you will be saved from this sword; and if not, you will be slain by this sword.’ Another explanation: ‘If you be willing and obedient.’ R. Levi said: This can be compared to a servant to whom his master said: ‘Here is a golden necklace, or otherwise, here are iron chains.’ So God said to Israel: ‘If you do My will, lo, here is the good and the blessing; and if not, lo, here is the curse. Lo, here are the two ways before you.’ BEHOLD, I SET BEFORE YOU THIS DAY A BLESSING AND A CURSE.

III. Another explanation: BEHOLD, I. R. Eleazar said: From the time when God uttered this on Sinai it has been laid down that Out of the mouth of the Most High proceeds not evil and good (Lam. III, 38); but evil comes on its account to those who do it, and good comes to those who do good. R. Haggai said: [God said]: ‘And what is more, not only have I set two paths before you, but I have not dealt with you according to the strict letter of the Law, and I said to you, THEREFORE CHOOSE LIFE (XXX, 19).

IV. Another explanation: What is written in an earlier passage? For if you will diligently keep [all this commandment, etc. (Deut. XI, 22). Which [is the precept referred to in] ‘All this commandment’? R. Levi said: The recitation of the Shema; the Rabbis say: It is the Sabbath, which is equal to all the precepts of the Torah. Another explanation: ‘For if you will diligently keep.’ Bar Kappara said: The soul and the Torah are compared to a lamp. The soul, as it is written, The soul of man is the lamp of the Lord (Prov. XX, 27); and the Law, as it is written, For the commandment is a lamp, and the teaching is light (ib. VI, 23). God said to man: ‘My light is in your hand, and your light is In My hand.’ ‘My light is in your hand’: this refers to the Torah; ‘and your light is in My hand’: this refers to the soul. If you guard My light I will guard your light, but if you extinguish My light I will extinguish your light. Whence this? First it is written, Only take heed to yourself, and then Keep your soul diligently (Deut. IV, 9). Hence the force of For if you will diligently keep’.

Another explanation: R. Simeon said: This can be compared to two men, one of whom possessed a vineyard in Galilee and the other, etc. Likewise, God said to man: ‘My law is in your hand and your soul is in My hand; if you take care of what belongs to Me, I will take care of what belongs to you; if you destroy Mine I will destroy yours.’ Hence, ‘For if you will diligently keep.’

Another explanation: R. Judah b. Sima said: If you will keep the two hundred and forty-eight positive precepts, etc., until the word ‘broken’.

Another explanation: What is the meaning of ‘For if you will diligently keep’? God said [to Israel]: ‘If you will keep the words of the Law, I will guard you from the demons.’ R. Abba b. Ze'ira said: There is not a beth roba (a very minute quantity) in the universe where there are not to be found ever so many thousands of demons, every one of whom has a mask over his face to prevent him looking at man and injuring him. And when man's sins warrant it, he removes his mask and turns his gaze on him and injures him. Whence this? For it is said, He has redeemed my soul in peace so that none came nigh me, etc. (Ps. LV, 19). When is this? - For there were many that were with me (ib.). And who are they? The angels who guard man. R. Joshua b. Levi said: A procession [of angels] pass before man and the heralds proclaim before him saying: ‘Make room for the image of God.’ See [says the Torah] how many watchmen guard you. When is this the case? When you observe the words of the Torah. Thus I have set two paths before you. blessing and curse, the blessing, if you will hearken to My words; and the curse, if you will not hearken to My words.

V. The Holy One, blessed be He, said: ‘Hearken unto Me, for no man who hearkens unto Me loses thereby.’ The Rabbis say: You find occasions when a man listened to his wife and lost thereby, and when a man listened to his wife and profited thereby. For example, Adam listened to his wife and lost thereby. Whence this? For it is said, And unto Adam He said: Because you have hearkened unto the voice of your wife, etc. (Gen. III, 17). R. Isaac said: This can be compared to a king who said to his servant: ‘Do not taste any food until I return from the bath’; but his wife said unto him: ‘Taste the dish so that the king will not need to put in salt or sauce.’ The king returned and found him smacking his lips, and he said to him: ‘Did I not forbid you to eat, and yet you have eaten?’ He replied: ‘Sire, your maidservant gave it to me.’ Whereupon the king exclaimed: ‘And have you listened to my maidservant rather than to me?’ So God commanded Adam, But of the tree of the knowledge of good and evil, you will not eat of it (ib. II, 17). What did Eve do? She did give him to eat of it. R. Abin said: She merely had to weep and wail over him, whereupon he ate of it, for so it is written, ‘Unto the voice of your wife.’ Scripture does not say, ‘Unto the words of your wife,’ but ‘Unto the voice of your wife’. God said unto him: ‘Have you eaten of the tree, whereof I commanded you that you should not eat?’ (ib. III, 11). He replied: ‘Sire, Your maidservant gave it to me.’ Whence this? For it is said, And the man said: The woman whom You gave to be with me, she gave me of the tree, and I did eat (ib. 12). Whereupon [God] replied: ‘And have you listened to Eve rather than to Me?’ He was immediately driven out [of the Garden of Eden], as it is said, So He drove out the man, and He placed at the east of the garden of Eden the Cherubim, and the flaming sword which turned every way, to keep the way to the tree of life (ib. 24). Here, then, is an instance of a man listening to his wife and losing thereby.

