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Triennial Cycle (Triennial Torah Cycle) / Septennial Cycle (Septennial Torah Cycle)
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Three- and 1/2-year Lectionary Readings |
First Year of the Triennial Reading Cycle |
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Sivan 21, 5786 - June 5/6, 2026 |
Fourth Year of the Shmita Cycle |
Candle Lighting and Habdalah Times: https://www.chabad.org/calendar/candlelighting.htm
Roll of Honor:
This Commentary comes out weekly and on the festivals thanks to the great generosity of:
His Eminence Rabbi Dr. Eliyahu ben Abraham and beloved wife HH Giberet Dr. Elisheba bat Sarah
His Honor Paqid Adon David ben Abraham
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His Honor Paqid Adon Tzuriel ben Abraham and beloved wife HH Giberet Gibora bat Sarah
Her Excellency Giberet Sarai bat Sarah & beloved family
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His Excellency Adon Shlomoh ben Abraham
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For their regular and sacrificial giving, providing the best oil for the lamps, we pray that GOD’s richest blessings be upon their lives and those of their loved ones, together with all Yisrael and her Torah Scholars, amen ve amen!
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Blessings Before Torah Study
Blessed are You, Ha-Shem our GOD, King of the universe, Who has sanctified us through Your commandments, and commanded us to actively study Torah. Amen!
Please Ha-Shem, our GOD, sweeten the words of Your Torah in our mouths and in the mouths of all Your people Israel. May we and our offspring, and our offspring's offspring, and all the offspring of Your people, the House of Israel, may we all, together, know Your Name and study Your Torah for the sake of fulfilling Your delight. Blessed are You, Ha-Shem, Who teaches Torah to His people Israel. Amen!
Blessed are You, Ha-Shem our GOD, King of the universe, Who chose us from all the nations, and gave us the Torah. Blessed are You, Ha-Shem, Giver of the Torah. Amen!
Ha-Shem spoke to Moses, explaining a Commandment. "Speak to Aaron and his sons and teach them the following Commandment: This is how you should bless the Children of Israel. Say to the Children of Israel:
May Ha-Shem bless you and keep watch over you; - Amen!
May Ha-Shem make His Presence enlighten you, and may He be kind to you; - Amen!
May Ha-Shem bestow favor on you and grant you peace. – Amen!
This way, the priests will link My Name with the Israelites, and I will bless them."
These are the Laws for which the Torah did not mandate specific amounts: How much growing produce must be left in the corner of the field for the poor; how much of the first fruits must be offered at the Holy Temple; how much one must bring as an offering when one visits the Holy Temple three times a year; how much one must do when performing acts of kindness; and there is no maximum amount of Torah that a person must study.
These are the Laws whose benefits a person can often enjoy even in this world, even though the primary reward is in the Next World: They are: Honoring one's father and mother; doing acts of kindness; early attendance at the place of Torah study -- morning and night; showing hospitality to guests; visiting the sick; providing for the financial needs of a bride; escorting the dead; being very engrossed in prayer; bringing peace between two people, and between husband and wife; but the study of Torah is as great as all of them together. Amen!
A Prayer for Israel
Our Father in Heaven, Rock, and Redeemer of Israel, bless the State of Israel, the first manifestation of the approach of our redemption. Shield it with Your lovingkindness, envelop it in Your peace, and bestow Your light and truth upon its leaders, ministers, and advisors, and grace them with Your good counsel. Strengthen the hands of those who defend our holy land, grant them deliverance, and adorn them in a mantle of victory. Ordain peace in the land and grant its inhabitants eternal happiness.
Lead them, swiftly and upright, to Your city Zion and to Jerusalem, the abode of Your Name, as is written in the Torah of Your servant Moses: “Even if your outcasts are at the ends of the world, from there the Lord your God will gather you, from there He will fetch you. And the Lord your God will bring you to the land that your fathers possessed, and you shall possess it, and He will make you more prosperous and more numerous than your fathers.” Draw our hearts together to revere and venerate Your name and to observe all the precepts of Your Torah, and send us quickly the Messiah son of David, agent of Your vindication, to redeem those who await Your deliverance.
We pray for his Eminence Hillel ben David. Mi Sheberach…He who blessed our forefathers Abraham, Isaac and Jacob, Moses and Aaron, David and Solomon, may He bless and heal his Eminence Hillel ben David, May the Holy One, Blessed is He, be filled with compassion for him to restore his health, to heal him, to strengthen him, and to revivify him. And may He send him speedily a complete recovery from heaven, among the other sick people of Yisrael, a recovery of the body and a recovery of the spirit, swiftly and soon, and we will say amen ve amen!
We pray for his Honor Adon Tzuriel ben Avraham. Mi Sheberach…He who blessed our forefathers Abraham, Isaac and Jacob, Moses and Aaron, David and Solomon, may He bless and heal His Honor Paqid Tzuriel ben Avraham, May the Holy One, Blessed is He, be filled with compassion for him to restore his health, to heal him, to strengthen him, and to revivify him. And may He send him speedily a complete recovery from heaven, among the other sick people of Yisrael, a recovery of the body and a recovery of the spirit, swiftly and soon, and we will say amen ve amen!
Shabbat: “Vay’hi Bimei Amraphel” - “And in the days of Amraphel”
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Shabbat |
Torah Reading: |
Weekday Torah Reading: |
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וַיְהִי, בִּימֵי אַמְרָפֶל |
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“Vay’hi Bimei Amrafel” |
Reader 1 – Bereshit 14:1-7 |
Reader 1 – Bereshit 16:1-3 |
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“And in the days of Amraphel” |
Reader 2 – Bereshit 14:8-15 |
Reader 2 – Bereshit 16:4-6 |
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“Y en los días de Amrafel” |
Reader 3 – Bereshit 14:16-20 |
Reader 3 – Bereshit 16:7-9 |
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Bereshit (Genesis) 14:1 - 15:21 |
Reader 4 – Bereshit 14:21-24 |
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Ashlamatah: Isaiah 41:2-5 + 8-13 |
Reader 5 – Bereshit 15:1-6 |
Monday and Thursday |
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Reader 6 – Bereshit 15:7-12 |
Reader 1 – Bereshit 16:1-3 |
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Tehillim (Psalms) 10:1-18 & 11:1-7 |
Reader 7 – Bereshit 15:13-16 |
Reader 2 – Bereshit 16:4-6 |
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N.C.: Mark 1:29-34 Luke 4:38-41 |
Maftir – Bereshit 15:16-21 |
Reader 3 – Bereshit 16:7-9 |
Contents of the Torah Seder
· Abram Rescues Lot – Genesis 14:1-17
· Abram and Melchizedek – Genesis 14:18-20
· Abram and the King of Sodom – Genesis 14:21-24
· G-d’s Revelation of Himself as Shield and Reward – Genesis 15:1-5
· Abraham’s Faithful Obedience and Trust in Ha-Shem – Genesis 15:6
· The Covenant Between the Pieces- Genesis 15:7-21
Reading Assignment:
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The Torah Anthology: Yalkut Me’Am Lo’Ez – Vol I &2 By: Rabbi Ya’aqob Culi Translated by Aryeh Kaplan Published by: Moznaim Publishing Corp. (New York, 1989) Vol. 2 – “Genesis”, pp. 49 - 107 |
Ramban: Commentary on the Torah Translated and Annotated by Rabbi Dr. Charles Chavel Published by Shilo Publishing House, Inc. (New York, 1971) pp. 181 - 211 |
JPS & Targum Pseudo Jonathan for: Bereshit (Genesis) 14:1-24 & 15:1-21
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JPS |
Targum Pseudo Jonathan |
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1. Now it came to pass in the days of Amraphel the king of Shinar, Arioch the king of Ellasar, Chedorloemer the king of Elam, and Tidal the king of Goyim. |
1. And it was in the days of Amraphel,--he is Nimrod, who commanded Abram to be cast into the furnace; he was then king of Pontos; Ariok, (so called) because he was (arik) tall among the giants, king of Thalasar, Kedarlaomer, (so called) because he had bound himself (or gone over) among the bondmen of the king of Elam, and Thidal, crafty as a fox, king of the peoples subjected to him, |
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2. That they waged war with Bera the king of Sodom and with Birsha the king of Gomorrah, Shineab the king of Admah, and Shemeber the king of Zeboiim, and the king of Bela, which is Zoar. |
2. – made war with Bera, whose deeds were evil, king of Sedom, and with Birsha, whose deeds were with the wicked, king of Amora: Shinab, who had hated his father, king of Admah, and Shemebar, who had corrupted himself with fornication, king of Zeboim; and the king of the city which consumed (Bela) the dwellers thereof, which is Zoar. |
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3. All these joined in the valley of Siddim, which is the Dead Sea. |
3. All these were joined in the valley of the gardens (paredesaia), the place that produced the streamlets of waters that empty themselves into the sea of salt. JERUSALEM: All these were joined in the valley of the gardens. |
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4. For twelve years they served Chedorloemer, and for thirteen years they rebelled. |
4. Twelve years they had served Kedarlaomer; and in the thirteenth year they had rebelled. |
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5. And in the fourteenth year, Chedorloemer came, and the kings who were with him, and they smote the Rephaim in Ashteroth karnaim and the Zuzim in Ham, and the Emim in Shaveh kiriathaim. |
5. And in the fourteenth year came Kedarlaomer and the kings who were with him, and smote the Giants (gibboraia) which were in Ashtaroth-Karniam, and the Strong who were in Hametha, and the Terrible who were in the plain of Kiriathaim, JERUSALEM: And they slew the giants who were in Ashtaroth-Karnaim, the famed who were among them, and the formidable who inhabited the city which they had built, and the cavern people who dwelt in the mountain of Gebala, unto the valley of vision which is near upon the desert. |
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6. And the Horites in their mountain Seir, until the plain of Paran, which is alongside the desert. |
6. and the Choraee (dwellers in caverns) who were in the high mountains of Begala, unto the valley of Pharan, which was near upon the edge of the desert. |
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7. And they returned and came to Ein Mishpat, which is Kadesh, and they smote the entire field of the Amalekites, and also the Amorites who dwelt in Hazezon Tamar. |
7. And they returned, and came to the place where was rendered the judgment of Mosheh the prophet, to the fountain of the waters of Strife, which is Requam. And they smote all the fields of the Amalkaee, and also the Emoraee, who dwelt in En-gedi. |
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8. And the king of Sodom and the king of Gomorrah and the king of Admah and the king of Zeboiim, and the king of Bela, which is Zoar, came forth, and they engaged them in battle in the valley of Siddim. |
8. And the king of Sedom, and the king of Amorah, and the kind of Admah, and the king of Zeboim, and the king of the city which consumed its inhabitants, which is Zoar, went forth, and set the array of battle against them in the valley of the gardens; |
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9. With Chedorloemer the king of Elam and Tidal the king of Goyim and Amraphel the king of Shinar and Arioch the king of Ellasar, four kings against the five. |
9. with Kedarlaomer king of Elam, and Thidal king of the nations obedient to him, and Amraphel king of Pontos, and Ariok king of Thelasar; four kings arrayed in battle against five. JERUSALEM: And Amraphel king of Pontos, and Ariok king of Elasar: four kings against five spread out the array of war. |
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10. Now the valley of Siddim was [composed of] many clay pits, and the kings of Sodom and Gomorrah fled and they fell there, and the survivors fled to a mountain. |
10. And the valley of the gardens had many pits filled with bitumen: and the kings of Sedom and Amora fled away, and fell there; and they who were left fled to the mountains. JERUSALEM: The valley of the gardens was full of pits of bitumen: |
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11. And they took all the possessions of Sodom and Gomorrah and all their food, and they departed. |
11. And they took all the property of Sedom and Amora, and all their food, and went. |
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12. And they took Lot and his possessions, the son of Abram's brother, and they departed, and he was living in Sodom. |
12. And they made captive Lot the son of Abram's brother, and his property, and went. And he had dwelt in Sedom. |
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13. And the fugitive came and he told Abram the Hebrew, and he was living in the plain of Mamre the Amorite, the brother of Eshkol and the brother of Aner, who were Abram's confederates. |
13. And Og came, who had been spared from the giants that died in the deluge, and had ridden protected upon the top of the ark, and sustained with food by Noah; not being spared through high righteousness / generosity, but that the inhabitants of the world might see the power of the LORD, and say, Were there not giants who in the first times rebelled against the LORD of the world, and perished from the earth? But when these kings made war, behold, Og, who was with them, said in his heart, I will go and show Abram concerning Lot, who is led captive, that he may come and deliver him from the hands of the kings into whose hands he has been delivered. And he arose and came, upon the eve of the day of the Pascha, and found him making the unleavened cakes. Then showed he to Abram the Hebrew, who dwelt in the valleys of Mamre Amoraah, brother of Eshkol and brother of Aner, who were men of covenant with Abram. |
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14. And Abram heard that his kinsman had been taken captive, and he armed his trained men, those born in his house, three hundred and eighteen, and he pursued [them] until Dan. |
14. And when Abram heard that his brother was made captive, he armed his young men who were trained for war, grown up in his house; but they willed not to go with him. And he chose from them Eliezer the son of Nimrod, who was equal in strength to all the three hundred and eighteen; and he pursued unto Dan. JERUSALEM: Domestics of his house, eighteen and three hundred, and pursued after them unto Dan of Kisarion. |
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15. And he divided himself against them at night, he and his servants, and smote them, and pursued them until Hobah, which is to the left of Damascus. |
15. And he divided them at night in the way; a part were to engage with the kings, and a part were hidden to smite the firstborn of Egypt. And he arose, he and his servants, and smote them, and pursued them which remained of them unto (the place) of the memorial of sin which was to be in Dan, from the north of Darmesek. JERUSALEM: And he pursued them unto Havetha, which is from the north of Darmesek. |
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16. And he restored all the possessions, and also Lot his brother and his possessions he restored, and also the women and the people. |
16. And he brought back all the substance, and also Lot his brother and his substance he brought back, and also the women and the people. |
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17. And the king of Sodom came out toward him, after his return from smiting Chedorlaomer and the kings who were with him, to the valley of Shaveh, which is the valley of the king. |
17. And the king of Sedom came forth, after that he returned from destroying Kedarlaomer and the kings who were with him, to meet him at the plain of Mephana, which was the king's race-course. JERUSALEM: And the kings who were with him, at the plain of vision which was the house of the king's plain. |
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18. And Malchizedek the king of Salem brought out bread and wine, and he was a priest to the Most High God. |
18. And Malka Zadika, who was Shem bar Noah, the king of Yerushalem, came forth to meet Abram, and brought forth to him bread and wine; and in that time he ministered before Eloha Ilaha. JERUSALEM: And Malki Zedek, king of Yerushalem, who was Shem, who was the great priest of the Most High. |
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19. And he blessed him, and he said, "Blessed be Abram to the Most High God, Who possesses heaven and earth. |
19. And he blessed him, and said, Blessed be Abram of the LORD God Most High, who for the righteous/ generous possesses the heavens and the earth. |
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20. And blessed be the Most High God, Who has delivered your adversaries into your hand," and he gave him a tithe from all. |
20. And blessed be Eloha Ilaha, who has made your enemies as a shield which receives a blow. And he gave to him one of ten, of all which he brought back. |
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21. And the king of Sodom said to Abram, "Give me the souls, and the possessions take for yourself." |
21. And the king of Sedom said to Aram, Give me the souls of the men of my people whom you have brought back, and the substance take to yourself. JERUSALEM: And the treasure take it to yourself. |
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22. And Abram said to the king of Sodom, "I raise my hand to the Lord, the Most High God, Who possesses heaven and earth. |
22. And Abram said to the king of Sedom, I have uplifted my hands in an oath before the LORD God the Most High, who for the just possesses His possession of the heavens and the earth, |
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23. Neither from a thread to a shoe strap, nor will I take from whatever is yours, that you should not say, 'I have made Abram wealthy.' |
23. if from a thread to the latchet of a sandal I receive any thing of all that is your; lest you magnify yourself in saying, I have enriched Abram from mine own. JERUSALEM: If from a thread to the latchet of a sandal I receive of all that is yours: that you magnify not yourself and say, I have enriched Abram. |
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24. Exclusive of what the lads ate, and the share of the men who went with me; Aner, Eshkol, and Mamre they shall take their share." |
24. Have I not power over all the spoil? --Apart from what the young men have eaten, and the portion of the men who went with me, Aner, Eshkol, and Mamre, they also receiving their portion. |
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15:1. After these incidents, the word of the Lord came to Abram in a vision, saying, "Fear not, Abram; I am your Shield; your reward is exceedingly great." |
