Esnoga Bet Emunah

7104 Inlay St. SE, Lacey, WA 98513

Telephone: 360-584-9352 - United States of America © 2009

E-Mail: gkilli@aol.com

 

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

 

Three and 1/2 year Lectionary Readings

First Year of the Reading Cycle

Tammuz 5, 5769 – 26/27 June , 2009

First Year of the Shmita Cycle

 

Candle Lighting and Havdalah Times:

 

Atlanta, Georgia, U.S.

Friday June 26, 2009 – Candles at 8:34 PM

Saturday June 27, 2009 – Havdalah 9:36 PM

 

 

San Antonio, Texas, U.S.

Friday June 26, 2009 – Candles at 8:19 PM

Saturday June 27, 2009 – Havdalah 9:18 PM

 

Baton Rouge & Alexandria, Louisiana, U.S.

Friday June 26, 2009 – Candles at 7:53 PM

Saturday June 27, 2009 – Havdalah 8:52 PM

 

Sheboygan  & Manitowoc, Wisconsin US

Friday June 26, 2009 – Candles at 8:19 PM

Saturday June 27, 2009 – Havdalah 9:32 PM

 

Bowling Green & Murray, Kentucky, U.S.

Friday June 26, 2009 – Candles at 7:51 PM

Saturday June 27, 2009 – Havdalah 8:56 PM

 

Brisbane, Australia

Friday June 26, 2009 – Candles at 4:45 PM

Saturday June 27, 2009 – Havdalah 5:41 PM

 

Chattanooga, & Cleveland Tennessee, US

Friday June 26, 2009 – Candles at 8:41 PM

Saturday June 27, 2009 – Havdalah 9:44 PM

 

Bucharest, Romania

Friday June 26, 2009 – Candles at 8:46 PM

Saturday June 27, 2009 – Havdalah 10:00 PM

 

Miami, Florida, US

Friday June 26, 2009 – Candles at 7:58 PM

Saturday June 27, 2009 – Havdalah 8:55 PM

 

Jakarta, Indonesia

Friday June 26, 2009 – Candles at 5:31 PM

Saturday June 27, 2009 – Havdalah 6:22 PM

 

New London, Connecticut USA

Friday June 26, 2009 – Candles at 8:00 PM

Saturday June 27, 2009 – Havdalah 9:09 PM

 

Kuala Lumpur, Malaysia

Friday June 26, 2009 – Candles at 7:07 PM

Saturday June 27, 2009 – Havdalah 7:59 PM

 

Olympia, Washington, U.S.

Friday June 26, 2009 – Candles at 8:53 PM

Saturday June 27, 2009 – Havdalah 10:12 PM

 

Manila & Cebu, Philippines

Friday June 26, 2009 – Candles at 6:10 PM

Saturday June 27, 2009 – Havdalah 7:04 PM

 

Philadelphia, Pennsylvania USA

Friday June 26, 2009 – Candles at 8:15 PM

Saturday June 27, 2009 – Havdalah 9:23 PM

 

 

Singapore, Singapore

Friday June 26, 2009 – Candles at 6:55 PM

Saturday June 27, 2009 – Havdalah 7:47 PM

 

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

 

Roll of Honor:

 

This Torah commentary comes to you courtesy of:

 

His Honor Rosh Paqid Adon Hillel ben David and

beloved wife HH Giberet Batsheva bat Sarah,

His Honor Paqid Adon Mikha ben Hillel

His Honor Paqid Adon David ben Abraham,

Her Excellency Giberet Sarai bat Sarah and

beloved family,

His Excellency Adon Barth Lindemann and

beloved family,

His Excellency Adon John Batchelor and

beloved wife,

His Excellency Adon Ezra ben Abraham and

beloved wife HE Giberet Karmela bat Sarah,

Her Excellency Giberet Sandra Grenier

His Excellency Adon Stephen Legge and

beloved wife HE Giberet Angela Legge

His Excellency Adon Tracy Osborne and

beloved wife HE Giberet Lynn Osborne

His Excellency Rev. Dr. Adon Chad Foster and

beloved wife HE Giberet Tricia Foster

His Excellency Adon Fred Dominguez and beloved wife

 

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

 

Also a great thank you and great blessings be upon all who send comments to the list about the contents and commentary of the weekly Torah Seder and allied topics.

 

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

 

 

Shabbat

Torah Reading:

Weekday Torah Reading:

וַיֵּשֶׁב יַעֲקֹב

 

 

“VaY’shev Ya’aqob”

Reader 1 – B’Resheet 37:1-3

Reader 1 – B’Resheet 38:1-3

“And dwelt Jacob”

Reader 2 – B’ Resheet 37:4-8

Reader 2 – B’Resheet 37:4-7

“Y habitó Jacob”

Reader 3 – B’ Resheet 37:9-11

Reader 3 – B’Resheet 37:8-10

B’Resheet (Gen.) 37:1-36

Reader 4 – B’ Resheet 37:12-17

 

Ashlamatah: Isaiah 32:18 – 33:6 + 15

Reader 5 – B’ Resheet 37:18-22

 

 

Reader 6 – B’ Resheet 37:23-27

Reader 1 – B’Resheet 37:1-3

Psalm 30:1-13

Reader 7 – B’ Resheet 37:28-36

Reader 2 – B’Resheet 37:4-7

N.C.: Mark 3:31-35

       Maftir : B’Resheet 37:34-36

Reader 3 – B’Resheet 37:8-10

Pirke Abot: II:14

                  Isaiah 32:18 – 33:6 + 15

 

 

 

Rashi & Targum Pseudo Jonathan for: B’Resheet (Genesis) 37:1-36

 

RASHI

TARGUM PSEUDO JONATHAN

1. Ya’aqob settled in the land of his father's residence, in the land of Canaan.

1. And Jakob dwelt in peace in the land of the sojourning of his fathers, in the land of Kenaan.

2. This is the history of Ya’aqob; Yosef at the age of seventeen years, would tend the sheep with his brothers, and the lad was with the sons of Bilhah, and the sons of Zilpah, his father's wives. Yosef brought back bad reports about them to their father.

2. These are the generations of Jakob. Joseph was a son of seventeen years. He had come forth from the school, and was a youth brought up with the sons of Bilhah and the sons of Zilpha his fathers wives. And Joseph brought their evil report; for he had seen them eat the flesh that had been torn by wild beasts, the ears and the tails; and he came and told it to his father.

3. Yisrael loved Yosef more than any of his sons, for he was a son of his old age, and he made him a long, colourful cloak.

3. And Israel loved Joseph more than all his sons, because the likeness of Joseph resembled his own, and he made him a figured robe. [JERUSALEM. A figured robe.]

4. His brothers saw that their father loved him more than all his brothers, and they hated him. They could not speak to him peaceably.

4. And his brothers saw that their father loved him more than all his brethren, and they cherished enmity against him, and were unwilling to speak peacefully with him.

5. Yosef had a dream and he told his brothers, and they hated him even more.

5. And Joseph dreamed a dream, and declared it to his brethren, and they added yet to keep enmity against him.

6. He said to them, "Listen to this dream that I dreamt.

6. And he said to them, Hear now this dream which I have dreamed.

7. Behold, we were binding sheaves in the middle of the field. Behold my sheaf rose and stood up straight; and behold your sheaves surrounded it and prostrated themselves to my sheaf."

7. Behold, we were binding sheaves in the midst of the field, and lo, my sheaf arose, and stood upright; and, behold, your sheaves surrounded and bowed to my sheaf. [JERUSALEM. Were binding sheaves.]

8. His brothers said to him, "Will you then be a king over us? Will you indeed rule over us?" They hated him even more because of his dreams and his words.

8. And his brothers said to him, Are you thinking to reign over us, or do you expect to have rule over us? And they added yet to keep enmity against him, for his dream and for his words.

9. He had another dream and told it to his brothers. He said, "Behold! I dreamed another dream. The sun, the moon, and eleven stars were prostrating themselves to me."

9. And he dreamed again another dream, and told it to his brothers, and said, Behold, I have dreamed yet a dream, and lo, the sun, and the moon, and eleven stars, bowed to me.

10. He told it to his father and to his brothers. His father rebuked him, and said to him, "What is this dream that you dreamed? Shall I, your mother and your brothers come and prostrate themselves on the ground to you?"

10. And he related it to his father and to his brethren: but his father rebuked him, and said to him, What dream is this that you have dreamed? Will I, and your mother, and your brethren, really come and bow before you to the ground?

11. His brothers were jealous of him but his father kept the matter in mind.

11. And his brothers envied him; yet his father kept the saying in his heart.

12. His brothers went off to pasture their father's sheep in Shechem.

12. And his brothers went to feed their father's flock in Shekem.

13. Yisrael said to Yosef, "Aren't your brothers pasturing [the sheep] in Shechem? Come, I will send you to them." He [Yosef] said to him, "Here I am."

13. And it was at the time of days that Israel said to Joseph, Do not your brethren feed in Shekem? But I am afraid lest the Hivaee come and smite them, because they smote Hamor and Shekem and the inhabitants of the city. Come now; and I will send you to them And he said, Behold me.

14. He [Yisrael] said to him, "Go please, see after the well-being of your brothers, and the welfare of the sheep, and bring me a report." He sent [Yosef] from the depths of Chevron, and he came to Shechem.

14. And he said, Go, see the welfare of Your brethren, and the welfare of the flock, and return me word to the deep Counsel. But he sent him according to the deep counsel which was spoken to Abraham in Hebron; for on that day began the captivity of Mizraim.

15. A man found him going astray in the field. The man asked him, "What are you seeking?"

15. And Joseph arose, and came to Shekem. And Gabriel in the likeness of a man found him wandering a field. And the man asked him, saying, What do you seek?

16. He said, "I am looking for my brothers, tell me please, where are they pasturing?"

16. And he said, I seek my brothers; show me, please, where they feed.

17. The man said, “They have travelled on from here, for I heard them say, ‘Let us go to Dotan.’” Yosef went after his brothers and found them in Dotan.

17. And the man said, They have journeyed hence: for I heard beyond the Veil, that behold from to‑day would begin the servitude to the Mizraee; and it was said to them in prophecy, Hivaee would seek to set battle in array against them. Therefore said they, we will go unto Dothan. And Joseph went after his brothers, and found them in Dothan.

18. They saw him from a distance, and before he approached them they were plotting against him to kill him.

18. And they saw him from afar, before he had come near to them, and plotted against him to kill him.

19. One man said to another, "Here comes the dreamer.

19. And Shimeon and Levi, who were brothers in counsel, said each man to his brother, Behold, this master of dreams comes.

20. Now, come let us kill him and throw him into one of the pits; and we will say that a wild beast devoured him. Then we will see what will become of his dreams."

20. And now come let us kill him and throw him into one of the pits and say that an evil beast has devoured him; arid we shall see what will be the interpretation of his dreams.

21. Reuven heard and rescued him from their hands. He said, "Let us not kill him."

21. And Reuben heard, and delivered him from their hands, and said, We will not kill him nor become guilty of his blood.

22. Reuven said to them, "Do not commit bloodshed. Throw him into this pit which is in the wilderness, and do not lay a hand on him." His purpose was to rescue him from their hands, to bring him back to his father.

22. And Reuben said, Let us not shed innocent blood. Throw him into this pit in the wilderness, but the hand of the slayer stretch not forth against him; because he would deliver him from their hand, and restore him to his father.

23. When Yosef came to his brothers, they stripped him of his coat, the long, colorful coat that he had on.

23. And when Joseph came to his brothers, they stripped him of his garment, the figured garment that was on him,

24. They took him and threw him into the pit. The pit was empty; there was no water in it.

24. and took and threw him into the pit; but the pit was empty, no water was therein, but serpents and scorpions were in it.

25. They sat down to eat bread. They raised their eyes and saw,--- behold a Yishmaelite caravan was coming from Gilad. Their camels were carrying spices, balsam and lotus, bringing them down to Egypt.

25. And they sat around to eat bread. And they lifted up their eyes, and looked, and behold a band of Arabians [JERUSALEM. A band of Saracens] were coming from Gilead with their camels, carrying wax, resin, balsam and stacte, proceeding to go into Mizraim.

26. Yehudah said to his brothers, "What will we gain if we kill our brother and cover up his blood?

26. And Jehuda said to his brethren, What profit of mammon should we have if we killed our brother, and covered his blood?

27. Come let us sell him to the Yishmaelites, and let our hands not be upon him; for he is our brother, our own flesh." His brothers listened [to him.]

27. Come, let us sell him to the Arabians, and our hands will not be upon him to kill him; for our brother is our own flesh. And his brethren agreed.

28. Midianite merchants passed by. They [the brothers] pulled Yosef up from the pit and sold Yosef to the Yishmaelites for twenty pieces of silver. They brought Yosef to Egypt.

28. And the Midianite men, masters of business, passed by; and they drew and brought up Joseph out of the pit, and sold Joseph to the Arabians for twenty mahin of silver; and they bought sandals of them. And they brought Joseph to Mizraim.

29. Reuven returned to the pit, but behold, Yosef was not in the pit. He [then] tore his clothes [in grief.]

29. And Reuben returned to the pit; for he had not been with them to assist when they sold him, because he had sat fasting on account that he had confounded the couch of his father; and he had gone and sat among the hills, that he might return to the pit and bring him up for his father, if haply he might avert his anger. But when he had returned, and looked, and, behold, Joseph was not in the pit, he rent his clothes,

30. He returned to his brothers and said, "The boy is not there; and I---where can I go."

30. and returned to his brethren, and said, The youth is not; and I, where will I go, and how will I see the look of my father's face?

31. They took Yosef 's coat, slaughtered a goat, and dipped the coat in the blood.

31. But they took the garment of Joseph, and killed a kid of the goats, because his blood is like the blood of a man, and they dabbled the garment in the blood.

32. They sent the long, colourful coat and brought it to their father, and said, "We found this. Please identify it. Is it your son's coat or not?"

32. And they sent it by the hand of the sons of Zilpha and of the sons of Bilhah the figured garment; and they brought it to their father, and said, This have we found; know now, whether it be your son's garment, or not.

33. He recognized it and said, "It is my son's coat. An evil beast has devoured him. Yosef has been torn to pieces."

33. And he recognised it and said, It is my son's garment: a beast of the wilderness has not devoured him, neither has he been slain by the hand of man; but I see by the Holy Spirit, that an evil woman stands against him. [JERUSALEM. And he discerned it and said, It is my son's garment: yet a wild beast has not devoured him, neither is my son Joseph slain ; but I see by the Spirit of the sanctuary, that an evil woman stands against him.

34. Ya’aqob tore his robes, and placed sackcloth on his loins. He mourned for his son for many days.

34. And Jakob rent his clothes, and wrapped sackcloth on his loins, and mourned for his son many days.

35. All his sons and all his daughters rose to console him, but he refused to be consoled. He said, "I will go down to the grave mourning for my son." His father wept for him.

35. And all his sons and all the men of his house arose and went to console him; but he refused to receive consolation, and said, For I will go down to my son mourning to the house of the grave. And Izhak his father also wept for him.

36. The Midianites sold him in Egypt to Potiphar, an officer of Pharaoh, the chief of the executioners.

36. But the Midianites sold him in Mizraim to Potiphar a captain of Pharoh, a captain of the guards.

[JERUSALEM. To Potiphar an officer of Pharoh, a captain of the guards.]

 

 

 

Reading Assignment:

 

Torah With Targum Onkelos and Rashi’s Commentary – Vol. 1

The Book of Genesis: Hebrew/English

By: A.M. Silberman & M. Rosenbaum

Published by: BN Publishing (2007)

pp. 179-185.

 

The Torah Anthology: Yalkut Me’Am Lo’Ez - Vol IIIa: The Twelve Tribes

By: Rabbi Ya’aqob Culi

Published by: Moznaim Publishing Corp. (New York, 1988)

Vol. IIIa, pp. 229-270.

 

 

 

Welcome to the World of P’shat Exegesis

 

In order to understand the finished work of the P’shat mode of interpretation of the Torah, one needs to take into account that the P’shat is intended to produce a catechetical output, whereby a question/s is/are raised and an answer/s is/are given using the seven Hermeneutic Laws of R. Hillel and as well as the laws of Hebrew Grammar and Hebrew expression.

 

The Seven Hermeneutic Laws of R. Hillel are as follows

[cf. http://www.jewishencyclopedia.com/view.jsp?artid=472&letter=R]:

 

1. Ḳal va-ḥomer: "Argumentum a minori ad majus" or "a majori ad minus"; corresponding to the scholastic proof a fortiori.

2. Gezerah shavah: Argument from analogy. Biblical passages containing synonyms or homonyms are subject, however much they differ in other respects, to identical definitions and applications.

3. Binyan ab mi-katub eḥad: Application of a provision found in one passage only to passages which are related to the first in content but do not contain the provision in question.

4. Binyan ab mi-shene ketubim: The same as the preceding, except that the provision is generalized from two Biblical passages.

5. Kelal u-Peraṭ and Peraṭ u-kelal: Definition of the general by the particular, and of the particular by the general.

6. Ka-yoẓe bo mi-maḳom aḥer: Similarity in content to another Scriptural passage.

7. Dabar ha-lamed me-'inyano: Interpretation deduced from the context.

 

 

 

Rashi Commentary for: B’Resheet (Genesis) ‎37:1-36

 

1 Jacob dwelt Scripture described Esau’s settlements and his generations, [but only] briefly, because they were not distinguished nor important enough to elaborate on [in detail] how they settled and the order of their wars, [or] how they drove out the Horites. [In contrast] it (Scripture) elaborates at length on the settlements of Jacob and his generations, and all the events that brought these about, since they were [considered] important [enough] to the Omnipresent to dwell upon at length. Similarly, you find regarding the ten generations from Adam to Noah: So-and-so begot so-and-so, but when it (Scripture) reached Noah, it dwelt upon him at length. Likewise, with the ten generations from Noah to Abraham, it dealt [only] briefly with them, but when it reached Abraham, it dwelt upon him at length. This can be compared to a pearl that falls into the sand: A person searches in the sand and sifts it with a sieve until he finds the pearl, and when he finds it, he casts the pebbles from his hand and keeps the pearl. (Another interpretation of “Jacob dwelt”—The camels of a flax dealer [once] entered [a town], laden with flax. The blacksmith wondered, “Where will all this flax go?” One clever fellow answered him, “One spark will come out of your bellows, which will burn it all.” So did Jacob see all the chieftains [of Esau] mentioned above (36:15-19, 40-43). He wondered and said, “Who can conquer them all?” What is written below? “These are the generations of Jacob: Joseph” (verse 2), only, and it is written: “And the house of Jacob will be fire, and the house of Joseph a flame, and the house of Esau will become stubble” (Obadiah 1:18). One spark will emerge from Joseph, which will destroy and consume them all. From an old Rashi.) [From Tanchuma Vayeshev 1]

 

2 These are the generations of Jacob And these are those of the generations of Jacob. These are their settlements and their wanderings until they came to settle. The first cause [of their wanderings]: when Joseph was seventeen years old, etc. Through this [the events that unfolded], they wandered and descended to Egypt. This is according to the plain explanation of the verse, putting everything in its proper perspective. The Midrash Aggadah, however, interprets [the passage as follows]: Scripture bases the generations of Jacob on Joseph because of many things: one is that, with his entire being, Jacob served Laban only for Rachel [and Rachel bore Joseph]. In addition, Joseph’s features resembled his (Jacob’s), and whatever happened to Jacob happened to Joseph. This one (Jacob) was hated, and that one (Joseph) was hated. This one—his brother (Esau) sought to kill him, and that one his brothers sought to kill him, and likewise many [other similarities related] in Genesis Rabbah (84:6). It is further expounded upon [as follows]: “dwelt” (verse 1) When Jacob sought to dwell in tranquility, the troubles of Joseph sprang upon him. The righteous/generous seek to dwell in tranquility. Said the Holy One, blessed be He, “What is prepared for the righteous/generous in the world to come is not sufficient for them, but they seek [also] to dwell in tranquility in this world!”

 

and he was a lad He behaved childishly, fixing his hair and touching up his eyes so that he would appear handsome. [From Gen. Rabbah 84:7]

 

with the sons of Bilhah That is to say, he was frequently with the sons of Bilhah, because his [other] brothers would demean them, while he acted friendly toward them. [From Tanchuma Vayeshev 7]

 

evil tales about them - Any evil he saw in his brothers, the sons of Leah, he would tell his father: 1) that they ate limbs from living animals, 2) that they demeaned the sons of the handmaids by calling them slaves, and 3) that they were suspected of illicit sexual relationships. For these three [tales] he was punished: For [the report that his brothers ate] limbs from living animals, “they slaughtered a kid” (Gen. 37:31) when they sold him, and did not eat it alive. For the report that he told about them that they called their brothers slaves, “Joseph was sold as a slave” (Ps. 105:17), and concerning the illicit sexual relationships that he told about them, “his master’s wife lifted her eyes, etc.” (Gen. 39: 7).

 

tales about them Heb. דִּבָּתָם Every expression of דִּבָּה denotes parlediz in Old French, gossip, slander. Whatever evil he could tell about them he told. דִּבָּה is an expression of making the lips of the sleeping speak.

 

3 a son of his old age Heb. - בֶן-זְקֻנִים, for he was born to him in his old age (Pirkei d’Rabbi Eliezer, ch. 38). Onkelos rendered: for he was a wise son to him. Whatever he had learned from Shem and Eber he gave over to him. Another explanation: for his (Joseph’s) features (ZIV IQONIN) resembled his own (those of Jacob). [From Gen. Rabbah 84:8]

 

fine woolen Heb. פַּסִּים, a term meaning fine woolen garments, like “green wool (KARPAS) and blue wool” (Esther 1:6), and like the fine woolen coat (K’TONET PASIM) of Tamar and Amnon (II Sam. 13:18). The Midrash Aggadah, however, explains that it was called PASIM because of his (Joseph’s) troubles, namely, that he was sold to Potiphar (פוֹטִיפַר), to the merchants (סֹחֲרִים), to the Ishmaelites (יִּשְׁמְעֵאלִים), and to the Midianites (מִדְיָנִים). [From Gen. Rabbah 84:8]

 

4 and they could not speak with him peacefully From what is stated to their discredit, we may learn something to their credit, that they did not say one thing with their mouth and think differently in their heart. [From Gen. Rabbah 84:9]

 

speak with him Heb. דַּבְּרוֹ, [the equivalent of] L’DABER IMO, to speak with him. [From Targum Onkelos]

 

7 binding sheaves Heb. מְאַלְּמִים אֲלֻמִּים, as the Targum renders: M’ASERIN ESARIN, sheaves, and likewise, carrying his sheaves (אֲלֻמֹּתָיו) (Ps. 126:6). The same is found in the Mishnah: But [if one finds] large sheaves (V’HA-ALUMOT), one must take [them] and announce [them] (Baba Mezia 22b).

 

my sheaf arose It stood erect.

 

and also stood upright It remained standing erect in its place.

 

8 and on account of his words Because of the evil tales that he would bring to their father.

 

10 And he told [it] to his father and to his brothers After he told it to his brothers, he told it again to his father in their presence.

 

his father rebuked him because he was bringing hatred upon himself.

 

Will we come Isn’t your mother (Rachel) already dead? But he (Jacob) did not know that the matters referred to Bilhah, who had raised him (Joseph) as [if she were] his mother (Gen. Rabbah 84:11). Our Rabbis, however, derived from here that there is no dream without meaningless components (Ber. 55a/b). Jacob, however, intended to make his sons forget the whole matter, so that they would not envy him (Joseph). Therefore, he said, “Will we come, etc.” Just as it is impossible for your mother, so is the rest meaningless.

 

11 awaited the matter Heb. שָׁמַר. He was waiting and looking forward in expectation of when it (the fulfillment) would come. Similarly, “awaiting (שֹׁמֵר) the realization [of God’s promise]” (Isa. 26:2), [and] “You do not wait (תִשְׁמֹר) for my sin” (Job 14:16). You do not wait. [From Gen. Rabbah 84:12]

 

12 to pasture their father’s flocks Heb. לִרְעוֹת אֶת-צֹאן. There are dots over the word אֶת, for they went only to “pasture” [i.e., feed] themselves. [From Gen. Rabbah 84:13] 13

 

“Here I am.” An expression of modesty and eagerness. He went with alacrity to fulfill his father’s command although he knew that his brothers hated him. [From Mechilta Beshallach, second treatise, introduction]

 

14 from...Hebron But is not Hebron on a mountain? It is stated: “And they ascended in the south, and he came as far as Hebron” (Num. 13:22). But [it is to be understood that he sent him] from the deep counsel of the righteous/generous man who is buried in Hebron (i.e., Abraham), to fulfill what was said to Abraham between the parts (Gen. 15:13). [From Gen. Rabbah 84: 13]

 

and he came to Shechem a place destined for misfortune. There the tribes sinned, there Dinah was violated, there the kingdom of the house of David was divided, as it is said: “And Rehoboam went to Shechem” (I Kings 12:1). [From Sanh. 102a]

 

15 Then a man found him This is [the angel] Gabriel, as it is said: “And the man Gabriel” (Dan. 9:21). [From Tanchuma Vayeshev 2]

 

17 They have traveled away from here They removed themselves from brotherhood.

 

‘Let us go to Dothan.’ Heb. נֵלְכָה דֹּתָיְנָה, to seek regarding you legal pretexts (NIK’LEI DATOT), by which they could put you to death. According to its simple meaning, however, it is a place-name, and a Biblical verse never loses its simple sense.

 

18 they plotted Heb. וַיִּתְנַכְּלוּ. They were filled with plots and cunning.

 

against him Heb. אֹתוֹ, similar to ITO or IMO, i.e. אֵלָיו, to him.

 

20 and we will see what will become of his dreams Rabbi Isaac said, This verse says: “Expound on me.” [I.e., this verse demands a midrashic interpretation.] The Holy Spirit says thus: They (the brothers) say, “Let us kill him,” but the verse concludes: “and we will see what will become of his dreams.” Let us see whose word will stand up, yours or Mine. It is impossible that they (the brothers) are saying, “and we will see what will become of his dreams,” because, since they will kill him, his dreams will come to nought. [From Tan. Buber, Vayeshev 13]

 

21 “Let us not deal him a deadly blow.” Heb. לֹא נַכֶּנּוּ נָפֶשׁ. Literally, let us not smite him the soul. [This is equivalent to] MAKAT NEFESH, [let us not deal him] a deadly blow, which means death. [From Targum Onkelos]

 

22 to save him The Holy Spirit testifies for Reuben that he said this only to save him, so that he would [be able to] come and take him out of there. He said, “I am the firstborn and the eldest of them all. The sin will be attributed only to me.” [from Gen. Rabbah 84:15]

 

23 that they stripped Joseph of his shirt This is the shirt.

 

of the fine woolen coat which was upon him This is what his father gave to him, more than his brothers. [From Gen. Rabbah 84:16]

 

24 now the pit was empty—there was no water in it Since it says: “now the pit was empty,” do I not know that there was no water in it? For what purpose did the Torah write, “there was no water in it”? [To inform us that] there was no water in it, but there were snakes and scorpions in it. [From Shab. 22a, Chag. 3a]

 

25 a caravan Heb. אֹרְחַת, as the Targum renders SH’YARAT, [אֹרְחַת] because of those who travel on the way (ORACH).

 

and their camels were carrying, etc. Why did Scripture publicize their burden? To let you know the reward of the righteous/generous, for it is customary for Arabs to carry only naphtha and tar, whose odor is foul, but for this one (Joseph) it was arranged [that they should be carrying] spices, so that he should not be afflicted by a foul odor. [Mechilta Beshallach, treatise 2, section 5]

 

spices Heb. נְכֹאת. Any collection of many spices is called נְכֹאת. Similarly, “and he showed them his entire storeroom of spices (בֵּית נְכֹתֹה)” (II Kings 20:13), the compounding of his spices. Onkelos, however, renders it as a word meaning wax.

 

balm Heb. וּצְרִי, a sap that drips from balsam trees, and this is NATAT, sap, which is enumerated with the ingredients of the incense [used in the Temple] (Exod. 30:34-38).

 

and lotus Heb. וָלֹט. This is called LOTITA in the language of the Mishnah (Shevi’ith 7:6). Our Sages defined it as a root of an herb, called aristolochie, birthwort, in Tractate Niddah (8a).

 

26 What is the gain What money [will we profit]? As the Targum renders.

 

and cover up his blood And conceal his death.

 

27 And… hearkened Heb. וַיִּשְׁמְעוּ, [which the Targum renders:] V’QABILU MINEH, and they accepted from him. Every instance of SH’MIAH that signifies acceptance, such as this one and such as “And Jacob listened (וַיִּשְׁמַע) to his father” (Gen. 28:7), “We will do, and we will listen (וְנִשְׁמָע)” (Exod. 24:7), is translated N’QABEL. Every instance that means the hearing of the ear, [however,] such as “And they heard (וַיִּשְׁמְעוּ) the voice of the Lord God going in the garden” (Gen. 3: 8), “But Rebecca overheard (שֹׁמַעַת)” (ibid. 27:5), “and Israel heard (וַיִּשְׁמַע) [of it]” (ibid. 35:22), “I have heard (שָׁמַעְתִּי) the complaints” (Exod. 16:12), are all rendered [respectively]: USH’MA, USH’MA’AT, USH’MA’U, QADAMAI, SH’MI’A.

 

28 Then Midianite men, merchants, passed by This is another caravan, and Scripture informs you that he was sold many times. [From Tanchuma Buber, Vayeshev 13]

 

and they pulled The sons of Jacob [pulled] Joseph out the pit and sold him to the Ishmaelites, and the Ishmaelites to the Midianites, and the Midianites to Egypt. [From Midrash Asarah Harugei Malchuth]

 

29 And Reuben returned But when he (Joseph) was sold, he (Reuben) was not there, for his day to go and serve his father had arrived (Gen. Rabbah 84:15). Another explanation: He was busy with his sackcloth and his fasting for disarranging his father’s bed (Peskikta d’Rav Kahana ch. 25.

 

30 …where will I go? Where will I flee from Father’s pain?

 

31 and they slaughtered a kid Its blood resembles that of a human. [From Gen. Rabbah 84:19, Targum Jonathan]

 

the coat Heb. הַכֻּתֹּנֶת. This is its name. [I.e. this is the absolute state.] But when it is connected to another word [i.e. in the construct state], as in “Joseph’s coat” (כְּתֹנֶת יוֹסֵף), “a fine woolen coat” (כְּתֹנֶת פַּסִּים) (above, verse 3), [and] “a linen shirt” (כְּתֹנֶת-בַּד) (Lev. 16:4), it is vowelized כְּתֹנֶת.

 

33 and he said, “[It is] my son’s coat…” It is [my son’s coat]. [From targumim]

 

a wild beast has devoured him [This means that] the Holy Spirit flickered within him: Potiphar’s wife will ultimately provoke him (Gen. Rabbah 84:19). Now why did the Holy One, blessed be He, not reveal it (the truth) to him? Because they (the brothers) excommunicated and cursed anyone who would reveal [it], and they included the Holy One, blessed be He, with them, but Isaac, however, knew that he was alive [but] he said, “How can I reveal it if the Holy One, blessed be He, does not wish to reveal it to him?” [from Tanchuma Miketz]

 

34 many days Twenty-two years from the time he (Joseph) left him until Jacob went down to Egypt, as it is said: “Joseph was seventeen years old, etc.” (verse 2), and he was 30 years old when he stood before Pharaoh, and the seven years of plenty, “For this is already two years of the famine” (Gen. 45:6) when Jacob came to Egypt. Here are 22 years corresponding to the 22 years that Jacob did not fulfill [the mitzvah] to honor his father and mother: 20 years that he was in Laban’s house, and two years that he was on the road when he returned from Laban’s house, one and a half years in Succoth and six months in Beth-el. This is what he [meant when he] said to Laban, “This is twenty years for me in your house” (Gen. 31:41). They are for me, upon me, and I will ultimately suffer [for twenty years], corresponding to them. [From Gen. Rabbah 84:20, Meg. 16b-17a]

 

35 and all his daughters Rabbi Judah says: Twin sisters were born with every tribe, and they married them. Rabbi Nehemiah says: They were Canaanite women. But what is the meaning of “and all his daughters”? A person does not hesitate to call his son-in-law his son and his daughter-in-law his daughter. [From Gen. Rabbah 84:21]

 

but he refused to be consoled No one accepts consolation for a person who is really alive but believed to be dead, for it is decreed that a dead person should be forgotten from the heart, but not a living person. [From Gen. Rabbah 84:21, Pes. 54b]

 

I will descend on account of my son Heb. אֶל-בְּנִי. There are many instances of אֶל that serve as an expression of עַל, “on account of,” e.g. “on account of (אֶל-שָׁאוּל) Saul and on account of (וְאֶל-בֵּית הַדָּמִים) the bloody house” (II Sam. 21:1); “because (אֶל-הִלָּקַח אֲרוֹן הָאֱלֹהִים) the Ark of God had been taken and because of (וְאֶל-חָמִיהָ וְאִישָׁהּ) (the death of) (sic) her father-in-law and her husband” (I Sam. 4:21).

 

as a mourner to the grave Heb. שְׁאֹלָה. According to its simple meaning, it is a term denoting the grave. In my mourning I will be buried, and I will not be consoled all my days (Targum Jonathan ben Uzziel). [According to] its midrashic interpretation, however, [שְׁאֹלָה means] Gehinom. This sign was given into my hand from God, that if none of my sons dies within my lifetime, I am assured that I will not see the face of Gehinnom. [From Tanchuma Vayigash 9, Midrash Yelammedenu]

 

and his father wept for him This refers to Isaac. He was weeping over Jacob’s distress, but he did not mourn [for Joseph], for he knew that he was alive. [From Gen. Rabbah 84:21]

 

36 chief of the slaughterers Those who slaughter the king’s animals.

 

 

 

The Hebrew “Cloak” or “Coat” in ancient times up to the expulsion from the land of Israel

 

The Tallit (also sometimes spelled Tallith) is a Prayer Shawl worn by Jewish men and women (Orthodox women do not wear Tallit) after they reached their Bar Mitzvah (13th Jewish Birthday) for boys or Bat Mitzvah (12th Jewish Birthday) for girls. The Tallit is used during the morning prayer, on all weekdays (including Sabbath and other holydays). It is not worn for afternoon and evening prayers.

 

In Ashkenazi communities it is usually only worn by married men, but there are different customs about this.

 

The Tallit itself is a white rectangular piece of fabric, which is usually made of wool, but sometimes is made of cotton, poliester or silk. On each of the four corners of the Tallit are special knots called Tassels (Tzitzit) in fulfillment of the biblical commandment. The purpuse of the Tallit is to hold the Tassels, so the Tallit itself has no religious meaning. The purpose of the Tzitzit (according to the Torah) is to remind us of God's commandments. Many Tallitot have blue or black stripes woven in along the shorter ends. They also commonly have an artistic motif (also called Atarah or crown) of some kind along the top long end (the part that goes against your neck). There is no particular religious significance to the Atarah, it simply shows which side of the Tallit shoudl be up.

 

The word Tallit originally meant "gown" or "cloak." It was a rectangular mantel that looked like a blanket and was worn by men in ancient times. Initially, the Tallit was worn as a daily habit, but after the exile of the Jews from Eretz Israel and their dispersion, they came to adopt the fashions of their gentile neighbors and the Tallit became a religious garment for prayer; hence its meaning of Prayer Shawl.

 

Types of Tallit

 

 

 

Talli Requirements

 

 

 

 

Following are pictures of what the Biblical Tallit, Coat, or Cloak looked like.

 

     Biblical Tallit/Coat                         Tallit Katan

 

 

 

Ketubim: Targum Tehillim (Psalms) 30:1-13

 

Judaica Press

Targum on the Psalms

1. A psalm; a song of dedication of the House, of David.

1. A praise song for the dedication of the sanctuary. Of David.

2. I will exalt You, O LORD, for You have raised me up, and You have not allowed my enemies to rejoice over me.

2. I will praise You, O LORD, for You made me stand erect, and did not let my enemies rejoice over me.

3. O LORD, I have cried out to You, and You have healed me.

3. O LORD my God, I prayed in Your presence and You healed me.

4. O LORD, You have brought my soul from the grave; You have revived me from my descent into the Pit.

4. O LORD, You raised my soul out of Sheol; You preserved me from going down to the pit.

5. Sing to the LORD, His pious ones, and give thanks to His holy name.

5. Sing praise in the LORD’s presence, you his devotees; and give thanks at the invocation of His holy one.

6. For His wrath lasts but a moment; life results from His favor; in the evening, weeping may tarry, but in the morning there is joyful singing.

6. For His anger is but a moment; eternal life is His good pleasure. In the evening one goes to bed in tears, but in the morning one rises in praise.

7. And I said in my tranquility, "I will never falter."

7. And I said when I dwelt in trust, I will never be shaken.

8. O LORD, with Your will, You set up my mountain to be might, You hid Your countenance and I became frightened.

8. O LORD, by Your will You prepared the mighty mountains; You removed Your presence, I became afraid.

9. To You, O LORD, I would call, and to the LORD I would supplicate

9. In Your presence, O LORD, I will cry out; and to You, O my God, I will pray.

10. "What gain is there in my blood, in my descent to the grave? Will dust thank You; will it recite Your truth?

10. [And I said], What profit is there in my blood, when I descend to the grave? Can those who descend to the dust praise You? Will they tell of Your faithfulness?

11. Hear, O LORD, and be gracious to me; O LORD, be my helper."

11. Accept, O LORD, my prayer, and have mercy on me; O LORD, be my helper.

12. You have turned my lament into dancing for me; You loosened my sackcloth and girded me with joy.

12. You turned my lament into my celebration; You loosened my sackcloth and girded me with joy.

13. So that my soul will sing praises to You and not be silent. O LORD, my God, I will thank You forever.

13. Because the nobles of the world will give You praise and not be silent, O LORD my God, I [too] will give You praise.

 

 

 

 

Rashi’s Commentary for: Psalm 30:1-13  

 

1 A song of dedication of the House which the Levites will say at the dedication of the House in the days of Solomon.

 

2 I will exalt You, O Lord, for You have raised me up Heb. דִלִּיתָנִי, You have lifted me on high.

 

and You have not allowed my enemies to rejoice over me Heb. לִי, like עלי, over me, for they would say, “David has no share in the world to come,” but when they saw that the doors opened for the Ark because of me, then they knew that the Holy One, blessed be He, had forgiven me for that sin, and the faces of David’s enemies became as black as the bottom of a pot.

 

3 and You have healed me That is the forgiving of iniquity/lawlessness, as (in Isa. 6:10), “and he repent and be healed.”

 

4 from my descent into the Pit, etc. Heb. מיורדי, like MIY’RIDATI, from my descent into the Pit, that I should not descend into Gehinnom.

 

5 Sing to the Lord, His pious ones about what He did for me, because you can take refuge in Him, and He will benefit you; and even if you are experiencing pain, have no fear.

 

6 For...but a moment [For] His wrath lasts but a short [moment]; life results from His favor, there is long life in appeasing and placating Him.

 

7 And I said in my tranquility In my tranquility, I thought that I would never falter. However, the matter is not in my power, but in the power of the Holy One, blessed be He. With His will, He set up my mountain, my greatness to be [my] might but when He hid His countenance from me, I was immediately frightened.

 

9 To You, O Lord, I would call I would call to You and supplicate constantly, saying before You: “What gain is there in my blood, etc.,” and You heard my voice and turned my lament into dancing for me.

 

12 You loosened Heb. פִּתַּחְתָּ, alachas in Old French, to release, like (Gen. 24:32): “and he untied (וַיְפַתַּח) the camels.” Our Sages, however, explained the entire psalm as referring to Mordecai, Esther, and Haman, in Pesikta Zuta.

 

and I said in my tranquility Haman said this.

 

To You, O Lord, I would call Esther said this etc. until “be my helper.”

 

You turned my lament into dancing for me Mordecai and all Israel said this.

 

 

 

Ashlamatah: Isaiah 32:18 – 33:6 + 15‎‎‎

 

18. And my people will abide in a peaceable habitation, and in secure dwellings, and in quiet resting-places.

19. And it will hail, in the downfall of the forest; but the city will descend into the valley.

20. Happy are you that sow beside all waters, that send forth freely the feet of the ox and the ass.

 

1. Woe to you that spoils, and you were not spoiled; and deals treacherously, and they dealt not treacherously with you! When you have ceased to spoil, you will be spoiled; and when you are weary with dealing treacherously, they will deal treacherously with you. {S}

 

2. O LORD, be gracious unto us; we have waited for You; be You their arm every morning, our salvation also in the time of trouble.

3. At the noise of the tumult the peoples are fled; at the lifting up of Yourself the Gentiles are scattered.

4. And your spoil is gathered as the caterpillar gathers; as locusts leap do they leap upon it.

5. The LORD is exalted, for He dwells on high; He has filled Zion with justice and righteousness/generosity.

6. And the stability of your times will be a hoard of salvation - wisdom and knowledge, and the fear of the LORD which is His treasure. {P}

 

7. Behold, their valiant ones cry without; the ambassadors of peace weep bitterly.

8. The highways lie waste, the wayfaring man ceases; he has broken the covenant, he has despised the cities, he regards not man.

9. The land mourns and languishes; Lebanon is ashamed, it withers; Sharon is like a wilderness; and Bashan and Carmel are clean bare. {S}

 

10. Now will I arise, says the LORD; now will I be exalted; now will I lift Myself up.

11. You conceive chaff, you will bring forth stubble; your breath is a fire that will devour you.

12. And the peoples will be as the burnings of lime; as thorns cut down, that are burned in the fire. {P}

 

13. Hear, your that are far off, what I have done; and, you that are near, acknowledge My might.

14. The sinners in Zion are afraid; trembling has seized the ungodly: ‘Who among us will dwell with the devouring fire? Who among us will dwell with everlasting burnings?’

15. He that walks righteously/generously, and speaks uprightly; he that despises the gain of oppressions, that shakes his hands from holding of bribes, that stops his ears from hearing of blood, and shuts his eyes from looking upon evil;

16. He will dwell on high; his place of defence will be the munitions of rocks; his bread will be given, his waters will be sure.

17. Your eyes will see the king in his beauty; they will behold a land stretching afar.

18. Your heart will muse on the terror: ‘Where is he that counted, where is he that weighed? Where is he that counted the towers?’

19. You will not see the fierce people; a people of a deep speech that you cannot perceive, of a stammering tongue that you cannot understand.

20. Look upon Zion, the city of our solemn gatherings; your eyes will see Jerusalem a peaceful habitation, a tent that will not be removed, the stakes whereof will never be plucked up, neither will any of the cords thereof be broken.

21. But there the LORD will be with us in majesty, in a place of broad rivers and streams; wherein will go no galley with oars, neither will gallant ship pass thereby.

22. For the LORD is our Judge, the LORD is our Lawgiver, the LORD is our King; He will save us.

23. Your tacklings are loosed; they do not hold the stand of their mast, they do not spread the sail; then is the prey of a great spoil divided; the lame take the prey.

24. And the inhabitant will not say: ‘I am sick’; the people that dwell therein will be forgiven their iniquity/lawlessness.

 

 

 

Mishnah Pirke Abot: II:14

 

Rabbi Tarfon said: The day is short, the work is great, the labourers are lazy, the pay is high and the employer is insistent. He used to say: You do not have to complete the job, but neither are you a free man to be quit of it. If you have studied a great deal of Torah, you will be given a great reward and your employer can be trusted to pay you your wages. Know also that the wages of the righteous/generous are paid in the Time to Come.

 

Abarbanel on Pirke Abot

By: Abraham Chill

Sepher Hermon Press, Inc. 1991

ISBN 0-87203-135-7

(pp. 146-150)

 

Rabbi Tarfon was a colleague of Rabbi Elazar ben Arokh and Rabbi Yehoshua and a disciple of Rabbi Yohanan ben Zakkai.

 

Abarbanel is persistent in his determination to interpret this entire section of Pirqe Abot as a discussion between those who support the view of Rabbi Yehudah Ha-Nasi (Chapter II, mishnah 1) who maintains that all a Jew is required to do is to study Torah, and those who subscribe to the view of his son, Rabban Gamliel (Chapter II, mishnah 2), who believes that Torah together with derekh eretz is the ideal. Rabbi Yehudah Ha-Nasi's view won the approval of Hillel and Rabban Yohanan ben Zakkai. Rabban Gamliel's view is supported by the five disciples of Rabban Yohanan ben Zakkai.

 

In the view of Abarbanel, Rabbi Tarfon in our Mishnah comes to arbitrate in this debate.

 

Basically he agrees with Rabban Yohanan ben Zakkai's disciples that the preferable mode of life for the Jew is one which is comprised of both Torah and derekh eretz. However, man's days are so few that there simply is no time to engage in a profound and extensive study of Torah, which we are entreated to do, and participate in the various aspects of derekh eretz. In fact the two disciplines are so vast that it is impossible to achieve any measure of success in either, if one tries to master both. A choice must be made between the two and the choice must be Torah. Although it is also impossible to completely master Torah even if one devotes oneself entirely to its study, the rewards in this discipline are greater than those of derekh eretz, important as it may be. This, of course, endorses the view of Rabbi.

 

In this context we can understand what Rabbi Tarfon meant when he said, “The day is short.” Compared to what man has to achieve, his life-span is like a day - and not a long summer day but a short winter day. Furthermore, even during our short life span, a great part is childhood and old-age and even during our productive years we are constantly troubled by pursuits of the flesh, sickness and crises. Even so, we could still achieve a great deal in Torah but “the workers are lazy” - we are not overly enthusiastic about extending ourselves in the pursuit of Torah.

 

At this point, Abarbanel digresses to define laziness. A lazy person is not one who does not care whether he succeeds or not. Rather, he has strong ambitions, hopes and dreams but is indolent and lacks the drive to bring his aspirations to fruition. His lackadaisical and sluggish manner of life prevent him from concretizing his aspirations. Therefore, it is not laziness itself that is detrimental, but the punishing frustration in the knowledge that he has the potential of success but is thwarted by his indolence. What destroys that individual is not the inactivity per se, but being foiled.

 

To add to the frustration experienced by the lazy worker, “the pay is high.” He cannot console himself for his failure by thinking that anyway the pay is low, so he has not really lost much.

 

To aggravate the situation further, “the master [God] is insistent.” He mercilessly demands that man strive to perfect himself and so, not only will the lazy worker not receive the high pay, he will also be punished for his failure. Ostensibly, man can retort, “But my days are too short and my chores are too many, how can I be expected to perfect myself?” Therefore, Rabbi Tarfon answers, “You are not expected to complete the job of Torah study. No one with the paucity of years allotted to him can achieve that.”

 

Still, a person may think, “Since it is acknowledged that I cannot attain any measure of success in either Torah or derekh eretz, perhaps it is best that I do not make any effort in either discipline.” To this line of thinking Rabbi Tarfon replies, “You are not free to be quit of it.” It is analogous to one who is being served an elaborate and lavish meal and discovers that he cannot finish every course. What does he do? He chooses the dishes that are most palatable and attractive and best for his health and regrets that he cannot partake of the rest. So it is with life. Nobody can master both Torah and derekh eretz, or, in the final analysis, even one of them. Therefore, one must choose the one which is cost-effective, i.e., which will yield the best results, and that is Torah. To make this point crystal clear, Rabbi Tarfon concluded his aphorism with, “If you have studied a great deal of Torah you will be given great reward and your employer can be trusted to pay you.”

 

Abarbanel thus succeeds in integrating Rabbi Tarfon's aphorisms into the general theme he sees in this chapter of Pirqe Abot. However, he also suggests an alternative interpretation according to which Rabbi Tarfon was reacting to the aphorism of his colleague, Rabbi Elazar in the preceding Mishnah.

 

Rabbi Elazar had said, “Be diligent in the study of Torah... and know who is your employer, who will pay you the wages for your labours.” This raises a serious problem. Logic tells us that a worker is only paid when he completes the job and if he does not complete it, the employer has a legitimate reason not to pay him. Therefore, the reader of Rabbi Elazar's aphorism may well be stricken with despair: The Torah is so great that I can never know all of it. Therefore, when the time comes to be paid my wages, the employer, God, will refuse to pay on the grounds that I did not complete the job. Why then should I bother to even try? This doubt is articulated in the first part of Rabbi Tarfon's Mishnah: “The day is short, the work is great, the labourers are lazy, the pay is high and the employer is insistent.”

 

However, Rabbi Tarfon's second statement answers the first: “you do not have to complete the job, but neither are you a free man to be quit of it. If you have studied a great deal of Torah, you will be given a great reward.” In other words, reward will be given according to the effort invested in Torah study and the results achieved. You do not have to complete the job, but you cannot abandon it. Rabbi Tarfon then continues: “... your employer is to be trusted to pay you your wages.” That is to say: Do not fear that God will use the non-completion of the job as an excuse to evade payment - He can be trusted to pay. However, do not expect your payment in this world, because “the wages of the righteous/generous are paid in the Time to Come,” so do not be disappointed when you do not receive your wages in this world.

 

In a long and complicated discussion regarding the efficacy of Torah and mitzvoth, in which he cites Rambam and Rabbenu Nissim, Abarbanel comes to the conclusion that there are two kinds of reward for Torah and mitzvoth. The first is to have some share - however small in the World to Come and to avoid being sent to Hell. This is an absolute reward and can be achieved by the proper performance of any mitzvah. If a person has performed even a single mitzvah or studied even a single passage with total concentration and for the sake of Heaven, without any ulterior or exterior motive, he is awarded a place in the World to Come. He who has performed more mitzvoth and studied more Torah will be given a higher and better place in the World to Come. By this, Abarbanel succeeds in harmonizing many contradictory statements in the Talmud and establishes a theological position midway between Rambam and Rabbenu Nissim.

 

With this Abarbanel concludes the second chapter of Pirqe Abot. He repeats that the entire chapter is a discussion of the basic question set forth by Rabbi and his son, Rabban Gamliel, regarding the ideal path a Jew should follow in his life. They took opposing stands on the issue and all the sages of this chapter were either supporting one of them or trying to find an acceptable compromise.

 

 

Miscellaneous Interpretations

 

Rabbenu Yonah (R. Yonah ben Abraham Gerondi, Barcelona (Spain) 1200-1236): When Rabbi Tarfon stated in the beginning of this Mishnah that, “The day is short and the work is great,” he intended to send us a message that our days are too short in comparison to the duties of study which are vast. Rabbenu Yonah illustrates his line of thinking with a parable concerning a king who brought his servants into a field strewn with diamonds, and invited them to pick and keep all the gems that they collected until the morrow. Would any of the servants think of sleeping that night when he realizes that with every moment that he slumbers his loss is enormous?! So it is with the gems of the Torah. Every moment lost from study is a fortune lost.

 

Addressing himself to every Jew, Rabbenu Yonah cautions: You must never allow the doubt, “What benefit can I realize from my efforts, since my mind is limited and the Torah is limitless?” to enter your mind. To this Rabbi Tarfon extends encouragement and assures us that it is not our duty to complete the work. We must just do whatever we can.

 

Midrash Shemuel (R. Shemuel ben Yitzchaq de Uceda, Safed (Israel) 1540 - ?): From Rabbi Tarfon's Mishnah, he notes the following: The premise of laziness does not apply only to the idle and the laggard, but even to those who are intensively engaged in the study of Torah. They are indolent compared to their real potential. With this in mind, the Psalmist cried out, “Let me know O Lord my end, and the measure of my days what it is” (39:5). What he was asking of God was to be given the gift of appreciating the element of time. King David was anxious to recognize his full potential.

 

If one is occupied with Torah, how can he be called remiss? To this, Rabbi Tarfon replies. “The reward is much.” That is to say that when the Torah scholar meets his Maker and is shown what his reward will be, he will regret not having pushed himself a little harder, while on earth.

 

Midrash Shemuel applies himself to the interpretation of, “And the employer [literally: master of the house] is insistent.” There are two reasons why a house that is being built faces delays and procrastination. First, the employer is not remunerating the workers adequately. Secondly, even if he does pay them well, the work may lag if he is not there to supervise them constantly.

 

It is in this light that Rabbi Tarfon articulates that a person has no grounds to desist from studying Torah. As far as compensation is concerned we are assured that, “the pay is high,” and relative to supervision we are told, “and the master of the house [God] is insistent.”

 

Answering the one who complains that there is no sense to his study of Torah since he cannot master it and will see no gainful end, but will remain hanging in limbo, Midrash Shemuel cites Scripture: “I have seen an end to every purpose [tikhlah], but Your commandment is extremely wide” (Psalms 119:96). On good authority, Midrash Shemuel interprets the word tikhlah (end) to mean “desire,” and thus, therefore, will read, “I can find a happy ending to all my desires except in the case of the study of Torah. In that area, I can never see the end fulfilled.” In Torah study, one can never find final and definitive gratification.

 

In the view of Midrash Shemuel, Rabbi Tarfon proposes two basic delineations to a man's commitment to God and Torah: “You do not have to complete the job and (secondly) neither are you a free man to be quit of it.” These two exhortations apply to two different types of people, the ignorant and the wise man. The advice for the ignorant is, that he be not discouraged nor dismayed that his scholarly efforts are not fruitful, “You do not have to complete the job.” Relative to the wise man, he is cautioned that it is a delusion to think that since he has gained some measure of wisdom, he need not go any further in his studies and that he is free to pursue other interests in life. Says Rabbi Tarfon: “But neither are you a free man to be quit of it.” You are never excused from studying.

 

Now that we have established that a Jew must act as if he was a slave to Torah, the question is why Rabbi Tarfon added that the more Torah studies, the greater reward he will receive. Since when can a slave anticipate a special reward for his service to his master? To answer this question Rabbi Tarfon continued “If you have studied a great deal of Torah, you will be given a great reward” and “Your employer can be trusted to pay you your wages.” In other words, you may seem to be in the category of a slave, but when it comes to the study of Torah, you will be paid handsomely for your efforts.

 

Rashbatz (R. Shimon ben Tzemah Duran, Majorca (Spain) & Algiers (1361 – 1444) interprets the statement in our Mishnah, “The wages of the righteous/generous are paid in the Time to Come,” halakhically. In a number of sections in the Talmud which deal with labour relations, there is a difference of opinion among the authorities whether wages are due the employee when he begins his work or only when he finishes. Since service to God is the work of a lifetime, his reward is given him in the World to Come - at the conclusion of his service.

 

 

What Say the Nazarean Hakhamim?

 

Eph 5:14 Because of this, He says, Arise, sleeping ones and stand up out of the dead ones, and Messiah will shine on you.

Eph 5:15 Then watch how carefully you walk, not as unwise, but as wise ones (Hebrew: Hakhamim),

Eph 5:16 redeeming the time, because the days are evil.

Eph 5:17 For this reason, do not be foolish, but understanding what the will of the LORD (G-d) is.

 

Col 4:5 Walk in wisdom toward the ones outside, redeeming the time.

Col 4:6 Let your word be always with compassion, having been seasoned with salt, to know how you ought to answer each one.

 

 

 

Mark (Mordechai) 3:31-35‎

Delitzsch Hebrew Rendition

 

 31וַיָּבֹאוּ אִמּוֹ וְאֶחָיו וַיַּעַמְדוּ מִחוּץ וַיִּשְׁלְחוּ אֵלָיו לִקְרֹא לוֹ׃

 32וַהֲמוֹן עָם יָשְׁבוּ סָבִיב לוֹ וַיֹּאמְרוּ אֵלָיו הִנֵּה אִמְּךָ וְאַחֶיךָ בַּחוּץ וּמְבַקְשִׁים אוֹתָךְ׃

 33וַיַּעַן וַיּאֹמֶר אֲלֵיהֶם מִי הֵם אִמִּי וְאֶחָי׃

 34וַיְּפֶן וַיַּבֵּט אֶל־הַיֹּשְׁבִים סְבִיבָיו וַיּאֹמַר הִנֵּה אִמִּי וְאֶחַי׃

 35כִּי כָּל־אֲשֶׁר יֵעֲשֶׂה רְצוֹן הָאֱלֹהִים הוּא אָחִי וַאֲחוֹתִי וְאִמִּי׃

 

Murdoch’s Peshitta Translation

 

Mar 3:31 And his mother and his brothers came, and, standing without, sent to call him to them.

Mar 3:32 And the multitude were sitting around him, and they said to him: Behold, your mother and your brothers, without, call for you.

Mar 3:33 He replied, and said to them: Who is my mother? And who are my brothers?

Mar 3:34 And he looked upon those who sat by him, and said: Behold my mother! And, behold my brothers!

Mar 3:35 For whoever will do the pleasure of God, he is my brother, and my sister, and my mother.

 

Etheridge’s Peshitta Translation

 

31. AND there came his mother and his brethren, standing without; and they sent to call him to them. 32. But the congregation sat about him. And they said to him, Behold, your mother and your brethren without inquire for you.

33. And he answered, and said to them, Who is my mother, and who are my brethren?

34. And looking upon those who sat with him, he said, Behold my mother, and behold my brethren:

35. For whosoever will do the will of Elohim (G-d), he is my brother, and my sister, and my mother.

 

Hakham’s Rendition:

 

31. Then his (Yeshua’s) mother and brothers came. And standing outside, they sent [message] to him, calling [for] him.

32. And a congregation was sitting around him. And they (the messengers) said to him, Behold, your mother and your brothers seek you outside.

33. And he answered them, saying, Who is my mother or my brothers?

34. And having looked around on those sitting around him in a semi-circle, he said, “Behold, my mother and my brothers!

35. For whoever does the will of God, this one is my brother, and my sister, and my mother.”

 

Commentary:

 

It appears that this section continues the matters described in 3:21, and therefore the accusation of the scribes from Jerusalem and the Master’s response has been sandwiched in. Thus, we have:

 

A1 – Mordechai (Mark) 3:21

B – Mordechai (Mark) 3:22-30

A2- Mordechai (Nark) 3:31-35

 

To refresh our memories, we read in 3:19b – 35

 

19b. And they came to a house.

20. And came together again a congregation, so that they are not able so much as to eat bread;

 

21. And having heard [of it], those belonging to him (i.e. his family) went forth to lay hold of him (lit. “apprehend him by force”), for they said that he was beside himself,

 

22. And the scribes who from Jerusalem came down, said: “He has (is possessed by) Ba’al zevul, and by the prince of the demons he does cast out the demons.”

23. And, having called them near, in similes (analogies) he said to them, “How is the Satan (Adversary) able to cast out the Satan (Adversary)?

24. And if a kingdom against itself be divided, that kingdom is not able to stand.

25. And if a house against itself be divided, that house is not able to stand;

26. And if the Satan (Adversary) has risen up against himself, and has been divided, he is not able to stand, but has finished.

27. No one in any wise is able the vessels of the strong man (Heb.: GIBOR)--having entered into his house--to plunder, unless first the strong man (Heb.: GIBOR) be bound, and then his house he will plunder.”

28. “Amen! I say to you, that all the sins will be forgiven to the sons of men, and evil speaking with which they might speak evil,

29. But, whoever may speak evil in regard to the spirit of holiness has no forgiveness forever, but is in danger of eternal judgment;”

30. [This he taught] because they said, “He has an unclean spirit.”

‎

31. Then his (Yeshua’s) mother and brothers came. And standing outside, they sent [message] ‎to him, calling [for] him. ‎

‎32. And a congregation was sitting around him. And they (the messengers) said to him, Behold, ‎your mother and your brothers seek you outside. ‎

‎33. And he answered them, saying, Who is my mother or my brothers? ‎

‎34. And having looked around on those sitting around him in a semi-circle, he said, “Behold, ‎my mother and my brothers! ‎

‎35. For whoever does the will of God, this one is my brother, and my sister, and my mother.”‎ 

 

As we can see, if we vv. 22-30 then we have a continuous train of throught:

 

21. And having heard [of it], those belonging to him (i.e. his family) went forth to lay hold of him (lit. “apprehend him by force”), for they said that he was beside himself,

31. Then his (Yeshua’s) mother and brothers came. And standing outside, they sent [message] ‎to him, calling [for] him. ‎

‎32. And a congregation was sitting around him. And they (the messengers) said to him, Behold, ‎your mother and your brothers seek you outside. ‎

‎33. And he answered them, saying, Who is my mother or my brothers? ‎

‎34. And having looked around on those sitting around him in a semi-circle, he said, “Behold, ‎my mother and my brothers! ‎

35. For whoever does the will of God, this one is my brother, and my sister, and my ‎mother.‎

‎

 

In v. 21 we are informed that his family wanted to “apprehend him by force” since they thought or were informed that the Master “was beside himself” (i.e. mentally unstable”). In v. 31 they arrive where the Master was and found him teaching a congregation in a house. Not to cause any scandle or insult they send a message to him that they want to speak with him privately outside the house where he was teaching.

 

From v. 31 we understand that what is said in v.21 (i.e. that his family wanted to “apprehend him by force” must not be seen as an attack on the part of his family, but rather as a sign of concerns and if this was so (i.e. that he was mentally unstable), to protect him from any attack. From this perspective they were acting out of love and concern.

 

But on the other hand, as always, there is a natural sinful tendency on the part of one’s own to believe outsiders more than one’s self or one’s words. This in itself showed a lack of respect towards the Master on the part of his very own family. This is identical to the unwarranted jealousy of Joseph on the part of his brethren, as we read in our Torah Seder for this Shabbat.

 

The Master uses this incident to teach a critical lesson. It is the family of EMUNAH (faithful obedience) that are our true and genuine family, and not our natural one, of course, unless they too are part of the family of “faithful obedience.” And so the Master concludes: “For whoever does the will of God, this one is my brother, and my sister, and my ‎‎mother.‎"

 

When believers pay more attention to and lavish more affection on their natural unbelieving family, than to their G-d given family of “faithful obedience” this shows that such have yet not completely been “born from above.” A person who is “born from above” needs to make a firm distinction between who is “real” family and who is just a natural relative. This of course, is no licence to dishonour, or not to be concerned with relatives in disobedience, but what I am trying to say is that a clear distinction needs to be made for the sake of the family of faithful obedience as well as for our relatives in disobedience.

 

An interesting point, to be observed here, is that neither in v. 21 and in verses 31-35 there is no mention of “father.” Some understand that this perhaps reflects the reality that Yosef, the father of the Master had passed away perhaps during the Master’s teen-age years. Here we also note that the Master had natural brothers. Whether these were born before or after the union of Yosef and Miriam, we do not know. There can be raised credible arguments to justify both positions. What is important, is what this passage teaches about family: that family is not only a nurturing and caring elemental society concerned with the welfare of its members, but it is above all things a society of “trust” where all its members can be “trusted” and all possessed with one purpose – doing the will of G-d (i.e. studying Torah and observing the Mitzvoth (commandments). Anything else is a simple agglomeration of people simply joined for the purpose of mutual exploitation. 

 

More than ever in the course of human history, today is the time to come to the realization who our “real” family is, despite how much we may misunderstand, dislike or feel towards one another, yet our only wise G-d, most blessed be He, has chosen us together, and has bound us together to eternity. Perhaps, if we realize who our “real” family is, and devote our uttermost loyalty, affection and appreciation for their uniqueness, we, together could achieve entirely and with elegance those things contained in the will of G-d for us to establish, care for, and pass on to our descendants.

 

Finally, Sabin[1] brings up an important teaching on this section. She states:

 

“Mark initiates here what will become a growing theme in his Gospel, namely, that people cannot be labelled according to pre-fixed assumptions; they can only be defined by what they do. So no one can presume who constitutes a member of Yeshua’s family according to some external criterion. Yeshua’s brothers and sisters are simply those who act like him in relation to G-d and others. Mark will show that this existential relationship with Yeshua also applies to discipleship.”

 

In the end , this is what true and genuine discipleship means, i.e. becoming a Torah Scholar like the Master was/is, and also to become the embodiment of the Torah as he also was/is!

 

 

 

Some Questions to Ponder:

 

1.      What question/s were asked of Rashi regarding Genesis 37:1?

2.      What question/s were asked of Rashi regarding Genesis 37:2?

3.      What question/s were asked of Rashi regarding Genesis 37:4?

4.      What question/s were asked of Rashi regarding Genesis 37:8?

5.      What question/s were asked of Rashi regarding Genesis 37:14?

6.      What question/s were asked of Rashi regarding Genesis 37:25?

7.      What question/s were asked of Rashi regarding Genesis 37:28?

8.      What question/s were asked of Rashi regarding Genesis 37:35?

9.      What does the use of the Hebrew word “MEGUREI” (מְגוּרֵי) in Genesis 37:1, suggests?

10.   What does the expression “BEN ZEQUNIM” (בֶן-זְקֻנִים) in Genesis 37:3 intimates?

11.   What is the origin of Joseph’s coat that Ya’aqob gave to him?

12.   And using the Peshat principle of: “Ka-yoẓe bo mi-maḳom aḥer: Similarity in content to another Scriptural passage,” and reading Mordechai (Mark) 15:24 what conclusions in the Peshat can we draw from the meaning of this last text of Mordechai (Mark)?  

13.   And using the Peshat principle of: “Ka-yoẓe bo mi-maḳom aḥer: Similarity in content to another Scriptural passage,” what did Hakham Shaul meant when he instructed his Talmid Timothy: “When you come, bring the cloak which I left in Troas with Carpus, and the books, especially the rolls of parchment” (2 Timothy 4:13)? What implications in the Peshat can we draw from this statement of Hakham Shaul?

14.   What does Hakham Ya’aqob Culi means when he says: “If a person has a dream, he may not tell it to just anyone; but only to his most trusted friends. If he relates it to others, harm can come to him, because dreams come true according to how they are interpreted”?

15.   How do we know that Yosef’s brothers understood that Yosef’s dreams were prophetical?

16.   And how do we know also that Ya’aqob knew that Yosef’s dreams were prophetical?

17.   The Torah says in v.32, “and they brought it (the coat) to their father; and said: ‘This have we found. Know now whether it is your son's coat or not.’ Why this bombastic charade? And what point did the sons of Ya’aqob want their father to understand?

18.   If Ya’aqob knew that a beast had not killed Yosef and that he was alive, how come Ya’aqob did not accuse his sons of lying to him?

19.   How is Psalm 30 related to our Torah Seder?

20.   How is the Ashlamatah of Isaiah 32:18 – 33:6 + 15‎ related to our Torah Seder?

21.   How is Pirke Abot II:14 related to the readings for this Shabbat?

22.   How is Mordechai 3:31-35 related to the readings for this Shabbat?

 

 

 

Next Shabbat:

 

Shabbat

Torah Reading:

Weekday Torah Reading:

 וַיְהִי בָּעֵת הַהִוא

 

 

“VaY’hi Ba’at HaHi”

Reader 1 – B’Resheet 38:1-5

Reader 1 – B’Resheet 39:1-3

“And it came to pass at that time”

Reader 2 – B’ Resheet 38:6-8

Reader 2 – B’Resheet 39:4-6

“Y aconteció en aquel tiempo”

Reader 3 – B’ Resheet 38:9-11

Reader 3 – B’Resheet 39:7-9

B’Resheet (Gen.) 38:1-30

Reader 4 – B’ Resheet 38:12-14

 

Ashlamatah: Isaiah 37:31-35 + 38:1-6

Reader 5 – B’ Resheet 38:15-19

 

 

Reader 6 – B’ Resheet 38:20-23

Reader 1 – B’Resheet 39:1-3

Psalm 31:1-25

Reader 7 – B’ Resheet 38:24-30

Reader 2 – B’Resheet 39:4-6

N.C.: Mark 4:1-9

       Maftir : B’Resheet 38:27-30

Reader 3 – B’Resheet 39:7-9

Pirke Abot: III:1

                   Isaiah 37:31-35 + 38:1-6

 

 

 

Reading Assignment:

 

Torah With Targum Onkelos and Rashi’s Commentary – Vol. 1

The Book of Genesis: Hebrew/English

By: A.M. Silberman & M. Rosenbaum

Published by: BN Publishing (2007)

pp. 185-190.

 

The Torah Anthology: Yalkut Me’Am Lo’Ez - Vol IIIa: The Twelve Tribes

By: Rabbi Ya’aqob Culi

Published by: Moznaim Publishing Corp. (New York, 1988)

Vol. IIIa, pp. 271-298.

 

 

Please always remember:

 

The above questions are not about how many you can answer right or wrong, or how many you have answered at all, that is NOT the purpose of this exercise! The REAL merit is in making an effort to attempt to answer them as best as you can! We run no competitions here! The competition if any is a matter between you and Ha-Shem, most blessed be He! The questions are given to help you grasp the mechanics of the Peshat level of Hermeneutics and to help you understand Scripture from a legitimate Jewish perspective. So far, only few brave souls have attempted to answer the questions posed. For those who have not yet jumped into the pool of the brave, why not give it a try, even if you answered a few questions that would be great and most encouraging for you and the honourable members of this list!

 

Shalom Shabbat!

 

Hakham Dr. Yosef ben Haggai

 

 

 

 

 

 

 

 

 

 

 

 

 

 


[1] Sabin, M. N. (2006), New Collegeville Bible Commentary: The Gospel According to Mark, Collegeville, Minnesota: Liturgical Press, pp. 38-39.