Targum Pseudo Jonathan for: Sh’mot (Exodus) 21:1 – 22:23
XXI. AND these are the orders of
judgments which you will order before them. If you have bought a son of Israel, on
account of his theft, six years he will serve, and at the incoming of the
seventh he will go out free without price. If he came in alone, he will go out
alone: but if (he be) the husband of a wife, a daughter of Israel, his
wife will go out with him. If his master give him a wife, an handmaid, and she
bear him sons or daughters, the wife and her children shall belong to his
master, and he may go out alone. But if the servant will affirm and say, I love
my master, my wife, and my children, (and) I will not go out free, then his
master will bring him before the judges, and will receive from them the power,
and bring him to the door that has posts; and his master will pierce his right
ear with an awl; and he will be a servant to serve him until the Jubilee. And
if a man of Israel sell his daughter, a little handmaid, she will not go forth
according to the going forth of the servants of the Kenaanaee, who are set at
liberty on account of the tooth or the eye; but in the years of remission, and
with tokens, and at the Jubilee, and on the death of her master, and by
redemption with money. If she has not found favor before her master who bought
her, then her father may redeem her; but to a foreigner he will not have power
to sell her; for as a vessel of her Lord he has power over her. And if he had
intended her for the side of his son, he will do by her after the manner of the
daughters of Israel.
If he take another daughter of Israel
to him beside her, her food, her adorning, and her conjugal rights, he will not
withhold from her. [JERUSALEM.
And if he take another wife beside her, of her food, her adorning, and her
going in and coming out with him, he will not deprive her.] And if these three
things he does not do for her, to covenant her to himself, or to his son, or to
release her into the hand of her father, she will go free without payment, and
a writing of release he will give her.
Whosoever smites a son or a
daughter of Israel,
so as to cause death, will be put to death with the sword. But he who did not
attack him, but mischance from before the Lord befell him at his hand, I will
appoint you a place where he may flee. But if a man come maliciously upon his
neighbor to kill him with craft, though the priests are ministering at My
altar, thence you will take him, and slay him with the sword. [JERUSALEM. But if a man devises against his
neighbor to kill him by guile, though the high priest were standing to minister
before Me, from thence you will bring him, and put him to death.] And he who
wounds his father or his mother will die by strangling. And he who steals a
soul of the children of Israel,
and sells him, or if he be found in his possession, will die by strangling. And
he who curses his father or his mother by the Great Name, dying he will die by
being stoned with stones. And when men strive together, and one smite his
neighbor with a stone, or with his fist, so that he die not, but fall ill, if
he rise again from his illness, and walk in the street upon his staff, he who
smote him will be acquitted from the penalty of death; only for his cessation
from labor, his affliction, his injury, his disgrace, and the hire of the
physician, he will make good until he be cured. And when a man has smitten his
Kenaanite man‑servant or maid‑servant with a staff, and he die the same day under
his hand, he will be judged with the judgment of death by the sword. But if the
wounded person continue one or two days from time to time, he will not be (so)
judged; because with money he has bought him. If men when striving strike a
woman with child, and cause her to miscarry, but not to lose her life, the fine
on account of the infant which the husband of the woman will lay upon him, he
will pay according to the sentence of the judges. But if death befall her, then
you will judge the life of the killer for the life of the woman. The value of
an eye for an eye, the value of a tooth for a tooth, the value of a hand for a
hand, the value of a foot for a foot, all equivalent of the pain of burning for
burning, and of wounding for wounding, and of blow for blow. And when a man
strikes the eye of his Kenaanite servant or handmaid, and causes blindness, he
will let him go free, on account of the eye. And if he strike out the tooth of
his Kenaanite man or maid‑servant, he will
make the servant free on account of the tooth.
And if an ox gores a man or woman
to cause death, the ox must be stoned, but will not be killed that his flesh
may be eaten; and the owner of the ox will be exempt from the condemnation of death,
and also from the price of the servant or handmaid. But if the ox (had been
wont) to gore yesterday and before, and it had been attested before his owner
three times, and he (had neglected) to restrain him, the ox, when he kills man
or woman, will be stoned, and his master also will die with a death sent upon
him from heaven. Yet if a fine of money be laid upon him, he may give a ransom
for his life, according to what will be imposed on him by the Sanhedrin of
Israel. Whether the ox has gored a son or a daughter of Israel,
according to that judgment it will be done to him. If an ox gores a Kenaanite
man‑servant or handmaid, the master
of the man or woman‑servant will give
thirty sileen of silver, and the ox will be stoned. And if a man opens a pit in
the street, and does not cover it, and an ox or an ass fall therein; the master
of the pit will deliver silver to give to its owner the price of the ox or the
ass, and the dead body will be his. And when an ox wounds his neighbor's ox,
and he die, they shall sell the living ox, and divide the price, and the price
of the dead one will they also divide. But if it has been known that the ox was
wont to gore in time past, and his master did not restrain him, he will surely
deliver ox for ox; but the carcass and the skin will be his. When a man steals
an ox or a sheep, and kills or sells it, five oxen will he make good for one
ox, because he has hindered him from his ploughing; and four sheep for one,
because he has impoverished him by his theft, and not done service by it.
XXII. If a thief be found in a
window of the wall, and be smitten and die, there will not be on his account
the guilt of the shedding of innocent blood. If the thing be as clear as the
sun that he was not entering to destroy life, and one has killed him, the guilt
of the shedding of innocent blood is upon him; and if spared from his hand,
restoring he will restore. If he have not wherewith to restore, the Bet Din
shall sell him for his theft until the year of release. If before witnesses,
the thing stolen was found in his possession, from an ox or an ass, unto a
sheep alive, he will restore two for one. If a man breaks in upon a field or a
vineyard, and send in his beast to feed in another man's field, the best of his
field and the best of his vineyard he will restore. If fire break out, and
catch thorns, and consume the sheaves, or whatever is standing, or the field,
whoever kindled the fire will surely restore.
When a man confides to his
neighbor silver, or vessels to keep, without recompense for the care, and they
be stolen from the man's house, if the thief be found, he will restore two for
one. If the thief be not found, the master of the house will be brought before
the judges, and will swear that he has not put forth his own hand upon the property
of his neighbor. And about whatever is injured covertly, whether ox, or ass, or
sheep, or raiment, of whatever is (so) lost, he will make oath when he says
that so it is; and when the thing stolen will be afterward found in the hand of
the thief, the cause of both will be brought before the judges, the cause of
the householder and the cause of the thief; and whom the judges will condemn,
the thief will restore twofold to his neighbor If a man delivers to his
neighbor an ox, or a sheep, or any animal to keep, (if) he is to keep it
without recompense, and it die, or be torn by wild beast, or be carried off,
and no witness seeing who can testify it; an oath of the Lord will be between
them both, that he has not put forth his hand upon the property of his neighbor;
and the owner of the thing will accept his oath, and he will not (be required
to) make it good. But if it be stolen from him who was to receive recompense
for the care, he will make it good to its owner. If it has been torn by a wild
beast, let him bring witnesses, or bring him to the carcass: because for that
which is (so) torn he will not make restitution. [JERUSALEM. 12. If it has been really killed,
he will bring of its members, as a testimony, and for that which is killed he
will not make restitution.] And if a man borrow anything of his neighbor, and
the vessel be broken, or the animal die, and the owner be not with it, lie will
certainly make it good. If the owner be with it, he will not make it good: if
it had been lent for profit, its loss came on account of its hire.
If a man seduce a virgin un-betrothed,
and have criminal conduct with her, endowing, he will endow her to be his wife.
[JERUSALEM. 15.
If a man seduce a virgin, un-betrothed, and have criminal conduct with her,
endowing, he will endow her to be a wife.] If this does not appear to him (to
be desirable), or if her father be not willing to give her to him fifty sileen
of silver will be laid upon him, according to the endowment of a virgin. Sons
of My people Israel,
whosoever practices witchcraft you will not suffer to live. Whosoever lies with
a beast will be stoned to death. Whosoever sacrifices to the idols of the
Gentiles will be slain with the sword, and his goods be destroyed; for you will
worship only the Name of the Lord. And the stranger you will not vex with
words, nor distress him by taking his goods: Remember, sons of Israel, My people, that you were strangers in
the land of Mizraim. You will not impoverish the
widow or the orphan. If you impoverish her, beware; for if they rise up and cry
against you in prayer before Me, I will hear the voice of their prayer, and
will avenge them, and My anger will be kindled, and I will slay you with the
sword, and your wives will be widows, and your children be orphans.
Midrash Tanhuma
Yelammedenu for: Sh’mot (Exodus) 21:1 – 22:23
1. Now these are the judgments
(Exod. 21:1). Scripture states (elsewhere in reference to this verse): The
strength also of the king who loves justice. You have established equity and
righteousness in Jacob (Ps. 99:4). (That is to say,) all strength, praise,
greatness, and might belong to the King of Kings, who loves justice. Normally a
powerful man is not concerned about executing his decisions in accordance with
the demands of justice. In fact, he ignores justice and commits acts of
violence and theft. He disregards the attitude of His Creator, favors his
friends and his relatives, and acts unjustly toward his enemies. But the Holy
One, blessed be He, loves justice, and executes His decrees only justly. Hence
it says: The strength also of the King who loves justice.
What is meant by You have
established equity (ibid.)? R. Alexandri explained it as follows: Two mules
are being led along a road by men who despise each other. Suddenly, one of the
mules falls to the ground. As the one who is leading the second mule passes by,
he sees the mule of the other man stretched out beneath his load, and he says
to himself: “Is it not written in the law that If you see the ass of him
that hates you lying under its burden, you must forbear to pass him by; you
must verily release it for him (Exod. 23:5)?” What did he do? He turned
back to help the other man reload his mule, and then accompanied him on the
way. In fact, while working with him he began to talk to the owner of the mule,
saying: “Let us loosen it a little on this side, let us tighten it down on this
side,” until he reloaded the animal with him. It came to pass that they had
made peace between themselves. The Chaser of the mule (that had fallen) said to
himself: “I cannot believe that he hates me; see how concerned he was when he
saw that my mule and I were in distress.” As a result, they went into the inn,
and ate and drank together. Finally they became extremely attached to each
other. Hence, You have established equity, You have executed justice and
righteousness/charity.
2. Now these are the
ordinances (Exod. 21:1). Scripture says elsewhere: The king by justice
establishes the land, but the man who sets himself apart (terumah) overthrows
it (Prov. 29:4). The Torah’s king rules through justice and thereby causes
the earth to endure, but the man who sets himself apart (terumah)
overthrows it. This implies that if a man acts as though he were a terumah
(the portion separated, or set aside, for the priests) by secluding himself in
the corner of his home and declaring: “What concern are the problems of the
community to me? What does their judgment mean to me? Why should I listen to
them? I will do well (without them),” he helps to destroy the world. Hence the
man of separation (terumah) overthrows it.
It is related that when R. Ammi
was about to die his sister’s son visited him and found him weeping. He said to
him: “My master, why do you weep? Is there a single law that you have not
learned and taught? Indeed even now your disciples sit in your presence. Is
there any kind deed you have not performed? But more important than all the
virtues you possess is the fact that you have restrained yourself from acting
as a judge and have refrained from the overseeing the needs of the community.”
Whereupon he replied: “My son, that is why I weep. Perhaps I will have to
account for the fact that I refused to serve as a judge in Israel though I
was able to do so.” Hence, but the man of separation overthrows it.
3. Now these are the
ordinances (Gen. 21:1). R. Abahu said in the name of R. Yosé the son of
Zimra:
Whenever the word eleh
(“these”) is written, the lack of importance of the earlier generations is
indicated, but whenever V’eleh (“now these”) is written, it adds to the
importance of later generations and bestows praise upon earlier generations. It
is possible to explain every instance in which this phrase occurs in accordance
with this statement. Hence the verse Now these are the ordinances adds
praise to earlier generations, as it is said: There he made for them a
statute and an ordinance (Exod. 15:25). That is, Which you shall set
before them (Exod. 21:1)—but not before idolaters.
Whence do we know that litigants
in Israel who are involved
in litigation against each other must not turn to a gentile judge for a
decision in their suit, even though they know that he will judge them according
to Israel’s
laws? Because it is forbidden (for Jews) to argue before them? Scripture
states: Which you shall set before them. That is, before the children of
Israel
and not before the Cuthites. For anyone who shuns Israel’s judges and testifies
before an idolatrous judge renounces the Holy One, blessed be He, first, and
later renounces Israel’s law, as it is said: For their rock is not our Rock,
and our enemies’ judge (Deut. 32:3 1). To what may this be compared? To a
patient examined by a doctor. He tells the members of (the patient’s)
household: “Give him whatever food he desires, withhold nothing from him.”
(Later) he visits another patient and advises his household: “Be careful that
he does not eat or drink certain things.” They remonstrate with him, saying,
“One patient you permit to eat whatever he wishes, while the other you advise
not to eat certain things.” Thereupon he replied: “The first patient will not
survive, and that is why I told them not to deny him anything, for whether he
eats or not, he will die. However, the other patient will live, and so I
advised him to eat only certain things lest his illness be aggravated.” So, too,
are the ordinances of the idolaters, as is said: For the statutes of the
gentiles were vanity (Jer. 10:3), and it is written elsewhere: Wherefore
I gave them also statutes that were not good, and ordinances whereby they
should not live (Ezek. 20:25). However, to Israel I gave commandments and
desirable statutes, as it is said: You will therefore keep My statutes,
and My ordinances, which if a man do, he shall live by them (Lev.
18:5).
Now these are the ordinances.
The Holy One, blessed be He, said to Israel:
If you fulfill the Law and do not resort to (the courts) of the gentiles of the
world, I will build you a Temple
in which the Sanhedrin will convene, as it is said: And I will restore your
judges, as at first (Isa. 1:26). It is also written: Zion will be redeemed with justice
(ibid., v. 27), and Thus says the Lord: Keep you justice, and do
righteousness/ generosity; for My salvation is near to come (ibid. 56:1).
4. Now these are the
ordinances (Exod. 21:1). Scripture says (elsewhere) in reference to this
verse: These also are sayings of the wise. To have respect of persons in
judgment is not good (Prov. 24:23). The Holy One, blessed be He, said to Israel:
Remember that I gave you the Torah, in which is written: These are the
statutes and commandments. To have respect of persons in judgment is not
good. What is meant by this? If a judge acts differentially toward a
particular witness and perverts the law because of him, the Shekhinah departs
(from him), for it is written: The Lord is good to all (Ps. 145:9).
Because of that it is written: God stands in a congregation of God; in the
midst of the judges He judges (ibid. 82:1).
The ministering angels asked: Who
is the one who caused the Shekhinah to depart from Israel? He replied: I have removed
My Shekhinah from such-and-such place in which I have beheld a judge perverting
justice, and I have forsaken that place, as is said: For the oppression of
the poor for the sighing of the needy, now will I arise, says the Lord; I will
set him in safety at whom they puff (Ps. 12:6). What does the Holy One,
blessed be He, do? He unsheathes His sword before the judge to remind him that
there is a judge on high, as is said: Be you afraid of the sword; for wrath
brings the punishments of the sword, that you may know that there is a judgment
(Job 19:29). Shadin (“judgment, involvement”) is written here to
indicate (by its similarity to Shaddai [Almighty]) that when a judge
judges truthfully, the Shekhinah does not depart form that place, as it is
said: When the Lord raised them up judges, then the Lord was moved to judge,
and save them out of the hands of their enemies, all the days of the judge
(Judg. 2:18). Thus it is written: Keep you justice, and do
righteousness/generosity; for My salvation is here to come (Isa. 56:1), that
is, then I will associate Myself with you.
You find this to be so in the
case of Nebuchadnezzar, concerning whom it is written when he beheld the dream:
And behold, a tree in the midst of the earth, and the height thereof was
great (Dan. 4:7). And so he said: Hew down the tree, and cut off its
branches, shake off its leaves, and scatter its fruits; let the beasts get away
from under it, and the fowls from its branches (ibid., v. 11). Daniel went
to him, trembling, as is said: Then Daniel, whose name was Belteshazzar was
appalled for a while, and his thoughts affrighted him. The king spoke and said:
“Belteshazzar let not the dream, or the interpretation, affright you”
(ibid., v. 16). Belteshazzar answered and said: “My lord, the dream be to
them that hate you, and the interpretation thereof to your adversaries”
(ibid.). Who was Nebuchadnezzar’s hater? Israel. Why? He had killed (some
of) them, destroyed the Temple,
and exiled (the rest of) them. Then Daniel raised his eyes heavenward and said:
“My Master, My Lord, let the dream and its explanation be fulfilled against
Nebuchadnezzar, your enemy and your adversary.” When Nebuchadnezzar beheld the
dream and heard the explanation, he inquired of Daniel: “What do you advise me
to do?” He replied: “The unhappy ones whom you have exiled from your land are
starving, thirsty, and naked. Open your storehouses and feed them if you would
counteract the dream,” as is said: Wherefore, O king, let my counsel be
acceptable unto you, and break off your sins by almsgiving, and your iniquities
by showing mercy to the poor; that there may be a lengthening of your
prosperity (ibid., v. 24).
Do not believe for a moment that
the righteous Daniel would have offered such advice to Nebuchadnezzar, who
hated the Omnipotent One, if he had not known that Israel was wasting away from hunger
as it wandered about in exile. Hence he gave this advice to him because of his
concern for them, and because he knew that ultimately Nebuchadnezzar’s soul
would suffer. The wicked one immediately opened his storehouses and distributed
their contents to them for twelve months. However, at the end of the twelve
months the wicked one forgot his dream (and stopped feeding them). While
walking about his palace one day, he heard the tumultuous uproar of the poor
crying before his storehouses, and He asked his servants: “What is this noise I
hear?” They informed him: “The poor whom you carried into exile are pleading
for food.” A wicked thought entered his heart at once: The king spoke and
said: “Is not this great Babylon,
which I have built for a royal dwelling-place, by the might of my power and for
the glory of my majesty?” (ibid., v. 27). Then he added: “Were it not for
the wealth I possessed, how could I have built this country?” He commanded that
they be stopped, as it is written: While the word was in the king’s mouth
(ibid., v. 28). The Holy One, blessed be He, said to him: Why were you
untroubled during the past twelve months? Was it not because of the righteous
deeds you were performing? If this is so for the peoples of the world, how much
more so for Israel!
Thus says the Lord: Keep you justice, and do righteousness/generosity.
5. Now these are the
ordinances (Exod. 2 1:1). Scripture says elsewhere in reference to this
verse: He declares His word unto Jacob. . . He has not dealt so with any
nation (Ps. 147:19—20). Aquila the convert [Aquila
was credited with translating the Bible into Greek (see Gittin 56b). He was
said to have been the son of Titus’ sister. Hadrian, who reigned from 117 to
138 CE., promulgated a decree banning circumcision], Hadrian’s nephew, desired
to be converted to Judaism, but he feared his uncle’s wrath. He told his uncle:
“I want to engage in business.”“If you need to do so,” his uncle replied,
“silver or gold is available to you.” Aquila
responded: “I want to go into business in other lands in order to become
acquainted with other people and need only your advice on how to do so.” He
responded: “ Whatever merchandise you trade in that you find low in price
because it is ignored, deal in it, for it will ultimately rise in price and you
will profit from it.” Then he went to Israel and studied the Torah.
Sometime later R. Eliezer and R.
Joshua met him and noticed that his countenance had changed. They said to each
other: “Aquila must be studying the Torah.”
When he drew near them, he asked numerous questions which they answered. Later
he returned to his uncle, Hadrian, who asked him: “Why has your countenance
changed? I am inclined to think that your business was unsuccessful or that
some person oppressed you.” (He answered) “That is not so. You are my relative,
and no man would dare oppress me.” Hadrian continued asking him: “But why has
your countenance changed?”“I have studied the Torah,” he replied, “and I was
also circumcised.”“Who advised you to do that?” he asked. “You did,” he
answered. “When did I do that?”“When I told you I desired to engage in
business, you said: ‘Whatever merchandise you find low, that is worthless, and
lying on the ground because it is ignored, do business in it, for it will
finally rise in value.’ I have traveled among the nations and have found
nothing so low and so cast down as Israel, and it is destined to rise, as
Isaiah said: Thus says the Lord, the Redeemer of Israel, His Holy One, to
him who is despised of men, to him who is abhorred of nations, to a servant of
rulers: “Kings shall see and arise; princes, and they shall prostrate
themselves; because of the Lord that is faithful, even the Holy One of Israel,
who has chosen you” (Isa. 40:9). His advisor said to him: “Are these the
ones about whom you spoke—will a king arise before them in the future, as it is
said: Kings shall see and arise?” Hadrian struck him (the advisor) upon
his cheek and shouted: “Now go dress that wound. If they saw just one legionary
they would be unable to rise up against him, yet you dare say of them: Kings
shall see and arise before them.”
His advisor responded: “Then if
that is so, why bother with him now that he is converted? Have him put to
death.” Whereupon, he answered: “Even while my nephew Aquila
was in his mother’s womb, he was destined to be converted.” What did Hadrian’s
advisor do then? He went to the roof, threw himself off, and perished. The Holy
Spirit then cried out: So perish all your enemies, O Lord (Judg. 5:31).
Then Hadrian said to Aquila: “My advisor is dead; now tell me why you did such
a thing?”“Because I wanted to study the Torah,” he replied. “Could you not have
studied the Torah while uncircumcised?” he inquired. And Aquila
answered: “Though you pay a salary to your military governor, he must provide
his own provisions, and similarly a man can never fully understand the Torah if
he remains uncircumcised, as it is said: He declares his word to Jacob
(Ps. 147:19). That is, to one who like Jacob is circumcised, but not to people
who are uncircumcised.”
His statutes refers to the
Torah, and His ordinances to the law. There He made for them a
statute and an ordinance (Exod. 15:25). The Holy One, blessed be He, said
to Moses: I gave them the Torah, now you give them the ordinances. And the Holy
One, blessed be He, said to them: If you desire to survive in this world, keep
the ordinances, for they alone can cause the world to endure, as it is said: Now
these are the ordinances which you shall set before them (ibid. 21:1).
The generation of the flood was
obliterated from the world because it transgressed the ordinances. R. Eleazar
the son of Pedat said: It is written about them: Twixt morning and evening
they are shattered; they perish forever without any regarding it (Job
4:20). Therefore it says: Now these are the ordinances which you shall set
before them (Exod. 21:1). Another explanation. Because the generation of
the flood did not perform the ordinances, it is written about them: My
spirit shall not abide in man forever (Gen. 6:3).
R. Eliezer said: If there is an
earthly law there is no necessity for a heavenly law, but where there is no
earthly law a heavenly law is required. How is this explained? If earthly
beings impose a law, no law is enacted On High. Therefore the Holy One, blessed
be He, said: Keep the ordinances so that you will not compel Me to enact
heavenly ordinances, as it is said: Now these are the ordinances.
The Holy One, blessed be He,
said: Whatever I do, I do according to the rule of justice, but should I
violate the rule of justice even once the world would not endure. Isaiah said: Fury
is not in Me; would that I were as the brass and thorns and flame! I would with
one step burn it all together (Isa. 27:4). (This verse indicates that) if I
took a single step in violation of justice, I would with one step burn it
completely, and the whole world would be consumed forthwith. Why does Scripture
say Or else take hold of My strength (ibid., v. 5)? Because whatever My
hand seizes with strength, My hand also seizes with justice, as it is said: If
I sharpen my glittering sword, My hand takes hold with justice (Deut. 32:4
1). Yea, let him make peace for me (Isa. 27:5). That is, let him make
peace between Me and the Law (by fulfilling the Law): Let him make peace for
Me (ibid.).
If I whet My glittering sword.
If I should depart from the Law, a single flash of lightning would go forth to
destroy the world. What do I do? My hand takes hold in judgment (Deut.
33:41). The Holy One, blessed be He, said: I have been called Lord of Judgment,
yet when I was about to smite Esau I refrained from doing so until he was
rewarded for the minor commandments he had performed before Me in this world.
R. Phinehas the priest, the son
of Hama, said
in the name of R. Hilkiah: Observe that it is written: And it shall come to
pass on that day, that I will seek to destroy all the nations (Zech.
12:19). Israel
said: Master of the Universe, who is able to restrain you that you should say: I
will seek to destroy all the nations! He answered: I shall seek something
to their credit, and if I am unable to find it, only then will I destroy all
the nations.
R. Levi said in the name of R.
Simeon the son of Lakish: Observe that Scripture states: I beheld till
thrones were placed, and one that was ancient of days did sit; his raiment was
as white snow, and the hair of his head like pure wool (Dan. 7:9). The Holy
One, blessed be He, said: When shall I take revenge upon the peoples of the
world? Will it be immediately after they have performed some minor precept
before Me? No! It will be at the time Till thrones were placed. That is,
when the vineyards have ripened and the grapes are ready to be turned into
wine. Then shall I tread upon it and you shall sing to Me. In that day sing
ye of her: A vineyard of foaming wine (Isa. 27:2).
R. Yudan said in the name of
Aibu: It is written: I have trodden the wine press alone, and of the peoples
there was no man with Me (Isa. 63:3). Does the Holy One, blessed be He,
require their assistance that He should say: There was no man with Me?
The Holy One, blessed be He, implied by this verse that:
When I examine their record and
find nothing to their credit then, I tread them in My anger and trample them
in My fury (ibid.). Then I shall redeem you, and never again shall you be
oppressed, as it is said: And though I have afflicted you, I will afflict
you no more (Neh. 1:12).
6. A question: An
Israelite involved in a litigation with his neighbor, is prohibited from going
to a
heathen judge for judgment,
since it is said: now these are the ordinances which you shall set
before them (Exod. 21:1). It
is taught by R. Simeon the son of Azzai: Even if you should discover a
non-Jewish court where the law is identical with the Law in an Israelite court,
you are prohibited from bringing the case before them, since it is said: Which
you shall set before them. Before them, and not before non-Jews, before
them, and not before ignorant men.
Bar Kappara said in a lecture:
Whence do we derive the rabbinic dictum: “Be deliberate in judgment” (Abot
1:1)? We do so from the words: Neither shall you go up by steps unto Mine
altar, that your nakedness be not uncovered (Exod. 20:23). Which are
followed by the words: Now these are the ordinances.
It is taught: Your nakedness
be not uncovered (ibid.). Is, then, the nakedness of the priests uncovered?
Does it not say: And you shall make them linen breeches to cover the flesh
of their nakedness? Therefore this verse implies that even as the Holy One,
blessed be He, warned the priests not to take big strides to hasten into the
Temple (and thus, even with pants on, “reveal” their nakedness to the floor),
so He warned the judges that they should not be quick to render judgment, as is
said: Seek justice, relieve the oppressed (ashru hametz) (Isa. 1:17).
(That is,) ashre (“happy”) is the judge hehamitz (“who delays”)
his judgment (does not hasten).
Our rabbis teach that the verse Then
both the men, between whom the controversy is, shall stand before the Lord
(Deut. 19:17). The law indicates that the litigants must stand while they are
being judged, for they should consider themselves as though standing before the
Holy One, blessed be He, as it is said:
Stand before the Lord.
Our rabbis teach us that the
verse In righteousness/charity shall you judge your neighbor (Lev.
19:15) implies that you should strive to judge your neighbor, who is your
companion in Torah and in the performance of the commandments, justly.
R. Ulla the son of R. Elai was
involved in a lawsuit before R. Nahman. R. Joseph sent a message to him: “Our
friend, our colleague, Ulla, is our equal in Torah and in the performance of
good deeds.” Nahman asked himself: “Why did he send this message to me? Does he
want me to favor him? Perhaps he wants his case judged first, or maybe he
wishes to influence the decision.”
R. Ulla said: The disagreement
was with regard to the litigants themselves, but all agree that witnesses must
testify while standing, for it is written: And the two men shall stand.
Just as to sit (is contrary to the Law), the testimony of witnesses is
invalidated if they are seated. However, a scholar may testify while seated.
Rabba the son of Bar Hanah said:
If a rabbinical scholar possesses evidence in Law, he must bring it to the
attention of the presiding judge. But if the judge is his inferior (in
knowledge), he need not bring it to him.
R. Shisha the son of R. Idi said:
We have learned that if a man finds a sack or a basket which he is not
accustomed to carrying, he need not carry it to the court. This is so only in
regard to property, but in the case in which a forbidden act has been
committed, (he must give evidence) for There is no wisdom, no understanding,
no counsel against the Lord (Prov. 21:30).
Whenever the name of the Holy One
is profaned, the honor of the scholar is not considered. R. Yemar possessed
some testimony in behalf of Mar Zutra and appeared before Amemar. He told him
to be seated. R. Ashi said to Amemar: Did not Ulla say in regard to litigants
(that it is permissible to be seated), but that witnesses must testify while
standing? He answered: They are both positive commandments [Standing before the
court is a positive commandment, but so is honoring a scholar (by allowing him
to sit), for he is a bearer of the law]. However, the positive commandment
enjoining respect for the Torah (i.e., the scholar) is more important.
R. Samuel the son of Nahmani
said: R. Jonathan declared: Every judge who renders a just verdict causes the
Shekhinah to hover over Israel,
as it is said: God stands in the congregation of God. But every judge
who renders an unjust verdict causes the Shekhinah to depart, as it is said: For
the oppression of the poor, for the sighing of the needy, now will I arise, say
the Lord (Ps. 12:6). R. Samuel the son of Nahmani said: From every judge
who takes money from one and gives it to another unjustly, the Holy One,
blessed be He, takes the souls away, as it is said: Rob not the weak,
because he is weak, neither crush the poor in the gate; for the Lord will plead
their cause (Prov. 22:22).
R. Samuel the son of Nahmani said
that R. Jonathan also stated: A judge should always see himself as though a
sword rested between his thighs and the netherworld was open beneath him, as it
is said: Every man has his sword upon his thigh, because of dread in the
night (Song 3:8). Dread in the night refers to the dread of the
netherworld, which is as dark as the night. R. Josiah taught that there are
those who say in the name of R. Nahman: Why is it written: O house of David,
thus says the Lord: Execute justice in the morning (Jer. 21:12)? Is justice
rendered only in the morning and not during the day? This means that the
verdict must be as clear to you as the morning light when you announce it, but
if it is not, you must not announce it.
R. Hiyya the son of Abba
concluded from the verse Say unto wisdom: “You are my sister” (Prov.
7:4) that if the verdict is as clear to you as the fact that your sister is
forbidden to you, announce it; but if it is not, do not announce it. R. Joshua
the son of Levi said: If ten men sit in judgment, responsibility for the
verdict rests upon the neck of each of them. And judge righteously
(Deut. 1:16). R. Joshua the son of Levi interprets this verse to mean: One must
confirm the justice of the decision before announcing it.
You shall hear the small and
the great alike (ibid., v. 17). R. Simeon the son of Lakish said: A lawsuit
involving a perutah must be considered as important as one involving a hundred
maneh. Why need this be stated? Is this not a matter of course? It is mentioned
simply to remind you to consider a case only in its proper order. One verse
says: And I charged your judgments (Deut. 1:16), while another verse
says: And I command you (ibid., v. 18). R. Simlal stated: These verses
are a warning to the community to act respectfully to the judges who preside
over it, and a warning to the judges to bear patiently with the community. To
what extent? R. Hanan said that R. Shabbetai stated: As the nursing father
carries the suckling child (Num. 11:12). Who is a shrewd scoundrel? R.
Hanina says: One who explains his case to the judge before the other litigant
arrives.
And place such over them to be
officers of thousands and officers of hundreds, officers of fifties and
officers of tens (Exod. 18:21). The officers of thousands were six hundred
in number, the officers of hundreds were six thousand, the officers of fifties
were twelve thousand, and the officers of tens were sixty thousand. Thus we
find that the total number of men who acted as judges in Israel were
seventy-eight thousand six hundred in all. It is taught that R. Eliezer the son
of Jacob said: I heard that the court has applied punishments and fines that
were not derived from the Torah. This was not done to transgress the Torah but
to fashion a fence around the Torah.
It happened once that at a time
of crisis a man rode a horse on the Sabbath during the period of Greek rule.
They dragged him to the court, and he was sentenced to stoning. This verdict
was executed not because it was the correct penalty, but because the situation
demanded it. At another time it happened that a man had sex with his wife
beneath a fig tree (i.e., in public). They brought him to the court and ordered
him flogged. This was not because it was the appropriate penalty, but because
conditions at the time demanded it.
R. Simeon the son of Menasya
said: When two men come before you with a case at law, you may tell them to
depart and settle the matter between themselves before you have listened to
their case or even after you have heard it. That is, if you have not yet
reached a decision as to which one will receive the favorable verdict. However,
if you have already heard the case and arrived at the decision to be rendered,
you are not permitted to tell them to settle the matter between themselves, as
it is said: The beginning of strife is as when one lets out water; therefore
leave off contention, before the quarrel breaks out (Prov. 17:14). This
indicates that before the circumstances are made known to you, you are
permitted to drop it (the case), but after the matter at issue is disclosed,
you are not permitted to drop it.
R. Judah the son of Lakish
declared: If two men come before a judge to decide a case and one of them is
easygoing, while the other is a harsh person, you are permitted to say to them:
“I cannot become involved between you.” That is so if you have not yet heard
their plea or even after you have heard their plea, but have not yet decided
who is in the right. For if the harsh one should be found guilty, he might harm
the judge. But if you have heard their plea and know which side the law favors,
you are not permitted to say “I cannot become involved between you,” as it is
said: You shall not be afraid of the face of any man (Deut. 1:17).
R. Joshua the son of Karha said:
Whence do we know that if a disciple, sitting before his master, observes
something that points out the innocence of the poor man and the guilt of the
rich man, he must not keep silent? It is said: You shall not be afraid of
the face of any man (ibid.). This means that one should not refrain from
speaking out because of any man. Witnesses must know against whom they are
testifying and before Whom they are testifying and Who in the future will call
them to account. As is it is said: Then both the men, between whom the
controversy is, shall stand before the Lord (ibid. 19:7). Judges must also
realize, as they judge, before Whom they are judging and Who in the future will
call them to account, as it is said: God stands in the congregation of God;
in the midst of the judges He judges (Ps. 82:1). Thus Jehoshaphat said to
the judges: Consider what you do; for you judge not for man, but for the
Lord (II Chron. 19:6). A man might say: What interest do I have in this
argument? Therefore Scripture says: And He is with you in giving judgment (ibid.).
Hence a judge must decide a case only in accordance with what he has witnessed
(i.e., determined from the evidence) with his own eyes.
Rabba said to Ray Pappa and to R.
Huna the son of R. Joshua: If one of my legal decisions comes to your attention
and you find it to be inaccurate, do not tear it up before you have consulted
me. If I have a valid explanation for it, I will tell you what it is, but if
not I will reverse my decision. After my death do not abrogate my decision, for
if I were present I might have had an explanation for it. Do not deduce any law
from my decision, for a judge must be guided only by what his own eyes witness
(i.e. the evidence that comes before him).
R. Joshua the son of Karha said:
It is commendable to arbitrate a matter, since it is written: Execute the
judgment of truth and peace in your gates (Zech. 8:16). Certainly, whenever
there is absolute justice peace cannot prevail, and where there is peace there
cannot be absolute justice. Through what kind of justice does peace prevail? It
is in the justice achieved through arbitration. Scripture states concerning
this matter: If there should arise a matter too hard for you in judgment
(Deut. 17:8) (arbitrate).
7. It has been taught: You
will not hate your brother in your heart (Lev. 19:17). You might say that
this means you must not strike him or curse him. However, since Scripture says in
your heart, the verse refers only to hate in one’s heart. How do we
know this? If someone observes something unseemly in his friend’s behavior, he
is obliged to reprove him, as Scripture says: You will surely rebuke him
(ibid.). However, if he does rebuke him and he refuses to accept the rebuke, he
must continue to rebuke him. How do we know this? Because Scripture says: You
will surely rebuke him [The repetition of the word rebuke in the Hebrew
text (hokhe’ah tokhiah) indicates the right to do so]. It is possible
that one might continue to rebuke him to the point at which his countenance
will change (from embarrassment - considered an unforgivable sin). Hence
Scripture states: You will not bear sin because of him (ibid.).
It has been taught because of
this verse You will surely rebuke him that the master (must rebuke) his
disciple. How do we know that the disciple must also rebuke his master? We learn
from what Scripture states: You will surely rebuke him.
He who does not rebuke a sinner
is considered culpable for the sin that was committed. Mar said: Everyone who
is able to restrain the men of his household from committing a sin, yet fails
to do so, is held responsible for the sins committed by the men of his
household. If he is able to restrain the men of his city, and does not do so,
he is held responsible for the men of the city, and if he could have restrained
the inhabitants of the world from sinning, he is held culpable for the sins of
the inhabitants of the world. R. Hanina said: Why is it written: The Lord
will enter into judgment with the elders of His people and the princes thereof (Isa.
3:14)? After all, if it is the princes who have sinned, why should the elders
be considered as having sinned? The elders have sinned because they failed to
dissuade the princes from sinning.
R. Judah declared that Rav said:
Why is it written: And the Lord said unto him: “Go through the midst of the
city, through the midst of Jerusalem,
and set a mark upon the foreheads of the men that sigh and that cry for all the
abominations that are done in the midst thereof” (Ezek. 9:4). The Holy One,
blessed be He, said to Gabriel: Go, mark a tav with ink on the forehead
of the righteous men so that the angel of destruction shall not prevail over
them, and place a tav with blood upon the forehead of the wicked men so
that the angel of destruction shall have power over them [Tav is the first letter
in the Hebrew phrase You shall live and you shall die]. Divine Justice said to
the Holy One, blessed be He: Master of the Universe, what really is the
difference between the two? He answered: One is wholly righteous and innocent,
while the other is wholly wicked. But Master of the Universe, she responded, it
was in their power to at least attempt to restrain the wicked from behaving as
they did, but they did not seek to prevent it. Whereupon He retorted: It is
disclosed and known to Me that even if they had tried to prevent them, they
would not have obeyed. Forthwith she retorted: Master of the Universe, this was
revealed to You, but was it known to them? He turned and said: “Slay utterly
the old man and the young man, the maiden, the little children and women; but
come not near any man upon whom is the mark; and begin with My Sanctuary.” Then
they began with the elders that were before the house (Ezek. 9:6). Why does
it say begin with My Sanctuary? R. Joseph taught: Do not read mikdashi
(“My Sanctuary”) but rather mekudeshi (“My sanctified ones”). These are the
men who accepted and fulfilled the Torah in its entirety, from alef to tav.
Hence you learn that even the completely righteous are held responsible for
their generation.
Similarly, it states: That I
will cut off from you the righteous and the wicked (Ezek. 21:8). The
righteous ones were cut off because they did not try to restrain the wicked
ones. That is why you find that King Josiah was held responsible for the acts
of his generation, even though it is written concerning him: And like unto
him there was no king before him (II Kings 23:25). How far should one go in
reproving one’s neighbor? Rav said: Until his neighbor strikes him. Samuel
contended: Until he curses him. R. Johanan held: Until he becomes angry. All
three reached their conclusions from the same verse, where it is said: Then
Saul’s anger was kindled against Jonathan, and he said unto him: “You son of
perverse rebellion” (I Sam. 20:30). And then it is written: And Saul
cast his spear at him to smite him (ibid., v. 33).
It is taught that Rabbi said:
What is the proper way for a man to react to the reproof of his neighbor? He
should accept the rebuke, for as long as rebuke is accepted in the world, ease,
goodness, and blessing will prevail as well, and evil will vanish from the
world, as it is said: But to them that rebuke shall be delight, and a good
blessing shall come upon them (Prov. 24:25). That is, to the one who
rebukes and to the one who is rebuked. Others say: He will be strengthened by
his increased faith, as it is said: Mine eyes are upon the faithful of the
land, and they may dwell with Me (Ps. 101:6).
R. Samuel the son of Nahmani said
that R. Jonathan stated: Whoever rebukes his companion for religious reasons
earns a share of divine grace, as it is said: He that rebukes a man shall in
the end find more favor (Prov. 28:23). And furthermore a thread of divine
favors will be drawn about him, as is said: He shall find favor.
Scripture says: Mine ordinance shall you do (Lev. 18:4). These are
ordinances which, if they were not enumerated in the Torah, ought to have been.
Scripture is speaking here of idolatry and blasphemy. My statutes shall ye
keep, to walk therein (ibid.). These are the commandments against which the
evil inclination contends, and against which the peoples of the earth rebel.
These are: the wearing of garments made of wool and linen [The law of shatnez;
see Lev. 19:19. This commandment and all the following ones are disregarded as
irrational by non-Jews], the eating of pig [See: Lev. 11:7], the spittle of a
childless sister-in-law [After one has refused to marry his brother’s widow
under the law of levirate marriage; see Deut. 25:5—10], mixing seeds [Deut.
22:9—11], stoning an ox for killing a human being [Exod. 21:29], the heifer
whose neck was broken [Lev. 14:1—21], the bird sacrifice brought by a leper
[Lev. 14:1-21], a firstling of an ass [Exod. 13:13], meat prepared in milk
[Exod. 23:9], and the goat that has been sent away (the scapegoat) [Lev.
16:1—34. Azazel, the area where the scapegoat would perish]. You might maintain
that these are unimportant prohibitions. Hence Scripture says: I am the Lord: I
have decreed them, and you art not permitted to repudiate them.
Ketubim Targum Psalm 57
1. ¶ For praise, concerning the
distress at the time when David said, “Do not harm.” It was spoken by David,
humble and innocent, when he fled from Saul’s presence in the cave.
2. Have mercy on me, O God, have
mercy on me, for in Your word my soul has trusted, and in the shade of Your
Presence I will be confident until the turmoil passes.
3. I will pray before God Most
High, the Mighty One, who commanded the spider who completed a web for me.
4. He will send his angel from
heaven above, and He will redeem me; He has put to shame the one who bruises
me, forever; God will send His goodness and His truth.
5. My soul glows while in the
midst of flames; I will sleep among coals that burn, the sons of men whose
teeth are like lances and arrows, and whose tongue is like a sharp sword.
6. Be exalted over the angels of
heaven, O God; Your glory is over all those who dwell on earth.
7. They have set a net for my
footsteps; my soul is bowed down; they dug before me a pit, they have fallen
into the middle of it forever.
8. My heart is turned to Your
Torah, O Lord; my heart is turned to fear You; I will praise and sing!
9. Wake up, my glory! Wake up to
praise by means of the harp and lyre; wake up for the prayer of morning.
10. I will give thanks before You
among the peoples, O Lord; I will praise You among the gentiles.
11. For Your goodness is high to
reach the heavens, and Your truth, to the clouds.
12. Be exalted, O Lord, above the
angels of heaven; O God, above all the inhabitants of the earth is Your glory.
Ketubim Midrash Psalm 57
I.
For the leader; Al-tashheth. A Psalm of David; Michtam; when he fled from
Saul, in the cave. Be merciful unto me, O God, be merciful unto me, for my soul
takes refuge in You (Ps. 57:1-2). Why did David say twice, Be merciful
unto me? “Be merciful unto me that I fall not into the hand of Saul,
for if I fall into his hand he will not spare me”; and “Be merciful unto me that
Saul fall not into my hand, so that the inclination-to-evil entice me not and I
kill Saul.” Hence David said twice, Be merciful unto me, O God, be merciful
unto me . . . Yea, in the shadow of Your wings will I take refuge, until these
calamities be over- past (ibid.), these calamities from Saul.
Another comment: Be merciful
unto me that I stumble not into an act of transgression. Be merciful
unto me, so that if, God forbid, I do sin, In You shall my soul take
refuge, returning in penitence until these calamities be over-past:
that is, until You hast brought me to expiate mine iniquities.
Another comment: Be
merciful unto me [that is, unto Israel],
so that iniquities will not cause the Temple
to be destroyed. Be merciful unto me in exile. In You shall my
soul take refuge among the kingdoms so that they will not consume me
utterly. Until these calamities be over-past: when the calamities from the
kingdoms are over-past, You wilt return me to Your sanctuary where I shall pray
and give thanks.
II. I will cry unto God
Most High; unto God that approves the cause I have in hand (ibid. 57:3). R.
Simon taught in the name of R. Joshua ben Levi: Concerning three things—tithes,
greeting with God’s name, and reading the Scroll of Esther—the Holy One,
blessed be He, approved the decree of a court on earth. Our Masters say: Also,
concerning Joshua’s ban upon the spoil of Jericho,
the Holy One, blessed be He, approved the ban. [For after Achan violated it] The
Lord said unto Joshua: “Get yourself up; wherefore, now, are you fallen upon your
face? Israel
has sinned; yea, they have even transgressed My covenant” (Josh. 7 :10-11).
And the proof that God approved the decree concerning tithes? We are taught
that the children of Israel were not taken into captivity until they neglected
the giving of tithes, of which Scripture ordained: These are the statutes
and the ordinances, which you shall observe to do in the land which the Lord
has given you (Deut. 12:1). And when the children of Israel returned
to the land in the time of Ezra, they observed the tithes of their own accord.
Whence the proof? From the verses R. Johanan quoted: We made ordinances for
us . . . that we should bring . . . our heave-offerings . . . and the tithes of
our land unto the Levites (Neh. 10:33a,38). Proof, also, from the verse in
spite of all this we make a sure covenant (Neh. 10:1). What is meant by the
words in spite of all this? That the children of Israel said:
Whether we go again into captivity or go not again into captivity, we shall
observe the ordinance of tithes. And whence do we know that the Holy One,
blessed be He, approved the decree of the children of Israel
concerning tithes? Because it is said that He subscribed (ibid.):
Scripture does not say “they subscribed,” but He subscribed. Hence it is
said I will cry unto God Most High; unto God that approves the cause I have
in hand (Ps. 57:3). Therefore, when the children of Israel again
neglected the tithes, Malachi said this: Will a man rob God? ... But you say:
“Wherein have we robbed You?” In tithes and heave-offerings (Mal. 3:8).
According to R. Samuel bar R. Isaac, the Holy One, blessed be He, said to the
children of Israel: It is the way of the world that what the master decrees for
the disciple, the disciple does. But is the master expected to do what the
disciple decrees for him? Nevertheless, you made a decree for Me with respect
to tithes, and I approved it with you. But then you backslid, and you robbed
Me, for you neglected the tithes, as is said Will a man rob (yikba’) God?
(What is meant by yikba’? R. Levi taught that in everyday [Aramaic]
speech, when a man has occasion to say to another: “Why do you rob me?” he says
to him, “Why do you kaba’ me?”) In a further comment on yikba’,
R. Berechiah taught in the name of R. Johanan that the Holy One, blessed be He,
said to Israel: You restrain (kaba’) Me from reaching out My hand to My
world, and making it prosper; so that the verse Shall a man yikba’ God?
means: Do you presume to restrain Me?
And the proof that God approved
the decree concerning the reading of the Scroll of Esther? It is written They
ordained what the Jews took upon them (Esther 9:27) ,—that is, they decreed
in heaven what the Jews on earth took upon themselves.
And the proof concerning the
greeting with the name of God? It is written And, behold, Boaz came from Bethlehem, and said unto
the reapers: “The Lord be with you” (Ruth 2:4). And should you say that
Boaz spoke thus of his own accord, but that in heaven they did not approve of
what he said, then mark what the angel said to Gideon: “The Lord is with
you, you mighty man of valor” (Judg. 6:12).
III. R. Tabalifa of
Caesarea taught: At the time that Saul violated the decree of the Holy One,
blessed be He, concerning Amalek, Samuel came and rebuked him, saying You
have rejected the word of the Lord (I Sam. 15:26); and as Samuel turned to
go away, he rent Saul’s robe, as is said And as Samuel turned about to go away,
he laid hold upon the skirt of his robe, and it rent. And Samuel said unto him:
“The Lord has rent the kingdom of Israel from you this day, and has given it
to a neighbor of yours, that is better than you” (I Sam. 15:27-28). Saul
asked, “And who is this neighbor of mine who is better than I, and who will
rule instead of me?” Samuel answered, “I shall give you a clue: he who rends your
robe shall take away your kingship.” And when Saul entered into the cave, and
David cut off the skirt of his robe, Saul remembered at once what Samuel had
told him. Thereupon Saul said, “I know that as king you will rule” (I
Sam. 24:21): You will be king in this world, and you will rule in the
world-to-come,” for it is said And My servant David shall be king (Ezek.
37:24).
IV. Awake, my glory
(Ps. 57:9). David said: Awake, my glory, for the sake of my Maker’s
glory, my glory being nothing before my Maker’s glory.
I will awake the dawn
(ibid.). David said: “I will awake the dawn, the dawn shall not awake me.”
Thereupon his inclination-to-evil reproached him, saying: “David, is it the way
of kings that the dawn awake them? Yet you declare I will awake the dawn.
Though it is the way of kings to sleep three hours into the day, you declare At
midnight 1 will rise to give thanks unto You (Ps. 119:62).” Thereupon David
replied: “And so I shall, saying to God, Because of Your righteous/generous
ordinances” (ibid.).
What did David use to do? R.
Phinehas said in the name of R. Eleazar bar R. Menahem: David used to take a
harp and a psaltery, put them under his head, and rise at midnight and play
them, so that his companions in study of Torah would hear and rise. And what
did his companions in study of Torah use to say? If King David is occupied with
Torah, how much more and more should we be!
R. Levi taught: A harp was hung
across David’s window, and when the north wind came up at midnight, it blew
through the harp, which then played of itself. Of this it is written When
the instrument played (2 Kings 3:15): note that it is not written “When the
minstrel played,” but When the instrument played, meaning that the harp
played of itself.
Ordinary Ashlamatah: Yeshayahu (Isaiah) 56:1-9 + 57:19
1 ¶ So says Ha-Shem: Keep justice and do
righteousness/charity, for My salvation is near to come, and My
righteousness/justice to be revealed.
2 Blessed is the man who does this, and the son
of man who lays hold on it; keeping the Sabbath, from defiling it; and keeping
his hand from doing every evil.
3 And do not let the son of the foreigner speak,
he who joins himself to Ha-Shem, saying, In separating Ha-Shem separates me
from His people; and not do let the eunuch say, Behold, I am a dried tree.
4 ¶ For so says Ha-Shem to the eunuchs who keep
My Sabbaths and choose things I am pleased with, and take hold of My covenant:
5 I, even I will give to them in My house and
in My walls a hand and a name better than sons and than daughters; I will give
them an everlasting name which shall not be cut off.
6 ¶ And the sons of the alien who join themselves
to Ha-Shem to serve Him, and to love the name (authority) of Ha-Shem, to be His
servants, everyone who keeps from defiling the Sabbath, and takes hold of My
covenant:
7 even them I will bring to My holy mount and
make them joyful in My house of prayer. Their burnt offerings and their
sacrifices will be accepted on My altar, for My house will be called a house of
prayer for all the peoples,
8 States the Lord Ha-Shem, who gathers the
outcasts of Israel;
I will yet gather beside him his gathered ones.
Isa
57:19 I create the fruit of the lips:
peace, peace, to the ones far off and near, says Jehovah, and I will heal him.
Special Ashlamatah: Yermiyahu (Jeremiah) 2:4 – 2:28, 4:1-2
4 ¶ Hear the Word of Ha-Shem, O house of Jacob
and all the families of the house of Israel.
5 So says Ha-Shem, What iniquity have your
fathers found in Me, that they went far from Me and have walked after vanity,
and have become vain?
6 Nor did they say, Where is Ha-Shem who
brought us up out of the land
of Egypt, who led us in
the wilderness, in a land of deserts and of pits, in a dry land and shade of
death, in a land that no man has passed through, and not a man has lived there?
7 And I brought you into a plentiful land to
eat its fruit and its goodness. But when you went in, you defiled My land and
made My inheritance an abomination.
8 The priests did not say, Where is Ha-Shem?
And they who handle the Law did not know Me. And the shepherds rebelled against
Me; and the prophets prophesied by Baal, and went after things not profitable.
9 Therefore, I will contend with you, says
Ha-Shem, and I will contend with your sons' sons.
10 For go to the isles of Kittim and see, and
send to Kedar, and carefully consider and see if there is any like this.
11 Has a nation changed its gods, and they were
not gods? But My people have changed their Glory without profiting.
12 Be amazed at this, O heavens, and be
horrified; be completely desolated, declares Ha-Shem.
13 For My people have done two evils: they have
forsaken Me, the Fountain of living waters, to hew out cisterns for themselves,
broken cisterns that can hold no water.
14 Is Israel a servant? Or is he a
servant of the house? Why has he become a prey?
15 The young lions roared against him; they gave
their voice. And they made his land a waste; his cities are ruined, without
inhabitant.
16 Also the sons of Noph and Tahpanhes have fed
on your crown.
17 Have you not done this to yourself by your
forsaking Ha-Shem your God when He led you by the way?
18 And now what is for you toward the way of Egypt, to drink
the waters of Sihor? Or what for you toward Assyria,
to drink the waters of the River?
19 Your own wickedness shall correct you, and
your apostasies shall reprove you. Know, then, and see that your forsaking
Ha-Shem your God is evil and bitter; and My fear is not in you, declares the
Lord Ha-Shem of Hosts.
20 For long ago you broke your yoke and tore up
your bonds. And you said, I will not transgress, when on every high hill and
under every green tree you lay down like a harlot.
21 Yet I planted you a choice vine, wholly a
true seed. How then have you turned into the deviant shoots of an alien vine to
Me?
22 Though you wash yourself with potash, and
multiply soap for yourself, your iniquity is stained before Me, declares the
Lord Ha-Shem.
23 How can you say, I am not defiled; I have not
gone after Baals? See your way in the valley; know what you have done! You are
a swift camel criss crossing her ways;
24 a wild ass used to the wilderness. In the
passion of her desire she snuffs up the wind in her time. Who can turn her
away? All those who seek her will not tire themselves; in her month they will
find her.
25 Withhold your foot from being bare and your
throat from thirst. But you said, It is hopeless! For I love strangers, and
after them I will go.
26 As the thief is ashamed when he is found, so
is the house of Israel
ashamed. They, their kings, their princes, and their priests, and their
prophets are
27 saying to a tree, You are my father; and to a
stone, You gave us birth. For they turned their back to Me, and not the face.
But in the time of their evil, they will say, Arise, and save us!
28 But where are your gods that you have made
for yourselves? Let them arise, if they can save you in the time of your evil;
for according to the number of your cities are your gods, O Judah.
1
¶ If you will return, O Israel, says Ha-Shem, return to Me. And if you will
turn away from your hateful idols out of My face and will not waver,
2 and you will swear, As Ha-Shem lives, in
truth, in justice, and in righteousness; even the gentiles shall bless
themselves in Him, and in Him they will glory.
Midrash of
Matityahu (Matthew) 10:5-8
5. ¶ Yeshuah sent out these
twelve with the following instructions: "Do not go off into the way of the
Gentiles, do not even go into any town of the Samaritans.
6. Go rather to the sheep who
have been led astray from the house of Israel.
7. As you go, tell them that:
‘The government of heaven is near.'’
8. Care for the weak, raise the
dead, cleanse those who have leprosy, Chase out demonic forces.
Pirqe Abot
“All Israel have a
share in the World to Come, as it is stated: And Your people are all righteous/
charitable; they shall inherit the land forever; they are the branch of My planting, the work of My hands, in
which to glorify Me” (Isaiah 60:21).
Pirqe Abot V:17
Mishnah 17
“Any controversy which is for the sake of Heaven will be
perpetuated; and that which is not for the sake of Heaven will not be perpetuated.
Which is a controversy for
the sake of Heaven? The controversy between Hillel and Shammai. And which is
not for the sake of Heaven? The controversy of Korach and all his faction.”
“Which is a controversy for
the sake of Heaven? The controversy between Hillel and Shammai. And which is
not for the sake of Heaven? The controversy of Korach and all his faction.”
QUESTION: Why were these particular two examples cited?
ANSWER: In the Torah the Korach
episode follows immediately after the mitzvah commandment of tzitzit (fringes).
The two are juxtaposed because Korach's insurrection began with an issue
pertaining to tzitzit. He confronted Moshe with the question “A four cornered
garment requires tzitzit — fringes — and one string must be of techelet — blue
wool; does a garment made entirely of blue wool require a blue string or is it
exempt?” (Bamidbar - Numbers 16:1).
In the Talmud (Menachot 41b)
there is a dispute between the school
of Shammai and the school of Hillel
as to how many strings have to be put into each corner of the garment. Thus,
the Mishnah cited these two disputes which had to do with tzitzit (fringes) as
an example because the dispute between Hillel and Shammai in the issue of
tzitzit (fringes) was for the sake of L’Shem Shamayim (the name/authority of
Heaven – i.e. G-d), but Korach's dispute in the subject of tzitzit (fringes)
was not L’Shem Shamayim.
“Any controversy which is for
the sake of Heaven... And which is not for the sake of Heaven? The controversy
of Korach and all his faction.” QUESTION: How is it evident that Korach's
controversy was not for the sake of Heaven?
ANSWER: The Mishnah, in
describing a “Machloket Sh’Lo L’Shem Shamayim” — “a controversy not for the sake
of Heaven” — does not say “Machloket Korach V'Adato im Moshe” — “the
controversy of Korach and his followers with Moshe” — but “Machloket Korach
V’Kol Adato” — “the controversy of Korach and all his followers” (with no
mention of Moshe).
This indicates that, in addition
to the rebellion against Moshe, there was also quarreling and disagreement
among Korach and his seeming allies. The phrase “Vayikach Korach” — “And Korah
took” — is singular, as opposed to “Vayikechu” — “And they took” — because each
of Korach's allies had his own ambitions and desire for personal gain, and they
did not see ‘eye to eye’ among themselves. When unity is lacking among the
people on one side of a dispute, our Sages in their wisdom teach us that such a
controversy is not for the sake of Heaven.
Alternatively, Korach was upset
that his cousin Elitzafan was appointed in charge of the Kohathite family
(Bamidbar - Numbers 3:30). According to
his calculations, since his father was older than Elitzafan's, the post
belonged to him.
He challenged Moshe about this
and also questioned if a house filled with Sifre (Books of) Torah requires a
mezuzah, and whether a garment entirely of techelet (blue) wool requires a
single string of techelet in its tzitzit (fringes). These questions were
totally irrelevant to the issue at hand. They were derisive questions through
which he intended to ridicule and embarrass Moshe in the eyes of the community.
When two parties enter into a
debate and adhere to the issues, it is a “dispute for the sake of Heaven.” When
Shamai and Hillel, for instance, had a dispute over a Halakhic issue, they
would only argue the issue at hand and not bring in irrelevant matters in the
course of their debate, like arguments “ad hominem.” However, when one
digresses and introduces unrelated matters, it is a sign of weakness and a
smoke-screen meant to distract attention in lieu of admitting default. When
this occurs, it becomes apparent that the dispute is not L’Shem Shamayim — for
the sake of Heaven.
Weekly Nazarean Commentary
As
we traverse through these three weeks of mourning for the destruction of the Temple and Jerusalem, we
are also confronted with destruction of war in Israel
and Lebanon.
However, these painful outward realities point to an even more painful inward
unseen reality – the lack of unity and justice amongst G-d’s people, a visible
thread that ties up together the readings for this Sabbath.
The
devastating desolation we see in the media as a result of this necessary war,
mirrors the condition of the Nazarean movement throughout the world, where ego
is above justice and scholarship and the disunity of the body of Messiah has
reached catastrophic proportions. There seems no impetus for unity, to respect
plurality of opinions, to understand the grave need for Torah justice amongst
ourselves.
We
desperately need to fortify Nazarean Torah scholarship in our midst, and to
enable Nazarean Torah Scholars to maintain adequate courts of Torah justice. If
we fail in this task, or future is most bleak indeed, and our raison d’etre
will be forfeited.
Let
us hear the word of G-d clearly from the Torah, the Psalms, the prophets, and
the Nazarean Writings – “So says Ha-Shem: Keep justice and do
righteousness/charity, for My salvation is near to come, and My
righteousness/justice to be revealed. Blessed is the man who does this, and the
son of man who lays hold on it; keeping the Sabbath, from defiling it; and
keeping his hand from doing every evil. And
do not let the son of the foreigner speak, he who joins himself to Ha-Shem,
saying, In separating Ha-Shem separates me from His people; and not do let the
eunuch say, Behold, I am a dried tree.”
In
the midst of the devastation and disaster in the Middle
East, the Rabbis echoing the above injunction have called for
Sabbath observance. In an article penned by Neta Sela of http://www.ynetnews.com reports:
Rabbis urge: We're in war, keep Shabbat
Rabbi
Yosef Shalom Elyashiv, Rabbi Aharon Leib Steinman, do not seem to know why
conflict erupted in north, but in joint published letter they recommend how to
promote conflict's end.
What
are the reasons for the war in the north? Leaders of the Jewish Orthodox
movement urge everyone to examine their deeds, but do not rule out that these
are steps that may bring the return of the Messiah closer. In any event, they
recommend keeping Shabbat and avoiding conflicts so that the problem in the
north will end.
Rabbi
Yosef Shalom Elyashiv and Rabbi Aharon Leib Steinman, two leading rabbis in the
Lithuanian movement, and very prominent in Orthodox Judaism, published a joint
letter on Monday "because of the situation," though they usually
don't make any public statements.
"The
people of Israel
are in great trouble and we have no choice but to trust our father in heaven,
and we need to examine our deeds. The heavens work in a mysterious ways,"
wrote the two rabbis. "But certainly everyone should examine their
deeds."
"It
is possible that it precedes the coming of the Messiah," they wrote and
believe that sages of blessed memory interpreted that "how one can be
saved from the pre-Messianic pangs, by learning the Torah and engage in
charity."
Avoid
conflicts
The
Rabbis also specify what commandments should be emphasized: avoiding conflicts.
"One
should do anything so at least he didn't fail doing the opposite of charity,
meaning causing harm to his friends or the public."
The
rabbis said that even in times when the Jewish people had foreign elements in
their midst there was no conflict among the people. "We used to face the
war and win, while it is not the case at times of conflict, may the
All-merciful protect us, and we need to try our best to have peace between the
people."
Keeping
Shabbat is also a major point in the letter. "It is well-known that God
almighty likes the Shabbat keeping, and the opposite is hated."
The
rabbis also ask not contribute to desecration of Shabbat in cases that are not
life-threatening and one should not sponsor places that desecrate the Shabbat.
"This is one the things that should be accepted – do not despise the Shabbat,"
they rabbis ruled.
Matter
of modesty
The
rabbis also touched on the subject of modesty "that needs correcting,
since when there is no modesty, God will ignore our requests."
Concluding
the letter, the rabbis explain that they do not know what the reasons for the
troubles are, "But clearly anything we strengthen could be useful for God
to let up his wrath."
During
last Saturday's sermon at a Jerusalem
synagogue Rabbi Ovadia Yosef, leader of the ultra-Orthodox Sephardic movement,
also urged the public to pray and recite verses from the book of Psalms,
"as if it were judgment day." At the end of his sermon Rabbi Yosef
blessed the IDF soldiers and recited a special prayer for the safe return of
the abducted soldiers.
'Our
enemy's wish is to mirror Satan'
On
Sunday the two chief Rabbis, Rabbi Shlomo Amar and Rabbi Yona Metzger, toured
the north. They attended a special prayer at the tomb of Rabbi Shimon Bar
Yochai in Meron Mountain, along with other rabbis and
yeshiva students from the area.
Both
Rabbis also attended the funeral of Yehudit Itzkovich and her grandson,
seven-year-old Omer Pesacov who were killed during a rocket attack on the
community of Meron.
Rabbi
Metzger said during funeral: "Our enemy's wish is to mirror Satan, to
prevent any happiness, to cut off human life and turn it into death. Their goal
is to put off the light and darken the Shabbat candles."
Rabbi
Metzger asked the deceased Yehudit Itzkovich during his eulogy, as a neighbor
of Rabbi Shimon Bar Yochai, to "plead for mercy and ask the God almighty
to have mercy on us and provide the IDF forces with strength to defeat the
enemies who came to hurt us."
May
G-d, Most blessed be He have mercy upon our most noble people of Yisrael, and
upon us, to grant us altogether a perfect repentance, complete and harmonious
unity amongst ourselves, and victory over all of our many and overwhelming
enemies, amen ve amen!
Shalom Shabbat!
Hakham Dr. Yosef ben Haggai
The Rabbi’s Private Prophetic Study
for the Week of July 23-28, 2006
Sunday July 23, 2006 Torah Reading: Exodus 22:24 – 24:18
Contents of the Torah
Seder
The
Law of Lending – Ex. 22:25-27
Twelve
Laws – Ex. 22:28 – 23:9
The
Law of the Sabbatical Year – Ex. 23:10-13
The
Law of the Feasts – Ex. 23:14-19
G-d
sends His Angel who must be obeyed – Ex. 23:20-25
Promises
and commands when occupying the land – Ex. 23:26-33
The
Book of the Covenant and Israel’s
ratification – Ex. 24:1-8
The
Vision of G-d by all the leaders of Israel – Ex. 24:9-11
G-d
instructs Moses privately on the Mount – Ex. 24:12-18
Questions for study and
analysis:
1. In Sh’mot 22:28 (English Bibles) we read in the
King James Version: “You shall no revile the gods, nor curse the ruler of your
people” however the 1889 Darby Bible translates: “You shall not revile the
judges, nor curse a prince amongst your people.” Given the context in which the
word “gods” (Strong’s # Heb. 0430) is given which translation is correct,
“gods” or “judges”? Why?
2. The Torah Seder for this week starts (in the Jewish
Bibles) with the Laws of Lending (Ex. 22:25-27), and serves as the title so to
speak for all of its contents.
a)
What essential
characteristic about G-d can we derive from these verses?
b)
Is it possible
that by obeying G-d’s Laws faithfully G-d intends that we mold ourselves after
His characteristics and attributes?
c)
How does this
section relates to the rest of the contents of the Torah Seder?
3. We believe that “the angel” mentioned in Sh’mot
23:20-25 is the Messiah. From these verses what can we learn specifically about
the Messiah, his function and role?
4. In Sh’mot 23: 14-ff. the Torah states: “you will
keep a feast unto Me” (23:14) and “All your males will appear before Ha-Shem
your G-d” (23:17)
a)
Why does the
Torah say “you will keep a feast unto Me” and not just “you will keep a feast”?
b)
Why does the
Torah say that “all males will appear … ” and not “all of you will appear”?
Why?
c)
Why does the
Torah say “will appear before Ha-Shem your G-d” and not just “will appear
before your G-d” or “will appear before Ha-Shem”?
5. In Sh’mot 24:3 we read: “and the people answered
with one voice, and said: ‘All the words which Ha-Shem has said will we do’;” and in 24:7 - “and they said: ‘All that Ha-Shem has said,
will we do and be obedient.’”
a)
Why is this
statement mentioned twice in the same paragraph?
b)
Why are the
two statements worded slightly differently?
c)
According to
this oath which are the essential characteristics of G-d’s people everywhere?
(four characteristics are either mentioned of implied in both statements)
6. What is the vision shown to ALL THE LEARDERS OF
G-D’S PEOPLE, and described in Sh’mot 24:10 all about?
7. In Sh’mot 23:19 we read about the law of not mixing
dairy products with meats when cooking. This law is immediately preceded by the
law of bring to G-d the first of the first-fruits (23:19), and immediately
followed by the announcement that G-d is sending His angel (Messiah) before the
people (23:20).
a)
What binds
these three Torah statements?
b)
What does
Messiah have to do with not mixing dairy product with meats when cooking?
c)
What does
Messiah have to do with bringing to G-d the first of the first-fruits every
year?
8. According to some, the teachings contained in this
whole Torah Seder could be summarized as: “The care of G-d for the weak and
helpless.” Do you agree or do you have an alternative title/summary?
Monday July 24, 2006 Tehillim Reading: Psalm 58
Contents of the Psalm
· Verses 1 – 2 Some of the judges are bad.
· Verses 3 – 5 These have been bad from birth and will not listen to G-d.
· Verses 6 – 9 The imprecation, or prayer that G-d will destroy the wicked judges.
· Verses 10 – 11 What everybody will say when this happens.
Questions for study and
analysis:
1.
Psalm 58:1 in
the Hebrew reads: “To the chief Musician. ‘Destroy not.’ Of David. Michtam”
(secret treasure) – i.e. David entitled this Psalm as “Destroy not.” What did
David command not to destroy in this Psalm?
2.
In v. 1 we are
shown to whom this Psalm is addressed. The amplified Bible correctly translates
this verse as: “Do you indeed in silence speak righteousness, O you mighty
ones? [Or is he righteousness, rightness, and justice you should speak quite
dumb?]Do you judge fairly and uprightly,
O you sons of men?”
a)
Who are these “mighty
ones” precisely and what is their office?
b)
And who are
the “sons of men” (Hebrew: “B’ne Adam”) mentioned in this verse?
c)
From the
reading of Psalm 58:1 in the Amplified Bible, what specific verse of our Torah
Seder for this week caught the attention of Messiah King David, and was the
source of his meditation when he penned this Psalm?
d)
When,
according to this Psalm, are rulers and judges bad?
3.
What does it
mean in v. 10, that “the unyieldingly righteous/generous will bathe his feet in
the blood of the lawless”?
Tuesday July 25, 2006 Ordinary Ashlamatah
Reading: Isaiah 48:10-18 + 49:3
Contents of the
Ashlamatah:
·
Ha-Shem
remains patient so that His word and His works will accomplish their intended
goals (9-11).
·
Ha-Shem claims
absolute sovereignty (12, 13).
·
Ha-Shem will
destroy Babylon
through Cyrus (14).
·
Ha-Shem is
able to fulfill His eternal plan (15, 16).
·
Ha-Shem
laments the past indifference of His people and their resultant loss of
blessing (48:17-19).
·
The oracle
exhorts the people to depart from their captivity with singing (48:20-22)
·
The nations
are called to subject themselves to the leadership of Jacob – G-d’s servant
(49:1-3)
Questions
for study and analysis:
1. Verse 10 uses the language of refining to describe
the captivity in exile. “I have refined” is an implied comparison; and “in the
furnace” is also an implied comparison of exile with a furnace (see Deut. 4:20;
1 Kings 8:51; and Jer. 11:4). Note that the genitive helps interpret the
figure: “furnace of affliction”; this could be classified as a genitive of
apposition, the furnace, which is affliction. Thus the verse concludes “I have
chosen you in the furnace of affliction.”
a)
What is the
price to be paid for being “G-d’s chosen”?
b)
Why is this
“furnace of affliction” required?
c)
What is the
problem with those who have not paid this price?
2. Vv. 17-18 read: “So says Ha-Shem, your Redeemer,
the Holy One of Israel, I am Ha-Shem your God, who teaches you to profit, who
leads you in the way you should go. Oh that you had listened to My commands!
Then your peace would have been like the river, and your righteousness/generosity
like the waves of the sea.”
a)
What do these
two verses have to say about the nature of Ha-Shem and Israel?
b)
Why is it
important to listen and perform the commandments of G-d?
c)
What happens
to people who forsake to observe and practice faithfully the commandments of
G-d?
3. What does Isaiah 49:1-3 has to say about G-d’s
relationship with Israel?
a)
And by virtue
of this indissoluble relationship
between G-d and Israel,
what would is the response that G-d requires from G-d fearers from among the
Gentiles?
b)
What is
preventing this response from the Gentile G-d fearers?
Wednesday July 26, 2006 Special Ashalamatah Reading: Isaiah 1:1 – 2:7
This
special prophetic lesson is being read because we are presently traversing
through the three weeks of mourning for the destruction of G-d’s Temple and the Holy City
of Jerusalem, according to G-d’s Torah calendar. This Ashlamatah is the last of
the "Three Ashlamatot of Destruction" (Hebrew: “Shalosha Deporanut”).
Again the Prophet warns the Jewish people of the impending destruction and
beseeches them to change their wicked behavior and return to G-d.
Contents of the
Ashlamatah:
*
The Books’s title (Isa 1:1)
*
Ancient Judah’s
desolation (Isa 1:2-9)
*
Alas, Ancient Judah a sinful nation (Isa 1:4)
*
Desolation of ancient Judah
predicted (Isa 1:7)
*
Ancient Judah’s
futile worship (Isa 1:10-15)
*
Ancient Judah
needs cleansing and forgiveness (Isa 1:16)
*
Ancient Judah
will be purged and restored (Isa 1:21)
*
Hope for ancient Judah (Isa 2:1-5)
*
The pagan influences in ancient Judah (Isa 2:5-9)
Questions for study and
analysis:
1.
The Church
Fathers, the Christian reformers, many Christian theologians and pastors, the
Nazis and Muslim leaders define the Jewish people in terms of Isaiah 1:4.
a)
Is this
application of Scripture correct? Why?
b)
To who
precisely were the words of Isaiah 1:4 addressed? (cf. Isaiah 1:1 – “in
the days of Uzziah, Jotham, Ahaz and Hezekiah, kings of Judah”)
2.
Isaiah 1:5 and
10 we are told as to whom this prophecy is addressed.
a)
How is this
precise audience related to Psalm 58 and to our Torah Seder for this week (Exodus
22:24 – 24:18)?
b)
What is the
deficiency of the corrupt leaders and judges of ancient Judah? (cf.
Isaiah 1:10)
3. In Isaiah 1:13-14 G-d says “your New Moons
and your appointed feasts My soul hates,” yet in our Torah Seder for
this week G-d said: “you will keep a feast unto Me” (Ex. 23:14) and “All
your males will appear before Ha-Shem your G-d” (Ex. 23:17)?
a)
Are these
texts contradicting each other?
b)
How should we
interpret accurately Isaiah 1:13-14?
4.
Isaiah 1:18 is
often heard from many Christian pulpits, yet the statement is enmeshed within
the paragraph of 1:16-20.
a)
What is the
relationship of Isaiah 1:18 to Isaiah 1:16-17?
b)
What is the
relationship of Isaiah 1:18 to Isaiah 1:19-20?
c)
If you were to
teach Isaiah 1:18 as an invitation of Messiah to humanity, what would you say
in order not to take the verse out of its context? (i.e. relate it first to
1:16-17 and then to 1:19-20).
5.
When is the message
of salvation of Isaiah 2:1-5 to take place?
a)
What part of
this message of salvation is directed to the Jewish people?
b)
What part of
this message of salvation is directed to the Gentiles?
c)
Should this be
part of our message of salvation to both Jews and Gentiles today?
Thursday July 27, 2006 Midrah of Matityahu
Reading: Matthew 10:9-16
Rabbi’s translation:
9. ¶ Do not receive a payment, whatever you received
gratis give gratis. Do not acquire any gold or silver or copper for your money belts;
10. take no suitcase for the journey, or extra tunic,
or sandals or a staff in your hand; for the worker is worth his keep.
11. "Whatever city or suburb you enter, search diligently
for some worthy person there and stay at his house until you leave.
12. As you enter a house, give them a Shalom! Saying:
“Shalom in this house, Shalom to all who sit in this house.”
13. If the house is indeed worthy, let your Shalom come
upon it; and if it is not worthy, let
your Shalom return to you!
14. If anyone will not welcome you or listen to your
words (and obey them), shake the dust off your feet when you leave that house
or city.
15. Amen, I say to you, it will be more tolerable for the
land of Sodom
and Gomorrah on
the day of Halakhic judgment than for that city.
16. Look, I am sending you forth like sheep among
wolves. Therefore be as shrewd as snakes and as wholesome as doves.
Questions for study and
analysis:
1.
Should
Hakhamim (Rabbis/Apostles) and Paqidim (Pastors) be paid a determined salary?
a)
What does
Matityahu (Matthew) 10:9-10 has to say about this?
b)
So on what
provision will Hakhamim (Rabbis/Apostles) and Paqidim (Pastors) will they
support themselves and their families? (cf. see end of v. 10)
c)
V. 10 says not
to take a staff. Who then will provide the staff?
d)
Since this
text is crafted in a parable form all of its contents are to be interpreted
metaphorically. What then does the metaphor that the worthy person/persons will
provide a staff for the Hakham (Rabbi/Apostle) or the Paqid (Pastor) mean?
2.
According to
this paragraph of the Midrash of Matityahu (Matthew), who is “a worthy person” in the eyes of G-d (v.11)?
a)
What
characteristics does this person have? (cf. vv. 9, 10, 11 and 14)
b)
According to
this passage how would we exactly go about searching diligently for a worthy
person or persons? Explain in detail.
3.
Notice that we translated “House” and not “home” to
reflect the tenor of the whole passage. Many congregations used to have next to
it quarters for guests to stay. Also, some big homes were both used for
dwelling as well as housing a congregation. If this is the case, then
a)
Who is the
“worthy person/s” in this parable?
b)
Why is it said
in v. 12 – “Shalom to all who sit in this house”? Why not “to all who dwell in this house”?
c)
What is
“shalom” as defined in this passage? (cf. v. 14)
4.
What
particular verses of:
a)
Our Torah
Seder for this week (Exod. 22:24 – 24:18)
b)
Our Psalm for
this week (Psalm 58)
c)
Our Ashlamatah
(prophetic lesson) for this week (Isaiah 56:1 – 57:19 & Isaiah 1:1 – 2:7)
Is
the parable of Matityahu (Matthew) 10:9-16 alluding to and commenting upon?
Friday July 28, 2006
Tying the Prophetic
Messages from G-d’s Word Together
1.
What is the
common thread (prophetic message) shared in our readings from the Torah, Psalm,
Prophets, and the parable in Matityahu (Matthew)?
2.
What is G-d’s
message for us as a congregation and as individuals for this week?
3.
How does this
message address this week’s world events, our congregation, and our present
personal circumstances?
Now we are ready for G-d to speak to us this coming
Shabbat at the congregational level and as individual families. May we be good
hearers of G-d’s Word, and thorough doers of it. Amen ve amen!
“Pray for the peace of Jerusalem; those who love you shall prosper.
Peace be within your walls; prosperity in your
towers.
Because of my brothers and my companions, I will
now say, Peace be in you.
Because of the house of Ha-Shem, our God, I will
seek your good.”
Psalm 122:6-9
Esnoga Bet Emunah - 227 Millset
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