And there have been occasions of a man listening to his wife and profiting thereby; this is the case of Abraham. Whence this? For it is said, And Sarai said unto Abram: Behold now, the Lord has restrained me from bearing; go in, I pray, unto my handmaid; it may be that I will be built up through her. And Abram hearkened to the voice of Sarai (ib. XVI, 2). R. Samuel b. Nahman said: This can be compared to a man to whom a son was born, on seeing whom an astrologer remarked: ‘This lad will become the leader of robbers, it would be best for his father to cast him away.’ When the father heard this he exclaimed: ‘Will I then cast away my son?’ When the father of the astrologer heard this he said: ‘Whatever my son has said hearken unto him.’ So, Sarah saw Ishmael taking to evil ways, and she said to Abraham: ‘Cast out this bondwoman and her son’ (ib. XXI, 10), and this grieved him. God thereupon appeared unto Abraham and said unto him: ‘Let it not be grievous in your sight because of the lad, and because of your bondwoman; in all that Sarah says unto you, hearken unto her voice,’ etc. (ib. 12). He hearkened unto her voice and earned thereby that his line should descend through Isaac, as it is said, For in Isaac will seed be called to you (ib.). God said: ‘If this is the reward of one who listens to his wife, how much greater will the reward be of one who hearkens unto Me.’ And king Solomon came and stated this explicitly. But whosoever hearkens unto me will dwell securely, and will be quiet without fear of evil (Prov. I, 33).

