Targum
Pseudo Jonathan for:
Sh’mot
(Exodus) 13:1 – 14:14
XIII. And the Lord spoke unto
Mosheh, saying, Sanctify before Me every firstborn male. Whatsoever opens the
womb of all the sons of Israel
among men, and (also) among beasts, is Mine. And Mosheh said to the people,
Remember this the day in which you went out free from Mizraim from the house of
the bondage of slaves; for by great strength of hand did the Lord bring you
forth from thence; and you shall not eat leaven. This day you are come out
free; on the fifteenth of Nisan, which is the month of Abib. And it shall be,
when the Lord your God shall have brought you into the land of the Kenaanaee,
and Hittaee, and Amoraee, and Hivaee, and Jebusaee, which He sware by His Word
unto Abraham to give you, a land producing milk and honey, that you will keep
this service in this month. Seven days will you eat unleavened cakes, and on
the seventh day will be a feast before the Lord. Unleavened cakes will be eaten
seven days, and nothing leavened will be seen with you, nor leaven itself be
seen with you in all your borders. And you will instruct your son on that day,
saying, This precept is on account of what the Word of the Lord did for me in
miracles and wonders, in bringing me forth from Mizraim. And this miracle will
be inscribed and set forth upon the tephilla of the hand, on the top of your
left (arm,) and for a memorial inscribed and set forth upon the tephilla of
your head, set between your eyes on your forehead; that the Law of the Lord may
be in your mouth, because in strength, with a mighty hand, the Lord brought you
forth from Mizraim. You will therefore keep this statute of the Tephillin in
the season to which it belongs, on work days, not on Sabbaths or solemnities;
and by day, not by night. [JERUSALEM.
>From these days to those months.] And when I the Lord have brought you into
the land of the Kenaanaee, which I have sworn to you and to your fathers to
give you, you will set apart before the Lord every one that opens the womb; and
every animal that its dam bears and that opens the womb if it be to you a male
you will sanctify before the Lord. And every ass that opens the womb you will
redeem with a lamb; and if you redeem him not, you will cut him off; [JERUSALEM. You will kill
him;] and every firstborn man (child) among your sons you must redeem; but your
servant you may not redeem with money.
And when in future your son will
ask you, saying, What is this ordinance of the firstborn? you will tell him: By
the power of a mighty hand the Lord delivered us from Mizraim, redeeming us
from the house of the servitude of slaves. And when the Word of the Lord had
hardened the heart of Pharaoh (that he would) not deliver us, he killed all the
firstborn in the land of Mizraim, from the firstborn of man to the firstborn of
cattle; therefore do I sacrifice before the Lord every male that opens the
womb, and every firstborn of my sons I redeem with silver. And it will be inscribed and set forth upon
your left land, and on the tephilla between your eyebrows; because by mighty
strength of hand the Lord brought us out of Mizraim.
AND it was when Pharaoh had
released the people, that the Lord did not bring them by the way of the land of
the Phelishtaee though. that was the near one; for the Lord said, Lest the
people be frightened in seeing their brethren who were killed in war, two
hundred thousand men of strength of the tribe of Ephraim, who took shields, and
lances, and weapons of war, and went down to Gath to carry off the flocks of
the Phelishtaee; and because they transgressed against the statute of the Word
of the Lord, and went forth from Mizraim three years before the (appointed) end
of their servitude, they were delivered into the hand of the Phelishtaee, who
slew them. These are the dry bones which the Word of the Lord restored to life
by the ministry (hand) of Yechezkel the prophet, in the vale of Dura; but
which, if they (now) saw them, they would be afraid, and return into Mizraim.
But the Lord led the people round by the way of the desert of the sea of Suph;
and every one of the sons of Israel,
with five children, went up from the land
of Mizraim. And Mosheh
carried up the ark in which were the bones of Joseph, from out of the Nilos,
and took them with him; because, adjuring, he adjured the sons of Israel,
saving, The Lord will surely remember you, and you shall carry up my bones with
you.
And they journeyed from Succoth,
the place where they had been covered with the clouds of glory, and sojourned
in Ethan, which is on the side of the desert. [[JERUSALEM:
And the Word of the Lord conducted the people by the way of the desert of the sea of Suph;
armed in good works went up the sons of Israel,
free from the land
of Mizraim. 19. For,
adjuring, he adjured the sons of Israel, saving, The Lord
remembering; will remember you in His Word, and in His good mercies. 20. Which
comes upon the end of the desert.] And the glory of the Shekinah of the Lord
went before them by day in the column of the Cloud to lead them in the way, and
at night the column of the Cloud removed behind them to darken on their
pursuers behind them; but to be a column of fire to enlighten them before, that
they might go forward by day and by night. The column of the Cloud departed not
by day, nor the column of fire by night, in leading on before the people. [[JERUSALEM. It ceased not.]
XIV. And the Lord spoke to
Mosheh, saying, Speak to the sons of Israel, that they return back, and encamp
before the Mouths of Hiratha, as they lie, created after the manner (likeness)
of the children of men, male and female, and their eyes open to them: it is the
place of Tanes, which is between Migdol and the sea, before the idol Zephon
(Typhon), that is left of all the idols of Mizraim. For the Mizraee will say,
More excellent is Baal Zephon than all idols, because it is left, and not
smitten; and therefore will they come to worship it, and will find that you are
encamped near unto it, on the border of the sea.
And Pharaoh said to Dathan and
Abiram, sons of Israel, who
had remained in Mizraim, The people of the house of Israel are bewildered in the land:
the idol Zephon has shut them in close upon the desert. [JERUSALEM. 2. And they will return and encamp
before the caravans of Hiratha, between Migdol and the sea, before the idol of
Zephon, you will encamp over against it. And Pharaoh will say concerning the
people of the sons of Israel,
They are losing themselves in the wilderness: the idol of Peor has shut them in
before the desert.] And I will strengthen the design of Pharaoh's heart to
pursue after them, and I will be glorified upon Pharoh and upon his armies, and
the Mizraee shall know that I am the Lord. And they did so.
And the officers who went with Israel
announced that the people had fled. [[JERUSALEM.
And it was declared to the king.] And the heart of Pharaoh and his servants was
turned unto evil against the people; and they said, What is this that we have
done? For we have released Israel
from serving us. And he himself prepared his chariot, and his people led he
with him by soft words. And he took six hundred choice chariots, and all the
chariots of the Mizraee his servants, who were afraid of the Word of the Lord,
lest they should be killed with pestilence, if not with hail: and a third mule,
for drawing and following swiftly, he added to each chariot. And the Lord
hardened the design of the heart of Pharaoh king of Mizraim, and he pursued
after the sons of Israel.
But the sons of Israel,
going out with a high hand, were stronger than the Mizraee. And the Mizraee
followed after them, and came upon them as they were encamped by the sea,
gathering of pearls and goodly stones, which the river Pishon had carried from
the garden of Eden into the Gihon, and the Gihon had carried into the sea of Suph,
and the sea of Suph had cast upon its bank. But all the
chariot horses of Pharoh, and his horsemen, and his hosts (were coming) towards
the Mouths of Hiratha, which are before the idol Zephon. And Pharoh saw the
idol Zephon (still) preserved, and offered oblations before it. And the
children of Israel lifted up
their eyes, and, beheld, the Mizraee were pursuing them; and they were sorely
afraid, and the children of Israel
prayed before the Lord. But the wicked generation said to Mosheh, Because there
were no places of burial for us in Mizraim, have you led us forth to die in the
wilderness? What have you done to us, in bringing us out of Mizraim? Was as not
this the word that we spoke to you in Mizraim, Let the Lord manifest Himself
over us and judge, saying, Desist from us, and we will serve the Mizraee? For
it is better for us to serve the Mizraee than to perish in the desert. [JERUSALEM. 9. But the sons
of Israel
had gone out free.... Before the caravans of Hiratha, before the idol Zephon.]
Four parties were made (among)
the sons of Israel on the shore of the Weedy Sea: one said, Let us go down into
the sea; another said, Let us return into Mizraim; another said Let us set
against them the line of battle; and another said Let us raise a cry against
them, and confound them. Unto the company which said, Let us go down to the
sea, spoke Mosheh, Fear not, stand still, and see the salvation of the Lord, which
will be wrought for you to-day. To the company which said, Let us return into
Mizraim Mosheh said, You will not return; for, though you see the Mizraee
to-day, you will see them no more for ever. To the company who said, Let us set
against them the line of battle, said Mosheh, Contend not; for the victory will
be wrought among you from the presence of the Lord. And to the company who
said. Let us raise a cry against them, Mosheh said, Be silent; and give the
glory, and praise, and exaltation to your God.
Midrash Tanhuma Yelammedenu
for: Sh’mot (Exodus) 13:1
– 14:14
11. Sanctify unto me all the
firstborn (Exod. 13:2). This verse illustrates one of the thirteen rules by which
the Torah is interpreted.’ A general statement requires a particular
statement for its interpretation. Sanctify unto Me all the first born is
the general statement which includes both male and female. Does this mean,
however, that all firstborn, whether male or female, are to be considered as
the firstborn? No, for Scripture adds: The firstling males that are born of
your herds and your flock you must sanctify (Deut. 15:19), thereby
specifying males and not females. It may be possible to maintain on the basis
of this verse that a fetus extracted by a Caesarean operation is also to be
considered a firstborn. Hence the Scripture states: All that opens the womb
is Mine (Exod. 34:19). That is, a male that opens the womb (through natural
birth). Both of men and beast. The firstborn of humans are likened to
the firstborn of beasts. Just as the birth of a premature beast releases the
one born after it from the law of the firstborn, so a firstborn human being,
following a miscarriage, is released from the law of the firstborn. The
Levites are not included in this commandment because they are not subject to
the law of the firstborn whether of man or of beast.
A
firstborn human must be redeemed when thirty days old (First-born boys are
redeemed through the pidyon ha-ben ceremony at the end of thirty days). As
indicated above, those born by Caesarean section are exempt; if it
survives less than this it is considered a premature child and is exempt from
this regulation. The firstborn beast must be redeemed on the eighth day; if it
survives less than this it is considered a premature birth. In reference to a
human, it is written: And their redemption money—from a month old will you
redeem them (Num. 18:16), while in regard to beasts, it is written: But
from the eighth day and henceforth it may be accepted (Lev. 22:27). That
is, after one is able to lead it to the Temple,
since it is said: And thither you shall bring your burnt offerings (Deut.
12:6). In the case of the firstborn of your flock and herds, Scripture says: You
shall redeem. This implies that one may redeem the offering from the priest
whenever (he wishes). (But if that is so) Why does the Scripture
say: You shall sanctify to the Lord? So that you receive a reward for so
doing. But even if you should not sanctify it, it is consecrated, nevertheless,
to the Lord, since as Scripture says: It is mine. Why then does
Scripture decree You shall sanctify it? In order that you may be
rewarded for doing so (voluntarily).
Similarly,
though Scripture states: And the priests shall kindle wood upon it every
morning (Lev. 6:5), it is written: And Lebanon is not sufficient fuel (Isa.
40:16). This was stated so that one might receive a reward for doing so.
Similarly, it says: The one lamb you shall offer in the morning (Num.
28:4), though it has already been said: Nor the beasts thereof sufficient
for burnt-offerings (Isa. 40:16). This indicates that you may receive a
reward (for its observance). Let them make Me a Sanctuary that I may dwell
among them (Exod. 25:8) may be explained in a like manner. Has it not been
written already Do not I fill heaven and earth (Jer. 23:24)? This
commandment was imposed upon you so that you would receive a reward (for
building a Sanctuary). And Moses said unto the people: Remember this day (Exod.
13:3). Scripture states elsewhere: That you may remember the day when you
came forth out of the land of Egypt
all the days of your life (Deut. 16:3). Does this mean that they were to
remember it only during the day and not at night? Ben Zoma interpreted the
verse That you may remember the day when you came forth . . . all the
days of your life to mean that the days of your life refers to the
daytime, while all the days of your life alludes to night time.
There shall be no leavened
bread be eaten (Exod. 13:3). To cause another to eat unleavened bread is
like eating it oneself. There shall no leavened bread be eaten, not it
and not its monetary worth, it is forbidden to benefit from it. This day
shall you go forth (ibid. 11). R. Yosé the Galilean said: From the fact
that Scripture states: There shall no leavened bread be eaten, and adds
immediately thereafter, this day you shall go forth (ibid., v. 11), you
may deduce that the Israelites ate unleavened bread in Egypt on only one day. In the
month of Abib. This is the perfect month, being neither to hot nor too
rainy. Whence do we know that it is the perfect month? it is written here: The
month of ripening (abib), and elsewhere it is written: God makes the
solitary to dwell in a house; He brings out the prisoners into prosperity (Ps.
68:7). And the word bekosharot (“prosperity”) refers only to the ideal
month which is neither too hot nor too rainy (for the ripening of the harvest).
Another explanation of the word bekosharot. R.
Jonathan said: It may be read as beki (“to cry”) and shirot (“to
sing’), that is, for those who wept and for those who sang. The Egyptians wept
because there was not a single home without death in Egypt, and the Israelites sang: The
voice of rejoicing and salvation is in the tents of the righteous; the right
hand of the Lord does valiantly (Ps. 118:15). Rabbi maintained that the
Hebrew word bekosharot indicates that the Holy One, blessed be He, dealt
charitably (kashirot) with the Israelites, for it is said: The
rebellious dwell but in a parched land (Ps. 68:7). Although they were
rebellious, He treated them charitably.
Ketubim Targum Psalm 51
1. For praise; a hymn of David.
2. When Nathan the prophet came
to him when he had lain with Bathsheba.
3. Have mercy on me, O Lord,
according to Your kindness; according to the abundance of Your mercies, forgive
my rebellion.
4. Cleanse me thoroughly from my
lawlessness, and make me clean from my sin.
5. For my rebellions are manifest
before me, and my sin is in front of me always.
6. Before You, You alone, I have
sinned, and that which is evil in your presence I have done; so that You may
make me righteous when You speak, You will clear me when You give judgment.
7. Behold, in lawlessness was I
born, and in sin my mother was pregnant with me. Another Targum: Behold, in
lawlessness my father thought to create me; and in the sin of the evil
inclination my mother conceived me.
8. Behold, You desire truth in
the inner being; and in the hidden place of the heart You will make wisdom
known.
9. You will sprinkle me like a
priest who sprinkles with hyssop waters of purification made from the ashes of
the heifer on the unclean, and I will be clean; You will wash me, and I will be
whiter than snow.
10. You will proclaim to me joy
and jubilation; the limbs that You have purified will rejoice with a hymn.
11. Remove Your face from my
sins, and blot out all my lawlessness.
12. A pure heart create for me, O
God; and renew within me a spirit inclined to revere You.
13. Do not cast me from Your
presence; and do not remove from me Your holy spirit of prophecy.
14. Return Your Torah to me, to
exult in Your redemption; and may the spirit of prophecy support me.
15. I will teach the rebellious
Your ways, and sinners will return to Your presence.
16. Deliver me from the sentence
of death, O Lord, God of my salvation; my tongue will rejoice in Your
generosity.
17. O Lord, open my lips with
Torah, and my mouth will recount Your praise.
18. For You will not desire the
holy sacrifice; when I give a burnt offering, You are not pleased.
19. The holy sacrifice of God is
a broken spirit; a heart broken and purged, O God, You will not spurn.
20. Show favor in Your good will
to Zion; You will complete the walls of Jerusalem.
21. Then You will desire the
sacrifices of righteousness/generosity burnt offering and holocaust; then the
priests will sacrifice bulls on Your altar.
Ketubim Midrash Psalm 51
I. For the
leader. A Psalm of David; when Nathan the prophet came unto him, after he had
gone in to Bath-sheba (Ps. 51:1-2) These words are
to be considered in the light of the verse Death and life are in the power of
the tongue (Prov. 18:21) - that
is, a man's tongue can bring him to dwell in the world-to-come. For what
brought David into the world-to-come? The tongue in his mouth which said: “I
have sinned,” as is said And David said unto Nathan: "I have sinned
against the Lord" (2 Sam.
12:13). David was in darkness, and the Holy One, blessed be He, kindled light
for him, as David said: You do kindle my lamp (Ps. 18:29).
Again, the verse In the darkness
shines a light because of upright deeds (Ps. 112:4) means that David said to
the Holy One, blessed be He: I beg You, look back upon the uprightness of this
son of Israel – indeed the Holy One, blessed be He, said to Solomon: If You will walk in My ways ... as your father David did walk (1 Kings 3:14) – and do not look back upon that hour
when I stumbled before You. So, too, David said Hide Your face from
my sin (Ps. 51:11). As soon as Nathan said to
David: The Lord also has put away your sin (2 Sam. 12:13), David thereat composed this Psalm
To Him who lets Himself be won over,' a Psalm of David; when
Nathan the prophet came unto him, after he had gone in to Bath-sheba.
II. Have mercy upon me, O God, according to Your loving-kindness
(Ps. 51:3). With whom may David be
compared? With a man who had a wound on his hand and came to a physician. The
physician said: "You can not have treatment. The wound is large, but the
money in your hand is little." The man said: "I beg of you, take all
the money that I have here, and as for the rest, let it come from you. Have
mercy upon me, have compassion upon me." So, too, David said to the Holy
One, blessed be He: Have mercy
upon me, O God, according to Your loving-kindness. You are compassionate and According
to the multitude of Your compassions blot out my transgressions (ibid.); You have already shown me much mercy. David also
said: Make passing great Your mercies, 0 You that .saves . . . them
that take refuge in You (Ps. 17:7): healing comes from You. Because the
wound is large, lay on a large poultice for me, as is said Wash me
thoroughly from mine iniquity (Ps. 51:4).
Hence you learn that every man who commits a
transgression is as unclean as though he had touched a dead body and must be
purified with hyssop. So, too, David said: Purge me with hyssop, and I shall
be clean (Ps. 51:9). Did David actually fall into uncleanness? No,
but into a lawlessness whereby his soul was wounded unto death. Thus also in
another Psalm, he said: My heart is wounded unto death within me (Ps.
109:22).
Hence you learn that every man who knows that he has
sinned, and prays because of his sin, and is in fear because of it, and holds
converse about it with the Holy One, blessed be He, him the Holy One, blessed
be He, forgives. But of every man who sins and then tramples the sin under foot
so as to get it out of his sight, of him the Holy One, blessed be He, demands
requital. And the verse Wherefore should I fear in the days of evil? Because
the lawlessness of my heels compasses me about (Ps. 49:6) refers to those
who would with their heels trample their iniquity out of sight. But as the
parable tells us, the scorpion who fells the camel merely by stinging him in
the heel says, “As you live, I shall come up to the crown of your head.” Just
so, every man who tries to get his iniquity out of his sight, him the Holy One,
blessed be He, punishes; but every man who is afraid of it, him the Holy One,
blessed be He, forgives. Hence, it is said I know my transgressions, and my
sin is ever before me (Ps. 51:5).
III. For against You, You only, have I sinned . . . That You may
be justified when You speak (Ps. 51:6). To whom may David be likened? To a
man who broke a limb, and came to a physician. The physician marveled and said:
“How great is your break! I am much distressed on your account.” The man with
the broken limb said: “Are you distressed on my account? Was not my limb broken
for your sake, since the fee is to be yours?” Just so David said to the Holy
One, blessed be He: For against You, You only, have I sinned: Should You
receive me, then if You say to transgressors “Wherefore have you not repented?”
all transgressors will submit to You, for all of them will behold me, and I shall
surely bear witness that You receive the penitent.
Hence the Holy One, blessed be
He, said: Behold, I have given him for a witness to the peoples (Isa.
55:4). And God gave as a witness not only me, David, but all Israel,
since it is said You are My witnesses, says the Lord, and My servant
whom I have chosen (Isa. 43:10).
Ashlamatah: Yeshayahu (Isaiah) 46:3-5, 8-13 + 47:4
3 Hearken unto Me, O house of
Jacob, and all the remnant of the house of Israel, that are borne [by Me] from
the birth, that are carried from the womb:
4 Even to old age I am the same,
and even to hoar hairs will I carry you; I have made, and I will bear; yea, I
will carry, and will deliver. {S}
5 To whom will you liken Me, and
make Me equal, and compare Me, that we may be like?
6 You that lavish gold out of the
bag, and weigh silver in the balance; you that hire a goldsmith, that he make it
a god, to fall down thereto, yea, to worship.
7 He is borne upon the shoulder,
he is carried, and set in his place, and he stands, from his place he does not
remove; yea, though one cry unto him, he cannot answer, nor save him out of his
trouble. {S}
8 Remember this, and stand fast;
bring it to mind, O you transgressors.
9 Remember the former things of
old: that I am God, and there is none else; I am God, and there is none like
Me;
10 Declaring the end from the
beginning, and from ancient times things that are not yet done; saying: 'My
counsel shall stand, and all My pleasure will I do';
11 Calling a bird of prey from
the east, the man of My counsel from a far country; yea, I have spoken, I will
also bring it to pass, I have purposed, I will also do it. {S}
12 Hearken unto Me, you
stout-hearted, that are far from righteousness/generosity:
13 I bring near My righteousness/generosity,
it shall not be far off, and My salvation shall not tarry; and I will place
salvation in Zion for Israel My glory. {S}
1 Come down, and sit in the dust,
O virgin daughter of Babylon,
sit on the ground without a throne, O daughter of the Chaldeans; for you shall
no more be called tender and delicate.
2 Take the millstones, and grind
meal; remove your veil, strip off the train, uncover the leg, pass through the
rivers.
3 Your nakedness shall be
uncovered, yea, your shame shall be seen; I will take vengeance, and will let
no man intercede. {P}
4 Our Redeemer, the LORD of hosts
is His name, The Holy One of Israel.
Midrash of Matityahu (Matthew) 9:18-26
18. ¶ Whilst he was saying these
things to his Talmidim, a ruler of the Synagogue came and paid obeisance before
him and said, “My daughter has just died. But come and put your hand on her,
and she will be revived."
19. Having risen, Yeshuah and his
Talmidim went with him.
20. Just then a woman who had
been subject to vaginal bleeding for twelve years came up behind him and
touched the tsitsiyot (knotted fringes) of his Tallit (prayer mantle).
21. She said to herself, “If I only
touch the Tsitsit of his Tallit, I will be healed.”
22. Having
turned and seen her, he said: “Take courage, daughter, in the authority of G-d,
blessed be He, your faithful obedience has healed you.” And the woman was
healed from that moment.
23. When Yeshuah entered the
Synagogue ruler's house and saw the flute players and the noisy crowd,
24. said, “Everyone go outside.
The girl is not dead but asleep.” But they laughed at him.
25. After the crowd had been put
outside, he went in and bound the girl with the Tsitsit by the hand, and she
got up
26. The report of this went into
all the land.
Pirqe Abot
“All Israel have a share in the World to
Come, as it is stated: And Your people are all righteous/charitable; they shall
inherit the land forever; they are the branch of My planting, the work of My
hands, in which to glorify Me” (Isaiah 60:21).
Pirqe Abot V:3-4
Mishnah 3
Our father Avraham was tested with ten tests, and he
withstood them all to show how great was our Patriarch Avraham's love [for
G-d].
"Our father Avraham was
tested." (5:3) QUESTION: When he is mentioned in the previous
Mishnah, he is simply called "Avraham." Why here is the title
"abinu" — "our father" — added?
ANSWER: A father passes on
physical and spiritual attributes and abilities to his son. The Mishnah,
through emphasizing "our father," is teaching that Avraham was the
first to be tested by Ha-Shem, and he conveyed to his children the strength and
determination to undergo tests and thereby achieve perfection. Avraham was a
trailblazer for all his descendants, enabling us to succeed in overcoming the
challenges Ha-Shem places before us. Following his great achievements, we are
able to have the same unquestionable devotion and dedication to Ha-Shem.
"With ten tests was our father Avraham tested."
(5:3) QUESTION: What were the ten tests?
ANSWER:
- In Ur Kasdim, King Nimrod threw him into the fiery
furnace when his father Terach complained about his destroying the idols
(Beresheet 11:28, Rashi).
- He had to leave his homeland to settle in the land of Canaan (12:1).
- He had to move from Canaan to Egypt due to famine (12:10).
- Sarah was taken to Pharaoh's palace (12:15-20).
- The war with the kings to free his nephew Lot (14:1-24).
- The Covenant Between the Parts, where he was told of
his children being enslaved and also of other exiles (15:7-21).
- Circumcision at the age of ninety-nine (17:24).
- Expelling his wife Hagar from his home (21:10-14).
- Expelling his son Yishmael from his home (21:10-14).
- The Akedah — the binding of Yitzchaq to be an
offering to Ha-Shem (22:1-19).
"With ten tests was our
father Avraham tested." (5:3) QUESTION: The Hebrew word for test is
"bechinah." Why doesn't it say "Asarah bechinot nivchan
Avraham"?
ANSWER: The word "nes"
in Hebrew means not only a test, but also a banner, as the Psalmist says,
"Natata lirei'echa nes lehitnoset" — "You gave those who fear
you a banner to raise themselves" (Psalms 60:6). A banner is something
which is raised high to show its beauty. Similarly, when Ha-Shem tests an individual,
the purpose is to lift him into a higher sphere. When the individual passes the
test, he is spiritually elevated and exalted.
Hence, the verse can be rendered
"And G-d exalted Avraham." Through the trial, his hidden potential
powers of faith were evoked and brought to fruition.
"With ten tests..."
(5:3) QUESTION: The tenth test was the Akedah — the binding of Yitzchaq as
an offering. Why is this referred to as a test for Avraham, and not a test of
Yitzchaq?
ANSWER: Avraham was asked to
bring up his son as an offering. Of course, Yitzchaq's consent was needed, but
immediately Yitzchaq's life would come to an end. Avraham, who would personally
perform the act of slaughtering his son, would have to live on not letting the
fact that he personally slaughtered his son affect his faith in Ha-Shem. This
is the most difficult part of the test, which only Avraham would experience.
"With ten tests."
(5:3) QUESTION: Regarding the tenth test — the Akedah — the binding of
Yitzchaq as an offering — the Midrash Rabbah (Beresheet 56:8) says, "He
stretched forth his hand to take the knife while the tears streamed from his
eyes — yet, even so, his heart rejoiced to obey the will of his Creator."
Avraham's crying seems to cast a doubt on his sincerity and eagerness to
fulfill Ha-Shem's will. Wouldn't it have been better if he had not even shed
one tear?
ANSWER: Many wonder how it is
possible for a father to bring his beloved and only child as an offering to
Ha-Shem. Ignorantly, they conclude that Avraham lost all his paternal instincts
and that therefore he was not exhibiting any particular greatness.
To dispel this error, the Midrash
tells us that when he stretched forth his hand to take the knife, tears
streamed from his eyes. He was a genuine father who loved his child dearly and
was filled with compassion for him. Nevertheless, he did not permit his
fatherly instincts and love for his child to prevent him in any way from
fulfilling the command of Ha-Shem.
Mishnah 4
Ten miracles were performed for our forefathers in Egypt, and ten at the Sea. The Holy
One, blessed be He, brought ten plagues upon the Egyptians in Egypt and ten at the Sea. Our
forefathers subjected the Holy One, blessed be He, to ten trials in the
wilderness, as it is stated: "By now they have tested Me ten times, and
did not heed My voice."
"Ten miracles were performed for our forefathers in Egypt."
(5:4) QUESTION: What were the
ten miracles performed for the Jews in Egypt?
ANSWER: When Egyptians were plagued it could have easily affected the Jews
also, but Ha-Shem miraculously limited the destructive power to differentiate
between Egyptians and Jews.
Alternatively, originally when Moshe came to Pharaoh asking that he
release the Jewish people from enslavement, it had an adverse effect. Pharaoh
angrily ordered, "Let the work be heavier upon the men" (Shemot 5:9).
Though after every plague he became more obstinate and refused to release the
Jews, nevertheless, the Egyptian bondage came to an end on the first of Tishri
following the beginning of the plagues in Nissan (See Rosh Hashanah 11a,
Tosafot) and the Jews no longer worked for the Egyptians during the later
plagues.
Thus, the miracle was the change of attitude on the part of Pharaoh,
that he did not increase their work load after each of the earlier plagues or
return them to slavery after the later ones. A miracle of this nature thus
accompanied each of the first nine plagues. After the tenth miracle, he was
impotent and could not do any harm to the Jews. So the tenth miracle was that
prior to the smiting of the firstborn, they publicly prepared the lambs for the
paschal sacrifice and were not afraid of any repercussions from the Egyptians
who worshipped the lamb.
The following story illustrates Ha-Shem's relationship with the Jewish
people. A person who returned his soul to his Maker and came up to heaven and
was shown a replay of all the steps he took during his entire lifetime. In
amazement he asked the angel, "I have only two feet, so why am I seeing
four footsteps?" The angel explained him that two were his and the other
two were those of Ha-Shem, who accompanied him through life. He then turned to
the angel and asked, "If so, why do I only see two footsteps for the
difficult times. Where was Ha-Shem then?" With a kind smile, the angel told
him, "You are mistaken. The two footsteps you see are actually Ha-Shem's,
and to help you get through the challenging times He took you on His
shoulders."
"And ten at the Sea." (5:4) QUESTION: What were the ten miracles performed for the Jews at the sea?
ANSWER:
- The waters split.
- They shaped like a tent and the Jews
entered.
- The floor of the sea became completely dry.
- The floor of the sea became muddy when the
Egyptians chased after them.
- The frozen water on the floor was not one
layer of ice, but like small tiles to make walking easy.
- The frozen water walls were hard as a rock
and the Egyptians injured their heads against them.
- The walls of water created twelve
corridors, one for each tribe to pass through.
- The walls of water were like transparent
glass, so that all the tribes would see the others while they walked
through, thanks to the light from the pillar of fire.
- There was sweet drinking water available to
the Jews.
- The unused sweet water froze so that
Egyptians couldn't drink it.
"And ten at the
Sea." (5:4) QUESTION: What were the ten plagues the
Egyptians experienced at the sea?
ANSWER: They are all
described in the "Az Yashir" which the Jews sang when they crossed
the sea and arrived safely on the other side:
- Ramah bayam — [The horse with its rider] He
cast into the sea.
- Yarah bayam — [Paroah's chariots and his
army] He hurled into the sea.
- Tube'u beyam suf — [The elite of his
officers] were drowned in the sea.
- Tehomot yechsayumu — The deep waters
covered them.
- Yardu bimetzolot — They dropped into the
depths [like a stone].
- Tir'atz oyev — [Your right hand] shatters
the enemy.
- Taharos kamecha — You destroy those who
rise up against you.
- Yochelemo kakash — [Your fury] consumes
them like straw.
- Kisamo yam — The sea enveloped them.
- Tzalalu ka'oferet — They sank like lead.
"With ten trials did our forefathers try the Holy One, blessed be
He, in the wilderness." (5:4) QUESTION: What were the ten trials with which the Jews tried Hashem?
ANSWER:
- When the
Egyptians were pursuing them, prior to entering the sea, they said to
Moshe, "Were there no graves in Egypt that you took us to die
in the wilderness?" (Shemot 14:11)
- In Marah they
complained when they had only bitter water to drink (15:24).
- In Midbar Sin
they complained when they ran out of food (16:3).
- They left the
manna overnight, contrary to instructions (16:20).
- They went out to
gather manna on Shabbat, though they were told it would not descend that
day (16:27).
- In Rephidim they
complained when they ran out of drinking water (17:2).
- They made the
golden calf and worshipped it (32:1-8).
- The rabble among
them complained that the manna was not good and that they wanted meat
(11:4-6).
- In Tav'era the
wicked took to seeking complaints with the intent of separating from Ha-Shem
(Bamidbar 11:1-3).
- They accepted
the evil report of the spies about Eretz Yisrael and complained bitterly
(14:2-4).
Commentary
Have you observed a curious
Biblical phenomenon that even the sins of a righteous/generous person G-d turns
it for good? A case in point is David’s sin with BatSheba. You would think that
G-d, most blessed be He, would not honor this marriage, yet out of this
marriage came the next Messiah of Israel – King Shlomoh (Solomon) who was even
the paramount of G-d’s wisdom! So, is with Israel,
even though Israel has
committed many sins against G-d, yet Israel
is G-d’s elect, and through Israel
all blessings flow from heaven to the rest of the world and its inhabitants!
A person with a generous
disposition and heart demonstrates that G-d has chosen this person, for such
exhibit the nature of G-d who is merciful, and bestows ample loving-kindness to
all. Pause and look at your self and your life for a moment. Could you be here
and have accomplished so many things were it not for G-d’s ample and rich
generosity? We know therefore, that G-d dwells in the midst of the generous,
for generosity of soul leads one to be reverence G-d whom one can’t surpass in
generosity!
Some mistake generosity as giving
of what they do not have, or even of what they have. But true generosity goes
much further. Generosity is about giving oneself freely to another without ever
complaining or regretting doing so. And it is this kind of generosity that
covers a multitude of sins, and distinguishes the lawless from the generous.
For a lawless personality starts the moment that a person decides not to give
of him/herself freely to others and to G-d, most blessed be He!
Further, generosity of soul
brings much shalom both to the giver and to the receiver. And generosity is the
foundation of true love – a love that seeks more to give than to receive. If
one truly loves another, then the goal is giving more than receiving, and of
this generosity there is no limit. In 1 John Chapter 3, Hakham Yochanan puts it
this way:
7. Dear
children, do not let anyone lead you astray. He who does what is generous is
righteous, just as He (G-d) is generous.
8. He who
does what is sinful is of the devil, because the devil has been sinning from
the beginning. The reason the Son of G-d appeared was to destroy the devil's
work.
9. No one who
is born of G-d will continue to sin, because G-d's seed remains in him; he
cannot go on sinning, because he has been born of G-d.
10. This is
how we know who the Sons of God are and who the sons of the devil are: Anyone
who does not do what is generous is not a Son of G-d; nor is anyone who does
not love his brother intensely.
May G-d, most blessed be He, help
us to imitate G-d and become as generous as He is, amen ve amen!
Esnoga Bet Emunah - 227 Millset
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