Esnoga Bet Emunah - 227 Millset Chase# - San Antonio, Texas 78253

Targum Pseudo Jonathan for:

B’resheet 24:42 – 25:18

And I came today to the fountain, and said, Lord God of my master Abraham, if now You have prospered the journey upon which I have come, behold, I stand at the fountain of water,--let the damsel who may come forth to fill, to whom I will say, Give me now a little water to drink from your pitcher, and she say, Drink, and for your camels also will I draw, be the wife whom the Lord has prepared by His decree for my master's son.

I had not yet finished speaking in the thoughts of my heart, when, behold, Rivkah came forth with the pitcher upon (her) shoulder, and went down to the fountain, and filled. And I said, Let me now drink. And she hastened and let down her pitcher from her, and said, Drink, and I will also give your camels drink. And I asked her, and said, Whose daughter art you? And she said, The daughter of Bethuel, the son of Nachor, whom Milcha bare to him. And I set the jewel upon her brow, and the bracelets on her hand, and bowed and worshipped before the Lord; and I blessed the Lord, the God of my master Abraham, who had led me in the true way to take the daughter of master's brother for his son.

And now, if you will deal kindly and truly with my master, tell me; and if not, tell me, that I may turn to the south or to the north. And Laban and Bethuel answered and said, The thing has come forth from before the Lord that Rivkah should be given to Izhak, and we cannot say to you either evil or good. Behold, Rivkah is before you, take and go, and let her be the wife of your master's son, as the Lord has spoken.

And when Abraham's servant heard these words, he worshipped on the ground before the Lord. And the servant brought forth vessels of silver and of gold, and vestments, and gave them to Rivkah; and presents give he to her brother and to her mother. And they ate and drank, he and the men who were with him, and passed the night. And he arose in the morning, and said, Send me away to my master. But as they were talking in the evening, Bethuel had eaten of that prepared food; and in the morning they found that he was dead. And the brother and mother said therefore, Let the damsel dwell with us the days of one year or ten months, and then she shall go. And he said, Hinder me not, when the Lord has prospered my way; let me depart, and I will go to my master. And they said, We will call Rivkah, and hear what she says. And they called Rivkah, and said to her, Wilt you go with this man? And she said, I will go.

And they let Rivkah their sister go, and her nurse, and the servant of Abraham, and his men. And they blessed Rivkah, and said to her, Hitherto you were our sister; and now you are going and are wedded to the righteous; so may you prosper, that from you may come thousands of myriads; and may your sons inherit the cities of those who hate them.

And Rivkah arose, and her damsel, and they rode upon camels, and went after the man. And the servant took Rivkah with him and journeyed. And as the way was shortened to him in his journey to Padan Aram, so was it shortened to him in his return, that in one day he went, and in one day he returned.

And Izhak was coming from the school of the Rabbi Shem, by the way of the fountain where it had been revealed to him the Living and Eternal One, who sees, and is not seen; and he resided in the land of the south. [JERUSALEM. And Izhak was coming from the school of the Rabbi Shem, at the fountain where had been revealed to him the Shekinah of the Lord; and he dwelt in the land of the south.} And Izhak went forth to pray upon the face of the field at the time of evening; and he lifted up his eyes, and saw, and, behold, the camels were approaching.

And Rivkah lifted up her eyes, and saw Izhak, and she bowed upon the camel. And she said to the servant, Who is the man (so) majestic and graceful, who walks in the field before us? And the servant said, He is my master. And she took a veil and covered herself. [JERUSALEM. And she took a veil, and wrapped herself in it.]

And the servant related to Izhak everything he had done. And Izhak introduced her into the tabernacle of Sarah his mother, and thereupon the light (again) shined which had gone out at the time of Sarah's death. And he took Rivkah, and she was his wife, and he loved her; for he saw her works that they were upright as the works of his mother. And Izhak was consoled after his mother's death.

XXV. And Abraham added and took a wife, and her name was Keturah; she is Hagar, who had been bound to him from the beginning. [JERUSALEM. She is Hagar, who had been tied to him from the beginning.] And she bare to him Zimran, and Jokshan, and Medan, and Midyan, and Yishbak, and Shovack. And Jokshan begat Sheva and Dedan; and the sons of Dedan were merchants, and negotiators, and chiefs of peoples. [JERUSALEM. Merchants, and artificers, and chiefs of peoples.] And the sons of Midyan, Epher, and Epher, and Honok, and Abida, and Aldaah, all these were the sons of Keturah. And Abrahm gave the gift of all he had to Izhak. And to the sons of the concubines of Abraham gave Abraham riches and moveable property as gifts, and sent them away from Izhak his son while he (yet) lived; and they went and dwelt eastward in the land of the orient.

And this is the number of the days of the life of Abraham, who lived a hundred and seventy and five years. And Abraham expired, and died in a good old age, aged and satisfied with all good. (Also Ishmael wrought repentance in his days, and afterwards was gathered to his people.) And Izhak and Ishmael his sons buried him in the double cavern, at the field of Ephrat bar Zochar, the Hittite, which is before Mamre; the field that Abraham purchased of the sons of Hittite: there was Abraham buried and Sarah his wife.

