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

Targum Neofiti for:

B’resheet 25:19 – 26:35

19. ¶ And this is the genealogy of Isaac the son of Abraham. Abraham begot Isaac. 20. And Isaac was forty years when he took as wife Rebekah, the daughter of Bethuel the Aramaean from Paddan, the sister of Laban the Aramaean. 21. And Isaac prayed before the Lord concerning Rebekah his wife because she was barren; and the Lord answered him and Rebekah his wife conceived. 22. And the children pushed one another in her womb and she said: "If such is the tribulation of children, 8 why, now, do I have children?" And she went to the school of Shem the Greatg to beseech mercy from before the Lord. 23. And the Lord said to her: "Two peoples are in your womb, and two kingdoms from your womb will be separated; and one kingdom will be stronger than the other kingdom, and the greater will serve before the smaller." 24. And her days were completed to bring forth, and behold there were twins within her womb. 25. And the first came forth red, all of him, like a purple cloak of hair; and they called his name Esau. 26. And afterward his brother came forth and his hand holding Esau's heel; and they called his name Jacob. And Isaac was sixty years at the time he begot them. 27. And the boys grew and Esau was a man knowing the hunt, a man of the fields, and Jacob was a man perfect in good work; he dwelt in the schoolhouses. 28. And Isaac loved Esau because he used to eat from his hunt, but Rebekah loved Jacob.

29. ¶ And Jacob had cooked a dish of lentils and Esau came from the open field and was weary. 30. And Esau said to Jacob: "Give me to eat, I pray, from this red dish because I am weary"; because of this his name was called Edom. 31. And Jacob said: "Sell me, now, your birthright." 32. And Esau said: "Behold, I go to die and of what use is my birthright to me?" 33. And Jacob said: "Swear to me this day"; and he swore to him and sold his birthright to Jacob. 34. And Jacob gave bread and a dish of lentils to Esau and he ate and drank and rose and went his way; and Esau despised his birthright, and made denial concerning the vivification of the dead and denied the life of the world to come.

CHAPTER 26

1. ¶ And there was a famine in the land besides the first famine that occurred in the days of Abraham. And Isaac went to Abimelech, the king of the Philistines, to Gerarah. 2. And the Lord was revealed to him and said: "Do not go down to Egypt; dwell in the land which I will say to you. 3. Stay in this land and I, in my Memra (Word), will be with you and I will bless you; because to you and to your sons I will give all these lands and I will fulfill the oath which I swore to Abraham your father. 4. And I will multiply you like the stars of the heavens and I will give to your sons all these lands; and in your merit will all the nations of the earth be blessed (grafted in), 5. because of the fact that Abraham listened to the voice of My Memra (Word) and kept My charge, My precepts and My covenant, and the ordinances of My judgments."

6. ¶And Isaac dwelt at Gerar. 7. And the people of the place asked about his wife and he said: "She is my sister"; because he was afraid to say she was his wife, lest the people of the land should kill him on account of Rebekah, because she was very beautiful. 8. And it happened that, having passed many days there, Abimelech, the king of the Philistines, watched attentively by the window and saw, and behold Isaac was playing with Rebekah, his wife. 9. And Abimelech called Isaac and said: "Truly, she is your wife; and how have you said: 'She is my sister?'" And Isaac said to him: "Because I said: 'Let me not die because of her.'" 10. And Abimelech said: "What is this you have done to us? Behold, for very little one of the young men could have had intercourse with your wife and you would have brought great sins upon us." 11. And Abimelech commanded all the people, saying: "Whoever draws near this man and his wife shall certainly be killed." 12. ¶And Isaac sowed in that land and gathered in that year a hundredfold in grain. 13 And the Lord protected and blessed him. 13. And the man became powerful and went on growing powerful until such time as he was very powerful. 14. And he had possessions in sheep and possessions in oxen and an enlarged retinue. And the Philistines were jealous of him. 15. And all the wells that the servants of his father had dug, they sealed them up and filled them with earth. 16. And Abimelech said to Isaac: "Go away from us; you are more powerful than we by far." 17. And Isaac went away from there and encamped in the valley of Gerar and dwelt there. 18. And Isaac returned to dig the wells of water that they had dug in the days of Abraham his father, and which the Philistines had sealed up after Abraham had died. And he called them by the names with which his father had called t them. 19. And the servants of Isaac dug in the valley and they found there a well of spring water. 20. And the shepherds of Gerar quarreled with the shepherds of Isaac saying: "The waters are ours." And he called the name of the well Esek, because they quarreled with him. 21. And they dug another well and they also quarreled about it. And he called its name Sitnah. 22. And he went away from there and dug another well and they did not quarrel about it; and he called its name Rehoboth and said: "Because now the Lord has made room for us and we have made ourselves strong in the land." 23. And he went up to Beersheba. 24. And the Lord was revealed to him that night and said: "I am the God of Abraham your father. Fear not, I am with you and I will bless you and multiply your sons for the merits of Abraham, My servant." 25. And he built there an altar and prayed in the name of the Memra (Word) of the Lord and spread his tent there. And the servants of Isaac dug a well there.

26. ¶ And Abimelech came to him from Gerar with a company of his friends, and Phicol the commander of his army. 27. And Isaac said to them: "Why have you come to me if you hate me and have sent me away from you?" 28. And they said: "We have truly seen that the Lord was with you and we have said: 'Let there be now, we pray, an oath between us and you and we will establish 16 a covenant with you, 29. that you will do us no evil, just as we do not draw near you and as we have done good things to you and have sent you away in peace. You are from now the blessed of the Lord." 30. And he made a feast and they ate and drank. 31. And they arose in the morning and swore, each man with his brother; and Isaac sent them away and they went from him in peace. 32. And it happened on that day that the servants of Isaac came and told him concerning the well which they had dug and they said to him: "We have found water." 33. And he called it Shibah; because of this, the name which he called the well is Beersheba to the time of this day.

34. ¶ And Esau was forty years old when he took as wife Judith, the daughter of Beeri the Hittite and Basemath the daughter of Elon the Hittite. 35. And they were obstinate and overbearing of spirit and acted licentiously in idol worship; and they did not receive instruction, either from Isaac or from Rebekah.

TARGUM of Ashlamatah:

Yeshayahu (Isaiah) 65:23 – 66:8

65.23 They shall not be weary in vain, or bring up children for death; for they shall be the seed which the LORD blessed, and their sons' sons with them. 65.24 Before they pray before Me I will accept their prayer, and before they beseech before Me I will do their request. 65.25 The wolf and the lamb shall feed together, the lion shall eat straw like an ox; and dust shall be the serpent's food. They shall not hurt or destroy in all My holy mountain, says the LORD."

66.1 ¶ Thus says the LORD: "The heavens are the throne of my glory and the earth is a highway before Me; what is the house which you would build before Me, and what is the place of the dwelling of My Shekhinah? 66.2 All these things My might has made, did not all these things come to be, says the LORD? But in this man there is pleasure before Me to regard him, he that is poor and humble in spirit, and trembles at my word. 66.3 He who slaughters an ox is like him who kills a man; he who sacrifices a lamb, like him who bludgeons a dog: he who presents an offering, [like him who offers] swine’s blood; their offering of gifts is a gift of oppression. They have taken pleasure in their own ways, and their soul takes pleasure in their abominations. 66.4 Even I will wish breaking for them, and from what they dreaded they will not be delivered; because, when I sent my prophets, they did not repent, when they prophesied they did not attend; but they did what is evil before Me, and took pleasure in that which I did not wish.

66.5 ¶ Listen to the word of the LORD, you righteous who tremble at the words of His pleasure: "Your brethren, your adversaries who despise you for My Name's sake say, 'Let the glory of the LORD increase, that we may see your joy'; but it is they who shall be put to shame. 66.6 A sound of tumult from the city of Jerusalem! A voice from the temple! The voice of the Memra (Word) of the LORD, rendering recompense to His enemies. 66.7 Before distress comes to her she shall be delivered; and before shaking will come upon her as pains upon a woman in travail. her king will be revealed. 66.8 Who has heard such a thing? Who has seen such things? Is it possible that a land shall be made in one day? Shall its people. be created in one moment? For Zion is about to be comforted and to be filled with the people of her exiles.

TARGUM Special Ashlamatah for Shabbat “Nachamu 3” – Isaiah 54:11 - 55:5

54.11 ¶ O needy one, suffering mortification, city concerning which the peoples say it will not be comforted, behold I am setting your pavement stones in antimony, and I will lay your foundations with good stones. 54.12 I will make your wood as pearls and your gates of carbuncles, and all your border of precious stones. 54.13 All your sons shall be taught in the Law of the LORD, and great shall be the prosperity of your sons. 54.14 In innocence you shall be established; be far from oppression, for you shall not fear; and from breaking, for it will not come to you. 54.15 Behold, the exiles of your people shall surely be gathered to you at the end; the kings of the peoples who are gathered to distress you, Jerusalem, shall be cast in your midst. 54.16 Behold, I have created the smith who blows fire in coals, and produces a vessel for its worth. I have also created the destroyer to destroy; 54.17 no weapon that is prepared against you, Jerusalem, will prosper, and you shall declare a sinner every tongue that rises against you in judgment. This is the heritage of the servants of the LORD, and their innocence before me, says the LORD."

CHAPTER 55

55.1 ¶ "Ho, everyone who wishes to learn, let him come and learn; and he who has no money, come, hear and learn! Come, hear and learn, without price and not with mammon, teaching which is better than wine and milk. 55.2 Why do you spend your money for that which is not to eat, and your labor for that which does not satisfy? Attend to my Memra (Word) diligently, and eat what is good, and your soul shall delight itself in that which is fat. 55.3 Incline your ear, and attend to my Memra (Word); hear, that your soul may live; and I will make with you an everlasting covenant, the sure benefits of David. 55.4 Behold, I appointed him a prince to the gentiles, a king and a ruler over all the kingdoms. 55.5 Behold, people that you know not shall serve you, and people that knew you not shall run to offer tribute to you, for the sake of the LORD your God, and of the Holy One of Israel, for he has glorified you.

Ketubim

Midrash Psalm 19

I. For the leader. A Psalm of David. The heavens declare the glory of God (Ps. 19:1-2). This verse is to be read in the light of what Scripture says elsewhere: The Lord hath made everything lamma'anehu (Prov. 16:4) - that is, "to declare His glory." Here anehu is taken as related to enu as in the verse Sing (enu) unto the Lord with thanksgiving (Ps. 147:7). Or, lamma'anehu means "to bear witness to His glory and declare His Godhead," as in the verse You shall not bear ... witness (ta'lineh) against your neighbor (Ex. 20:13b), and in the verse As witness for (lema'an) my brethren and companions (Ps. 122:8).

R. Abbahu taught: Two principles the nations of the earth do not deny: they acknowledge that the Holy One, blessed be He, is He who created the world in six days and that He keeps the souls of the dead alive. And their proof? He who with necromantic incantations sets out to raise a ghost or a familiar spirit succeeds in raising one on week-days, but does not succeed in raising one on the Sabbath. But the ghost of an animal will not rise even in the week, for in the time-to-come animals will not be brought back to life. And so The Lord has made everything to bear witness for Him (Prov. 16:4).

Another comment: lamma anehu means "to declare His praise" - all praise Him for His work, even as all His works praise Him. R. Berechiah said in the name of R. Simeon: That which has no head in the sight of mortals, has a head in the sight of the Holy One, blessed be He - the earth, for example, of which it is said As yet He had not made ... the head of the world's dust (Prov. 8:26). That which has no eyes in the sight of mortals has eyes in the sight of the Holy One, blessed be He - the sea, for example, of which it is said The sea saw it, and fled (Ps. 114:3). And the sea which has no hands in the sight of mortals, has hands in the sight of the Holy One, blessed be He, as is said Yonder sea, great and wide of hands (Ps. 104 :25). So, too, the earth, of which it is said The earth is wide of hands (Gen. 34:21). The earth also has ears in the sight of the Holy One, blessed be He, for it is said O earth, earth, earth, hear the word of the Lord (Jer. 22:29). Heaven has a heart in the sight of the Holy One, blessed be He, for it is said And he came near ... and the mountain burned with fire unto the heart of heaven (Deut. 4:11). The sea also has a heart, as is said The deeps were congealed in the heart of the sea (Ex. 15:8). In the sight of the Holy One, blessed be He, the earth has a navel, for it is said The people ... that dwell in the navel of the earth (Ezek. 38:12). In the sight of the Holy One, blessed be He, the earth has a mouth, for it is said The earth opened her mouth (Num. 16:32); and, in the sight of the Holy One, blessed be He, it has feet, for it is said But the earth stands for ever (Eccles. 1:4); and in the sight of the Holy One, blessed be He, it has haunches, for it is said Behold, I will gather them from the haunches of the earth (Jer. 31:8). In the sight of the Holy One, blessed be He heaven has a mouth, as is said The heavens declare the glory of God.

2. The heavens declare the glory of God, and the firmament shows His handiwork (Ps. 19:2). This verse is to be read in the light of what Scripture says elsewhere: Shall it be told Him that I would speak? If a man speak, surely he shall be destroyed (Job 37:20). R. Abbahu taught in the name of R. Jobanan: When a man in reciting the glory of the Holy One, blessed be He, endeavors to say more than what is enough, he will be Chasen to distraction and he will forfeit his life, for it is said Who can utter the mighty acts of the Lord or show forth all His praise? (Ps. 106:2).

When R. Hanina and R. Jonathan were visiting certain towns in Judea, they came into a synagogue and observed that a reader was saying in his public prayer: "The God, great, mighty, and awful, glorious, powerful, and majestic." They silenced him, saying: You have no right to add words to the form of the benedictions as fixed by the Sages. Whence do we know the proper form of the benedictions? From Moses, our master, who said: The great God, the mighty, and the awful (Deut. 10:17), to which the Sages added the form of the benediction used by our Father Abraham, God Most High, Maker of heaven and earth (Gen. 14:19).

R. Huna said in the name of Rab: Touching the Almighty, we cannot find Him out (Job 37:23) -that is, "We shall never find a limit to the power of the Holy One, blessed be He."

R. Samuel bar Nahmani said: Who can utter the mighty acts of the Lord (Ps. 106:2) - that is, "Who can utter them as well as my companions and I?

R. Abin said: When Jacob of the village of Neboria was in Tyre, he interpreted Praise is silence for You, O God (Ps. 65:2) as meaning that silence is the height of all praises of God. For God is like a jewel without price: however high you appraise it, still you undervalue it.

R. Phinehas the Priest bar Hama taught: Moses instituted the order of prayer for Israel when he said: The Lord your God, He is God of gods, and Lord of lords, the great God, the mighty, the awesome (Deut. 10:17). Great: God did great things in Egypt; mighty: God brought mighty things to pass on the sea; awesome: in the days of Moses the Tabernacle was set up, of which it is said Awesome is God out of Your holy place (Ps.68:36). Jeremiah, in his order of prayer, said, The great, the mighty God (Jer. 32:18), but not "the awesome God." Why did Jeremiah say "God the mighty?" Because, he explained, This One, though He saw His children put in chains and His Temple destroyed, remained silent; hence it is proper to call Him "mighty." But he did not say "God the awesome" because the Temple - of which it is said Awesome is God out of Your holy place (Ps.68:36) - was destroyed. Where, then, is the awe, if enemies came into His house and were not awed? Daniel, [in his order of prayer], said, O Lord, the great and awesome God (Dan. 9:4), but not "God the mighty." Why not? Because, as Daniel asked: When His children were put in chains, where was God's might? And why did Daniel say "God the awesome?" Because, as he explained, This One did awesome things for us in the lions' den and in the fiery furnace; hence it is proper to call Him "awesome."

However, when the men of the Great Assembly arose, they restored the manner of praising God's greatness to its ancient form, saying: Now, therefore, our God, the great, the mighty, and the awesome God (Neh. 9:32). Why? Because, as they explained, God remains above every praise by which men would exalt Him.

R. Jacob ben R. Eleazar said: As for Jeremiah and Daniel, they knew of their God that He was truth-loving and did not attempt to flatter Him.

However, the praise wherewith Moses our master praised Him is sufficient.

3. The heavens declare the glory of God (Ps. 19:2). The prophet Isaiah said: Sing, O you heavens, for the Lord has done it (Isa. 44:23), and they replied: Indeed, we shall sing the praise of God: The Heavens declare the glory of God. A parable of a king who had many provinces; the inhabitants of each province used to say, "So-and-so much gold has the king; so-and-so much silver, so-and-so many robes and man-servants and maidservants has the king. So-and-so many precious stones and jewels has the king." Now in one province was a wise old man, who asked the inhabitants: "Whence do you know this, being so many parasangs removed from the king? In truth, only those of the province in which the king lives can properly declare the wealth and the glory of the king, because they alone know his wealth and his glory." Even so, David said: "The earth and all who are in it cannot declare the glory of the Holy One, blessed be He. Who can, in truth, declare the glory of God? The heavens declare the glory of God."

And when will the earth and all its inhabitants praise God? When He will exalt the horn of Israel, for Praise the Lord from the earth (Ps. 148:7) occurs in the Psalm in which it is also said He . . . exalts the horn of His people ... Israel ... Praise you the Lord (Ps. 148:14).

4. Another comment on The heavens declare the glory of God. Scripture says elsewhere: Who can number the clouds by wisdom? Or who can pour out the bottles of heaven? (Job 38:37). R. Samuel bar Abba said: "I know the lanes of heaven as well as the lanes of Nehardea." Did Samuel mean that he had actually gone up into the firmament? No: but laboring at Torah's wisdom, he learned from it what is in the firmament.

R. Hoshaia said: Even as there is an empty space between the nether waters and the firmament, so is there an empty space between the upper waters and the firmament.

R. Phinehas the Priest bar Hama asked: Is not this point made clear in Scripture in the passage God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament (Gen. 1:7)? Scripture does not say "waters which were on the firmament," but waters which were above the firmament. Thus the upper heavens hang in space, and from the vapors of the upper waters fall the rains, as is said He waters the mountains from His upper chambers (Ps. 104:13). Did R. Hoshaia mean, then, that he had actually gone up into the upper heavens? No: But laboring at Torah's wisdom, he learned from it all that is in the upper heavens.

5. A further comment on The heavens declare the glory of God: Another Psalm says What shall I render unto the Lord for all His benefits toward me? (Ps. 116:12). R. Samuel bar Nahmani taught: There are four Psalms one would have expected Adam to compose, but which David composed, they are these (1) The earth is the Lord’s and the fullness thereof (Ps. 24). And why would one have expected Adam to compose this? Because, the earth and the fullness thereof were created for him. (2) The heavens declare the glory of God (Ps. 19). And why would one have expected Adam to compose this? Because he was the first to behold the heavens. (3) A Psalm or song for the Sabbath day (Ps. 92). And why would one have expected Adam to compose this? Because the Sabbath saved him from immediate destruction (i.e. because of the Sabbath G-d expelled him from Gan Eden rather than destroy him). And (4) For the leader; upon the Nehiloth (“inheritances” – Ps. 5). And why would one have expected Adam to compose this? Because he was the first inheritor of the world.

6. Another comment on The heavens declare the glory of God. R. Jacob ben Zabdi told a parable of a mighty man who came to a certain city where the inhabitants did not know his strength. A knowing man said: "You can tell his strength from the size of the stone he lifts." Even so, we can tell the strength of the Holy One, blessed be He, from the size of the heavens.

R. Joshua ben Levi taught that because God declared: Do I not fill heaven and earth? (Jer. 23:24), might not one argue that the worlds above and below are filled with all the glory God has? And yet is it not said When I behold Your heavens, the work of Your fingers (Ps. 8:4)? It follows, therefore, that the heavens filled with His glory still contain no more of Him than is in a single touch of a finger of the Holy One, blessed be He.

Another comment on The heavens declare the glory of God: A parable of a king who stretched a veil across the entrance to his palace and said: "Let him who is wise say what this garment is, let him who is rich make one like it, and let him who is mighty touch it." Even so does the Holy One, blessed be He, stretches out the heavens as a veil before the eyes, for it is said It is He ... that stretches out the heavens as a curtain (Isa. 40:22). This verse proves that in stretching the heavens out as a kind of veil, the Holy One, blessed be He, said: "Let him who is wise say what this garment is, let him who is rich make one like it, and let him who is strong come and touch it."

R. Phinehas the Priest bar Hama said: Because of that which the heavens send down, the earth flourishes, and creatures eat, and then they praise the Holy One, blessed be He. Thus The heavens declare the glory of God. But when, God forbid, the children of Israel sin, what does Scripture say? The heavens shall reveal their iniquity (Job 20:27). How? The anger of the Lord shall be kindled against you, and He will shut up the heaven (Deut. 11:17). But when the children of Israel are well-deserving, what does Scripture say? The Lord will open for you His good treasure, the heaven (Deut.28:12).

7. Day unto day utters speech, and night unto night reveals knowledge (Ps. 19:3). This verse alludes to our master Moses, who, it is said, was with the Lord forty days and forty nights ... and he wrote upon the tables the words of the covenant (Ex. 34:28). Does Scripture really mean to say that night also occurs in the presence of the Holy One, blessed be He? Is it not written The night shines as the day ... both are alike to You (Ps. 139:12b)? Is it not also written God came ... and His brightness was as the light (Hab. 3:4)? And also Light dwells with Him (Dan. 2:22)? and again Even the darkness hides not from You (Ps. 139:12a)? How then did Moses our master know when it was day and when night, that he could have reckoned forty days and forty nights in the presence of the Holy One, blessed be He? Scripture implies, however, that Moses knew it was day when the Holy One, blessed be He, instructed him in Written Law; and Moses knew it was night when the Holy One, blessed be He, instructed him in Oral Law.

And the proof that the Holy One, blessed be He, is occupied with Written Law by day, and with Oral Law by night? The saying My Beloved (dodi) is bright, and dark (Song 5:10). For when God is occupied by day with Written Law, His face is bright as snow - the word dodi (My Beloved), the sum of the numerical value of its letters being twenty-four, clearly refers to the twenty-four books of Written Law - and when God is occupied by night with Oral Law, His face is dark.

Or, when the angels began to offer praise to the Holy One, blessed be He, with the word "Holy," Moses knew that it was day; and when the angels began to praise Him with the word "Blessed," Moses knew that it was night.

Or, when Moses saw the sun's disk come and worship, he knew that it was night; and when he saw the stars, the moon, and the planets come and worship before the Holy One, blessed be He, he knew that it was day, for it is said The host of heaven worships You (Neh.9:6).

Or, when Moses saw that the angels were grinding manna for the people of Israel and preparing it to send down to them, he knew that it was day; and when he saw that the manna was coming down, he knew that it was night, for it is said And when the dew fell upon the camp in the night, the manna fell upon it (Num. 11:9).

Or, when Moses heard the reading of the Shema precede the Eighteen Benedictions, he knew that it was day; and when the Eighteen Benedictions preceded the reading of the Shema, he knew that it was night.

R. Phinehas taught in the name of R. Abba: The angel whose charge is prayer - he waits until that congregation in Israel which assembles at the latest hour possible has concluded its prayers, and out of their prayers he fashions a crown which he places upon the head of the Holy One, blessed be He, as is said Blessings are upon the head of the righteous (Prov. 10:6): Here righteous is the Holy One, blessed be He, of whom it is written "Just and righteous is He" (Deut.32:4).

8. Another interpretation of Day unto day utters speech: Uttering speech? What were these two unusual days? The day of Moses which uttered speech to the day of Joshua. God, it is said, told Moses: This day will I begin to put the dread of you and the fear of you upon the peoples that are under the whole heaven, who, when they hear the report of you, shall tremble (Deut. 2:25). Perhaps you will say: Since the Holy One, blessed be He, had wiped out Sihon and Og, who was left to speak of Moses to the peoples of the earth? The sun which twice stood still for Moses! The first time when he made war against Amalek, as is said When Moses held up his hand ... Israel prevailed ... until the going down of the sun (Ex. 17:11-12), and He lifted up his hands on high. The sun and moon stood still in their habitation (Hab. 3:10-11). This was the day of Moses which uttered speech to the day of Joshua, saying: Rehearse it in the ears of Joshua (Ex. 17:14); that is, "Say to Joshua' 'May it be the will of God that as the sun stood still for Moses, so may it stand still for you in the war with the thirty-one kings.'"

At the war with Sihon and with Og the sun stood still for Moses a second time. Scripture intimates this in By means of this day I will begin to give (tet) the dread of you and the fear of you upon the peoples that are under the whole heaven (Deut. 2:25), and asserts of Joshua's war against the Amorites In the day when the Lord gave over (tet) the Amorites ... Joshua said. . . : "Sun, stand thou still" (Josh. 10:12).

9. In further interpretation of Day unto day utters speech, R. Ze'era said: The day of Joshua tells its wonders to the day of Deborah. For of the day of Joshua it is written The sun stood still, and the moon stayed (Josh. 10:13); and of the day of Deborah, it is said They fought from heaven, the stars in their courses fought against Sisera (Judg. 5:20). And the day of Deborah in its turn tells how many miracles and wonders were wrought in it.

And night unto night reveals knowledge (Ps. 19:3): The night of Abraham reveals the plague on Egypt's first-born to the night of this event; and the night of the plague on Egypt's first-born reveals the triumph of Gideon to the night of this event; and the night of Gideon reveals the discomfiture of Sennacherib to the night of this event. In all these nights how many miracles and wonders were wrought!

10. Another interpretation of Day unto day... reveals knowledge. R. Johanan said: When the elders of Israel come together to proclaim a leap-year, they take time from the day and give it to the night; and they take time from the night and give it to the day. How? There are twelve months in the year, and four seasons in the year: the vernal equinox with its three months, Nisan, Iyyar, and Sivan; the summer solstice with its three months, Tammuz, Ab, and Elul; the autumnal equinox with its three months, Tishri, Marheshvan, and Kislev; and the winter solstice with its three months Tebet, Shebat, and Adar. Beginning with the winter solstice, and up to the vernal equinox, the night yields time to the day; and beginning with the vernal equinox and up to the summer solstice, the day borrows time from the night.

How much does the night yield to the day? And how much does the day borrow from the night? One thirtieth of an hour.

From the beginning of the summer solstice, up until the autumnal equinox, the day yields time to the night; and from the autumnal equinox up until the winter solstice, the night borrows time from the day. From this it follows that a day in the vernal equinox equals the length of a day in the autumnal equinox.

Now they borrow, the one from the other, in trust, and yield, the one to the other, in trust; and none hears any speech between them because they do not quarrel as men do who will neither borrow nor pay except before witnesses and except in court. For of the day and the night, it is said There is no speech, there are no words, neither are their voices heard (Ps. 19:4).

The wonder of it is that the elders of Israel on the earth below know the secret of the leap-year. They take from the day and give to the night, and take from the night and give to the day; and after they have fixed the time of the new moons and of the new years and have proclaimed the leap-year and set the time for the festivals, they go forth from the assembly. Forthwith Their line is gone out through all the earth (Ps. 19:5), for all men say, "When will the new year fall? When do the festivals come?" And their words to the end of the world, for men ask each other: "What day of the month is it? What day in the season is it?"

11. In them has He set a tent for-the sun (Ps. 19:5). R. Phinehas said in the name of R. Abba: This means that the sun is kept within a sheath.

R. Samuel bar Nahmani said in the name of R. Jonathan: The sun turns like a sail on a ship's mast. According to R. Berechiah, the sun goes forth like a ship from Karkunia fitted with three hundred and sixty-five ropes, equaling the number of days in a solar year; or like a ship from Alexandria fitted with three hundred and fifty-four ropes, equaling the number in a lunar year.

What it takes the sun thirty days to run, the moon runs in two and one-half days; what it takes the sun two months to run, the moon runs in five days; what takes the sun three months to run, the moon runs in seven and one-half days; what takes the sun six months to run, the moon runs in fifteen days; and what takes the sun twelve months to run, the moon runs in thirty days.

R. Joshua ben Levi taught: Each day the sun and the moon are blinded by the radiance from above, and so they delay on their going forth. What does the Holy One, blessed be He, then do? He shines forth for them, and they come forth in His light, as is said They come, O Lord, in the light of Your countenance (Ps. 89:16). And when they are about to go back in, they cannot tell where to go because of the radiance from above, and they stand in the firmament and tarry before entering, but the Holy One, blessed be He, scatters torches, arrows, and spears of light before them, and toward the place where He scatters light they go, as is said The sun and moon stand still in their habitation; toward the light of Your arrows they go, toward the shining of Your glittering spear (Hab. 3:11).

R. Levi said: Each day the sun and the moon are called to stand examination before the Holy One, blessed be He. Why? Because the sun and the moon are ashamed to go forth, for, say they, "Mortals bow down to us, and so anger the Holy One, blessed be He." What does God then do? He sends arrows of light before them, as is said At the light of Your arrows ... they go; and so reluctantly they go forth, as is said Each morning does He give down His judgment, and light fails not; but the unrighteous knows no shame (Zeph. 3:5). What can light fails not mean? The light of the sun and moon fail not, and the phrase thus parallels the words not one dare fail in the verse God calls them all by names, by the greatness of His might: so strong is He in power, not one dare fail (Isa. 40:26). And what does But the unrighteous knows no shame mean? It means that the unrighteous do not become wise, and therefore they know no shame: The idols which they worship are smitten, and still they feel no shame.

R. Hanina said in the name of R. Abbahu: The coursing of the sun is its praising Him, for it is said From the rising of the sun even unto the going down of the same, My name is great among the nations (Mal. 1:11).

R. Huna taught that Joshua had the coursing of the sun in mind when he said: "Sun, stand thou still in Gibeon" (Josh. 10:12), as if to command: "Be you still, whilst I rise up, and sing the praise of God."

12. The sun, which is as a bridegroom coming out of his chamber (Ps. 19:6). Like a bridegroom entering the bridal chamber clean and coming out of it defiled, so the sun is clean upon its entering the world and defiled on its coming out. Lest it might be supposed that the sun goes forth as to forced labor, the verse ends The sun ... rejoices as a strong man to run his course, and teaches that the sun alone of all the spheres makes a course for itself.

Another comment: Like a bridegroom, who is strong entering the bridal chamber and weak coming out, so the sun is strong entering upon its course, but - because of men's sins - is weak coming out.

13. His going forth is from the end of the heaven, and his circuit unto the ends of it; and there is nothing hid from the heat thereof (Ps. 19:7): On the first day of the summer solstice, there is no shade under the sun for any creature.

And his circuit unto the ends of it. The Rabbis say: Gehenna will exist in the age-to-come, for it is said The Lord, whose fire is in Zion, and His furnace in Jerusalem (Isa. 31:9). But both R. Yannai and R. Simeon ben Lakish say: Though Gehenna will not exist in the age-to-come, the sun will consume them that do evil, as is said For behold, the day comes, that shall burn as an oven, and ... all that do evil shall be stubble; and the day that comes shall consume them (Mal. 3:19).

You will find that the sun is kept within a sheath, that the sheath is set within a sphere, that under the sphere moves a pool of water which comes from above the firmament, and that although God tempers the heat of the sun with the water from above the firmament, yet There is nothing hid from the heat thereof (Ps. 19:7). Now, on the day of judgment, what will the Holy One, blessed be He, do? He will cause the sun to come forth and will draw it out of its sheath and will bring it down to the second firmament and will punish with it them that did evil and will consume them, as is said For behold, the day comes, that shall burn as an oven ... and all that do evil shall be stubble; and the day that comes shall consume them (Mal. 3:19).

R. Joshua ben Levi said: The Holy One, blessed be He, showed mercy to all the creatures in the world in that He did not set the sun in the first firmament: for had He set it in the first firmament, there would have been no shade under the sun for any creature, as is said There is nothing hid from the heat thereof.

But of him who occupies himself with Torah, what does Scripture go on to say? The Law of the Lord is perfect, restoring the soul (Ps. 19:8). So again Scripture says, For His eyes are upon the ways of a man ... There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves (Job 34 :22). But who will be able to hide himself in the time-to-come? The man who occupies himself with Torah. For the verse Remember ye the Torah of Moses My servant (Mal. 3:22) follows upon the verse Behold the day cometh, it burns as a furnace.

Thus Scripture says also: The Law of the Lord is perfect, restoring the soul: that is, at the resurrection of the dead, the Torah will stand up for a man, for the restoring of his life, as is said It shall be unto you a restorer of life (Ruth 4:15).

14. In interpreting The Law of the Lord is perfect, it restores the soul (Ps. 19:8), R. Jeremiah and the Rabbis differed. One argued: "Why is Torah said to be perfect? Because it restores the soul:' The other replied: "Why is Torah said to be capable of restoring the soul? Because it is perfect." And the verse, The testimony of the Lord is sure, it makes wise the simple (ibid.), is interpreted: "Why is the testimony of the Lord said to make the simple wise? Because it is sure."

A different reading: The Law of the Lord is perfect, restoring the soul; the testimony of the Lord is faithful, making wise the simple. "When is the Law of the Lord perfect? When it comes from the mouth of a righteous man, a man perfect in righteousness. And when is the testimony of the Lord faithful? When it comes from the mouth of a faithful man."

The Law of the Lord is perfect, etc. R. Tanhuma interpreted the verse as referring to the six orders of Mishnah: Thus, The Law of the Lord is perfect refers to the order of "Women," for it is said of a woman, "You are all fair, my love; and there is no spot in you" (Song 4:7). The testimony of the Lord is sure refers to the order of "Seeds," for only the man who believes that the life of the world is sure sows seeds. The precepts of the Lord are right, rejoicing the heart (Ps. 19:9) refers to the order of "Feasts" with its regulations concerning the Booth and the Palm-branch and all the feasts in the year, of which it is written "You shall rejoice in your feast" (Deut. 16:14). The commandment of the Lord is pure, enlightening the eyes refers to the order of "Holy Things," which enlightens the eyes of the Sages. The fear of the Lord is clean (Ps. 19:10) refers to the order of "Clean Things" with its regulations distinguishing between impurity and purity. The ordinances of the Lord are true refers to the order of "Civil Laws," which contains the greater portion of laws regulating the relations between man and man.

15. In another comment on The precepts of the Lord are right, rejoicing the heart, Hezekiah bar Hiyya taught: The Torah is like a chaplet upon the head, for it is said of Torah's precepts They shall be a chaplet of grace unto your head, and chains about your neck (Prov. 1:9); like a poultice for the heart, for it is said The precepts of the Lord are right, rejoicing the heart; like a salve for the eyes, for it is said The commandment of the Lord is pure, enlightening the eyes; like a compress for a wound, for it is said Fear the Lord, and depart from evil. It shall be health to your navel (Prov. 3:7b-8); like a cup of root drink for the bowels, for the verse ends by saying and medicine to your bones (ibid.). How do we know that when the words of the Lord are absorbed, they give health to the two hundred and forty-eight parts of the body? Because it is said My words ... are health to all their parts (Prov. 4:22).

Another comment on The fear of the Lord must be kept undefiled. R. Levi said: Because Aaron feared the Name of the Lord, as it is said Levi ... feared Me, and was afraid of My name (Mal. 2:5), therefore one section of Torah was given to him. Its provisions concerning Aaron himself, concerning his sons, concerning his sons' sons, will never be rescinded until the end of all the generations. What is the section? The section concerning the dead, which prescribes that Aaron must not defile himself by contact with the dead, as it is said Speak unto the priests, the sons of Aaron, and say unto them: There shall none defile himself for the dead among his people (Lev. 21:1).

The ordinances of the Lord are true, they are righteous altogether (Ps. 19:10). R. Simeon ben Lakish said: [Oral laws derived from the written ordinances] are true, for they are held together by the relation of a minor to a major premise. The Rabbis said: They are true, for they are held together by inferences from analogy.

16. More to be desired are they than gold, yea, than much fine gold; sweeter also than honey and the honeycomb (Ps. 19:11). We could not tell who spoke this verse - whether the people of Israel or the nations of the earth - until Solomon came and made it plain that Israel was speaking: I sat down under His shadow with great desire, and His fruit was sweet to my taste (Song 2:3).

Moreover, by them is Your servant warned; in keeping of them there is in the end great reward (Ps. 19:12): Whoever keeps the ordinances of the Lord finally becomes a great man.

Another reading: In keeping of them, to the last of them, there is great reward: Whoever keeps the ordinances of the Lord from the first to the last one is a great man, and doors of greatness shall open for him.

Another comment on In keeping of them there is great reward: Abraham who kept the ordinances of the Lord was made great, as is said Abraham shall surely become a great and mighty nation (Gen. 18:18).

Still another comment on In keeping of them there is great reward: Moses who kept the ordinances of the Lord was made great, as is said The man Moses was very great (Ex. 11:3).

17. Who can discern errors? (Ps. 19:13). R. Simeon ben Yohai taught: How powerful are the righteous, for they know how to win the favor of their Creator; they know just how to praise Him! Behold how David praised His Creator. He began to praise Him by making mention of the heavens, saying The heavens declare the glory of God. The heavens say: "Is there anything whatever You wouldst have of us?" And The firmament shows His handiwork. The firmament says: "Is there anything whatever You wouldst have of us?" David, continuing to sing his Psalm, now praised God by making mention of the Torah, as is said The fear of the Lord is clean, enduring for ever (Ps. 19:10). Then the Holy One, blessed be He, asked David: "What would you have?" David said: "Who can discern errors? I would have that You forgive me the errors I have committed!" God replied: "This error is forgiven you, and that error is forgiven you," and David continued Keep back Your servant also from presumptuous sins (Ps. 19:14), that is, from deliberate sins.

Then will the mightiest (etam) have no dominion over me - that is, the mightiest of iniquities, the word etam, "mightiest," being read like' etan in the verse "Mighty ('etan) is Your dwelling-place" (Num. 24:21). And I shall be clear from the great transgression, that is, from my one great transgression.

According to R. Levi, David said: Master of the universe, You, God, are great, and I, my sins are great. It is fitting that a great God forgive great sins, as is said For Your name's sake, O Lord, pardon mine iniquity for it is great (Ps. 25:11).

R. Aha said: Those Cutheans, they really know how to beg at doorways! At first they say, "Give us water, and we shall drink." After they drink, they say "Give us one onion." Given an onion, they say, "But an onion without bread is not solid food." Even so, the righteous know how to win the favor of their Creator, as is said The lips of the righteous know what is acceptable (Prov. 10:32). Of the wicked, however, the verse goes on But the mouth of the wicked speaks frowardness: that is, they do not know how to speak acceptably to the Holy One, blessed be He.

Or, The lips of the righteous know what is acceptable alludes to Moses. When he sought to intercede for Reuben, what did he say first? The Lord came from Sinai (Deut. 33:2); then, Yes, He loves the peoples (Deut. 33:3); then, Moses commanded us a law (Deut. 33:4), and finally, Let Reuben live, and not die (Deut. 33:6).

May the words of my mouth and the meditations of my heart be acceptable before You (Ps. 19:15). David prayed: May the words of my mouth and the meditations of my heart be written down for the generations, even graven for the generations.

O Lord, my Rock, and my Redeemer (Ps. 19:15): my Rock, at the Red Sea; my Redeemer from Amalek. My Rock at Marah; my Redeemer at Sinai. My Rock in this world; my Redeemer in the world-to-come.

Midrash of Matityahu

(Matthew) 4:1-2

1 ¶ Then Yeshua was taken by the Spirit of Holiness (Ruach HaQodesh) into the wilderness (L’Midbar) to be tested by Satan (M’HaSatan).

2 And when He had fasted for forty days and forty nights, afterward He was hungry.

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:11-12

MISHNAH 11. Rabbi Yehoshua said: "The evil eye, the evil inclination, and hatred of one's fellow Chase a man from the world."

QUESTION: What is the connection between these three?

ANSWER: There are actually two sorts of ayin hara - evil eye. One is aroused by frivolous behavior and the other by commendable activities. When one flaunts his riches, and seeks to dominate because of it, or expects people to honor him and yield to his whims, people in return will look at him and his wealth with an evil eye. The other is evoked when a person conducts himself righteously and gives much charity, and it is common that some will be jealous of him.

The difference is that in the first case, the evil eye is one of condemnation and in the latter, it is due to jealousy. Now, in the first case the person brought an ayin hara (evil eye) upon himself through behavior incited by the yetzer hara - evil inclination - and it also created a situation of sinat habriyot - people hating him for his behavior. In the second, the evil eye is brought about through behavior caused by the yetzer tov - good inclination - and people are jealous of him. They want to emulate him and have no reason to hate him.

Talmud Babli (Bava Metzia 107b) relates that Rav once went to a cemetery and after investigating, he stated, "Ninety-nine out of a hundred die from an evil eye and only one from natural causes." In order that this not frighten and deter people from doing good deeds, the Mishnah confirms that it is true that an ayin hara - evil eye - can Chase a person out of the physical world, but it is only such an evil eye which was brought about through behavior incited by the yetzer hara (evil inclination) and which is coupled with sinat habriyot - hatred and animosity toward him. But if the ayin hara (evil eye) came because of conduct which one's good inclination encouraged, there is no reason to fear, and on the contrary, in merit of it one will enjoy longevity.

QUESTION: "Evil Inclination" The Talmud in Berachot 61a says that the yetzer hara - evil inclination - resembles a zebub - fly. What is the analogy?

ANSWER: All efforts to chase a fly away will not deter it from coming back. The same is true of the yetzer hara. As much as one chases it away and refuses to listen to it, it continuously returns and pesters man.

Alternatively, when the prophet Elisha visited the home of the Shulamit, she told her husband, "Behold, now I perceive that the G-dly man kadosh hu - is holy" (II Kings 4:9). According to the Talmud (Berachot 10b) she perceived that he was holy because she did not notice a "zebub" - "fly" - over his table. How does this prove holiness?

The word "zebub" - "fly" - is an acronym for "Zeh Bekoh V'zeh Bekoh" - "This one is here and this one is there."

The Shulamit was a hospitable person, and many Rabbis would stay at her home when passing through the city of Shu-neim. She would notice that when a prominent person would come to her home and conduct a gathering for the learning of Torah, some would come and some would not; some would listen attentively while others would walk about the room. However, when Elisha came and conducted his Torah study she did not see, "This one here and this one there," but all came to his table and all listened attentively and respectfully. One who is respected and revered by all, and who brings about absolute unity, is undoubtedly a holy person.

When unity and togetherness is lacking between man and his fellow or between man and Ha-Shem and a situation of "Zeh Bekoh V'zeh Bekoh" - "This one is here and this one is there” prevails, it is a sign that the yetzer hara is at work and unfortunately, successful.

Mishnah 12. Rabbi Yose said: "Let the money of your fellowman be as dear to you as your own. Prepare yourself for the study of Torah, for it does not come to you through inheritance; and let all your deeds be for the sake of Heaven."

QUESTION: What love does one have for his own money that he should also have for his friend's money?

ANSWER: A story is told of a group of people who were discussing the extent of the wealth of a certain Mr. Stein. Each one in turn put it at a figure far above the amount said by the previous one. None of them was aware that sitting nearby was the Mr. Stein whose money they were counting. Hearing their argument, he apologetically said, "I see you seem to know Mr. Stein. Perhaps you can tell me how many sons and daughters he has?" They all laughed at him and said, "Do you expect us to know this information?"

Mr. Stein then said to them, "I do not understand. When people are blessed with a son, they make a brit (covenant of circumcision), which is a big simchah (festivity) and inform many people of it. When they have a daughter, they make a "mi sheberach" (a special blessing) in the Snoga to give her a name in the presence of many people. No one keeps the birth of a child a secret! On the other hand, human nature is to keep money in secrecy and people do not go around talking publicly about their wealth. Yet, concerning Mr. Stein's children, who are not a matter of secrecy, you have no idea, and you know exactly how much money he has although this is his personal secret information?"

The advice of Rabbi Yose is that just as your money is dear to you and you do not tell others about it or appreciate their discussing it, likewise, do not count your friend's money.

QUESTION: "Let the money of your fellowman be as dear to you as your own; prepare yourself for the study of Torah for it does not come to you through inheritance." What is the connection between these two messages, and why does Rabbi Yose give the reason that you cannot inherit Torah?

ANSWER: Unfortunately, there are people who are deprived of adequate financial resources and are jealous of those who are blessed. In their misery they would like company. The Mishnah despises such behavior and thus teaches that one should be happy for his friend who is blessed, and though it is he who has the money, one should be happy for him just as he would be happy for himself if he were affluent.

However, the only time when one should be content with his friend's success is in material matters. When it comes to Torah, then one should make an effort to be spiritually wealthy in one's Torah knowledge and not just be content with having a friend who is learning Torah. For after all, your friend's wealth can possibly become yours if he bequeaths it to you, but there is no way for you to inherit his Torah knowledge.

QUESTION: "Prepare yourself for the study of Torah, for it does not come to you through your inheritance." How can we reconcile this with what the Torah says, "The Torah that Moshe commanded us is the heritage of the Congregation of Ya’aqob" (Debarim 33:4)?

ANSWER: Torah is indeed the inheritance of the Jewish community at large; however, this does not apply to the individual. He cannot rely on the Torah's inherited aspect, but must study diligently and make every effort to acquire Torah knowledge.

Commentary

The Midrash Tanchuma Yelammedenu comments on our Seder for this week:

1. And these are the generations of Isaac, Abraham's son (Gen. 25:19). May it please our master to teach us why peace-offerings (sacrifices) were instituted? [There are three kinds of peace-offerings: the thanks offering, in gratitude for blessings received; the votive offering, upon making a vow; and the free-will offering, as an act of piety.] R. Hiyya the son of Abba taught in the name of R. Judah: They were instituted because anyone who brings a peace-offering brings peace to the world.

R. Eliezer stated: As long as sacrifices were brought, peace prevailed, but after the destruction of the Temple (when offerings were no longer brought) there has not been a single day that has lacked curses and catastrophes.

R. Simeon the son of Yohai insisted that peace-offerings were always brought for the sake of peace. R. Simeon added: Peace is considered of such importance that the Torah utters a falsehood for its sake. Where is this falsehood to be found? The Torah states: Your father did command before he died, saying: So shall you say unto Joseph: Forgive, I beg you now, the transgression of your brethren, and their sin (Gen. 50:16-17), but the fact is that we are unable to discover any such statement made by Jacob. He was aware of Joseph's piety, and would not suspect that he would resort to bloodshed.

Come and observe the importance of peace: Between the time that Sarah left the control of Pharaoh and when she came under the authority of Abimelech, Isaac was conceived. Whereupon people asserted: "It is hardly likely that this centenarian could father a son, she must have conceived either from Pharaoh or Abimelech." In fact, Abraham also had some misgivings. What did the Holy One, blessed be He, do? He ordered the angel responsible for the formation of embryos to fashion this embryo in the exact likeness of his father, so that everyone would be forced to acknowledge that he was Abraham's son. We know that this was so from the verse These are the generations of Isaac, Abraham's son: Abraham begot Isaac (Gen. 25:19). Since the verse states Isaac, Abraham's son, could we not know from those words that Abraham begot Isaac? Why then does Scripture add the words Abraham begot Isaac? Because everyone who looked at Abraham would exclaim: "Without doubt Abraham begot Isaac, since their countenances are so much alike." Hence Scripture says: Abraham begot Isaac.

2. These are the generations of Isaac, Abraham's son: Abraham begot Isaac (Gen. 25:19). Scripture states elsewhere in allusion to this verse: The father of the righteous will greatly rejoice; and he that begets a wise child will have joy of him (Prov. 23:24). Concerning whom did Solomon make this statement? He said it about Isaac. When Isaac was born, the entire universe rejoiced; the heavens and the earth, the sun and the moon, the stars and the planets. Why did they rejoice? Because the world would not have survived had Isaac not been born, as it is said: If My covenant be not with day and night, if I have not appointed the ordinance of heaven and earth (Jer. 33:25). My covenant refers to Isaac, as it is said: I will establish My covenant with Isaac (Gen. 17:21).

3. These are the generations of Isaac, Abraham's son: Abraham begot Isaac (Gen. 25:19). Why does Scripture repeat itself by adding: Abraham begot Isaac? There were some men who whispered among themselves: "It is impossible that this centenarian and this woman of ninety gave birth to a son. This cannot be her offspring, she must have purchased him in the marketplace." Hence, you find that when Isaac was weaned, Abraham arranged a banquet to which he invited the influential men of the government, while Sarah invited their wives. What did the women do? They said to each other: "Now we shall be able to prove whether or not he is actually her son." Each of them brought her own son along but neglected to bring the child's nurse. Soon, the children began to cry and the mothers exclaimed: "I have forgotten to bring the child's nurse." Whereupon, milk began to flow from Sarah's breast, and she took the children and nursed them, as it is said: That Sarah should give children suck (Gen. 21:7). Then they all proclaimed: "In truth, Sarah gives children suck." Hence it is said: Abraham begot Isaac.

4. These are the generations of Isaac, Abraham's son: Abraham begot Isaac (Gen. 25:9). Scripture states elsewhere in allusion to this verse: Children's children are the crown of old men; and the glory of children are their fathers (Prov. 17:6). The righteous are "regaled" (i.e. saved) by their grandchildren, and their children are regaled by their fathers. How do we know this? We know it because Abraham was saved for Jacob's sake. After Nimrod caused Abraham to be hurled into the fiery furnace, the Holy One, blessed be He, descended to rescue him. The ministering angels thereupon exclaimed: Master of the Universe, why do You trouble to save him, since so many wicked men will descend from him? The Holy One, blessed be He, replied: I shall save him for the sake of his grandson Jacob, who will descend from him. Whence do we know this to be so? R. Berechiah said: It is written: Thus says the Lord who redeemed Abraham, concerning the house of Jacob (Isa. 29:22); that is, He redeemed him from the furnace for the sake of Jacob. Hence, fathers are saved for the sake of their descendants.

How do we know that children are "regaled" because of their fathers? At the time that Jacob fled from Laban and was being pursued by him, the Holy One, blessed be He, appeared before Laban on the road and said: Take heed to yourself that you speak not to Jacob either good or bad (Gen. 31:29). When Laban and Jacob met, they began to rebuke each other. Jacob said to Laban: Except the God of my father, the God of Abraham, and the Fear of Isaac, had been on my side, surely now have you sent me away empty, etc. (ibid. 31:42). Hence, it was only Abraham's merit that saved Jacob. So Isaac was "regaled" because of Abraham, and Abraham was "regaled" because of Jacob.

5. These are the generations of Isaac, Abraham's son: Abraham begot Isaac (Gen. 25:19). It is written in Scripture: No weapon that is formed against you shall prosper; and every tongue that shall rise in judgment you shall condemn. This is the heritage of the servants of the Lord, and their due reward from Me, says the Lord (Isa. 54: 17). You find that Israel cried unto the Holy One, blessed be He: Master of the Universe, observe how the idolatrous gentiles persecute us, they do nothing but sit and conspire against us, as it is said: Behold You their sitting down and their rising up; I am their deliverer (Lam. 3:63). The Holy One, blessed be He, responded: To what avail are their conspiracies against you? I will void their decisions and destroy them, as it is said: I am their deliverer, and it is elsewhere written: Blessed be God the Most High, who delivered your enemies into your hands (Gen. 14:20).

And Pharaoh charged all his people, saying: "Every son that is born ye shall cast into the river" (Exod. 1:22). Thereupon, the Holy Spirit exclaimed: Who is he that says, and it comes to pass, when the Lord commands it not? (Lam. 3:37). Pharaoh decreed that the firstborn children should be cast into the river, but the Holy One, blessed be He, did not ordain that. On the contrary, The more they afflicted them, the more they multiplied, and the more they spread abroad (Exod. 1:12).

Haman wanted to destroy all the Jews, but the Holy One, blessed be He, did not desire it, and therefore: Whereas it was turned to the contrary, that the Jews ruled over them that hated them (Est. 9:1). Balaam and Balak wanted to curse Israel, but the Holy One, blessed be He, did not agree, as it is said: Nevertheless, the Lord your God will not hearken unto Balaam (Deut. 23:6). Hence it is said: Who is he that says, and it came to pass, when the Lord commands it not? (Lam. 3:37). Hadrian said to R. Joshua: "Mighty is the lamb that can survive among seventy wolves." And he replied: "Mighty is the shepherd who can save and protect the lamb, and destroy the wolves surrounding her." Therefore, it is written: No weapon that is formed against thee shall prosper (Ps. 54:17).

6. Abraham begot Isaac (Gen. 25:19). R. Isaac stated; No generation lacks scoffers. While Nabal was shearing his flock, David sent some of his young men to him with the request: Give, I pray of you, whatsoever comes to your hand, unto your servants, and to your son David (I Sam. 25:8). But Nabal retorted: Who is David? And who is the son of Jesse? There are many servants nowadays that break away every man from his master; shall I then take my bread and my water and my flesh that I have killed for my shearers and give it unto men of whom I know not whence they are? (ibid., vv. 10-11). When David's men returned and repeated Nabal's words, he armed himself and his soldiers, and with their weapons started out to destroy Nabal. But one of the young men told Abigail, Nabal's wife, saying: "Behold, David sent messengers out of the wilderness to salute our master; but he has spoken rudely to them" (ibid., v. 14). As soon as she heard what had transpired, she prepared a gift which she took to David, as it is said: Then Abigail made haste, and took two hundred loaves, and two bottles of wine, and five sheep ready dressed, and five measures of corn ... and she said unto her men: "Go on before me; I come after you." But she told not her husband Nabal (ibid., vv. 18-19). Later on Scripture states: And it came to pass about ten days later, that the Lord smote Nabal so that he died. ... and David sent and spoke unto Abigail to take her to him for a wife (ibid. 38:39). After he had her brought to him, David stayed apart from her for three months to determine whether or not she had conceived with Nabal. After the third month, David had intercourse with her and she became pregnant. The scoffers in that generation asserted that she had actually conceived from Nabal. What did the Holy One, blessed be He, do? He ordered the angel in charge of the formation of embryos to fashion that embryo in the likeness of its father so that everyone would be forced to acknowledge that David was the father. We know that this is so from the verse And his firstborn was Amnon, of Ahinoam the Jezreelitess, and his second, Chileab, of Abigail, the wife of Nabal the Carmelite (II Sam. 3:2). Why does Scripture call him Chileab (khilab)? Because he was completely like his father (kulo ab), and everyone who saw him said: "David is this child's father."

Similarly, Isaac resembled Abraham so closely that no one was able to distinguish between father and son, until Abraham pleaded with the Holy One, blessed be He, to differentiate between father and son. He did so by bestowing upon him the characteristics of old age, as it is said: And Abraham was old [The hair of his head turned white as he proclaimed the Unity of God]. Therefore, it is written: Abraham begot Isaac.

This week we read a special Ashlamatah portion in light of the fact that this Shabbat is Erev Rosh Chodesh (the evening of the New Moon). This particular segment deals with the heart-breaking separation of Yonatan from his dearest and most beloved friend David and David's secret escape from the threatening wrath of Shaul HaMelech (the king). Shaul, then acting as king over Israel, had the mistaken impression that David was a threat to his reign and viewed him as a rebel who deserved, according to Torah law, to be executed. Yonatan, the king's son, maintained an entirely different outlook on the matter and idolized David's accomplishments to the point of yearning for David to assume the mantle of leadership over Israel. These diametrically opposing views finally came to a head when the king publicly denounced his son for his disgraceful attitude. Yonatan read his father's message efficiently and secretly informed David to flee for his life. After an emotional scene of departure Yonatan sent David away in peace and reinstated their vow that nothing would ever separate the two families from each other.

The timely reading of this particular segment and the occurrence of its events around Rosh Chodesh suggest a corollary between the reign of David HaMelech (the king) and Rosh Chodesh (New Moon). Indeed we find many customs related to the new moon that reinforce this association. The Talmud in Sanhedrin 42a instituted that we recite a blessing over the new moon each month. The nature of this Mitzvah is to recognize the orbit of the moon and its exact and affixed progression and digression beginning from a small crescent, extending to a full moon and then decreasing and disappearing. Yet, in the midst of the recital we say with excitement, "David, King over Israel is alive and enduring". This peculiar practice suggests that the moon and King David's reign have much in common. Midrash Pesikta Rabati 15 tell us that in actuality King David's reign was patterned exactly according to the moon. The moon comes to its fullest appearance on the fifteenth day, and then begins its gradual decline until it totally disappears. Once the moon is completely out of sight it then begins its gradual reappearance. The Talmud explains that the reign of the House of David resembled the appearance and disappearance of the moon. Likened to the moon, the glory of Israel's reign slowly began to appear in the time of Abraham Abinu (Abraham our father) and developed to its fullest maturity fifteen generations later in the era of Shlomo HaMelech (Solomon the King), David's son. From that point onwards the monarchy, like the moon, began its gradual descent until its total disappearance fifteen kings later during the era of Tzidkiyahu HaMelekh. Sanhedrin38a develops this thought and cites that even within the actual dynasty of King David there were thirty figureheads. In fact, the household of David enjoyed fifteen kings until its downfall during the reign of Tzidkiyahu HaMelekh. But even after that point there existed a structure of rule from the House of David for many generations later. The Midrash concludes that when the reign of David will totally disappear the time will be ripe for the gradual appearance of Mashiach.

We conclude the prayers over the new moon with a special request that Ha-Shem restore the moon to its perfect brilliance and then we recite the following passage "And the Jewish People will seek Ha-Shem and their King David". Once again we discover King David as an integral part of our Rosh Chodesh (New Moon) service. The Talmud (see Rashi B’resheet 1:15 ) teaches us that the moon was originally created with the same brilliance as that of the sun. However, the light of the moon was decreased and will remain that way until the era of Messiah. In this prayer the brilliance of the moon is likened to the glorious reign of David HaMelekh (David the King). We entreat Ha-Shem to restore the moon to its original brilliance and likewise to restore the reign of David HaMelekh to its original splendor. The insightful words of the Maharsha are quoted in completion of this thought that the numerical value of the above cited phrase "David, King over Israel..." equals the exact value of the words "Rosh Chodesh" (New Moon).

We can now appreciate the lesson of this week's Ashlamatah and its encouraging theme. From the view of an outsider, the events of the Ashlamatah are terribly disheartening. David had continuously demonstrated remarkable strengths and leadership qualities throughout his faithful years serving as Shaul HaMelekh's general. Although Yonatan had been destined to be Shaul's successor, David's superb qualities convinced even Yonatan to step aside and allow David to rise to power. Now, because of King Shaul's grave misunderstanding all must be forfeited and David's glorious career must come to an abrupt end. Yet, Yonatan remains steadfast and is totally convinced that justice will prevail and David will eventually rise to his well deserved position of authority. The moon seems to be disappearing, but Yonatan knows that it will reappear in its proper time. He, therefore reinstates his pact with David, that when he rises to his position of leadership never to forget the household of Yonatan and his father. We draw our faith from these words and, as we look towards the moon, we express our total faith in Ha-Shem. We recognize that the disappearance of the Kingdom of Israel, like the moon, is a guaranteed indication of its reappearance and we entreat Ha-Shem to restore the Kingdom of David to its original glory and splendor, speedily in our days.

This week we also read in the Midrash of Matityahu of the Master of Nazareth going into the wilderness (BaMidbar) to be tested of Ha-Satan. This of course we read at an appropriate time as from the first day of the month of Ellul we enter into a special period of forty days of self and communal introspection and repentance (returning) to Ha-Shem, which will end with the solemn Day of Atonements. Now and again the Midrash of Matityahu has proven to be attune with the times and seasons of our weekly and festival readings.

The testing of the Master of Nazareth for forty days and nights in the dessert is a parable for the years that Israel would be tested since their expulsion from their land in 70 c.e. until Messiah returns. The test as we shall see, is divided into various subtests each dealing with a facet of Israel’s role amongst the Gentiles – to Talmudize them and bring them under the yokes of G-d’s Kingdom and His Torah. What is our part in this, how well are we preparing ourselves for this task and responsibility, and how well we are performing this task is a mater for examination and rectification both at the individual and communal levels.

May Ha-Shem, most blessed be He, grant all Israel and all men and women of good will amongst the Gentiles to be thoroughly involved in His Torah and doing well those things that please Him and has commanded us to do and observe, amen ve amen!

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai

Shabbat:	Torah Reading:	Weekday Torah Reading:
ואלה תולדות
“V’Eleh Toledot”	Reader 1 – B’resheet 25:19-26	Reader 1 – B’resheet 27:1-3
“And these are the generations”	Reader 2 – B’resheet 25: 27-34	Reader 2 – B’resheet 27:4-7
“Y estas son las generaciones”	Reader 3 – B’resheet 26: 1-11	Reader 3 – B’resheet 27:8-10
B’resheet (Genesis) 25:19 – 26:35 Numbers 28:9-15	Reader 4 – B’resheet 26: 12-17
Isaiah 65:23 – 66:8	Reader 5 – B’resheet 26: 18-23
Special: Isaiah 54:11 - 55:5	Reader 6 – B’resheet 26: 24-26	Reader 1 – B’resheet 27:11-13
Psalm 19	Reader 7 – B’resheet 26: 27-29	Reader 2 – B’resheet 27:14-17
Pirke Abot II:11-12	Maftir – B’midbar 28:9-15	Reader 3 – B’resheet 27:18-22
N.C.: Matityahu 4:1-2	Isaiah 65:23 – 66:8