Ketubim: Targum Tehillim (Psalms) 119:1-24, 25-48. 49-72

JPS Translation	TARGUM
1. ALEPH. Fortunate are they that are upright in the way, who walk in the Law of the LORD.	1. ALEPH How happy are the perfect of way, who walk in the Torah of the Lord.
2. Happy are they that keep His testimonies, that seek Him with the whole heart.	2. How happy those who keep His testimony; with a whole heart they will seek His instruction.
3. Yes, they do no unrighteousness; they walk in His ways.	3. Truly they have not acted deceitfully; in His proper ways they have walked.
4. You have ordained Your precepts, that we should observe them diligently.	4. You have given your commandments, to keep very much.
5. Oh that my ways were directed to observe Your statutes!	5. It is good for me that my ways are straight, to keep Your decrees.
6. Then I should not be ashamed, when I have regard unto all Your commandments.	6. Then I will not be disappointed when I look to all Your commandments.
7. I will give thanks unto You with uprightness/ generosity of heart, when I learn Your righteous/ generous ordinances.	7. I will give thanks in Your presence with uprightness/generosity of heart, when I learn the judgments of Your righteousness/generosity.
8. I will observe Your statutes; O forsake me not utterly.	8. I will keep Your decrees; do not abandon me utterly.
9. BETH. Wherewithal will a young man keep his way pure? By taking heed thereto according to Your word.	9. BETH In what way will a youth purify his way? To keep [it] as Your words.
10. With my whole heart have I sought You; O let me not err from Your commandments.	10. With all my heart I have sought Your teaching; do not let me go astray from Your commandments.
11. Your Word have I laid up in my heart, that I might not sin against You.	11. In my heart I have hidden Your Word, that I might not sin in Your presence.
12. Blessed art You, O LORD; teach me Your statutes.	12. Blessed are you, O Lord; teach me Your decrees.
13. With my lips have I told all the ordinances of Your mouth.	13. With my lips I have recounted all the judgments of Your mouth.
14. I have rejoiced in the way of Your testimonies, as much as in all riches.	14. In the way of Your testimonies I have rejoiced, as at a stroke of luck.
15. I will meditate in Your precepts, and have respect unto Your ways.	15. I will speak by Your commandments, and I will behold Your ways.
16. I will delight myself in Your statutes; I will not forget Your word.	16. I will find delight in Your decrees, I will not forget Your utterance.
17. GIMEL. Deal bountifully with Your servant that I may live, and I will observe Your word.	17. GIMEL Requite Your servant with good; I will live, and keep Your words.
18. Open mine eyes, that I may behold wondrous things out of Your Law.	18. Uncover my eyes, and I will behold wonders from Your Torah.
19. I am a sojourner in the earth; hide not Your commandments from me.	19. I am a dweller in the land; do not take away Your commandments from me.
20. My soul breaks for the longing that it has unto Your ordinances at all times.	20. My soul has longed with longing for Your commandments at all times.
21. You have rebuked the proud that are cursed, that do err from Your commandments.	21. You have rebuked the malicious; cursed are all who stray from Your commandments.
22. Take away from me reproach and contempt; for I have kept Your testimonies.	22. Remove from me humiliation and shame; for I have kept Your testimonies.
23. Even though princes sit and talk against me, Your servant does meditate in Your statutes.	23. For leaders sit speaking against me; Your servant is engaged in instruction of Your decrees.
24. Yes, Your testimonies are my delight, they are my counsellors.	24. Also Your testimonies are my delight, the source of my counsel.
25. DALET. My soul cleaves unto the dust; revive You me according to Your Word.	25. DALET. My soul is joined to the dust; heal me according to Your Word.
26. I told of my ways, and You did answer me; teach me Your statutes.	26. I numbered my ways and You received my prayer; teach me Your decrees.
27. Make me to understand the way of Your precepts, that I may talk of Your wondrous works.	27. Give me insight into the way of Your commandments, and I will speak of Your wonders.
28. My soul melts away for heaviness; sustain me according unto Your Word.	28. My soul is grieved by weariness; sustain me according to Your Word.
29. Remove from me the way of falsehood; and grant me Your Law graciously.	29. Remove from me the path of lies; and [by] Your Torah have compassion on me.
30. I have chosen the way of faithfulness; Your ordinances have I set before me.	30. I have chosen the faithful path; I have placed Your judgements [with me].
31. I cleave unto Your testimonies; O LORD, put me not to shame.	31. I have joined myself to Your testimonies, O Lord; do not make me ashamed.
32. I will run the way of Your commandments, for You do enlarge my heart/mind.	32. I will run in the path of Your commandments, for You will expand my heart/mind.
33. HAI. Teach me, O LORD, the way of Your statutes; and I will keep it at every step	33. HAI. Teach me, O Lord, the way of Your decrees, and I will keep it totally.
34. Give me understanding, that I keep Your Law and observe it with my whole heart.	34. Give me insight, and I will keep Your Torah, O Lord; and I will keep it with a whole heart.
35. Make me to tread in the path of Your commandments; for therein do I delight.	35. Make me walk in the course of Your commandments, for I desire it.
36. Incline my heart unto Your testimonies, and not to covetousness.	36. Incline my heart to Your testimonies, and not to money.
37. Turn away mine eyes from beholding vanity, and revive me in Your ways.	37. Turn my eyes away from the sight of deceit; by Your Words heal me.
38. Confirm Your word unto Your servant, which pertains unto the fear of You.	38. Confirm Your Word to your servant, which [leads] to Your worship.
39. Turn away my reproach which I dread; for Your ordinances are good.	39. Take away my reproach, which I fear, for Your judgments are good.
40. Behold, I have longed after Your precepts; quicken me in Your righteousness/generosity.	40. Behold, I have yearned for Your commandments; in Your generosity heal me.
41. VAV. Let Your mercies also come unto me, O LORD, even Your salvation, according to Your Word;	41. VAV. And let Your kindness come upon me, O Lord, Your redemption in accordance with Your Word.
42. That I may have an answer for him that taunts me; for I trust in Your Word.	42. And I will give answer to those who mock me, for I have trusted in Your Word.
43. And take not the word of truth utterly out of my mouth; for I hope in Your ordinances;	43. And do not remove the Word of truth from my mouth utterly, for I have waited long for Your judgments.
44. So will I observe Your Law continually forever and ever;	44. And I will keep Your Torah always, for ages upon ages.
45. And I will walk at ease, for I have sought Your precepts;	45. And I will walk in the wideness of the Torah, for I have sought Your commandments.
46. I will also speak of Your testimonies before kings, and will not be ashamed.	46. And I will speak of Your testimonies before kings, and I will not be ashamed.
47. And I will delight myself in Your commandments, which I have loved.	47. And I will delight myself in Your commandments, which I love.
48. I will lift up my hands also unto Your commandments, which I have loved; and I will meditate in Your statutes.	48. And I will lift my hands to Your commandments, which I love, and I will speak of Your decrees.
49. ZAYIN. Remember the Word unto Your servant, because You have made me to hope.	49. ZAYIN Remind your servant of the Word, for You waited long for me.
50. This is my comfort in my affliction, that Your Word has quickened me.	50. This is my comfort in my pain, for Your Word has sustained me.
51. The proud have had me greatly in derision; yet have I not turned aside from Your Law.	51. The malicious mock me greatly; I have not turned away from Your Torah.
52. I have remembered Your ordinances which are of old, O LORD, and have comforted myself.	52. I remembered Your judgments of old, O Lord, and I was comforted.
53. Burning indignation has taken hold upon me, because of the wicked/lawless that forsake Your Law.	53. Trembling seized me because of the wicked/lawless who forsake Your Torah.
54. Your statutes have been my songs in the house of my pilgrimage.	54. Your decrees became psalms for me in my dwelling place.
55. I have remembered Your name, O LORD, in the night, and have observed Your Law.	55. I remembered Your name in the night, O Lord, and I kept Your Torah.
56. This I have had, that I have kept Your precepts.	56. This became merit for me, for I kept Your commandments.
57. HETH. My portion is the LORD, I have said that I would observe Your words.	57. HETH My portion is the Lord, I have promised to keep Your words.
58. I have entreated Your favour with my whole heart; be gracious unto me according to Your Word.	58. I have prayed in Your presence with a whole heart; have pity on me according to Your Word.
59. I considered my ways, and turned my feet unto Your testimonies.	59. I have thought to improve my way, and I will turn my feet to Your testimonies.
60. I made haste, and delayed not, to observe Your commandments.	60. I was eager, and did not delay to keep Your commandments.
61. The bands of the wicked/lawless have enclosed me; but I have not forgotten Your Law.	61. The band of wicked/lawless men has gathered against me; I have not forgotten Your Torah.
62. At midnight I will rise to give thanks unto You because of Your righteous/generous ordinances.	62. In the middle of the night I will rise to sing praise in Your presence, for the sake of Your righteous/generous judgments.
63. I am a companion of all them that fear You, and of them that observe Your precepts.	63. I am a companion to all who revere You, and to those who keep Your commandments.
64. The earth, O LORD, is full of Your mercy; teach me Your statutes.	64. Your goodness, O Lord, fills the earth; teach me Your decrees.
65. TET. You have dealt well with Your servant, O LORD, according unto Your Word.	65. TET You have shown goodness to Your servant, O Lord, according to Your words.
66. Teach me good discernment and knowledge; for I have believed Your commandments.	66. Teach me good sense and knowledge, for I have believed in Your commandments.
67. Before I was afflicted, I did err; but now I observe Your Word.	67. Before I was afflicted, I was in error, but now I have kept Your Word.
68. You are good, and does good; teach me Your statutes.	68. You are good, and do good; teach me Your decrees.
69. The proud have forged a lie against me; but I with my whole heart will keep Your precepts.	69. The malicious have shouted me down with lies; I will keep Your commandments with a whole heart.
70. Their heart is gross like fat; but I delight in Your Law.	70. The impulse of their heart is dulled as with fat; as for me, my delight is Your Torah.
71. It is good for me that I have been afflicted, in order that I might learn Your statutes.	71. It is good for me, for I was humbled, so that I might learn Your decrees.
72. The Law of Your mouth is better unto me than thousands of gold and silver.	72. Better for me is the Torah of Your mouth, than a thousand talents of gold and silver.