And because Abraham had not designed to bless Ishmael, therefore he blessed not Izhak; for had he blessed Izhak and not Ishmael, it would have kept them in enmity. But, after the death of Abraham, the Lord blessed Izhak; and Izhak dwelt near the well at which was revealed the glory of the Living and Eternal One, who sees and is not seen.

And these are the generations of Ishmael bar Abraham, whom Hagar the Mizreitha, the handmaid of Sarah, bare unto Abraham. And these are the names of the sons of Ishmael by their names, according to their generations. The firstborn of Ishmael, Neboi, and Arab, and Abdeel, and Mibsham,--Hearing, Silence, Patience, and Sharpness: and Tema, Yetur, Naphish, and Kedemah. These were the sons of Ishmael, and these their names in their villages, and in their fenced dwellings, twelve chiefs of their peoples. And these are the years of the life of Ishmael, a hundred and thirty and seven years; and he was converted in repentance, and expired, and was gathered to his people. And they dwelt from Hindiki unto Chalutsa, which is in face of Mizraim from going up to Athur. Before the face of all his brethren he dwelt in his possession. [JERUSALEM. In their villages, and in their fenced dwellings (or encampments). Twelve chiefs of their peoples. And they dwelt from Hindekaia unto Chalutsa, which is by the side of Mizraim, from thy going up towards Arthur. Before all his brethren he dwelt.]

Ashlamatah:

Yeshayahu (Isaiah) 12:3 – 13:4 + 14:1-2

3 Therefore with joy shall ye draw water out of the wells of salvation.

4 ¶ And in that day shall you say: ‘Give thanks unto the LORD, proclaim His name, declare His doings among the peoples, make mention that His name is exalted.

5 Sing unto the LORD; for He has done gloriously; this is made known in all the earth.

6 Cry aloud and shout, you inhabitant of Zion, for great is the Holy One of Israel in the midst of you.’

1 ¶ The burden of Babylon, which Isaiah the son of Amoz did see.

2 Set up an ensign upon the high mountain, lift up the voice unto them, wave the hand, that they may go into the gates of the nobles.

3 I have commanded My consecrated ones, yea, I have called My mighty ones for mine anger, even My proudly exulting ones.

4 Hark, a tumult in the mountains, like as of a great people! Hark, the uproar of the kingdoms of the nations gathered together! The LORD of hosts musters the host of the battle.

5 They come from a far country, from the end of heaven, even the LORD, and the weapons of His indignation, to destroy the whole earth.

6 ¶ Howl; for the day of the LORD is at hand; as destruction from the Almighty shall it come.

7 Therefore shall all hands be slack, and every heart of man shall melt.

8 And they shall be frightened; pangs and throes shall take hold of them; they shall be in pain as a woman in travail; they shall look aghast one at another; their faces shall be faces of flame.

9 Behold, the day of the LORD comes, cruel, and full of wrath and fierce anger; to make the earth a desolation, and to destroy the sinners thereof out of it,

10 For the stars of heaven and the constellations thereof shall not give their light; the sun shall be darkened in his going forth, and the moon shall not cause her light to shine.

11 And I will visit upon the world their evil, and upon the wicked their iniquity; and I will cause the arrogance of the proud to cease, and will lay low the haughtiness of the tyrants.

12 I will make man more rare than fine gold, even man than the pure gold of Ophir.

13 Therefore I will make the heavens to tremble, and the earth shall be shaken out of her place, for the wrath of the LORD of hosts, and for the day of His fierce anger.

14 And it shall come to pass, that as the chased gazelle, and as sheep that no man gathers, they shall turn every man to his own people, and shall flee every man to his own land.

15 Every one that is found shall be thrust through; and every one that is caught shall fall by the sword.

16 Their babes also shall be dashed in pieces before their eyes; their houses shall be spoiled, and their wives ravished.

17 Behold, I will stir up the Medes against them, who shall not regard silver, and as for gold, they shall not delight in it.

18 And their bows shall dash the young men in pieces; and they shall have no pity on the fruit of the womb; their eye shall not spare children.

19 ¶ And Babylon, the glory of kingdoms, the beauty of the Chaldeans’ pride, shall be as when God overthrew Sodom and Gomorrah.

20 It shall never be inhabited, neither shall it be dwelt in from generation to generation; neither shall the Arabian pitch tent there; neither shall the shepherds make their fold there.

21 But wild-cats shall lie there; and their houses shall be full of ferrets; and ostriches shall dwell there, and satyrs shall dance there.

22 And jackals shall howl in their castles, and wild-dogs in the pleasant palaces; and her time is near to come, and her days shall not be prolonged.

1 ¶ For the LORD will have compassion on Jacob, and will yet choose Israel, and set them in their own land; and the stranger shall join himself with them, and they shall cleave to the house of Jacob.

2 And the peoples shall take them, and bring them to their place; and the house of Israel shall possess them in the land of the LORD for servants and for handmaids; and they shall take them captive, whose captives they were; and they shall rule over their oppressors.

Special Ashlamatah for Shabbat “Nachamu 2” – Isaiah 49:14 – 51:3

14 But Zion said: ‘The LORD has forsaken me, and the Lord has forgotten me.’

15 Can a woman forget her sucking child, that she should not have compassion on the son of her womb? Yea, these may forget, yet will not I forget you.

16 Behold, I have graven you upon the palms of My hands; your walls are continually before Me.

17 Your children make haste; your destroyers and they that made you waste shall go forth from you.

18 ¶ Lift up you eyes round about, and behold: all these gather themselves together, and come to you. As I live, says the LORD, you shall surely clothe yourself with them all as with an ornament, and gird yourself with them, like a bride.

19 For your waste and your desolate places and your land that has been destroyed—surely now shall you be too strait for the inhabitants, and they that swallowed you up shall be far away.

20 The children of your bereavement shall yet say in your ears: ‘The place is too strait for me; give place to me that I may dwell.’

21 Then shall you say in your heart: ‘Who has begotten me these, seeing I have been bereaved of my children, and am solitary, and in exile, and wandering to and fro? And who has brought up these? Behold, I was left alone; these, where were they?’

22 Thus says the Lord GOD: Behold, I will lift up My hand to the Gentiles, and set up Mine ensign to the peoples, and they shall bring your sons in their bosom, and your daughters shall be carried upon their shoulders.

23 And kings shall be your foster-fathers, and their queens your nursing mothers; they shall bow down to thee with their face to the earth, and lick the dust of your feet; and you will know that I am the LORD, for they shall not be ashamed that wait for Me.

24 ¶ Shall the prey be taken from the mighty, or the captives of the victorious be delivered?

25 But thus says the LORD: Even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered; and I will contend with him that contends with you, and I will save your children.

26 And I will feed them that oppress you with their own flesh; and they shall be drunken with their own blood, as with sweet wine; and all flesh shall know that I the LORD am your Savior, and your Redeemer, the Mighty One of Jacob.

1 ¶ Thus says the LORD: Where is the bill of your mother’s divorcement, wherewith I have put her away? Or which of My creditors is it to whom I have sold you? Behold, for your iniquities were you sold, and for your transgressions was your mother put away.

2 Wherefore, when I came, was there no man? When I called, was there none to answer? Is My hand shortened at all, that it cannot redeem? Or have I no power to deliver? Behold, at My rebuke I dry up the sea, I make the rivers a wilderness; their fish become foul, because there is no water, and die for thirst.

3 I clothe the heavens with blackness, and I make sackcloth their covering.

4 ¶ The Lord GOD has given me the tongue of them that are taught, that I should know how to sustain with words him that is weary; He awakens morning by morning, He awakens mine ear to hear as they that are taught.

5 The Lord GOD has opened mine ear, and I was not rebellious, neither turned away backward.

6 I gave my back to the smiters, and my checks to them that plucked off the hair; I hid not my face from shame and spitting.

7 For the Lord GOD will help me; therefore have I not been confounded; therefore have I set my face like a flint, and I know that I shall not be ashamed.

8 He is near that justifies me; who will contend with me? Let us stand up together; who is mine adversary? Let him come near to me.

9 Behold, the Lord GOD will help me; who is he that shall condemn me? Behold, they all shall wax old as a garment, the moth shall eat them up.

10 ¶ Who is among you that fears the LORD, that obeys the voice of His servant? Though he walks in darkness, and has no light, let him trust in the name of the LORD, and stay upon his God.

11 Behold, all you that kindle a fire, that gird yourselves with firebrands, be gone in the flame of your fire, and among the brands that you have kindled. This shall you have of My hand; you shall lie down in sorrow.

1 ¶ Hearken to Me, you that follow after righteousness (charity), you that seek the LORD; look unto the rock whence ye were hewn, and to the hole of the pit whence ye were dug up.

2 Look unto Abraham your father, and unto Sarah that bore you; for when he was but one I called him, and I blessed him, and made him many.

3 For the LORD has comforted Zion; He has comforted all her waste places, and has made her wilderness like Eden, and her desert like the garden of the LORD; joy and gladness shall be found therein, thanksgiving, and the voice of melody.

Ketubim

Targum Psalm 18

1. ¶ For praise. About the miracles that occurred to the servant of the Lord, David, who sang in prophecy in the presence of the Lord the words of this song about all the days that the Lord delivered him from the hand of all his enemies and from the sword of Saul.

2. And he said: I will love you, O Lord, my strength.

3. O Lord, my strength and my security and the one who delivers me; the God who has chosen me has brought me near to fear him; my shield, from whose presence is given me strength and redemption over my enemies; my security.

4. David said in praise: “I pray in the Lord’s presence, and from my enemies He redeems me.”

5. Distress has surrounded me, like a woman who sits on the birth-stool and has no strength to give birth and so is in danger of death; a band of abusive men has terrified me.

6. Armies of sinners have surrounded me; those armed with deadly weapons have confronted me.

7. When I am in distress, I pray in the presence of the Lord; and in the presence of my God I make supplication; and he accepts my prayer from his temple, and my petition in his presence is received by his ears, and is granted.

8. The earth trembled and shook and the foundations of the mountains tottered, and split, for He was angry with it.

9. The arrogance of Pharaoh went up like smoke; then he sent his anger like a burning fire that consumes before Him; His rebuke burns at His utterance like coals of fire.

10. And He bent down the heavens, and His glory was manifested, a dark cloud a path before him.

11. So He was manifested in his strength over swift cherubs; and he proceeded in might on the wings of the storm-wind.

12. And He made His presence dwell in the mist, and surrounded Himself with the clouds of His glory as a covering; and He made favorable rains to fall on His people, and mighty waters from the massed clouds of darkness on the wicked from the eternal heights.

13. From the splendor of His glory the clouds of heaven passed by in rebuke like the coals of fire and burning hail from His word.

14. And the Lord gave a shout from heaven, and the Most High raised up His utterance; He cast hail and coals of fire.

15. And He sent His word like arrows, and scattered them; [He sent] many lightning bolts, and confounded them.

16. And the depths of the sea became visible, and the pillars of the world were uncovered at the rebuke of the Lord, from the utterance of Your mighty wrath.

17. He sent his prophets, [He who is] a mighty king who reigns in strength; He took me [and] delivered me from many Gentiles.

18. He delivered me from my enemies, for they are strong; from my foes, for they prevailed against me.

19. They confronted me in the day of my wandering; but the word of the Lord was my support.

20. And He brought me out to a broad place, He delivered me because He was pleased with me.

21. ¶ The Lord will requite me according to my merit; according to the cleanness of my hands He will answer me.

22. For I have kept the proper ways in the Lord’s presence; and I have not walked in evil before the Lord.

23. For all His judgments are revealed in my sight, to do them; and His covenants I will not remove from me.

24. And I was blameless in fear of Him; and I kept my soul from sins.

25. And the Lord rewarded me according to my merit; according to the cleanness of my hands in the presence of His word.

26. With Abraham, who was found pious in Your presence, You showed much mercy; with his seed, Isaac, who was complete in fear of You, you completed Your favorable word.

27. With Jacob, who was pure in Your presence, You chose his sons from all the Gentiles, and separated His seed from all that is unfit; but with Pharaoh and his seed, and the Egyptians who thought evil thoughts against your people, You confounded them in their thoughts.

28. Because You are going to redeem the people, the house of Israel, who are esteemed among the peoples in exile; and by Your word You will abase the mighty nations who prevail over them.

29. For You will light the lamp of Israel that was extinguished in the exile, for You are the lord of the light of Israel. The Lord my God will bring me out of darkness into light; He will show me His eternal consolation which is to come to the righteous.

30. ¶ For by Your word I will pass through armies; and by the word of my God I will subdue mighty citadels.

31. God [is He] whose ways are true; the Torah of the Lord is pure; He is a shield to all who trust in him.

32. For because of the miracle and deliverance that You will perform for your Messiah, and for the remnants of Your people who will remain, all the Gentiles, nations, and tongues will confess and say, There is no God but the Lord, for there is none besides You; and Your people will say, There is none mighty except our God.

33. God, who girds on me a belt in strength, and makes blameless my way.

34. Who makes my feet like hinds’; and He will sustain me in my stronghold.

35. Who teaches my hands to do battle, and who makes my arms as strong as a bronze bow.

36. And You have given me strength and redemption; and Your right hand will help me; and by Your word you have multiplied me.

37. You have broadened my steps in my place, and my knee has not buckled.

38. I will pursue my enemies; [now] have I destroyed them, and I did not return until I finished them off.

39. I will destroy them, and they are unable to rise; and the slain have fallen under the soles of my feet.

40. And You have girded me with strength as a belt to do battle; you have defeated beneath me the Gentiles who rise up to do me harm.

41. And my foes You have broken in my presence; You have made them turn tail; [thus] my enemies I will destroy.

42. They seek help, but they have no redeemer; they pray in the presence of the Lord, but He does not accept their prayer.

43. I have crushed them like clods of earth before the storm-wind; and like the mud of the streets I have trodden them.

44. You will deliver me from the discords of the Gentiles; you will keep me by my destiny a benefactor at the head of the Gentiles; a people that I did not know shall worship me.

45. At the hearing of the ear, they will obey me; the sons of the peoples will desert in my presence.

46. The sons of the peoples above will perish, and will go into exile from their palaces.

47. The Lord lives, and blessed is the mighty One; for from His presence strength and redemption are given to me; and exalted is God, the strength of my redemption.

48. It is God who works retribution for me, and defeats beneath me the Gentiles who arise to do me harm.

49. He delivers me from my foes; indeed against those who arise to do me harm you will make me prevail; you will deliver me from Gog and the armies of rapacious Gentiles with him.

50. Because of this, I will give praise in Your presence among the Gentiles, O Lord; and I will sing praises to Your name.

51. He works abundant redemption with His king, and shows favor to his Anointed, to David and his seed forever.

Midrash of Matityahu

(Matthew) 3:13-17

13. ¶ Then Yeshua came from the Galil to Yochanan the Immerser at the Jordan river to consummate immersion.

14 But Yochanan the Immerser tried to prevent him, saying, I need to be immersed in response to your call, and do you come to me?

15 In replying Yeshua said to him, Permit it to be so now, for thus it is fitting for us to fulfill all tzedakah (righteousness/charity). Then he allowed him.

16 And when he had immersed, Yeshua went up immediately unto the bank from the water; and behold, the heavens were opened to him, and he was struck with awe and saw the Spirit of Elohim coming down like a dove and it filled him.

17 Then behold, out of the heavens a daughter of a voice saying, “This is My Son, My firstborn, My chosen, in whom My soul has taken pleasure.

Pirqe Abot

“All Israel have a share in the World to Come, as it is stated: And your people are all righteous; they shall inherit the land forever; they are the branch of My planting, the work of My hands, in which to glorify Me” (Isaiah 60:21).

Pirqe Abot II:9-10

MISHNAH 9. Rabban Yochanan ben Zakkai had five [outstanding] disciples. They were to him: Rabbi Eliezer ben Horkenus, Rabbi Yehoshua ben Chananya, Rabbi Yose the Kohen, Rabbi Shimon ben Netanel, and Rabbi Elazar ben Arach.

He used to enumerate their praiseworthy qualities: "Rabbi Eliezer ben Horkenus - a cemented cistern which does not lose a drop; Rabbi Yehoshua ben Chananya - happy is she who bore him; Rabbi Yose the priest - a Chassid; Rabbi Shimon ben Netanel - sin-fearing; and Rabbi Elazar ben Arach - like a spring which flows with ever-increasing strength."

He used to say: "If all the Sages of Israel were on one side of the scale, and Eliezer ben Horkenus were on the other, he would outweigh them all."

Abba Shaul said in his name: "If all the Sages of Israel, including even Eliezer ben Horkenus, were on one side of the scale, and Elazar ben Arach were on the other, he would outweigh them all.”

QUESTION: The word "lo" - "to him" - is superfluous?

ANSWER: Rabbi Chanina said, "I learned much from my Rabbis, and from my colleagues more than from my rabbis, and from my students more than from them all" (Ta'anit 7a).

Rabbi Yochanan ben Zakkai had many students, but these were the greatest and most outstanding. He humbly credited to them the Torah accomplishments he achieved. The challenge they presented to him, thanks to their sharp minds, made him the Torah giant that he was. Thus, these five "hayu lo" - "were to him" - i.e. to his benefit; they made him Rabbi Yochanan ben Zakkai.

QUESTION: "He used to enumerate their praiseworthy qualities." What “mili dechassiduta” - guidelines for piety and improved behavior - can be derived from knowing that Rabbi Yochanan ben Zakkai did this?

ANSWER: Each of these students possessed a quality in which he surpassed all the others. As a teacher, Rabbi Yochanan did not push them all in a single direction. Instead, he appreciated their uniqueness and endeavored to give each the opportunity to develop his own potential. This concept can be applied on a larger scale. Each person possesses a particular virtue in which he surpasses all others. Universal conformity is not a worthwhile goal; each should strive to cultivate his own unique gift.

A parent, teacher, or mentor should not seek uniformity in those whose growth and development he seeks to foster, but strive to cultivate each person's unique gift and potential. Never say to your child or student who did not get a high mark, "Why could the other child do it?" His response will be that "I am not the other child." Know the student's potential and encourage him to achieve his best.

QUESTION: "Rabbi Yehoshua ben Chananya - happy is she who bore him." Instead of "happy is she who bore him," it should say "happy is his mother"?

ANSWER: According to the Jerusalem Talmud, Rabbi Yehoshua's mother lived in a city in which there were many bate Midrash (Rabbinical Academies). When she was pregnant, she would visit them and ask the students to pray that the child should be a talmid chacham – a Torah scholar. When the child was born, she brought him to the bet midrash (Rabbinical Academy) to hear the sound of Torah study.

By praising "yoladeto " - "the one who bore him" - Rabban Yochanan ben Zakkai is emphasizing that if a Jewish mother wants to reap a good Jewish soul from her child, she should start concerning herself with his education and spiritual well-being even before he is born.

QUESTION: "If all the sages of Israel were on one side of the scale and Eliezer ben Horkenus were on the other, he would outweigh them all. Abba Shaul said in his name, 'If all the sages of Israel, including even Eliezer ben Horkenus, were on one side of the scale, and Elazar ben Arach were on the other, he would outweigh them all.' " What is the reasoning for the difference of opinion as to whether Rabbi Eliezer ben Horkenus was the greatest or Rabbi Elazar ben Arach?

ANSWER: The Talmud (Horayot 14a) says that Rabbi Yosef was classified as "Sinai" because of the vast amount of knowledge which he retained and which was clear in his mind as on the day they were given at Sinai. Rabbah's knowledge was not as extensive, but due to his unusually sharp and analytical prowess, he was classified as "oker harim" - "an uprooter of mountains." There was a question as to which of them takes precedence.

Rabbi Eliezer ben Horkenus who is described as "a cemented cistern which does not lose a drop," is in the category of "Sinai," and Rabbi Elazar ben Arach who is described as "a fountain which flows with ever-increasing strength" was "oker harim" - "an uprooter of mountains." Thus, Rabbi Yochanan ben Zakkai said that Eliezer ben Horkenus outweighed all his colleagues since he was a "Sinai," and Abba Shaul said in his name that Elazar ben Arach outweighed them all since he possessed the great quality of being an "oker harim" - "uprooter of mountains."

MISHNAH 10. He said to them: "Go and see which is the good way to which a man should cleave."

Rabbi Eliezer said: "A good eye"; Rabbi Yehoshua said: "A good friend"; Rabbi Yose said: "A good neighbor"; Rabbi Shimon said: "One who sees the consequences [of his actions]"; Rabbi Elazar said: "A good heart."

[Rabban Yochanan ben Zakkai] said to them: "I prefer the words of Elazar ben Arach to all of yours, for in his words yours are included."

He said to them: "Go and see which is the evil path from which a man should keep far away."

Rabbi Eliezer said: "An evil eye"; Rabbi Yehoshua said: "A wicked friend"; Rabbi Yose said: "A wicked neighbor"; Rabbi Shimon said: "He who borrows and does not repay, since one who borrows from man is as one who borrows from G-d, as it is stated: 'The wicked one borrows and does not repay, but the righteous acts graciously and gives.' " Rabbi Elazar said: "A wicked heart."

[Rabban Yochanan ben Zakkai] said to them: "I prefer the words of Elazar ben Arach to all of yours, for in his words yours are included."

They [each] said three things. Rabbi Eliezer said: "Cherish the honor of your colleague as your own, and do not be easily angered. Repent one day before your death.

"Warm yourself by the fire of the Sages, but beware of their glowing embers lest you be burnt, for their bite is the bite of a fox, their sting is the sting of a scorpion, their hiss is the hiss of a serpent, and all their words are like fiery coals."

QUESTION: What Biblical source did each have for his statement? How did Rabbi Elazar's words include all of theirs?

ANSWER: When Rabban Yochanan ben Zakkai told his students, "Go and see," they all understood that it meant that they should search the Torah for an answer. They all thought of the verse "And G-d saw the light that it was good" (Genesis 1:4), containing the first mention of the word "tov" - good - in the Torah. Since, together with the word "tov," the verse reads "vayar" - "He saw" - Rabbi Eliezer concluded that a "good eye" (a generous disposition) is the ultimate good.

When light was created, it became the companion of the darkness which already prevailed upon the surface of the abyss, and the two served together (ibid. Rashi). Therefore, Rabbi Yehoshua said that true good is a "good friend" - one who unites and shares with others.

After darkness and light served together, Ha-Shem separated them and made them neighbors - one served at night and the other during the day (ibid.). Therefore, Rabbi Yose concluded that the good way to cleave to is a "good neighbor."

After Ha-Shem created light, He concluded that not everyone was worthy of enjoying it, and therefore he stored away the original light created on the first day for tzaddikim (righteous/generous ones) to enjoy when the Messiah comes (Chagigah 12a). From this, Rabbi Shimon deduced that good is "seeing the future."

Rabbi Elazar observed that from the word "Beresheet" (“At the beginning”) until the word "tov" (“good”) there are 32 words, which is the numerical value of "lev" - "heart." Since the first 32 words (lev) are followed by the word "tov," he concluded that true good is a "good heart." Consequently, whatever they said is included in what he said since they each drew from one word or one thought in the verses while he used all the verses to arrive at his conclusion.

Commentary

Commenting on the verse “And Abraham took another wife” (Genesis 25:1) the Midrash Tanchuma Yelammedenu starts in the first homily asking:

May our master teach us: How many times should one pray each day? R. Samuel the son of Nahman declared: Since there are three periods in each day, a man should pray three times every day – in the morning when the sun is in the east; at noon when the sun is at its zenith; and in the afternoon when the sun is in the west. R. Joshua the son of Levi stated: Abraham established the morning prayer, as it is said: And Abraham arose early in the morning (Genesis 22:3); Isaac instituted the afternoon prayer, as it is said: And Isaac went out to meditate in the field at eventide (Genesis 24:63); and Jacob introduced the evening prayer, as it is said: And he lighted upon the place and tarried there all night because the sun was setting (Genesis 28:1).

When R. Akiba prayed with the congregation he did so in the usual way, but when he prayed by himself, one would leave him standing in one corner (of the room) only to find him in another corner as a consequence of his kneeling and prostrating himself.

Why were prayers instituted three times a day? It was so that a man might add to this minimal number of prayers. The same goes for the commandments of Torah study and producing children and disciples. For the Torah teaches that if a man’s wife dies, he should remarry and produce additional children. You know this to be so from the fact that after Abraham’s wife died, he did not live alone. He remarried, as it is said: And Abraham took another wife.

The Seder for this week teaches us an important lesson about the kind of women we want our sons to be married with. The kind so well described in the words of R. Elazar in the Mishnah on Pirke Abot that we read on this Shabbat: - A good heart! For a woman that has a good heart is one which has: (1) a good eye - i.e. she is very generous and kind; (2) one who is a good friend – i.e. one who will not betray the confidence of her husband and will encourage her husband in the ways of Torah; (3) a good neighbor – i.e. a great companion to be with; and (4) one who foresees the consequence of her actions – i.e. all her actions are deliberate and premeditated. All these qualities are seen in Rivkah in the Torah Seder for last week and this week. Once again we see this week the great interrelation between the two Mishnayot of Pirke Abot and our Torah Seder.

The connection between our two Aslamatot (the ordinary one and the special one) and our Torah Seder is quite remarkable indeed. Both are comforting Israel in the same way that Rivka comforted Isaac as it is said: And Isaac was comforted for his mother (Genesis 24:67). This word “comforted” or “consoled” also is apt for this time in the Jewish calendar of the seven Sabbaths of the Consolation of Israel.

Psalm 18:32 in its Targum reads: “For because of the miracle and deliverance that You will perform for Your Messiah, and for the remnants of Your people who will remain, all the Gentiles, nations, and tongues will confess and say, There is no God but the Lord, for there is none besides You; and Your people will say, There is none mighty except our God.” This statement is also one which speaks of the role of the Messiah in comforting and consoling Israel by bringing upon the Gentiles of good will a new heart one which will join with Israel in confessing: “There is no God but the Lord (of Israel), for there is none besides You (the G-d of Israel)! This of course is also intimated in the reading of the Midrash of Matityahu for this and last week – i.e. the Psalmist and Matityahu seem to have the same thing in mind Shabbat after Shabbat.

This week's special Ashlamatah (Reading from the Prophets) continues the theme of comfort and presents the strong feelings of the Jewish people in exile. The prophet Isaiah captures their concern and presents their deeply sensed feeling of rejection. The Prophet states, “And Zion said: Ha-Shem has forsaken and forgotten me” (49:14). The long, dark years of exile have caused the Jewish people to sincerely believe that Ha-Shem has abandoned them never to return. There are no indications of redemption in the air and the rapid spiritual decline of the times certainly does not reflect the glorious era of Messiah. Therefore, the Jewish people reluctantly conclude that the master plan must have changed and their long awaited redemption will never come to fruition.

To this, Ha-Shem, most blessed be He, responds and informs the Jewish people that they are gravely mistaken. Ha-Shem says, "Can a mother ever forget her child; cease to have compassion for him? Even if she could, I will never forget you!"(49:15)

Ha-Shem revealed to His people that His concern for them extends beyond all human concerns. The Jewish people are too precious to Ha-Shem to allow Him to forget them. Ha-Shem adds, "Behold I have engraved you on My palm; your glorious walls are constantly before Me." (49:16). Ha-Shem tells His people that, in reality, they remain His constant focus every single day. The Malbim explains that the ultimate purpose of the world can only be accomplished through the Jewish people. The glorious era of redemption revolves around them and it is only they who can reveal to the entire world the truths of Ha-Shem and His Torah. Ha-Shem therefore awaits their return with anxiety in order that His master plan can come to fruition. He has, figuratively, affixed them to the palm of His hand and always sees them in their final stages of redemption. In actuality, He is constantly maneuvering world events in order to bring about the redemption. The Jewish people are therefore, by definition, the center and heart of all world events. Contrary to the Jewish people's opinion, Ha-Shem never takes His mind off His people and is always anxiously awaiting their return.

The prophet continues to share breathtaking glimpses of our final redemption and then raises the obvious question. Why don't the Jewish people sense this special relationship? If, in fact, Ha-Shem cares so much for them why don't they feel it? Why does Zion consider herself so neglected and forgotten? The prophet answers this with a penetrating question from Ha-Shem, "Why have I come and no one was there; have I called and no one responded?" (50:2) Ha-Shem indicates that He has extended Himself on numerous occasions but the Jewish people did not respond and didn't even bother to be there. In essence, Ha-Shem has done His part in helping us sense His concern but we have not responded.

Our Talmud in Tractate B'rachot (6B) shares with us our Sages’ painful insight regarding this issue and explain this passage in a most vivid form. They inform us that when Ha-Shem brings His presence to a synagogue in anticipation of a quorum of ten and does not find them there He is immediately angered. To such situations Ha-Shem responds, “Why have I come and no minyan (quorum) was there for Me; have I called and no one responded.” This statement suggests that we have overlooked a serious dimension of our relationship with Ha-Shem. To begin we quote the Talmud in B'rachot (6A) which informs us that when a minyan (quorum of ten men) congregates for the sake of prayer Ha-Shem's presence goes out to greet them. Ha-Shem's desire to be with His people is so significant that He even goes out to meet them, awaiting their arrival to His sanctuary? From this we understand that prayer is far greater than an obligation or responsibility. Prayer is an opportunity to unite with our Creator and associate with Him. So significant is this relationship that Ha-Shem even precedes His people and anxiously awaits their arrival to His home.

We should cherish this opportunity and attempt to foster this relationship at all costs. It goes without saying that we should never ignore this opportunity and abuse this relationship. If Ha-Shem deems it appropriate to be there we should certainly do our part to respond to His kindness and warmth. If we fail to attend we are causing Ha-Shem to extend Himself in vain and can not expect positive results to follow.

Ha-Shem is truly angered by our arrogance and accepts our behavior as a sign of indifference or rejection. The Prophet Isaiah concludes, “How can we expect to sense Ha-Shem's warmth and concern?” If we truly desire a relationship with Him we must do, at the least, our part to receive Ha-Shem's gesture of warmth and to be there when His is there.

The prophet continues this theme and asks, "Who among you reveres Ha-Shem, listens to the voice of His servant, but went into darkness leaving no radiance for himself. He should trust in Ha-Shem and rely upon Him."(50:10) Again the Talmud, (Brachot 6B) interprets this passage in a unique manner and reveals another important insight about prayer. Our Sages explain that the prophet was referring to the daily minyan attendee who failed once to attend his prayer services due to a pressing personal appointment. In response to this absence Ha-Shem brings the situation to the attention of others. They ask, “What has happened to this G-d fearing individual who was accustomed to approaching Ha-Shem on a daily basis?” Now, the man has gone to a place of darkness and no light from Ha-Shem will shine upon him. He should have relied upon Ha-Shem rather than failing to keep his appointment with Ha-Shem in His office.

This response also seems quite harsh to us. After all, the person was always a G-d fearing individual who constantly attended prayer services. Why is he being so severely denounced for this and even worse, regarded as going to a place of darkness? The answer seems to be in the concluding words, "He should trust in Ha-Shem and rely upon Him." Apparently we are noticing a change of attitude and a principal deviation here. Prayer represents our recognition that everything, our livelihood included, is in the hands of Ha-Shem. Our first appointment of the day is with Ha-Shem wherein we request that all of our day's experiences will be met with success. Our happiness, health and wealth are all up to Ha-Shem and we therefore request of Him that He pay serious attention to all our needs.

However, one who cancels his daily appointment with Ha-Shem demonstrates that he considers matters to be in his personal control. He couldn't meet with Ha-Shem today because a more pressing need existed. Excluding Ha-Shem for the moment, this personal appointment was necessary in order to secure his personal finances. If he didn't attend he could forfeit his opportunity of producing financial success.

Ha-Shem responds that this person has forgotten the most basic principal of life. He should have trusted in Ha-Shem because ultimately even the success of this meeting depends upon Him. Ha-Shem would have "shined His light upon him" if he would have followed the formula. But now, after demonstrating his lack of faith, he has gone away from Ha-Shem. From this point and on his relationship has been severely effected and Ha-Shem chooses not to allow this person to sense His true concern for him.

Yes, Zion feels neglected and doesn't sense Ha-Shem's interest in her. But, as the prophet reveals, this is not Ha-Shem's doing. We have always had the opportunity of prayer and could always enjoy a warm personal association with Ha-Shem in His very own home. However it is we who abuse our privilege and force Ha-Shem to keep His distance from us. If we would take prayer at the Snoga more seriously we would always feel the helping hand of Ha-Shem.

How appropriate are these lessons which are read in conjunction with this week's Torah Seder! Because, in fact, the central theme of the Seder is to never forget Ha-Shem and His kindness. This week, Isaac reminds us in his afternoon prayer that our welfare, sustenance and livelihood are in Ha-Shem's hands, rather than our own. G-d makes many miracles for Eliezer and brings back with him a most excellent wife for Yitschaq.

May we merit to continuously develop our relationship with Ha-Shem through our prayer and receive the radiance of Ha-Shem always.

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai

Shabbat:	Torah Reading:	Weekday Torah Reading:
ואבוא היום
“Va’Avo HaYom”	Reader 1 – B’resheet 24:42-49	Reader 1 – B’resheet 25:19-21
“And I came this day”	Reader 2 – B’resheet 24:50-58	Reader 2 – B’resheet 25:22-24
“Y llegué, pues, hoy”	Reader 3 – B’resheet 24:59-61	Reader 3 – B’resheet 25:25-28
B’resheet (Genesis) 24:42 – 25:18	Reader 4 – B’resheet 24:62-67
Isaiah 12:3 – 13:4 + 14:1-2	Reader 5 – B’resheet 25:1-6
Special: Isaiah 49:14 – 51:3	Reader 6 – B’resheet 25:7-11	Reader 1 – B’resheet 25:29-31
Psalm 18	Reader 7 – B’resheet 25:12-18	Reader 2 – B’resheet 25:32-34
Pirke Abot II:9-10	Maftir – B’resheet 25:16-18	Reader 3 – B’resheet 25:29-34
N.C.: Matityahu 3:13-17	Isaiah 49:14 – 51:3