15:1. After these words, when the kings had gathered together, and had fallen before Abram; and four kings had been slain, and nine hosts brought back, Abram reasoned in his heart, and said, Woe to me, because I have received the reward of my appointments in this world, and have no portion in the world to come. Or peradventure the brethren and friends of those who have been slain will combine in legions and come against me; or that at that time there was found with me the reward of a little righteousness/generosity, so that they fell before me; but the second time reward may not be found with me, and by me the name of the Heavens may be profaned. Thereupon was the word (pithgama) of the LORD with Abram in a vision, saying, Fear not; for if these men should gather together in legions and come against you, My Word (Memra) will be your shield: and also if these fall before you in this world, the reward of your good works will be kept, and be prepared before Me in the world to come, great and exceedingly. JERUSALEM: After these words, when all the kings of the lands, and the sultans of the provinces, had gathered together, and had made war against Abram the Just, and had fallen before him, and he had slain of them four kings, and had brought back nine hosts, did Abram the Just reason in his heart, and say, Woe, now, to me, because I have received the reward ordained in the present world, and have no portion in the world to come. Or peradventure the brethren and kindred of the slain who have fallen before me, who are in their cities and provinces, will combine in great legions, and come against me; or peradventure there were in my hand a few commandments in the former times, so that they fell before me when they had risen up against me; or it may be that righteousness/generosity was found in me at the former times, that they fell before me, but at the second time it may not be found, and the Heavenly Name will be profaned in me. Then was the word of prophecy from the Lord unto Abram the Righteous/Generous, saying, Fear not, Abram, though they should gather together and come against you with many legions, My Word will be your reward and your shield in this world, and a protector over you all the days of the world to come. And though I deliver up your adversaries before you in this world, the reward of your good works is prepared for you also before Me in the world to come. |
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2. And Abram said, "0 Lord God, what will You give me, since I am going childless, and the steward of my household is Eliezer of Damascus?" |
2. And Abram said, LORD God, great blessings have You given me, and great (are they which it is) before You to give me: nevertheless, what profit is to me, when I pass from the world without children, and Eliezer the manager(bar parnasath, the son of sustenance) of my house, by whose hands signs were wrought for (or to) me in Darmasek, expects to be my heir? JERUSALEM: And Abram said, Before You I supplicate mercy, O LORD God. Manifold blessings You have given me, and many have You before Yourself still to give: nevertheless, what profit have I who go from the world childless, and Eliezer, the son of my house, by whose hands signs were wrought for me in Damasek, expects himself to be my heir? |
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3. And Abram said, "Behold, You have given me no seed, and behold, one of my household will inherit me." |
3. And Abram said, Behold, to me You have not given a son; and, behold, the manager (bar parnasath, the son of sustenance) of my house will be my heir. |
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4. And behold, the word of the Lord came to him, saying, "This one will not inherit you, but the one who will spring from your innards-he will inherit you." |
4. And, behold, a word from before the LORD was to him, saying, He will not be your heir; but a son whom you will beget will be your heir. |
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5. And He took him outside, and He said, "Please look heavenward and count the stars, if you are able to count them." And He said to him, "So will be your seed." |
5. And He brought him forth without, and said, Look up now to the heavens, and number the stars, if you are able to number them: and he said, So will be your sons. |
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6. And he believed in the Lord, and He accounted it to him as righteousness. |
6. And he believed in the LORD, and had faithful obedience in the (Memra) Word of the LORD, and He reckoned it to him for righteousness/generosity (lizeku), because he spoke not before Him with words. |
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7. And He said to him, "I am the Lord, Who brought you forth from Ur of the Chaldees, to give you this land to inherit it." |
7. And He said to him, I am the LORD who brought you out of the fiery furnace of the Kasdai, to give you this land to inherit. JERUSALEM: And He said to him, I am the LORD who brought you out of the fiery furnace from Ur of the Kasdai. |
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8. And he said, "O Lord God, how will I know that I will inherit it?" |
8. And he said, LORD God, by what may I know that I will be the heir of it? |
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9. And He said to him, "Take for Me three heifers and three goats and three rams, and a turtle dove and a young bird." |
9. And He said, Bring Me oblations, and offer before Me an heifer of three years, and a goat of three years, a ram of three years, and a dove, and the young of a pigeon. |
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10. And he took for Him all these, and he divided them in the middle, and he placed each part opposite its mate, but he did not divide the birds. |
10. And he brought all these before Him, and divided them in the midst, and set in order every division over against its fellow; but the fowl he divided not. JERUSALEM: And He brought before him all these, and divided them into divisions, and set one part over against its fellow; but the fowl He divided not. |
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11. And the birds of prey descended upon the carcasses, and Abram drove them away. |
11. And there came down idolatrous peoples which are like to unclean birds, to steal away the sacrifices of Israel; but the righteousness/generosity of Abram was a shield over them. JERUSALEM: And when the birds descended, they came not near the divisions: those birds are unclean fowl, and those unclean fowl are the kingdoms of the earth which are worshippers of idols, and which counsel evil counsels against the sons of Israel; but the integrity of the righteous/generous Abram hindered them. |
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12. Now the sun was ready to set, and a deep sleep fell upon Abram, and behold, a fright, a great darkness was falling upon him. |
12. And when the sun was nearing to set, a deep sleep was thrown upon Abram: and, behold, four kingdoms arose to enslave his children: Terror, which is Babel; Darkness, which is Madai; Greatness, which is Javan; Decline, which is Pheras, which is to fall, and to have no uplifting, and from whence it is to be that the children of Israel will come up. JERUSALEM: And when the sun was going to set, a sleep profound and sweet fell upon Abram. And, behold, Abram saw four kingdoms which should arise to bring his sons into subjection (and) Terror; the Greatness of Darkness Fell upon him: Terror, that is Babel; Darkness, that is Media; Greatness, that is Greece; Fell, that is Edom, (Rome) that fourth kingdom which is to Fall, and never to rise again forever and ever. |
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13. And He said to Abram, "You shall surely know that your seed will be strangers in a land that is not theirs, and they will enslave them and oppress them, for four hundred years. |
13. And he said to Abram, Knowing, you must know, that your sons will dwell in a land not their own, because you have not believed, and they will subjugate and afflict them four hundred years; |
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14. And also the nation that they will serve will I judge, and afterwards they will go forth with great possessions. |
14. and also that the people whom they will serve I will judge with two hundred and fifty plagues, and afterwards they will go forth into liberty with great riches. |
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15. But you will come to your forefathers in peace; you will be buried in a good old age. |
15. And you will be gathered to your fathers, your soul will rest in peace, and you will be buried in a good old age. |
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16. And the fourth generation will return here, for the iniquity of the Amorites will not be complete until then." |
16. And in the fourth generation of your sons they will return here to inherit; because the guilt of the Amoraah is not yet complete. |
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17. Now it came to pass that the sun had set, and it was dark, and behold, a smoking furnace and a fire brand, which passed between these parts. |
17. And when the sun had set there was darkness. And, behold, Abram saw Gehinnam ascending, smoke with flaming coals and burning flakes of fire, wherewith the wicked are to be judged. And, behold, He passed between those pieces. JERUSALEM: And, behold, the sun went to set, and there was darkness, and Abram beheld till the seats were arrayed and the thrones set forth. And lo, Gehinam, which was prepared for the wicked in the world to come, enveloped in burning flakes and flames of fire, into which the wicked had fallen when in their lives they rebelled against the Law, while the just who had kept it had been delivered from affliction. And all were seen by Abram while He passed between those divisions. |
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18. On that day, the Lord formed a covenant with Abram, saying, "To your seed I have given this land, from the river of Egypt until the great river, the Euphrates river. |
18. In that day the LORD ordained a covenant with Abram, that He would not judge therein his sons, but would deliver them from the kingdom, saying, To your sons will I give this land, from Nilos of Mizraim unto the great river, the river Pherath, |
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19. The Kenites, the Kenizzites, and the Kadmonites, |
19. the Shalmia, and the Kenizah, and Kadmonaah, and the |
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20. And the Hittites and the Perizzites and the Rephaim, |
20. Hittaee, and the Pherizaee, and Gibaraee, and the |
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21. And the Amorites and the Canaanites and the Girgashites and the Jebusites." |
21. Emoraee, and the Kinaanaee, and the Girgeshaee, and the Jebusaee. |
Abraham defeats the 5 kings and gives tithes to Melchizedek. Genesis 14 – took place on Sivan 6. We read this two Shabbats after Sivan 6.
Rashi’s Commentary for: Bereshit (Genesis) 14:1-24 - 15:1-21
1 Amraphel This is Nimrod, who said (אָמַר) to Abram, Fall (פּוֹל) into the fiery furnace. (Gen. Rabbah) [from Mid. Tan., Lech Lecha 6; Er. 53a, Targum Jonathan]
the king of Goyim There is a place named Goyim because [people] from many nations (גוֹיִם) and places assembled there, and they crowned over them a man named Tidal (Gen. Rabbah 42:4).
2 Bera He was evil (רַע) to Heaven and evil to people. [from Tan. Lech Lecha 8]
Birsha He was elevated in wickedness (רֶשַׁע) . [cf. Tan. Lech Lecha 8]
Shineab He hated (שׂוֹנֵא) his Father (אָב) in Heaven. [from Tan. ad loc.]
Shemeber He made (שָׂם) wings (אֵבֶר) to fly and to spring and to rebel against the Holy One, blessed be He. [from Tan. ad loc.]
Bela the name of the city.
3 the valley of Siddim This was its name because there were many fields (שָׂדוֹת) in it, and there are many Aggadic midrashim. [from Targum Onkelos]
which is the Dead Sea Afterwards, the sea flowed into it, and it became the Dead Sea. The Midrash Aggadah (Gen. Rabbah 42:6), however, states that the rocks around it split, and rivers flowed into it.
4 For twelve years they served These five kings [served] Chedorloemer.
5 And in the fourteenth year of their rebellion, Chedorloemer came. Since the matter concerned him, he bore “the heavier side of the beam” [i.e., he bore a major part of the responsibility]. [from Gen. Rabbah 42:6]
and the kings These are the three kings.
and the Zuzim These are the Zamzumim. See Deut. 2:20.
6 in their mountain Heb. בְהַרְרָם , in their mountain. [from Targum Onkelos]
the plain of Paran Heb. אֵיל According to its Aramaic translation, it means a plain. I say, however, that אֵיל does not mean a plain, but rather, that the plain of Paran was named Eil, and that [the plain] of Mamre was named Elonei, and that [the plain] of the Jordan was named Kikkar, and that [the plain] of Shittim was named Abel, אָבֵל הַשִׁטִים (Num. 33.49). And similarly, Baal- gad [was a plain] named Baal. [Though] they are all translated מִישׁוֹר , a plain, each one has its name accompanying it.
alongside the desert Heb. עַל alongside the desert, like (Num. 2:20): “and alongside them (וְעָלָיו) was the tribe of Manasseh.”- [from Targum Onkelos]
7 Ein Mishpat, which is Kadesh lit. the fountain of judgment. [It was thus called] because of the future, for Moses and Aaron were destined to be judged there concerning matters [that would occur at] that fountain, viz. the waters of Meribah (Tan. Lech Lecha 8). Onkelos, however, rendered it according to its simple meaning, the place where the people of the province would assemble for all litigation.
field of the Amalekites Amalek had not yet been born, but it was given this appellation because of the [name it would bear] in the future. [from Tan. ad loc.]
in Hazezon Tamar This is Ein-Gedi. This is an explicit verse in (II) Chronicles (20:2) concerning Jehoshaphat.
9 four kings Nevertheless, the few were victorious. This is to inform you that they were mighty men. Despite this, Abram did not hesitate to pursue them. [from Gen. Rabbah 42:7]
10 many clay pits There were many pits there from which they took earth for the clay for building (Targum Onkelos). The Midrashic explanation (Gen. Rabbah ad loc.), is that the clay was kneaded in them [i.e., in the pits], and a miracle was wrought for the king of Sodom that he escaped from there, because some of the nations did not believe that Abraham had been saved from Ur of the Chaldees, from the fiery furnace, but since this one escaped from the clay, they believed in Abraham retroactively.
fled to a mountain [Meaning]: They fled to a mountain. The word הֶרָה is the same as לְהַר . Any word that requires a lamed at the beginning, may have a hey added to it at the end [instead]. But there is a difference between הֶרָה and הָהָרָה for the hey at the end of the word takes the place of the lamed at the beginning [of the word], but it does not take the place of a lamed vowelized with a pattach under it. Now הֶרָה is like לְהַר or like אֶל הַר , [to a mountain] but it does not specify to which mountain, for each one fled to whichever mountain he found first. But when the letter hey is placed at the beginning, by writing הָהָרה , or הַמִדְבָּרה , it is to be interpreted as הָהָר אֶל , or like לְהָהָר , [to the mountain], and it refers to that mountain that is known and specified in the chapter.
12 and he was living in Sodom What brought this about to him [that he was taken captive]? His living in Sodom. [from Gen. Rabbah ad loc.]
13 And the fugitive came According to its simple meaning, this was Og, who escaped from the battle, and that is what is referred to in (Deut. 3:11): “Only Og survived from the rest of the Rephaim.” And that is the meaning of “survived,” that Amraphel and his allies did not kill him when they smote the Rephaim in Ashteroth-karnaim [Midrash Tanchuma (Chukkath 25)]. The Midrash Gen. Rabbah [explains]: This is Og, who escaped from the Generation of the Flood, and this is the meaning of “from the rest of the Rephaim,” as it is said: (above 6:4): “The Nephilim were on the earth, etc.” And he [Og] intended that Abram should be killed and he would marry Sarah (Gen. Rabbah 42:8).
the Hebrew Heb. הָעִבְרִי [So called] because he came from the other side (מֵעֵבֶר) of the [Euphrates] river (Gen. Rabbah 42:8).
Abram’s confederates lit. the masters of Abram’s covenant. Because they made a covenant with him. (Other editions add: Another explanation of [ בַּעֲלֵי בְּרִית ]: They gave him advice concerning circumcision (Aggadath Bereishith 19:3), as is explained elsewhere) (below 18:1). [According to Aggadath Bereishith, the covenant mentioned is that of circumcision.]
14 and he armed Heb. וַיָרֶק , like its Aramaic translation: וְזָרֵיז , [and he armed], and similarly (Lev. 26:33): וַהֲרִיקֽתִי אַחֲרֵיכֶם חָרֶב [which Onkelos renders]: “and I will arm Myself with My sword against you,” and similarly (Exod. 15:9): “I will arm myself (אָרִיק) with my sword, and similarly (Ps. 35:3): “And arm Yourself (וְהָרֵק) with a spear and ax.”-[from Gen. Rabbah 43:2]
his trained men Heb. חֲנִיכָיו It is written חֲנִיכוֹ [in the singular], his trained man, (other editions: It is read). This is Eliezer, whom he had trained to [perform the] commandments, and it [ חֲנִיכָיו ] is an expression of the initiation (lit. the beginning of the entrance) of a person or a utensil to the craft with which he [or it] is destined to remain, and similarly (Prov. 22: 6): “Train (חֲנֽךְ) a child ;” (Num. 7:10): “the dedication of (חֲנֻכַּת) the altar ;” (Ps. 30:1): “the dedication of (חֲנֻכַּת) the Temple,” and in Old French it is called enseigner [to instruct, train].
three hundred and eighteen Our Sages said (Gen. Rabbah 43:2, Ned. 32a): It was Eliezer alone, and it [the number 318] is the numerical value of his name.
until Dan There he became weak, for he saw that his children were destined to erect a calf there (Sanh. 96a). The reference is to I Kings 12:29: “And he (Jeroboam) placed one in Beth-el, and the other he placed in Dan.”
15 And he divided himself against them According to its simple meaning, transpose the verse: “And he divided himself, he and his servants, upon them at night,” as is customary for pursuers, who divide themselves after the pursued when they flee, one here and one there.
at night i.e., after nightfall he did not refrain from pursuing them. The Midrash Aggadah (Gen. Rabbah 43:3) states, however, that the night was divided, and in its first half, a miracle was wrought for him, and its second half was preserved for the [miracle of] midnight in Egypt.
until Hobah There is no place named Hobah, but Dan is called Hobah [culpable] because of the idolatry which would be practiced there [in the future]. [from Tan. Lech Lecha 13]
17 to the valley of Shaveh That is its name, and the Targum renders: to the clear plain. It was clear of trees and of every obstacle.
the valley of the king [Onkelos renders:] the king’s race course; one race course was thirty rods long, which was designated for the king to play there. The Midrash Aggadah (Gen. Rabbah 42: 5, 43:5), however, [explains that it was] a valley where all the nations concurred (הֻשְׁווּ) and crowned Abram over them as a prince of God and as an officer.
18 And Malchizedek The Midrash Aggadah (Targum Jonathan, Ned. 32b, Mid. Ps. 76:3) states that he was Shem, the son of Noah.
bread and wine This is done for those weary from battle, and he [Malchizedek] demonstrated that he bore no grudge against him [Abram] for slaying his sons (Tan. Lech Lecha 15). And according to the Midrash Aggadah (Gen. Rabbah 43:6), he hinted to him about the meal offerings and the libations, which his [Abraham’s] children would offer up there.
19 Who possesses heaven and earth - Heb. קֽנֶה , like (Ps. 115:15): the Maker of heaven and earth. By making them, He acquired them to be His.
20 Who has delivered Heb. מִגֵן , Who has delivered, and likewise, (Hosea 11:8): I shall deliver you (אֲמַגֶנְךָ) , O Israel.
and he gave him [i.e.,] Abram [gave Malchizedek] a tithe from all that was his because he was a priest. [from Gen. Rabbah 44:7]
21 Give me the souls Of that which was captured that belonged to me, which you rescued, give me back the people only.
22 I raise my hand Heb. הֲרִמֽתִי , lit. I raised. This is an expression of an oath. “I raise my hand to the Most High God.” And similarly (Gen. 22:16): בִּי נִשְׁבַּעְתִּי ‚ [means] “I swear by Myself,” and similarly (Gen. 23:13): נָתַתִּי כֶּסֶף הַשָׂדֶה קַח מִמֶנִי [means] “I am giving you the price of the field, take it from me.”- [from Gen. Rabbah 43: 9]
23 Neither from a thread to a shoe strap will I keep for myself of the captured possessions.
nor will I take from whatever is yours And if you offer [lit. say] to give me reward from your treasuries, I will not take [it].
that you should not say, etc The Holy One, blessed be He, promised to make me rich, as it is said (above 12:2): “and I will bless you, etc.”
24 the lads My servants who went with me, and additionally, Aner, Eshkol, and Mamre, etc. Although my servants entered the battle, as it is stated (above verse 14): “he and his servants, and smote them,” while Aner and his companions stayed with the luggage to guard [it], nevertheless, “they shall take their share.” And from him, David learned, as he said (I Sam. 30:24): “for as the share of him who goes down into battle, so is the share of him who stays with the luggage; they shall share alike.” Therefore, it says (ibid. verse 25): “And it was so from that day (and had been so) from before, that he made it a statute and an ordinance.” It does not say וָהָלְאָה [and onwards], because that statute had already been enacted in the days of Abram. [from Gen. Rabbah 43:9]
Bereshit (Genesis) 15
1 After these incidents Wherever the term אַחַר is used, it signifies immediately afterwards; אַחֲרֵי signifies a long time afterwards (Gen. Rabbah 44:5). After this miracle had been wrought for him, that he slew the kings, he was worried and said, “Perhaps I have received reward for all my righteous deeds.” Therefore, the Omnipresent said to him, “Fear not Abram, I am your Shield” from punishment, that you will not be punished for all those souls that you have slain, and as far as your being worried about receiving reward, your reward is exceedingly great. [from Aggadath Beresheet 16:2; Tan. Buber, Lech Lecha 15; Pirke d’Rabbi Eliezer ch. 27]
2 since I am going childless Heb. עֲרִירִי . Menachem ben Saruk (Machbereth p. 137) explained it as meaning an heir, and a similar instance is (Mal. 2:12): “a son (עֵר) and a grandson (וְעֽנֶה) .” Hence, עֲרִירִי would mean without an heir, as you would say (Job 31:12): “and it will uproot (תְשָׁרֵשׁ) , all my crops” [meaning] it will tear out its roots. Similarly עֲרִירִי means childless; in Old French, desenfantez. It appears to me, however, that עֵר וְעֽנֶה is derived from the same root as (Song of Songs 5:2): “but my heart is awake (עֵר) ” whereas עֲרִירִי is an expression of destruction, as in (Ps. 137:7): “Raze it, raze it (עָרוּ עָרוּ) ” and as in (Hab. 3:13): “destroying (עָרוֹת) the foundation,” and as in (Jer. 51:58): “shall be completely destroyed תִּתְעַרְעַר) (עַרְעֵר ,” and as in (Zeph. 2:14): “for the cedarwork will be destroyed (עֵרָה).”
and the steward of my household - וּבֶן מֶשֶׁק בֵּיתִי , to be interpreted like the Aramaic translation, (וּבַר פַּרְנָסָה הָדֵין דִי בְּבֵתִי) : and this sustainer who is in my house). My entire household is sustained by his orders, as (below 41:40): “and by your orders they will be sustained (יִשַׁק) .” [ בֶּן מֶשֶׁק ‚ means] “my administrator,” but if I had a son, my son would be appointed over my possessions.
Damascus Heb. דַמֶשֶׂק . According to the Targum, he was from Damascus, but according to the Midrash Aggadah (Gen. Rabbah 44:9) [the meaning is] that he pursued the kings until Damascus. And in our Talmud (Yoma 28b), it (the word דַמֶשֶׂק ) is interpreted as a notarikon [acrostic דוֹלֶה וּמַשְׁקֶה ]: he drew and gave to drink from his master’s teachings to others.
3 Behold, You have given me no seed So of what avail is all that You will give me?
5 And He took him outside According to its simple meaning: He took him out of his tent, outdoors, to see the stars. But according to its midrashic interpretation, He said to him, “Go out of your astrology,” for you have seen in the signs of the zodiac that you are not destined to have a son. Indeed, Abram will have no son, but Abraham will have a son. Similarly, Sarai will not give birth, but Sarah will give birth. I will give you another name, and your destiny will change (Ned. 32a, Gen. Rabbah 44:10). Another explanation: He took him out of the terrestrial sphere and lifted him above the stars. This explains the expression of הַבָּטָה , looking down from above (Gen. Rabbah 44:12).
6 And he believed in the Lord He did not request of Him a sign regarding this, but regarding the inheritance of the land, he did request of Him a sign, and he said to Him, “How will I know? [from Ned. 32a]
and He accounted it to him as righteousness The Holy One, blessed be He, accounted it to Abram as a merit and as righteousness for the faith that he believed in Him (Targum Jonathan). Another explanation for: “How will I know?” He did not ask Him for a sign but he said before Him, “Let me know with what merit will they [my descendants] remain therein [in the Land]?” The Holy One, blessed be He, replied, “With the merit of the sacrifices.”
9 three heifers -(Gen. Rabbah 44:14) Three calves, symbolic of the three bulls: the bull of Yom Kippur, the bull brought when the interpretation of a law is hidden from the people [because of an error of the Sanhedrin], and the heifer whose neck was broken.
and three goats Symbolic of the he-goat that is sacrificed inside, the he-goats of the additional offering of the festivals, and the he-goat that is sacrificed as a sin offering for an individual.
and three rams A guilt offering for a definite sin, a guilt offering for a doubtful sin, and a ewe lamb for a sin offering for an individual.
and a turtle dove and a young bird A turtle dove and a young pigeon. [These are the various species offered up for all kinds of atonement sacrifices.]
10 and he divided them He divided each one into two parts. The verse does not lose its simple meaning, because He was forming a covenant with him to keep His promise, to cause his sons to inherit the land, as it is written (verse 18): “On that day, the Lord formed a covenant with Abram, saying, etc.,” and it is the custom of those who form a covenant to divide an animal and to pass between its parts, as it is written (Jer. 34:19): “who passed between the parts of the calf.” Here too, “a smoking furnace and a fire brand, which passed between the parts,” was the agent of the Shechinah, which is [referred to as] fire. [from Pirkei d’Rabbi Eliezer, ch. 28]
but he did not divide the birds Since the idol-worshipping nations are likened to bulls, rams, and goats, as it is said (Ps. 22:13): “Many bulls surrounded me, etc.,” and Scripture states (Dan. 8:20): “The ram that you saw, the one with horns, represents the kings of Media and Persia,” and Scripture states (ibid. verse 21): “And the he-goat is the king of Greece.” And the Israelites are likened to young doves, as it is said (Song of Songs 2:14): “My dove, in the clefts of the rock.” Therefore, he divided the animals, as an allusion that the nations will gradually perish. “But he did not divide the bird,” as an allusion that Israel will exist forever. [from Pirkei d’Rabbi Eliezer, ch. 28; Targum. Ps. 22:13]
11 And the birds of prey Heb. הָעַיט This is a bird, and [it is called עַיט ] because it swoops down [ עָט ] and seeks the carcasses. (Job 9:26): “to swoop upon food,” and like (I Sam. 15:19): “and you flew (וַתַּעַט) upon the spoil.”
upon the carcasses upon the parts. (Other editions: הַפְּגָרִים is translated into Aramaic as פַּגְלַיָא , [meaning “carcass,” and not “parts,” as Rashi interprets]. But because they [the Targumim] were accustomed to translating אִישׁ בִּתְרוֹ [verse 10] as וִיהַב פַּלְגַיָא [meaning: “He placed each part”], the word פַּגְלַיָא was mistakenly changed to פַּלְגַיָא , and they therefore translated הַפְּגָרִים as פַּלְגַיָא . But whoever translates that way is in error, because we cannot equate בְּתָרִים , parts, to פְּגָרִים , carcasses, for בְּתָרִים should be translated פַּלְגַיָא , and פְּגָרִים should be translated פַּגְלַיָא , an expression of פִּגוּל , an abominable thing, as (Lev. 19:7): “it is an abominable thing (פִּגוּל) ,” an expression of a carcass. (So I heard from Rabbi Judah the son of Rabbi Samuel.) And so it was emended in a Rashi ms., and in another ms. was written: So did Rabbi Meir the son of Rabbi Samuel explain.)
and Abram drove them away Heb. וַיַשֵׁב , an expression of blowing and causing to fly away, like (Ps. 147:18): “He causes His wind to blow (יַשֵׁב) .” This is an allusion that David the son of Jesse will come to destroy them, but they will not permit him from heaven [to do so] until the King Messiah arrives. [from Pirkei d’Rabbi Eliezer, ch. 28]
12 and behold, a fright, etc. An allusion to the troubles and darkness of the exiles. [from above mentioned source, Targum Jonathan, Targum Yerushalmi, Gen. Rabbah 42:17, and many other midrashic sources]
13 that your seed will be strangers From the time that Isaac was born until the Israelites left Egypt was four hundred years. How so? Isaac was sixty years old when Jacob was born, and Jacob, when he went down to Egypt, said, “The days of the years of my sojournings are one hundred and thirty years,” which total 190. They were in Egypt 210 years, like the numerical value of רְדוּ (See Rashi, below 42:2.) ר = 200 ד= 4 ו = 6 = 210 Thus, the total is 400 years. Now, if you should say that they were 400 years in Egypt, [this is not so] because Kehath was one of those who descended to Egypt. If you compute the years of Kehath (133) and those of Amram (his son, 137), and the 80 years of Moses, his age when they left Egypt, you will find only 350 [years]. And you must still subtract from them all the years that Kehath lived after the birth of Amram and that Amram lived after the birth of Moses. [from Seder Olam ch. 3]
in a land that is not theirs It does not say, “in the land of Egypt,” but, “[in a land] that is not theirs,” and from the time Isaac was born (below 21:34): “and Abraham sojourned, etc.” (Below 20:1): “And [Isaac] sojourned in Gerar.” (Ps. 105:23): “And Jacob sojourned in the land of Ham.” (Below 47:4): “To sojourn in the land we have come.”- [from Mid. Abchir]
14 And also the nation [The word] וְגַם , [and also], is to include the four kingdoms (Babylon, Persia and Media, Greece, and Edom), for they too will perish because they enslaved Israel. [from Gen. Rabbah 44:19]
will I judge with ten plagues. [from Gen. Rabbah 44:20]
with great possessions with much money, as it is said (Exod. 12:36): “and they emptied out Egypt.”
15 But you will come to your forefathers in peace And you will not witness any of this. [From Gen. Rabbah 44:20]
to your forefathers His father was an idolater, and He announces to him that he will come to him? This teaches you that Terah repented. [from Tan. Shemoth 18]
you will be buried in a good old age He announced to him that Ishmael would repent during his lifetime (Gen. Rabbah 30:4, 38:12), and that Esau would not embark on evil ways during his lifetime. Therefore, he died five years before his time, and on that very day, Esau rebelled (ibid. 63:12). See below 25:29f.
16 And the fourth generation After they will have been exiled to Egypt, they will be there for three generations, and the fourth will return to this land (Mishnath Rabbi Eliezer ch. 5), for in the land of Canaan He spoke with him, and formed this covenant, as it is written (above verse 7): “to give you this land to inherit it.” And so it was: Jacob descended to Egypt. Go forth and figure his generations: Judah, Perez, and Hezron, and Caleb the son of Hezron was one of those who entered the land (Sotah 11b).
for the iniquity of the Amorites will not be complete that they should be sent out of their land until that time, for the Holy One, blessed be He, does not punish a nation until its measure is full, as it is said: (Isa. 27:8): “When her measure is full, when You send her away, then You will strive with her.” - [from Zohar, vol. 1, p. 113b]
17 Now it came to pass that the sun had set Heb. הַשֶׁמֶשׁ בָּאָה וַיְהִי [The subject apparently does not agree with the predicate, because שֶׁמֶשׁ is a feminine noun, whereas וַיְהִי is a masculine verb. Therefore, Rashi explains as follows:] This is similar to (below 42:35): “And it came to pass that they were emptying their sacks;” (II Kings 13:21): “And it came to pass that they were burying a man;” meaning: this event took place. [The subject of וַיְהִי is not הַשֶׁמֶשׁ but דָבָר זֶה (i.e., it is as if the masculine noun דָבָר זֶה (this event) were inserted after וַיְהִי .] The same is true in the two instances quoted by Rashi, in which the subject is plural, whereas the predicate is singular. There too, the subject of וַיְהִי is דָבָר זֶה .]
the sun had set Heb. בָּאָה . It had set.
and it was dark The day darkened.
and behold, a smoldering furnace, etc. He hinted to him that the kingdoms of the pagans would fall into hell. - [from Pirkei d’Rabbi Eliezer, ch. 28]
had set Heb. בָּאָה Its accent is on the first syllable. Therefore, it is explained that it had already set; but if its accent were at the end, on the “alef,” it would be explained to mean: as it was setting. but it is impossible to say this, for it is already written (above verse 12): “Now the sun was setting” and the passing of the smoking furnace happened after this. It is found that it had already set. And this difference exists in every word in the feminine gender, whose radical consists of two letters, such as tc (to come), oe, (to arise), ca, (to return). When the accent is on the first syllable, it is in the past tense, e.g., this case and e.g., (below 29:9): “and Rachel came (בָּאָה) ,” (below 37:7) “my sheaf arose (קָמָה) ;” (Ruth 1:15) “Lo! Your sister-in-law has returned (שָׁבָה) .” However, when the accent is on the final syllable, it is in the present tense, denoting a thing that is happening now and is continuing to happen, like (below 29:6): “She is coming בָּאָה with the flocks;” (Esther 2: 14): “In the evening she would come (בָּאָה) , and in the morning she would return (שָׁבָה) .”
18 To your seed I have given The word of the Holy One, blessed be He, is like an accomplished fact.
the great river, the Euphrates river Since it is associated with the Land of Israel, He calls it great, even though it is the last of the four rivers going forth from Eden, as it is said (above 2:14): “and the fourth river that is the Euphrates.” A common proverb states: “A king’s servant is a king; associate with a ruler, and people will bow down to you.” -[from Sifre Devarim 6]
19 The Kenites There are ten nations [enumerated] here, but He gave them only seven nations. The [other] three are Edom, Moab, and Ammon, and they are [here referred to as] the Kenites, the Kenizzites, and the Kadmonites, which are destined to be [our] heritage in the future, as it is said (Isa. 11:14): “upon Edom and Moab shall they stretch forth their hand, and the children of Ammon shall obey them.” - [from Gen. Rabbah 44:23]
20 and the Rephaim the land of Og, concerning which it is said (Deut. 3:13): “That is called the land of the Rephaim.”
Ketubim: JPS & Targum for Tehillim (Psalms) 10:1-18 & 11:1-7
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Targum |
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1. O Lord, why do You stand from afar? [Why do] You hide in times of distress? |
1. Why, O LORD, will You stand afar off, hide Yourself in the dwelling of the holy ones in the times of distress? |
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2. With the haughtiness of the wicked man, he pursues the poor man. They are caught in the plots that they have devised. |
2. In brutality the wicked man will pursue the poor man; they will be caught in the scheme that they plotted to carry out. |
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3. For the wicked man boasts about the desire of his soul, and the robber congratulates himself for having blasphemed the Lord. |
3. For the wicked man is praised for the craving of his soul; he who blesses the violent man abhors the word of the LORD. |
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4. A wicked man at the height of his anger; "He will not seek; there is no God," [say] all his thoughts. |
4. The wicked man in the grossness of his spirit will not seek God, and he will say in his heart that his thoughts are not manifest in the presence of the LORD. |
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5. His ways prosper at all times; Your judgments are far removed from him. All his adversaries-he blows at them. |
5. His ways prosper at all times; Your judgments are far from his sight; he will rebuke all his oppressors. |
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6. He says to himself, "I will not fall; for all generations I will not be in adversity." |
6. He will say in his heart, "I will not be shaken from doing evil for all generations." |
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7. His mouth is full of oaths and deceits and guile; under his tongue is mischief and iniquity. |
7. His mouth is curses, full of guile and deceit; under his tongue is misery and falsehood. |
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8. He sits in the lurking-places of the villages; in hidden places he slays the innocent; his eyes spy on Your army. |
8. He will sit in the hiding places of the courtyards; in secret places he will kill the innocent; he will hide his eyes against the poor. |
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9. He lurks in a hidden place; like a lion in his den, he lurks to seize a poor man; he seizes a poor man when he draws his net. |
9. He will lie in wait in secret places like a lion in his covert; he will lie in wait to seize the poor man; he will seize the poor man when he is drawn into his trap. |
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10. He crouches, he bows down, and an army of broken people shall fall by his signals. |
10. The poor man will be crushed, and sink down, and he will fall into the power of his hiding places. |
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11. He says in his heart, "God has forgotten; He has hidden His face, He never sees." |
11. He will say in his heart, "God has forgotten, He has hidden his face, He does not see forever." |
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12. Arise, O Lord God, lift up Your hand; do not forget the humble. |
12. Arise, O LORD, fulfil the oath of Your hand, do not forget the humble. |
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13. Why did a wicked man blaspheme God? He said in his heart that You do not seek. |
13. Why has the wicked man abhorred God? He will say in his heart, "It will not be sought after." |
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14. You saw, for You look at mischief and provocation to give with Your power; upon You Your army leaves [its burden]; You would help the orphan. |
14. It is manifest in Your presence, because You will inflict misery and wrath upon the wicked man; look carefully to pay a good reward to the righteous/generous by your hand; the poor will place their hope on You; You have been a helper to the orphan. |
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15. Break the arm of the wicked, but as for the evil one-You will seek his wickedness and not find [it]. |
15. Break the arm of the wicked; and let the evil seek their wickedness, and not find it. |
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16. The Lord is King forever and ever; nations perish from His land. |
16. The LORD is king forever and ever; the Gentiles have perished from His land. |
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17. You shall hear the desire of the humble, O Lord; may You prepare their heart, may Your ear hearken. |
17. The desire of the humble is heard in Your presence, O LORD; strengthen their heart, incline Your ear. |
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18. To judge the orphan and the crushed one, that he no longer continue to break the weak from the earth. |
18. To judge the orphan and poor man; may the sons of men not again be shattered before the wicked of the earth. |
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Ch 11:1. To the conductor, of David; I took refuge in the Lord. How do you say to my soul, "Wander from your mountain, [you] bird"? |
Ch 11:1. A hymn of David. In the word of the LORD I have hoped; how do you say to my soul, wander to the mountain like a bird? |
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2. For behold the wicked tread the bow, they set their arrow on the bowstring to shoot in the dark at the upright of heart. |
2. For behold, the wicked bend the bow, fixing their arrows on the string to shoot in darkness at the firm of heart. |
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3. For the foundations were destroyed; what did the righteous man do? |
3. For if the foundations are shattered, why did the virtuous do good? |
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4. The Lord is in His Holy Temple. The Lord-His throne is in Heaven; His eyes see, His pupils try the sons of men. |
4. The LORD is in His holy temple; God's throne is in the highest heavens; His eyes see, His eyelids examine, the sons of men. |
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5. The Lord tries the righteous, but His soul hates the wicked and the one who loves violence. |
5. God examines the righteous/generous, but His soul hates the wicked and those who love rapacity. |
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6. He shall rain upon the wicked charcoal, fire, and brimstone, and a burning wind is the portion of their cup. |
6. He will bring down rains of retribution on the wicked, coals of fire and brimstone; a violent storm-wind is the portion of their cup. |
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7. For the Lord is righteous; He loves [workers of] righteousness, whose faces approve of the straight [way]. |
7. For the LORD is righteous/generous, He loves righteousness/generosity, the honest man will look upon His countenance. |
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Ps. 11 coincides with Gen. 14, the battle of the Kings. This lends point to the Midrash35 which makes the “wicked ones” the Gentile kings.
Rashi’s Commentary on Tehillim (Psalms) 10:1-18 - 11:1-7
1 You hide in times of distress You hide Your eyes in times of distress.
2 he pursues Heb. ידלק , he pursues, as (in Gen. 31:36): “that you pursued (דלקת) me?”
they are caught The poor are caught in the plots that the wicked devise against them.
3 For the wicked man boasts This refers to “O Lord, why do You stand from afar,” for now the wicked man boasts that he achieves all the desire of his soul.
and the robber congratulates himself for having blasphemed the Lord And the robber praises himself, saying that he has blasphemed the Lord, yet he will have peace.
congratulates Heb. בֵּרֵך , like בֵּרַך , an expression of the past tense. You should know [that this is so,] for if it were a noun, the accent would be on the first letter and it would be vowelized with a “pattah” [meaning a “seggol” under the “resh”], but this one is vowelized with a small “kamatz” [i.e., with a “tzereh”] and it is accented below on the “resh.” Do not wonder about בֵּרֵך , that he did not say: בֵּרַך , because many words spelled with a “resh” are vowelized in this manner, e.g. (below 74:18), “an enemy blasphemed (חֵרֵף) the Lord,” and it does not say חֵרַף .
blasphemed Heb. נאץ , like חֵרֵף and Menachem interpreted every expression of נאוץ in this manner.
4 A wicked man at the height of his anger When he is haughty, and he lifts up and holds his face erect, and his anger is at its height.
He will not seek All his thoughts tell him, “The Holy One, blessed be He, will not seek anything that I may do because there is no judgment.”
there is no God There is no judgment, and there is no judge.
5 prosper Heb. יחילו , prosper, and similar to this is (in Job 20:21): “therefore shall his goods not prosper (יחיל) .” Others explain יחילו like (II Sam. 3:29): “May it rest (יחולו) upon the head of Joab.”
Your judgments are far removed from him Your judgments of pains and punishments are removed and distanced from him, for they do not come upon him.
All his adversaries he blows at them With a blowing of wind, he blows at them, and they fall before him.
6 “for all generations I will not be in adversity” Adversity will not befall me throughout my generations.
7 and guile Heb. ותך , an expression of an evil thought that lodges constantly in his midst.
8 his eyes spy on Your army The eyes of Esau lurk for Israel, who are Your army.
on Your army Heb. לחלכה ; (verse 14), “upon You Your army (חלכה) leaves.” Both of them are in the masorah as words spelled with כה instead of ך , like (Exod. 7:29), “upon you (ובכה) and upon your people”; (Prov. 2:11), “discretion shall guard you (תנצרכה) (Exod. 29:35), “I commanded you (אתכה) ”; (I Sam. 1:26), “who was standing with you (עמכה) . “We learn from the masorah that חלכה is like חילך , Your army. But Menachem (p.89) interprets לחלכה יצפנו and so יעזב חלכה like (verse 10), “and helpless ones (חלכאים) shall fall into his power,” a word meaning humble and moaning. Accordingly, כה is [part of] the radical.
10 He crouches, he bows down So is the habit of the lurker; he crouches and lowers [himself] and makes himself small in order to be inconspicuous.
and an army of broken people fall by his signals Heb. חלכאם , an army of broken people. I saw in the great masorah that חלכאים is one of fifteen words that are written as one word and read as two words, as isבגד in the verse (Gen. 30:11) commencing “And Leah said.” Also (in Deut. 33:2), “a fiery Law (אשדת) is to them”; (Isa. 3:15), “What do you mean (מלכם) that you crush My people?” Also, this word means כאים חל, an army of broken people. כאים is an expression of (below 109:16) “and a broken-hearted one (ונכאה לבב) to kill.” If you say that the “nun” is the radical, (Ezek. 13:22) “Because you have broken (הכאות) the heart of the righteous” will prove that [it is not]. We learn that the “nun” of נראה is like the “nun” of (I Sam. 15:9) נמבזה and the “nun” of (Jer. 6:14) נקלה , and so is its interpretation: and...fall by the signals of this wicked man, with his hints and his winks, an expression of (Isa. 41:21) “present your signals (עצמותיכם) .” and (ibid. 33:15) “and closes (ועצם) his eyes,” an army of poor people. Another explanation: בעצומיו , by his mighty men. Said Rabbi Simon: This wicked man puts into his “callirus,” meaning army, only mighty men like himself, as it is said (in Dan. 3:20): “And he commanded the mighty warriors who were in his army to bind Shadrach, Meshach and Abed-nego” (Mid. Ps. 10:5). However, Menachem, (p. 89) interprets חלכאים as “poor and weak (וחלך) ,” the “chaf” being a radical.
13 Why did a wicked man blaspheme the Holy One, blessed be He? Because he said in his heart that You do not seek.
14 You saw what he does, and You remain silent.
for You So is Your custom, that You look at mischief and provocation.
to give with Your power With Your power, You lend a hand to the wicked to prosper with their wickedness.
upon You Your army leaves Your people Israel, who are Your army, leave the burden upon You that You should execute justice upon the wicked. Menachem (p. 132) interprets יעזב as an expression of help, as (in Exod. 23:5): “you shall help (עזב תעזב) with him.” He interprets חלכה as an expression of “poor and weak (חלך) ,” the “chaf” being a radical.
You would help the orphan in the early days.
15 Break the arm of the wicked Esau.
but as for the evil one You will seek his wickedness and not find [it] As for the wicked of Israel, when they see the wicked [of the nation’s] prospering, their heart inspires them to deal wickedly, but when You break the arm of the wicked, if You were to come [then] to seek the wickedness of the wicked of Israel, You would not find it.
16 The Lord is King forever and ever after the nations perish from His land.
18 To judge the orphan To perform judgments for Israel, the orphans, and crushed people.
that he no longer continue Ishmael and Esau.
to break the weak To crush and break the weak and sick.
Tehillim (Psalms) 11:1-7
1 How do you say to my soul, “Wander from your mountain, etc. This is on the order of (I Sam. 26:19): “for they have driven me today from cleaving to the Lord’s heritage,” for they drove him out of the [Holy] Land to outside the [Holy] Land, and here he says, “I took refuge in the LORD [hoping] that He would restore me to cleave to His heritage. How do You, who drive away my soul, say to me,
... “Wander from your mountain”? Pass over your mountain, you wandering bird. For every wandering person is compared to a bird that wanders from its nest, as it is written (in Prov. 27:8): “As a bird wandering from its nest, so is a man wandering from his place.” For your nest has wandered, because we have driven you from the entire mountain like a wandering bird. The Masoretic spelling is נודו [plural] because it is also expounded on in reference to Israel, that the nations say that to them.
2 For behold the wicked/Lawless Doeg and the informers of the generation who cause hatred between me and Saul. tread The expression of treading is appropriate for the bow, because if it is stout, he must place his foot on it when he wishes to bend it. the bow They have directed their tongue treacherously [as] their bows (Jer. 9:2). they set their arrow on the bowstring lit. the cord [the string], of the bow, corde d’arche in French, a bowstring. in the dark In secret. at the upright of heart David and the priests of Nob. to shoot ajeter in French.
3 For the foundations were destroyed Because of you the righteous/generous priests of the Lord, who are the foundation of the world, were slain. what did the righteous/generous man do David, who did not sin, what did he do in this entire matter? [He said to Doeg,] You will bear the iniquity, not I.
4 The LORD is in His Holy Temple Who sees and tests their deeds, and although His throne is in Heaven and is lofty, His eyes see you on the earth.
5 The LORD tries the righteous/generous And if, because I suffer and am pursued by you, you boast, saying (below 71:11), “G-d has forsaken him,” it is not so, but so is the custom of the Holy One, blessed be He, to chasten and to test the righteous/generous but not the wicked/Lawless. The flax worker as long as he knows that his flax is of high quality, he beats it, but when it is not of high quality, he crushes it only a little because it breaks. His soul hates He lays away the recompense for his iniquities/Lawlessness for the “long world,” and then He showers [punishment] upon them [sic] in Gehinnom.
6 charcoal Heb. פַּחִים, an expression of charcoal (פְחַם). burning Heb. זִלְעָפוֹת, an expression of burning. Menachem (p. 79) interprets it as an expression of (Isa. 28:2) “a storm of destruction (שַׂעַר קָטֶב).” Likewise, (in Lam. 5:10), “because of the heat of (זַלְעֲפוֹת) hunger”; (below 119:53), “burning (זַלְעָפָה) seized me.” That is to say, (as in Ezek. 27:35), “became greatly alarmed (שָׂעֲרוּ שַׂעַר).” (The quotation from Menachem appears only in several early printed editions, and not in any manuscript.)
7 For the LORD is righteous/generous; He loves [workers of] righteousness/generosity and has mercy on the righteous/generous and loves those whose faces see the straight [way], in whose sight the straight way is proper. whose faces approve of the straight This refers to “The LORD is righteous/generous; He loves [workers of] righteousness/generosity and those whose faces approve of the straight [way].” Our Sages [Mid. Ps. 11:2, Sanh. 26a, Lev. Rabbah 5:5] interpreted “the wicked/Lawless tread the bow” as referring to Shebna and his company, and they interpreted “the upright of heart” as referring to Hezekiah and his company. For the foundations are destroyed If the foundations are destroyed by them, what did the Righteous/Generous One of the world accomplish? The sequence of verses, though, does not concur with the Midrash.
Meditation on the Psalms
Tehillim (Psalms) 11:1-7
Hakham Dr. Hillel ben David
The commentaries do not agree on the specific event in David’s life to which this psalm refers. Meiri, for example, holds that this psalm corresponds to the events related in I Shmuel 23, when David defended the city of Keilah against a Philistine attack.
Rashi sees this as related to Doeg and the informers of the generation who cause hatred between David and Saul.
However, all agree that this chapter represents a chronicle of treachery, recounting the slander of those who wished to undermine David. These wicked men flatly denied the cornerstone of our faith, ‘personal divine guidance’ and refused to accept the fact that HaShem is ever-present and intimately involved in human affairs. David’s many misfortunes served them as evidence that G-d abandons everyone, even the righteous. David forcefully responds to this heresy with his own resounding declaration of unshakeable faith. David teaches us to trust and connect with HaShem in the most intimate way possible. David proclaims his full reliance and trust in HaShem.
In the war of the five kings versus the four kings, Avraham was the victor and became, in essence, the king of the world. This week’s portion, in v15:1, records the fear that Avraham had regarding that victory. He feared that he had used up all of his merit and had no reward in the Olam HaBa. The Midrash Tanchuma Yelammedenu puts it this way:
You find that Abraham once pondered over the matter of divine justice. What did he say to himself? R. Levi was of the opinion that he said to himself: It appears to me as though I have already received my full reward in this world, inasmuch as the Holy One, blessed be He, has assisted me against the kings and has saved me from the furnace. Surely, I have received my full reward; there can be no additional reward awaiting me in the world to come. The Holy One, blessed be He, said to him: Since you dare to reflect on My actions, you must bring a burnt offering to Me. Therefore, He said: Take now your son, your only son, whom you love, even Yitzchak, and get into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell you of. R. Yitzchak declared: Abraham excoriated himself unmercifully, saying: Perhaps of those whom I have killed, there were some righteous men. The Holy One, blessed be He, replied: Those whom you have destroyed were like thorns that you eradicated from before Me. You have committed no sin because of it; rather you shall be greatly rewarded because of it, both now and in the future.
Our chapter of Psalms has a pasuk that speaks to our Torah portion. I would like to examine that pasuk in greater depth:
Tehillim (Psalms) 11:4 HaShem is in His holy temple, HaShem, His throne is in heaven; His eyes behold, His eyelids try, the children of men. 5 HaShem trieth the righteous; but the wicked and him that loveth violence His soul hateth.
Our pasuk speaks of the trials that HaShem brings to His beloved. Since our Torah portion speaks directly to one of these trials given to Abraham; I thought that I would explore HaShem’s ‘tests’ in greater detail. The ArtScroll Tehillim gives us the following explanation of a ‘test’:
v.5 HaShem examines the righteous one.
Said David to his enemies: Because I am afflicted and pursued by you, you exult and say, ‘G-d has abandoned him’. But this is not the case. For the way of G-d is to afflict and test the righteous, but not the wicked. This may be likened to the flax-maker, who, when he knows that the flax is strong and durable, beats it vigorously. But when it is not strong he refrains from beating, lest it shred and fall apart.
HaShem tests the righteous man in order to display his genuine goodness to the entire world and in order to cleanse him of his few sins.
[Actually, the purpose of the ‘test’ is not only to bring the righteousness of the good man to the attention of the world, but also to bring it to the attention of the good man himself. Ramban in, ‘The Gate of Reward’, ex- plains that G-d tests the righteous in order to extract the latent, potential powers of faith from their inner selves and to bring it forth to fruition. G-d Himself knows what strength the righteous possess, but He wishes to let them know for themselves.
This major trial which Avraham experienced was part of a series of ten trials. Here is a list of the trials according to Maimonides:
1) The “Calling” of Lech Lecha, leaving behind a situation that is no longer working in order to surrender to the unknown.
2) The famine in Canaan, especially after G-d has promised blessing and prosperity – economic security of the entire region is threatened. Feelings of abandonment and perhaps betrayal from Life itself.
3) The injustice he faced in Egypt concerning Sarah – government sponsored injustice.
4) The war between the four kings and the five kings – being at the mercy of the turbulent political climate of the times.
5) The marriage to Hagar that came as a result of having no children with Sarah – family drama and relationship challenges.
6) The command to circumcise himself at his advanced age – carrying out G-d’s Will can be painful.
7) The injustice and deception suffered at the hands of Avimelech of Gerar when he also took Sarah – people could be cunning, manipulative and self-seeking at the expense of others
8) The sending away of Hagar after having impregnated her - family drama, heartbreak, and pain.
9) The sending away of his son Ishmael – family drama, heartbreak and pain.
10) And finally, the binding and attempted sacrifice of Yitzchak, his beloved son, Yitzchak – testing the limits of sanity itself
The Ramban states that the reason that HaShem tests us is not to see whether or not we will pass. The reason for tests is to help us bring out our dormant greatness. When we are challenged to live and to practice what we know in our hearts, it brings out our reliance and connection with HaShem in a most intimate, clear, and powerful way. Why does HaShem do this? “HaShem love the righteous”. This is the greatest gift and opportunity. HaShem places us in the arena of challenge in order to make us great.
Tests draw us closer to HaShem and force us to practice what we believe. Under the stress of a test our true colors shine forth, for better or worse. We actualize our potential. How many people do we know who went through a turbulent time in life and came out a different person? We must work hard to ensure that our hearts are committed to HaShem so that we can echo David’s words with deep recognition that HaShem loves us and wants us to be great.
Tests are the banners HaShem uses to display the high levels of “those who fear [Him].” (The Hebrew word for test is nisayon, a word phonetically related to nes – banner.) By testing such people, He is proclaiming: These are the finest examples of mankind.
The Midrash speaks of the testing of a vessel while quoting our psalm:
Midrash Rabbah - Genesis 55:2 The Lord trieth the righteous, etc. R. Jonathan said: A potter does not examine defective vessels, because he cannot give them a single blow without breaking them. What then does he examine? Only the sound vessels, for he will not break them even with many blows. Similarly, the Holy One, blessed be He, tests not the wicked but the righteous, as it says, ‘The Lord trieth the righteous’.
Clearly the vessels are men in the above Midrash. It is also apparent that Avraham was a sound vessel as he had now reached the mid-point of his ten trials. In speaking about the trials of the righteous, David was surely thinking of Avraham (a sound vessel), and his ten tests, as he was composing this psalm. Avraham was teaching us to trust and connect with HaShem in the most intimate way possible – in the midst of a trial! Avraham was proclaiming his full reliance and trust in HaShem.
“Ma’aseh Avot Simin L’banim,” the deeds of our fathers are signs for their children. Everything that occurred to our ancestors did in previous generations are lessons for us in our generation. Just as our ancestors suffered greatly while they were in galut, we too suffer while we are in galut. Just as our ancestors in their galut were tested on a physical level, we too are being tested in our galut.
Finally, all tests given to us by HaShem are really opportunities for us. Be it for our personal growth, or for the glory of HaShem’s name, or, at times, for the benefit of the generation, we should realize that they are given only to those who can withstand them. The wicked are never tested as they are unable to complete the test. If you are repeatedly experiencing trials, then you can be certain that you have the strength to complete the trial.
Let’s examine one of the times when HaShem tried the righteous …
Judaism is a religion that maintains that salvation depends upon the sacrifice of a beloved son centuries ago. The Midrash teaches us that when Avraham put the knife to Yitzchak’s throat, his soul departed. Judaism is a religion whose adherents believe that their sins are expiated because someone long ago offered himself up to be sacrificed. Though this may be hard to believe, it is absolutely true.
The sacrifice of which I speak is not the crucifixion of Yeshua, but rather it is the binding of Yitzchak from the book of Bereshit (Genesis). Because Avraham willingly offered his beloved son to HaShem as a sacrifice, HaShem blessed Avraham, and, just as important, HaShem blessed Avraham’s descendants. This is straight from the Torah. According to our Sages, because Yitzchak offered himself freely to HaShem as a sacrifice, HaShem blessed Yitzchak, and, just as important, HaShem blessed Yitzchak’s descendants. Therefore, our generation, a generation of descendants, benefits from the righteousness of Avraham and Yitzchak. We are blessed because of their willingness to sacrifice.
One aspect of this blessing is that HaShem is merciful toward us. Because our ancestors so dutifully obeyed HaShem’s command, HaShem is more willing to look past our sins. Indeed, our Sages teach that HaShem is more willing to forgive our sins because of our righteous heritage. If our sins are thereby forgiven, then we will secure our place in the world to come. Simply stated: Because Avraham and Yitzchak obeyed HaShem, HaShem blessed their descendants. This blessing includes HaShem’s mercy, and HaShem’s forgiveness of our sins. Our sins having been forgiven; we will enjoy eternal life in the world to come. Through this progression, we can draw a causal connection between the attempted sacrifice of a beloved son and the forgiveness and salvation of a later generation. Believe it or not, this is Jewish.
Zechut avot is the doctrine by which we benefit from the good deeds of those who came before us. In addition to our patriarchs, we also benefit from the righteous deeds of the matriarchs. For instance, our Sages teach in the Midrash that HaShem will return the exiles to Israel because of the merits of the matriarch Rachel.
The merits of the forefathers is not a stagnant thing. It is not only our patriarchs and matriarchs, but, also our own grandfathers, grandmothers, fathers, and mothers. Each generation should earn merits as a legacy for future generations.
Though we may be unfamiliar with Zechut avot, it is actually a central tenet of Judaism. Though it may seem foreign to us, we can actually find it in three familiar sources. Zechut avot plays a prominent role in the Torah, in our daily worship, and in our High Holiday liturgy. Let us begin with a Torah portion. We read in:
Devarim (Deuteronomy) 12:1 “These are the statutes and the ordinances which you shall observe to do in the land which HaShem, the G-d of your fathers, has given you to possess.”
There are many names for HaShem, so when a text specifies a particular name for HaShem there is often a special significance. In this passage, the Torah introduces a series of commandments which the Israelites must fulfill in order to possess the land that HaShem has promised. What is significant here is the nature of that promise. The Israelites’ sole claim to the land is that HaShem had promised it to their forefathers, Avraham, Yitzchak and Yaaqob. The Israelites will receive the land because of Zechut avot, the merit of their ancestors. That is why we find in this verse the particular name for HaShem as “Lord, G-d of your fathers.”
One of the most intriguing commentaries on the Akeida, the binding of Yitzchak, sees the sacrifice as actually having been consummated and as effecting atonement for Israel in the same manner as animal sacrifices:
“There was a remarkable tradition that insisted that Avraham completed the sacrifice and that afterward Yitzchak was miraculously revived. According to this Aggadah, Avraham slew his son, burnt his victim, and the ashes remain as a stored-up merit and atonement for Israel in all generation.”
The Baal HaTurim quotes a Pirke d’Rebbi Eliezer that at the time of the Akeida; Yitzchak actually died and was immediately brought back to life.
Leviticus Rabbah. 29:9 R. Judah says: When the sword touched Yitzchak’s throat his soul flew clean out of him. And when He let his voice be heard from between the two cherubim, ‘Lay not thy hand upon the lad, ‘the lad’s soul returned to his body. Then his father unbound him, and Yitzchak rose, knowing that in this way the dead would come back to life in the future; whereupon he began to recite, Blessed art Thou, O Lord, who quickens the dead. Pirke de-Rav Eliezer 31
The Torah also alludes to the death of Yitzchak in Bereshit chapter 22. In this chapter of the Torah, there is no reference to Yitzchak returning home with his father.
Through the Akeida, Yitzchak had attained the status of a korban and was forbidden to leave Eretz Canaan . Yitzchak was 37 years old at the time of the Akeida.
In Bereshit 22:9, the word “binding”. VaYa’akod, is found nowhere else in Tanakh in conjugative form. This “binding” was something truly unique!
Yitzchak’s death was NOT caused by Avraham; the Torah is clear on this point. Yitzchak gave up his own soul. This matches well with Mashiach Who was not killed by the Romans, but instead laid down His own life.
There appears to be some support for the Binding of Yitzchak taking place on Pesach. Rashi tells us that the Akeida was on Pesach. The Zohar also makes this point. Finally, the Talmud gives us a hint that the Akeida took place on Pesach:
Rosh HaShana 11a …on New Year the bondage of our ancestors in Egypt ceased; in Nisan they were redeemed and in Nisan they will be redeemed in the time to come. R. Joshua says: In Nisan the world was created; in Nisan the Patriarchs were born; in Nisan the Patriarchs died.
There is also some relationship between Rosh HaShana and the Binding of Yitzchak:
The Maharil compiled a detailed and authoritative compendium of the customs of his native Ashkenaz. In Chapter 9 of the section on Rosh HaShana, he explains:
“On Rosh HaShana, after the meal, we have the custom of going to the lakes and rivers to cast into the depths of the sea all of our sins. This commemorates the Akeida, in accordance with the Midrash which says that [on the way to the intended sacrifice of Yitzchak] Avraham Avinu passed through a river until the water reached up to his neck, and said, ‘Rescue me, HaShem, for the waters have reached until the soul’. And it was actually Satan, who made himself into a river in order to prevent Avraham from performing the Akeida.”
The Maharil emphasizes that Tashlich is a commemoration of the Akeida. By going to the river, we demonstrate to HaShem that we recall Avraham’s determination to fulfill His command. Not only was Avraham willing to sacrifice his only son, but he was willing to endure great hardship in order to do so. We imply that we too are willing to overcome obstacles to carry out HaShem’s will.
By emphasizing our continuing connection to Avraham Avinu, showing that we are his spiritual as well as his genetic heirs, we show that we are fully worthy of sharing in the blessing which HaShem swore to Avraham’s descendants as a result of the Akeida.
According to our tradition, when we sound the shofar on the morning of Rosh HaShana, HaShem hears the sound and remembers the ram that Avraham Avinu, Father Avraham, offered as a sacrifice atop Mount Moriah so many generations ago. Our act of association resurrects the merit of Avraham, and his merit of faith is attributed to us, simply because we made the connection. You don’t get the Zechut unless you make the connection. Unless you sound the shofar, invoke the symbolic link, whatever it may be, that affirms your bond, their merit is of no value.
Why should a dissolute Jew who identifies as a Jew be redeemable? Here it gets mystical. According to our sages, the Patriarchs and Matriarchs passed their spiritual DNA down to their descendants. Their spiritual achievements were not personal. In virtually every Divine revelation to the Patriarchs, HaShem makes promises dealing with their descendants, they will be “like the stars of the heaven” and “like the sands of the seashore”, they will inherit the Land of Israel, etc. Among the promises was that HaShem would not let a Jewish soul hit rock bottom without Divine intervention to stop his free-fall. This spiritual safety net is called, “Zechut avot”, the merit of the forefathers.
According to the Midrash, at the splitting of the sea, the angel of Egypt protested to G-d that both the Hebrews and the Egyptians were idol worshippers. Why should the Hebrews be saved, and the Egyptians drowned? G-d answered that because the Hebrews are the descendants of Abraham, Yitzchak, and Yaaqob; Zechut avot, the merit of the forefathers, they should be saved.
But Zechut avot, like any inheritance, only becomes yours if you claim it. Your grandfather can bequeath you a bank account worth a million dollars, but if don’t show up at the lawyer’s office and identify yourself as Jake Levy’s grandson, you won’t have access to his fortune. If you don’t actively identify as a Jew, you can’t inherit the precious fortune of Zechut avot.
Zechut avot is like a skydiver’s reserve chute. If the main parachute fails to open, and the skydiver is falling at 120 mph, he can be saved by the reserve chute. But only if he pulls the cord! The cord that activates the merit of the forefathers is Jewish identity.
Jewish identity is what prompted Kirk Douglas to fast every Yom Kippur. As he proudly stated, “I might be making a film, but I fasted”.
Jewish identity is what prompted Supreme Court Justice Ruth Bader Ginsburg to post a large silver mezuzah on the doorpost of her Supreme Court chambers.
Jewish identity is what prompted movie star Scarlet Johansson to stand up for Israel at the cost of her prestige as an Oxfam ambassador.
The Passover Seder speaks about four sons. Only one of them is cast as “wicked”. As the Haggada states: “The wicked son, what does he say? ‘What is this service to you?’ ‘To you,’ but not to him. Because he excludes himself from the community, he is a heretic. … Say to him, ‘Because of what G-d did for me when I went out of Egypt.’ For me, but not for him, because if he would have been there, he would not have been redeemed.”
The first Passover marked the birth of the Jewish nation. Every Passover since poses the challenge to every Jew: Are you in or are you out? Can you sustain a test and come out with flying colors?
But what of those among us who have no ancestors from whom to derive such Zechut? What of the orphans who do not know upon whom to connect? Or the Jews by choice, the convert, who have no Jewish ancestry at all? This is the good part. It’s not hereditary! It’s not in our chromosomes or our cell structure. It’s in our history, the collective memory of our people. It’s open to anyone who chooses to remember:
Galatians 3:6-9 Even as Avraham believed HaShem, and it was accounted to him for righteousness. Know ye therefore that they which are of faith, the same are the children of Avraham. And the scripture, foreseeing that HaShem would justify the heathen through faith, preached before the gospel unto Avraham, [saying], In thee shall all nations be blessed. So then they which be of faith are blessed with faithful Avraham.
Do we really believe that we’re genetically related to Avraham and Sarah? Do we actually think that if we could trace back our ancestry as far as we wanted we would find Yaaqob, Moshe, and Ruth? Does it matter? We’re related to them when we choose to relate to them. You see, the act of connecting to them, to the deeds they performed, to the choices they made is, for us, a choice as well. What makes the Zechut happen is just as dependent upon our conscious decisions as it was upon theirs. It’s a two-way street. Their merit is credited to us by our merit. And in both instances, the merit is the simple product of making a choice.
Finally, just as HaShem tested the faithful of His house, so also we can expect to be tested. Therefore, when you are going through a trial…
Yaaqob (James) 1:2-4 My brethren, count it all joy when ye fall into divers temptations; 3 Knowing this, that the trying of your faith worketh patience. 4 But let patience have her perfect work, that ye may be perfect and complete, wanting nothing.
Testing proves the righteous. The wicked are never tested.
Tehillim (Psalms) 11:4 HaShem is in His holy temple, HaShem, His throne is in heaven; His eyes behold, His eyelids try, the children of men. 5 HaShem trieth the righteous; but the wicked and him that loveth violence His soul hateth.
Ashlamatah: Yeshayahu (Isaiah) 41:2-5, 8-13
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Targum |
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17. ¶ All the nations are as nought before Him; as things of nought and vanity are they regarded by Him. |
17. ¶ All the peoples, their deeds are as nothing; they are accounted extirpation and destruction before him. |
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18. And to whom do you compare God, and what likeness do you arrange for Him? |
18. Why are you planning to contend before God, or what likeness do you prepare before Him? |
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19. The graven image, the craftsman has melted, and the smith plates it with gold, and chains of silver he attaches. |
19. Behold, the image! The workman makes it, and the smith overlays it with gold, and the smith attaches silver chains to it. |
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20. He who is accustomed to select, chooses a tree that does not rot; he seeks for himself a skilled craftsman, to prepare a graven image, which will not move. {S} |
20. He cuts down a laurel, he chooses the wood that rot does not attack; he seeks out a skilful craftsman to set up an image that will not move. {S} |
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21. Do you not know, have you not heard has it not been told to you from the beginning? Do you not understand the foundations of the earth? |
21. Have you not known? Have you not heard? Has not the fact of creation's orders been told you from the beginning? Will you not understand so as to fear before Him who created the foundations of the earth? |
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22. It is He Who sits above the circle of the earth, and whose inhabitants are like grasshoppers, who stretches out the heaven like a curtain, and He spread them out like a tent to dwell. |
22. It is He who makes the Shekhinah of His glory dwell in the strong height, and all the inhabitants of the earth are reckoned before him like grasshoppers; who stretches out the heavens like a trifle and spreads them like a tent of glory for His Shekhinah's house; |
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23. Who brings princes to nought, judges of the land He made like a thing of nought. |
23. who hands over rulers to weakness, and makes the judges of the earth as nothing. |
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24. Even [as though] they were not planted, even [as though] they were not sown, even [as though] their trunk was not rooted in the earth; and also He blew on them, and they dried up, and a tempest shall carry them away like straw. {S} |
24. Although they grow, although they increase, although their sons are exalted in the earth, He sends His anger among them, and they are ashamed and His Memra, as thewhirlwind the chaff. will scatter them. {S} |
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25. "Now, to whom will you compare Me that I should be equal?" says the Holy One. |
25. Whom then will you liken before Me, and compare (Me): says the Holy One. |
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26. Lift up your eyes on high and see, who created these, who takes out their host by number; all of them He calls by name; because of His great might and because He is strong in power, no one is missing. {S} |
26. Lift up your eyes to the height and see so as to fear before Him who created these, who brings out the forces of heaven by number, calling to all of them by their names; by an abundance of prodigies and because He is strong in force not one from its order is missing. {S} |
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27. Why should you say, O Jacob, and speak, O Israel, "My way has been hidden from the Lord, and from my God, my judgment passes"? |
27. Why will you say, O Jacob, and speak, O Israel, "My way is hid before the LORD, and my judgment will pass over before my God"? |
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28. Do you not know-if you have not heard-an everlasting God is the Lord, the Creator of the ends of the earth; He neither tires nor wearies; there is no fathoming His understanding. |
28. Have you not known? Have you not heard? The LORD is the everlasting God who created the foundations of the earth, not by toil and not by labour, His understanding is endless. |
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29. Who gives the tired strength, and to him who has no strength, He increases strength. |
29. He gives wisdom to the righteous/generous who faint for the words of His Law and to those without strength He increases possessions. |
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30. Now youths shall become tired and weary, and young men shall stumble. |
30. Even sinful youths will faint and be weary, and the wicked young men will utterly stumble; |
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31. But those who put their hope in the Lord shall renew [their] vigor, they shall raise wings as eagles; they shall run and not weary, they shall walk and not tire. {S} |
31. but they who wait for the salvation of the LORD will be gathered from among their exiles. and they will increase force and be renewed in their youth like a feather that mounts up on eagles' wings, they will run and not be weary, they will walk and not be faint. {S} |
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1. Be silent to Me, you islands, and kingdoms shall renew [their] strength; they shall approach, then they shall speak, together to judgment let us draw near. |
1. Give ear to My Memra, O islands; let kingdoms increase (their) force; let them approach, then let them speak; let us together draw near for judgment. |
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2. Who aroused from the East, [the one] whom righteousness accompanied? He placed nations before him and over kings He gave him dominion; He made his sword like dust, his bow like wind- blown stubble. |
2. Who brought Abraham openly from the east, a select one of righteousness/generosity in truth? He brought him to his place, handed over peoples before him and shattered kings; he cast the slain like dust before his sword, he pursued them like chaff before his bow. |
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3. He pursued them and passed on safely, on a path upon which he had not come with his feet. |
3. He pursued them and passed on safely; a forced march did not tire his feet. |
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4. Who worked and did, Who calls the generations from the beginning; I, the Lord, am first, and with the last ones I am He. |
4. Who says these things? One who lives speaks and acts, the One ordering the generations from the beginning. I, the LORD, created the world from creation, even the ages of the ages are Mine. and besides Me none is God. |
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5. The islands shall see and fear; the ends of the earth shall quake; they have approached and come. |
5. The islands have seen and will be afraid, those at the ends of the earth will tremble; they will draw near and come. |
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6. Each one shall aid his fellow, and to his brother he shall say, "Strengthen yourself." |
6. Everyone will help his neighbour, and will say to his brother, "Take courage!" |
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7. And the craftsman strengthened the smith, the one who smooths with the hammer [strengthened] the one who wields the sledge hammer; he says of the cement, "It is good," and he strengthened it with nails that it should not move. {S} |
7. Will they not be ashamed of their work, which the craftsman strengthens with the smith, and he who strikes with the hammer with him who beats with the mallet, then says of the soldering, "It is straight", and he fastens it with nails so that it cannot be moved? {S} |
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8. But you, Israel My servant, Jacob whom I have chosen, the seed of Abraham, who loved Me, |
8. But you, Israel, my servant Jacob in whom I am pleased, the seed of Abraham, my friend; |
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9. Whom I grasped from the ends of the earth, and from its nobles I called you, and I said to you, "You are My servant"; I chose you and I did not despise you. |
9. you whom I brought near from the families of the earth, and chose from the kingdoms, and said to you, "You are my servant, I am pleased with you and I will not cast you off'; |
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10. Do not fear for I am with you; be not discouraged for I am your God: I encouraged you, I also helped you, I also supported you with My righteous hand. |
10. fear not, for my Memra is your help, be not shattered, for I am your God; I will strengthen you, I will help you, I will grasp you with the right hand of my truth. |
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11. Behold all those incensed against you shall be ashamed and confounded; those who quarreled with you shall be as nought and be lost. |
11. Behold, all the Gentiles who were stirred up against you will be put to shame and confounded; the men of your judgment will be as nothing and will perish. |
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12. You may seek them but not find them, those who quarrel with you; those who war with you shall be as nought and as nothing. |
12. You will seek for the men of your contention, but you will not find them; men who were stirred up to make war with you will be as nothing at all. |
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13. For I, the Lord your God, grasp your right hand; Who says to you, "Fear not, I help you." {S} |
13. For I, the LORD your God, strengthen your right hand; it is I who says to you, "Fear not, My Memra is your help." {S} |
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14. Fear not, O worm of Jacob, the number of Israel; "I have helped you," says the Lord, and your redeemer, the Holy One of Israel. |
14. Fear not, tribe of the house of Jacob, families of the house of Israel! My Memra is your help, says the LORD; your redeemer is the Holy One of Israel. |
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15. Behold I have made you a new grooved threshing-sledge, with sharp points; you shall thresh the mountains and crush them fine, and you shall make hills like chaff. |
15. Behold, I make you a strong threshing sledge, new, full of points; you will kill the Gentiles and destroy [them], and you will make the kingdoms like the chaff. |
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16. You shall winnow them, and a wind shall carry them off, and a tempest shall scatter them, and you shall rejoice with the Lord, with the Holy One of Israel shall you praise yourself. {S} |
16. You will winnow them, and a wind will carry them away, and His Memra, as the whirlwind the chaff, will scatter them. And you will rejoice in the Memra of the LORD; in the Holy One of Israel you will glory. {S} |
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17. The poor and the needy seek water, but there is none; their tongue is parched with thirst; I, the Lord, will answer them, I, the God of Israel, will not forsake them. |
17. When the poor and the needy desire teaching as a thirsty person [desires] water and do not find it, and their spirit faints with affliction, I the LORD will accept their prayer, I the God of Israel will not forsake them. |
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18. I will open rivers on the high places, and springs in the midst of valleys; I will make a desert into a pool of water and a wasteland into sources of water. |
18. I will bring their exiles near from among the Gentiles and lead them in a correct way and open to them rivers on bare heights and springs in the midst of deserts; I will make the wilderness pools of water and the land of the thirsty place springs of water. |
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19. I will give in the desert cedars, acacia trees, myrtles, and pines; I will place in the wilderness boxtrees, firs, and cypresses together. |
19. I will put in the wilderness cedars, acacias, myrtles, olive trees; I will make great in the desert cypresses, planes, and pines together; |
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20. In order that they see and know, and pay attention and understand together that the hand of the Lord did this and the Holy One of Israel created it. {P} |
20. that they may see and know, may set my fear in their heart and understand together that the might of the LORD has done this, the Holy One of Israel has created it. {P} |
Rashi’s Commentary for: Yeshayahu (Isaiah) 41:2-5, 8-13
Chapter 41
1 Be silent to Me in order to hear My words. islands Heathens ([mss. Kli Paz:] nations).
islands. Heathens ([mss. Kli Paz:] nations).
shall renew [their] strength They shall adorn themselves and strengthen themselves with all their might perhaps they will succeed in their judgment by force.
they shall approach here, and then, when they approach, they shall speak.
to judgment let us draw near to reprove them to their faces.
2 Who aroused from the East one whom righteousness accompanied? Who aroused Abraham to bring him from Aram which is in the East and the righteousness that he would perform that was opposite his feet wherever he went.
He placed nations before him He, Who aroused him to leave his place to cause him to move, He placed before him four kings and their hosts.
He gave him dominion Heb. יַרְדְּ , like יַרָדֶּה .
He made his sword like dust [Jonathan paraphrases:] He cast slain ones before his sword like dust. He suffered his sword to take its toll of casualties as [numerous as] grains of dust, and his bow He suffered to take its toll of casualties who would fall like wind blown stubble.
3 He pursued them and passed on safely He traversed all his fords safely; he did not stumble when he pursued them.
a path upon which he had not come with his feet A road upon which he had not come previously with his feet. [The future tense of] יָבוֹא means that he was not accustomed to come.
4 Who worked and did for him all this? He Who called the generations from the beginning, to Adam, He did this also for Abraham.
I, the Lord, am first to perform wonders and to aid.
and with the last ones I am He Also with you, the last sons, I will be, and I will aid you.
5 The islands shall see [lit. saw.] The heathens shall see the mighty deeds that I will perform, and they shall fear.
they have approached and come One to another they will gather to war when they see the redemption.
6 Each one...his fellow etc. He shall say, “Strengthen yourself” for war, perhaps their gods will protect them [lit. stand up for them].
7 And the craftsman strengthened [i.e.,] the one who molds the idol.
the smith who plates it with gold.
the one who smoothes with the hammer The final stage, when he taps lightly to flatten out the work.
the one who wields the sledge hammer He is the one who commences on it when it is a block, and beats it with all his might.
he says of the cement, “It is good,” Heb. דֶּבֶק . He alludes to those who seek suitable ground upon which to adhere iron plates. דֶּבֶק is soudure in French, weld.
and he strengthened it The idol.
with nails that it should not move All of them will strengthen each other.
8 But you, Israel My servant and I am obliged to help you. The end of this sentence is (infra 10): “Do not fear.” This appears to me to be the sequence of the section according to its simple meaning. But the Midrash Aggadah in Gen. Rabbah 44:7 expounds the entire section as alluding to Malchizedek and Abraham.
Islands saw the war and feared. Shem [Malchizedek] feared Abraham, lest he say to him, You begot these wicked men in the world. And Abraham feared Shem, since he slew his sons, the people of Elam, who was descended from Shem.
islands Just as the islands of the sea are distinguished and recognized in the sea, so were Abraham and Shem distinguished in the world.
Each one aided his fellow This one [Shem] aided this one [Abraham] with blessings, “Blessed be Abram” (Gen. 14:19), and this one [Abraham] aided this one [Shem] with gifts, “And he gave him tithe from everything” (ibid. verse 20).
And the craftsman strengthened This is Shem, who was a blacksmith, to make nails and bars for the ark.
the smith This is Abraham, who purified (צוֹרֵף) the people, to bring them near to God [lit. to Heaven].
the sledge hammer This is Abraham, who smote (הָלַם) all these kings at one time.
He says of the cement Heb. דֶּבֶק . The nations said, It is good to cleave to this one’s God [rather than to Nimrod’s idols].
And he strengthened him Shem strengthened Abraham to cleave to the Holy One, blessed be He, and not to move.
And you, Israel My servant Abraham, who was not descended from righteous/generous men I did all this for him, and you, Israel My servant, who belong to Me by dint of two forefathers.
the seed of Abraham, who loved Me who did not recognize Me because of the admonition and the teaching of his fathers, but out of love.
9 whom I grasped Heb. הֶחֱזַקְתִּיךָ . I took you for My share. Comp. (Ex. 4: 4) “And he stretched out his hand and grasped (וַיְּחֲזֵק) it.”
from the ends of the earth from the other nations.
and from its nobles from the greatest of them.
I called you by name for My share, “My firstborn son, Israel” (ibid. v. 22).
and I did not despise you like Esau, as it is said (Malachi 1:3), “And Esau I hated.”
10 be not discouraged Heb. תִּשְׁתָּע אַל . Let your heart not melt like wax (שַׁעֲוָה) . This is the rule: Every word whose first radical is ‘shin,’ when it is used in the reflexive present, past, or future, the ‘tav’ separates it and enters between the first two radicals. Comp. (infra 49:16) “And He was astounded (וַיַּשְׁתּוֹמֵם) ”; (Micah 6:16) “For the statutes of Omri shall be observed (וְיִשְׁתַּמֵּר) ”; (I Sam. 1:14) “will you be drunk (תִּשְׁתַּכָּרִין) ?”; (Job 30:16) “My soul is poured out (תִּשְׁתַּפֵּךְ) .”
14 O worm of Jacob Heb. תּוֹלַעַת . The family of Jacob, which is weak like a worm, which has no strength except in its mouth. תּוֹלַעַת is vermener in O.F., [vermisseau in Modern French, a worm].
the number of Israel Heb. מְתֵי יִשְׂרָאֵל , the number of Israel.
15 a... grooved threshing sledge It is a heavy wooden implement made with many grooves, similar to the ironsmiths’ tool known as ‘lime’ in French, a file, and they drag it over the straw of the ears of grain and it cuts them until they become fine straw.
new When it is new, before the points of its grooves are smoothed off, it cuts very much, but when it becomes old, the points of the grooves are smoothed off.
with sharp points Heb. פִּיפִיוֹת . Those are the points of the grooves.
you shall thresh the mountains kings and princes.
16 You shall winnow them You shall scatter them, as with a pitchfork, to the wind.
and a wind shall carry them off by themselves to Gehinnom.
17 seek water The prophet prophesied concerning the end of days (Amos 8:11), “Not a famine for bread nor a thirst for water, but to hear the words of the Lord...They shall wander to seek the word of the Lord, but they shall not find it.” And when His wrath subsides, He shall prepare for them bread and water and cause His Shechinah and His spirit to rest in the mouth of their prophets.
is parched Heb. נָשָׁתָּה . An expression similar to (supra 19: 5) “And water from the sea shall dry up (וְנִשְּׁתּוּ) .” An expression similar to (Lam. 3:45) “The destruction (הַשֵּׁאת) and the breach.” And all of them are an expression of destruction and dryness. Therefore, a ‘dagesh’ appears in the ‘tav,’ since it comes instead of two, for there is no שֵׁאת without a ‘tav,’ and he should have said for the feminine וְנָשָׁתְתָה , since for the masculine singular he says נשתה and for the plural ונשתו .
18 rivers an understanding heart for Torah and prophecy.
a desert A place where there was no Torah wisdom.
19 I will give in the desert cedars, acacia trees all kinds of civilization. Even in them will I give all kinds of wisdom, goodness, and peace.
firs and cypresses Names of trees that do not produce fruit, used for building.
Commentary on the Ashlamatah of Yeshayahu (Isaiah) 41:2-5 + 8-13
Adon Shlomoh Ben Abraham
Our reading is a dialogue with the nations where God calls on the nations to produce evidence that your gods are stronger than HaShem. Chapter 41 is sandwiched between chapter 40, where the tone of Isaiah's prophecies shifts to predominantly speaking of comfort, hopefulness, and blessing, and chapter 42, which begins the announcement of the chosen servant whom HaShem places His spirit upon to teach the nations the true way of God. First comfort is spoken to the servant that your time of service is over. Then the nations are called to present their case, and are asked who has done this? Who has caused all of this, and where did he come from? Who is to be the deliverer, the victorious right hand of HaShem? Then in chapter 42, they are introduced “My servant, my chosen one, in whom I delight. He will teach the nations the true way, and to him you will serve and bow down.”[1]
For the first thirty-nine chapters, Isaiah has spoken mostly of the chastisements of Israel, and the prophecies about the enemies of Israel and their punishments, and the final twenty-seven chapters concentrate on words of consolation and the future Messianic redemption that is soon to envelop Israel and the entire world. Rashi,[2] says from here to the end of Isaiah are words of consolation. Radak,[3] He agrees these are for the days of the Messiah. The whole of this prophecy, says Kimchi, "belongs to the days of the Messiah.[4] Some commentators have suggested this is a conversation in heaven that is to be played out on earth, similar to Job 1-2, Isa. 6, and 1Ki.22:19-23. Although historically some of Isaiah's prophesies have not happened, Isaiah sees it as already accomplished in HaShem's divine counsel, and Isaiah speaks and announces it to the people as a coming reality, as in (42:4). In the preceding verses of chapter 42, HaShem addresses the nations of the world while pointing to his/the servant, the nation of Israel.
The call to comfort my people (40:2). This is a call to the prophets of Israel to comfort the people of Israel and Jerusalem. Rashi says the call for retribution has been set aside, and now it’s the promises of redemption.[5] This salvation will be greater than any before and will end the exile. The sages in Sanhedrin 98a explain that if Israel makes itself worthy through repentance, the redemption will be hastened, and if not, there is a deadline, and it will come in its time. Regardless of how or when redemption comes, the prophet Isaiah in (60:22) tells us, in its time, I will hasten it.
From a previous study in Isaiah, we have seen the three voices of 40:1-11, which say that our God is coming to reveal his glory worldwide. The first voice speaks comfort to the people, and they are told their time of service is over. This voice is crying out in the wilderness to clear the way for HaShem, to make straight a path in the desert and a road for our God (Elohim). Every valley will be raised, every mountain and hill lowered. The crooked will be made straight, and the glory of HaShem will be revealed, and all flesh will see that HaShem has spoken to the world.
The next voice picks up and continues in a simple, straightforward message, the command to ‘proclaim or to cry out’, קָרָא q̣ārāʾ, the verb means to cry out and proclaim or to summon. (40:6). This seems to coincide with the questioning of the nations in our Ashlamatah. The third voice brings this message to bear on Zion: the coming one is the shepherd who will gather his people and lead them home; and continues the echo of the earlier verses, the second voice affirms the enduring quality of God’s word: he has promised universal revelation (v.5) and good news for Zion (v.9), and his word will not fail. These truths summarize the message of chapters 40-55 of Isaiah.[6] The voice of comfort to Israel, the voice of calling the Nations to account, and the voice to the chosen servant telling them not to fear, I uphold and strengthen you, and your enemies shall all perish. The metaphor is built, HaShem says to “comfort comfort my people,” then proclaim the message for all to hear, and all flesh together shall see the glory of HaShem.
The glory of the LORD shall be revealed… (40:5). This glory is revealed to the prepared hearts described in the previous verses. And it is revealed without regard to nationality; all flesh shall see it together. A translation of the Septuagint has, “The glory of the Lord shall appear.” [7] All through the Bible, God's prophets and teachers are calling his people out of Egypt & Babylon, to be separated and not to take on their ways, and each time Israel moves from exile toward Jerusalem, some of the nations followed them out and joined them. To bring the exiles home to Zion and Jerusalem, it would stand to reason that God must first change and prepare the hearts of his people. This glory of the LORD is not revealed only to Jerusalem or Judah, but to every prepared heart, and to go one step further, the text tells us this glory will be revealed kōl (3605) bāśār,(1320), meaning to all flesh, to indicate all living beings will behold the glory.[8] Jethro, Rahab, and Ruth are three hearts that had been prepared, and when they heard the voice, they listened and followed.
The message of the voice in the wilderness (redemption). The voice said, “Cry out!” And he said, “What shall I cry? All flesh is grass, the grass withers, the flower fades. (40:6-8) The message is a contrast between the frailty of man and the permanence of God and His word. Man comes and goes, nations and kingdoms rise and fall, yet “the word of our God stands forever.” (Psa.103:15-17) The word of HaShem not only does it stand forever, but “it shall also not return” (Isa.45:23) “nor will it turn back, it will accomplish the purpose I sent it to.” (Isa. 55:11), and it operates continuously, “ongoing like the sun which never burns out.” (Isa.60:19)
The third part of the sandwich is chapter 42, which is a general introduction of the servant of HaShem who is to do the work. We speak of this servant as if he is coming and not yet here, but in reality, this servant has been working behind the scenes since the time of Abraham and even before at the very beginning of creation. But in the near future, there will be a revealing or appearing of this glory of HaShem, and at that time “all flesh shall see it together.” (40:5) As Isaiah tells it, this image is one mixed of a warrior fighting enemies and as a mother giving birth. (Isa. 42:13-17) These two images seem to be polar opposites; both are wrapped in blood, one brings death and destruction, and the other brings life. The image of divine oneness in the world. Isaiah continues in (v.21) It pleased the Lord for the sake of his righteousness to make his law great and glorious.[9] Isaiah 43:25 tells us, “I, I am he who blots out your transgressions for my own sake, and I will not remember your sins.” [10] The Jewish Study Bible translates (42:21) as: "The LORD desires His [servant’s] vindication, that he may magnify and glorify [His] Teaching."[11]
Some scholars have noted an uncertain meaning to (v.21) and make a link to 43:9-12, which reads, All the nations gather together [a link back to 41:1, the meat of our sandwich of Isaiah 40- 41-42] and the peoples assemble. Which of their gods foretold this and proclaimed to us the former things? Let them bring in their witnesses to prove they were right, so that others may hear and say, “It is true.” “You are my witnesses,”[12] declares the Lord, “and my servant whom I have chosen, [the first of the sandwich in v.40:1-2, “the term of service is over.” Next, the meat (41:8), “my servant Jacob, whom I have chosen, seed of my friend Abraham” --- and then v.42:1, 43:10 introduced is the donkey I'm riding in own] so that you may know and believe me and understand that I am he. Before me no god was formed, nor will there be one after me. I, even I, am the Lord, and apart from me there is no savior. I have revealed and saved and proclaimed— I, and not some foreign god among you. You are my witnesses,” declares the Lord, “that I am God”. Yes, and from ancient days I am he. No one is able to deliver out of my hand, and when I act, who can reverse it?
In Isaiah 41:2-5, we see HaShem asking a series of questions. Who has roused up and raised the victor, the hero? Who called him into service? And who? Delivered Nations unto him. When speaking of this servant, as he who broke down their military power, this servant pursued them, and neither did his steps slip nor did they falter. And then he goes back to answer his questions. Who worked and achieved all this? The answer! Who is from the start, the beginning? The first and the last. The Gentiles are being addressed in verses (2-5). They are looking on in fear from the ends of the earth. They were trembling. The nations stood trembling in fear of HaShem for what they were witnessing. Every nation will know HaShem as a result of his treatment of the nation of Israel.
Israel is told, "You're to have no more fear.” God now turns his attention from the nations to his servant, and in verse 8, “you're my servant, Jacob, whom I chose, the seed of Abraham, my friend.” This is very specific as to who God's servant is. Again, “you are my servant; I chose you. I have not rejected you.” Those who are being drawn from the ends of the earth are God's servants. HaShem tells them, "Be not afraid, I'll be with you, I'll protect you.” With my victorious right hand, I will uphold you.” (v.10)
When we are told in (v.10) “not to be dismayed,” this is understood by Radak to be HaShem saying, ‘do not abandon me.’ Mahari Kara[13] understands these verses to speak of the entire history of the people of Israel while in exile. The people of Israel should realize that He (HaShem) has always and continues to help and sustain Israel, even when it was not obvious, and therefore they should not abandon their allegiance to Him.’[14] He then goes on to tell them that all those who contended and strove with you shall come to naught, and they shall perish from the earth.
Our Ashlamatah of Isaiah 41:2–5 portrays HaShem stirring a conqueror from the east to reorder history and shake the nations, demonstrating that idols are powerless. This one from the east shakes the nations, but verses (8–13) shift to reassure Israel, HaShem’s chosen servant, that despite geopolitical upheaval, they remain protected, upheld, and destined to outlast their enemies. The message in a line is: history is guided by HaShem, idols cannot save, and Israel’s covenantal relationship guarantees divine support in times of fear.
Who is he, this one from the east? Some say Abraham, and others think Cyrus, who is named in a few more chapters, but what we do know is that HaShem raises a human agent to demonstrate His mastery and control over history.[15] The Aramaic Targum Yonathan paraphrases the verse in a way that clearly points to Cyrus as the divinely appointed conqueror who will free Israel. Ibn Ezra agrees with Rashi and Radak: The “righteous one” (tsedek) in the verse refers to Cyrus, whose actions align with HaShem’s plan. His rise is a sign that HaShem is preparing the redemption from Babylon. However, this same image of one (a vulture) from the east is agreed to be Cyrus, the Targum, and the father of Radak, say the vulture is the Messiah, who will come swiftly at the proper time to end the fourth exile.[16] (46:10-11)
Should we only approach his chapter as History never to be repeated, or could it be the pattern that plays out in the final redemption from our exile? What seems to be the purpose and mission of this figure? He sets up a situation for people, both Israel and the nations, to see HaShem's work at hand and then to respond, to make their choice by turning deeper into idolatry or repent and turn toward the HaShem of Israel. His mission is to defeat nations, liberate Israel, and initiate their return to Zion, acting as an instrument of HaShem’s justice, even though he is not an Israelite as we would understand, nor a prophet, and maybe not even the Messiah. The nations sense something momentous is coming, but they seem incapable of responding correctly.
After calling out the nations and describing their fear, allowing them to recognize who has done all they witness, the prophet pivots to Israel, my servant, Jacob, whom I have chosen. (v.8) Rashi and Radak say “My servant” — speaks of the covenantal mission. “Jacob, whom I have chosen”, tells us the divine election is unconditional (Sifra, Vayikra 26). And Rashi says the “Seed of Abraham My beloved”, invoking Abraham’s merit and relationship with HaShem. Again, we see the witness of a threefold cord that is not easily broken. Everything is built on this foundation. This one from the east is built and raised on this very foundation.
We see a series of threes in our reading. This is brought out in the above paragraph and is the foundation of all that has transpired throughout history. This man from the east, this Cyrus figure, is to conquer nations (41:2-3). He is to liberate Israel, just as Cyrus did the first time, allowing the Jews to return to Israel and rebuild the temple. (Ezra 1:1-4) And he is to demonstrate HaShem’s sovereignty, that HaShem is in control of history, and we clearly see the repeated mocking of their idols in Isaiah 41. Without much imagination, we can look and see a modern-day Cyrus, doing the work of HaShem, moving Israel one step closer to redemption from their exile and mocking their idols at every turn.
Why does Isaiah call him “righteous”? The Jewish commentators explain that it is not because of his personal virtue. But because his actions align with HaShem’s justice. He brings justice to Israel by ending their exile. He executes judgment on Babylon. Thus, “righteous” means aligned with God’s plan, not morally perfect. This figure's mission is part of a larger prophetic arc that flows through history. Isaiah 40–48 forms a unit: Isaiah 40: Comfort, comfort My people. Isaiah 41: Cyrus is raised up. Isaiah 42, this coming Messiah and the ultimate redemption. Isaiah 44–45: Cyrus is explicitly named as HaShem’s “shepherd” and “anointed” (meaning chosen, messianic, but not necessarily the Messiah). HaShem contrasts His foreknowledge with idols, and Cyrus is the historical hinge that turns Israel’s exile toward redemption.
As we witness current events on the stage of History, we see a realignment of the world. How exactly this will play out is anyone's guess at this moment. What we do know is that the Nation of Israel, Zion, the Temple Mount, and the city of Jerusalem will be exalted above all, and the nations of the world will flow toward the light and glory of HaShem that emanates from the center of the world. We are left with a personal message from HaShem: Fear not, O men of Israel, I am HaShem your God, who grasps your right hand, who says, fear not, for I will help you. (41:13-14)
Verbal Tallies
Hakham Dr. Hillel ben David
Bereshit (Genesis) 14:1 - 15:21
Tehillim (Psalms) 10:1-18 & 11:1-7
Yeshayahu (Isaiah) 41:2-5 + 8-1
Looking at the Hebrew of Bereshit (Genesis) 14:1 and Yeshayahu (Isaiah) 41:2, what is the verbal / lexical tally that connects these two passages?
The verbal and lexical connection between Genesis 14:1 and Isaiah 41:2 centers on the historical and prophetic identity of Amraphel, whom the Sages identify as Nimrod, and his ultimate military defeat by the righteousness of Abraham.
The Lexical Tally: אִמְרָפֶל (Amraphel) - The connecting Hebrew word is the proper noun אִמְרָפֶל (Amraphel). In the KJV structural index, this name corresponds to Strong's H569.
Below are the verses from the Jewish Publication Society translation, embedded with the tallying Hebrew word and its corresponding Strong's number:
Bereshit (Genesis) 14:1 And it came to pass in the days of אִמְרָפֶל [Strong's H569] king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of Goiim,
Yeshayahu (Isaiah) 41:2 Who hath raised up one from the east, at whose steps victory attendeth? He giveth nations before him, and maketh him rule over kings; his sword maketh them as the dust, his bow as the driven stubble—[even against אִמְרָפֶל [Strong's H569] and his confederacy].
According to the Midrash[17] and Rashi, Isaiah 41:2 is the direct prophetic commentary on the War of the Kings in Genesis 14.
The tally explicitly links the king אִמְרָפֶל (Amraphel/Nimrod)—the original architect of the Tower of Babel's imperial rebellion—to his ultimate cosmic comeuppance. Isaiah describes how HaShem "raised up" Abraham from the east, empowering him to miraculously defeat the superpowers of the world, shattering the sword and bow of Amraphel's totalitarian coalition to rescue Lot and restore divine order to the region.
* * *
What is/are the thematic connection(s) between Bereshit (Genesis) 14:1 - 15:21, and Tehillim (Psalms) 10?
Thematic connections between Genesis 14:1 – 15:21 and Psalm 10 focus on the oppression of the vulnerable by arrogant kings, divine intervention to rescue the helpless, and the ultimate reward of the righteous.
The core connections are structured across three thematic axes:
1. The Arrogance of Totalitarian Tyrants
Psalm 10:2–3: "The wicked in his arrogance hounds the afflicted... For the wicked boasts of his heart's desire..."
Psalm 10 paints a psychological portrait of a powerful, ruthless oppressor who exploits the weak and believes he is unaccountable to a Higher Power. This directly mirrors the historical landscape of Genesis 14:1–12, where the imperial axis led by Amraphel (Nimrod) and Chedorlaomer launches a predatory war against the weaker city-states of the Jordan valley, pillaging Sodom and taking the helpless, non-combatant Lot captive.
2. Divine Intervention for the Defenseless
Psalm 10:14, 17–18: "But You do see... to requite with Your hand; the hapless leaves it to You; You are the helper of the orphan... to champion the orphan and the downtrodden..."
Psalm 10 is an urgent plea for HaShem to shatter the arm of the wicked and defend those with no earthly protector. This is physically realized in Genesis 14:13–16. Abram acts as the physical instrument of HaShem’s hand ("the helper of the orphan"), mobilizing his small household to pursue the mighty imperial coalition. He executes a miraculous night rescue to save his captured nephew Lot and restore the plundered goods, vindicating the Psalm’s declaration that the ultimate King breaks the power of worldly tyrants.
3. Fearlessness and Secure Reward
Psalm 10:6: "He says in his heart, 'I shall not be shaken; from generation to generation, I shall not be in distress.'"
While the wicked ruler possesses a false, arrogant security based on physical might (Ps 10:6), Genesis 15:1 establishes true, divine security for the righteous. Immediately following the terrifying war against the four empires, HaShem appears to Abram in a vision and completely reframes his security: "Fear not, Abram, I am thy shield, thy reward shall be exceeding great." Where the wicked of Psalm 10 exploit generations for personal legacy, HaShem cements the Covenant Between the Parts (Brit Bein HaBetarim) in Genesis 15:18–21, promising Abram that his descendants, not the empires of Shinar or Canaan, will permanently inherit the land, securing a legacy built entirely on trust and divine decree.
* * *
The connection between the Torah seder and the Ashlamata, though seemingly strictly verbal, is in addition eschatological. The messianic kingdom, rather than the related contents of the Torah lesson, is the dominant theme of the Ashlamata.
What is the eschatological message of Yeshayahu (Isaiah) 41:2-5 + 8-1?
The eschatological (Acharit HaYamim / End of Days) message of Isaiah 41:2–5 and 8–14 centers on the final collapse of global idolatry, the dramatic vindication of Abraham's lineage, and the transition of Israel from a vulnerable exile into an unstoppable spiritual force.
According to classical commentators like Rashi, the Radak, and the Malbim, the prophet uses the historical paradigm of Abraham's victory over the four kings to reveal the blueprint for the final redemption:
1. The Ultimate Collapse of Geopolitical Hegemony (v. 2–5)
The same Divine Power that raised Abraham from the East to shatter the ancient empires will reawaken at the End of Days to dismantle the global superpowers (Gog and Magog). The Malbim explains that verses 2–4 present a rhetorical question to the nations of the world: Who orchestrated the sudden, miraculous upending of history? It is HaShem alone. The Radak notes that when the final redemption begins, the distant islands and the ends of the earth will be gripped by panic ("The isles saw, and feared..." v. 5). Realizing their material power and international alliances are useless against Divine decree, the nations will desperately turn to their false ideologies and modern forms of idolatry to cope with the collapse of the old world order.
2. The Reaffirmation of the Abrahamic Covenant (v. 8–10)
Despite centuries of grueling exile, Israel's status as HaShem's chosen, covenantal partner remains absolute and unbroken. Rashi highlights the profound shift in tone in verse 8: "But thou, Israel, My servant, Jacob whom I have chosen, the seed of Abraham My friend." While the nations are trembling in terror, HaShem comforts Israel. The Sages teach that the merit of the Patriarchs—specifically the unconditional love (Ahavah) between HaShem and Abraham, serves as the legal and spiritual guarantee that Israel will never be cast away ("I have chosen thee and not cast thee away," v. 9), no matter how far they have been scattered across the corners of the earth.
3. The Metamorphosis of the Vulnerable Remnant (v. 11–14)
Israel will be transformed from a helpless, downtrodden minority into a powerful instrument of judgment against its historical oppressors. The Targum Yonatan and the Radak look closely at the language of verse 14: "Fear not, thou worm Jacob, and ye men of Israel; I help thee, saith HaShem." The Sages in the Midrash note that a worm’s only strength is in its mouth (its soft power/prayer). Historically, Israel survived the empires purely through spiritual endurance. In the eschatological climax, HaShem tells this vulnerable "worm" that He will convert them into a "sharp threshing-instrument having teeth" (v. 15). The nations that aggressively sought Israel's destruction will become as nothingness ("they that strive with thee shall perish," v. 11), as HaShem openly intervenes to vindicate His people and fill the world with the knowledge of His Holy Name.
Nazarean Talmud
Sidra Of Bereshit (Genesis) 14:1 – 15:21
“Vay’hi Bimei Amrafel” “And in the days of Amraphel”
Hakham Dr. Eliyahu ben Abraham
School of Hakham Tsefet
Peshat
(Mark 1:29-34)
And immediately they left the Synagogue and entered (came into) the house of Shim’on (Hakham Tsefet) and his brother Adam with Ya’akov and Yochanan. But Shim’on’s mother-in-law was bedfast[18] with a burning – fiery fever.[19] And they, Yeshua’s Talmidim, told him about her immediately. And he came and raised[20] her by the hand[21]. And the burning – fiery fever left her immediately, and she served[22] them.
And evening being come, at sunset[23] just after Habdalah, they (the people of the community) brought to him (Yeshua) all manner[24] of sick or those controlled (possessed) by shedim – demons. And the entire community (city) gathered around the door of the home where he was staying. And he (Yeshua) willingly, out of his graciousness,[25] righteous/ generosity cured[26] various diseases and calamities and cast out many shedim – demons; and he would not permit the shedim – demons speak, because they knew who he was.
School Of Hakham Shaul
Tosefta
(Luke 4:38-41)
Then, leaving the Synagogue, he (Yeshua) entered Shim’on’s house. But Shim’on’s mother-in-law was constrained with a high great burning fever[27] and they asked him (entreated him to pray) for her. And standing over her, he rebuked the burning, fiery fever, and it let go of her. Then she rose up immediately[28] and served[29] them.
And at the setting of the sun, just after Habdalah, all who were sick with various manners of disease and calamity brought (led) them to him (Yeshua) and he pressed his hands on each of them willingly out[30] of his graciousness righteous/generosity cured them. But the shedim – demons came out of many, saying and shouting “You are the son[31] of G-d” (Messiah)! And he rebuked them and would not permit them to speak, because they knew (da’at) that he is the Messiah.
Commentary on Hakham Tsefet’s School of Peshat
The Unnamed Land and the Pattern of Covenant Affliction
One of the most overlooked features of B’resheet 15 is the deliberate concealment embedded within the revelation itself. G-d grants Abraham remarkable insight into the future of his descendants, yet that insight arrives with significant limitations. The patriarch learns that his seed will become strangers, that they will experience affliction, that they will serve others, and that divine judgment will ultimately fall upon the nation responsible for their suffering. Yet one crucial detail remains unstated. The land itself is never named. The prophecy speaks only of “a land not theirs.”
This omission deserves careful attention because biblical revelation frequently communicates as much through what it withholds as through what it reveals. The covenant vision does not function as a detailed roadmap of future events. Instead, it establishes a pattern that will define the experience of Abraham’s descendants. Exile, affliction, endurance, divine intervention, and eventual restoration become woven into the covenant story from its earliest stages. The emphasis, therefore, rests upon the process rather than the geography. The reader is invited to focus upon the certainty of G-d’s faithfulness amid future suffering rather than upon the location in which that suffering will occur.
This observation creates an important bridge to the prophetic reading from Yesha’yahu 41. The prophet addresses a people living centuries after Abraham, yet the same tension remains present. Israel knows it belongs to G-d. Israel possesses covenant promises. Israel has inherited the stories of divine faithfulness. Yet uncertainty still exists. The future is not fully visible. The people stand amid circumstances capable of producing fear. Into that uncertainty comes the repeated assurance, “Fear not.” The command echoes the experience of Abraham himself. Covenant faith has never depended upon possessing exhaustive knowledge of the future. Covenant faith rests upon confidence in the character of the One who holds the future.
The connection becomes even more striking when viewed alongside Tehillim 10. The afflicted within the psalm do not possess clear explanations for their suffering. They cannot see the end of the story. They witness the apparent success of the wicked and struggle to understand why injustice continues unchecked. In this respect, they stand in a position remarkably similar to that of Abraham receiving the covenant vision. Both are given enough revelation to sustain hope, yet neither is granted complete understanding. The tension between knowledge and mystery becomes a defining feature of biblical faith. G-d reveals enough to establish trust while withholding enough to require trust.
The Markan narrative continues this pattern through the experiences of those gathered around the doorway of Shim’on’s house. The sick do not know how their circumstances will unfold. Those troubled by shedim cannot predict the future. The families carrying loved ones through the streets at sunset possess no guarantees concerning what awaits them. Yet they move toward the house because hope has been awakened. The narrative, therefore, mirrors the covenant dynamic already present in B’resheet 15. Human beings move forward without complete knowledge because they have encountered evidence of divine faithfulness.
The unnamed land of B’resheet 15, therefore, serves a larger theological purpose. It transforms the prophecy from a prediction concerning one historical event into a pattern capable of speaking across generations. Every period of affliction becomes capable of seeing itself within the covenant story. Every season of uncertainty can recognize its reflection in Abraham’s experience. Every community waiting for deliverance can hear its own hopes echoed within the promise. The power of the passage lies not merely in its eventual historical fulfillment but in its enduring revelation that affliction never stands outside the purposes of G-d.
This theme reaches its fullest expression when considered alongside the closing movement of the covenant vision. The same revelation that speaks of future oppression also speaks of future inheritance. The same G-d who announces suffering also announces restoration. Affliction is therefore never granted the final word. Throughout the readings, this pattern appears repeatedly. Lot is taken captive, yet he is recovered. Israel is threatened, yet G-d takes hold of its hand. The afflicted cry out, yet G-d hears. A woman lies consumed by fever, yet she rises to serve. The covenant story consistently moves through suffering toward restoration. That movement forms one of the strongest thematic bonds uniting B’resheet, Yesha’yahu, Tehillim, and the Markan account.
The significance of this pattern cannot be overstated. The covenant does not promise the absence of affliction. It promises the presence of G-d within affliction. The revelation granted to Abraham establishes this reality at the very beginning of Israel’s story. Future generations will encounter uncertainty, oppression, weakness, and fear. Yet those realities will never define the covenant relationship. The defining reality remains the faithfulness of G-d. Every subsequent reading in this cycle serves as a witness to that truth. Whether through prophetic reassurance, the Psalmist’s petition, or acts of healing and restoration, the same message emerges again and again. Human circumstances may change dramatically, but the covenant faithfulness of G-d remains constant.
The Covenant Warrior and the Deliverance of Captives
The opening narrative of B’resheet 14 establishes a pattern that quietly governs the entire cycle of readings. Before there is a covenant ceremony, before there is a vision of future generations, before there is the command not to fear, there is a rescue. The first image presented to the reader is not Abraham the dreamer, Abraham the recipient of promises, or even Abraham the patriarch. The first image is of Abraham, the deliverer. The narrative introduces him as a man who moves toward the suffering of another and refuses to leave a captive within the hands of those who have carried him away.
The significance of this action becomes clearer when the details of the account are considered carefully. Lot has not merely wandered into difficulty. He has been swept into a conflict created by powers larger than himself. Kings have marched, alliances have shifted, cities have fallen, and captives have been taken. Lot becomes one more victim of forces beyond his ability to resist. The text, therefore, presents captivity as something more than a military reality. Captivity becomes the condition of a human being whose future is being determined by another power. Lot no longer directs his own path. Others now direct it for him.
This theme reverberates throughout the remaining readings. In Yesha’yahu 41, Israel faces the intimidating reality of nations and empires capable of shaping the course of history. The servant appears small beside the powers moving across the world stage. In Tehillim 10, the vulnerable suffer beneath the actions of the wicked. Their lives are constrained by people possessing greater influence and strength. In Mark, sickness and the presence of shedim impose themselves upon human lives with a similar force. The forms differ, yet the underlying reality remains remarkably consistent. Human beings repeatedly find themselves living under powers they cannot easily overcome.
The rescue of Lot, therefore, serves as more than an isolated historical event. It establishes a theological pattern. The covenant story begins with a deliverance from captivity because captivity itself represents one of the central conditions from which G-d continually acts to redeem His people. The reader encounters this pattern so frequently throughout Scripture that its significance can easily be overlooked. Again and again, individuals, families, communities, and nations find themselves trapped by circumstances they did not create and cannot escape through their own strength. Again and again, divine intervention becomes the means through which freedom is restored.
Particularly important is the fact that Abraham does not remain distant from Lot’s plight. He hears of the captivity and immediately acts. The narrative does not portray him as an observer reflecting upon suffering from a safe distance. He enters the conflict. He pursues the captors. He risks himself for the sake of another. This movement toward affliction rather than away from it becomes one of the defining characteristics of covenant leadership throughout the biblical narrative. The covenant servant consistently moves toward places of brokenness with the intention of bringing restoration.
This pattern sheds considerable light upon the Markan account. The narrative repeatedly depicts Yeshua moving toward those burdened by suffering. He enters the house where Shim’on’s mother-in-law lies confined by fever. He receives those who gather at the doorway after sunset. He confronts the presence of shedim directly. In every case, the movement is toward the afflicted. The reader encounters the same covenant impulse already visible in Abraham’s pursuit of the kings. Deliverance requires engagement. Restoration requires presence. The covenant story advances because faithful servants move toward the places where suffering has taken hold.
The connection deepens further when the nature of captivity itself is examined. Lot is physically captive. Israel in Yesha’yahu is threatened by fear and uncertainty. The afflicted of Tehillim endure social and moral oppression. The sick gathered outside Shim’on’s house experienced bodily affliction. Those troubled by shedim endure spiritual bondage. Scripture presents these conditions as different manifestations of the same larger reality. Human life has become subject to forces that diminish freedom, weaken wholeness, and obstruct the purposes for which people were created.
The healing of Shim’on’s mother-in-law may therefore be understood as an act of liberation no less than an act of healing. The fever has effectively taken possession of her life. It dictates her condition, limits her activity, and removes her from participation within the household. The narrative’s emphasis upon her immediate return to service reveals the true nature of the miracle. Restoration is measured not merely by the disappearance of symptoms but by the recovery of purpose. The woman returns to active participation within the life of the community because the force that held her captive has lost its claim upon her.
This same principle appears within Tehillim 10. The psalmist longs not simply for relief from suffering but for the overthrow of powers that perpetuate suffering. The prayer seeks a restoration of moral order. The afflicted desire a world in which the wicked no longer dominate the vulnerable. Such a vision extends beyond personal comfort. It concerns the reestablishment of life according to the justice of G-d. In a similar manner, the healings in Mark point beyond physical recovery toward the restoration of human beings to their proper place within creation and community.
The role of fear within these texts further illuminates the connection. Fear frequently accompanies captivity because both arise from the experience of powerlessness. A captive fears because another controls his future. The afflicted fear because they cannot see the end of their suffering. The sick fear because illness introduces uncertainty into life. The repeated command not to fear in B’resheet 15 and Yesha’yahu 41, therefore, functions as a declaration of liberation. The command announces that the forces appearing to dominate the situation do not possess ultimate authority. Another reality stands above them.
This conviction lies at the heart of the covenant story. Lot’s captors appear powerful until Abraham overtakes them. The nations of Yesha’yahu appear formidable until the prophet reveals the sovereignty of G-d. The wicked of Tehillim appear secure until divine justice enters the picture. Disease and shedim appear dominant until they encounter the authority manifested through Yeshua. Every reading presents a force that seems decisive and then reveals a greater authority standing behind the visible circumstances.
The rescue narrative of B’resheet 14, therefore, functions as far more than a historical introduction to the covenant ceremony that follows. It provides a lens through which the entire cycle of readings may be understood. Captivity appears in many forms. Sometimes it marches beneath the banners of kings. Sometimes it manifests itself through fear, oppression, sickness, or spiritual affliction. Yet the covenant consistently reveals a G-d who acts on behalf of those unable to secure their own freedom. The deliverance of Lot becomes the first expression of a pattern that echoes through Yesha’yahu, resounds within Tehillim, and finds visible embodiment in the acts of restoration performed by Yeshua in the house of Shim’on and at the crowded doorway beyond.
“I Will Take Hold of Your Hand”: Covenant Nearness from Yesha’yahu to the House of Shim’on
One of the most beautiful images within the entire cycle of readings appears in Yesha’yahu 41 when G-d declares that He will take hold of the hand of His servant. The power of the image lies in its simplicity. The prophet could have spoken only of sovereignty, omnipotence, or divine rule. Instead, the language becomes intensely personal. The servant is not merely governed by G-d. The servant is held by G-d. The relationship is expressed through touch, guidance, support, and nearness. The imagery transforms theology into relationship and covenant into experience.
The context of the passage makes the image even more significant. The servant is surrounded by circumstances capable of producing fear. Nations move across the stage of history. Political realities appear threatening. The future contains uncertainty. Yet the prophetic response is not primarily an explanation of world events. The response is the assurance of divine presence. The servant need not fear because he is not abandoned to face history alone. The hand of G-d remains upon him.
This emphasis reveals an important characteristic of biblical faith. The answer to fear is not information. The answer to fear is presence. Human beings often desire explanations because explanations appear to offer control. The covenant frequently offers something different. Rather than revealing every detail of the future, G-d reveals His commitment to remain present within the future. This is precisely what occurs in B’resheet 15. Abraham receives remarkable insight concerning generations yet unborn, but the vision leaves many questions unanswered. The future remains partially concealed. What remains unmistakably clear is the faithfulness of the One establishing the covenant.
The image of the hand, therefore, becomes a visible expression of that faithfulness. A hand guides. A hand strengthens. A hand lifts. A hand steadies the one who stumbles. Throughout Scripture, the hand of G-d frequently symbolizes power, yet in Yesha’yahu 41 the emphasis falls equally upon relationship. The servant is not merely protected by divine power. The servant is personally upheld by divine care.
This prophetic image casts remarkable light upon the healing narrative in Mark. The account specifically notes that Yeshua came to Shim’on’s mother-in-law and raised her by the hand. The detail may appear ordinary at first reading, yet within the context of the Torah and Haftarah readings, it becomes profoundly significant. The gesture echoes the language of Yesha’yahu. The same covenant pattern expressed through the prophet now appears in visible action. The hand extended to Israel is extended to an afflicted woman within a Galilean household.
The importance of this action becomes clearer when the condition of the woman is considered. The narrative portrays her as confined by a burning fever. She is unable to rise. She is unable to participate in the normal life of the household. Her condition has created a separation between what she was created to do and what she is currently able to do. Into that situation comes the hand that lifts. The miracle, therefore, involves more than the removal of illness. It involves restoration to purpose.
This connection between lifting and restoration appears repeatedly throughout Scripture. G-d lifts the poor from affliction. He raises the bowed down. He strengthens the weak. The language consistently points beyond physical movement toward covenant renewal. To be raised is to be restored to participation in the life G-d intends. The woman in Mark does not simply experience relief from symptoms. She is returned to her place within the household and community. Her immediate service becomes evidence that restoration has reached its intended goal.
The theme acquires additional depth when viewed alongside Tehillim 10 and 11. The afflicted described in the psalms long for precisely this kind of divine intervention. They seek a G-d who sees, hears, and acts. The psalmist refuses to accept a vision of the world in which suffering goes unnoticed. Instead, he insists that G-d observes the condition of the vulnerable and responds according to His justice. The lifting of Shim’on’s mother-in-law becomes a narrative embodiment of that conviction. What the psalmist expresses through prayer, the Markan account expresses through action.
An especially important feature of the prophetic image is that the servant contributes nothing to the act of being held. The initiative belongs entirely to G-d. The servant does not seize the divine hand. The divine hand seizes the servant. This order is crucial because it reflects the structure of the covenant itself. The covenant with Abraham begins with divine initiative. The promises originate with G-d. The vision originates with G-d. The covenant ceremony originates with G-d. Human response remains important, yet the foundation rests upon divine action.
The same pattern appears in the healing narrative. The woman does not heal herself. The crowd gathering outside the house does not restore itself. The movement begins with divine initiative. Restoration arrives from outside the condition of affliction. This principle unites the readings in a profound way. Lot cannot engineer his own rescue. Israel does not secure its future through its own strength. The afflicted of Tehillim do not create justice through their own power. The sick in Mark do not remove their own diseases. Again and again, the narrative focus returns to the action of G-d on behalf of those who need His intervention.
The gathering at the doorway later that evening expands this theme from the individual to the communal level. What occurs with one woman soon extends to an entire city. The movement mirrors the pattern already established in the covenant with Abraham. Divine blessing begins in one place and then radiates outward. A promise given to one man becomes the hope of generations. A healing within one household becomes the catalyst for a community gathering in expectation of restoration.
The image of the doorway itself becomes increasingly important within this context. The people arrive carrying evidence of every form of brokenness. Disease, weakness, suffering, and spiritual oppression converge upon a single location. Yet they gather because reports of restoration have already begun to spread. Hope follows evidence. The crowd comes because covenant life has become visible. The hand that lifted one afflicted woman has become a sign that others may also experience restoration.
The narrative, therefore, moves from individual healing to communal hope without abandoning the central image introduced by the prophet. The hand remains at the center of the story. It is the hand of covenant faithfulness. It is the hand that reassures Abraham amid uncertainty. It is the hand that upholds Israel amid fear. It is the hand sought by the afflicted in Tehillim. It is the hand that raises Shim’on’s mother-in-law from her fever. Through every stage of the readings, the same reality emerges. The covenant G-d does not remain distant from human weakness. He draws near to it, takes hold of it, and transforms it.
This truth ultimately explains why the command not to fear appears so frequently throughout Scripture. Fear loses its power wherever covenant presence becomes a reality. The servant need not fear because G-d holds his hand. Abraham need not fear because G-d has established His covenant. The afflicted need not surrender to despair because G-d hears their cries. Those gathered around the doorway need not be defined by their suffering because divine restoration has entered their midst. The hand extended in Yesha’yahu, therefore, becomes one of the clearest images uniting all the readings. It reveals a G-d whose faithfulness is not merely declared but experienced, not merely promised but demonstrated, and not merely remembered from the past but encountered within the present.
Some Questions to Ponder:
1. From all the readings for this week, which particular verse or passage caught your attention and fired your heart and imagination?
2. In your opinion, and taking into consideration all of the above readings for this Sabbath, what is the prophetic message (the idea that encapsulates all the Scripture passages read) for this week
Blessing After Torah Study
Barúch Atáh Adonai, Elohénu Meléch HaOlám,
Ashér Natán Lánu Torát Emét, V'Chayéi Olám Natá B'Tochénu.
Barúch Atáh Adonái, Notén HaToráh. Amen!
Blessed is Ha-Shem our GOD, King of the universe,
Who has given us a teaching of truth, implanting within us eternal life.
Blessed is Ha-Shem, Giver of the Torah. Amen!
“Now unto Him who is able to preserve you faultless, and spotless, and
to establish you without a blemish,
before His majesty, with joy, [namely,] the only one GOD, our Deliverer, by means of Yeshua the Messiah our Master, be praise, and dominion, and honor, and majesty, both now and in all ages. Amen!”
Next Sabbath: “VaSara Ashate” - “And Sara, Abram’s wife”
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Shabbat |
Torah Reading: |
Weekday Torah Reading: |
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ושר' אשת |
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“VaSara Ashate” |
Reader 1 – Bereshit 16:1-6 |
Reader 1 – Bereshit 17:1-3 |
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“And Sara, Abram’s wife” |
Reader 2 – Bereshit 16:7-11 |
Reader 2 – Bereshit 17:4-6 |
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“y esposa del Abram” |
Reader 3 – Bereshit 16:12-16 |
Reader 3 – Bereshit 17:7-9 |
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Bereshit (Genesis) 16:1- 17:5 |
Reader 4 – Bereshit 17:1-8 |
Monday and Thursday |
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Ashlamatah: Yeshayahu (Isaiah) 54:1-10 |
Reader 5 – Bereshit 17:9-14 |
Reader 1 – Bereshit 17:1-3 |
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Tehillim (Psalms) 12:1– 9 |
Reader 6 – Bereshit 17:15-22 |
Reader 2 – Bereshit 17:4-6 |
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N.C.: Mark 1:35-37 Luke 4:42-43 |
Reader 7 – Bereshit 17:23-27 |
Reader 3 – Bereshit 17:7-9 |
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Maftir – Bereshit 17:25-27 |
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Contents of the Torah Seder
· Hagar and Ishmael – Genesis 16:1-16
· The Covenant of Abraham – Genesis 17:1-5
Reading Assignment:
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The Torah Anthology: Yalkut Me’Am Lo’Ez – Vol I &2 By: Rabbi Ya’aqob Culi Translated by Aryeh Kaplan Published by: Moznaim Publishing Corp. (New York, 1989) Vol. 2 – “Genesis”, pp. 107 - 121 |
Ramban: Commentary on the Torah Translated and Annotated by Rabbi Dr. Charles Chavel Published by Shilo Publishing House, Inc. (New York, 1971) pp. 211 - 218 |
Hakham Dr. Hillel ben David
Hakham Dr. Eliyahu ben Abraham
Edited by His Honor Paqid Adon Ezra ben Abraham
A special thank you to HH Giberet Giborah bat Sarah and Giberet Sarai bat Sarah for their diligence in proof-reading