Esnoga Bet Emunah

7104 Inlay St. SE, Lacey, WA 98513

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

Three and 1/2 year Lectionary Readings	Fourth Year of the Reading Cycle
Tammuz 2, 5768 – July 4/5, 2008	Seventh Year of the Shmita Cycle

Candle Lighting and Havdalah Times:

Olympia, Washington, U.S. Brisbane, Australia

Friday July 04, 2008 – Candles at 8:51 PM Friday July 04, 2008 – Candles at 4:48 PM

Saturday July 05, 2008 – Havdalah 10:09 PM Saturday July 05, 2008 – Havdalah 5:44 PM

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

Friday July 04, 2008 – Candles at 8:20 PM Friday July 04, 2008 – Candles at 7:09 PM

Saturday July 05, 2008 – Havdalah 9:18 PM Saturday July 05, 2008 – Havdalah 8:00 PM

Atlanta, Georgia, U.S. Singapore, Singapore

Friday July 04, 2008 – Candles at 8:34 PM Friday July 04, 2008 – Candles at 6:57 PM

Saturday July 05, 2008 – Havdalah 9:35 PM Saturday July 05, 2008 – Havdalah 7:48 PM

Cebu, Philippines Jakarta, Indonesia

Friday July 04, 2008 – Candles at 6:11 PM Friday July 04, 2008 – Candles at 5:33 PM

Saturday July 05, 2008 – Havdalah 7:04 PM Saturday July 05, 2008 – Havdalah 6:24 PM

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

Coming Special Days:

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

For further study see:

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

Shabbat	Torah Reading:	Weekday Torah Reading:
כִּי-יִהְיֶה בְךָ
“Ki Yihyeh B’kha”	Reader 1 – D’barim 15:7-11	Reader 1 – D’barim 16:18-20
“If there is among you”	Reader 2 – D’barim 15:12-18	Reader 2 – D’barim 16:20-22
“Cuando hubiere en ti”	Reader 3 – D’barim 15:19-23	Reader 3 – D’barim 16:18-22
D’barim (Deut.) 15:7 - 16:17	Reader 4 – D’barim 16:1-4
Ashlamatah: Amos 8:4-10 + 9:13-15	Reader 5 – D’barim 16:5-8
	Reader 6 – D’barim 16:9-12	Reader 1 – D’barim 16:18-20
Psalm: 119:137- 176	Reader 7 – D’barim 16:13-17	Reader 2 – D’barim 16:20-22
N.C.: Matityahu 27:1-2	Maftir : D’barim 16:13-17	Reader 3 – D’barim 16:18-22
Pirke Abot: I:8	Amos 8:4-10 + 9:13-15

Roll of Honor:

This Torah commentary comes to you courtesy of:

His Honor Rosh Paqid Adon Hillel ben David and

beloved wife HH Giberet Batsehva bat Sarah,

His Honor Paqid Adon Mikha ben Hillel

His Honor Paqid Adon David ben Abraham,

Her Excellency Giberet Sarai bat Sarah and

beloved family,

His Excellency Adon Barth Lindemann and

beloved family,

His Excellency Adon John Batchelor and

beloved wife,

His Excellency Adon Ezra ben Abraham and

beloved wife HE Giberet Karmela bat Sarah,

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

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

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Rashi & Targum Pseudo Jonathan for: Deuteronomy 15:7 - 16:17

RASHI	TARGUM PSEUDO JONATHAN
7. ¶ If there should be someone destitute in your midst among one of your brothers in one of your cities, in your land that Adonai, your G-d, is giving you; do not harden your heart and do not close your hand against your destitute brother.	7. But if you be not diligent in the precepts of the Law, and there be among you a poor man in one of your cities of the land which the Lord your God gives you, you will not harden your heart, nor hold back your hand from your poor brother;
8. Rather, you must surely open your hand generously to him, and you must surely extend a loan to him to cover the wants which he lacks.	8. But you will open your hand to him, and lend to him according to the measure of his want through which he is in need.
9. Look out for yourself lest there be an evil thought in your mind, saying, “The seventh year is approaching, the Shemitah year,” and you will look askance at your destitute brother and will not give him; and if he cries out concerning you to Adonai, you will be regarded as sinful.	9. Beware lest there be a word in your proud heart, saying: The seventh year, the year of release, is at hand, and your eye become evil toward your poor brother, so as to be not willing to give to him, and he cry against you to the Lord, and there be guilt upon you.
10. You must surely give him, and let your heart not hurt when you give him; for, as a consequence of this thing, Adonai, your G-d, will bless you in all your work and in all your commerce.	10. Giving you will give to him, nor will your heart be evil when you give to him; for on account of this matter the Lord your God will bless you in all your works that you put your hands unto. [JERUSALEM. Giving you will give to him, nor let your looks be evil at the time you give to him.]
11. For the destitute will not cease to exist within the land; therefore I am commanding you saying, “Open your hand generously to your brother, to your indigent, and to your destitute in your land.”	11. But forasmuch as the house of Israel will not rest in the commandments of the Law, the poor will not cease in the land: therefore I command you, saying: You will verily open your hands toward your neighbours, to the afflicted around you, and to the poor of your country. [JERUSALEM. If Israel would keep the precepts of the Law, there would be no poor among them; but if they will forsake the precepts of the Law, the poor will not cease from the land: therefore I command you, saying: You will verily open your hands to your poor brethren, and to the needy who will be in your land.]
12. If your brother-Jew or Jewess is sold to you and he serves you six years; then in the seventh year you are to send him free from you.	12. If your brother, a son of Israel, or if a daughter of Israel, be sold to you, he will serve you six years; and when the seventh comes, you will send him from you free.
13. When you send him free from you, do not send him away empty-handed.	13. And when you let him go away from you at liberty, you will not send him away empty.
14. You must surely present him with a severance bonus from your flocks, and from your threshing area, and your wine cellar, whatever Adonai, your G-d, has blessed you with are you to give him.	14. Comforting you will comfort him out of your flocks, your floors, and your wine presses; as the Lord has blessed you you will give to him. [JERUSALEM. You will furnish him.]
15. Remember that you were a slave in the land of Egypt and Adonai, your G-d, redeemed you; that is why I am commanding you this matter today.	15. And be mindful that you were servants in the land of Mizraim, and that the Lord your God set you free; therefore I command you today that you do this thing.
16. Should he say to you, “I am not leaving you;” because he loves you and your household, for he has it good with you.	16. But if he say to you, I will not go out from you, because I love you and the men of your house, and because it has been good for him to be with you,
17. Take the awl and put it through his ear and the door, and he will become your perpetual slave. And do the same to your maid-servant as well.	17. then you will take an awl, and bore (or apply) it through his ear, and that to the door of the house of judgment, and he will be your serving servant until the Jubilee. And for your handmaid also you will write a certificate of release, and give it to her.
18. Let it not seem difficult to you when you send him free from you, for double the profit produced by the wage earner has he worked for you six years; and Adonai, your G-d, will bless you in everything you do.	18. It must not be a hardship in your eyes when you send him away from you; for double the hire of an hireling has he been of service to you six years; and on his account the Lord your God has blessed you in all that you have done.
19. Every firstborn that is born in your cattle, and in your flocks---a male--- you must consecrate to Adonai, your G-d; you may not work with your first-born ox, or shear the first-born of your flocks.	19. Every firstling male that comes of your herd and flock you will consecrate before the Lord your God. You will not work with the firstlings of your herd, nor shear the firstlings of your flocks;
20. Before Adonai, your G-d, you must eat it, each year, in the place that Adonai chooses, you and your household.	20. you will eat thereof before the Lord your God from year to year, in the place which the Lord will choose, you and the men of your houses.
21. And if it has a blemish--- if it is crippled or blind--- or has any severe blemish, do not slaughter it to Adonai, your G-d.	21. But if there be any spot in it, if it be lame or blind, or have any blemish, you will not sacrifice it before the Lord your God:
22. In your cities may you eat it; the ritually unclean and the clean together, like the deer and the gazelle.	22. you may eat it in your cities; he who is unclean, (so) that he may not approach to holy things, and he who being clean may approach the holy, may alike (eat), as the flesh of the antelope or hart.
23. Only, do not eat its blood; spill it like water on the ground.	23. Only you will not eat the blood; you will pour it out upon the ground like water.

1. Take heed of the month of spring, when you will celebrate Pesach for Adonai your G-d; for in the month of spring Adonai, your G-d, took you out from Egypt at night.	1. Be mindful to keep the times of the festivals, with the intercalations of the year, and to observe the rotation thereof: in the month of Abib to perform the pascha before the Lord your God, because in the month of Abib the Lord your God brought you out of Mizraim;
2. You will slaughter the Pesach-offering to Adonai, your G-d, flocks of ruminants and cattle in the place that Adonai chooses to house His Presence there.	2. you will eat it therefore by night. But you will sacrifice the pascha before the Lord your God between the suns; and the sheep and the bullocks on the morrow, on that same day to rejoice in the feast at the place which the Lord will choose to make His Shekinah to dwell there.
3. Do not eat chametz on it; seven days are you to eat on it matzos, bread of anguish; since in haste you left the land of Egypt, so that you remember the day of your exodus from the land of Egypt all the days of your life.	3. You will not eat leavened bread with the pascha; seven days you will eat unleavened bread unto His Name, the unleavened bread of humiliation; for with haste you went forth from the land of Mizraim; that you may remember the day of your out going from the land of Mizraim all the days of your life.
4. And no sourdough of yours may be seen in all of your boundary seven days; and none of the flesh may remain overnight which you slaughtered towards the evening of the first day---until morning.	4. Take heed that in the beginning of the pascha there be no leaven seen among you within all your borders for seven days; and that none of the flesh which you sacrifice in the evening of the first day remain till the morning.
5. You are forbidden to slaughter the pesach in any of your cities that Adonai, your G-d, is giving you.	5. It will not be allowed you to eat the pascha in (any) one of your cities which the Lord your God gives to you;
6. Solely in the place that Adonai, your G-d, chooses to house His Presence, there will you slaughter the pesach towards the afternoon, at sunset, at the time you left Egypt.	6. but in the place which the Lord your God will choose to make His Shekinah to dwell, there will you sacrifice the pascha; and in the evening at the going down of the sun you may eat it until the middle of the night, the time when you began to go out of Mizraim.
7. You will cook [it] and eat [it] in the place that Adonai, your G-d, chooses; and you may depart in the morning and go to your residence.	7. And you will dress and eat it in the place which the Lord your God will choose, and in the early morn (if need be) you may return from the feast, and go to your cities.
8. For six days you will eat matzos, and on the seventh day, is one of withdrawal for the sake of Adonai, your G-d, do not do work.	8. On the first day you will offer the omer, and eat unleavened cakes of the old corn; but in the six remaining days you may begin to eat unleavened cakes of the new corn, and on the seventh day you will assemble with thanksgiving before the Lord your God; no work will you perform.
9. Seven weeks count for yourself; from the time the sickle begins felling the standing grain, begin to count seven weeks.	9. Seven weeks number to you; from the time when you begin to put the sickle to the harvest of the field after the reaping of the omer you will begin to number the seven weeks.
10. You are to celebrate the festival of Shavuot for Adonai, your G-d, to the fullness of your open-handed gift that you can give, as Adonai, your G-d, has blessed you.	10. And you shall keep with joy the Festival of Weeks before the Lord your God, after the measure of the freewill offerings of your hands, according as the Lord your God will have blessed you.
11. You are to rejoice in the presence of Adonai, your G-d--- you, and your son and your daughter, and your male slave and your female slave, and the Levite who is in your city, and the proselyte, and the orphan and the widow who are among you---in the place that Adonai, your G-d, chooses to house His presence there.	11. And you will rejoice with the joy of the feast before the Lord your God, you and your sons, your daughters, your servants and handmaids, the Levites who are in your cities, and the stranger, the orphan, and the widow who are among you, at the place which the Lord your God will choose where to make His Shekinah to dwell.
12. Remember that you were a slave in Egypt; you are to guard and celebrate these statutes.	12. Remember that you were servants in Mizraim; so will you observe and perform these statutes.
13. The festival of Sukkot celebrate for yourself seven days, when you harvest your threshing-floor and your wine-press.	13. The Feast of Tabernacles you will make to you seven days, when you will have completed to gather in the corn from your threshing floors, and the wine from your presses.
14. You are to rejoice during your festival--- you and your son and your daughter, and your male slave and your female slave, and the Levite and the proselyte, and the orphan and the widow who are in your city.	14. And you will rejoice in the joy of your feasts with the clarinet and flute, you and your sons and daughters, your handmaids, the Levite, the stranger, the orphan, and the widow, who are in your cities.
15. Seven days are you to be festive for Adonai, your G-d, in the place Adonai chooses, for Adonai, your G-d, will bless you in all your produce and in all your endeavours; and you will experience pure joy.	15. Seven days you will keep the feast before the Lord your God in the place which the Lord will choose, because the Lord your God will have blessed you in all your provision, and in all the work of your hands, and so will you be joyful in prosperity.
16. Three times a year are all your males to be seen in the presence of Adonai, your G-d, in the place that He chooses--- in the festival of Matzot, and on the festival of Shavuot, and on the festival of Sukkot--- and you will not appear in Adonai's presence empty-handed.	16. Three times in the year will all your males appear before the Lord your God in the place that He will choose; at the Feast of the Unleavened, at the Feast of Weeks, and at the Feast of Tabernacles; nor must you appear before the Lord your God empty of any of the requirements;
17. Everyone according to the gift appropriate to his means, according to the blessing of Adonai, your G-d, that He gave you.	17. everyone after the measure of the gifts of his hands, according to the blessing which the Lord your God hath bestowed upon you.

Ketubim: Targum Tehillim (Psalms) 119:105-136, 137-176

JPS TRANSLATION	TARGUM
105. NUN. Your Word is a lamp unto my feet, and a light unto my path.	105. NUN. Your words are like a lamp that illuminates my feet, and a light for my path.
106. I have sworn, and have confirmed it, to observe Your righteous/generous ordinances.	106. I have sworn and covenanted to keep the commandments of Your righteousness/ generosity.
107. I am afflicted very much; revive me, O LORD, according unto Your Word.	107. I was greatly afflicted, O Lord; heal me according to Your Words.
108. Accept, I beseech You, the freewill-offerings of my mouth, O LORD, and teach me Your ordinances.	108. Be pleased now, O Lord, with the offerings of my mouth; and teach me Your judgments.
109. My soul is continually in my hand; yet have I not forgotten Your Law.	109. My soul is always in danger by my own hands; but I have not forgotten Your Torah.
110. The wicked/lawless have laid a snare for me; yet I went not astray from Your precepts.	110. The wicked/lawless have arranged a trap for me; but I have not strayed from Your commandments.
111. I have inclined my heart to perform Your statutes, forever, at every step.	111. I have inherited Your testimonies forever; for they are the joy of my heart.
112. Your testimonies have I taken as a heritage forever; for they are the rejoicing of my heart.	112. I have inclined my heart to do Your decrees forever, to the very end.
113. SAMECH. I hate them that are of a double mind; but Your Law do I love.	113. SAMECH I hate those who think vain thoughts, but I have loved Your Torah.
114. You are my cover and my shield; in Your Word do I hope.	114. You are my hiding place and my shield; I have waited long for Your Word.
115. Depart from me, you evildoers/doers of lawlessness; that I may keep the commandments of my God.	115. Turn from me, evildoers/ doers of lawlessness; and I will keep the commandments of my God.
116. Uphold me according unto Your Word, that I may live; and put me not to shame in my hope.	116. Support me by Your Word, and I will live; and do not disappoint me because of my trust.
117. Support me, and I will be saved; and I will occupy myself with Your statutes continually.	117. Help me and I will be redeemed; and I will be happy in Your Torah always.
118. You have made light of all them that err from Your statutes; for their deceit is vain.	118. You have subdued all who went astray from Your decrees; for their deceit is a lie.
119. You put away all the wicked/lawless of the earth like dross; therefore I love Your testimonies.	119. You have terminated all the unfit, you have frustrated all the wicked/lawless of the earth; because of this, I have loved Your testimonies.
120. My flesh shudders for fear of You; and I am afraid of Your judgments.	120. My flesh is blushing for fear of You; and I am afraid of Your judgments.
121. AYIN. I have done justice and righteousness/generosity; leave me not to mine oppressors.	121. AYIN I have practiced justice and righteousness/generosity; do not abandon me to my oppressors.
122. Be surety for Your servant for good; let not the proud oppress me.	122. Delight Your servant with goodness; do not let the malicious oppress me.
123. Mine eyes fail for Your salvation, and for Your righteous/generous Word.	123. My eyes have hoped for Your redemption, and for the Word of Your righteousness/ generosity.
124. Deal with Your servant according unto Your mercy, and teach me Your statutes.	124. Act with Your servant according to Your kindness, and teach me Your decrees.
125. I am Your servant, give me understanding, that I may know Your testimonies.	125. I am your servant, give me insight, and I will know Your testimonies.
126. It is time for the LORD to work; they have made void Your Law.	126. It is time to do the will of the Lord; the scholars have desecrated Your Torah.
127. Therefore I love Your commandments above gold, yes, above fine gold.	127. Because of this, I have loved Your commandments more than gold and more than pure gold.
128. Therefore I esteem all Your precepts concerning all things to be right; every false way I hate.	128. Because of this, I have harmonized all the commandments whatsoever; I hate every way of deceit.
129. PE. Your testimonies are wonderful; therefore does my soul keep them.	129. PE Your testimonies are wonderful; because of this, my soul has kept them.
130. The opening of Your words gives light; it gives understanding unto the simple.	130. Your engraved Words will enlighten the needy, the simple will gain insight.
131. I opened wide my mouth, and panted; for I longed for Your commandments.	131. I opened my mouth and learned, for I desired Your commandments.
132. Turn Yourself towards me, and be gracious unto me, as is Your wont to do unto those that love Your name.	132. Turn to me and have compassion on me, as is the custom towards those who love Your name (authority).
133. Order my footsteps by Your Word; and let not any iniquity/lawlessness have dominion over me.	133. Establish my steps by Your Word, and let no deceit rule over me.
134. Redeem me from the oppression of man, and I will observe Your precepts.	134. Redeem me from the oppression of the son of man, and I will keep Your commandments.
135. Make Your face to shine upon Your servant; and teach me Your statutes.	135. Shine the splendour of Your face on Your servant, and teach me Your decrees.
136. Mine eyes run down with rivers of water, because they observe not Your Law.	136. Streams of water will go down my eyes, because they have not kept the Torah.
137. TZADI. Righteous/generous are You, O LORD, and upright are Your judgments.	137. TZADI You are righteous/generous, O Lord, and Your judgments are upright.
138. You have commanded Your testimonies in righteousness/generosity and exceeding faithfulness.	138. You have commanded righteousness/ generosity, testimony, and much faithfulness.
139. My zeal has undone me, because mine adversaries have forgotten Your words.	139. My zeal has overcome me, for my oppressors have forgotten Your words.
140. Your Word is tried to the uttermost, and Your servant loves it.	140. Your Word is very pure, and Your servant loves it.
141. I am small and despised; yet have I not forgotten Your precepts.	141. I am small and despised; I have not forgotten Your commandments.
142. Your righteousness/generosity is an everlasting righteousness/generosity, and Your Law is the truth.	142. Your generosity is righteousness forever, and Your Torah is the truth.
143. Trouble and anguish have overtaken me; yet Your commandments are my delight.	143. Trouble and the oppressor have befallen me; Your commandments are my delight.
144. Your testimonies are righteous/generous forever; give me understanding, and I will live.	144. Your testimonies are righteousness/ generosity forever; give me insight and I will endure.
145. QUPH. I have called with my whole heart; answer me, O LORD; I will keep Your statutes.	145. QUPH I have called with a whole heart; answer me, O Lord! I will keep Your decrees.
146. I have called You, save me, and I will observe Your testimonies.	146. I have called You, redeem me; and I will keep Your testimonies.
147. I rose early at dawn, and cried; I hoped in Your Word.	147. I have risen early at dawn, and prayed; I have waited long for Your Word.
148. Mine eyes forestalled the night-watches, that I might meditate in Your Word.	148. My eyes have preceded the watches of morning and evening to speak of Your Word.
149. Hear my voice according unto Your loving-kindness; revive me, O LORD, as You are wont.	149. Hear my voice in accordance with Your kindness, O Lord; sustain me according to Your judgments.
150. They draw near that follow after wickedness/lawlessness; they are far from Your Law.	150. Those who pursue fornication have drawn near; they have gone far from Your Torah.
151. You are near, O LORD; and all Your commandments are truth.	151. You are near, O Lord, and all Your commandments are truth.
152. Of old have I known from Your testimonies that You have founded them forever.	152. Long ago I grew wise from Your testimonies, for You founded them forever.
153. RESH. O see my affliction, and rescue me; for I do not forget Your Law.	153. Resh See my affliction and deliver me; for I have not forgotten Your Torah.
154. Plead You my cause, and redeem me; revive me according to Your Word.	154. Argue my case and redeem me; heal me for Your Word.
155. Salvation is far from the wicked/lawless; for they seek not Your statutes.	155. Redemption is far from the wicked/lawless; for they have not sought Your decrees.
156. Great are Your compassions, O LORD; revive me as You are wont.	156. Your mercies are many, O Lord; heal me according to Your judgments.
157. Many are my persecutors and mine adversaries; yet have I not turned aside from Your testimonies.	157. Those who pursue me and oppress me are many; I have not turned away from Your testimonies.
158. I beheld them that were faithless, and strove with them; because they observed not Your Word.	158. I saw despoilers and I contended with them, who have not kept Your Word.
159. O see how I love Your precepts; revive me, O LORD, according to Your loving-kindness.	159. See [this], for I have loved Your commandments; O Lord, according to Your kindness heal me.
160. The beginning of Your Word is truth; and all Your righteous/generous ordinance endures forever.	160. The beginning of Your Word is truth; and all the judgments of Your righteousness/ generosity are forever.
161. SHIN. Princes have persecuted me without a cause; but my heart stands in awe of Your words.	161. SHIN Rulers have pursued me without cause; and my heart is in fear of Your Word.
162. I rejoice at Your Word, as one that finds great spoil.	162. I am glad concerning Your word, like a man who finds much spoil.
163. I hate and abhor falsehood; Your law do I love.	163. I have hated deceit and loathed it; I have loved Your Torah.
164. Seven times a day do I praise You, because of Your righteous/generous ordinances.	164. Seven times a day I have praised You, because of the judgements of Your righteousness/ generosity.
165. Great peace have they that love Your Law; and there is no stumbling for them.	165. There is great peace for those who love Your Torah in this age, and they have no stumbling-block in the age to come.
166. I have hoped for Your salvation, O LORD, and have done Your commandments.	166. I have hoped for Your redemption, O Lord, and I have done Your commandments.
167. My soul has observed Your testimonies; and I love them exceedingly.	167. My soul has kept Your testimonies, and I have loved them greatly.
168. I have observed Your precepts and Your testimonies; for all my ways are before You.	168. I have kept Your commandments and Your testimonies, for all my ways are before You.
169. TAV. Let my cry come near before You, O LORD; give me understanding according to Your Word.	169. TAV My prayer will come near in Your presence, O Lord; give me insight according to Your Word.
170. Let my supplication come before You; deliver me according to Your Word.	170. Let my prayer come before You; deliver me according to Your Word.
171. Let my lips utter praise: because You teach me Your statutes.	171. My lips will seek praise, for You will teach me Your decrees.
172. Let my tongue sing of Your Word; for all Your commandments are righteousness/ generosity.	172. My tongue will reply [to] Your Word, for all Your judgments are righteousness/ generosity.
173. Let Your hand be ready to help me; for I have chosen Your precepts.	173. May Your hand be [ready] to help me, for I have taken pleasure in Your commandments.
174. I have longed for Your salvation, O LORD; and Your Law is my delight.	174. I have yearned for Your redemption, O Lord, and Your Torah is my delight.
175. Let my soul live, and it will praise You; and let Your ordinances help me.	175. May my soul live and praise You, and may Your judgments give me aid.
176. I have gone astray like a lost sheep; seek Your servant; for I have not forgotten Your commandments.	176. I have gone astray like a lost flock; seek Your servant, for I have not forgotten Your commandments.

Midrash Tehillim Psalm 119:137-176

LXVIII. Righteous/Generous are You, O Lord, and upright are Your judgments (Ps. 119:137). Solomon said: All the words of my mouth are in righteousness/generosity, there is nothing perverse or crooked in them. They are all plain to him that understands and right to them that find knowledge (Prov. 8:8-9). What did Solomon mean by saying All the words of my mouth are in righteousness/generosity? He meant that all the words which the Holy One, blessed be He, lets fall from his mouth are spoken in righteousness/generosity, and they are just and upright words. Hence it is said Righteous/Generous are You, O Lord, and upright are Your judgments: As You are righteous/generous, so Your judgments are just and upright. Likewise, Scripture says What great nation is there, that has statutes and ordinances so righteous/generous as all this Law, which 1 set before you this day (Deut. 4:8). And likewise the congregation of Israel says: You came down also upon Mount Sinai, and spoke with them from heaven, and gave them right judgments and Laws of truth, good statutes and commandments (Neh. 9:13). Hence it is said Righteous/Generous are You, O Lord, and upright are Your judgments.

LXIX. You have commanded Your testimonies in righteousness/generosity and exceeding faithfulness (Ps. 119:138). What is the meaning of You have commanded ... Your testimonies in righteousness/generosity? The Holy One, blessed be He, acted mercifully towards the children of Israel in that He gave them the Torah. As Scripture says: And the Lord commanded us to do all these statutes, to fear the Lord our God, for our good always, that He might preserve us alive (Deut. 6:24). And what is said in the following verse? And it will be our righteousness/generosity if we observe to do all this commandment before the Lord our God (ibid. 6:25). Hence it is said You have commanded Your testimonies in righteousness/generosity. Can the phrase And exceeding faithfulness refer to anything other than the greatness of Torah, for whose sake the Holy One, blessed be He, created His universe, swearing by the Torah to be merciful, for it is said Where are Your former mercies, O Lord, which You did swear unto David by Your faithfulness (Ps. 89:50) which, behold, is Torah. Hence the Psalmist uses the phrase, And exceeding faithfulness.

LXX. My resentment has undone me, because mine adversaries have forgotten Your Words (Ps. 119:139). David said: I do not resent the wicked/lawless because of their eating or their drinking, but how could they forget Your Torah, considering all the good things You have bestowed upon them? Scripture says of them: My soul is removed far off from peace: I forgot good (Lam. 3:17). Hence David said: My resentment has undone me, because mine adversaries have forgotten Your words.

LXXI. Your Word is very pure, and Your servant loves it (Ps. 119:140). What is meant by Your Word is very pure? What parable best explains it? The parable of a king who had a silver dish. He gave the silver dish to a silversmith, and said to him: “Purify it for me.” The silversmith put the silver dish into the furnace, purified it, and took it out. Then the king said: “Purify it a second time”; and later said: “Purify it a third time.” So, too, the Holy One, blessed be He, purified the Torah—purified it forty-nine times. As Scripture says, Every Word of God is purified (Prov. 30:5). And again The words of the Lord are pure words: as silver tried in a furnace of earth purified seven by seven (Ps. 12:7)—that is, seven times seven. Behold, in forty-nine ways can the words of the Torah be expounded. Hence it is said Every word of God is purified; and also Your word is very pure.

LXXII. I am young and despised; yet have 1 not forgotten Your precepts (Ps. 119:141). Did David mean that he was the youngest? Was not the youngest Jesse's eighth son, Elihu, for it is said David the seventh, Elihu the eighth (1 Chron. 2:15), proving that Elihu was younger than David? But David referred to himself as the youngest, saying I am young and despised, because he meant: “Saul despised me greatly.” For Scripture relates, But it came to pass at the time when Merab, Saul's daughter, should have been given to David, that she was given unto Adriel the Meholathite to wife (1 Sam. 18:19), and also says, Now Saul had given Michal his daughter, David's wife, to Palti the son of Laish (ibid. 25:44). Hence David said: I am young and despised.

LXIII. Your righteousness/generosity is an everlasting righteousness/generosity (Ps. 119:142). David said this: Your righteousness/generosity is such that once You accord it to a man, You bestowed upon him a gift that You wilt never take back, as is said The sceptre will not depart from Judah, nor the ruler's staff from between his feet (Gen. 49:10). Hence Your righteousness/genrosity is an everlasting righteousness/generosity, etc.

LXXIV. Trouble and anguish have overtaken me, etc. (Ps. 119:143), for, as Moses said: You will eat the fruit of your own body, the flesh of your sons and of your daughters, which the Lord your God has given you, in the siege, and in the straitness wherewith your enemies will distress you (Deut. 28:54). And indeed the trouble and the anguish have come, but so will the comforts and the consolations come, for it is said Trouble and anguish have overtaken me; yet Your commandments are my delight.

LXXV. Your testimonies are righteous/generous forever (Ps. 119:144). The boon of Torah which was given to the children of Israel was given not for a year, nor for two years, nor for a hundred years, but forever, as is said My words ... will not depart out of your mouth, nor out of your seed ... says the Lord, from henceforth and forever (Isa. 59:21). And what is the reward of Israel's keeping the Torah? Length of days is in her right hand; in her left hand are riches and honour (Prov. 3:16).

LXXVI. I have called with my whole heart; answer me, O Lord; I will keep Your statutes (Ps. 119:145). So Scripture says, And Samuel spoke unto all the house of Israel, saying: “If you do return unto the Lord with all your heart ...” (1 Sam. 7:3). What did he mean by If you do return unto the Lord with all your heart? Samuel meant this: If you do return with all your heart, then the Holy One, blessed be He, will answer the prayer that I say on your behalf. As Scripture relates, And Samuel said: “Gather all Israel to Mizpah, and I will pray for you unto the Lord.” And they gathered together to Mizpah, and drew water, and poured it out before the Lord (ibid. 7:5, 6). What truly was the water that they drew and poured out? The children of Israel repented, and in full repentance poured out their hearts like water before the Holy One, blessed be He. So Jeremiah said: Pour out your heart like water before the face of the Lord (Lam. 2:19). Hence Samuel said that they drew water, and poured it out before the Lord, and the Psalmist said: I have called with my whole heart; answer me, O Lord.

Ashlamatah: Amos 8:4-10 + 9:13-15

4 Hear this, O you that would swallow the needy, and destroy the poor of the land,

5 Saying: ‘When will the new moon be gone, that we may sell grain? and the Sabbath, that we may set forth corn? Making the ephah small, and the shekel great, and falsifying the balances of deceit;

6 That we may buy the poor for silver, and the needy for a pair of shoes, and sell the refuse of the corn?’

7 The LORD has sworn by the pride of Jacob: Surely I will never forget any of their works.

8 Will not the land tremble for this, and every one mourn that dwells therein? Yes, it will rise up wholly like the River; and it will be troubled and sink again, like the River of Egypt. {P}

9 And it will come to pass in that day, says the Lord GOD, that I will cause the sun to go down at noon, and I will darken the earth in the clear day.

10 And I will turn your feasts into mourning, and all your songs into lamentation; and I will bring up sackcloth upon all loins, and baldness upon every head; and I will make it as the mourning for an only son, and the end thereof as a bitter day. {P}

11 Behold, the days come, says the Lord GOD, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the LORD.

12 And they will wander from sea to sea, and from the north even to the east; they will run to and fro to seek the Word of the LORD, and will not find it.

13 In that day will the fair virgins and the young men faint for thirst.

14 They that swear by the sin of Samaria, and say: ‘As your God, O Dan, lives’; and: ‘As the way of Beer-sheba liveth’; even they will fall, and never rise up again. {S}

1 I saw the Lord standing beside the altar; and He said: Smite the capitals, that the posts may shake; and break them in pieces on the head of all of them; and I will slay the residue of them with the sword; there will not one of them flee away, and there will not one of them escape.

2 Though they dig into the nether-world, thence will My hand take them; and though they climb up to heaven, thence will I bring them down.

3 And though they hide themselves in the top of Carmel, I will search and take them out thence; and though they be hid from My sight in the bottom of the sea, thence will I command the serpent, and he will bite them.

4 And though they go into captivity before their enemies, thence will I command the sword, and it will slay them; and I will set Mine eyes upon them for evil, and not for good.

5 For the Lord, the GOD of hosts, is He that touches the land and it melts, and all that dwell therein mourn; and it rises up wholly like the River, and sinks again, like the River of Egypt;

6 It is He that builds His upper chambers in the heaven, and has founded His vault upon the earth; He that calls for the waters of the sea, and pours them out upon the face of the earth; The LORD is His name.

7 Are you not as the children of the Ethiopians unto Me, O children of Israel? says the LORD. Have not I brought up Israel out of the land of Egypt, and the Philistines from Caphtor, and Aram from Kir?

8 Behold, the eyes of the Lord GOD are upon the sinful kingdom, and I will destroy it from off the face of the earth; saving that I will not utterly destroy the house of Jacob, says the LORD.

9 For, lo, I will command, and I will sift the house of Israel among all the Gentiles, like as corn is sifted in a sieve, yet will not the least grain fall upon the earth.

10 All the sinners of My people will die by the sword, that say: ‘The evil will not overtake nor confront us.’

11 In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof, and I will raise up his ruins, and I will build it as in the days of old;

12 That they may possess the remnant of Edom, and all the Gentiles, upon whom My name is called, says the LORD that doeth this. {P}

13 Behold, the days come, says the LORD, that the ploughman will overtake the reaper, and the treader of grapes him that sows seed; and the mountains will drop sweet wine, and all the hills will melt.

14 And I will turn the captivity of My people Israel, and they will build the waste cities, and inhabit them; and they will plant vineyards, and drink the wine thereof; they will also make gardens, and eat the fruit of them.

15 And I will plant them upon their land, and they will no more be plucked up out of their land which I have given them, says the LORD your God. {P}

Midrash of Matityahu (Matthew) 27:1-2

1. At dawn, all of the [Sadducee] Chief Kohanim (Priests) of the Bet HaMiqdash (Holy Temple) and elders convened the [Sadducee controlled] Bet Din HaGadol (Sanhedrin) against Yeshuah so that they might put him to death.

2. Then, having bound him, they lead him away to the house of Pontius Pilate, the Roman Commander.

Pirke Abot: I:8

“Yehudah ben Tabbai and Shimon ben Shatah received [the tradition] from them. Yehudah ben Tabbai said: Do not behave like the lawyers; when the litigants are standing before you consider them to be wicked/lawless, but when they leave, consider them to be blameless when they accept the veredict. Shimon ben Shatah said: Cross-examine the witnesses at length, but be careful what you say, lest they learn from it to lie.”

Abarbanel on Pirke Abot

By: Abraham Chill

Sepher Hermon Press, Inc. 1991

ISBN 0-87203-135-7

(pp. 50-53)

What is the flaw in the teachings of the previous two Sages of the Mishnah that made it necessary for Yehudah ben Tabbai and Shimon ben Shatah to correct them? In an earlier Mishnah Yehoshua ben Perahyah counselled that we judge everyone meritoriously. If we are to look with beneficence upon the sins of even the hardened criminal then what we are actually doing is preparing the transgressor with a ready-made defence. It is tantamount to, ab initio, whitewashing the criminal act because we must judge the perpetrator meritoriously. This, of course, is unacceptable. In the judicial system we cannot allow a situation where transgression is legitimized.

The expression in the Mishnah, ORKE HADAIYANIN (counsellors or lawyers) attracts the attention of both Rambam and Abarbanel. According to the former, the literal meaning of this expression is "planners of the law." In other words, do not advise the litigant how to answer the judges' questions so as to win his case. Rambam even goes so far as to say that this is forbidden even if you know that the litigant is the oppressed party and that the other litigant is lying.

In relation to the teaching of the Sage that one should not act as a counsellor, Abarbanel gives a very novel interpretation as an alternative. He separates the two words and interprets them to mean, “Do not act as one who is appointed to select the judges.” This means that a man should not choose a judge on the basis of kinship or friendship or for any other ulterior motive.

Abarbanel interprets the exhortation of Yehudah ben Tabbai that a judge should look upon both litigants as wicked/lawless and after the verdict they should be considered as innocent as follows: If the judge looks upon the litigants meritoriously, he will not question them thoroughly to find out the truth; he will assume that they are telling the truth. Therefore, he should assume that they are both liars and question them in great detail. Only when the judge has reached a decision and the parties have accepted it, should the judge look upon them meritoriously, and give them the benefit of the doubt that they had perhaps made an honest mistake. The judge may not say to himself that the one who lost the case is unrighteous, for who can know what the actual motive for his actions were. He could have been under strain, duress, or other compelling circumstances that brought him to the point where he did not tell the truth to the court. Thus, Yehoshua ben Perahyah's dictum is not applicable universally.

Then, Abarbanel comes up with a most ingenious presentation to reinforce his line of reasoning. There is a Biblical law that a man who has violated a negative commandment must be given 39 lashes. The Torah is very sensitive to the precision with which the lashes must be administered. It looks with great disfavour and alarm when even one or two additional lashes are administered. An excessive lash is an undue shame and humiliation for the penalized one. Abarbanel asks a very pertinent question: Why does the Torah equate an extra stripe with humiliation? What about the original 39 lashes — are they not to be considered as disgracing and debasing?

Abarbanel answers: After the 39 lashes, the transgressor has paid his debt to God and to society. He is now clean and pure of all waywardness. Therefore, when he is penalized with an additional stripe, he feels degraded and abused without any reason.

It is in that light that we are to understand the Mishnah: When the litigants face the judge they are sinners; after they accept the verdict they should be looked upon as virtuous.

Abarbanel then connects Shimon ben Shatah's dictum, “Cross- examine the witnesses at length, but be careful...”, to Yehudah ben Tabbai's. It is possible that the litigants are sly and cunning and by merely considering them to be wicked/lawless, the judge will not be able to arrive at the truth. Therefore, advises Shimon ben Shatah, the judge should question the litigants very closely — but with care! The questions must be so formulated that the litigants cannot deduce from them what answers are expected.

Abarbanel then offers an alternative interpretation, according to which Shimon ben Shatah's dictum is not connected to Yehudah ben Tabbai's, but rather tο Nitai of Arbel's. Nitai, Shimon's teacher, had said, “Do not associate with the wicked/lawless”, and Shimon ben Shatah came to limit that dictum. Nítai's rule does not apply to a judge, because if he does not question even wicked/lawless litigants thoroughly, how will he get to the truth'?

Thus, concludes Abarbanel, both of these Sages, Yehudah ben Tabbai and Shimon ben Shatah, came to elaborate on dicta taught by their teachers. Abarbanel also points out that their dicta apply to matters between man and his fellow and thus they fall under the third category taught by Shimon Ha-Tsaddik — kindness.

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Miscellaneous Interpretations

Rashi: Yehudah ben Tabbai begins his dicta in our Mishnah by stating, “Do not behave like a lawyer.” On this subject Rashi quotes Rav Yehuda'i Gaon who interprets the Mishnah in the following fashion: If, as a judge, a litigant approaches you and requests you to tell him, not in your judicial capacity, but as a legal scholar, what the law is concerning the subject of litigation in which he is involved, you must avoid giving him the benefit of your knowledge.

As an alternative interpretation: If in your capacity as a judge one should approach you and ask that you instruct him how to effectively plead his case, you may not do so.

Rashi himself offers the explanation that after listening to both sides of the case a judge may not reveal to any one of the litigants the direction of his decision.

Rabbenu Yonah: The second of Yehudah ben Tabbai's maxims, which counsels the judge to consider both litigants culpable when they enter the courtroom, infers that even if the judge personally knows one of the parties to be impeccably righteous/generous, he must not permit that recognition to colour his views. The fact that they eventually were compelled to appear before a judge indicates that both parties have acted indiscreetly.

Moreover, when the litigants have left the courtroom after the decision was handed down and the judge is fully aware that one of them was disreputable, he may not retain the opinion that the culpable person will always be incorrigible. They must both be assumed to be righteous/generous, even the iniquitous/lawless, because the probability is that he has repented.

An anonymous interpretation: In a situation where the litigants choose to arbitrate and each side picks a judge and, the two judges, in turn, select the third judge, it might be expected that each of the jurists should defend the claims of his patron. This attitude cannot be tolerated because the jurists will not be sitting in judgment of given facts objectively, but will actually be the alter ego of their clients. A judge of integrity will examine the pleas of both contestants and arrive at a decision.

He bolsters this theme by quoting the Scripture, where Jacob blesses his twelve sons and says, “Dan will judge his people as one of the tribes of Israel” (Genesis 49:16), meaning that Dan judged members of all tribes as if they were members of his own tribe. Moreover, the Talmud (Sanhedrin 16b), commenting on the verse “Judges and officers you will appoint to yourself .., throughout your tribes: and they will judge the people with a just judgement” (Deuteronomy 16:18), makes the observation that the judge must not look after the interests of the people of his own tribe, but seek the interests of all the tribes.

Finally, regarding the teaching of Yehudah ben Tabbai that when the litigants depart from your presence, regard them as innocent, the anonymous commentator faces reality: It is a common occurrence that when a person loses his case he becomes defiant, abusive and contemptuous of the court. He will leave the courtroom in a despicable mood. Ben Tabbai did not keep in mind this type when he advocated that after the decision both the plaintiff and the respondent should be regarded as innocent. What he did intend to impress upon us is that the judge must look benignly upon the litigants when they both are satisfied that justice was done. Under those circumstances, neither of the litigants emerged victorious but justice did.

Rabbi Yosef Ibn Nahmias offers a most interesting and unique interpretation. He contends that there is an error in the spelling of ORKE (to arrange, establish) It should be spelled ARKH which will bring its meaning to be that no judge should make of himself an arch-jurist, the highest juridical personality, when there may be others superior to him.

Midrash Shemuel: Concerning himself with his presentation of “The life and duties of a judge” that are dealt with in this section of the chapter, he is bold enough to instruct the judge on how to interrogate a witness. Regarding Shimon ben Shatah's rule, “Cross-examine the witnesses at length,” Midrash Shemuel reasons that often when a judge questions a witness he speaks slowly, chooses his words carefully and patiently waits for a reply. This gives the witness a chance tο search for a loophole in the judge's questions and, thus, evade giving a direct answer to the question. Therefore, says Shimon ben Shatah to the judge: Be sure to interrogate intensely and do it rapidly.

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Other Comments To Pirke Abot I:8

“Do Not Act As A Lawyer”

A judge must always remain an impartial arbiter. Even if he is convinced that one of the parties is right, he should not advise that litigant on how to prepare his case. (Rav; Rashi, et al.) In certain extraordinary instances, when a particular piece of evidence has not been properly stressed by one of litigants due to ignorance, weakness or awkwardness, the judge is required to intercede and “open the mouth of speechless,” presenting queries and claims on their behalf. (See Shulchan Aruch Choshen Mishpat 17:9; Gittin 37b; Ketubot 36a). Artscroll Pirke Avot Treasury

Rashi views this verse as further instructing judges not to offer their opinion of a case prior to trial, nor to announce the verdict unless both of the parties (or their representatives) are present.

Mei Marom offers an insight into the dual characteristics necessary to ensure true judgment. Human judges, we learn, must follow the Divine model in administering justice. G-d is involved in the most intimate of human affairs and is, simultaneously, totally separated from them. So, too, must the human judge be intellectually fully empathetic to the litigants yet at the same time must remain totally impartial.

Chida in Zeroa Yemin extends this verse to self-judgment: we tend to employ complex arguments to justify our shortcomings, often rivalling the sharpest lawyer. Thus, when judging ourselves, we should not act as our “lawyer,” unwilling to admit the guilt of his client. We cannot improve ourselves unless we face the reality of our shortcomings.

The Mishnah is perhaps alluding to our relationship with the Supreme Judge, Ha-Shem. Just as we should not furnish litigants with spurious arguments, so too we should not assist our fellow Jew (and ourselves) in finding excuses for his (our) deficiencies. Rather, it would be far more prudent to encourage our peers (and ourselves) to confess their (our) errors and improve themselves (ourselves). S’fat Emet

“While The Litigants Stand Before You, Consider Them Both As Guilty”.

While the trial is in process, the judge must be sceptical of both parties; this allows him to remain objective and ferret out the truth. Rav; Tosfot Yomin Tov

“When They Are Dismissed From You, Consider Them Both As Innocent, Provided They Have Accepted the Judgment“

Once they have accepted the judgment, the judge must not carry with him into his civilian life any adverse impressions. Rabbi S. R. Hirsch

Our Sages say that “everyone who renders true judgment becomes a partner with Ha-Shem in creation.” (Talmud: Shabbat 10a). The judge transforms the guilty parties into righteous/generous parties and they depart innocent. This act entitles him to be considered a partner with Ha-Shem. Rav Chaim Kosov

The Mishnah teaches one not to act as a legal expert who merely delineates the scope of Halakhah (law), but rather to speak words of such warmth and inspiration that by the time the person leaves your presence his life has been totally changed. Kozhnitzer Maggid

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What say the Nazarean Hakhamim?

1Co 6:4 If then indeed you have law courts [for] things pertaining to everyday life, the ones having been despised [or, of little esteem] in the assembly, these you cause to sit (fig., appoint as judges)?

1Co 6:5 I speak to your shame. So [is there] not among you one Hakham (wise man), not even one, who will be able to discern [or, settle a dispute] in the midst of his brothers [and sisters]?

1Co 6:6 But a brother goes to court against a brother, and this before unbelievers!

1Co 6:7 Already, therefore, it is altogether a failure for you, that you have judgments [or, lawsuits] against one another. Why not rather be letting yourselves be treated unjustly?

James 4:11 Stop speaking evil of [or, slandering] one another, brothers [and sisters]. The one speaking evil of a brother and judging his brother speaks evil of [the] Law and judges [the] Law. But if you judge [the] Law, you are not a doer of [the] Law but a judge [of the Law].

Jas 4:12 [There] is one Lawgiver, the One able to save and to destroy. But who are you who judges the other?

John 5:30 “I am not able to be doing anything of myself. Just as I hear I judge, and my judgment is righteous/generous, because I do not seek my will but the will of the Father having appointed me.”

John 7:24 "Stop judging according to appearance, but be judging the righteous/generous judgment."

Joh 12:48 “The one rejecting me [or, regarding me as nothing] and not receiving my sayings [Oral Torah] has one judging him - the Word [Torah] which I spoke, that will judge him in the last day.

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Some Questions to Ponder:

1. Is the Nazarean Codicil agreeing or disagreeing with our Mishnah. Please explain your answer.

2. According to 1 Corinthians 6:7, why must a Torah Judge (a Hakham) consider both litigants as guilty and lawless whilst they stand before him for judgment?

3. Since “conversion to Judaism” comes under the prerogative of Torah judges, and since the person/s petition the court to be accepted as members of our people, based on this Mishnah, how should the petitioners before the court be treated by the Torah judges prior to their conversion, and after their conversion? Explain and support your answer with a text/s from the Nazarean Codicil.

4. According to the texts of John 5:30 and 12:48, who superintends and guides the minds and souls of Jewish Torah Judges? What if these judges fail to acknowledge the “real” Messiah as their Master and Superintendent does that make the judgments of Jewish Torah courts invalid? Please provide reasons for your answer. How does the statement in John 19:10 – “You would have no authority at all against me unless it had been given to you from above,” comes to answer this question (see also Romans 13:1)?

5. It is clear that in any dispute between Jewish brethren no recourse should be taken to courts or tribunals presided by Gentiles, as per 1 Cor. 6:4-7 and Jewish Halakha. What possible exceptions would be to this rule? And does this rule also cover cases in disputes between a Jewish person and a Gentile/s? Explain your answers.

6. According to an anonymous interpretation of this Mishnah, it is said: “What he did intend to impress upon us is that the judge must look benignly upon the litigants when they both are satisfied that justice was done. Under those circumstances, neither of the litigants emerged victorious but justice did.” How is this statement hidden in what is said in 1 Corinthians 6:7? And what principle can we draw from Torah justice as compared to other Gentile interpretations of “Justice”? Please explain your answer.

7. The text of Romans 13:1-7 is one of those passages of the Nazarean Codicil most misunderstood. The “Rulers” in this passage refer to Jewish Torah Judges and Synagogue officials. The reason for this interpretation is that the phrase being translated as “bears not the sword in vain” (Romans 13:4) should rather be translated as “bears not the circumcision knife in vain.” This switch of interpretation from Jewish/Synagogue Rulers to Gentile Rulers was effected by the Gentiles in order to rest authority from the Jewish Synagogue and Jewish/Torah courts of Justice. How is this passage of Romans 13:1-7 stating in other words what was said in 1 Corinthians 6:5? And how is the passage of Romans 13:1-7 related to our Mishnah?

The Hakham Recommends A Good Book For Your Personal Library:

Jesus the Pharisee: A New Look at the Jewishness of Jesus by Harvey Falk

(Paperback)

Publisher: Wipf & Stock Publishers (August 19, 2003)

Language: English

ISBN-10: 1592443133

Rabbi Harvey Falk, a rabbinic writer believes that Jesus can only be understood as an observant Jew who upheld most of the doctrine of the School of Hillel against the School of Shammai (although he broke with Hillel on the subject of divorce.) He sees Jesus as on a mission to encourage the gentiles to follow the Noahide laws (the seven commandments given to Noah which all righteous gentiles must follow according to Judiasm in order to achieve salvation.) He sees many condemnations of the Pharisees in the Christian Gospels as reflecting the often quite contentious disputes between the two schools. Rabbi Falk's style of writing is more likely to be familiar to Jews who have learned Talmudic defences of Halakha than to Christians. Falk goes both forward and back in rabbinic history to justify actions of Jesus. The book is extensively footnoted with reference to rabbinic texts.

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai