Esnoga Bet Emunah

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Three and 1/2 year Lectionary Readings	Second Year of the Reading Cycle
Ab 20, 5767 – August 3/4, 2007	Fifth Year of the Sh’mita Cycle

Candle Lighting and Havdalah Times

San Antonio, Texas, U.S. Brisbane, Australia:

Friday, August 3, 2007 – Candles at: 8:07 PM Friday, August 3, 2007 – Candles at: 5:02 PM

Saturday, August 4, 2007 – Havdalah 9:03 PM Saturday, August 4, 2007 – Havdalah 5:57 PM

Atlanta, Georgia, U.S. Singapore, Singapore

Friday August 3, 2007 – Candles at 8:19 PM Friday, August 3, 2007 – Candles at: 6:58 PM

Saturday, August 4, 2007 – Havdalah 9:16 PM Saturday, August 4, 2007 – Havdalah 7:48 PM

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

Shabbat Nahamu II – 2^nd Sabbath of “Our Consolation”

2^nd Sabbath of the Consolation of Israel

Shabbat	Torah Reading:	Weekday Torah Reading:
ֹוְאֵלֶּה תּוֹלְדֹת
V’Eleh Tol’dot“”	Reader 1 – B’midbar 3:1-10	Reader 1 – B’midbar: 4:17-20
“And these are the generations”	Reader 2 – B’midbar 3:11-20	Reader 2 – B’midbar: 4:21-24
“Y estas son las generaciones”	Reader 3 – B’midbar 3:21-26	Reader 3 – B’midbar: 4:25-28
B’midbar (Num.) 3:1 – 4:16	Reader 4 – B’midbar 3:27-32
Ashlamatah: Isaiah 45:19 – 46:2, 13	Reader 5 – B’midbar 3:33-39
Special Ashlamatah: Is. 49:14 – 51:3	Reader 6 – B’midbar 3:40-51	Reader 1 – B’midbar: 4:17-20
Psalm 92	Reader 7 – B’midbar 4:1-8	Reader 2 – B’midbar: 4:21-24
	Maftir – B’midbar 4:9-16	Reader 3 – B’midbar: 4:25-28
N.C.: Matityahu 19:10-12	Isaiah 45:19 – 46:2, 13

Roll of Honor:

This Torah commentary comes to you courtesy of His Honor Paqid Adon Hillel ben David and most beloved family, and that of Her Excellency Giberet Sarai bat Sarah and beloved family, as well as that of His Excellency Adon Barth Lindemann and beloved family and that of His Excellency Adon John Batchelor and beloved wife, and that of His Excellency Adon Ezra ben Abraham and his beloved wife Giberet Karmela bat Sarah. For their regular and sacrificial giving, providing the best oil for the lamps, we pray that G-d’s richest blessings be upon their lives and those of their loved ones, together with all Yisrael, amen ve amen! Also a great thank you to all who send comments to the list about the contents and commentary of the weekly Seder.

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This Torah Seder Commentary is dedicated to Her Excellency Giberet Sarai bat Sarah on occasion of her birthday. She has supported this work faithfully and regularly with her tithes and offerings without fail for the last 10 years! She has always a word of encouragement and her faithfulness is most refreshing and commendable. We wish her long life, good health, and much wisdom, understanding and knowledge of heaven’s most perfect will, ample blessings and much prosperity in all of her endeavors, together with all Yisrael, amen ve amen!

Rashi & Targum Pseudo Jonathan for:

B’Midbar (Numbers): 3:1 - 4:16

RASHI	TARGUM PSEUDO JONATHAN
1. These are the descendants of Aharon and Moshe on the day that Ad-noy spoke to Moshe on Mount Sinai.	1. These are the generations of Aharon and Mosheb, who were genealogized in the day that the Lord spake with Mosheh in the mountain of Sinai.
2. These are the names of Aharon's sons; the firstborn, Nadav, and Avihu, Elazar and Isamar.	2. And these are the names of the Beni Aharon the priests, the disciples of Moses, the Rabbi of Israel;
3. These are the names of Aharon's sons, the anointed kohanim, whose hands are occupied with bringing offerings, to serve [G-d].	3. and they were called by his name in the day that they were anointed to minister in offering their oblations.
4. Nadav and Avihu died in the presence of Ad-noy, when they offered a strange fire-offering before Ad-noy, in the Sinai desert, and they had no sons. [However] Elazar and Isamar served in the presence of their father Aharon.	4. But Nadab and Abihu died by the flaming fire at the time of their offering the strange fire from their own tents; and they had no children. And Elazar and Ithamar ministered before Aharon their father.
5. Ad-noy spoke to Moshe, saying;	5. And the Lord spake with Mosheh, saying:
6. Bring the tribe of Levi near and have it stand before Aharon the kohein, and they shall serve him.	6. Bring the tribe of Levi near, and appoint them before Aharon the priest to minister with him, (or, to do him service;)
7. They shall take care to preserve his guardianship and the guardianship of the entire congregation before the Tent of Meeting, to serve in the service of the Mishkon.	7. and let them be divided into twenty and four parties, and they shall keep his charge, and the charge of all the congregation before the tabernacle of ordinance, to perform the work of the tabernacle;
8. They shall guard all the utensils of the Tent of Meeting and the watch of Bnei Yisroel to serve in the service of the Mishkon.	8. and they shall have charge of all the vessels of the tabernacle of ordinance, and the charge of the sons of Israel to do the service of the tabernacle.
9. You shall place the Levites in the charge of Aharon and his sons; they are presented to him from [among] Bnei Yisroel.	9. And I have given the Levites unto Aharon and his sons; a gift are they given and delivered to him from among the sons of Israel;
10. You shall appoint Aharon and his sons and they shall guard their priesthood, and an outsider (non-kohein) who comes near shall be put to death.	10. and number thou Aharon and his sons, that they may keep their priesthood; and the stranger who cometh near shall be slain by the flame from. before the Lord.
11. Ad-noy spoke to Moshe, saying;	11. And the Lord spake with Mosheh, saying:
12. Behold! I have taken the Levites from among Bnei Yisroel instead of all the firstborn who have opened the womb, among Bnei Yisroel, and [therefore] the Levites shall be Mine.	12. And I, behold, I have brought nigh the Levites from among the sons of Israel, instead of all the first‑born who open the womb among the sons of Israel; and the Levites shall minister before Me.
13. For all the firstborn are Mine, since on the day I smote all the firstborn in the land of Egypt I sanctified to Me all the firstborn of Bnei Yisroel from man to beast; they shall be Mine, I am Ad-noy.	13. For every first‑born among the sons of Israel is Mine, from the day when. I slew every first-born in the land of Mizraim; I have sanctified before Me every first‑born in Israel; from man to animal, they are Mine: I am the Lord.
14. Ad-noy spoke to Moshe in the Sinai desert, saying;	14. And the Lord spake with Mosheh in the wilderness of Sinai, saying:
15. Count the sons of Levi according to their fathers' houses according to their families. All males from the age of one month and above, you shall count them.	15. Number the sons of Levi according to the house of their fathers and their families; every male from a month old and upward shalt thou number them.
16. Moshe counted them according to the word of Ad-noy, just as he was commanded.	16. Moses therefore numbered them according to the mouth of the Word of the Lord, as he had been commanded.
17. These were sons of Levi according to their names, Gershon, Kehos and Merori.	17. And these were the sons of Levi by their names: Gershon, Kehath, and Merari.
18. These are the names of Gershon's sons according to their families; Livni and Shim'i.	18. And these are the names of the Beni Gershon, according to their families, Libni and Shemei.
19. The sons of Kehos, according to their families were; Amram, Yitzhar, Chevron and Uziel.	19. And the Beni Kehath by their families, Amram, Jizhar, Hebron, and Uzziel.
20. The sons of Merori, according to their families were; Machli and Mushi. These are the families of Levi according to their fathers' houses.	20. And the Beni Merari by their families, Machli, and Mushi: these are the families of the Levites after the house of their fathers.
21. Of Gershon, the family of Livni and the family of Shim'i. These are the families of the Gershonites.	21. Of Gershon, the family of Libni, and the family of Shemei; these are the families of Gershon.
22. Their numbers, in a count of every male of one month and above; their numbers are seven thousand five hundred.	22. The sum of them, by the numbers of all the males from a month old and upward, seven thousand five hundred.
23. The families of the Gershonites shall camp behind the Mishkon on the west side.	23. The two families who spring from Gershon shall encamp after the tabernacle westward;
24. The leader of the household of the Gershonites is Elyasaf the son of Lael.	24. and the Rab of the house of the fathers set over the two families shall be Eljasaph bar Lael.
25. The guardianship of the sons of Gershon in the Tent of Meeting [was]; the Mishkon and the Tent, its cover and the Curtain for the entrance of the Tent of Meeting,	25. And the charge of the Beni Gershon in the tabernacle of ordinance shall be the tent, and the covering that overspreadeth,
26. The hanging Curtains of the courtyard and the Curtain at the entrance of the courtyard which is around the Mishkon and Altar, and its ropes, for all of the work involving these things.	26. and the hanging of the door of the tabernacle of ordinance, and the curtains of the court, and the hanging which is at the gate of the court by the tabernacle, and the altar round about, and the cords of it, for all the service thereof.
27. Of Kehos, was the family of Amram, the family of Yitzhar, the family of Chevron and the family of Uziel, these are the families of the Kehosites.	27. Of Kehath was the family of Amram, and the family of Izbar, and of Hebron, and Uzziel: these are the families of Kehath,
28. The number of every male from one month and above is eight thousand six hundred. [They were] the guardians of the sacred vessels.	28. the numbers eight thousand six hundred, keeping the charge of the sanctuary.
29. The families of the children of Kehos shall camp on the south side of the Mishkon.	29. The four families that spring from Kehath shall encamp by the south side of the tabernacle;
30. The leader of the household of the families of the Kehosites, is Elitzafan the son of Uziel.	30. the Rab shall be Elizaphan bar Uzziel,
31. Their guardianship is the Ark, the Table, the Menorah, the Altars and the sacred utensils with which they serve. And the Curtain, and all of the work involving these things.	31. and their charge, the ark, the table, the candelabrum, the altars, the vessels of the sanctuary wherewith they minister, and the veil, and that which pertaineth to its service.
32. The leader of the leaders of Levi shall be Elazar, the son of Aharon, the kohein [who is] in charge of the appointment of the guardians to safeguard the holy [Sanctuary].	32. And the Amarkol set over the chiefs of the Levites shall be Elazar bar Aharon the priest, who inquireth by Uraya and Thumaya; and under his hand shall they be appointed who keep the charge of the sanctuary.
33. Of Merori, was the family of Machli and the family and Mushi; these are the families of the Merorites.	33. Of Merari, the families of Machli and Mushi,
34. Their numbers, in a count of every male of one month and above, is six thousand two hundred.	34. their number six thousand two hundred,
35. The leader of the household of the families of the Merorites is Tzuriel the son of Avichail, they shall camp on the north side of the Mishkon.	35. and the Rab Zeruel bar Abichael: they shall encamp by the tabernacle northward;
36. The appointed task of the guardianship of the sons of Merori shall be the beams of the Mishkon, its bars, pillars and sockets; all of its utensils, and all of the work involving these things.	36. and that delivered to their charge shall be the boards of the tabernacle, its bars, pillars, and sockets, and all (that pertains to) the service thereof.
37. Also the pillars of the surrounding courtyard and their sockets, pegs and ropes.	37. The pillars of the court also round about, their sockets, pins, and cords.
38. Those who camped in front of the Mishkon in the forefront, in front of the Tent of Meeting on the east side [are]; Moshe, Aharon and his sons, guardians of the guardianship of the Sanctuary to guard on behalf of Bnei Yisroel. Any outsider (non-kohein) who comes near, shall be put to death.	38. But they who encamp before the tabernacle of ordinance eastward (shall be) Mosheh and Aharon, and his sons; keeping charge of the sanctuary and of Israel; and the stranger who draweth near shall be slain by flaming fire from before the Lord.
39. The number of all the Levites whom Moshe and Aharon counted at the word of Ad-noy according to their families; every male from one month and above was twenty-two thousand.	39. The sum of the Levites whom Mosheh and Aharon numbered by the mouth of the Word of the Lord was twenty‑two thousand.
40. Ad-noy said to Moshe: Count every male firstborn of Bnei Yisroel from the age of one month and above and take the number of their names.	40. And the Lord said unto Mosheh, Number all the first‑bon males among the sons of Israel, from a month old and upward, and take the number of their names.
41. You shall take the Levites for Me, I, [who am] Ad-noy, instead of every firstborn of Bnei Yisroel; and the animals of the Levites instead of every firstborn among the animals of Bnei Yisroel.	41. And bring near the Levites before me--I am the Lord--instead of all the firstborn among the sons of Israel, and all the cattle of the Levites instead of all the firstling cattle of the children of Israel.
42. Moshe counted just as Ad-noy commanded him to, every firstborn of Bnei Yisroel.	42. And Mosheh numbered, as the Lord commanded him, all the firstborn of the sons of Israel:
43. Every male firstborn according to the number of names of one month and above according to their numbers, was twenty-two thousand two hundred and seventy-three.	43. the sum of their number was twenty-two thousand two hundred and seventy‑three.
44. Ad-noy spoke to Moshe, saying:	44. And the Lord spake with Mosheh, saying:
45. Take the Levites instead of every firstborn of Bnei Yisroel, and the animals of the Levites instead of their animals, and the Levites shall be Mine, I am Ad-noy.	45. Bring near the Levites instead of every first‑born among Israel, and the cattle of the Levites instead of their cattle, that the Levites may minister before me: I am the Lord.
46. And the redemption of the two hundred and seventy-three that are in excess of the number of Levites from the firstborn of Bnei Yisroel.	46. And for the redemption of the two hundred and seventy and three of the first‑born of the Beni Israel, who are more (than the number of) the Levites,
47. You shall take five shekolim apiece from each individual; you shall take it in holy shekolim at twenty gerah for each shekel.	47. thou shalt take of each five shekels by poll, in the shekel of the sanctuary shalt thou take, twenty mahin to the shekel.
48. You shall give the money to Aharon and to his sons as a redemption for those whose numbers are in excess [of the Levites.]	48. And thou shalt give the Shekel unto Aharon, and to his sons, as the redemption of them who are more than they.
49. Moshe took the redemption money from those whose numbers were in excess of those who were redeemed through the Levites.	49. And Mosheh took the redemption (money) of them who were above those who were released by the Levites,
50. From the firstborn of Bnei Yisroel, he took the money. One thousand three hundred sixty-five, in holy shekel.	50. one thousand three hundred and sixty‑five shekels;
51. Moshe gave the money of those who were redeemed to Aharon and to his sons according to the word of Ad-noy, just as Ad-noy commanded to Moshe.	51. and Mosheh gave the redemption silver to Aharon, and to his sons, according to the mouth of the Word of the Lord, as the Lord commanded Mosheh.
1. Ad-noy spoke to Moshe and to Aharon, saying;	1. And the Lord spake with Mosheh, saying:
2. Take the count of the sons of Kehos from among the sons of Levi according to their families according to the house of their fathers.	2. Take the account of the sons of Kehath from among the Beni Levi,
3. From thirty years and above until fifty years, all who enter into the division to perform service in the Tent of Meeting.	3. from thirty years and upwards to fifty years, every one who cometh by the band to do the work in the tabernacle of ordinance.
4. This is the service of the sons of Kehos in the Tent of Meeting, the Holy of Holies.	4. This is the service of the Beni Kehath, in the tabernacle of ordinance (with) the most holy things.
5. Aharon and his sons shall enter when the camp is about to travel, and take down the screening curtain, and with it they shall cover the Ark of the Testimony.	5. But whenever the camp is to be removed, Aharon and his sons shall enter, and unloose the veil that is spread, and cover up the Ark of the Testimony,
6. They shall place upon it a covering of tachash-hide and spread an entirely blue woolen cloth on top of it, and put its [carrying] poles [in place].	6. and put over it the covering of hyacinthine skin, and overspread it with a wrapper of twined work, and inset its staves.
7. On the Show Table they shall spread a blue woolen cloth and they shall place upon it the molds, spoons, rods and the covering props, and the continual bread shall be upon it.	7. And over the table of the presence bread they shall spread a wrapper of purple, and set upon it the vials, and the spoons, and the vases, [JERUSALEM. Vials,] and the libation cups; but the bread shall be upon it evermore.
8. They shall spread upon them a cloth of crimson thread and they shall cover it with a covering of tachash-hide and put its [carrying] poles [in place].	8. And they shall spread upon it a wrapper of scarlet, and cover it with a covering of hyacinthine skin, and inset its staves.
9. They shall take a blue woolen cloth and they shall cover the Menorah that illuminates and its lamps, its tongs and its scoops and all of its oil vessels; those which you use to perform its service.	9. And they shall take a purple wrapper, and cover the candelabrum that lighteth, and its lamps, its tongs, its snuff‑dishes, and all the vessels of service by which they attend it. [JERUSALEM. Snuffers.]
10. They shall put it and all of its utensils into the covering of the tachash-hide and put it on the carrying frame.	10. And they shall put it and all its vessels in a covering of hyacinthine skin, and place it upon a rest. [JERUSALEM. Upon a beam.]
11. On top of the golden Altar they shall spread a blue woolen cloth and they shall cover it with a covering of tachash-hide, and put its [carrying] poles in place.	11. And upon the golden altar they shall spread a purple vest, and cover it with a covering of hyacinthine skin, and inset its staves.
12. They shall take all the service utensils with which they serve in the Sanctuary and they shall put them inside a blue woolen cloth, and they shall cover them with a covering of tachash-hide, and put it on the carrying frame.	12. And they shall take all the vessels, of the service with which they minister in the sanctuary, and wrap them in a covering of hyacinthine skins, and place it upon a beam.
13. They shall remove the ashes from [atop] the Altar and they shall spread upon it a cloth of purple [wool].	13. And they shall remove the cinders from the altar, and overspread it with a covering of crimson. [JERUSALEM. And they shall take away from the altar,]
14. They shall put upon it all of its utensils which they use in service, those that are used on the Altar-top; the firepans, forks, scoops and sprinklers, all the utensils of the Altar. They shall spread upon it a covering of tachash-hide, and put its [carrying] poles in place.	14. and put upon it all its vessels with which it is served, the cinder‑holders, flesh‑hooks, prongs, and basins, even all the vessels of the altar, and spread upon it a covering of hyacinthine skin, and inset its staves.
15. Aharon and his sons shall complete the covering of the Sanctuary and all of the holy utensils whenever the camp is about to travel, and after that, the sons of Kehos shall come to carry [these items], and they shall not touch the Holy [objects] and they will [not] die. These are what the sons of Kehos must carry for the Tent of Meeting.	15. And after Aharon and his sons have completed to cover the sanctuary, and all the vessels thereof, when the camp is to go forward, then the sons of Kehath may enter in to carry: but they shall not touch any holy thing, lest they die by the flaming fire. This is the burden of the sons of Kehath in the tabernacle of ordinance.
16. Encharged to Elazar, the son of Aharon the kohein, is the oil for illumination, the incense of spices the continual [daily] meal-offering and the anointing oil; the charge of the entire Mishkon and all of its contents in the Sanctuary, and its utensils.	16. And that delivered to Elazar bar Aharon the priest shall be the oil for the light, the aromatic incense, the perpetual mincha, the oil of anointing, and the custody of all the tabernacle, and whatever is in it in the sanctuary and its vessels.

Midrash B’Midbar Rabba to Numbers 3:1 - 4:16

22. THESE ARE THE GENERATIONS OF AARON AND MOSES (Num. III, 1). But, surely, the generations of Moses are not required here! (since they were not priests). Why, then, is it stated, THE GENERATIONS OF AARON AND MOSES? Out of respect for Moses; in order not to diminish aught of his dignity. AND THESE ARE THE NAMES OF THE SONS OF AARON: NADAB THE FIRSTBORN, etc. (ib. 2). THESE ARE THE NAMES OF THE SONS OF AARON, THE PRIESTS THAT WERE ANOINTED, WHOM HE CONSECRATED TO MINISTER IN THE PRIESTS’ OFFICE (ib. 3), corroborating what we said: Scripture's special purpose is to record the genealogical chain of the priesthood.

23. AND NADAB AND ABIHU DIED BEFORE THE LORD (Num. III, 4). The death of Nadab and Abihu is recorded in numerous passages (Lev. X, 2, XVI, I; Num. III, 4, XXVI, 61; I Chron. XXIV, 2). This teaches that the Omnipresent felt grieved for them, for the sons of Aaron were dear to Him; and so Scripture states (in connection with the death of Aaron's sons): Through them that are near unto Me I will be sanctified (Lev. X, 3).

WHEN THEY OFFERED STRANGE FIRE (Num. III, 4). R. Akiba says: They died on account of having offered; as it is said: ‘When they offered strange fire.’ R. Jose says: They died on account of having drawn near [to, i.e. entered the Holy of Holies]; as it is said, When they drew near before the Lord, and died (Lev. XVI, 1). R. Eleazar says: They died on account of having drawn near also (the principal reason was that they ‘offered strange fire’; a secondary one was that they ‘drew near’).

The strange fire was neither from the continual offering of the evening nor from the continual offering of the morning, but was ordinary secular fire; as it is said: STRANGE FIRE. Bar Kappara, in the name of R. Jeremiah b. R. Eleazar, says: Aaron's sons died on account of four sins, viz. for drawing near, for offering, for the strange fire, and for not seeking counsel of each other.