Midrash Tehillim Psalm 119: 49-72

XVIII. Remember the Word unto Your servant, upon which You have made me to hope (Ps. 119:49). Jeremiah said: O Lord, are not Your eyes upon faithful obedience? You have stricken them, but they were not affected (Jer. 5:3). What did he mean by saying They were not affected? He meant that the children of Israel did not repent. So God asked Jeremiah: “What would you have Me do?” and Jeremiah replied: O Lord, are not Your eyes upon faithful obedience? What of the faithful obedience Abraham had? As is said And he believed in the Lord (Gen. 15:6). For the same reason, David said: Remember the Word unto Your servant, the Word which You gave to Abraham in the covenant of the heifer. Accordingly, in saying Remember the Word unto Your servant, upon which You have made me to hope, David meant: I hope for the fulfilment of what You did promise Abraham: In multiplying 1 will multiply your seed as the stars of the heaven (Gen. 22:17). Hence he said: Because You have made me to hope.

XIX. This is my comfort in my affliction (Ps. 119:50)—that is, I comfort myself with these promises, for You did say: All this land that I have spoken of will I give unto your seed, and they will inherit it forever (Ex. 32:13). And so David said: This is my comfort in my affliction: for Your Word has revived me.

XX. The proud have had me greatly in derision; yet have 1 not turned aside from Your Law (Ps. 119:51). What did He mean in saying The proud have had me greatly in derision? He meant: The nations deride me, saying, He that sent you into exile will not bring you back; as Scripture says, The anger of the Lord has divided them; He will no more regard them (Lam. 4:16), and says further “Depart you, you unclean!” men cried unto them, “Depart, depart, touch not.” ... Men said among the nations: “They will no more sojourn here” (ibid. 4:15). Hence it is said The proud have had me greatly in derision. Nevertheless, 1 have not turned aside from Your Law.

Moreover, when the Gentiles say to me again and again: “You must not be circumcised! You must not keep the Sabbaths! You must not read the Scriptures!” I do not hearken unto them because I fear You. They are like grass. As grass cannot endure, so their words cannot endure forever. As Scripture says, The grass withers, the flower fades (Isa. 40:7). But even as You endure forever, so will Your words endure forever, as is said But the Word of our God will stand for ever (ibid. 40:8).

XXI. You are My portion, O Lord, 1 have said that 1 would keep Your words (Ps. 119:57). Moses said: For you are a holy people unto the Lord your God: the Lord your God has chosen you to be His own treasure (Deut. 7:6). Note that Scripture does not say "the Lord our God had chosen you" but says, the Lord your God has chosen you (ibid.)—that is, even a single one of your people is more precious to the Holy One, blessed be He, than are all the nations of the earth. As Isaiah said: All the Gentiles are as nothing before Him; they are accounted by Him as things of nought, and vanity (Isa. 40:17). Hence it is said The Lord your God has chosen you—that is, He has chosen you, and you have chosen Him. As Scripture also says, For the Lord has chosen Jacob unto Himself and Israel for His own treasure (Ps. 135:4)— that is, the Lord chose Jacob, and Jacob chose the Lord. And Scripture says further: 1 am my Beloved's, and my Beloved is mine (Song 6:3). God says to you: You are My portion; and you say to Him: The Lord is my portion (Lam. 3:24). So, too, the Psalm says, You are my portion, O Lord. The Holy One, blessed be He, says to the children of Israel: You are My portion, and you belong to Me. And what do I require of you? Words, as it is said, These words, which 1 command you this day, will be upon your heart (Deut. 6:6), and as it is also said, Therefore will you lay up these My words in your heart and in your soul (ibid. 11:18). Hence You are my portion, O Lord; 1 have said that 1 would keep Your words, I have entreated Your favour with my whole heart. Be gracious unto me according to Your Word (Ps. 119:57-58), as You did say, 1 will be gracious to whom 1 will be gracious (Ex. 33:19).

XXII. You have dealt well with Your servant, O Lord, according unto Your Word ... You are good, and does good (Ps. 119:65, 68). You are good—that is, good in this world; and does good— that is, good in the world-to-come. You are good—that is, good to the fathers; and does good—that is, good to their children after them. Hence it is said You are good, and does good.

Ashlamatah: 1 Kings 21:2-4, 7-8, 11-13, 17-18

21:1 And it came to pass after these things, that Naboth the Jezreelite had a vineyard, which was in Jezreel, hard by the palace of Ahab, king of Samaria.

21:2 And Ahab spoke unto Naboth, saying: ‘Give me your vineyard, that I may have it for a garden of herbs, because it is near unto my house; and I will give you for it a better vineyard than it; or, if it seem good to you, I will give you the worth of it in money.’

21:3 And Naboth said to Ahab: ‘The LORD forbid it me, that I should give the inheritance of my fathers unto you.’

21:4 And Ahab came into his house sullen and displeased because of the word which Naboth the Jezreelite had spoken to him; for he had said: ‘I will not give you the inheritance of my fathers.’ And he laid him down upon his bed, and turned away his face, and would eat no bread.

21:5 But Jezebel his wife came to him, and said unto him: ‘Why is your spirit so sullen, that you eat no bread?’

21:6 And he said unto her: 'Because I spoke unto Naboth the Jezreelite, and said unto him: Give me your vineyard for money; or else, if it please you, I will give you another vineyard for it; and he answered: I will not give you my vineyard.’

21:7 And Jezebel his wife said unto him: ‘Do you now govern the kingdom of Israel? Arise, and eat bread, and let your heart be merry; I will give you the vineyard of Naboth the Jezreelite.’

21:8 So she wrote letters in Ahab's name, and sealed them with his seal, and sent the letters unto the elders and to the nobles that were in his city, and that dwelt with Naboth.

21:9 And she wrote in the letters, saying: ‘Proclaim a fast, and set Naboth at the head of the people;

21:10 and set two men, base fellows, before him, and let them bear witness against him, saying: You did curse God and the king. And then carry him out, and stone him, that he die.’

21:11 And the men of his city, even the elders and the nobles who dwelt in his city, did as Jezebel had sent unto them, according as it was written in the letters which she had sent unto them.

21:12 They proclaimed a fast, and set Naboth at the head of the people.

21:13 And the two men, the base fellows, came in and sat before him; and the base fellows bore witness against him, even against Naboth, in the presence of the people, saying: ‘Naboth did curse God and the king.’ Then they carried him forth out of the city, and stoned him with stones, that he died.

21:14 Then they sent to Jezebel, saying: ‘Naboth is stoned, and is dead.’

21:15 And it came to pass, when Jezebel heard that Naboth was stoned, and was dead, that Jezebel said to Ahab: ‘Arise, take possession of the vineyard of Naboth the Jezreelite, which he refused to give you for money; for Naboth is not alive, but dead.’

21:16 And it came to pass, when Ahab heard that Naboth was dead, that Ahab rose up to go down to the vineyard of Naboth the Jezreelite, to take possession of it. {P}

21:17 And the word of the LORD came to Elijah the Tishbite, saying:

21:18 ‘Arise, go down to meet Ahab king of Israel, who dwells in Samaria; behold, he is in the vineyard of Naboth, where he is gone down to take possession of it.

Midrash of Matityahu (Matthew) 26:55-56

55. In that hour, Yeshuah said to the crowd, “Are you coming out to take me cooperatively with swords and whips, as against a criminal? I sat teaching in the Bet HaMiqdash (Temple) daily and you did not take hold of me.”

56. This is all become in order that the writings of the Prophets may be fulfilled. Then, letting him go, his (Yeshuah’s) Talmidim (Rabbinic Disciples) all fled.

Pirke Abot: I:5

“Yosi ben Yochanan of Jerusalem said: Let your house be open wide and let the poor be members of your household. Do not talk too much with the woman. This refers to a man’s own wife, w much more with somebody else’s. On the basis of this [statement] the Sages said: Any man who talks a great deal with women causes evil to himself and neglects the study of Torah. In the end he will inherit hell.”

Abarbanel on Pirke Abot

By: Abraham Chill

Sepher Hermon Press, Inc. 1991

ISBN 0-87203-135-7

(pp. 39-43)

In this Míshnah Yosi ben Yochanan addresses himself to the third part of the trilogy propounded by Shimon Ha-Tsaddik – loving-kindness. Abarbanel comments on the concept of an open house for the poor. An open house also implies loaning utensils and money without interest and any other gesture that brings comfort to one's fellow man. However, the main thrust of Yosi ben Yochanan's dictum is that the less fortunate person should not be made to come hat-in-hand, ashamed, humbled and depressed. He must be made to feel a member of the household who has every right to expect assistance. As Abarbanel points out, no man feels ashamed to eat at the table of his parents.

Abarbanel also quotes Rambam who explains Yosi's motto, “Let the poor be members of your household,” to mean that if one has a choice of buying a pagan slave or engaging a poor Jewish servant, he should choose the latter because he will be bestowing upon the servant a certain measure of dignity since the servant will be giving something in return for the protection he receives.

What disturbs Abatbanel about this Míshnah is the immediate proximity of the social relationship between a man and a woman to the affairs of charity. At first glance they seem to be totally unconnected. Therefore, he offers a lesson in the psychology of sex. If one must keep the doors of his heart open to everyone, there is a good chance that women, who are in dire straits, will also turn to him. In delving into a poor woman's condition in order to understand how he can help her, the benefactor may be prone to think in terms of taking advantage of the poor woman. This, in turn, may lead to liberties that he would otherwise not permit himself.

If this is so, why does the Mishnah go so far as to warn us against excessive conversation even with one's own wife? If his conversation with her leads to other things, it is perfectly legitimate, since she is his own wife! Here the interpretation is that the Mishnah merely wishes to say that idle and empty conversation and wasting time even with one's own wife is a crime against life and its time cycle. Surely, one can find much more important things to read, study or do than to permit time to go by without any constructive activity.

What is surprising is the effort that Abarbanel puts into that section of the Mishnah which discourages a man from wasting his precious time in consorting with the opposite sex with no beneficial purpose at all. He is quite blunt in stressing a man's vulnerability in wasting time with his own wife where, basically, there is no transgression but only the temptation to think in terms of physical pleasure. All the more reason to avoid small-talk with strange women that can lead to immorality and licentiousness.

However, Abarbanel does give us some clue for his concern regarding indiscriminate social contact between men and women. He begins his interpretation by referring us to the revelation at Mt. Sinai where God instructed Moshe that the Children of Israel were not to have any contact with their wives for the three days prior to the revelation. In order to attain the heights of sanctity they had to separate from their wives.

He really embellishes his line of reasoning when he addresses himself to a passage in Proverbs (6:30-35) where the wisest of all men cries out, “A thief is not held in contempt for stealing to appease his hunger; yet if caught he must pay sevenfold; he must give up all he owns. He who commits adultery is devoid of sense; only one who would destroy himself does such a thing. His reproach will never be expunged. The fury of the husband will be passionate; he will show no pity on his day of vengeance...”

Abarbanel is disturbed at the juxtaposition of two sins: adultery and theft. What was Solomon attempting to teach here? Abarbanel replies: Logically, the drive to commit adultery is less prudent than that of theft. When an impoverished person steals in order to satisfy his hunger, society will not criticize him too severely. After all, justified or unjustified, something drove him to steal. Furthermore, a thief harms the victim, but he at least benefits from the theft himself. Finally, society and justice have devised a method of atonement: he can repay what he stole and the chances are that he will be forgiven.

In contrast, the sexually promiscuous person is heartless and brings disgrace upon himself which cannot and will not be excused by society. Furthermore, he cannot find his penance in repaying the debt because the husband of the defiled woman will seek only death as his revenge.

As we noted, Abarbanel is insistent in his comments on that part of the Mishnah which teaches the vulnerability and danger of casual relationship with women because he finds these exhortations incongruous to the first part of the Mishnah which reflects on the values of charity.

Abarbanel continues with another interpretation: A woman by nature pursues her security with more ardour than a man. She is always fearful that she will be left alone, unprotected and destitute. Thus, there is a certain measure of resentment in her when charitable organizations approach her husband for contributions. She is apprehensive that any monetary assistance by her husband will eventually affect her own security. Hence, according to this interpretation of Abarbanel, Yosi ben Yochanan is cautioning a man not to consult with his wife when it comes to giving charity. If he does, she will deter him from performing this mitzvah. Furthermore, if a man constantly consults his wife, she will come to rule him and he will find himself neglecting Torah and mitzvoth, which in turn will lead to his being condemned to hell.

To bolster his thesis, he cites three incidents in the Torah. Adam was driven out of the Garden of Eden because he followed his wife's advice. Secondly, Moshe, at an early age in his life, separated from his wife so as to ensconce himself in a purely ascetical and contemplative life. Finally, he quotes the midrash in which King Solomon bewails the fact that Moshe was intuitive enough not to be deterred by women, while he, Solomon, spent all of his days in the presence of females and did not reach the great heights that Moshe achieved.

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Miscellaneous Interpretations

Rashbatz (R. Shimon ben Tzemah Duran, Majorca, Spain and Algiers 1361 – 1444), as an introductory gesture, examines the word ירושלם. The word is written in the singular form, Yerushalem, but Jews pronounce it Yerushalayim, the plural form. This is based on the Talmud (Ta'anit 5a) which describes God as saying “I will not present Myself to the Yerushalayim of Heaven until 1 present Myself to the Yerushalayim on earth.” Hence, there are two Jerusalems and we refer to each one in the plural form, Yerushalayim.

He then takes up the statement in the Mishnah, “Let your house be open wide” and makes the following comment: In the previous Mishnah Yosi ben Yoezer stressed the values of circulating around men of scholarship and wisdom. Along comes Yosi ben Yochanan in this Mishnah and reasons that in addition to Torah there must also be charity for the poor. To augment his position, Rashbatz cites the Talmud (Rosh Ha-Shannah 18a) which relates that the amora, Rabbah, who was the outstanding scholar of his time, died at the age of 40; his contemporary, Abbaye, who was also a great Talmudic luminary, lived 60 years because in addition to his erudition he was active in philanthropic affairs.

Rabbenu Yonah (Yonah ben Abraham Gerondi, Barcelona, Spain c1200 – 1236): How wide must a house be open to be considered an ideal venue for the poor? He calls our attention to the fact that in rabbinic literature there is only one home that was lauded by the sages: the home of Abraham whose tent was open on all four directions so that wayfarers would have no difficulty in finding the entrance. According to Rabbenu Yonah, this is the kind of home that Yosi be Yochanan was referring to.

On the sensitive subject of speaking with a woman, Rabbenu Yonah is logically persuasive when he argues that this is an area of social contacts where a man is not only vulnerable to his natural prurient propensities, but spending unnecessary time chatting with a woman is tantamount to looking for trouble. Perhaps, he does not realize it immediately, but the moment a man spends unnecessary time with any woman he is likely to fall into an inescapable trap. His mind becomes locked into his lust and that is the beginning of the end.

Me'iri (Menahem Ha-Meiri, Provence, France 1249-1316): While Rashbatz and practically every other commentator subscribes to the dictum of Yosi ben Yochanan that one should avoid unnecessary talk with any woman, Me'iri is more pragmatic and explains that this required restraint does not apply to the necessary communication between husband and wife concerning the running of the household and other matters.

Midrash Shemuel (Shemuel ben Yitzhak de Uceda, Safed, Israel 1540-?): From a casual study of this Mishnah one may assume that the variety of dicta proposed by Yosi ben Yochanan are totally unrelated and alien to each other. What do a wide-open home, supporting the poor and chatting with a woman have in common? To unravel this puzzle he lays down several premises. “Let your home be wide open” is not an admonition but a promise of reward. That is, if you will attend to the needs of the poor, your home will be an open venue for happiness and joy. It does not suffice to casually feed the poor in your home; it must be done with enthusiasm and fervour. Furthermore, there is something like a revolving destiny. You may be wealthy today and impoverished tomorrow; you may feed the poor and your grandchildren may have to be fed by others. Be kind to the poor today so that others may be kind to those who will follow you who will be in need.

Another premise: When you do open your door wide to those who wish to enter, do not be selective and discriminatory. Open your home to both rich and poor alike. Under those circumstances, the impoverished will not hesitate to enter your home and be cared for, but will assume that since everyone in the community knows that this home is open for rich and poor, there is no disgrace or embarrassment involved in coming there.

This is in direct opposition to the view of Rabbi Matityahu ha-Yitzhari who speculates that a person's charitable interests should be dominated by the needs of the poor and not the rich. By giving the rich and the poor equal accommodations one is wasting money on the rich that could be used for the poor.

In his effort to establish an open home where he can take care of the hapless, a man may run into difficulties with the attitude of his wife. Midrash Shemuel agrees with Abarbanel and several other commentators that due to her anxieties over her own security, a woman is usually not apt to welcome strangers to her home and cause her family expenses that she fears she may need for herself. It is in this light, according to Abarbanel, that Yosi ben Yochanan counsels us not to talk too much to the mistress of the house, but rather to do what is right and proper. Midrash Shemuel embellishes this line of reasoning when he cites Scriptures (Genesis 18:6) where we find Abraham instructing Sarah to hurry and prepare three measures of coarse flour and fine flour to feed the three strangers who suddenly appeared at their doorway. Midrash Shemuel alerts us to the fact that Abraham first used the term coarse flour, which Sarah could tolerate, and then, after appeasing her, he called for fine flour.

Midrash Shemuel also takes a psycho-religious approach to the subject of keeping an open house to strangers. According to him, there are seemingly justifiable grounds for one to refrain from putting a welcome mat out to all those who wish to enter. In the first place, a man needs his privacy. He wants to spend every available moment with his wife and children. Entertaining guests will deny him this basic privilege and pleasure. Secondly, he is not keen on strange men fantasizing over his wife. Midrash Shemuel is quite decisive in his opinion that although these attitudes are commendable, the virtue of having a welcome sign over the door of his home overrides any other consideration.

Rashi (Shelomo ben Yitzhak, Troyes, France 1040 – 1105): There is a practical aspect to the axiom, “Do not engage in too much conversation with women — even your own wife.” Rashi asks us to envision a situation where a man gets himself into an altercation with another. He comes home and tells his wife about the incident. She, in turn, anxious to defend her husband, gets herself into a similar altercation with the other man's wife. All this because he spoke too much.

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Other Comments To Pirke Abot I:5

“Let your house be wide open.”

It is possible that the Mishnah teaches that a person who gives generously to the poor will be blessed by Ha-Shem with wealth and plenty. That is, as a reward for being generous, your house becomes an open receptacle to receive Ha-Shem’s blessing. (Midrash Shmuel)

Your household should be as accessible as the tent of Abraham, which had entrances from all four directions in order to provide easy access. (Rav; R. Yonah)

Anyone who needs help of any kind -- physical comfort, money, sound advice -- should be able to find it in your home. (Tiferet Yisrael)

“Let the needy be members of your household.”

You should treat the poor like members of your own household. When you give charity, it should be with a cheerful countenance and kind words, just as if you were giving it to your own family. (Me’am Lo’ez)

“Do not engage ...”

Out of concern that one might misinterpret this Mishnah as a degradation of women’s intelligence and judgment, the Sforno reminds us that the Sages have always encouraged consulting with one’s wife. Rabbi Yose’s only concern is that excessive idle conversation robs one of precious time which could be used more productively.

A man who truly respects his wife will have more to offer her than idle chatter. He will want to discuss with her the serious concerns of life and will derive enjoyment from the resulting exchange of views and counsel. (R’ S.R. Hirsch).

A letter written by R’ Akiva Eiger after his wife’s death sheds light on the true meaning of this Mishnah and marriage. He wrote to his children in response to a proposal for him to remarry: “Do you consider me so insensitive and heartless as to rush to accept a marriage proposal while still in mourning? Am I to forget the love of the beloved wife of my youth, with whom G-d allowed me to raise upstanding, blessed children? The little bit of Torah in me is only due to her help -- she carefully kept watch over my health and bore all the financial worries of our home, so that I would not be distracted from the service of G-d. Now that she is gone, I am bereft and emotionally like a broken vessel. Who will pasture our young sheep (children); with whom shall I share my worries and find some respite? Who will care for me? Which person knows better than I of her righteousness/generosity and modesty? (Igrot Soferim)

A marital relationship based on frivolity will eventually deteriorate. While it initially seems exciting, the thrill soon wears off, and all that is left is disrespect for the other partner. (Artscroll Pirke Avot Treasury)

Excessive idle chatter can induce an improper environment, but any necessary conversation is permitted with any woman. (Binyan Yehoshua to Avot d’Rabbi Natan).

The Chazon Ish wrote that this dictum refers only to frivolous talk meant to incite improper behaviour, but one who seeks to calm, soothe and reassure one’s mate or to express affection is permitted, and even encouraged, to engage in small talk.

This Mishnah must be understood in context, not in isolation. The Mishnah encourages us to open our homes and entertain the stranger and wayfarer. However, we must draw a clear line between hospitality and idle chatter which can lead to promiscuity. Furthermore, we are to find time to spend with the poor; this is a mitzvah, but time is precious and should not be frittered away in unnecessary conversation with one’s own wife and certainly not another’s wife. The Rabbis were not adverse to conversations which are essential and conducive to friendship and a good relationship. (Rabbi Toperoff)

“Idle Talk”

Avot de Rabbi Natan comments that this means that if one has been treated disrespectfully or has had an disagreement with a friend, he should not go home and tell his wife what transpired. If he does, he embarrasses both his wife and the other party.

Man is distinguished from plants and animals by our ability to talk. Why is speech singled out over intellect or emotion to define man’s uniqueness? Because speech gives him the ability to transcend his own being and relate to others. While conversation is the purpose of man’s creation, this Mishnah reminds us that the goal of man’s creative efforts should be Torah study, not idle talk. (The Lubavitcher Rebbe, z’tl)

Idle talk may seem to be an innocent pastime, but in the end it grows on people. Instead of cultivating the art of being a good listener, one can become a compulsive talker, draining one of time to study Torah. (Rabbi Toperoff)

“One’s wife”

The letters of the Hebrew words meaning "one’s wife" correspond to the opening letters of the first four words of Tehillim 51:19, with which we begin our prayers: “LORD, open my lips and my mouth will declare Your praise.” The Mishnah is thus telling us that our prayers must not be idle talk. One must not speak boastfully in prayers; rather, one must pray with humility and submission, pouring out his soul. This is said even concerning one who merits such closeness to G-d that he is likened to a husband and the Divine Presence to his wife. Regarding one who is as far removed from the Divine Presence as he is from the wife of another, how much more so must he pray with great humility. (Rav Yitzchak Isaac of Komarna)

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What say the Nazarean Hakhamim?

1Tim 5:3 Be honouring widows, the [ones] really [being] widows.

1Tim 5:4 But if any widow has children or grandchildren, let them be learning first to be practicing piety in regard to their own house and to be giving payments back [or, making repayments] to the parents, for this is acceptable before God.

1Tim 5:5 But the [one who is] really a widow and having been left alone has placed her hope on [or, has trusted in] God and continues in petitions and in prayers night and day.

1Tim 5:6 But the one living in self-indulgence, living has died.

1Tim 5:7 And be giving strict orders [concerning] these [things], so that they will be blameless [or, above reproach].

1Ti 5:8 But if anyone does not provide for his own and especially his household, he has denied the faithful obedience and is worse than an unbeliever.

1Tim 5:9 Stop letting a widow be enrolled [who is] less than sixty years [old, and only if] she has been [the] wife of one husband,

1Tim 5:10 being testified to in [or, being approved by] good works, if she brought up children, if she entertained strangers [or, showed hospitality], if she washed holy ones' [or, saints'] feet, if she relieved [the ones] experiencing hardship [or, being afflicted], if she dedicated herself to every good work.

1Tim 5:11 But be refusing [to enrol] younger widows, for whenever they are drawn away by sensual desires [in disregard] of Messiah, they desire to marry,

1Tim 5:12 having judgment [or, condemnation], because they set aside their first [pledge of] faithful obedience.

1Tim 5:13 And also at the same time, they learn [to be] idle, going about from house to house, but not only idle, but also idle accusers [or, babblers] and busybodies, speaking the [things] they ought not.

1Tim 5:14 Therefore, I want younger [women] to be marrying, to bearing children, to managing their homes, [and] to be giving no occasion to the one being disobedient for reproach.

1Tim 5:15 For already some were turned aside after Satan.

1Tim 5:16 If any believing man or believing woman has widows, let [that one] be supporting them, and stop burdening the assembly, so that it can support the [ones who are] really widows.

2Thess 3:7 For you yourselves know how it is necessary to be imitating us, because we did not live in idleness among you,

2Thess 3:8 nor did we eat bread from anyone without paying, but [we were] working in labour and in toil, night and day, so as not to be a financial burden to any of you;

2Thess 3:9 not because we do not have authority [or, the right], but so that we should give ourselves [as] a pattern to you, for [you] to be imitating us.

2Thess 3:10 For even when we were with you, [about] this we had given strict orders to you, that if anyone is not willing to be working neither let him be eating!

2Thess 3:11 For we hear [that] some walk about [fig., conduct themselves] among you in idleness, not working at all, but being busybodies.

2Thess 3:12 Now to such [persons] we give strict orders and exhort by our Master Yeshuah the Messiah, that working with quietness, they should be eating their own bread.

2Thess 3:13 But you, brothers [and sisters], do not become discouraged [in] [or, weary [of]] doing what is good.

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Some Questions to Ponder:

1. Is Hakham Shaul (aka Apostle Paul) in his counsel to his Talmid (Rabbinical Disciple) Timothy (1 Tim. 5:3-16), and to the congregation in Thessalonica (2 Thess. 3:7-13) confirming or contradicting our Mishnah. Explain your answer.

2. Why did the Sages consider it a gross sin against one’s own wife to engage her in idle chatter? Please explain your answer.

3. Some Sages have explained that this Mishnah is not so much preoccupied with immorality as it is with wasting time in idle chatter with one’s wife or other women, rather than devoting that time to quality and meaningful time with oen’s own wife and children as well as in Torah study. What do you think of this interpretation? Is it Scriptural? Explain your answer.

4. Some Sages as we read above find it difficult to understand this Mishnah – i.e. the relationship between deeds of loving-kindness like hospitality and enng one’s wife or other women in idle chatter. However, it seems that the purpose of the Sage in this Mishnah is to teach us that time of itself is sacred, and that a proper understanding of how to live a life characterised by deeds of loving-kindness, it must start of necessity with the wise management of time, and proper respect for it. What do you think of this proposition? Is it supported by Scripture? Explain your answer.

5. If one’s time must be exclusively devoted to deeds of loving-kindness, how is it that under this paradigm it follows that engaging in idle chatter with one’s wife or with other women detracts one from devoting one’s time to deeds of loving-kindness towards one’s wife and also to other women? Explain your answer.

6. Why do the Sage of this Mishnah and for that matter all Sages consider Torah study for men and deeds of charity for women, and rendering hospitality for both men and women the greatest forms of deeds of loving-kindness? Please explain carefully your answer.

7. It appears from the counsels above of Hakham Shaul (Apostle Paul) that “work” from a Biblical/Judaic perspective is not just the gift/ability to earn an income, but rather the gift/ability/means for which one is empowered to perform extraordinary deeds of loving-kindness. Is this definition correct and Scriptural? Explain your answer.

8. As explained above, our Sages believe that the natural bent of the feminine genetic make-up is the need for security. Why is it so important to thoroughly inculcate on women that their security is proportionally tied up with their charitable endeavours and by performing many and substantial deeds of loving-kindness? Explain your answer.

The Hakham Recommends A Good Book For Your Personal Library:

The Ten Journeys of Life: Walking the Path of Abraham A Guide to Being Human (Paperback)

by Michael Gold

Publisher: BookSurge Publishing (July 30, 2007)

ISBN-10: 1419671332

An old saying goes, "Life is a journey," but Rabbi Gold proposes that life is actually ten very different journeys. We all travel most of them and many of us travel them all, even though we may travel them in a different order. Different journeys may become crucial at different times in our lives. We may even successfully complete one of these journeys, only to discover later that we must begin that journey again. The Ten Journeys of Life is a guide to being human-a veritable pathway into the basic essence of humanity. Rabbi Gold takes us through an exploration of these journeys using Abraham the Biblical patriarch as a mentor. Based on ancient and timeless principles, the insights and wisdom within these pages are both contemporary and essential

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai