Esnoga Bet Emunah - 3711 Medical Drive #1016

Targum Neofiti for:

B’resheet 30:22 – 31:2

30:22. Four keys there are which are given into the hand of the Lord, the master of all worlds, and he does not hand over them either to angel or to Seraph: the key of rain and the key of provision and the key of the sepulchres and the key of barrenness. <The key of rain>, for thus does the Scripture explain and say: “The Lord will open for you the good treasure from the heavens.” The key of provision, for thus does the Scripture explain and say: “You open your hand and satisfy all living things in whom there is good pleasure.” The key of the sepulchres, for thus does the Scripture explain and say: “Behold, I will open your graves and will lead you from your graves, my people.” The key of barrenness, for thus does the Scripture explain and say: "The Lord in his good mercies remembered Rachel and the Lord heard the voice of the prayer of Rachel and said in His Memra (Word) to give her sons." 23. And she conceived and bore a son and said: "The Lord gathered in my shame." 24. And she called his name Joseph saying: "The Lord has added another son to me."

25. ¶ And when Rachel bore Joseph, Jacob said to Laban: “Send me away, I pray, and I will go to my place and to my country. 26. Give me my wives and my sons, for whom.1 have served before you and I will go because you know the service which I have rendered before you.” 27. And Laban said to him: “If, now, I have found grace and favor in your sight, I have found out by divination that the Lord has blessed me for your merit.” 28. And he said: “Determine, now, your wage before me and I will give (it).” 29. And he said to him: "You know how I have served before you, and what your cattle were before me and (how) they have grown strong and numerous. 30. Because the few cattle which you had before me have grown strong and numerous, and the Lord has blessed you for my merits and now, what can I do? I am also obliged to provide for my sons and the men of my house.” 31. And he said: “What will I give you?” And Jacob said: "Do not give me anything (at all). If you do this thing for me I will continue to feed your flock and guard it. 32. I will pass through all your flock this day. I will separate from there every white-spotted and speckled lamb and every reddish lamb among the lambs, and the speckled and white-spotted among the goats; (this) will be my wage. 33. And my merits shall testify for me this day and (the day) of tomorrow, when you enter to account my wages before you. Everything that is not white-spotted and speckled among the goats and reddish among the lambs shall be with me (as) a stolen animal." 34. And Laban said: “Behold, it is good. Oh that it be according to your words.” 35. And that day he separated the white-spotted and speckled he-goats, and all the white-spotted and speckled she-goats, and all that had anything of white and all the reddish among the lambs and placed them in the hands of his sons. 36. And he put a distance of three days' journey between himself and Jacob; and Jacob tended the flocks of Laban that were left behind.

37. ¶ And Jacob took rods of fresh-green poplaro and of almond and of the plane-tree, and peeled white streaks in them from off the white skin that is upon the rods. 38. And he placed the rods he had peeled in the troughs of the watering-pools into which the sheep entered to drink <in front of the sheep;' and (since) they used to mate when they entered to drink>, 39. the sheep mated near the rods and the sheep bore white-spotted, speckled and striped (young). 40. And Jacob separated the lambs, and he put the sheep' facing the white-spotted ones and all the reddish of the sheep of Laban. <And he made flocks for himself and did not mix them with the flocks of Laban.> 41. And every time early-born sheep were mating Jacob set the rods before the sheep' in the watering-troughs to have them mate among the rods. 42. But before the later-born of the sheep he used not set them; and he had numerous flocks, the later-born were for Laban and the early-born for Jacob. 43. And the man became very, very powerful and he had many flocks and maidservants and menservants and camels and he-asses.

31:1. ¶ And he heard the words of the sons of Laban saying: “Jacob has taken everything belonging to our father, and from what belongs to our father he has acquired all these riches.” 2. And Jacob saw Laban's countenance, 2 and behold, it was not friendly toward him, not like yesterday and not like earlier.

Midrash Tanchuma Yelammedenu

B’resheet 30:22 – 31:2

6. And God remembered Rachel (Gen. 30:22). May it please our master to teach us the blessing that is recited upon observing a handsome person? Thus do our masters teach us: Upon observing beautiful creatures or lovely trees, one should recite the blessing: “Blessed be He, who hath made this possible in His world.” No one was more beautiful than Rachel, and because she was beautiful, Jacob was eager to marry her. He sent Rachel many gifts, but Laban gave them to Leah instead. Yet she remained silent.

R. Simeon the son of Gamliel declared: I was reared among the sages, and I discovered that there was nothing more beneficial for a person than silence (Pirke Abot 1:17). Rachel forced herself to remain silent, and her offspring continued the tradition of silence. She saw her gifts in her sister's hand and remained silent. Her son Benjamin, whose stone in the high priest's breastplate was a jasper, knew of the sale of Joseph and remained silent. The word jasper (yashfeh) may be read as “he has a mouth” (yesh peh) but nevertheless remains silent. Saul was descended from her: But concerning the matter of the kingdom, he told him not (I Sam. 10:16). Regarding Esther (another descendant) it is said: Esther had not made known her people nor her kindred (Est. 2:10).

Conversely, Leah spoke words of praise, and her offspring continued the tradition of praise. She declared: This time will I praise the Lord (Gen. 29:35); and of her son Judah it is said: Judah, thee thy brethren praise (ibid. 49:8). David (another descendant) said: Praise the Lord, for He is good (Ps. 118:1); and concerning Daniel it is said: Daniel kneeled upon his knees three times a day, and prayed, and praised (Dan. 6:11). R. Judah said: Silence is so very important that Rachel was privileged, because of her silence, to rear two additional tribes in Israel, Ephraim and Manasseh.

Why did she remain silent? R. Simeon the son of Yohai was of the opinion that she said to herself: If I should inform Jacob that my father gives the gifts he sends me to my sister, he will not accept her. And my father will not betroth me to him, and I will be separated forever from this righteous person.

The Holy One, blessed be He, said: Be assured, in reward for your silence I will remember you, as it is said: And God remembered Rachel (Gen. 30:22).

7. And God remembered Rachel (Gen. 30:22). Scripture states elsewhere: He executeth justice for the oppressed (Ps. 146:7). This verse alludes to Israel. R. Phinehas the priest, the son of Hama, explained: This teaches us that there were seventy nations in Egypt, but only Israel was treated unjustly. Who dealt justly with them? He who executeth justice for the oppressed.

Another comment on He executeth justice for the oppressed: This alludes to the righteous Joseph, whose mistress wronged him, when she said: The Hebrew servant came in unto me (Gen. 39: 17). “I will sever your pay if you do not hearken to me,” she told him, and he replied: He who giveth bread to the hungry (Ps. 146:7) will feed me. "I will put you in chains," she shouted, and he retorted: The Lord looseth those that are bound up (ibid.). "I will blind your pretty eyes," she cried; and he answered: The Lord openeth the eyes of the blind (ibid., v. 8). Finally, she said to him: "I will have you banished," and he retorted: The Lord preserveth strangers (ibid., v. 9).

Another explanation of He executeth justice for the oppressed: This refers to Rachel, who was oppressed when her father should have sat her in the bridal litter. He placed Leah in it instead, extinguished the candles, and then led Rachel out by the hand. Is there any oppression greater than this? Who dealt justly with her? He who giveth bread to the hungry. When was that? When she hungered for children. The Lord looseth those that are bound up (ibid.), as it is said: And God remembered Rachel. Why were the matriarchs barren (for so many years)? R. Huna said in the name of R. Hiyya the son of Abba: In order that they might spend many years of their lives free of burdensome responsibilities.

8. And God remembered Rachel (Gen. 30:22). May our master teach us whether a man may recite the prayer "May it be Your will that my wife give birth to a son" if she is already pregnant. Our masters teach us: The man who prays "May it be Your will that my wife give birth to a son" when she has already conceived is uttering a vain prayer (and is taking the Lord's name in vain).

R. Huna, however, maintained in the name of R. Yose: Though we have been taught that the husband of a pregnant woman who prays "May it be Thy will that my wife bear a son" is uttering a vain prayer, this is not so. In fact, he may pray for the birth of a son even as she commences labor, for it is not difficult for the Holy One, blessed be He, to convert females into males and males into females. He quoted a verse from Jeremiah to support this statement: Then I went down to the potter's house, and behold, he was at his work on the wheels. And whensoever the vessel he made of the clay was marred in the hand of the potter, he made it again another vessel, as it seemed good to the potter to make it (Jer. 18:3-4). And did not the Holy One, blessed be He, say to Jeremiah: O house of Israel, cannot I do with you as this potter? (ibid., v. 6).

You find that this happened to Leah. After she had given birth to six sons, she foresaw in a dream that Jacob would ultimately have twelve sons. Since she had already given birth to six sons, and was pregnant with her seventh child, and the two handmaidens had each borne two sons, making ten sons in all, Leah arose and pleaded with the Holy One, saying: Master of the Universe, twelve tribes are to descend from Jacob, and since I have already given birth to six sons, and am pregnant with a seventh child, and each of the handmaidens has born two sons, which accounts for ten sons, if the child within me is a male, my sister will not bear even as many sons as the handmaidens. The Holy One, blessed be He, hearkened to her prayer and converted the fetus in her womb into a female, as it is said: And afterwards she bore a daughter and called her Dinah (Gen. 30:21). The masculine form of afterwards is written in this verse, and not the feminine form (thus signifying that the fetus was originally that of a male child).

Why did Leah call her Dinah? Because the righteous Leah had pleaded for justice (din) before the Holy One, blessed be He. The Holy One, blessed be He, said to her: You are merciful, and so I shall be merciful to her. Forthwith, And God remembered Rachel.

9. And God remembered Rachel (Gen. 30:22). This bears upon what is stated in the verse The children of Israel and the children of Judah are oppressed together; and all that took them captives hold them fast; they refuse to let them go. The Redeemer is strong; the Lord of Hosts is His name. He will thoroughly Plead their cause (Jer. 50:33-34). The Holy One, blessed be He, does indeed executeth justice for the oppressed (Ps. 146:7).

R. Phinehas the priest, the son of Hama, said: Seventy nations lived in Egypt, but only Israel was in servitude, as is said: And they made their lives bitter with hard service ... in all manner of service in the field, in all their service (Exod. 1:14). What is meant by in all manner of service in the field? It means that after they had worked all day long with mortar and bricks, and returned home to rest in the evening, the Egyptians would come and say: “Go, gather some herbs from the field for me, chop down this tree for me, fill this barrel with water.” Hence, Scripture says: in all manner of service in the field.

What is meant by in all manner of service? It means that the men were compelled to do women's work, and the women, men's work. An Egyptian would say to the man: "Get up! Knead the dough and bake the bread"; and to the woman, he would say: "Fill this barrel with water, chop down this tree, go out to the garden to bring me some herbs." Who dealt justly with them? He who executeth justice for the oppressed (Ps. 146:7). He giveth bread to the hungry, because they hungered for redemption; The Lord looseth the prisoners, when He released their bonds and redeemed them, as it is said: He bringeth out the prisoners into prosperity (Ps. 68:7). Hence, He executeth justice for the oppressed refers to the Israelites.

And God remembered Rachel. Prior to this verse, it is written: And Leah conceived again, and bore a son, and she said: "This time will I praise the Lord" (Gen. 29:35). Why did she not say I will praise the Lord after the births of Reuben, Simeon, Levi, and all the others, but only after the birth of Judah? This may be compared to a priest who goes to a man's barn to collect the tithe and the priestly portion. When the owner of the barn hands the priest the priestly portion, he does not thank him, and when he gives him the tithe, he still does not thank him. But if, after he gives the priest what is due him, he adds a measure of unconsecrated food, the priest does thank him and recites a prayer in his behalf. A bystander asked the priest: "Why is it that when he gave you the tithe and the priestly portion, you did not thank him, but when he added only a single measure of unconsecrated food, you thanked him?" The priest replied: "The tithe and the priestly offering belong to me, and I merely accepted that which belonged to me, but the measure of unconsecrated food he added belonged to him, and so I thanked him for it." Similarly Leah said: "Twelve tribes are to descend from Jacob, and since he has four wives, each of us is entitled to bear three sons. I have already given birth to three sons, my rightful share, but now a fourth son has been granted to me; surely it is fitting that I praise the Lord this time." Therefore Rachel envied her sister (Gen. 30:1). The Holy One, blessed be He, declared: How long shall this righteous woman grieve? Is it not just that she too shall conceive? Should she not be at least equal to the handmaidens? Forthwith, And God remembered Rachel.

Midrash Aggadat Beresheet

B’resheet 30:22 – 31:2

A. Then God remembered Rachel and God listened to her and opened her womb (Gen. 30:22). This is what Scripture says: Then those who revered the LORD spoke with one another. The LORD took note and listened (Mal 3:16). These are Jacob and Rachel, because so it is written before this passage: When Rachel saw that she bore Jacob no children, Rachel envied her sister (Gen. 30:1). Why did she envy her now - when she saw her enter the bridal canopy, she did not envy her; but now she envied her - why did she envy? She envied her for her good deeds. She said: If she were not more righteous than I, the Holy One would not have given her children before me. Therefore she envied her because of her deeds, because so it is written: Do not let your heart envy sinners, but always continue in the fear of the LORD (Prov. 23:17). Therefore she envied her sister and she said to Jacob: Give me children, or I shall die (Gen. 30:1 cont.). A woman that is sterile and does not bear children is dead. Rachel said: If I do not bear children from that righteous man, my father will give me in marriage to another, a wicked one, and I will die with him in the world to come, as is stated: Evil brings death to the wicked (Ps.34:22). Therefore she said: or I shall die.

Another interpretation. Give me children. She said: If you [really] want it, I could bear children; because, when you [really] wanted it, you made the flocks bear: The flocks bred (Gen. 30:39).

Another interpretation. Give me children. If you [really] ask it, I will bear children. Do as your father Isaac did, whose wife was barren, and he prayed for her, as is stated: Isaac prayed to the LORD for his wife, because she was barren (Gen. 25:21). Jacob said to her: My father Isaac had only one wife, therefore he prayed for her. But I have four wives and Leah already bore children. If you don't bear, she will bear. She said to him: If you do not wish to do like your father Isaac, do like your grandfather Abraham did, who listened to Sarah when she said to him: You see that the LORD has prevented me from bearing children; go in to my slave-girl; it may be that I shall obtain children by her (Gen. 16:2). So also you: Here is my maid Bilhah; go in to her, that she may bear upon my knees and that I too may have children through her (Gen. 30:3). 'That I may have children' is not written there, but that I too may have children. ['Too' is an addition, implying]: like Sarah did.

Another interpretation. What did she see, that she said: Give me children? She received a prophesy that she would die young, as is stated: For when I came from Paddan, Rachel, alas, died (Gen. 48:7). She said to him: Give me children before I die. Therefore it is written: Give me children. Immediately it is said: Jacob became very angry (Gen. 30:2). [He said]: Is there perhaps a second god who does things that are outside his control? Am I in the place of God, who has withheld from you the fruit of the womb? (Ibid. cont.). From you, he withheld it, but from me he did not withhold it, since he already gave me children from Leah. The Holy One said to him: In this way you shame her, when you say: Am I in the place of God? By your life, I will make a son come out from her who will say to his brothers: Am I in the place of God? (Gen. 50:19) As they were conversing about these things; the Holy One, as it were, attentively listened and recorded their words, as is stated: Then those who revered the LORD spoke with one another. The LORD took note and listened, and a book of remembrance was written before him of those who revered the LORD and thought on his name (Mal. 3:16). At the appropriate time, he took out his book of remembrance and remembered her. Therefore: and God remembered Rachel (Gen. 30:22).

B. Another interpretation. Then God remembered Rachel. This is what Scripture says: The fear (megurat) of the wicked will come upon them (Prov. 10:24). That is Esau, who was afraid of the blessings that Jacob took. He said: Now this one is blessed and brings forth many children, and I will not be able to bear him anymore. And so it happened, as is stated: The land where they were staying (magor) could not bear them (Gen. 36:7). And Esau took his wives (Ibid. v.6). That is why the fear of the wicked will come upon them.

But the desire of the righteous will be granted (Prov. 10: 24 cont.). That is Rachel who desired to bear children from Jacob, as is stated: When Rachel saw that she bore Jacob no children, she envied her sister; and she said to Jecob, 'Give me children, or I shall die!' (Gen. 30:1). Also Jacob desired to bring forth children with Rachel, because all that he toiled, he toiled because of her, as is stated: I will serve you seven years for your younger daughter Rachel (...) and they seemed to him but a few days because of the love he had for her (Gen. 29:18-20). And all the time that she did not bear, Jacob did not want to return to the house of his father until Rachel bore. Why? Because he said in his heart: If I go to my father now, Laban will say to me: Since Rachel did not bear children for you all these years, leave her here. And see how much he desired to bring forth children from her. As soon as she bore, immediately: Jacob said to Laban, 'Send me away, that I may go to my own home and country' (Gen. 30:25). Therefore it is said: but the desire of the righteous will be granted.

C. Another interpretation. Then God remembered Rachel. This is what Scripture says: He remembers his distinguished ones, they stumble in their run (Nach. 2:6). His distinguished ones-these are Jacob and Rachel, whom the Holy One remembered and granted the reward that he promised to Abraham: So shall your descendants be (Gen. 15:5). But they stumbled in their run, because Jacob said: But anyone with whom you find your gods shall not live (Gen. 31:32). And [the curse] went unto Rachel, but Jacob did not know (Gen. 31:32 cont.). And what caused her to die on the way, as is stated: For when I came from Paddan, Rachel, alas, died in the land of Canaan on the way (Gen. 48:7)? This is what is written: they stumble in their run.

To what can this matter be compared? To a shepherd who saw a wolf that entered to catch a sheep. He took a stone to throw at the wolf, but it struck the sheep. So Jacob cursed, and he was convinced that he cursed Laban, and he did not know that his curse struck his sheep, as is stated: but Jacob did not know. Therefore she died on the way. And why did she die on the way to Ephrath? Because the Holy One said: My children need her, at the time when they sin and rob. And she reminds me, as I remembered her, as is stated: Thus says the LORD: A voice is heard in Ramah, lamentation and bitter weeping. Rachel is weeping for her children (Jer. 31:15). He said to her: Keep your voice from weeping (Ibid. v.16). And which reward does she have because her days were shortened and she died on the way? That she reminds me of my children, as is stated: For there is a reward for your work, says the LORD (..) your children shall come back to their own country (Jer. 31:16-17).

Regular Ashlamatah:

1 Samuel 1:11-19, 22

11 And she vowed a vow, and said: ‘O LORD of hosts, if Thou wilt indeed look on the affliction of Thy handmaid, and remember me, and not forget Thy handmaid, but wilt give unto Thy handmaid a man-child, then I will give him unto the LORD all the days of his life, and there shall no razor come upon his head.’

12 And it came to pass, as she prayed long before the LORD, that Eli watched her mouth.

13 Now Hannah, she spoke in her heart; only her lips moved, but her voice could not be heard; therefore, Eli thought she had been drunken.

14 And Eli said unto her: ‘How long wilt thou be drunken? put away thy wine from thee.’

15 And Hannah answered and said: ‘No, my lord, I am a woman of a sorrowful spirit; I have drunk neither wine nor strong drink, but I poured out my soul before the LORD.

16 Count not thy handmaid for a wicked woman: for out of the abundance of my complaint and my vexation have I spoken hitherto.’

17 Then Eli answered and said: ‘Go in peace, and the God of Israel grant thy petition that thou hast asked of Him.’

18 And she said: ‘Let thy servant find favour in thy sight.’ So the woman went her way, and did eat, and her countenance was no more sad.

19 ¶ And they rose up in the morning early, and worshipped before the LORD, and returned, and came to their house to Ramah; and Elkanah knew Hannah his wife; and the LORD remembered her.

20 And it came to pass, when the time was come about, that Hannah conceived, and bore a son; and she called his name Samuel: ‘because I have asked him of the LORD.’

21 And the man Elkanah, and all his house, went up to offer unto the LORD the yearly sacrifice, and his vow.

22 But Hannah went not up; for she said unto her husband: ‘Until the child be weaned, when I will bring him, that he may appear before the LORD, and there abide for ever.’

Midrash Aggadat Beresheet

1 Samuel 1:11-19, 22

A. She made this vow (I Sam. 1:11). This is what Scripture says: Gilead is mine and Manasseh is mine; Ephraim is my helmet; Judah is my scepter (Ps. 60:9). R. Berekhiah said: These are four sects. One says: There is no resurrection of the dead. The Holy One said: Look at Elijah who revived the dead; he was from Gilead, as is stated: Now Elijah the Tishbite, of Tishbe in Gilead (1 Kings 17:1) - Let him come and testify for me. Therefore: Gilead is mine. One says: The Holy One does not receive repentants. The Holy One said: Look at Manasseh, how he made me angry, how much wrong he did! But I received him when he repented - let him come and testify for me. Therefore: Manasseh is mine. One says: The Holy One does not save from fire. The Holy One said: Look at Hananiah and his friends that I saved from the fiery furnace; they were from Judah, as is stated: Among them were Daniel, lfananiah, Mishael, and Azariah, from the tribe of Judah (Dan. 1:6). Therefore: Judah is my scepter. And one says: A barren woman never bears children. The Holy One said: Let Elkanah come from the hill of Ephraim, and testify about his wife, who was barren and bore a child, as is stated: There was a certain man (..) from the hill country of Ephraim, whose name was Elkanah (I Sam. 1:1). Therefore: Ephraim is my helmet.

B. Another interpretation. She made this vow: ‘O LORD of hosts etc. '. This is what Scripture says: The LORD the God of the hosts, the LORD is his name! (Hos. 12:6) Of the hosts - the Lord is the God of Hosts (tsavaot) because he has pleasure (tsivion) in the hosts above and in the host below. And how do we know that he wants to have pleasure in the hosts below? It is stated: Who calls for the waters of the sea, and pours them out upon the surface of the earth - the LORD is his name (Am. 9:6). And [whence do we know] that he wants to have pleasure in the hosts above? It is stated: The stars fought from heaven, from their courses (Judg. 5:20). She said to him: See, Master of the Universe, you have a host above and a host below; if I am from the host below, give me children, as you have said: You shall be the most blessed of peoples, with neither sterility nor barrenness (Deut. 7:14). And if I am from the host above, make it so that I continue to exist, like they live and continue to exist above. Therefore it is said: The LORD the God of the hosts.

C. Another interpretation. She made this vow: (..) If only you will look (1 Sam. 1:11): I am barren and Zion is barren, as is stated: Sing, O barren one (Is. 54:1). If you will look at me, you will also look at Zion, and remember me (1 Sam 1:11 cont.) - me, and not forget your servant (Ibid, cont.) - Zion.

Seven barren ones there are, corresponding to the seven days in the beginning. The first is Sarah, about whom it is written: Now Sarai was barren (Gen. 11:30). She corresponds to the first day. What was created on the first day? Heaven and earth. Her husband gave them in possession to the Holy One, as is stated: He blessed him and said, 'Blessed be Abram by God Most High, maker of heaven and earth' (Gen. 14:19).

The second is Rebekah, as is stated: Isaac prayed to the LORD for his wife, because she was barren (Gen. 25:21). She corresponds to the second day. What was created on the second day? The dome: Let there be a dome in the midst of the waters, and let it separate the waters from the waters (Gen. 1:6). So also Rebekah bore two, Jacob and Esau, as is stated: I have separated you from the other peoples to be mine (Lev. 20:26).

The third is Leah, as is stated: When the LORD saw that Leah was hated, he opened her womb (Gen. 29:31). She corresponds to the third day, about which is written: Let the earth put forth vegetation (Gen 1:11). Reuben was the son of Leah, as is stated: In the days of wheat harvest Reuben went and found mandrakes in the field, and brought them to his mother Leah (Gen. 30:14).

The fourth is Rachel; she corresponds to the fourth day. What was created on it? The sun and the moon and the stars and the signs, as is stated: And God said, 'Let there be lights' (Gen. 1:14). Joseph the son of Rachel stood up, and they bowed for him, as is stated: The sun, the moon, and eleven stars were bowing down to me (Gen. 37:9).

The fifth is Hannah, corresponding to the fifth day. What was created on the fifth day? Let birds fly above the earth (Gen. 1:20). So was Samuel, the son of Hannah like a bird that flies from place to place and from town to town, and that at the end returns to its nest. So Samuel occupied himself with the business of Israel, and went to all places, as is stated: He went on a circuit year by year (…) Then he would come back to Ramah, for his home was there (1 Sam. 7:16-17).

The sixth is the Hazlelponi, the mother of Samson, as is stated: and the name of their sister was Hazlelponi (1 Chron. 4:3). She corresponds to the sixth day. What was created on the sixth day? The man. And what happened to the man? He died by virtue of his wife, as is stated: And to the man he said, 'Because you have listened to the voice of your wife (Gen. 3:17). And her son Samson died by virtue of his wife, as is stated: He loved a woman in the valley of Sorek, whose name was Delilah (Judg. 16:4). And the Philistines seized him and gouged out his eyes (Ibid. v. 21).

The seventh is Zion, corresponding to the seventh day. What is written about it? He rested the seventh day (Ex. 20:11). About Zion it is stated: This is my resting place forever (Ps. 132:14). Therefore Isaiah said: Sing O barren one who did not bear (Isaiah 54:1).

Special Ashlamatah for Shabbat Shuba – Hosea 14:2-10; & Micah 7:18-20

1 ¶ (14-2) Return, O Israel, unto the LORD thy God; for thou hast stumbled in thine iniquity.

2 (14-3) Take with you words, and return unto the LORD; say unto Him: ‘Forgive all iniquity, and accept that which is good; so will we render for bullocks the offering of our lips.

3 (14-4) Asshur shall not save us; we will not ride upon horses; neither will we call any more the work of our hands our gods; for in Thee the fatherless findeth mercy.’

4 ¶ (14-5) I will heal their backsliding, I will love them freely; for Mine anger is turned away from him.

5 (14-6) I will be as the dew unto Israel; he shall blossom as the lily, and cast forth his roots as Lebanon.

6 (14-7) His branches shall spread, and his beauty shall be as the olive-tree, and his fragrance as Lebanon.

7 (14-8) They that dwell under his shadow shall again make corn to grow, and shall blossom as the vine; the scent thereof shall be as the wine of Lebanon.

8 ¶ (14-9) Ephraim shall say: ‘What have I to do any more with idols?’ As for Me, I respond and look on him; I am like a leafy cypress-tree; from Me is thy fruit found.

9 (14-10) Whoso is wise, let him understand these things, whoso is prudent, let him know them. For the ways of the LORD are right, and the just do walk in them; but transgressors do stumble therein.

18 Who is a God like unto Thee, that pardoneth the iniquity, and passeth by the transgression of the remnant of His heritage? He retaineth not His anger for ever, because He delighteth in mercy.

19 He will again have compassion upon us; He will subdue our iniquities; and Thou wilt cast all their sins into the depths of the sea.

20 Thou wilt show faithfulness to Jacob, mercy to Abraham, as Thou hast sworn unto our fathers from the days of old.

Midrash Pesiqta de Rab Kahana for Shabbat Shuba: Pisqa Twenty-Four

Return O Israel to the Lord your God, for you have stumbled because of your iniquity. Take with you words and return to the Lord and say to him, Take away all iniquity; accept that which is good, and we will render the fruit of our lips. Assyria shall not save us, we will not ride upon horses; and we will say no more, Our God to the work of our hands. In you the orphan finds mercy (Hosea 14:1-3).

XXIV:I

Is a shofar blown in a city and the people are not afraid? Does evil befall a city [unless the Lord has done it?] (Amos 3:6): The matter may be compared to the case of a town besieged by marauders, in which there was an elder who would warn all the people of the town [about the danger]. Whoever listened to him was saved, and whoever did not listen was overcome by the guerillas, who killed him. So it is written: So you, son of man, I have made a watchman for the house of Israel; [whenever you hear a word from my mouth, you shall give them warning from me] (Ez. 33:7). If I say to the wicked, O wicked man, you shall surely die, [and you do not speak to warn the wicked to turn from his way, that wicked man shall die in his iniquity, but his blood I will require at your hand. But if you warn the wicked to turn from his way and he does not turn from his way, he shall die in his iniquity, but you will have saved your life] (Ez. 33:8). So too: Is a shofar blown in a city on the New Year, ... and the people are not afraid: this refers to Israel. Does evil befall a city unless the Lord has done it? (Amos 3:6): The Holy One, blessed be He, does not want the death of the wicked, in line with the following verse: As I live, says the Lord God, I have no desire for the death of the wicked. [I would rather that a wicked man should mend his ways and live. Give up your evil ways, give them up, O Israelites, why should you die?] (Ez. 33:11). [In Aramaic:] "O people, what do I want from you, but Give up your evil ways, give them up, O Israelites. There are those who prefer to derive the same lesson from the following: Seek me and live (Amos 5:4). [In Aramaic]: "O people, what do I want of you, but: Seek me and live,” Therefore Hosea admonishes Israel, saying to them, Return O Israel to the Lord your God, [for you have stumbled because of your iniquity. Take with you words and return to the Lord and say to him, Take away all iniquity; accept that which is good, and we will render the fruit of our lips. Assyria shall not save us, we will not ride upon horses; and we will say no more, Our God to the work of our hands. In you the orphan finds mercy] (Hosea 14:1-3).

XXIV:II

By awesome deeds answer us with victory, O God of our deliverance, [in whom men trust from the ends of the earth and far-off seas; you are girded with strength and by your might you fix the mountains in their place, calm the rage of the seas and their raging waves. The dwellers at the ends of the earth hold your signs in awe; you make morning and evening sing aloud in triumph] (Ps. 65:5-8): R. Judah in the name of R. Isaac: "The awesome deeds that you have done with us in this world are [recompense] for the suffering that you bring upon us in this world." R. Haggai in the name of R. Isaac: "The awesome deeds that you are destined to do with us in this world are [recompense] for the suffering that you bring upon us in this world."

...in whom men trust from the ends of the earth: You are the trust of [even] strong men who [wrongly] call on your name too (cf. Braude and Kapstein, ad loc.). Wayfarers trust in your name, seafarers trust in your name, those who go forth on caravans trust in your name.

... far-off seas: R. Hinena bar Pappa asked R. Samuel bar Nahman, saying to him, "What is the meaning of the phrase, far-off seas?” He said to him, "Repentance is compared to a sea. Just as a sea is eternally open, so the gates of repentance are eternally open. And prayer is to be compared to a purification-pool. Just as a purification pool sometimes is open, sometimes locked, so the gates of prayer sometimes are open, sometimes are locked. Just as in the case of a purification-pool, sometimes someone may wish to immerse himself but finds his father or his master there and is embarrassed and goes away ... But in the case of the sea, he just goes a short distance away and goes down and immerses [without having to come back some other day]."

R. Berekhiah, R. Helob in the name of R. Anan bar Yose: "Even the gates of prayer are always open." That view accords with what R. Yose bar Halapta said, "There are particular times for prayer: David came along and spelled them out: But as for me, may my prayer be for you, O Lord, at a propitious time (Ps. 69:14): Said David before the Holy One, blessed be He, 'Lord of the ages, when I pray before you, may it be a propitious time,'"

God, in the abundance of your mercy, answer me with your true salvation (Ps. 69:14): It has been taught on Tannaite authority in the name of R. Eliezer, "The Lord is the purification pool of Israel (Jer. 17:13): Just as a purification pool purifies the unclean, so the Holy One, blessed be He, purifies Israel." Therefore Hosea admonishes Israel saying to them, Return O Israel [to the Lord your God, for you have stumbled because of your iniquity. Take with you words and return to the Lord and say to him, Take away all iniquity; accept that which is good, and we will render the fruit of our lips. Assyria shall not save us, we will not ride upon horses; and we will say no more, Our God to the work of our hands. In you the orphan finds mercy] (Hosea 14:1-3).

XXIV:III

The Lord thunders before his host, [his is a mighty army, countless are those who do his bidding. Great is the day of the Lord and terrible, who can endure it? And yet, the Lord says, even now turn back to men with your whole heart, fast and weep and beat your breasts, rend your hearts and not your garments, turn back to the Lord your God; for he is gracious and compassionate, long-suffering and ever constant, always ready to repent of the threatened evil. It may be he will turn back and repent and leave a blessing behind him] (Joel 2;11-14):

The Lord thunders before his host: on the New Year. ... his is a mighty army: this refers to Israel. ... countless are those who do his bidding: for he makes abundant the strength of the righteous who have done his will. Great is the day of the Lord and terrible: this refers to the Day of Atonement. ...who can endure it.

For said R. Qerispa [Chrispus] in the name of R. Yohanan, "There are three account books, one for the completely righteous, one for the completely wicked, and one for the in-betweens. These are for eternal life (Dan. 12:2): Said Rabbi, "This refers to the completely righteous." These are for shame and eternal derision (Dan. 12:2): This refers to the completely wicked. They are blotted out of the book (Ps. 69:29): These are the wicked. ...of the living: these are the righteous. ...and with the righteous they are not inscribed: these are the in-betweens. To these the Holy One, blessed be He, has given the ten days between the New Year and the Day of Atonement. If they repent, they are inscribed with the righteous, and if not, there are inscribed with the wicked. Therefore Hosea admonishes Israel saying to them, Return O Israel to the Lord your God, for you have stumbled because of your iniquity. Take with you words and return to the Lord and say to him, Take away all iniquity; accept that which is good, and we will render the fruit of our lips. Assyria shall not save us, we will not ride upon horses; and we will say no more, Our God to the work of our hands. In you the orphan finds mercy (Hosea 14:1-3).

XXIV:IV

However angry your hearts, do not do wrong; though you lie abed [resentful, do not break silence; pay your due of sacrifice and trust in the Lord] (Ps. 4:4-5): R. Jacob bar Abinah and Rabbis: R. Jacob bar Abinah said, "[The sense is:] Let your impulse to do evil be angry with you, but do not let it make you sin." Rabbis said, "Make your impulse to do evil angry but do not come into the toils of sin."

It was taught on Tannaite authority in the name of R. Eleazar, "The purification-pool of Israel (Jer. 17:13): "Said the Holy One, blessed be He, to Israel, 'I have said to you to pray in the synagogue that is in your town, and if not, then you can pray in your field, and if not, then you can pray in your house, and if not then you can pray in your bed, and if not, you can meditate in your heart.'"

...though you lie abed resentful, [do not break silence}: Said R. Yudan, "Keep silence from that transgression that is in your hand." Therefore Hosea admonishes Israel saying to them, Return 0 Israel [to the Lord your God, for you have stumbled because of your iniquity. Take with you words and return to the Lord and say to him. Take away all iniquity; accept that which is good, and we will render the fruit of our lips. Assyria shall not save us, we will not ride upon horses; and we will say no more, Our God to the work of our hands. In you the orphan finds mercy] (Hosea 14: 1-3).

XXIV:V

The sacrifices of God are a broken spirit, a wounded heart, [O God, you will not despise. Let it be your pleasure to do good to Zion, to build anew the walls of Jerusalem. Then only shall you delight in the appointed sacrifices, then shall young bulls be offered on your altar] (Ps. 51:17-19): Zabedee bar Levi and R. Y ose bar Paitres and rabbis: One said, "Said David before the Holy One, blessed be He, 'Lord of the ages, If you accept me as a penitent, I know that my son, Solomon, is going to go and build the sanctuary and offer on it all of the required offerings.' It is in accord with this verse of Scripture: The sacrifices of God are a broken spirit, a wounded heart, [O God, you will not despise. Let it be your pleasure to do good to Zion, to build a new the walls of Jerusalem. Then only shall you delight in the appointed sacrifices, then shall young bulls be offered on your altar] (Ps. 51:17-19). And I know that you will do good to Zion, to build a new the walls of Jerusalem. Then only shall you delight in the appointed sacrifices, then shall young bulls be offered on your altar] (Ps. 51: 17 -19).'"

Another said, "How do we know of one who carries out penitence that the Holy One, blessed be He, regards it as though he had gone up to Jerusalem, built the house of the sanctuary, built the altar, and offered on it all required offerings? It is in accord with this verse of Scripture: The sacrifices of God are a broken spirit, a wounded heart, O God, you will not despise. And it is further written: Let it be your pleasure to do good to Zion, to build a new the walls of Jerusalem. Then only shall you delight in the appointed sacrifices, [then shall young bulls be offered on your altar] (Ps. 51:17-19)."

Rabbis said, "How do we know of him who passes before the ark [to recite the communal prayers] that he has to make mention of the building of the house of the sanctuary and of the offerings and also to mediate? It is on the basis of this blessing: 'Favor us, O our God, and dwell in Zion, your city, and may your children serve you in Jerusalem.'"

Said R. Abba bar Yudan, "Whatever blemish God has declared in the case of a beast, he has declared valid in the case of a man. Just as he declared invalid in the case of a beast to be brought for a sacrifice one that was blind or broken (Lev. 22:22), so he declared the same valid in the case of a man: a broken spirit, a wounded heart, (O God, you will not despise.]"

Said R. Alexandri, "In the case of an ordinary person, if he should make use of a broken pot, it is demeaning to him. But as to the Holy One, blessed be He, all the utensils that he uses are broken, as it is written, The Lord is near those of broken heart (Ps. 34:19), he heals broken hearts (Ps.147:3), I dwell in the high and holy place with him that is of a contrite and humble spirit (Is. 57: 17), a broken spirit, a wounded heart, 0 God, you will not despise (Ps. 51:19)." Therefore Hosea admonishes Israel saying to them, Return O Israel [to the Lord your God, for you have stumbled because of your iniquity. Take with you words and return to the Lord and say to him, Take away all iniquity; accept that which is good, and we will render the fruit of our lips. Assyria shall not save us, we will not ride upon horses; and we will say no more, Our God to the work of our hands. In you the orphan finds mercy] (Hosea 14:1-3).

XXIV:VI

Behold (then] God builds a man's strength, who is a teacher like him (Job 36:22): Said R. Berekhiah, "The word behold (HN) is Greek, hina, meaning one, as you say, One is our God. ... God builds a man's strength: For he adds to the strength of the righteous, who carry out his will. ...who is a teacher like him: teacher for the sinners, telling them to carry out repentance. Therefore Hosea admonishes Israel saying to them, Return O Israel [to the Lord your God, for you have stumbled because of your iniquity. Take with you words and return to the Lord and say to him, Take away all iniquity; accept that which is good, and we will render the fruit of our lips. Assyria shall not save us, we will not ride upon horses; and we will say no more, Our God to the work of our hands. In you the orphan finds mercy] (Hosea 14:1-3).

XXIV:VII

Good and upright is the Lord, because he teaches sinners in the way (Ps. 25:78): They asked wisdom, "As to the sinner, what is his punishment?" She said to them, "Evil pursues sinners (Prov. 13:21)." They asked prophecy, "As to the sinner, what is his punishment?" She said to them, "The soul that sins shall die (Ez. 18:4)." They asked the Torah, "As to the sinner, what is his punishment?" She said to them, "Let him bring a guilt-offering and it will attain atonement for him." They asked the Holy One, blessed be He, "As to the sinner, what is his punishment?" He said to them, "Let him repent, and it will attain atonement for him," That is in line with the verse of Scripture: Good and upright is the Lord, because he teaches sinners in the way (Ps. 25:78).

[Good and upright is the Lord, because he teaches sinners in the way (Ps. 25:78):] Said R. Phineas, "Why is he good? Because he is upright. Why is he upright? Because he is good."

... because he teaches sinners in the way (Ps. 25:78): For he teaches sinners the way in which to repent. Therefore Hosea admonishes Israel saying to them, Return O Israel [to the Lord your God, for you have stumbled because of your iniquity. Take with you words and return to the Lord and say to him, Take away all iniquity; accept that which is good, and we will render the fruit of our lips. Assyria shall not save us, we will not ride upon horses; and we will say no more, Our God to the work of our hands. In you the orphan finds mercy] (Hosea 14:1-3).

XXIV:VIII

Conceal your faults and you will not prosper; [confess and give them up and you will find mercy] (Prov. 28:13): R. Simeon, R. Joshua b. Levi in the name of R. Simeon b. Halapta: "In the case of all plants the roots of which you cover up, they will flourish. But in the case of a nut tree, if you cover up its roots, it will not prosper. The matter may be compared to the case of a mugger on trial before a magistrate. So long as he denies the crime, he is flogged. Once he confesses, he receives the decree. But the Holy One, blessed be He, is not that way. But before one confesses, he gives out the decree. Once one confesses, he provides forgiveness. That is in line with this verse of Scripture: Conceal your faults and you will not prosper; [confess and give them up and you will find mercy] (Prov. 28:13)."

Said R. Judah, "...confess and give them up and you will find mercy." Therefore Hosea admonishes Israel saying to them, Return O Israel to the Lord your God, for you have stumbled because of your iniquity. Take with you words and return to the Lord and say to him, Take away all iniquity; accept that which is good, and we will render the fruit of our lips. Assyria shall not save us, we will not ride upon horses; and we will say no more, Our God to the work of our hands. In you the orphan finds mercy (Hosea 14:1-3).

XXIV:IX

A man shall have his fill of good by the fruit of his mouth (Prov. 12:14): It is written, When Reuben returned to the pit [and saw that Joseph was not in the pit, he tore his clothes and returned to his brothers and said, The lad is gone, and I, where shall I go?' Then they took Joseph's robe and slaughtered a goat and dipped the robe in the blood, and they sent the long robe with sleeves and brought it to their father and said, This we have found; see now whether it is your son's robe or not'} (Gen. 37:29-34)]: R. Eliezer, R. Joshua, and Rabbis: [Where had he been?] R. Eliezer says, "He had been occupied with his sackcloth and ashes [on account of his earlier sin with his father's concubine (Gen. 35:22)], and when he had a free moment from his sack cloth and ashes, he went and looked into the pit. That is in line with this verse: And behold Joseph was not in the pit." R. Joshua said, "All of the management of the household was assigned to him. When he had a moment free of the cares of management of the household, he went and looked into the pit. That is in line with this verse: And behold Joseph was not in the pit." And rabbis said, "Said the Holy One, blessed be He, to him, 'You sought to restore the beloved son to his father. By your life, your son's son will restore Israel to their father in heaven. And who is that? It is Hosea.' The word of the Lord which came to Hosea ben Beeri (Hos. 1:1), and it is written, his son Beerah (I Chron 5:6)."

Why is he called Beeri? Because he is the well (beerah) of the Torah. And why did Beerah die in exile? So that the ten tribes should return on account of his merit. And why did Moses die in the wilderness? So that the generation of the wilderness should return on account of his merit.

R. Berekhiah said, "Said the Holy One, blessed be He, to him, 'You have opened the way to repentance first of all. By your life, the son of your son will come and open the way to repentance first of all: "Return O Israel [to the Lord your God, for you have stumbled because of your iniquity. Take with you words and return to the Lord and say to him, Take away all iniquity; accept that which is good, and we will render the fruit of our lips. Assyria shall not save us, we will not ride upon horses; and we will say no more, Our God to the work of our hands. In you the orphan finds mercy] (Hosea 14:1-3).

XXIV:X

For my thoughts are not your thoughts, [and your ways are not my ways This is the very word of the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts] (Is. 55:8-9): The matter may be compared to the case of a thug on trial before a magistrate. First he reads the charge, then he beats him, then he puts a bit in his mouth [so that he cannot retract his confession], then he lays down the verdict, then he goes forth to be put to death. But the Holy One, blessed be He, is not that way. First he announces the charge against the tribes: Now they sin more and more and have made molten images of their silver (Hos. 13:2). Then he beats them: Ephraim is beaten, their root is dried up (Hos. 9:16). Then he puts a bit in their mouth: The iniquity of Ephraim is bound up, his sin is stored up (Hos. 13:12). Then he announces the verdict: Samaria shall bear her guilt for she has rebelled against her God (Hos. 14:1). And then he draws them back in repentance: Return O Israel to the Lord your God, for you have stumbled because of your iniquity. Take with you words and return to the Lord and say to him, Take away all iniquity; accept that which is good, and we will render the fruit of our lips. Assyria shall not save us, we will not ride upon horses; and we will say no more, Our God to the work of our hands. In you the orphan finds mercy (Hosea 14:1-3).

XXIV:XI

What is written prior to [the base-verse, Hos. 14:2]? It is the following: Samaria shall bear her guilt [for she has rebelled against her God] (Hos. 14:1). And thereafter: Return O Israel [to the Lord your God, for you have stumbled because of your iniquity. Take with you words and return to the Lord and say to him, Take away all iniquity; accept that which is good, and we will render the fruit of our lips. Assyria shall not save us, we will not ride upon horses; and we will say no more, Our God to the work of our hands. In you the orphan finds mercy] (Hosea 14:1-3). R. Eleazar in the name of R. Samuel bar Nahman: "The matter may be compared to the case of a town that rebelled against the king, who sent against it a general of the army to destroy it. The general was skilled and cool. He said to them, 'Take time for yourselves, so that the king not do to you what he did to such-and-such a town and its environs, and to such and such a district and its area.' So said Hosea to Israel, 'My children, repent, so that the Holy One, blessed be He, will not do to you what he did to Samaria and its environs.' Said Israel before the Holy One, blessed be He, 'Lord of the ages, if we repent, will you accept us?' He said to them, 'The repentance of Cain I accepted, will I not accept yours?' For a harsh decree was issued against him." That is in line with this verse of Scripture: When you till the ground, it will no more yield its strength to you; a fugitive and a wanderer shall you be (Gen. 4:12). But since he repented, he was relieved of half of the harsh decree. How do we know that he repented? And Cain said to the Lord, Too great is my sin for me to bear it (Gen. 4:13). And how do we know that he was relieved of half of the harsh decree? And Cain went away from the presence of the Lord and dwelled in the land of the wanderer (Gen. 4: 17). What is written is not in the land of the fugitive and the wanderer, but only, in the land of the wanderer, to the east of Eden. What is the meaning of And Cain went away [from the presence of the Lord]? R. Yudan in the name of R. Aibu said, "He shouted over the shoulder and went away, as if to deceive the ones above. [Freedman, Genesis Rabbah, p. 192, n. 1: He rejected God's reproof, as though murder was a light matter.]" R. Berekhiah in the name of R. Eleazarb. R. Simeon: "He went away like the [pig] that shows a cloven hoof [pretending to be a valid animal, when it is not,] like one who would deceive the creator." R. Hunah in the name of R. Hinena bar Isaac said, "He went out rejoicing, in line with this verse: He goes forth to meet you and when he sees you, he will be glad in his heart (Ex. 4: 14). Adam met him and said to him, 'What happened at your trial?' He said to him, ‘I repented and am reconciled.' Then Adam began to beat on his face: 'So great is the power of repentance, and I never knew it!' He forthwith went and said: It is a good thing to confess to the Lord (Ps. 92:1)." Said R. Levi, "It was Adam who stated this psalm: A Psalm for the Sabbath day (Ps. 92:1).

"And shall I not accept your repentance? I accepted the repentance of Ahab, and shall I not accept your repentance?" For a harsh decree was issued against him, in line with this verse: You shall speak to him saying, Have you killed and also taken possession? And you shall speak to him saying Thus says the Lord: In the place where dogs licked the blood of Naboth shall dogs lick your blood, even yours (1 Kgs. 21 :29).

And it came to pass when Ahab heard these words that he tore his clothes and put sackcloth on his flesh and fasted and lay in sackcloth (1 Kgs. 21:27). How did he fast? If he was accustomed to eat at three hours, he would eat at six, and if he was accustomed to eat at six, he ate at nine. What is the meaning of And he walked softly?(1 Kgs. 21:29) R. Joshua b. Levi said, "He went barefooted." What is written there? The word of the Lord came to Elijah the Tishbite saying, Do you see that Ahab humbles himself before me? Because he humbles himself before me, I will not bring the evil in his days (1 Kgs. 21:28-29). Said the Holy One, blessed be He, to Elijah, "You have seen that Ahab repented: Do you see that Ahab humbles himself before me? {Because he humbles himself before me, I will not bring the evil in his days.]

"And shall 1 not accept your repentance? I accepted the repentance of the men of Anathoth, and shall I not accept your repentance? For a harsh decree was issued against them: Thus says the Lord concerning the men of Anathoth who seek your life. saying You shall not prophesy in the name of the Lord that you die not by our hand: therefore thus says the Lord, Behold I will punish them ... there shall be no remnant of them (Jer. 11:21, 23). But when they repented, they had the merit of producing descendants: Themen of Anathoth a hundred and twenty-eight (Ezra 2:23).

"And shall 1 not accept your repentance? I accepted the repentance of the men of Nineveh, and shall 1 not accept your repentance?" For a harsh decree was issued against them, in line with this verse of Scripture: Jonah began to enter into the city a day's journey [and he proclaimed and said, Yet forty days and Nineveh shall be overthrown] (Jonah 3:4). And the tidings reached the king of Nineveh and he arose from his throne and laid his robe from him and covered himself with sackcloth and proclaimed through Nineveh by the decree of the king and his nobles. saying, ['Let neither man nor beast ... taste anything; let them not feed nor drink water; but let them be covered with sackcloth both man and beast and let them cry mightily to God'] (Jonah 3:7-8). Said R. Simeon b. Laqish, "The men of Nineveh carried out an essentially deceitful repentance. What did they do? R. Huniah in the name of R. Simeon b. Halputa: "They set up calves inside with their mothers outside, and these lowed from inside and the mothers from outside, so these groaned on this side and those on that side. They said, if you do not have mercy on us, we shall not have mercy on them.'" Said R. Aha, "This is what they do also in Arabia: How are the beasts groaning! the herds of cattle are confused [because they have no pasture] (Joel 1:18)."

... but let them be covered with sackcloth both man and beast and let them cry mightily to God' (Jonah 3:7-8): What is the meaning of mightily? Said R. Simeon b. Halputa, "The impudent one conquers even the wicked one, all the more so the One who is the goodness of the world."

Let them turn everyone [from his evil way. from the violence that is in their hands] (Jonah 3:8): Said R. Yohanan, "What they had in hand they returned, but what they had put away in boxes, arks, and cupboards they did not return." And rend your hearts and not your garments (Joel 2:13): Said R. Joshua b. Levi, "If you rend your hearts in repentance, you will not have to render your garments on account of the death of your sons and daughters. Why not? "Because he is merciful and long-suffering (Joel 2:13)." R. Aha and R. Tanhum in the name of R. Hiyya in the name of R. Yohanan, "What is written is not long-suffering [in the singular] but longer-suffering [in the dual], indicating that he is patient with the righteous but also patient with the wicked. He is patient with the righteous and collects from them the modicum on account of the bad deeds which they did in this world so as to give them their full and complete reward in the world to come. And he accords prosperity to the wicked in this world so as to give them the modicum of the reward for the good deeds that they have done in this world in order to exact from them full and complete penalty in the world to come." R. Samuel bar Nahman in the name of R. Yohanan: "What is written is not long-suffering [in the singular] but longer-suffering [in the dual], indicating that he is patient before he comes to collect [exacting punishment], and what he comes to collect, he extends the time [same word as patience] for collecting payment." Said R. Hanina, "Whoever has said that the All-Merciful is [loose in] forgiving will get loose bowels. But he is indeed patient but then collects what is coming to him." Said R. Levi, "What is the meaning of long-suffering? He is very far from anger. The matter may be compared to the case of a king who had two tough legions. Said the king, 'If the legions stay with me in the town, then when the townsfolk make me angry, they will take off on their own against them and wipe them out. Lo, I shall send them some distance away. If the people make me angry, while I am still sending for them, the people will come and make their peace with me, and I shall accept their appeasement.'

X. "That is in line with this verse of Scripture: They come from a country far away, from the end of heaven the weapons of his indignation (Is. 13:5)." Said R. Isaac, "And not only so, but he locks the gate against [his own legions], in line with this verse of Scripture: The Lord has unlocked his armory and has brought forth the weapons of his indignation (Jer. 50:25). While he is opening up, while he is still occupied, his mercy will be aroused. "

It was taught on Tannaite authority in the name of R. Meir, "For lo, the Lord goes forth from his place (Is. 26:21). He goes forth from the attribute of justice to the attribute of mercy for Israel."

"I accepted the repentance of Manasseh, and shall I not accept your repentance?" For a harsh decree was issued against him. This is in line with this verse of Scripture: The Lord spoke to Manasseh and to his people but they did not listen. Therefore the Lord brought upon them the captains of the host of the king of Assyria, who took Manasseh with hooks (2 Chr. 33:10, 11). What is the meaning of hooks? R. Abba bar Kahana said, "Manacles." And they imprisoned him in fetters (2 Chr. 33:11): What are fetters? R. Levi bar Haita, "They made him a kind of copper pot and made holes in it and put him into it and began to heat it from beneath. And when the pain of it began to affect him, there was not a single idol in the world on which he did not call: 'idol of so-and-so, come and save me.' But when nothing helped, he said, 'I remember that father would recite for me this verse: In your distress when all these things come upon you in the end of days return to the Lord your God and listen to his voice, for the Lord your God is a merciful God, he will not fail you nor destroy you (Deut. 4:30, 31). Lo, I shall call on him. If he answers me, well and good, and if not, then they're all alike.' Now the ministering angels were closing the windows of the firmament, so that the prayer of Manasseh would not come before the Holy One, blessed be He, 'Lord of the ages, a man who set up an idol in the temple - should such a man be able to repent?’ Said to them the Holy One, blessed be He, 'If I do not accept him in repentance, I shall lock the door before all those who come to repent.' What did the Holy One, blessed be He, do for him? He dug a little opening under the throne of glory that was his, and through it he listened to his supplication. That is in line with this verse of Scripture: And he prayed to the Lord and he was entreated of him (2 Chr. 33:13). "What is written in the verse for the word for entreat is dug for him." And he listened to his supplications (2 Chr. 33:13): Said R. Eleazar b. R. Simeon, "In Arabia they shift the ayin for a het [so yielding the word-exchange just now cited]."

And he brought him back to Jerusalem to his kingdom (2 Chr. 33:13): How did he he bring him back?. R. Samuel bar Nahman in the name of R. Aha: "He brought him back with a wind, as you say [in the Prayer], Who brings back the wind.'" Manasseh knew that the Lord is God (2 Chr. 33:13): At that time said Manasseh, "There is justice and a Judge." "I accepted the repentance of Jeconiaiah, and shall I not accept your repentance?"

"I accepted the repentance of Jeconaiah, and shall I not accept your repentance?" For a harsh decree was issued against him. That is in line with the following verse of Scripture: Is this man Coniah a despised, broken pot, a vessel no one cares for? Why are he and his children hurled and cast into a land which they do not know? (Jer. 22:28). R. Abba bar Kahana said, "[A broken pot] is like a bone of marrow, which, when you break it open, turns out to be worthless." R. Helbo said, "It is like a date wrapper, which, when you shake it out, turns out to contain nothing."

... a vessel no one cares for: R. Hama b. R. Hanina said, "It may be compared to a piss pot." R. Samuel bar Nachman: "[It is] like a vessel of those who take blood." Said R. Meir, "The Holy One, blessed be He, took an oath that he would not bring from Jeonaiah son of Jehoiakim, another king of Judah, in line with this verse: As I live says the Lord, if Coniah the son of Jehoiakim were the signet on a hand, yet by my right hand I would pluck you hence (Jer. 22:24). R. Hinena bar Isaac said, "'From there [that is, from Jeconaiah] I shall pull up the kingdom from the house of David.'" Another explanation: What is written is not I shall remove you but rather I shall restore you; the meaning is, 'From there I shall restore in you in repentance.' The source of his retribution turned into the source of his restoration." Said R. Zeira, I heard something from R. Ishmael b. R. Isaac, who expounded the present passage, but I don't remember what it was." Said to him R. Aha arika, "Perhaps this is what it was: Thus says the Lord, Write this man as childless, a man who will not prosper in his days [for none of his offspring shall succeed in sitting on the throne of David and ruling again in Judah] (Jer. 22:30)." He said to him, "Yes, in his days he will not succeed, but in the days of his son he will succeed." R. Aha bar Abun bar Benjamin in the name of R. Abba son of R. Pappi: "Great is the power of repentance for it annulled both an oath and a decree. How do we know that it annulled an oath? As I live says the Lord, if Coniah the son of Jehoiakim were the signet on a hand, yet by my right hand I would pluck you hence (Jer. 22:24). Yet it is written, In that day says the Lord of hosts I will take you 0 Zerubbabel, son of Shealtiel, [and make you as a signet] (Haggai 2:23). And how do we know that it annulled a decree? It is written, Thus says the Lord, Write this man as childless, [a man who will not prosper in his days for none of his offspring shall succeed in sitting on the throne of David and ruling again in Judah] (Jer. 22:30). Yet it is written, The sons of Jeconiah, Assir Shealtiel, his son (1 Chr. 3:17)."

Said R. Tanhum bar Jeremiah, 'The meaning of the name Assir is that he was imprisoned in a prison [with the same letters serving the name Assir and the word for prison]. Shea/tie/; For from him a sapling of the kingdom of the house of David was planted. Said R. Tanhuma, "Assir [the prisoner] refers to the Holy One, blessed be He, who imprisoned himself through an oath. Shea/tiel [which uses the letters for the world for ask] is because God brought the question of the validity of the oath to the heavenly court, which released him from his vow."

XXIV:XII

R. Judah the Patriarch in the name of R. Judah bar Simon: "Under ordinary circumstances if someone shoots an arrow, it may go a distance of a kor or two. But so great is the power of repentance that it reaches the throne of glory." Said R. Yose, "It is written, Open to me (Song 5:2). Said the Holy One, blessed be He, Open to me an opening as small as a hole of a needle and I shall open for you a space through which military camps and siege engines can enter." R. Tanhuma in the name of R. Haninah, R. Aibu in the name of R. Simeon b. Laqish: "Repent for a brief moment and know that I am the Lord (Ps. 46:11)." Said R. Levi, "If the Israelites repented for a single day, they would be redeemed. What verse of Scripture makes that point? [He tends one flock in his care.] Today if you listen to his voice (Ps. 95:7)." Said R. Judah bar Simon, "Return, Israe/, to the Lord your God (Hosea 14:2), even if you have denied the very principle [of the faith]." Said R. Eleazar, "Under ordinary circumstances, if someone humiliates his fellow in public and after a while wants to conciliate him, the other says, 'Are you going to humiliate me in public and then conciliate me in private? Go and bring those people before whom you humiliated me and in their presence I shall be conciliated with you.' But the Holy One, blessed be He, is not that way. Rather, a person may go and blaspheme and curse in the market place but the Holy One, blessed be He, says to him to repent 'even between you and me and I shall accept you.'"

XXIV:XIII

R. Issachar of Kefar Mindi expounded, "For he knows false men, indeed he sees iniquity, and will he not consider it? (Job 11:11): "Under ordinary circumstances if a person does heaps and heaps of transgressions, but if he repents, it is as if indeed he sees iniquity, and will not consider it."

It was taught on Tannaite authority in the name of R. Meir: "Return O Israel [to the Lord your God]: "[Since the name, Lord, stands for the attribute of mercy, and your God for the attribute of justice,] return while he is still subject to the attribute of mercy, and if not, then he is your God. Do it before the defense attorney is made into your prosecutor."

XXIV:XIV

Samuel Patrigrisa in the name of R. Meir: Rejoice O young man in your youth [and walk in the ways of your heart] (Qoh. 11:9)." Said R. Samuel b. R. Isaac, "Sages proposed to hide away the scroll of Qohelet, for they found in it[s teachings] matters that tended toward heresy. They said, 'Lo, is this the whole of Solomon's wisdom, which he came along to teach: Rejoice, 0 young man, in your youth, [and let your heart cheer you in the days of your youth; walk in the ways of your heart and the sight of your eyes. But know that for all these things, God will bring you into judgment] (Qoh. 11 :9)? But Moses stated, ... not to follow after your own heart and your own eyes, [which you are inclined to go after wantonly]' (Num. 15:39), and yet [Solomon] has said, Walk in the ways of your heart and the sight of your eyes! [Accordingly, he would imply] there is neither justice nor a Judge, so the penalty of flogging has been annulled!' But when [Solomon further] stated, But know that for all these things, God will bring you judgment (Qoh. 11 :9), they stated, 'Well has Solomon spoken.'" R. Hiyya the Elder and R. Simeon b. Halapta: R. Hiyya the Elder said, "The matter may be compared to a bandit who was fleeing from a magistrate. They said to him, 'Cut down on running, so you won't be exhausted for the dragging [when they take you out to be sentenced].'

"But know that for all these things, God will bring you judgment (Qoh. 11:9)." R. Simeon b. Halapta said, "The matter may be compared to the case of someone who was swimming. They said to him, 'Cut down on the trip out, so you won't be too tired for the trip back.' "But know that for all these things, God will bring you judgment (Qoh. 11:9)." Said R. Josiah, "The matter may be compared to the case of one who stole tax money. When he was caught, they said to him, 'Produce the tax money.' He said to them, 'Take it.' They said to him, 'What are you thinking? That we want only the money you stole this time? We want the money you stole every time.' "But know that for all these things, God will bring you judgment (Qoh. 11:9)." Said R. Levi, "The matter may be compared to the case of a bird caught in a cage, and his fellow stood near by and said to him, 'How lucky you are! How easy it is for your to get your food.' The other said to him, 'Are you looking at the food and not looking at the cage? "But know that for all these things, God will bring you judgment (Qoh. 11:9)." Said R. Tanhuma, "The matter may be compared to the case of a wise guy who went into a cafe and said to the owner, 'Give me wine, give me good quality bread, and fat meat.' When the man had eaten and drunk, he said to him, 'Pay up.' He said to him, 'Here is the belly of "that man," [me] before you - split it open [and take it all back].' He said to him, 'Is that how you think you're going to get away from me?' Now the restaurant-owner was smart. What did he do? He took the man and wrapped him up in a reed mat and set him at the door of the cafe, and to whoever went by he would say, 'Attain merit [by giving money] for this corpse, because I want to buy him a decent burial.' A wise guy came by and asked, 'How long are you going to do this to him?’ He said to him, 'Until I get what is owing to me for the bill.' When the man had collected what was owing for the bill, he said to the other, 'Get up and go to your father's grave and say to him that you are going to reach a bad end.' "But know that for all these things, God will bring you judgment (Qoh. 11:9)."

XXIV:XV

R. Eleazar, son of R. Y ose the Galilean, says, "Israel said before the Holy One, blessed be He, 'Lord of the ages, if we repent, who will testify for us [that we have done so]?' He said to them, 'If when it comes to bad I testify for you, if it is for good shall I not testify for you?' "... when it comes to bad I testify for you: I will come near you to judgment and I will be a swift witness [against the sorcerers and against the adulterers] (Mal. 3:5). "...if it is for good shall I not testify for you?"

[These are the words of the Lord of hosts, the God of Israel, concerning Ahab son of Kolaiah and Zedekiah son of Maaseiah, who prophesy falsely to you in my name. I will hand them over to Nebuchadrezzar king of Babylonia, and he will put them to death before your eyes. Their names shall be used by all the exiles of Judea in Babylonia when they curse a man. They shall say, May the Lord treat you like Zedekiah and Ahab, whom the king of Babylonia roasted in fire. For their conduct in Israel was an outrage. They committed adultery with other men's wives and without my authority prophesied in my name, and what they prophesied was false. I know. I can testify. This is the very word of the Lord (Jer. 29:21-23):] Ahab son of Kolaiah and Zedekiah son of Maaseiah were false prophets and committed adultery with the wives of their fellows. That is in line with this verse: For their conduct in Israel was an outrage. They committed adultery with other men's wives and without my authority prophesied in my name, [and what they prophesied was false] (Jer. 29:23). What did they do? One of them would go to a woman and say to her, "I have seen by my prophetic gift that my fellow will come to you [and have sexual relations with you, so that] you will bring forth a prophet in Israel.” One would set things up for the other, and the other would set things up for the one. When a woman's time came to give birth, they went [even] to the wife of Nebuchadnezzar, saying to her thus and so. [Receiving their claim to produce a prophet also through her,] she said to them, "I can do nothing without the king's knowledge." When Nebuchadnezzar came, she told him the story. He said, "Is such a thing possible? The God of this nation hates fornication. Lo, I am going to test them just the way I tested Hananiah, Mishael, and Azariah. If they survive, well and good, and if not then they are false prophets.' What did he do? He made a kind of copper frying pan with holes, and put them in it, and began to heat it up from the bottom. When they saw that they were in real trouble, they implicated Joshua b. Yehosedeq, high priest, with them, saying, "Perhaps through his merit we too may be saved." What did the Holy One, blessed be He, do to them? They were burned up and he was saved: Is this one not a brand saved from the fire (Zech. 3:2). That is in line with this statement: Their names shall be used by all the exiles of Judea in Babylonia when they curse a man. [They shall say, May the Lord treat you like Zedekiah and Ahab, whom the king of Babylonia roasted in fire] (Jer 29:22) What is stated is not, whom the king of Babylonia burned, but rather, whom the king of Babylonia roasted in fire, like popcorn.

XXIV:XVI

R. Levi and R. Isaac: R. Levi said, "Said the Holy One, blessed be He, to Jeremiah, 'Go, say to Israel, Repent.' He went and said it to them. They said to him, 'Our lord, Jeremiah, how shall we repent? How shall we have the impudence to come before the Omnipresent? Have we not angered him, and have we not made him jealous? Those mountains and hills on which we served idols - do they not yet endure [to testify against us]? They sacrifice on the tops of mountains [and make offerings on the hills] (Hos. 4: 13). Let us lie down in our shame and let our confusion cover us (Jer. 3:25).' He went before the Holy One, blessed be He, and repeated this. He said to him, 'Go, tell them, 'Did I not write for you in my Torah, [The one who consults ghosts and familiar spirits to go astray after them -] I will set my face against that person and cast him off from among his people (Lev. 20:6)? Have I ever done so to you? Rather: I will not frown on you, for I am merciful, says the Lord. I will not bear a grudge forever (Jer. 3:12).'"

R. Isaac said, "Said the Holy One, blessed be He, to Jeremiah, 'Go, say to Israel, Repent.' He went and said it to them. They said to him, 'Our lord, Jeremiah, how shall we repent? How shall we have the impudence to come before the Omnipresent? Have we not angered him, and have we not made him jealous? Those mountains and hills on which we served idols - do they not yet endure [to testify against us]? They sacrifice on the tops of mountains [and make offerings on the hills] (Hos. 4: 13). Let us lie down in our shame [and let our confusion cover us] (Jer. 3:25).' "He went before the Holy One, blessed be He, and repeated this. He said to him, 'Go, tell them, 'If you come, is it not to your father who is in heaven that you are coming? [For so I have been a father for Israel, and Ephraim has been my first born] (Jer. 31:8).'"

XXIV:XVII

… for you have stumbled because of your iniquity (Hosea 14:2): Said R. Simon, "The matter may be compared to a tall rock, which was standing at a crossroads. People would stumble on it. Said the king to them, 'Cut it down little by little, so that when the time comes, I can remove it from the world.' So said the Holy One, blessed be He, to Israel, 'My children, the impulse to do evil is a great obstacle in the world. But cut it down little by little, so that when the time comes I shall remove it from the world.' That is in line with this verse: And I shall remove the stony heart from your flesh (Ez. 36:26)." Said R. Isaac, "As matters go in the world, if someone stumbles in transgression and he becomes liable for the death penalty at the hands of heaven, his ox may expire, his chicken perish, his flask break, he may stub his toe, for part of the soul is tantamount to the whole of it."

Another comment: ...reasoning things out one by one, [after searching long without success: I have found one man in a thousand worthy the name, but I have not found one woman among them all. This alone I have found, that God, when he made man, made him straightforward, but man invents endless subtleties of his own] (Qoh. 7:27-29): One joins the other transgression until the account adds up [Mandelbaum].

XXIV:XVIII

[Return O Israel to the Lord your God, for you have stumbled because of your iniquity.] Take with you words (Hosea 14:1) [and return to the Lord and say to him, Take away all iniquity; accept that which is good, and we will render the fruit of our lips. Assyria shall not save us, we will not ride upon horses; and we will say no more, Our God to the work of our hands. In you the orphan finds mercy (Hosea 14: 1-3)]

...Take with you words: R. Judah and R. Nehemiah: R. Judah said, "Was it not with words that you seduced him at Sinai: They seduced him with their mouth and lied to him with their tongue (Ps. 78:36). [So too now you can seduce me with mere words (Mandelbaum).]" R. Nehemiah said, "Take with you words. Let people who are good with words come, people who do well in proclaiming the words of Scripture, people who do well in expounding it, for example, Levi b. Sisi and his colleagues."

As to Levi b. Sisi: troops came to his town. The troops were breaking in, and he took the scroll of the Torah and went up to the roof and said before him, "Lord of the ages, if a single word of this scroll I have treated as null, let the troops get in, but if not, let them go their way." Forthwith [the troops] were sought out but not found. His disciples did the same thing, and his right hand withered, but the troops went their way. A disciple of a disciple of his did the same thing, and, while his right hand did not wither, the troops did not go their way. They concluded: a fool cannot be insulted, nor a corpse feel the scalpel.

XXIV:XIX

[Return O Israel to the Lord your God, for you have stumbled because of your iniquity. Take with you words] and return to the Lord and say to him, Take away all iniquity; [accept that which is good, and we will render the fruit of our lips. Assyria shall not save us, we will not ride upon horses; and we will say no more, Our God to the work of our hands. In you the orphan finds mercy (Hosea 14:1-3)]...and return to the Lord and say to him, Take away all iniquity; accept that which is good, and we will render the fruit of our lips: R. Judah and R. Nehemniah: R. Judah said, "[Reading the phrase, Take away all iniquity, so that the word for take away bears the sense of, you bear, you tolerate,] [The prophet says,] 'You can tolerate everything, but our transgressions you cannot bear?'" And R. Nehemiah said, "[Reading the phrase, Take away all iniquity, so that the word for take away bears the sense of, you collect payment for,] [the prophet says,] 'Do not collect the whole of the debt, collect for half and forgive half,'"

... accept that which is good: R. Nathan, R. Aha in the name of R. Simeon, "The letters of the word for good add up to the same number as the letters of the word for soul: take good means take life."

... and we will render the fruit of our lips: Said R. Abbahu, "[Since the words for fruit and for oxen use the same letters, we interpret as follows:] Who will pay? Those oxen which we would offer before you."

... [the fruit of] our lips: The prayer that we offer before you. Said R. Isaac, "[... the fruit of our lips:] This atonement that you render for our souls. What a great goodness do you do for our souls, and what is it our duty to say? It is the word good: It is good to confess to the Lord (Ps. 92:2). Confess to the Lord for he is good (Ps. 118:1),"

Ketubim

Midrash Psalm 25

I. [A Psalm] of David. Unto Thee, O Lord, do I lift up my soul (Ps. 25:1). These words are to be considered in the light of the verse In the same day thou shalt give him his hire, neither shall the sun go down upon it; for he is poor, and he lifteth his soul unto him (Deut. 24:15). The Holy One, blessed be He, asked David: "David, why do you lift up your soul unto Me?" David replied: Because upon Thine earth I am a hireling before Thee: A servant that eagerly longeth for the shadow, and ... a hireling that looketh for the reward of his work (Job 7:2). And it is written of a hireling in the Law of Moses In the same day Thou shalt give him his hire. And so Unto Thee, O Lord, do I lift up my soul. For in the world's use the hireling who completes his work for a householder asks the householder for the wage of his work, and the householder gives it to him. And shall it not be so with the Holy One, blessed be He? Shall not the words neither shall the sun go down upon [a man's hire] apply also to the Holy One, blessed be He? Now if it is said of a hireling who asks the wage which the householder owes him, He lifteth his soul unto him, how much more ought this be said of us whose lives depend on Thee!

In another comment, the verse is read Unto Thee, O Lord, do I lift up my life, These words were spoken by the generation which during [Hadrian's] persecution gave even their lives in pledge to hallow the Name, saying: When Thou dost lend Thy neighbor any manner of loan, Thou shalt not enter his house to fetch his pledge ... and if he be poor ... thou shalt surely restore to him the pledge when the sun goeth down (Deut. 24:10-12).

2. Another comment: The words Unto Thee O Lord do I lift up my soul are to be considered in the light of the verse Into Thy hand I commit my spirit (Ps. 31:6). As matters go in the world, a man with whom things are left for safekeeping may confuse one man's things with a second man's things, and the second man's with the first man's, for some things are not easily told apart. But with the Holy One, blessed be He, there is no such confusion, for Thou, Lord, art God of truth (Ps. 31:6). Thus, is it conceivable that a man should rise in the morning and seek his spirit and not find it? Or that he find his spirit in another's possession, or another's spirit in his possession? Hence it is said Thou restorest [what is left with Thee for safekeeping] for Lord God, Thou art to be relied on.

R. Alexandri said: A mortal in whose possession new things are left for safekeeping and with whom the things remain, returns them worn and used. Not so the Holy One, blessed be He: Things worn and used are left with Him for safekeeping, and He returns them new. You can see for yourself that this is true. For the worker labors the whole day, and his spirit within him becomes weary and worn, so that he is tired when he goes to sleep. But his spirit is at peace, for it is in the safekeeping of the Holy One, blessed be He, and at dawn it returns, a new creation, to his body, as it is said [spirits] are new every morning; great is Thy faithfulness (Lam. 3:23).

R. Simeon said in the name of R. Simon: Because Thou renewest our spirits each dawn, we believe, nay, we are certain, that Thou wilt restore our spirits to us at the Resurrection. R. Alexandri said: Because in our exile Thou renewest our spirits each dawn, we are certain that Thy faithfulness must be so great as to deliver us.

3. Another comment: Unto Thee, O Lord! -how my soul is burdened! When the Holy Temple stood, a man who committed a sin might bring an offering which made expiation for him. But now that we have no offerings, behold, on a fast day how our souls are burdened! - reckon the affliction in our souls as a perfect offering, for we have nought else but Thy mercies to hold on to. Hence it is said Unto Thee, O Lord! how my soul is burdened! R. Judah said: In truth, the Holy One, blessed be He, waived many of the Temple rites of atonement, for it is said Let him return unto the Lord, and He will have mercy upon him, and to our God, for He will abundantly pardon (Isa. 55:7).

4. Another comment on Unto Thee, O Lord, do [lift up my soul: When Solomon spoke of Cold waters to a yearning soul (Prov. 25:25) he meant that David yearned for Torah and that his soul longed to be in the house of study. Thus David said, Lord, I love the habitation of Thy house (Ps. 26 :8); he also said, My soul longeth, yea, even fainteth for the courts of the Lord (Ps. 84:3); he also said, A day in Thy courts is better than a thousand (ibid. 84:11). And he asked: Who shall ascend into the hill of the Lord? And who shall stand in His holy place? (Ps. 24:3). The Holy One, blessed be He, replied: Knowest thou not? He that hath clean hands, and a pure heart (Ps. 24:4) - he who has these two things.

Thereupon David rejoiced, saying: These I have: clean hands, for it is said David executed justice and righteousness unto all his people (2 Sam. 8:15); and a pure heart, for it is said The Lord hath sought Him a man after His own heart (I Sam. 13:14). Hence Solomon said: Cold waters to a yearning soul. And David said further: I have sworn, and I will perform it, to keep Thy righteous ordinances (Ps. 119:106), and thereby he would obtain two rewards: one reward for the sworn oath, and one reward for obedience to the ordinance.

5. My God, I have put my trust in Thee (Ps. 25:2). R. Isaac said: [n Thee means "in Thy Law," for the numerical value of the letters in (in Thee) is twenty-two, the number of letters in the [Hebrew] alphabet.

Another comment on My God, I have put my trust in Thee: It happened that there lived in Caesarea a great man who had fame throughout the region. One night as the guards of the region made their rounds, they came upon a stranger whom they arrested. The stranger said to them: "Do not strike me. I am so-and-so's retainer." When they heard this they let go of him, but kept him under guard until morning. In the morning, they brought the stranger before the great man and said: "Last night we came upon this retainer of thine." The great man asked: "My son, dost thou know me?" The stranger replied: "No." The great man asked: "How, then, art thou my retainer?" and the stranger replied: "I appeal to thee! I am not thy retainer; but I put my trust in thee. Had I not said: 'I am so-and-so's retainer,' they would have struck me." Thereupon the great man said: "Since he put his trust in me, let go of him." Even so, David said: My God, I have put my trust in Thee: let me not be ashamed. And because I put my trust in Thee, let not mine enemies triumph over me (Ps. 25:2). And not only me, but Let none that wait on Thee be ashamed; they shall be ashamed that deal treacherously without cause (Ps. 25:3).

According to R. Phinehas, David spoke thus to the Holy One, blessed be He: Master of the universe, when I stand up before Thee in prayer, let not my prayer be rejected, for the eyes of Israel are turned to me, and my eyes are turned to Thee, so that if Thou hearest my prayer, it will be as if Thou didst also hear their prayer.

Similarly, you find that during a fast, when the whole congregation is fasting, only he who conducts the service goes down to read the prayers before the Ark, for the eyes of the congregation are turned to him and his eyes are turned to the Holy One, blessed be He, so that God also hears their prayer. Hence David prayed: Let none that wait on Thee be ashamed,' they shall be ashamed who act deceitfully with respect to their emptiness, - that is, men who fast without repentance shall be ashamed.

6. Show me Thy ways, O Lord. R. Berechiah, in the name of R. Johanan, told a parable of a physician who had a disciple to whom he taught all kinds of remedies, except the remedy for such-and-such a wound. The disciple said to his master: "Thou didst reveal to me all kinds of remedies in the world, except the remedy for such-and-such a wound. I beg thee, reveal it to me." Even so, when Moses said to the Holy One, blessed be He, Show me now Thy ways (Ex. 33:13), He showed them to Moses, as is said He made known His ways unto Moses (Ps. 103:7). But when Moses said: Show me, I pray Thee, Thy glory (Ex. 33:18), that is to say, "Show me the rule whereby Thou guidest the world," God replied: "My rules thou canst not fathom!"

R. Ze'era taught in the name of Resh Lakish that Moses said to the Holy One, blessed be He: When I told Thee that the children of Israel are almost ready to stone me (Ex. 17:4), Thou didst reconcile me with them, and thereupon Thou didst stipulate with me: "When I am angry with My children, do thou also reconcile Me with them." Then what does Scripture tell us? When the Lord excommunicated the children of Israel because of the molten calf, Moses took up the Tent [of Meeting] and pitched it without the camp afar (Ex. 33), for he reasoned thus: When a man is excommunicated by the Master, he is excommunicated by the disciple. (Of the end of this verse, Every one that sought the Lord went out unto the Tent of Meeting without the camp [ibid.], R. Judah said: It is not written here "everyone that sought Moses," but everyone that sought the Lord, in order to teach us that whenever a man pays his respects to an elder, it is as if he were paying his respects to the Presence). Then the Holy One, blessed be He, said to Moses: "Two faces seething with anger! Get thee back!" Moses went back into the camp, for The Lord spoke unto Moses concerning Face and face (Ex. 33:11). One might not have understood exactly what this part of the verse means, but since the verse continues with and he returned into the camp, the entire verse clearly teaches that God freed Moses from his vow, so as to permit him to take the Tent of Meeting back into the camp of Israel. R. Abba said: It was then that Moses found the courage to ask of the Holy One, blessed be He: Show me the rule whereby Thou guidest the nations of the earth.

7. Guide me in Thy truth, and teach me; for Thou art the God of my salvation; upon Thee I wait in prayer all the day (Ps. 25:5). But is it likely that a man would be praying all the day? Because this world is as the day for the nations of the earth, but is as the night for Israel, therefore, it is said Upon Thee do I wait in prayer all the day; that is, "I pray all during the day of the wicked Esau, until the eve of that day when there shall be light for Israel"

8. Remember, O Lord, Thy tender mercies, and Thy lovingkindnesses; for they have been ever of old (Ps. 25:6). R. Joshua ben Levi said: These words refer to those loving-kindnesses which Thou didst begin with Adam. Thou didst say to him: In the day that thou eatest thereof thou shalt surely die (Gen.. 2:17), but hadst Thou not afterwards given Adam one day of Thine, a day which is a thousand years, as is said A thousand years in Thy sight are but as yesterday (Ps. 9°:4), how could Adam have united with his wife and begotten children? Hence it is said Thy tender mercies and Thy loving-kindnesses have been ever of old, that is, "ever since the days of Adam."

9. My transgressions, [like] the sins of my youth, remember not (Ps. 25:7). According to R. Yudan, David said to the Holy One, blessed be He: Master of the universe, may my sins and transgressions be considered like the sins of my youth before Thee, and so have no substance whatever. According to Thy mercy, remember Thou me for Thy goodness' sake, O Lord (Ps. 25:7b). R. Eleazar told a parable of a king who prepared a great banquet and charged his steward: "Invite me merchants; do not invite me artisans." Thereupon his steward said: "My lord king, so abundant is thy banquet that the merchants will not be able to eat it all, unless the artisans are part of the company." Even so, David said: "According to Thy mercy remember Thou me, for Thy goodness' sake, O Lord, as is said The Lord is good to all (Ps. 145:9).

R. Jose bar Hanina told a parable of a king who prepared a banquet and invited the guests. The fourth hour passed, and the guests did not come. The fifth and sixth hours passed, and still the guests did not come. By evening the guests began to arrive. The king said to them: "I am beholden to you. Had you not come, I would have had to throw the whole banquet to my dogs." Even so, the Holy One, blessed be He, says to the righteous: I consider this a great favor on your part, for I created My world because of you; and were it not for you, all the goodness which I have prepared for the future, of which it is said Oh how abundant is Thy goodness, which Thou hast laid up for them that fear Thee (Ps. 31:20), to whom could I give it?

10. Good and upright is the Lord; therefore doth He instruct sinners in the way (Ps. 25:8) is to say, that God instructs sinners in the way that they may do His will.

Another comment: Good and upright is the Lord; therefore doth He instruct sinners in the way, The meek will He guide in judgment (Ps. 25:8). R. Phinehas taught: Why is the Lord called good? Because He is upright! Why is the Lord called upright? Because He is good! And both words show that in giving cities of refuge to men who slay unwittingly, the Lord points a way for sinners to repent. R. Abin said: At every mile along the way there was a tower, and on each tower there was a figure whose hand pointed toward a city of refuge. Thus, you find in the story of Pharaoh that as God smote him with hail, He said: Send therefore now and gather thy cattle, and all that thou hast in the field (Ex. 9:19),

11. All the paths of the Lord are mercy and truth (Ps.25). Lest one think that the paths of the Lord are mercy and truth for all men, the verse ends by saying, unto such as keep His covenant and His testimonies.

Another comment on All the paths of the Lord. When the Holy One, blessed be He, said to Moses: "Go and tell the children of Israel Ye shall walk after the Lord your God" (Deut. 13:5), they replied: "Moses, our master, who can walk after the Lord? Is it not written The Lord hath His way in the whirlwind and in the storm (Nahum 1:3)? and is it not said Thy way is in the sea, and Thy path in the great waters, and Thy footsteps are not known (Ps. 77:20)?" Thereupon Moses said to the children of Israel: I shall tell you the paths of the Lord. All the paths of the Lord are mercy and truth: By mercy is meant deeds of lovingkindness, and by truth is meant the Law of the Lord. For to whom shall the paths of the Lord be given? Unto such as keep His covenant and His testimonies.

R. Simlai said: We find that the Holy One, blessed be He, adorns maidens and seeks out husbands for them; that He visits the sick and buries the dead. And the proof that the Lord God adorns maidens and seeks out husbands for them? The verse And with the rib which the Lord God had taken from the man, He plaited the hair (banah) of the woman, and brought her unto the man (Gen. 2:22). The word banah suggests that the Holy One, blessed be He, plaited Eve's hair, and brought her [thus adorned] to Adam, for in cities by the sea a woman's plaited hair is called binyala. And the proof that the Lord visits the sick? The verse And the Lord appeared unto him by the terebinths of Mamre (Gen. 18:1). And the proof that the Lord buries the dead? The verse So Moses ... died ... and He buried him in a valley in the land of Moab (Deut. 34:5a, 6a).

12. What man is he that feareth the Lord? (Ps. 25:12). This man is Abraham, to whom God said: "Now I know that thou art a God-fearing man" (Gen. 22:12). Him will He instruct in the way that he should choose; again this man is Abraham, to whom God said: "I am God Almighty; walk before Me, and be thou perfect" (Gen. 17:1). His soul shall dwell at ease (Ps. 25:13) alludes to Abraham, to whom God said: "But thou shalt go to thy fathers in peace" (Gen. 15:15). And his seed shall inherit the land alludes to Abraham, to whom God said: "Unto thy seed have I given this land" (Gen. 15:18).

A different comment: What man is he that feareth the Lord? This man is Joseph, who said: "For I fear God" (Gen. 42:18). Him will He instruct in the way that he should choose; again, this man is Joseph, who chose not to sin with Potiphar's wife. His soul shall dwell at ease (Ps. 25:13) alludes to Joseph in his grave. And his seed shall inherit the land alludes to Joseph, of whose children's children it is said "And the children of Machir the son of Manasseh went to Gilead, and took it" (Num.32:39). A still different comment: What man is he? This man is Levi, described as a "holy one" (Deut. 33:8). That feareth the Lord alludes to Levi, of whom God said: "My covenant was with him ... for the fear, wherewith he feared Me, and was afraid before My name" (Mal. 2:5). And his soul shall dwell at ease (Ps.25:13) alludes to Levi in his grave. And his seed shall inherit the land alludes to Phinehas, of whom God said: "Behold, I give unto him My covenant ... and he shall have it, and his seed after him, even the covenant of an everlasting priesthood" (Num. 25:13).

13. The secret of the Lord is with them that fear Him; and He will show them His covenant (Ps. 25:14). In the beginning, the secret of the Lord was with those who fear God; then He shared it with the righteous, as it is said His secret is with the righteous (Prov. 3:32); and then He shared it with the Prophets, as it is said Surely the Lord God will do nothing, but He revealeth His secret unto His servants the prophets (Amos 3:7).

R. Simon said: Not to heavenly beings His secret, but only to earthly beings His secret. Once R. Jose the son of the' Damascene went to Lod to pay his respects to R. Eliezer. R. Eliezer asked R. Jose: "What new thing happened today in the house of study?" R. Jose replied: "The Sages voted and decided that those Jews owning fields in Ammon and Moab be required to set aside, from crop raised in the seventh year, [not the second tithe consumed in Jerusalem, but] a tithe for the poor." Thereupon R. Eliezer said to R. Jose: "Jose, stretch out thy hands, and lose thy sight." R. Jose stretched out his hands and lost his sight.

But then R. Eliezer wept and said: The secret of the Lord is with them that fear Him, and told R. Jose: "Go back to the house of study and say to them: Have no fear as to the rightness of your decision; I hold a tradition from Rabban Johanan ben Zakkai who heard his master say, and whose master heard his master say, and who in the name of Moses at Sinai heard say that this is the law: Jews owning fields in Ammon and Moab are required to set aside, out of crops raised in the seventh year, another tithe for the poor."

When R. Eliezer had calmed himself, he prayed: "May it be the will of our Father in heaven that the eyes of Jose see again." And his eyes saw again.

14. Turn Thee unto me, and have mercy upon me; for 1 am alone and poor (Ps. 25:16). How could David have spoken of himself as alone and poor? As for his being alone, is it not written And Jesse begot his first-born Eliab, and Abinadab the second, and Shimma the third, Nathanael the fourth, Raddai the fifth, Ozem the sixth, David the seventh (1 Chron. 2:13-15)? And as for his being poor, did not David say: Now, behold, in my trouble have I prepared for the house of the Lord a hundred thousand talents of gold, and a thousand thousand talents of silver, etc. (I Chron. 22:14)? However, this is what David really meant when he prayed to the Holy One, blessed be He: "Because I was named king over Thy children, their eyes are turned to me, and so, as over against them, I am alone. And all of them need me, but I am poor in contrast to Thee, so mine eyes turn to Thee because they are Thy children." Hence he said: Turn Thee unto me, and have mercy upon me; for I am alone and poor.

Consider mine enemies, for they are many; and they bear a tyrannous hate against me (Ps. 25:19). When Esau hated Jacob, it was because Jacob had taken his birthright from him, and so there was reason for Esau's hatred. But as for the barbarians, the Goths, and other nations, what have I ever done to them that they should bear a tyrannous hate against me? Hence David said: Consider mine enemies, for they are many; and they bear a tyrannous hate against me.

O keep my soul, and deliver me (Ps. 25:20). If Thou dost not keep my soul, no one else has the power to keep it, for it was said to me The Lord is thy keeper ... The Lord shall keep thee from all evil; He shall keep thy soul (Ps. 121:5a, 7).

Let integrity and uprightness preserve me; for I wait on Thee Of this verse, the Sages said: When a man prays and receives no answer, let him pray again, and wait again on the Holy One, blessed be He, because He will not shame those who wait on Him; as Scripture says, Wait on the Lord: be of good courage, and He shall strengthen thy heart. Wait, I say, on the Lord (Ps. 27:14).

Midrash of Matityahu (Matthew) 4:12-17

12. ¶ It came to pass in those days Yeshuah heard that Yochanan the Immerser ben Z’kharyah ben Tzadok HaKohen had been delivered over into prison, so he retired to the Galil.

13. He passed by Natzrat and dwelt in K’far Nakhum along the north shore of the Kinereth, on the outskirts of the land of Zebulun and Naftali,

14. In order that it would be fulfilled that which was spoken by Yeshayahu (Isiah) the prophet saying (Isaiah 8:23 – 9:1):

15. In the first period Messiah the King will lighten the weight in the land of Zebulun and the land of Naftali. Then in the later period, by way of the Kinereth, he will place more weight on the district of the goyim (gentiles) – Tans-Jordan.

16. The kinsmen who were walking in darkness will have seen a great light; they that dwelt in the land of the shadow of death, upon them has the light shined.

17.From that time Yeshuah began to call out and say: “Return (make Teshuvah) for the government of the Heavens is come.”

Shabbat:	Torah Reading:	Weekday Torah Reading:
ויזכור אלהים
“VaYizkor Elohim”	Reader 1 – B’resheet 30:22-24	Reader 1 – B’resheet 31:3-6
“And G-d remembered”	Reader 2 – B’resheet 30:25-27	Reader 2 – B’resheet 31:7-13
“Y se acordó Dío”	Reader 3 – B’resheet 30:28-30	Reader 3 – B’resheet 31:14-16
B’resheet (Genesis) 30:22 – 31:2	Reader 4 – B’resheet 30:31-34
1 Samuel 1:11-19, 22	Reader 5 – B’resheet 30:35-37
Special: Hosea 14:2-10; & Micah 7:18-20	Reader 6 – B’resheet 30:38-40	Reader 1 – B’resheet 31:17-19
Psalm 25	Reader 7 – B’resheet 30:41 – 31:2	Reader 2 – B’resheet 31:20-22
	Maftir – B’resheet: 30:43 – 31:2	Reader 3 – B’resheet 31:23-25
N.C.: Matityahu 4:12-17	Hosea 14:2-10; & Micah 7:18-20