24. In four places Scripture records both the death of Aaron's sons and their offence as well. And why all this? To inform you that they had no other iniquity/lawlessness to their account except this one alone. R. Eleazir of Modin said: Go forth and see how heavily the death of Aaron's sons weighed upon the Holy One, blessed be He; for on every occasion when He records their death He also records their offence. Why all this? So as not to afford any living being a pretext for maligning them, and so that people might not say that they had been secretly misconducting themselves and had died as a result of this.

AND NADAB AND ABIHU DIED BEFORE THE LORD. Said R. Johanan: Did they indeed die before the Lord? No; but this teaches that the Holy One, blessed be He, is grieved when the children of the righteous depart from this world during the lifetime of their fathers.

WHEN THEY OFFERED STRANGE FIRE BEFORE THE LORD: R. Johanan of Joppa inquired of R. Phinehas b. Hama, in the name of R. Simon: How is it that the phrase, BEFORE THE LORD, is used twice, while the phrase, ‘before Aaron their father,’ which you find elsewhere, is used once? It teaches that the grief of the Holy One, blessed be He, was twice as keen as that of their father.

25. IN THE WILDERNESS OF SINAI (Num. III, 4). But did they die in the wilderness of Sinai? (It was, surely, in the Tent of Meeting that they died. Actually this did occur in the wilderness of Sinai, but the difficulty is that Scripture should have been more exact and stated that they died in the tent of meeting.) No; but it teaches that at Mount Sinai they received their doom of death. This is the meaning of the text, And upon the nobles of the children of Israel He laid not His hand (Ex. XXIV, 11). From this, said R. Phinehas, it may be inferred that they deserved that a hand should be laid upon them. R. Hoshaia observed: Were provisions taken up with them to Mount Sinai, as is implied by the text, And they beheld God, and did eat and drink (ib.)? Certainly not; but it teaches that they fixed gloating eyes upon the Divine Presence, as one that stares at a person and at the same time goes on eating and drinking. R. Johanan, however, said [that the pleasure derived from gazing at the Divine splendor was] real nourishment; as it is written: In the light of the king's countenance is life (Prov. XVI, 15). R. Tanhuma said: It teaches that they waxed haughty and stood upon their feet and fixed gloating eyes upon the Divine Presence. R. Joshua of Siknin, in the name of R. Levi, said: Moses had not gazed gloatingly upon the Divine Presence, yet he enjoyed its splendor. He ‘had not gazed gloatingly at the Divine Presence’, as it is written: And Moses hid his face; for he was afraid to look upon God (Ex. III, 6). ‘Yet he enjoyed its splendor,’ as it is written: And Moses knew not that the skin of his face sent forth beams while He talked with him (Ex. XXXIV, 29). As a reward for ‘he was afraid’, [Aaron and all the children of Israel] were afraid to come nigh him (Ex. XXXIV, 30). His reward for ‘to look’ was And the similitude of the Lord does he behold (Num. XII, 8). Nadab and Abihu, on the other hand, fixed gloating eyes upon the Divine Presence, yet did not enjoy its splendor. And why did they not die at that time? This may be explained by means of a parable.

A king gave his daughter in marriage and discovered that her shoshbin had been guilty of lewdness. The king thought, ‘If I kill him now I shall mar the happiness of my daughter. To-morrow I shall be celebrating my own joyous occasion; better let the sad thing be on my joyous occasion than on my daughter's.’ Thus also thought the Holy One, blessed be He: ‘If I slay Nadab and Abihu now I shall mar the joy of the Torah. Presently My own happy occasion is coming (the erection of His Tabernacle). Better let the sad duty be performed during My happiness than during that of the Torah.’ This is the meaning of the text, Go forth, O you daughters of Zion, and gaze upon King Solomon ... in the day of his espousals (S.S. III, 11), which refers to the [Revelation at] Mount Sinai; And in the day of the gladness of his heart (ib.), which refers to [the Divine occupation of] the Tent of Meeting.

26. AND THEY HAD NO CHlLDREN; AND ELEAZAR AND ITHAMAR MINISTERED (Num. III, 4). R. Jacob b. Aibo, in the name of R. Aha, said: Had they had children these would have received preference over Eleazar and Ithamar, for he that has preference in inheritance is given preference in dignities, provided only that his conduct is in consonance with that of his forbears. AND ELEAZAR AND ITHAMAR MINISTERED IN THE PRIEST'S OFFICE IN THE PRESENCE OF AARON THEIR FATHER (ib.). R. Isaac said, [This means] in his lifetime. R. Hiyya b. Abba said: [It means] after his death. The view of R. Isaac, who said ‘in his lifetime’, is derived as follows. It says here, IN THE PRESENCE OF, and it says elsewhere, in the presence of; as it is written, And Haran died in the presence of his father Terah (Gen. XI, 28). Now, as the expression ‘in the presence of’ employed there signifies in his lifetime, so the expression ‘in the presence of’ used here denotes in his lifetime. The view of R. Hiyya b. Abba, who said ‘after his death’, is based on a different analogy. It says, IN THE PRESENCE OF: And Abraham rose up from the presence of1 his dead (Gen. XXIII, 3). Now, as the expression ‘the presence of’ employed there, signifies ‘after death’, so also the expression ‘in the presence of’ used here denotes ‘after death’. According to the view of R. Isaac, who held that it was during Aaron's lifetime (How could three High Priests hold office simultaneously?), when Aaron was accidentally unclean Eleazar ministered as High Priest; when Eleazar also was unclean Ithamar took over the duties of High Priest. A story is told of Simeon, son of Kimhith, that he once (on the Day of Atonement. He was High Priest) went for an interview with the king of the Arabians, and a streak of saliva from the latter's mouth spurted on to the former's garments and they (the Sages) declared him unclean. His brother Judah took his place and ministered in the office of High Priest in his stead. That day their mother witnessed both her children in the office of High Priest. The Sages said: Kimhith had seven sons and all of them ministered in the office of the High Priesthood. The Sages paid a visit to her and asked her: ‘What good deeds have you performed?’ She said to them, ‘So help me Heaven! In all my life the rafters of my house have never looked upon the hair of my head’ (True modesty forbade the uncovering of the woman's head in public. The virtue of Kimhith consisted in the care she took to conceal her hair even from her very rafters.). They observed, ‘All flours (kimha) are flour; but the flour of Kimhith is fine flour, and applied to her the following verse: All glorious is the king's daughter within the palace (Ps. XLV, 14).

According to the view of R. Eliyya, who held that it was after Aaron's death, when Aaron died Eleazar his son took office and when Eleazar died Ithamar took office. Therefore it is said, AND ELEAZAR AND ITHAMAR MINISTERED IN THE PRIEST'S OFFICE IN THE PRESENCE OF AARON THEIR FATHER.

1. BRING THE TRIBE OF LEVI NEAR, etc. (III, 6). Thus it is written: The righteous/generous will flourish like the palm tree; he will grow like a cedar in Lebanon. Planted in the house of the Lord, they will flourish in the courts of our God (PS. XCII, 13 f.). ‘The righteous/generous will flourish like the palm tree’: As the palm-tree throws its shade only at a distance, so is the reward to be given to the righteous/generous far away from them, even as far as the World to Come. As the palm-tree yields juicy dates, nicolaos dates, and dates of an inferior quality and also produces thorns, so it is with Israel: there are scholars among them and there are plain country people among them and there are boorish persons among them. As the palm-tree contains among its fruit dates of an inferior quality which never enter the storehouse, and yields good dates which do enter the storehouse, so it is with Israel: having been in the wilderness, some of them entered the Land of Israel and some did not enter. As the palm-tree produces dates as well as thorns, and any one who seeks to steal the dates is liable to be hurt by thorns that grow thereon, so it is with the righteous/generous: he who does not guard himself against them [will find that] their bite is the bite of the fox, and their sting the sting of the scorpion, and their hiss the hiss of the serpent, and all their words, moreover, like fiery coals (Cf. Pirke Abot II, 15).

Another interpretation: As the palm-tree contains no waste matter, the dates being for food, the palm-branches for service of praise (as part of the service during the recitation of the hallel on the festival of Tabernacles), the dried-up twigs for covering the sukkah, the bast for ropes, the leaves for sieves, the planed trunks for roofing the house, so it is with Israel- they contain no worthless matter. Some of them are masters of Scripture, some of Mishnah, some of Haggadah, some devote themselves to the performance of pious deeds, some to charitable acts, and so forth.

Another interpretation: As the heart of the palm-tree shoots straight up (the interior does not twist or fork but rises in an uninterrupted vertical direction), so is Israel's heart directed to their Father who is in heaven; as it is said: Mine eyes are ever toward the Lord; for He will bring forth my feet out of the net (Ps. XXV, 15).

Another interpretation: As the palm-tree has a longing so have the righteous/generous a longing. What is their longing? The Holy One, blessed be He; as it is said, With my soul have I desired You in the night; yes, with my spirit within me have I sought You earnestly; for when Your judgments are in the earth, the inhabitants of the world learn righteousness/generosity (Isa. XXVI, 9).

R. Tanhuma said: There was once a palm-tree in Hammethan which would not bear fruit. They grafted it and still it would bear no fruit. A palm-gardener said to them: She sees a palm-tree at Jericho’ and longs for it. So they brought a portion of it and grafted it and forthwith it bore fruit. In the same way all the longing and all the hope of the righteous/generous are for the Holy One, blessed be He. As the palm-tree never bears less than three new shoots, so Israel never lacks three righteous/generous men in the world-like Abraham, Isaac, and Jacob, or Hananiah, Mishael, and Azariah; and so Scripture says, I said: I will climb up into the palm-tree, I will take hold of the branches thereof’; and let thy breasts be as clusters of the vines, and the smell of thy countenance like apples (S.S. VII, 9).

As the palm-tree has palm-branches for praise and dried-up twigs for the sukkah, its bast moreover being useful for strengthening and its wood for firing, so in Israel there are righteous/generous, upright, pious, and learned men; even the bad among them are charitable. Lest, however, you should suppose that as the palm-tree cannot be used for making vessels so the righteous/generous are equally defective, Scripture states: ‘He will grow like a cedar in Lebanon’ (Ps. XCII, 13). R. Tanhuma said: I asked R. Huna about it and he replied, ‘This refers to Babylon, where they make from it [sc. the cedar] vessels, tables, and candlesticks.’ Lest you should suppose that as the cedar does not bear fruit so the righteous/generous do not bear fruit, Scripture says: ‘The righteous/generous will flourish like the palm-tree’ (ib.). As the palm-tree bears fruit so do the righteous/generous bear fruit; as it is said: Say you of the righteous/generous, that it will be well with him; for they will eat the fruit of their doings (Isa. III, 10).

Just as any one who ascends to the top of the palm-tree and cedar and does not take care of himself will fall and die, so any one who comes and joins issue with Israel will ultimately receive his due at their hands. This is proved by the case of Sarah. Because Pharaoh seized her for one night, he and his household were smitten with plagues; as it is said: And the Lord plagued Pharaoh and his house with great plagues because of Sarai Abram's wife (Gen. XII, 17).

As the palm-tree and the cedar are bigger than all other trees so are Israel greater than all other nations; as it is said: For Mordecai was great in the king's house, and his fame went forth throughout all the provinces (Est. IX, 4). And David waxed greater and greater (II Sam. V, 10).

As the palm-tree, if uprooted, cannot be replaced by one equally good, so the righteous/generous cannot be replaced when they die; as it is said: But wisdom, where will it be found? And where is the place of understanding? (Job XXVIII, 12).

Another exposition of the text: ‘The righteous/generous will flourish like the palm-tree, etc.’ It speaks of the tribe of Levi who were righteous/generous and blossomed forth with good deeds at the time when Israel made the Calf; as it is said: And all the sons of Levi gathered themselves together unto him (Ex. XXXII, 26). For this reason the Holy One, blessed be He, made them great in Israel like the cedar which is taller and greater than the other trees in Lebanon; so are they greater than all Israel. For among all the tribes He chose none but the sons of Levi alone to serve as His ministers; thus it is written: ‘Planted in the house of the Lord’ (Ps. XCII, 14). R. Hanan b. Pazzi said: While they are ‘planted’ (i.e. young, like the tender plant) they are ‘in the house of the Lord’. This refers to the children who are at school. Another exposition of the text, ‘Planted in the house of the Lord’: They [the Levites] never moved from the Temple precincts (based on the interpretation of ‘The righteous/generous will flourish’, etc., as referring to the tribe of Levi). ‘They will flourish in the courts of our God’ (ib.): This refers to their songs. There is proof that it is so, for it is said: BRING THE TRIBE OF LEVI NEAR, AND SET THEM BEFORE AARON THE PRIEST, THAT THEY MAY MINISTER UNTO HIM. AND THEY WILL KEEP HIS CHARGE... TO DO THE SERVICE OF THE TABERNACLE (Num. III, 6 f)

2. Another exposition of the text, BRING THE TRIBE OF LEVI NEAR. etc. It is written: Happy is the man whom You choose, and bring near (Ps. LXV, 5). Happy is he whom the Holy One, blessed be He, has chosen even though He has not brought him near to Himself, and happy is the man whom He has brought near even though He has not chosen him. Now who is it whom He has chosen? It is Abraham; as it is said, You are the Lord the God, who did choose Abram (Neh. IX, 7). He did not, however, bring him near to Himself, for he brought himself near to Him of his own accord (i.e. Abraham was possessed of sufficient strength of will to walk unaided in the path of righteousness/generosity). The Holy One, blessed be He, chose Jacob; as it is said, For the Lord has chosen Jacob unto Himself (Ps. CXXXV, 4). So also it says: Jacob whom I have chosen (Isa. XLI, 8). He did not, however, bring him near to Himself; he brought himself near to Him of his own accord; as it is said, And Jacob was a quiet man, dwelling in tents (Gen. XXV, 27) [Midrashically explained as denoting ‘the tents of religious learning - Torah’]. He chose Moses; as it is said, Had not Moses His chosen stood before Him (Ps. CVI, 23). He did not, however, bring him near. Happy are these whom the Holy One, blessed be He, chose, even though He did not bring them near!

Come and see. The Holy One, blessed be He, brought Jethro near to Himself but did not choose him. He brought Rahab near but did not choose her (gave them the opportunity of drawing near to Him, but they were not worthy in themselves of being chosen). Happy are these whom He brought near to Himself even though He did not choose them!

A Roman lady addressed a query to R. Jose. She said to him: ‘Your God brings near to Himself indiscriminately whomsoever He pleases (i.e. even the undeserving).’ He brought her a basket of figs and she scrutinized them well, picking the best and eating. Said he to her: ‘You, apparently, know how to select, but the Holy One, blessed be He, does not know how to select! The one whose actions He perceives to be good, him He chooses and brings near to Himself.’

R. Nehemiah in the name of R. Samuel b. R. Isaac said: Not every one who is near to God is of necessity permanently near, nor is every one who is far of necessity permanently far. There are some who are chosen and rejected and then brought near; and there are some who are chosen and cast off and not brought near. Aaron was chosen: And I did choose him out of all the tribes of Israel to be My priest (I Sam. II, 28). And he was cast off: Moreover the Lord was very angry with Aaron (Deut. IX, 20); and again it is written: And bring you near unto you Aaron your brother [proving that he was restored to favor] (Ex. XXVIII, 1) Saul was chosen: See you him whom the Lord has chosen? (I Sam. X, 24) And he was cast off: It repents Me that I have set up Saul to be king, etc. (I Sam. XV, 11) And he was not brought near: Seeing I have rejected him from being king over Israel (I Sam. XVI, 1) David was chosen: He chose David also His servant (Ps. LXXVIII, 70). And he was cast off: And the king went forth, and all the people after him; and they tarried in Beth-merhak (II Sam. XV, 17). R. Joshua b. Levi said: They excommunicated him, and he accepted the ban. Thus it is written: And David went up by the assent of the Mount of Olives, and wept as he went up; and he had his head covered (II Sam. XV, 30). And he was brought near. R. Judan said: Ira the Jairite, David's teacher, brought him near. This is what David means by saying: Let those that fear (yere'eka) You return unto Me, and they that know (yode'e) Your testimonies (Ps. CXIX, 79). The text has yode'o ‘his instructor’, indicating that Ira the Jairite, who was his teacher, brought him near.

R. Joshua of Siknin, in the name of R. Levi, said: There are six things that have been chosen, viz. the priestly family, the levitical family, Israel, the royal house of David, Jerusalem, the Sanctuary. Whence do we know this of the priestly family? Because it is written: ‘And I did choose him out of all the tribes of Israel to be My priest’ (I Sam. II, 28). Whence do we know it of the levitical family? For the Lord your God has chosen him (Deut. XVIII, 5). Whence of Israel? Because it is said: The Lord your God has chosen you (ib. VII, 6). Whence of the royal house of David? For it is said: He chose David also His servant (Ps. LXXVIII, 70). Whence of Jerusalem? For it is said: For Jerusalem's sake, the city which I have chosen (I Kings XI, 32). Whence of the Sanctuary? Because it is written: For now have I chosen and hallowed this house (II Chron. VII, 16). David said: Happy is he whom the Holy One, blessed be He, has chosen and happy is he whom He has brought near to Himself. And who is doubly happy? He whom the Holy One, blessed be He, has both chosen and brought near. And who is that? It is Aaron and Levi. Whence do we know this of Aaron? Because it is said: ‘And I did choose him out of all the tribes of Israel to be My priest’ (I Sam. II, 28). But whence do we know that He brought him near? Because it is said: ‘And bring you near unto you Aaron your brother’ (Ex. XXVIII, 1). The Holy One, blessed be He, chose Levi; as it is said: ‘For the Lord your God has chosen him’ (Deut. XVIII, 5). And whence do we know that He brought him near? Because it is said: BRING THE TRIBE OF LEVI NEAR AND SET THEM BEFORE AARON (III, 6). It is in regard to them that Scripture says: Happy is the man whom You choose, and brings near, that he may dwell in Your courts; may we be satisfied with the goodness of Your house (Ps. LXV, 5), as you read: AND THEY WILL KEEP HIS CHARGE, AND THE CHARGE OF THE WHOLE CONGREGATION BEFORE THE TENT OF MEETING; TO DO THE SERVICE OF THE TABERNACLE (III, 7). ‘May we be satisfied with the goodness of Your house’ is an allusion to the fact that they ate of the tithes which were brought to the Temple; as you read: And unto the children of Levi, behold, I have given all the tithe in Israel for an inheritance, etc. (ib. XVIII, 21).

3. AND SET THEM BEFORE AARON THE PRIEST, THAT THEY MAY MINISTER UNTO HIM (III, 6). Let them minister to him in his service and let him appoint from among them treasurers and Temple trustees. THAT THEY MAY MINISTER UNTO HIM: It is concerning them that Scripture states: Mine eyes are upon the faithful of the land, that they may dwell with Me; he that walks in a way of integrity, he will minister unto Me, etc. (Ps. CI, 6). AND THEY WILL KEEP HIS CHARGE... AND THEY WILL KEEP ALL THE FURNITURE OF THE TENT OF MEETING, etc. (III, 7 f.), because they camped round about the Tabernacle and carried the furniture and loaded the wagons with them. AND YOU WILL GIVE THE LEVITES UNTO AARON, etc. (III, 8): One might suppose that they were to MINISTER UNTO HIM in his service in the sense that they should perform his own private work for him. Scripture, therefore, states: And I, behold, I have taken your brethren the Levites ... They are given as a gift unto the Lord (ib. XVIII, 6). It is as the Lord's that they are assigned to the priests, but not to perform his personal service. For they were gatekeepers and musicians and guardians of all the furniture of the Tent of Meeting, carrying it and loading the wagons with it. AND YOU WILL APPOINT AARON AND HIS SONS, etc. (III, 10). In the same way as the Levites were commanded so were the priests commanded concerning their services; and all of them through Moses. AND THE COMMON MAN THAT DRAWS NEAR WILL BE PUT TO DEATH (ib.): behold this is the punishment (of any layman performing the service entrusted to the priests or Levites).

4. AND THE LORD SPOKE UNTO MOSES, SAYING: AND I, BEHOLD, I HAVE TAKEN THE LEVITES, etc. (III, 11 f.). AND I indicates that He took them with joy. BEHOLD indicates that He took them with eagerness. These are the words of R. Ishmael. ‘But Master,’ said his disciples to him, ‘when Scripture says: And I, behold, I do bring the flood of waters (Gen. VI, 17), are we to understand that it was a pleasure to the Omnipresent?’ He answered them: ‘It is a pleasure to the Omnipresent when they that provoke Him do perish. And so it says: When it goes well with the righteous/generous, the city rejoices; and when the wicked perish, there is joy (Prov. XI, 10). Scripture also States: You have broken the teeth of the wicked. Salvation belongs unto the Lord (Ps. III, 8 f.) It also says: The Lord is King for ever and ever; the gentiles are perished out of His land (ib. X, 16). Again it says: Let sinners cease out of the earth, and let the wicked/lawless be no more (ib. CIV, 35).

R. Nathan says: AND I indicates: ‘I am adding to My love of them.’ BEHOLD indicates that I do so with joy. And so it says: And also, behold he comes forth to meet you; and when he sees you, he will be glad in heart (Ex. IV, 14). The Rabbis, however, say: In every passage where ’and I’ is used it denotes, if we may say so, the Holy One, blessed be He, along with His celestial court. The locus classsicus is: And the Lord... has pronounced evil against you (Jer. XI, 17).5

ISRAEL INSTEAD OF EVERY FIRSTBORN (III, 12), it might be inferred that from that day onwards the firstborn should no longer be holy; it is therefore stated: THEY SHALL BE, which teaches that they required redemption. [Otherwise their sanctity remains. The ceremony of the ‘redemption of the firstborn’ is performed when the child is thirty days old and consists primarily in the payment of five shekels to a priest by the child's father.]

Ketubim Targum Tehillim (Psalms) 92

JPS Translation	TARGUM
1. A Psalm, a Song. For the Sabbath day.	1. A psalm and song that the first Adam uttered concerning the Sabbath day.
2. It is a good thing to give thanks unto the LORD, and to sing praises unto Thy name, O Most High;	2. It is good to give thanks in the presence of the Lord, and to praise Your name, O Most High.
3. With an instrument of ten strings, and with the psaltery; with a solemn sound upon the harp.	3. According to the harp of ten strings, and according to the lyre, upon the murmuring of harps.
4. To declare Your loving-kindness in the morning, and Your faithfulness in the night seasons,	4. To recount Your goodness in the morning, and Your truth in the nights,
5. For You, LORD, has made me glad through Your work; I will exult in the works of Your hands.	5. For You have made me glad, O Lord, by Your works; I will rejoice in the works of Your hands.
6. How great are Your works, O LORD! Your thoughts are very deep.	6. How great are Your works, O Lord; Your thoughts are very deep.
7. A brutish man knows not, neither does a fool understand this.	7. A foolish son of man will not know it, and a fool will not comprehend this.
8. When the wicked/lawless spring up as the grass, and when all the workers of iniquity/lawlessness do flourish; it is that they may be destroyed for ever.	8. While the wicked/lawless flourish like grass and all workers of deceit blossom, God is going to destroy them forever.
9. But You, O LORD, are on high for evermore.	9. But You are high and supreme in this age, O Lord, and You are high and supreme in the age to come. Another Targum: And You, Your hand is supreme to punish the wicked/lawless in the age to come, in the great day of judgment, O Lord; and You, Your hand is supreme to give a good reward to the righteous/generous in the age to come, O Lord.
10. For, lo, Your enemies, O LORD, for, lo, Your enemies will perish: all the workers of iniquity/lawlessness will be scattered.	10. For, behold, Your enemies, O Lord, for behold, Your enemies will perish in the age to come; and all the workers of deceit will be separated from the band of the righteous/generous.
11. But my horn have You exalted like the horn of the wild-ox; I am anointed with rich oil.	11. You have raised up my might like a wild-ox; You have anointed me with moist anointing oil of the leafy olive.
12. Mine eye also has gazed on them that lie in wait for me, mine ears have heard my desire of the evil-doers that rise up against me.	12. And my eye has looked on the perdition of my oppressors; my ear has heard the sound of the destruction of those who stand against me to do harm.
13. The righteous/generous will flourish like the palm-tree; he will grow like a cedar in Lebanon.	13. The righteous/generous royal man will grow fruit like the palm-tree, like the cedar in Lebanon he will grow and produce roots.
14. Planted in the house of the LORD, they will flourish in the courts of our God.	14. His sons will be planted in the sanctuary of the Lord; in the court of the house of our God they will flourish.
15. They will still bring forth fruit in old age; they will be full of sap and richness;	15. Again like their fathers they will produce sons in old age; they will be plump and juicy.
16. To declare that the LORD is upright, my Rock, in whom there is no unrighteousness/injustice.	16. So that the inhabitants of the earth might tell it, for the Lord is upright; my strength, and there is no wrong in him.

The Midrash on Psalms (Midrash Tehillim): Psalm 92

I. A Psalm, a song. For the Sabbath day (Ps. 92:1). R. Isaac asked: In the verse See, for that the Lord has given you the Sabbath, therefore He gives you on the sixth day the bread of two days (Ex. 16:29), what is implied by the word See? R. Jose answered that God meant: See the pearl that I have given you!

Every thing which has to do with the Sabbath is double, viz., And it came to pass, that on the sixth day they gathered twice as much bread, two omers for each man (Ex. 16:22). The Sabbath offering is double, as is said And on the Sabbath day two he-lambs of the first year . . . and two tenth parts of an ephah of fine flour (Num. 28:9). Punishment for its profanation is double, as is said Every one that profanes it will in dying be put to death (Ex. 31:14). Reward for honoring it is double, as is said if you ... call the Sabbath a delight ... and ... honor it … Then … I will cause you to ride upon the high places of the earth, and I will feed you with the heritage of Jacob your father (Isa. 58:13-14). Admonitions concerning it are double, for it is said Remember the Sabbath day, to keep it holy (Ex. 20:8), and again Observe the Sabbath day to keep it holy (Deut. 5:12). The Sabbath Psalm is also double, for it is said A Psalm, a song. For the Sabbath day (Ps. 92:!).

II. Another comment on A Psalm, a song. For the Sabbath day. These words are to be considered in the light of what Scripture says elsewhere: Vanity of vanities ... vanity of vanities, all is vanity (Eccles. 1:2). In his interpretation of this verse, R. Judah bar Simon began by saying Vanity of vanities, etc.- of seven vanities Koheleth speaks: vanity stands for one, vanities for two, making three vanities in all; the next vanity stands for one, and vanities for two, making, with the three preceding, six vanities; the vanity in All is vanity makes seven all told. And what do they symbolize? The seven days of creation. For Solomon said: What was created on the first day? Heaven and earth. And what is their end? The heavens will vanish away like smoke, and the earth will wax old like a garment (Isa. 51:6). Vanity, Solomon said. And what was created on the second day? The firmament. And what is its end? The firmament will be rolled together like a scroll (ibid. 34:4). Vanity, he said. And what was created on the third day? The waters ... gathered together (Gen. 1:9). And what is their end? The Lord will utterly destroy the tongue of the Egyptian sea (Is. 11:15). Vanity, he said. And what was created on the fourth day? Lights, as it is said And God made two great lights: the greater light to rule the day, and the lesser light to rule the night (Gen. 1:16). And what is their end? The moon will be confounded, and the sun ashamed (Isa. 24:33). Vanity, he said. And what was created on the fifth day? The great whales, and every living creature that creeps ... (Gen. 1:21). And what is their end? I will utterly consume all things from off the face of the earth, says the Lord (Zeph. 5:2). Vanity, he said. And what was created on the sixth day? Man, as is said Then the Lord God formed man of the dust of the ground (Gen. 2:7). And what is his end? Dust you are, and unto dust will you return (Gen. 3:19). Vanity, he said. But what was created on the seventh day? The Sabbath. Hereupon Solomon looked again and again, looked here and there to discover a blemish, but he did not find one, because all of the Sabbath is holiness, light, and rest. However, said R. Isaac, when Solomon came to consider that it was on the Sabbath that Adam had sinned and forfeited his life, Solomon said: It, too, is vanity. Therefore Solomon said: Vanity of vanities, vanity of vanities, all is vanity

—seven vanities in all.

Because God created the seventh day that no work be done in it, the words And there was evening and there was morning are not used by Scripture in connection with the seventh day. In His giving of the Sabbath, to whom may God be likened? To a king who had a precious object which he desired to have only his son possess. In like manner, the Holy One, blessed be He, desired to have only the children of Israel possess the rest and the holiness of the Sabbath day. You can see for yourself that this is so. For after the children of Israel had gone forth out of Egypt, God gave them the Sabbath before He gave them the Torah. Indeed the children of Israel kept two Sabbaths before God gave them the Torah, as is said You made known unto them Your Holy Sabbath, then did command them commandments, and statutes, and a Law by the hand of Moses Your servant (Neh. 9:14). And since the Holy One, blessed be He, blessed the Sabbath and made it holy, it is also the duty of the children of Israel to keep the Sabbath holy. You can see for yourself that it should be so. For in all the forty years that the children of Israel were in the wilderness, God would give manna to them on the six days of labor, but on the Sabbath the manna did not fall: not because God had no strength to send it down, but because it was Sabbath in His presence. When the people understood this, they likewise rested, as is said So the people rested on the seventh day (Ex. 16:30). The Holy One, blessed be He, said: I have given the Sabbath to Israel as a sign between Me and them; in the six days of labor I made the world, but on the Sabbath I rested. Hence it is a sign between Me and the children of Israel for ever (Ex. 35:17).

[The Holy One, blessed be He, said]: I created seven firmaments, and out of all of them I chose as My dwelling-place only the heavens, as is said Extol Him that rides upon the heavens, whose name is the Lord (Ps. 68:5). I created seven lands, and out of all of them I chose for My own only the Land of Israel, as is said A land which the Lord your God cares for; the eyes of the Lord your God are always upon it (Deut. 11:12). The Holy One, blessed be He, created seven mountains, and out of all of them He chose for His own only Mount Sinai, as is said This is the mountain which God desires to dwell in (Ps. 68:17). I created seven seas, and out of all of them I chose for My own only the Sea of Kinnereth and saw to it that the tribe of Naphtali possessed it, as is said O Naphtali, satisfied with favor, and full with the blessing of the Lord: possess you the sea (Deut. 33:23). I created seven wildernesses, and out of all of them I chose for My own only the crag of Sinai, as is said This is the mountain which God desires, to dwell in (Ps. 68:17). I created seven worlds, and out of all of them I chose for My own only the seventh world—for six worlds are to come and go—and the seventh world, being all Sabbath and rest, will endure through eternity. I created seven days, and out of all of them I chose for My own only the seventh day, as is said And God blessed the seventh day (Gen. 2:3). I created seven years, and out of all of them I chose for My own only the year of release, as is said At the end of every seven years you will make a release (Deut. 15:1).

If a man keeps the Sabbath, God forgives him his iniquities/lawlessness, for in the verse Happy is the man ... that keeps the Sabbath, from profaning it (Isa. 56:2), mechallelo, “from profaning it,” is to be read as though it were written machul lo, “it will be forgiven him.”

III. Another comment on A Psalm, a song. Elsewhere Scripture says, The Lord gave the word: great was the company of those that published it (Ps. 68:52), implying that the word of God was spread abroad in a great number of languages. For the word divided itself into seven voices, and the seven voices into seventy languages. R. Joshua hen Levi said: As when a man strikes an anvil and causes the sparks to fly off in all directions; and R. Jose bar Haninah said: As when a man strikes a rock with a hammer and causes small stones to fly off in all directions, even so Great was the company of those that published it. As the Holy One, blessed be He let the word out of His mouth, it divided itself into many radiances, as is said The Lord gave the word: great was the company of those that published it.

Remember the Sabbath day, to keep it holy (Ex. 20:8). The children of Israel honor the Sabbath with food, with drink, and with fresh garments, as is said Call the Sabbath a delight, and the holy of the Lord a refreshment (Isa. 58:13). Not only this, but more: When Sabbath comes, we welcome it with psalmody and song, as is said A Psalm, a song. For the Sabbath.

R. Levi taught: When Adam sinned against the command of the Holy One, blessed be He, God sat in judgment upon him to punish him. But what was the outcome? You find that Adam was created on the eve of the Sabbath: In the first hour, he came into being as a thought; in the second hour, God consulted the ministering angels; in the third, God gathered the dust; in the fourth, God kneaded the dust; in the fifth, God made the golem; in the sixth, God jointed the parts; in the seventh, God blew breath into him; in the eighth, God stood him on his feet; in the ninth, God enjoined him; in the tenth, he sinned; in the eleventh, he was brought to judgment; in the twelfth, he was driven out—driven out because when God was about to decree his destruction, the Sabbath arrived and brought about his expulsion instead. Even as the ministering angels were applying to Adam the verse Adam abides not in honor; he is like the beasts—they are destroyed (Ps. 49:13) (note that it is not written “he is like the beast—he is destroyed,” but he is like the beasts— they are destroyed, implying that both Adam and Eve were about to be destroyed) at that moment the Sabbath arrived and became Adam’s advocate, saying to the Holy One, blessed be He: “During the six days of Creation no one suffered punishment. And will You begin it with me? Is this my holiness? Is this my rest?” And thus Adam was saved by the Sabbath’s plea from destruction in Gehenna.

When Adam saw the power of the Sabbath, he was about to sing a hymn in her honor. But the Sabbath said to Adam: “Do you sing a hymn unto me? Let us, I and you, sing a hymn to the Holy One, blessed be He.” Hence it is said It is a good thing to give thanks unto the Lord (Ps. 92:2).

IV. In a different comment on A Psalm, a song. For the Sabbath day, R. Levi said in the name of R. Zimra: For the Sabbath day, that is, for the day which darkness did not attend. You find that it is written of the other days And there was evening and there was morning, one day, but the words There was evening are not written of the Sabbath.

R. Levi said in the name of R. Nezira: The Sabbath light continued throughout thirty-six hours: throughout the hours of the day preceding the Sabbath, throughout the hours of the night which should have been dark, and throughout the Sabbath day itself.

At the close of the Sabbath, with the setting of the sun, Adam saw a darkness come creeping upon him, and he began striking himself upon the face, crying out: “Woe is me! Can it be that the serpent to whom the Holy One, blessed be He, said: [Adam] will bruise your head (Gen. 3:16)—can it be he whom God now brings on, as is said Surely in the darkness [the serpent] will bruise me (Ps. 139:11)? What did the Holy One, blessed be He, then do? He had Adam find two stones, one of thick darkness, and the other of death’s shadow, for it is said Man sets an end to darkness, and searches out to the furthest bound the stones of thick darkness and of the shadow of death (Job 28:3). Adam took up the stones and smote them one against the other until fire shot forth from them, whereupon he recited the benediction which is part of the Habdalah, “Blessed are You ... who creates the light of the fire.”

Hence at the close of the Sabbath we say the Habdalah over a light.

R. Huna taught in the name of R. Abbahu who taught in the name of R. Johanan: On the Day of Atonement also we say the Habdalah, because on this day the fire on the altar used to be extinguished, [and a new fire kindled].

V. Another comment: A Psalm, a song. For the Sabbath day— that is, for the day when even the demons rest from their mischief in the world, for the day when God’s people abide in peace, as is said And my people will abide in a peaceable habitation, and in secure dwellings, and in quiet resting-places (Isa. 32:18). Or: For the day when men refrain from armed conflict.

VI. Adam was driven out, and he went forth out of the Garden of Eden and abode on Mount Moriah, for the gates of the Garden of Eden are close by Mount Moriah. God had taken Adam thence, and thither He returned him, returned him to the place whence he had been taken. For it is said And the Lord God took Adam (Gen. 2:55). From what place had He taken him? From the place where the Temple was to stand. And he dwelt outside of the Garden of Eden on Mount Moriah, as it is said Therefore the Lord God sent him forth from the Garden of Eden, to till the ground FROM WHENCE he was taken (Gen. 3:23).

R. Judah said: Above, the Holy One, blessed be He, kept the first Sabbath, while Adam kept it below;’ and the Sabbath day kept Adam from hellish grief and from all the cares of heart, as is said When my cares are many within me, Your comforts delight my soul (Ps. 94:19).

R. Joshua ben Karha taught: It was from the tree under which they hid that Adam and Eve took leaves and sewed them together, as is said And they sewed fig-leaves together (Gen. 3:7).

R. Eliezer taught: The Holy One, blessed be He, for the sake of decency made garments for Adam and for his helpmate out of the skin which the serpent shed, as is said And the Lord God made for Adam and for his wile garments of skins, and clothed them (Gen. 3:21).

VII. It is a good thing to confess unto the Lord (Ps. 92:2). Adam said this. He meant: Through me all the generations will learn that when a man confesses his sins and forsakes them, he will be saved from the punishment of Gehenna. Thus it is a good thing to confess unto the Lord.

It is a good thing ... to show forth Your loving-kindness in the morning (Ps. 92 :3)—that is, to all those who dwell in the world-to-come, which is like the morning; Your faithfulness in the night seasons (ibid.)—that is, to all those who dwell in this world, which is like the night. Accordingly, the verse means that Adam said: The dwellers in the world-to-come and in this world will show forth and declare the faithfulness and the loving-kindness of the Holy One, blessed be He, which He manifested to me when He saved me from the punishment of Gehenna.

For Me an instrument of ten strings, and for Me the psaltery (Ps. 92:4). Among the people of Israel all assemblies, to be legally valid, require the presence of ten men, even as the harp upon which David played had ten strings. The service at [the burial of] the dead requires the presence of ten men; the service at a circumcision requires the presence of ten men; the blessing of the Lord requires the presence of ten men; Chalishah requires the presence of ten men; the marriage service requires the presence of ten men, for it is said And he took ten men of the elders of the city (Ruth 4:2).

The Holy One, blessed be He, said: I desire from Israel not music of the harp but the solemn utterance of their mouth, as is said For Me a solemn sound, more than a harp (Ps. 92:4).

VIII. For You, Lord, has made me glad through Your work (Ps. 92:5). In the name of R. Jeremiah, R. Jehezekiah told a story concerning a disciple of R. Simeon ben Yohai, who went to India and came back laden with wealth. When he came in to visit R. Simeon ben Yohai, and the disciples saw the profits he had made, they were envious. What did R. Simeon do? He took his disciples and went out with them to a certain valley, and he charged the valley: “O valley, valley, fill up with golden denarii!” And it filled up with them. He then said to his disciples: “Let each one of you take up his portion—all that you wish. But know, that by as much as each man takes up, he takes away from his reward in the world-to-come.” When the disciples realized this, they began to say For You, Lord, has made me glad through Your work: I will exult in the work of Your hands.

It befell R. Simeon ben Halafta that on the eve of Passover he had no money wherewith to buy anything for his household, not even money to buy a matzah, so that his wife said to him: “We have not even one matzah for the observance of Passover.” And when her neighbors were cooking, she, having nothing to cook, took up a pot, put water into it, and kindled a fire beneath it, for she was ashamed that she had nothing to cook. When R. Simeon ben Halafta saw this, he went outside of the city and prayed. Something like the palm of a hand appeared and held out a precious stone to him. He took it and went and showed it around, but not one of all the inhabitants of the world could determine its worth. What did R. Simeon ben Halafta do? He left the precious stone as a pledge and took against it a gold coin, which he changed, and he purchased meat, wine, and herbs, everything that he needed to provide for the day, and then went up to his house and said to his wife: “Behold, we have something to eat.” His wife asked: “Whence did you provide yourself with these? Have you perhaps troubled your Maker?” And when he was unwilling to tell her, she said to him: “I swear that I shall prepare nothing at all from these until you tell whence they came.” So when he saw that she insisted he tell, he revealed the whole miracle to her, and also that he had taken money against the precious stone. She said to him: “You have taken for yourself now that which was set aside for you in the world-to-come, and thus your table there will be inferior to those of your companions. So go forth and pray, and cause the precious stone to be returned to Him that gave it to you.” At the close of the feast, R. Simeon ben Halalafta left to see to it that what he had taken be returned. He paid back the money he had received against the precious stone, took the stone, went outside of the city, and prayed concerning the stone until something like the palm of a hand appeared and took it from his hand. It is said that the second miracle was greater than the first.

When our Master heard of this, he said: I can pray that a precious stone be given to me, but I do not have the power in prayer to make what is given to me return to its place. Take note then of the saintliness of R. Simeon Even as his prayer that the precious stone be given to him was granted, so also his prayer that it be taken away from him was granted.

Then the disciples knew what their reward was to be, and thereupon they began to say: For You, Lord, has made me glad through Your work.

IX. But You, O Lord, are Most High for evermore (Ps. 92:9). R. Berechiah interpreted these words as meaning “Your hand is always uppermost.”

R. Judah ben Palya taught: Whether The Lord gave, or the Lord has taken away, blessed be the name of the Lord (Job 1:21). Thus when the Holy Temple arose, it was to the sound of songs and Psalms, as is said A Psalm; a song at the dedication of the House (Ps. 30:1); and thus also when it was destroyed, it was to the sound of songs and Psalms, as is said A Psalm of Asaph. O God, the heathen are come into Your inheritance (Ps. 79:1). And hence it is said But You, O Lord, are Most High for evermore.

But my horn have You exalted like the horn of the reem (Ps. 92:11). R. Huna taught in the name of R. Idi: While David was tending sheep, he came upon the reem which was asleep and he climbed upon it and found himself astride its horns, but a miracle was wrought for him, and he was able to get down from it. David then vowed to build the Holy Temple a hundred cubits high, the height [of the horns] of the reem, as is said And he built His sanctuary like the ramim (Ps. 78:69). Read not ramim, “heights,” hut reemim. For thus it is said: But my horn have You exalted like the horn of the reem.

I am anointed with rich oil (Ps. 92:11). On this verse R. Jose ben Nehora’i and R. Joshua ben Levi differed. One maintained that the shield of Saul was anointed, but that Saul himself was not anointed. The other maintained: Neither Saul nor his shield was anointed, for it is said The shield of Saul which had not been anointed with oil (2 Sam. 1:21). On the other hand, every part of David was anointed with oil. Hence, I am anointed with rich oil.

Mine eye also has gazed on them that look sharply at me (Ps. 92:12)—that is, on them that look with ill-will at me, as is said The eye of him that looks sharply at me ... (Job 7:8).

X. For You, Lord, has made me glad through Your work; I will exult in the work of Your hands (Ps. 92:5). Adam said: The Holy One, blessed be He, made me glad, for He brought me into the Garden of Eden and let me see the dwelling-place of the righteous/generous in the Garden of Eden, and let me see the four kingdoms reign and perish, and let me see that the son of Jesse was to rule in the time-to-come, and so I took seventy years of my life and bestowed them upon David, as is said You will add days to the days of the king! And his years will add up to several generations (Ps. 61:7). And I poured out to God exultation, praise, and song for His works, as is said I will exult in the work of Your hands.

How great are Your works, O Lord! (Ps. 92:6). And at this point Adam began to hail and to sing praises to the Great Name, saying: How great are Your works, O Lord! The depth of Your thoughts, yes, they are an abyss of the profoundest depth, as is said Your thoughts are very deep (ibid.).

A brutish man knows not (Ps. 92:7). If a man is brutish and has not learned the wisdom of the Law, the sages of Israel will teach the wisdom to him, as is said Make the brutish among the people wise (Ps. 94:7b). But among the gentiles of the earth even a learned man must be counted ignorant, because he does not know the precepts of the Law, as the verse goes on to say, He is ignorant who does not know this [wisdom] (Ps. 94:7a).

When the wicked/lawless spring up as the grass (Ps. 92:8). When you see the wicked/lawless springing up like grass to cover the face of the earth, and all the wicked/lawless, themselves as iniquitous/lawless as their works, flourishing, then you may look forward to the days of the Messiah. And Adam did not say “Exalt the Lord!” until he saw that the wicked/lawless would be destroyed, as the verse ends They will be destroyed for ever (ibid.), and as another verse says, The sinners will cease out of the earth (Ps. 104:35). Then the Holy One, blessed be He, will be a king exalted over those above and below, as is said But You, O Lord, are Most High for evermore (Ps. 29:9).

For, lo, Your enemies, O Lord (Ps. 92:10). The children of Israel said to the Holy One, blessed be He: Master of the universe, though Your enemies have placed a heavy yoke upon us and upon our necks, yet we know that they are destined for Abaddon, as is said For, lo, Your enemies, O Lord, for, lo, Your enemies will perish (ibid.). And all those that make idols will be scattered as chaff before the wind, for the verse ends, All the makers of iniquity/lawlessness will be scattered (ibid.).

But my horn will You exalt like the horn of the reem (Ps. 92:10). Like the reem whose horns are so high that it can thrust them to the four ends of the earth, the son of David will thrust to the four ends of the earth. Of him Moses said: His glory is like the firstling of his bullock, and his horns are like the horns of the reem: with them he will push the people together to the ends of the earth (Deut. 33:17). And kings will stand up against the son of David to slay him, as is said The kings of the earth stand up … against the Lord, and against His Messiah (Ps. 2:2); and all over the earth the children of Israel will be in great trouble. But even in their trouble they will be like the fresh green olive, as is said I will be moist with fresh oil (Ps. 92:11). And Mine eyes will see my desire on them that look sharply at me (ibid. 92:11) means that the children of Israel will see their wish come true in the fall of their enemies, for it is said Mine eyes will see my desire on them that look sharply as me.

And the righteous/generous will flourish like the palm-tree (Ps. 92:13): Like the palm-tree, comely in its appearance, with all its fruits sweet and good, the son of David will be comely in his appearance, and all of his works will be sweet and good to the Holy One, blessed be He.

XI. The righteous/generous will flourish like the palm-tree (Ps. 92:13). R. Isaac bar Ada taught: Like the palm-tree, whose shadow is far away from it, so the reward of the righteous/generous is far away from them, as far away as the world-to-come, as is said And in the end there will be reward, because you hearken to these ordinances (Deut. 7:52), and as is written The faithful God, who keeps covenant and mercy with them that love Him and keep His commandments to a thousand generations (ibid. 7:9).

Another exposition: Like the palm-tree whose leaves are used during the Hallel, whose branches are used for the booth— yes, even whose bast is used for binding together the lulab and whose twigs for lighting the fire on the altar, the people of Israel are never without their complements of saintly men, upright men, and students of Torah: Yes, even the rudest among the children of Israel performs deeds of mercy.

Another comment: Like the palm-tree which sends out no fewer than three shoots, so the people of Israel are never without their complement of three righteous/generous men, like Abraham, Isaac, and Jacob, or like Hananiah, Mishael, and Azariah.

Another comment. Like the palm-tree that bears juicy Nikolaos dates, yet bears also thorns, are the disciples of the wise.

R. Berechiah said: Beware of their glowing coals, lest you be burnt. For whoever does not beware of Israel is plagued, as is said And the Lord plagued Pharaoh and his house with great plagues (Gen. 52:57). So [beware] of Israel—of those who know Mishnah, Talmud, and Aggada, and also of those who are rude and untutored.

Or, like the palm-tree, whose trunk goes straight up toward the sky, the heart of Israel is directed to their Father in heaven. Or, like the palm-tree that has desire are the children of Israel, whose desire is for the Holy One, blessed be He. Our Masters related: It happened that a female palm which stood in Chammethan yielded no fruit, even though a scion of a male palm had been grafted upon it. Then a palm-grower said: “It gazes upon a male palm above Jericho and has a desire for it,” and they went and got a scion of that palm and grafted it on, and the female yielded fruit forthwith: Just so are the children of Israel all of whose desire and all of whose hope is for the Holy One, blessed be He.

Lest it be argued that like the palm-tree out of which no wares can be made, so are the children of Israel, the verse ends with the words He will grow like a cedar in Lebanon (Ps. 92:13). However, R. Tanbuma related: When I asked R. Huna concerning the palm-tree, he told me: “In Babylonia, we saw a palm-tree out of which vessels, tables, and lamps were made.”

Lest it be argued that like the cedar which yields no fruit, so are the children of Israel, the verse begins with the words The righteous/generous will flourish like the palm-tree (Ps. 92:13)—that is, like the palm-tree which yields fruit, so the children of Israel yield fruit.

Lest it be argued that like the palm-tree, whose trunk can not grow new shoots, so are the children of Israel, the verse reads He will grow like a cedar—that is, like a cedar whose trunk can grow new shoots, so are the children of Israel: Their trunk can grow new shoots. Moreover, like the cedar of Lebanon, whose roots deep down in the earth are so many that even if all the winds in the world came and blew against it, they could not move it from its place, just so are the children of Israel, of whom it is said Those that be planted in the house of the Lord will flourish in the courts of our God (ibid. 92:14), and the Holy One, blessed be He, will gather them from the four corners of the earth.

Like garden trees which are transplanted from row to row, so are the children of Israel, for the Holy One, blessed be He, will transplant them from an unclean land to a clean land, as is said Those that be transplanted into the house of the Lord will flourish in the courts of our God (Ps. 92:14). And like grass, they will flourish and grow in the holy court of the Temple, as is said They will flourish in the courts of our God (ibid.).

They shall bring forth fruit in old age (Ps. 92:15). Like grey hair which is beauty and honor for old men, they will be beauty and honor for the Ancient and Holy One, blessed be He.

They will be full of sap and richness (ibid). On account of their good works they will be filled with the sap of life.

To declare that the Lord is upright (Ps. 92:16). Why will all these things come to pass? To declare the name of the Holy One, blessed be He, to declare that He is just, upright, and that in Him there is no unrighteousness, as the verse ends My Rock. in whom there is no unrighteousness (ibid.).

Another explanation: Like the palm and the cedar which are loftier than all other trees, so are the children of Israel, as is said For Mordecai was great (Esth. 9:4); and as it is said of Isaac And the man waxed great, and grew more and more until he became very great (Gen. 26:13). But lest it be argued that like the palm and the cedar, which when rooted up and transplanted will not grow again; so are the children of Israel, the text therefore reads They that be transplanted in the house of the Lord shall flourish in the courts of our God (Ps. 92:14).

XII They that be planted in the house of the Lord (Ps. 92:14). R. Chanan ben Pazzi taught: These words refer to the young [Levites] in the Temple schools. The end of the verse, will flourish in the courts of our God, refers to the Temple courts.

R. Hananiah, R. Nehemiah, and R. Phinehas taught: It is written Number the children of Levi ... every male from a month old and upward to be ... keepers of the charge of the sanctuary (Num. 3:15,28). How can a child a month old have charge of the sanctuary? However, since he is to have charge [when he becomes of age], he is spoken of as already having the charge.

R. Samuel bar Isaac said: While yet in his mother’s womb, a Levite is enrolled in the army of heaven, for it is written Samuel judged Israel all the days of his life (I Sam. 7:15). Did he really judge Israel all the days of his life? Was it not only for thirteen years that he judged? From what the verse asserts, however, it follows that while yet in his mother’s womb, a Levite is enrolled in the army of heaven.

XIII. They will bring forth fruit in old age (Ps. 92:15). This verse applies to Abraham of whom it is said And Abraham took another wife ... and she bore him Zimran and Jokshan (Gen. 25:1-2). Concerning the meaning of these two names, Rami bar Ezekiel and the Rabbis differed. One said: Zimran means that people of this family name were to be singers (mèzammèrin); Jokshan means that people of this family name were to be cruel (kashin). The other said: Zimran means that people of this family name were to sing (mézammérin) before idols; Jokshan means that people of this family name were to strike (makkishin) the timbrel before idols.

They will bring forth fruit in old age. At the age of one hundred, R. Joshua ben Korhah grew new teeth and even begot a son.

Once it happened that a man who made out his will specified: My son will inherit nothing at all of mine until he acts the fool, R. Jose bar Judah and Rabbi went to R, Joshua ben Korhah to get an opinion about this provision. When they found him in the field, they saw that he was crawling on his hands and knees, that a reed was sticking out of his mouth, and that he was being pulled along by his child. Seeing him thus, they withdrew, and went to his house. When they asked him about the provision in the will, he began to laugh, and said to them: “As ye live, this business you ask about—acting the fool—could apply to me a little while ago”; and thereupon he went on to say, “For a man to enjoy his children, he must fool around with them.”

XIV. To declare that the Lord is upright, my Rock. in whom there is no unrighteousness (Ps. 92:16). They asked Moses: “Who prevented you from entering the Land of Israel?” He replied: “I prevented it.” They asked him: “Was it not the Holy One, blessed be He, who kept you out ?” He replied: No! Speak not thus. Even if one should see the Holy One, blessed be He, appear to justify the wicked/lawless man and condemn the righteous/generous man, The Rock, His work is perfect; for all His ways are justice; a God of truth and without iniquity/lawlessness (Deut. 32:4).

They asked Adam: “Who brought death to you?” He replied: “I brought it upon myself.” They asked him: “Was it not the Holy One, blessed be He, who caused you to die?” He replied: No! Speak not thus. I am like the sick man who was confined to his bed. When the physician came and looked at him, he enjoined him: “You may eat such and such a thing, but do not eat such and such a thing, which will be bad for you and dangerous even unto death.” But the sick man ate and was about to die. The people asked him: “Was it perhaps the physician who is causing you to die?” He replied: “I myself have caused my death. If I had given heed to what the physician enjoined me, I would not be dying.”

So when Adam was asked: “Was it not the Holy One, blessed be He, who caused you to die?” he replied: “No, I myself caused my death, for it was said to me Of every tree of the garden you may freely eat (Gen. 2:16)—from every tree which is good for you. But of the tree of the knowledge of good and evil, you will not eat of it (ibid. 2:17), because it is dangerous for you even unto death. And because I trespassed against His injunction and ate, I myself caused my death.” Hence, the word of the Lord is upright.

R. Jobanan taught: God enwreathes them that fear Him, and they that fear God enwreathe Him. Thus you say: The Lord is upright, my Rock, in whom there is no unrighteousness, and I, the Lord, say, The remnant of Israel will not do iniquity/lawlessness, nor speak lies, neither will a deceitful tongue be found in their mouth (Zeph. 3:13).

Ashlamatah: Isaiah 45:19 – 46:2, 13

18. ¶ For so says Adonai, Creator of the heavens; He is God, forming the earth and making it; He makes it stand, not creating it empty, but forming it to be lived in. I am Adonai, and there is none else.

19. I have not spoken in secret, in a dark place of the earth. I did not say to Jacob's seed, Seek Me in vain. I Adonai speak righteousness/generosity, declaring right things.

20. Gather yourselves and come; draw near together, escaped ones of the gentiles; the ones who set up the wood of their carved image, and the ones who pray to a god who cannot save; they know nothing.

21. Declare and bring near; yea, let them consult together. Who has revealed this of old; who has told it from then? Is it not I, Adonai? And there is no God other than Me; a just God and a Savior; there is none except Me.

22. Turn to Me and be saved, all the ends of the earth; for I am God, and there is no other.

23. I have sworn by Myself, the Word has gone out of My mouth in righteousness/generosity, and will not return, that to Me every knee will bow, every tongue will swear.

24. He will say, Only in Adonai do I have righteousness/generosity and strength; to Him he comes; and they are ashamed, all who are angry with Him.

25. In Adonai all of the seed of Israel will be justified, and will glory.

1. Bel has bowed; Nebo stoops; their idols are for the beast, and for the cattle; your things carried are loads; a burden for the weary.

2. They stoop; they bow together; they are not able to deliver the burden; and their soul has gone into captivity. {P}

3. Listen to me, O house of Jacob, and all the remnant of the house of Israel; who are borne from the belly, who are lifted from the womb:

4. Even to old age I am He; and I will bear to gray hair; I made, and I will carry; and I will bear and deliver. {S}

5. To whom will you compare and make Me equal; yes, compare Me, that we may be alike?

6. Those who lavish gold out of the bag, and weigh silver on the measuring rod; they hire a refiner and he makes it a god. They fall down; yes, they worship.

7. They carry it on the shoulder; they bear it and set it in its place, and it stands; it will not move from its place. Yes, he cries to it, but it does not answer, it does not save him from his distress. {S}

8. Remember this and be a man; return it on your heart, transgressors.

9. Remember former things from forever, for I am God, and no one else is God, even none like Me,

10. declaring the end from the beginning, and from the past those things which were not done, saying, My counsel shall rise; and, I will do all My desire;

11. calling a bird of prey from the east, the man of My counsel from a far off land. Yes, I have spoken; yes, I will cause it to come; I have formed; yes, I will do it. {S}

12. Listen to Me, mighty ones of heart who are far from righteousness/generosity:

13. I bring near My righteousness/generosity; it will not be far off, and My salvation will not wait; I will place salvation in Zion, My glory for Israel. {S}

Special Ashlamatah: Isaiah 49:14 – 51:3

14. ¶ But Zion said, Adonai has forsaken me, and, My Lord has forgotten me.

15. Can a woman forget her suckling child, from pitying the son of her womb? Yes, these may forget, yet I will surely not forget you.

16. Behold, I have carved you on the palms of My hands; your walls are always before Me.

17. Your sons hurry; those destroying you and ruining you will go out from you.

18. Lift up your eyes all around and see! They all gather and come to you. As I live, says Adonai, you will surely wear all of them as an ornament, and bind them on as a bride.

19. For your wastes and your deserted places, and your land of ruins will even now be too narrow to live there; and they who swallow you will be far away.

20. The sons of your bereavement will yet say in your ears, The place is too narrow for me; come near for me so that I may have place to live.

21. Then you will say in your heart, Who has borne these to me, for I am bereaved and desolate, turned aside and in exile; who then has brought up these? Behold, I was left alone. From where do these come? {P}

22. So says the Lord Adonai, Behold, I will lift up My hand to the gentiles, and will set up My banner to peoples. And they will bring your sons in the bosom, and your daughters will be carried on the shoulder.

23. And kings will be supporting you, and their princesses your nurses. They will bow to you, faces down to the earth, and lick up the dust of your feet. And you will know that I am Adonai, by whom they who wait for Me will not be ashamed. {S}

24. Will the plunder be taken from the mighty, or the righteous/generous captive escape? {S}

25. But so says Adonai, Even the captives of the warrior will be taken, and the plunder of the terrifying ones will be delivered. For I will strive with him who contends with you; and I will save your sons.

26. And those who oppress you, I will feed with their own flesh: and they will be drunk by their own blood, as with fresh wine. And all flesh will know that I Adonai am your Savior and your Redeemer, the mighty One of Jacob. {S}

1. So says Adonai, Where is the scroll of your mother's divorce whom I have put away? Or who of My creditors that I have sold you to him? Behold, you were sold for your iniquities/lawlessness, and your mother was put away for your trespasses.

2. Who knows why I have come, and no one is here? I called, and not one answered. Is My hand truly cut short from ransom? Or is there not power in Me to deliver? Behold, at My rebuke I dry up the sea; I make rivers a wilderness; their fish stink because of no water, and die in thirst.

3. I clothe the heavens with blackness, and sackcloth makes their covering. {P}

4. The Lord Adonai has given to Me the tongue of learned ones, to know to help the weary with a word. He arouses in the morning; He wakens the ear to Me, to hear as the learned.

5. The Lord Adonai has opened My ear and I did not rebel; I did not turn away backwards.

6. I gave My back to strikers, and My cheeks to pluckers; I did not hide My face from shame and spitting.

7. And the Lord Adonai will help Me. On account of this I was not ashamed. On account of this I set My face like flint, and I know that I will not be ashamed.

8. My Justifier is near. Who will contend with Me? Let us stand up together. Who is master of My judgment? Let him come near to Me.

9. Behold, the Lord Adonai will help Me; who is He who will condemn Me? Behold, like a garment they will wear out; the moth will eat them. {S}

10. Who among you fears Adonai, obeying the voice of His Servant, who walks in darkness, and no light is in him? Let him trust in the name of Adonai, and lean on his God. {S}

11. Behold, all of you who kindle fire, who are surrounded by sparks; walk in the light of your fire and in the sparks you are burning. This will be to you from My hand; you will lie down in pain. {S}

1. Hear Me, pursuers of righteousness/generosity, seekers of Adonai: Look to the rock from which you were cut, and to the hollow of the pit from which you were dug.

2. Look to your father Abraham, and to Sarah who bore you. For he being but one, I called him and blessed him and increased him.

3. For Adonai comforts Zion. He comforts all her desolations, and He makes her wilderness like Eden, and her desert like the garden of Adonai; joy and gladness will be found in it, thanksgiving and the voice of singing praise. {S}

Midrash of Matityahu (Matthew) 19:10-12

10. The Talmidim said, “If the matter of the man with the woman is such, then it is appropriate not to marry.”
11. And he said to them, Not all have a place for this saying. Rather it is for those to whom it has been given.
12. For there are celibates who were born thus from the belly fo their mother, there are celibates who were made celibate by men, and there are celibates who made themselves celibate for the sake of the Government of the Heavens. Whoever is able to understand will understand.

The Rabbi’s Private Prophetic Study

The readings of B’midbar Rabba, the Midrash on Psalm 92, and Isaiah, are most interesting for this week. These confirm the following three “key” Midrashic principles:

1. The Psalms are the earliest Midrashim on the Torah

‘Planted in the house of the Lord’: They [the Levites] never moved from the Temple precincts (based on the interpretation of ‘The righteous/generous will flourish’, etc., as referring to the tribe of Levi). ‘They will flourish in the courts of our God’ (ib.): This refers to their songs. There is proof that it is so, for it is said: BRING THE TRIBE OF LEVI NEAR, AND SET THEM BEFORE AARON THE PRIEST, THAT THEY MAY MINISTER UNTO HIM. AND THEY WILL KEEP HIS CHARGE... TO DO THE SERVICE OF THE TABERNACLE (Num. III, 6 f)

In other words, When Adam (the author of Psalm 92) read in the Torah Seder for this week: “Bring the tribe of Levi near and have it stand before Aharon the kohen, and they will serve him” (Numbers 3:6), he intoned and penned this Psalm as a Midrash to this Torah Seder which states: “The righteous/generous will flourish like the palm-tree; he will grow like a cedar in Lebanon” (Psalm 92:13).

2. That the present age of Exile is an allegory of the night, and that the Age-to-come is an allegory of the day:

It is a good thing ... to show forth Your loving-kindness in the morning (Ps. 92:3)—that is, to all those who dwell in the world-to-come, which is like the morning; Your faithfulness in the night seasons (ibid.)—that is, to all those who dwell in this world, which is like the night.

3. That the beginning is contained in the end and the end in the beginning, as it is written:

“declaring the end from the beginning, and from the past those things which were not done, saying, My counsel shall rise; and, I will do all My desire;” (Isaiah 46:10).

It is also very rewarding to see that our Torah Seder was read in conjunction with Psalm 92 during Temple times. This is attested both by B’midbar Rabba and the Midrash on Psalms. Our Septennial Lectionary therefore receives further confirmation of its veracity and existence at some point in time.

I found it interesting that although the Levites were substitutes for the first-born of Israel, the first-born never lost their sanctity, and whilst the Levites labored at the Tabernacle/Temple, the first-born did as well through their redemption moneys. The same is applicable today, though not all can serve as Rabbis or Cantors, yet those who support this work financially and regularly are counted as having served G-d in an equal capacity.

Is there anyone who wants to serve G-d faithfully? Let him/her study Torah, practice many deeds of loving-kindness and support regularly and faithfully this work of restoration of all things, and may G-d, most blessed be He look at your generosity and faithfulness and bring great blessings to you and yours, amen ve amen!

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai