Esnoga Bet Emunah

7104 Inlay St. SE, Lacey, WA 98513

Telephone: 360-584-9352 - United States of America © 2008

E-Mail: gkilli@aol.com

 

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

 

Three and 1/2 year Lectionary Readings

Fourth Year of the Reading Cycle

Ab 08, 5768 – August 08/09, 2008

Seventh Year of the Shmita Cycle

 

Shabbat Chazon

3rd of 3 Shabbatot (Sabbaths) of Penitence/Mourning

 

Candle Lighting and Havdalah Times:

 

Alexandria & Baton Rouge, Louisiana, U.S.                          Brisbane, Australia

Friday August 8, 2008 – Candles at 7:35 PM                                          Friday August 8, 2008 – Candles at 5:05 PM

Saturday August 9, 2008 - Havdalah  8:30 PM                        Saturday August 9, 2008 – Havdalah 5:59 PM

Tishah B'Av ends August 10, at 8:16 PM                                  Tishah B'Av ends August 10, at 5:48 PM

 

Atlanta, Georgia, U.S.                                                                 Jakarta, Indonesia

Friday August 8, 2008 – Candles at 8:13 PM                                          Friday August 8, 2008 – Candles at 5:37 PM

Saturday August 9, 2008 – Havdalah 9:10 PM                        Saturday August 9, 2008 – Havdalah 6:27 PM

Tishah B'Av ends August 10, at 8:55 PM                                  Tishah B'Av ends August 10, at 6:16 PM

 

Miami, Florida, US

Friday August 8, 2008 – Candles at:

Saturday August 9, 2008 – Havdalah at:

Tishah B’Av ends August 10 at 8:24 PM

 

Murray & Bowling Green, Kentucky, U.S.                            Kuala Lumpur, Malaysia

Friday, August 8, 2008 – Candles at 7:27                                 Friday August 8, 2008 – Candles at 7:08 PM

Saturday, August 9, 2008 – Havdalah 8:26                                             Saturday August 9, 2008 – Havdalah 7:58 PM

Tishah B'Av ends August 10, at 8:11 PM                                  Tishah B'Av ends August 10, at 7:47 PM

 

Oklahoma City, Oklahoma, U.S                                               Manila & Cebu, Philippines

Friday August 8, 2008 – Candles at 8:09 PM                           Friday August 8, 2008 – Candles at 6:04 PM

Saturday August 9, 2008 – Havdalah 9:07 PM                        Saturday August 9, 2008 – Havdalah 6:55 PM

Tishah B'Av ends August 10, at 8:52 PM                                  Tishah B'Av ends August 10, at 6:44 PM

 

Olympia, Washington, U.S.                                                        Port Elizabeth, South Africa

Friday August 8, 2008 – Candles at 8:15 PM                                          Friday August 8, 2008 – Candles at 5:30 PM

Saturday August 9, 2008 – Havdalah 9:23 PM                        Saturday August 9, 2008 – Havdalah 6:27

Tishah B'Av ends August 10, at 9:04 PM                                  Tishah B'Av ends August 10, at 6:15 PM

 

San Antonio, Texas, U.S.                                                                           Singapore, Singapore

Friday August 8, 2008 – Candles at 8:02 PM                                          Friday August 8, 2008 – Candles at 6:57 PM

Saturday August 9, 2008 – Havdalah 8:57 PM                        Saturday August 9, 2008 – Havdalah 7:47 PM

Tishah B'Av ends August 10 at 8:44 PM                                   Tishah B'Av ends August 10, at 7:36 PM

 

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

 

Coming Special Days:

Fast of the 9th of Ab – Saturday/Sunday August the 9th - 10th, 2008

For further study see:

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

 

 

Shabbat

Torah Reading:

Weekday Torah Reading:

כִּי-תֵצֵא מַחֲנֶה

 

 

“Ki Tetse Machaneh”

Reader 1 – D’barim 23:10-15

Reader 1 – D’barim 24:19-22

“When you go forth (into) camp”

Reader 2 – D’barim 23:16-19

Reader 2 – D’barim 25:1-4

“Cuando salieres á campaña”

Reader 3 – D’barim 23:20-24

Reader 3 – D’barim 24:19 – 25:4

D’barim (Deut.) 23:10 - 24:18

Reader 4 – D’barim 23:25 – 24:4

 

Ashlamatah: Isaiah 1:16-26

Reader 5 – D’barim 24:5-9

 

Special: Isaiah 1:1 - 1:27

Reader 6 – D’barim 24:10-13

Reader 1 – D’barim 24:19-22

Psalms 133-135

Reader 7 – D’barim 24:14-18

Reader 2 – D’barim 25:1-4

N.C.: Matityahu 27:24-26

       Maftir : D’barim 24:16-18

Reader 3 – D’barim 24:19 – 25:4

Pirke Abot: I:13

                   Isaiah 1:1-27

 

 

Roll of Honor:

 

This Torah commentary comes to you courtesy of:

 

His Honor Rosh Paqid Adon Hillel ben David and

beloved wife HH Giberet Batsehva bat Sarah,

His Honor Paqid Adon Mikha ben Hillel

His Honor Paqid Adon David ben Abraham,

Her Excellency Giberet Sarai bat Sarah and

beloved family,

His Excellency Adon Barth Lindemann and

beloved family,

His Excellency Adon John Batchelor and

beloved wife, 

His Excellency Adon Ezra ben Abraham and

beloved wife HE Giberet Karmela bat Sarah,

 

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

 

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

 

If you want to subscribe to our list and ensure that you never lose any of our commentaries, or would like your friends also to receive this commentary, please do send me an E-Mail to ravybh@optusnet.com.au with your E-Mail or the E-Mail addresses of your friends. Toda Rabba!

 

 

Rashi & Targum Pseudo Jonathan

for: D’barim (Deut.) 23:10 - 24:18

 

RASHI

TARGUM PSEUDO JONATHAN

10. When you go out to encamp against your enemies take precautions from every evil thing.

When you go forth in hosts against your enemies, beware of every evil thing, of strange worship, the, exposure of the shame, and the shedding of innocent blood.

11. If there is a man among you who is not undefiled [because of] a nocturnal incident; he must go out of the camp, he may not enter into the midst of the camp.

Should there be a man among you who is unclean from accidents of the night, let him go without the camp, and come not among the tents.

12. As sunset nears he is to immerse in water; and after the sun has set he may enter the the midst of the camp.

But at evening time let him wash with water, and on the going down of the sun he may come within the camp. [JERUSALEM. And at evening let him bathe with water.]

13. Have a designated place outside the camp, and you will go out there to excrete.

Let a place be prepared for yourself without the camp where you may shed the water of your feet,

14. And a peg are you to have in addition to your weapons; when you need to sit to excrete dig with it, then use it again to cover your excrement.

and insert a spade with your weapon in the place of which you bind your swords, and in your sitting without you will dig with it, and do what you need there, and turn and cover it.

15. For Adonai, your G-d, is moving within your camp to save you and to defeat your enemies before you, so your camp must be holy; let Him not see within you disgraceful objects lest He turn away from you.

For the Shekinah of the Lord your God walks in the midst of your camp to save you, and to deliver your enemies into your hands; therefore will the place of your camps be holy, and nothing impure be seen in it, that His Shekinah go not up from you.

16. Do not deliver a slave to his master, who escaped to you from his master.

You will not deliver up a stranger into the hand of the worshipper of idols;

17. With you will he live among you, in the place that he chooses in any of your cities, wherever it is good for him; do not distress him.

(the sojourner) who has escaped to be among you will be under the protection of My Shekinah ; for therefore he has fled from his idolatry. Let him dwell with you, and observe the commandments among you; teach him the law, and put him in a school in the place that he chooses in one of your cities: employ (or, have business. with) him, that he may do well, and trouble him not by words.

18. There is not to be a harlot from the daughters of Yisrael; and there will not be a male prostitute from the sons of Yisrael.

You will not profane your daughters to make them harlots; nor will any man of Israel debase himself by fornication. [JERUSALEM. There will not be a harlot among the daughters of the house of Israel, nor a whoremonger among the sons of Israel.]

19. Do not bring a harlot's fee or payment for a dog to the house of Adonai, your G-d, in fulfillment of any vow; because Adonai, your G-d's abominations are even both of them.

You will not bring a gift of the hire of an harlot, nor the price of a dog to offer it in the sanctuary of the Lord your God for any vow, much less as any of the oblations; for they are abominable, both of them, before the Lord your God. [JERUSALEM. You will not bring the hire of an harlot, nor the price of a dog.]

20. You may not pay usury to your brother, usury on money, usury on food; usury on any matter where it is paid.

You will not make usury of that which is yours from your neighbor upon the loan which you lend, either of money, or food, or anything by which you may make usury.

21. You may pay usury to the stranger, but to your brother do not pay usury; in order that Adonai, your G-d, will bless you in all your commerce on the land that you are coming there to inherit.

To a son of the Gentiles you may lend for usury, but to your brother you will not lend for usury; that the Lord your God may bless you in all that you put your hand unto, in the land into which you are entering to possess it.

22. If you make a vow to Adonai, your G-d, do not delay in discharging it; for Adonai, your G-d, will surely demand it from you, and you will be at fault.

When you vow a vow before the Lord your God, delay not to fulfill it in (one of) the three festivals; for the Lord your God requiring will require it. And in the oblation there will not be any fault or blemish, for in the prescription of the Lord of the world it is so ordained.

23. But if you desist from vowing, no fault will be found with you.

And you will not be guilty of keeping back (delaying) your vow: though, if you refrain from vowing, it will not be sin in you, the oath which goes from your lips you will confirm.

24. Keep what you have articulated; and perform whatever you vow; to Adonai, your G-d, voluntarily--- whatever you say with your mouth.

The precepts of integrity you will verily perform, but that which is not right to do you will not do; and according as you have vowed will you fulfill; sin offerings, trespass offerings, burnt sacrifices, and consecrated victims will you present before the Lord your God, and bring the libations and the gifts of the sanctuary of which you have spoken (in promises), and alms for the poor which your lips have declared.

25. When you enter your fellow's vineyard, you may eat grapes as you desire, to your satisfaction; but you may not place it in your container.

When you have come for hire into your neighbor's vineyard, you may eat there as you will, till you are satisfied; but you may not put any into your basket.

26. When you enter your fellow's standing grain-stalks, you may cut off stalks by hand, but do not lift a sickle over your fellow's standing grain-stalks.

When you go to work for hire in the field of your neighbor, you may gather with your hands, but you are not to put forth the sickle upon your neighbor's corn (for yourself).

 

 

1. If a man marries a woman and consummates with her; should she not find favor in his eyes because he found in her something lecherous, he is to write for her a document of severance and place [it] in her hand and send her from his home.

When a man has taken a wife and gone unto her, if she has not favor in his eyes because he finds the thing that is wrong in her, then he may write her a bill of divorce before the court of justice, and put it into her power, and send her away from his house.

2. If she leaves his home and goes and becomes [wife] to another man,

And departing from his house she may go and marry another man.

3. If her last husband hates her and writes for her a document of severance and places [it] in her hand and sends her from his house, or if the latter man dies, who had taken her as his wife;

But should they proclaim from the heavens about her that the latter husband will dislike her, and write her a bill of divorce, and put it into her power to go from his house; or should they proclaim about him that the latter husband will die:

4. Her first husband who divorced her may not remarry her to be his wife after her having been defiled, for it is an abomination before Adonai; and you are not to make liable the land that Adonai, your G-d, is giving you as territory.

it will not be in the power of the first husband who dismissed her at the beginning to return and take her to be with him as his wife, after that she has been defiled; for that is an abomination before the Lord: for the children whom she might bear should not be made abominable, or the land which the Lord your God gives you to inherit become obnoxious to the plague.

5. When a man marries a new wife, he is not to be mobilized into the army, it will not impose itself over him in any matter; he will be free for his home one year and he will bring joy to the wife he married.

When a man has taken a new wife a virgin, he will not go forth with the army, lest anything evil befall him; he will be at leisure in his house one year, and rejoice with his wife whom he has taken.

6. He may not secure as collateral a mortar or pestle, for his is taking life as security.

A man will not take the millstones, lower or upper, as a pledge; for they are necessary in making food for everyone. [JERUSALEM. You will not take the upper and lower millstones for a pledge; for the pledge is a necessary of life.] Neither will a man join bridegrooms and brides by magical incantations ; for what would be born of such would perish. [JERUSALEM. Nor will there be unlawful conjoinments of bridegrooms and brides; for what such produce is denied the life of the world to come.]

7. If a man is apprehended having kidnapped a person from his brothers, from the descendants of Yisrael, and he exploited him and sold him; that kidnaper is to be put to death and you will eliminate the evil within you.

When a man is found stealing a person of his brethren of the sons of Israel, making merchandise of him, and selling him, that man will die by strangulation with the napkin; and you will put away the evil doer from among you.

8. Take precautions with the leprosy affliction to be extremely careful and to do--- in accordance with everything that the Kohanim the Levites will instruct you; as I commanded them are you to make sure to do.

Take heed that you cut not into flesh in which there is an ulcer; but make careful distinction between the plague of leprosy and ulceration; between the unclean and clean, according to all that the priests of the tribe of Levi will teach you: whatever, they prescribe to you be observant to perform.

9. Remember what Adonai, your G-d, did to Miriam on the way when you were going out of Egypt.

Be mindful that no one contemn his neighbor, lest he be smitten: remember that which the Lord your God did to Miriam, who contemned Mosheh for that which was not in him, when she was smitten with leprosy, and you were delayed in the way when coming out of Mizraim.

10. If you become your fellow's creditor for any amount of debt, do not enter his house to take his pledge.

When a man has lent anything to his neighbor upon a pledge, he will not enter into his house to take his pledge;

11. Stand outside, and the man from whom you are claiming, will bring out the pledge to you outside.

he shall stand in the street, and the man to whom you have made the loan will bring out the pledge to you into the street.

12. And if he is a poor man, do not repose with his collateral [in your possession].

If the man be poor, you will not have his pledge all night with you;

13. Return are you to return the pledge to him at sunset, and he will sleep with his garment and bless you; and it will be to your credit before Adonai, your G-d.

as the sun goes down, you will return the pledge, that he may lie in his garment and may bless you; and to you it will be righteousness/generosity, for the sun will bear the witness of you before the Lord your God. [JERUSALEM. You will certainly return the pledge to him as the sun goes down, that he may sleep in his garment, and may bless you and to you it will be righteousness/ generosity before the Lord your God.]

14. Do not steal from the wage earner who is poor or destitute; from your brothers or your converts who are in your land in your cities.

You will not be hard upon your neighbor’s, or shift (or decrease) the wages of the needy and poor hireling of your brethren, or of the strangers who sojourn in your land, in your cities.

15. On its day give his wage and let the sun not set upon it, for he is a poor man, and he places his life in jeopardy for it; [so that] he should not complain about you to Adonai, and you will have a sin.

In his day you will pay him his hire. Nor let the sun go down upon it; because he is poor, and he hopes (for that hire) to sustain his life: lest he appeal against you before the Lord, and it be guilt in you. [JERUSALEM. You will not willfully keep back the wages of the poor and needy of your brethren. In his day you will pay his wages, nor let the sun go down upon them; for he is poor, and by means of his hire he sustains his life: that he may not cry against you before the Lord: so beware that it become not guilt in you.]

16. Fathers will not be executed through sons, and sons will not be executed through fathers; each to be executed for his sin.

Fathers will not die either by the testimony or for the sin of the children, and children will not die either by the testimony or for the sin of the fathers: every one will die, by proper witnesses, for his own sin.

17. Do not be devious in the judgment of the proselyte or orphan; and you may not secure as collateral, a widow's garment.

You will not warp the judgment of the stranger, the orphan, or the widow, nor will any one of you take the garment of the widow for a pledge, that evil neighbors rise not and bring out a bad report against her when you return her pledge unto her.

18. Remember that you were a slave in Egypt, and Adonai, your G-d, redeemed you from there; that is why I am commanding you to do this thing.

And remember that you were bondservants in the land of Mitzraim, and that the Word of the Lord your God delivered you from thence; therefore have I commanded you to observe this thing.

 

 

 

 

Middrash Rabba for: D’barim (Deut.) 23:10 - 24:18

 

VIII. REMEMBER WHAT THE LORD YOUR GOD DID UNTO MIRIAM (XXIV, 9). Halakhah: If a man suffers from the plague of leprosy, is it permissible for a priest who is a near relative of his to examine him [i.e. to decide whether he is clean or unclean]? The Sages have taught thus [cf. Neg. II, 5]: A man may examine anybody's plague of leprosy except his own. R. Meir said: Except also the plagues of his near relatives. And why do plagues come? Because of the evil eye [i.e. stingy, grudging selfishness]. R. Isaac said: It often happens that when a man says to his friend: ‘Lend me your axe to cleave this tree with,’ the latter out of selfishness replies: ‘I have none’; or if he even says to him: ‘I implore you, lend me your sieve,’ although the latter has one, he replies out of selfishness: ‘I have none.’ Immediately then the plague attacks his house first. Whence this? For it is said, And he will look on the plague, and, behold, if the plague be in the walls of the house (Lev. XIV, 37). And what was done to the house? They removed everything he had in the house. Whence this? For it is said, And the priest will command that they empty the house (ib. 36). When everything he had in the house was removed, his axes and his sieves, people exclaimed: ‘See how selfish he is, he refused to lend anything he possessed!’ What has he to thank for this clearance? His own selfishness. Another explanation: R. Hanina said: Plagues [of leprosy] come on account of nothing save slander. The Rabbis say: A proof that the plagues come on account of slander can be derived from the case of the pious Miriam. Because she uttered slander against her brother Moses, plagues attacked her. Whence this? For it is said, REMEMBER WHAT THE LORD YOUR GOD DID UNTO MIRIAM.

 

IX. This bears out what Scripture says, You sit and speak against your brother; you slander your own mother's son  (Ps. L, 20). R. Johanan said: If you have accustomed your tongue to speak against your brother who is not of your own nation, in the end you will slander the son of your own nation. R. Judah b. Levi said: If you have accustomed your tongue to speak against your step-brother, who is of your father but not of your mother, in the end you will slander your own mother's son. For anyone who is so arrogant as to speak against one greater than himself causes the plagues to attack him. And if you do not believe this, lo, the pious Miriam is a warning to all slanderers. Hence the force of REMEMBER WHAT THE LORD YOUR GOD DID UNTO MIRIAM.

 

X. This bears out what Scripture says, Suffer not your mouth to bring your flesh into guilt (Eccl. V, 5). The Rabbis say: This verse refers to slanderers. How is this implied in the verse? 'Suffer not your mouth’: when the mouth speaks slander, it sins against the body and makes it liable to receive lashes. Hence the force of, ‘To bring your flesh into guilt’, for the mouth sins against the flesh. What is the force of, Neither say you before the messenger, that it was an error (ib.). Do not say, ‘I will go and speak slander and no one will know it’; for God has said: ‘Know that I will send an angel [i.e. a messenger] who will stand by your side and will write down everything you say against your friend.’ Whence this? For it is said, Curse not the king, no, not in your thought (ib. X, 20). Why? For a bird of the air will carry the voice (ib.). And what is meant by, And that which has wings will reveal the matter (ib.)? These are the angels of whom it says, Each one had six wings (Isa. VI, 2). [What is the meaning of] Wherefore should God be angry at your voice (Eccl.V, 5)? At the voice [of the slander] which issues from your mouth. And destroy the work of your hands (ib.): for you will be punished with plagues. And should you not believe me, lo, Miriam, because she slandered, was smitten [with leprosy]. Hence the force of, REMEMBER WHAT THE LORD YOUR GOD, etc., and because of this she was punished.

 

XI. R. Isaac said: It was as if a snake was lying on the crossroads and biting everyone that passed by, when a keeper came and sat down facing it. A snake-charmer came up and seeing the two of them, exclaimed: ‘The habit of the snake is to bite, I am surprised at the keeper that he associates with it.’ So Moses said: ‘Miriam spoke slander against me, [that I can understand] since women as a rule are talkative. But did Aaron the righteous also need to speak against me?’ Moses said, And Miriam spoke  (Num. XII, 1), but surely not Aaron! When, however, he discovered that Aaron had also spoken he began to lament, Yea, the man at peace with me, in whom I trusted, who did eat of my bread, has lifted up his heel against me (PS. XLI, 10). What is meant by, Yea, the man at peace with me? This refers to Aaron, whose function was to bless me with peace, as it is said, And give you peace (Num. VI, 26). ‘In whom I trusted’: at the time when he stayed the Angel of Death. Whence this? For it is said, And Aaron returned unto Moses unto the door of the tent of meeting, and the plague was stayed (ib. XVII, 15). ‘Who did eat of my bread’: this refers to the twenty-four gifts of priesthood which he received from Israel. And after all this praise, ‘[He] has lifted up his heel against me,’ [as it says], And Miriam and Aaron spoke against Moses. R. Levi said: Women possess the four following characteristics: they are greedy, inquisitive, envious, and indolent. Whence do we know that they are greedy? From what is written, And when the woman saw that the tree was good for food, etc. (Gen. III, 6). Whence do we know them to be inquisitive? For it is written, And Sarah heard in the tent door (ib. XVIII, 10), that is, she was eavesdropping on the angel. Whence do we know that they are envious? For it is said, And Rachel envied her sister (ib. XXX, 1). Whence do we know that they are indolent? For it is written, Make ready quickly three measures of fine meal (ib. XVIII, 6). The Rabbis add two more characteristics; they are querulous and gossips. Whence do we know that they are querulous? [For it is written,] And Sarai said unto Abram: My wrong be upon you  (ib. XVI, 5). And whence that they are gossips? For it is written, ‘And Miriam spoke.’  Another explanation: ‘And Miriam spoke.’ R. Joshua of Siknin said: When God was about to create Eve from Adam, He was considering whence to create her, as it is said, And the rib, which the Lord God had taken from the man, made He  (wayyiben) woman, etc. (Gen. II, 22). God said: ‘I will not create her from the eye, that her eye may not be haughty, nor from the ear, that she may not be an eavesdropper, nor from the mouth, that she may not be talkative, nor from the hand, that she may not be a thief, nor from the foot, that she may not be a gadabout; whence then shall I create her? From his most private limb, from the thigh.’ And yet it was of no avail. And everything that God intended should not be in her is to be found even in the best of women. God said: ‘I will not create her from the eye that her eye may not be haughty,’ yet of Eve it is written, ‘And when the woman saw,etc.’ (ib. III, 6); ‘I will not create her from the ear that she may not be an eavesdropper,’ [yet it is written,] ’And Sarah heard’ (ib. XVIII, 10); ' I will not create her from the hand that she may not be a thief,’ [yet it is written], And Rachel stole the teraphim (ib. XXXI, 19); 'I will not create her from the foot that she may not be a gadabout,’ yet of Leah it is written, And Leah went out to meet him, etc. (ib. XXX, 16); 'I will not create her from the mouth that she may not be talkative,’ yet of Miriam the pious, it is written, ‘And Miriam spoke.’ And see what befell her, REMEMBER WHAT THE LORD YOUR GOD DID UNTO MIRIAM.

 

XII. Another comment: REMEMBER. The Rabbis say: This can be compared to a king who returned [in triumph] from war, and a noble lady sang his praises, and the king decreed that she should be called the Mother of the Senate [a title of honor]. Later, she began to cause disorder in the royal headquarters. Said the king thereupon: ‘Is that what she does? Let her be sent away to the mines (where malefactors were sent).’ So, when God waged war at the Red Sea, Miriam chanted a song, and she was named prophetess, as it is said, And Miriam the prophetess... took (Ex. XV, 20). When, however, she slandered her brother, God commanded that she should be sent to the mines, as it is said, And Miriam was shut up (Num. XII, 15).

 

XIII. Another comment: REMEMBER. When Moses saw what befell his sister, he began to cry out and pray with all his heart and soul on her behalf, [as it is said], Heal her now, O God, I beseech You (ib. 13). The Rabbis say: Moses said: ‘Master of the Universe, already long ago have You granted me the power of healing, if You will heal her all is well; but if not, I will heal her.’ Another explanation: What is the meaning of, ‘O God, I beseech You’? R. Abba b. Kahana said: This can be compared to a doctor's assistant who was consulted by a woman suffering from nausea, and he brought her to his teacher. Said the assistant to his master: ‘Sir, you have already taught me the complete list of remedies; if you will heal her, all is well; but if not, I will cure her.’ Similarly, Moses said: ' Master of the Universe, You have long ago taught me the complete treatment for the plagues; if You will heal her, all is well; but if not, I will heal her.’ Another explanation: And Moses cried unto the Lord (Num. XII, 13). Moses can be compared to a warrior who once had a chain [of punishment] around his neck of which he was later freed. Subsequently he observed the chain placed on the neck of another, and he began to cry. On being asked: ‘Why do you cry?’ he replied: ‘You indeed do not know, but I know what suffering it causes lying there, for once the chain was on my neck and I know what pain it gave me.’ So, when Moses was crying, God asked him: ' Why do you cry? ' He answered: ‘Master of the Universe, I know what pain [my sister] is suffering, for I remember the chain in which my hand was once placed.’ Whence this? As it is said, Behold, his hand was leprous, as white as snow (Ex. IV, 6). After Moses had prayed on her behalf, God healed her. Whence this? For it is said, And the people journeyed not till Miriam was brought in again (Num. XII, 15). Therefore be mindful of what befell Miriam because of slander.

 

XIV. Another explanation: R. Assi said: One does not speak slander until he denies God, as it is said, Who have said: Our tongue will make mighty; our lips are with us, who is lord over us? (Ps. XII, 5). R. Simeon said: If this befell Miriam the pious who had no intention to slander [Moses], but only criticised him because of his neglect of his marital duty, how much more so will the wicked/lawless, who deliberately slander their brethren in order to cut short their lives, have their own tongues cut off by God, as it is said, May the Lord cut off all flattering lips, etc. (ib. 4). God said: ‘In this world, because there are amongst you slanderers, I have withdrawn My Divine Presence from amongst you,’ as it is said, Be You exalted, O God, above the heavens (Ps. LVII, 12). ‘But in the time to come, when I will uproot the Evil Inclination from amongst you,’ as it is said, And I will take away the stony heart out of your flesh (Ezek. XXXVI, 26), ‘I will restore My Divine Presence amongst you.’ Whence this? For it is said, And it will come to pass afterward, that I will pour out My spirit upon all flesh, etc. (Joel III, 1); ‘and because I will cause My Divine Presence to rest upon you, all of you will merit the Torah, and you will dwell in peace in the world,’ as it is said, And all your children will be taught of the Lord: and great will be the peace of your children (Isa. LIV, 13).

 

 

 

Ketubim: Targum Tehillim (Psalms) 133 – 135

 

JPS  TRANSLATION

TARGUM

133:1 A Song of Ascents; of David. Behold, how good and how pleasant it is for brethren to dwell together in unity! 

133:1 A song that was uttered on the ascents of the abyss. Behold, how good and how pleasant is the dwelling of Zion and Jerusalem, together indeed like two brothers.

2. It is like the precious oil upon the head, coming down upon the beard; even Aaron's beard, that comes down upon the collar of his garments;

2. Like the fine oil that is poured on the head, coming down on the beard, the beard of Aaron, that comes down to the hem of his garments.

3. Like the dew of Hermon, that comes down upon the mountains of Zion; for there the LORD commanded the blessing, even life forever.

3. Like the dew of Hermon that comes down on the mountains of Zion; for there the Lord has commanded the blessing, life eternal.

 

 

134:1 A Song of Ascents. Behold, bless you the LORD, all you servants of the LORD, that stand in the house of the LORD in the night seasons. 

134:1 A song that was uttered on the ascents of the abyss. Behold, bless the Lord, all servants of the Lord who stand on watch in the sanctuary of the Lord and sing praise at night.

2. Lift up your hands to the sanctuary, and bless you the LORD.

2. Lift up your hands, O priests, on the holy dais, and bless the Lord.

3. The LORD bless you out of Zion; even He that made heaven and earth.

3. The Lord will bless you from Zion, He who made heaven and earth.

 

 

135:1 Hallelujah. Praise you the name of the LORD; give praise, O you servants of the LORD, 

135:1 Hallelujah! Praise the name of the Lord, praise, O servants of the Lord!

2. You that stand in the house of the LORD, in the courts of the house of our God.

2. Who stand in the sanctuary of the Lord, in the courts of the house of our God.

3. Praise you the LORD, for the LORD is good; sing praises unto His name, for it is pleasant.

3. Hallelujah! For the Lord is good; sing to His name, for it is pleasant.

4. For the LORD has chosen Jacob unto Himself, and Israel for His own treasure.

4. For the house of Jacob the Lord chose for Himself, Israel, for His beloved.

5. For I know that the LORD is great, and that our Lord is above all gods.

5. For I know, for great is the Lord, and our master over all gods.

6. Whatsoever the LORD pleased, that has He done, in heaven and in earth, in the seas and in all deeps;

6. All that the Lord desires, He has done in heaven and on earth, in the seas and all the deeps.

 

7. Who causes the vapors to ascend from the ends of the earth; He makes lightnings for the rain; He brings forth the wind out of His treasuries.

7. Who brings up clouds from the ends of the earth; He made lightning for the fall of rain, He who brings forth the storm from His storehouses.

8. Who smote the first-born of Egypt, both of man and beast.

8. Who slew the firstborn of Egypt, from man to beast.

9. He sent signs and wonders into the midst of you, O Egypt, upon Pharaoh, and upon all his servants.

9. He sent signs and wonders into your midst, O Egypt, against Pharaoh and all his servants.

10. Who smote many nations, and slew mighty kings:

10. Who smote many Gentiles and slew mighty kings.

11. Sihon king of the Amorites, and Og king of Bashan, and all the kingdoms of Canaan; 

11. Namely, Sihon the Amorite king, and Og, the king of Mathnan, and all the kingdoms of Canaan.

12. And gave their land for a heritage, a heritage unto Israel His people.

12. And gave their land as an inheritance, an inheritance for Israel His people.

13. O LORD, Your name endures for ever; Your memorial, O LORD, throughout all generations.

13. O Lord, Your name is forever; O Lord, Your memorial is for all generations.

14. For the LORD will judge His people, and repent Himself for His servants.

14. For the Lord by his Word will judge the case of His people, and will turn in His compassion to all His righteous servants.

15. The idols of the Gentiles are silver and gold, the work of men's hands.

15. The idols of the Gentiles are silver and gold, the work of the hands of a son of man.

16. They have mouths, but they speak not; eyes have they, but they see not;

16. They have a mouth, but do not speak; eyes they have, but do not see.

17. They have ears, but they hear not; neither is there any breath in their mouths.

17. They have ears, but do not hear; nostrils, but there is no breath of life in their mouth.

18. They that make them will be like unto them; yea, every one that trusts in them.

18. Their makers will be like them, all who put their trust in them.

19. O house of Israel, bless you the LORD; O house of Aaron, bless you the LORD;

19. House of Israel, bless the Lord! House of Aaron, bless the Lord!

20. O house of Levi, bless you the LORD; you that fear the LORD, bless you the LORD.

20. House of Levites, bless the Lord! You who fear the Lord, bless the Lord!

21. Blessed be the LORD out of Zion, who dwells at Jerusalem. Hallelujah.

21. Blessed is the Lord from Zion, who has made his presence abide in Jerusalem. Hallelujah!

 

 

 

 

Midrash Tehillim Psalms 133 - 135

 

PSALM ONE HUNDRED AND THIRTY-THREE

 

I. A song of ascents; of David. Behold, how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard; even Aaron's beard (Ps. 133:1-2). The Rabbis taught that two drops of ointment like two pearls hung upon the beard of Aaron. According to R. Papa, there is a tradition that whenever Aaron spoke, the two drops would ascend and stay at the roots of his beard. And because of this fact, Moses was anxious and used to say: “God forbid, but is it possible that unknowingly I trespassed in the application of the holy oil?” Thereupon a divine voice came forth and said: “Like the dew of Hermon" (Ps. 132:3)—that ís, as the law of unknowing trespass in the use of the holy things of the Lord does not apply to the dew of Hermon, so the law of unknowing trespass in the use of the holy things of the Lord does not apply to the oil of anointment that ran down Aaron's beard. Aaron, however, was still anxious, for he said: “While it is possible that Moses did not break the law of unknowing trespass, I may have broken it.” Thereupon a divine voice came forth and said: “Behold, how good and how pleasant it is for brethren to dwell together in unity” (Ps. 131:1): As Moses did not break the Law, so neither did you, Aaron, break it.

 

II. Like the dew of Hermon, that comes down upon the mountains of Zion; for there the Lord commanded the blessing, even life forever (Ps. 133:3). All goodly rewards and comforts come out of Zion.

 

 

PSALM ONE HUNDRED AND THIRTY-FOUR

 

I. Behold, bless you the Lord, all you servants of the Lord which by night stand in the house of the Lord (Ps. 134:1). What is the intention of the phrase, by night? It identifies, said R. Yohanan, the disciples of the wise who occupy themselves with Torah at night, and of whom God says, “I will reckon it for them as if they occupied themselves with the priest's service in the house of the Lord.”

 

And Solomon sent to Huram the king of Tyre, saying: "... Behold, I am about to build a house for the name of the Lord my God, to dedicate it to Him, and to burn before Him incense of sweet spices ... This is an ordinance for ever to Israel" (2 Chron. 2:2-3). R. Giddel said in the name of Rab: The

words This is an ordinance forever allude to the altar built in heaven, beside which Michael the great guardian angel stands and brings an offering. But R. Yohanan maintained: These words refer to the disciples of the wise who occupy themselves with the laws of the priest's service, and of whom God says, “I will reckon it for them as if, in their days, the house of the Lord were still standing firm.”

 

II. Lift up your hands ... and bless you the Lord (Ps. 134:2). Ten observances are prescribed for the cup that is used during the Blessing of Grace after meals, one of them being that a man lift up the cup with both hands. And the proof? According to R. Hanina bar Papa, it is the verse Lift up your hands ... and bless you the Lord.

 

III. R. Simeon ben Pazzi taught: A priest who has not washed his hands must not lift up his palms to give the priest's blessing, for it is said Wash your hands          . and bless you the Lord (Ps. 134:2).

 

IV. There are three occasions that require one action to follow immediately upon another: The slaughtering of the sacrificial animal must come immediately after the rite of laying the hands upon its head, for it is written And he will lay his hand upon the head of the burnt-offering ... and he will kill the bullock before the Lord (Lev. 1:4-5); the blessing over the bread must be said immediately after the rite of washing the hands, for it is said Wash your hands ... and bless the Lord. The Eighteen Benedictions must be said immediately after the Blessing of Redemption, for it is said Let the words of my mouth and the meditation of my heart be acceptable before You, O Lord, my Rock, and my Redeemer (Ps. 19:15); and what does Scripture go on to say? The Lord answer you in the day of trouble (Ps. 20:2).

 

R. Jose bar Bun taught: When a man performing a sacrifice slaughters the animal immediately after the laying on of hands, no fault will mar the sacrifice. When a man pronounces the blessing over the bread immediately after the washing of his hands, Satan will bring no accusations against him during the meal. Finally, when a man says the Eighteen Benedictions immediately after the Blessing of Redemption, Satan will bring no accusations against him in the course of the day.

 

 

PSALM ONE HUNDRED AND THIRTY-FIVE

 

I. The Lord is great ... He causes the vapors to ascend from the ends of the earth (Ps. 135:5, 7). Concerning this verse, Resh Lakísh and R. Johanan differed: Cloud vapors, said R. Johanan, come only from above, for it is said I saw in the night visions, and behold, there came with the clouds of heaven one like unto a son of man (Dan. 7:13). But Resh Lakish said that cloud vapors come only from below, for it is said He causes the vapors to ascend from the ends of the earth. R. Johanan's view is that God's giving of the vapors is like a man's giving a bottle of wine in its container to his friend. Resh Lakish's view is that as a man says to his friend, "Lend me a measure of wheat," whereupon his friend declares, "Bring me your basket," so the Holy One, blessed be He, declares to the earth: "Bring Me your cloud-vapor, and you wilt receive rain."

 

II. The cloud-vapor is called by five names: "darkener," "maker of meekness," "discomfiter," "maker of princes," and "maker of visions." It is called "darkener," because it darkens the face of the firmament; "discomfiter," because it discomfits speculators;  "maker of meekness," because it makes men meek toward one another;  "maker of princes," because it makes men act in a princely manner toward one another; and "maker of visions," because it makes visions appear in the sky, and also makes the vision of the Holy Spirit rest upon men, as is said The vision of Isaiah (Isa. 1:1).

 

 

 

Ashlamatah: Yeshayahu (Isaiah) 1:1-27  

 

1. The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.

2. Hear, O heavens, and give ear, O earth, for the LORD has spoken: Children I have reared, and brought up, and they have rebelled against Me.

3. The ox knows his owner, and the ass his master's crib; but Israel does not know, My people does not consider.

4. Ah sinful nation, a people laden with iniquity/lawlessness, a seed of evil-doers, children that deal corruptly; they have forsaken the LORD, they have contemned the Holy One of Israel, they are turned away backward.

5. On what part will you yet be stricken, seeing you stray away more and more? The whole head is sick, and the whole heart faint;

6. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and festering sores: they have not been pressed, neither bound up, neither mollified with oil.

7. Your country is desolate; your cities are burned with fire; your land, strangers devour it in your presence, and it is desolate, as overthrown by floods.

8. And the daughter of Zion is left as a booth in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.

9. Except the LORD of hosts had left unto us a very small remnant, we should have been as Sodom, we should have been like unto Gomorrah. {P}

 

10. Hear the word of the LORD, you rulers of Sodom; give ear unto the Law of our God, you people of Gomorrah.

11. To what purpose is the multitude of your sacrifices unto Me? Says the LORD; I am full of the burnt-offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he-goats.

12. When you come to appear before Me, who has required this at your hand, to trample My courts?

13. Bring no more vain oblations; it is an offering of abomination unto Me; New Moon and Sabbath, the holding of convocations - I cannot endure iniquity/lawlessness along with the solemn assembly.

14. Your New Moons and your appointed seasons My soul hates; they are a burden unto Me; I am weary to bear them.

15. And when you spread forth your hands, I will hide Mine eyes from you; yea, when you make many prayers, I will not hear; your hands are full of blood.

16. Wash yourself, make yourself clean, put away the evil/lawlessness of your doings from before Mine eyes, cease to do evil/lawlessness;

17. Learn to do well; seek justice, relieve the oppressed, judge the fatherless, plead for the widow. {S}

 

18. Come now, and let us reason together, says the LORD; though your sins be as scarlet, they will be as white as snow; though they be red like crimson, they will be as wool.

19. If you be willing and obedient, you will eat the good of the land;

20. But if you refuse and rebel, you will be devoured with the sword; for the mouth of the LORD has spoken. {P}

 

21. How is the faithful city become a harlot! She that was full of justice, righteousness/generosity lodged in her, but now murderers.

22. Your silver is become dross, your wine mixed with water.

23. Your princes are rebellious, and companions of thieves; every one loves bribes, and follows after rewards; they judge not the fatherless, neither does the cause of the widow come unto them. {S}

 

24. Therefore says the Lord, the LORD of hosts, the Mighty One of Israel: Ah, I will ease Me of Mine adversaries, and avenge Me of Mine enemies;

25. And I will turn My hand upon you, and purge away your dross as with lye, and will take away all your alloy;

26. And I will restore your judges as at the first, and your counselors as at the beginning; afterward you will be called The city of righteousness/generosity, the faithful city.

27. Zion will be redeemed with justice, and they that return of her with righteousness/generosity.

28. But the destruction of the transgressors and the sinners will be together, and they that forsake the LORD will be consumed.

29. For they will be ashamed of the terebinths which you have desired, and you will be confounded for the gardens that you have chosen.

30. For you will be as a terebinth whose leaf fades, and as a garden that has no water.

31. And the strong will be as tow, and his work as a spark; and they will both burn together, and none will quench them. {P}

 

 

 

Midrash of Matityahu (Matthew) 27:24-26

 

24.   Pilatus seeing that he was getting nowhere, but rather a riot was about to break out, having taken water, washed his hands opposite the crowd, saying, I am innocent of the blood of this Tsadiq’s (righteous/generous man's) blood; You will see.

25.   And all the people answered, “His blood be upon us and on our seed!”

26.   Then he (Pilatus) released Bar Abba to them, and he delivered Yeshua over to the [Italian Royal Guards] to be whip, afflict and hang.

 

 

 

Pirke Abot: I:13

 

“Rabban Gamliel said: Provide yourself with [literally: make for yourself] a teacher and remove yourself from doubt and do not accustom yourself to giving tithes by assessment.”

 

Abarbanel on Pirke Abot

By: Abraham Chill

Sepher Hermon Press, Inc. 1991

ISBN 0-87203-135-7

(pp. 71-73)

 

Abarbanel begins his commentary on this Mishnah by asking several methodological questions and by giving, in answer, a brief historical survey of the generations after Hillel. Firstly, he asks, why is Shimon, the father of Rabban Gamliel of our Mishnah and the son of Hillel, who succeeded to the presidency of the Sanhedrin after Hillel, not mentioned at all? The Rabban Gamliel quoted here is, according to Abarbanel, Rabban Gamliel the Elder. In the next Míshnah the sage is Rabban Shimon, his son, but in the Mishnah following that a generation is skipped once again and there is no mention of Rabban Gamliel II, who was Rabban Shimon's son. Furthermore, the presidency of the Sanhedrin was occupied by Rabban Yohanan ben Zakkai after Rabban Shimon, the son of Rabban Gamliel the Elder, yet he is not mentioned in this string of Mishnayot either. Lastly, until now, each Mishnah has started with the formula "... received [the tradition] from him [or, them]." Why the change here?

To solve these problems Abarbanel lays down some fundamental ground rules regarding the methodology of Pirqe Abot. Firstly, he claims, we are not being given a list of the presidents of the Sanhedrin, but rather a list of teachers and disciples. If there were no recorded statements by a president, which fit the scheme of the tractate, that president was not mentioned. Secondly, Hillel lived to the age of 120 and so it is legitimate to see his grandson, Rabban Gamliel the Elder, as his disciple who received the tradition from him. And lastly, until now the teachers and the disciples have not been related to each other, after Hillel – until Chapter II -- they were and therefore the formula "... received [the tradition] from..." is not required. However, Abarbanel concludes these introductory remarks with: "If anyone can offer a better explanation than mine, may he receive blessings from the Lord."

 

With regard to the actual teaching in this Mishnah, Abarbanel is troubled by several difficulties. Firstly, on the surface it seems that Rabban Gamliel is merely repeating what Yehoshua ben Perahyah taught previously (Mishnah 6) that a man should provide himself with a teacher and acquire an associate. Then again, if Rabban Gamliel did want to repeat the previous Mishnah, why did he omit the acquisition of an associate? Furthermore, Rabban Gamliel here counsels us not to make a habit of giving tithes by guesswork. A close reading would suggest that occasionally we may do so. This, of course, is contrary to the law of tithes which specifies that the tithes must be separated precisely according to exact weight and measurement. If this procedure is not followed, grave consequences may result. One is that the donor may commit theft, albeit unintentionally, because his appraisal of the tithe may be less than the real amount required, thus depriving the Levite who receives the tithe of his just due.

 

Another consequence: If a Levíte, who has to donate his tithes to a Kohen, does not do it accurately, he may violate the laws of terumah in which category the Levitical tithe is placed. Lastly, if due to the donor's carelessness and irresponsibility a certain part of the tithes which should be treated with sanctity are treated profanely, the severity of the violation may be exacerbated because they will be consumed outside the prescribed boundaries.

 

Abarbanel characteristically ties up this Mishnah with the one immediately preceding it. There Shammai, according to Abarbanel's first interpretation, ruled that the study of Torah should be a regular habit, but that the main thing is action, both labor and the performance of mitzvoth (commandments). Whereupon, Abarbanel asks, “If the importance of the study of Torah is minimized, how will the average person know how to solve difficult religious problems? Does this not require continuous study? He arrives at the conclusion that when Yehoshua ben Perahyah taught that a man should provide himself to a teacher, he meant an instructor for the purpose of study. Rabban Gamliel, however, is urging us to provide ourselves with a teacher who will direct us in how to observe the mítzvoth and help us avoid doubt and confusion. Thus, there was no need for Rabban Gamliel to add “Acquire for yourself an associate.”

 

Once Rabban Gamliel established the fact that at all costs we must avoid doubt, he concludes the Mishnah by stressing the malpractice of giving tithes by assessment. In his effort to clarify the meaning of, “Do not make a habit of giving tithes by assessment,” Abarbanel focuses on the word TARBEH - literally: increase — and comes up with the following explanation: You should not give tithes by assessment even if you decide to take no chances and increase the amount given over and above that which is prescribed. “More” is a relative term and cannot be a deciding factor when accuracy is essential.

 

Moreover, Abarbanel views the dictum about tithing by assessment as being but a detail in a more general scheme. One should not rely on one's assessment in anything, but one must provide oneself with an authoritative teacher who will tell you exactly what to do.

 

= = = = = = = = = = = = = = = = = = = = = = = = = = =

 

Miscellaneous Interpretations

 

Anonymous: On the maxim: “Remove yourself from doubt,” this commentator points to the difference in guilt of conscience between being certain of a sin and being doubtful. When one is certain of a sin, repentance is intensive, self-examining and constructive. However, when a person is in doubt whether he transgressed, his remorse is lukewarm and casual. Rabban Gamliel urges us to remove ourselves from doubt.

 

Rashi (R. Shelomo ben Yitzhak, Troyes, France, 1040 -1105): This Mishnah, although similar to a previous one, is different in that it focuses on a judge who has to consult with other authorities before issuing his decision. Rashi also remarks that the statement by Rabban Gamliel, “Do not accustom yourself to giving tithes by assessment” is based on the premise that with the exception of terumah (heave offering), the amounts which are to be given for all tithes are precisely specified in the Torah. There is no need to give by conjecture which will result in over-tithing.

 

Rabbenu Yonah (Yonah ben Abraham Gerondi – Barcelona, Spain; 1200 – 1236): “Provide yourself with a teacher and remove yourself from doubt,” begs the question: What should the Scholar do who is acknowledged to be superior to all others? The answer provided by Rabbenu Yonah is that even in that case he should choose a colleague with whom to consult. There are times when even the greatest Scholar may find himself in a dilemma on a certain subject and before issuing a decision it is prudent to consult with another authority.

 

On the last maxim of Rabban Gamliel, “Do not tithe too much by assessment,” Rabbenu Yonah has the following to say: The Torah instructs the Jew to give several tithes. Among them is terumah which, according to Biblical edict, can be fulfilled with one grain. Another tithe is ma'aser rishon (First Tithe, given to the Levites) which is one tenth of a new crop of produce or a new flock of animals, and ma'aser sheni (Second Tithe), another tenth, which is taken to Jerusalem and consumed there. Finally, in the seven year cycle of Shemitah, ma'aser sheni was foregone and its place was taken by ma'aser ani (Poor-man's Tithe for the destitute) in the third and sixth year. If we allow the tithe to the I,evite to be separated by assessment a serious problem can ensue. For example, I have 100 bushels of wheat. 1 am obligated to count off ten bushels for the Levite. However, if I tithe by pure guess work and the result is that I present to the Levite more than 10 bushels, the surplus, which does not belong to the Levite according to the law, is actually untithed produce because it indeed belongs to the laymen.

 

Midrash Shemuel (Shemuel ben Yitzhak de Uceda – Safed, Israel ; 1540- ?): advocates a psychology of study. Some people suggest that the ideal way to study is to get a comprehensive picture of the subject matter. Midrash Shemuel disagrees and maintains that when Rabban Gamliel of our Mishnah suggested that, “Provide yourself with a teacher” the emphasis is on the article “A.” In other words, it is much better to have one master who will guide you than several who will confuse you. This was an educational policy in the days of the Sages when it was ruled that no one was to follow Rabbi Yehudah's decisions because he had studied under many masters.

 

Another thought: Rabban Gamliel is actually asserting the principle of separating the wheat from the chaff. It is an easy thing for a scholar to be intimidated by the vast ocean of knowledge that is required of a decisor. Rabban Gamliel is firm in his call to the scholar not to be afraid but to, “Make for yourself a teacher” — make yourself into a teacher. Once you are psychologically attuned to offer decisions, your training and knowledge will see you through.

 

Furthermore, Midrash Shemuel is critical of those scholars who, when called upon to issue a decision, take the un-heroic way out and accept the stricter, more stringent view point on the subject matter without doing any research. It is safer to say that a piece of meat is not kosher than to assume the responsibility for saying it ís. The scholar must plumb, investigate and thoroughly research the problem at hand so that he will remove all doubts that may beset him.

 

= = = = = = = = = = = = = = = = = = = = = = =

 

What say the Nazarean Hakhamim?

 

1Co 16:1 And concerning the collection that is for the saints, as I directed to the assemblies of Galatia, so also you--do;

1Co 16:2 on every first day of the week, let each one of you lay by him, treasuring up [according to] whatever he may have prospered, that when I may come then collections [by guesswork] may not be made;

1Co 16:3 and whenever I may come, whomsoever you may approve, through letters, these I will send to carry your favour to Jerusalem;

 

2Ti 4:3 for there will be a season when the sound teaching [of Torah] they will not suffer, but according to their own desires to themselves they will heap up for themselves a multitude of teachers--itching in the hearing,

2Ti 4:4 and indeed, from the truth [of the Torah] and the hearing of it they will turn away, and to fables they will be turned aside.

 

2Pe 2:1 And there did come also false prophets among the people, as also among you there will be false teachers, who will bring in besides destructive sects, and the Master who bought them denying, bringing to themselves quick destruction,

2Pe 2:2 and many will follow out their destructive ways, and because of whom the way of the truth [i.e. Jewish Halakha] will be evil spoken of,

 

Jas 1:5 and if any of you do lack wisdom, let him ask from God, who is giving to all liberally, and not reproaching, and it will be given to him;

Jas 1:6 and let him ask in faithful obedience, nothing doubting, for he who is doubting is like a wave of the sea, driven by wind and tossed,

 

1Jn 3:22 and whatever we may ask, we receive from Him (G-d), because His commandments we keep, and the things pleasing before Him we do,

 

1Jn 5:14 And this is the boldness that we have toward Him (G-d), that if anything we may ask according to His will, He does hear us,

1Jn 5:15 and if we have known that He does hear us, whatever we may ask, we have known that we have the requests that we have requested from Him.

 

= = = = = = = = = = = = = = = = = = = = = = =

 

Some Questions to Ponder:

 

1.      Is the Nazarean Codicil in agreement with our Mishnah for this week? Please explain why or why not.

 

2.      In what respects is this Mishnah similar and different to the Mishnah in Pirqe Abot I:6 which stated: “Yehoshua ben Perahyah and Nitai of Arbel received [the tradition] from them. Yeshoshua ben Perahyah said: Provide [literally: Make] yourself with a teacher and acquire [literally: buy] for yourself an associate. And judge all men meritoriously”?

 

3.      What can we learn about Hakham Shaul (aka Apostle Paul) from this Mishnah, as the author of this Mishnah was the “mentor” of Hakham Shaul? Provide some examples to justify your answer.

 

4.      Why is it critical for a Nazarean Jew to have ONLY one capable Torah Teacher supervising his learning and practice rather than a number of teachers?

 

5.      In Post-Graduate studies in most Universities around the world, one is assigned two or three Supervisors of which one of them becomes one’s Mentor and Chief Supervisor. Where did Academia got this tradition and rule of practice? And from this what can we learn from the power of our Sages’ teachings?

 

6.      My personal observation is that Christianity and its spin-offs is intrinsically anarchic. From the 13 Mishnayot of Pirqe Abot that we have studied so far, are the teachings of our Sages and of the Master of Nazareth and his Rabbinic Students also intrinsically anarchic? Please explain and justify your answer.

 

7.      We have reached Mishnah 13 of the first Chapter of Pirqe Abot. Now the number 13 is the most perfect number. It is the number for “Ahavah” (Love) and also the number for “Echad” (the Oneness of G-d). How is this Mishnah reflecting these values?

 

8.      As you perhaps know we read things on their appropriate time and season. How is this Mishnah critically related to the themes of the Fast of the 9th of Ab? Please explain your answer.    

 

 

 

The Hakham Recommends A Good Book For Your Personal Library:

I and Thou

I and Thou

by Martin Buber

Publisher: Free Press; First Touchstone Edition (February 1, 1971)

ISBN-13: 978-0684717258

 

I and Thou, Martin Buber's classic philosophical work, is among the 20th century's foundational documents of religious ethics. "The close association of the relation to God with the relation to one's fellow-men ... is my most essential concern," Buber explains in the Afterword. Before discussing that relationship, in the book's final chapter, Buber explains at length the range and ramifications of the ways people treat one another, and the ways they bear themselves in the natural world. "One should beware altogether of understanding the conversation with God ... as something that occurs merely apart from or above the everyday," Buber explains. "God's address to man penetrates the events in all our lives and all the events in the world around us, everything biographical and everything historical, and turns it into instruction, into demands for you and me." Throughout I and Thou, Buber argues for an ethic that does not use other people (or books, or trees, or God), and does not consider them objects of one's own personal experience. Instead, Buber writes, we must learn to consider everything around us as "You" speaking to "me," and requiring a response. Buber's dense arguments can be rough going at times, but Walter Kaufmann's definitive 1970 translation contains hundreds of helpful footnotes providing Buber's own explanations of the book's most difficult passages.

 

 

 

FAST OF THE 9th of AB

 

For a good understanding of this day, please read:

 

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

 

http://www.betemunah.org/tishabav.html

 

 

Service on Saturday Evening – August the 9th

 

Reading of the Book of Lamentations 1:1 – 5:22

(whilst sitting on the floor for those whose health permits it)

 

Nazarean Codicil: Bereans (Hebrews) 1:1 – 6:20

 

 

Service Sunday Morning – August the 10th

 

Torah Reading: D’barim (Deut.) 4:25-40

 

(1) D’barim (Deut.) 4:25-29

(2) D’barim (Deut.) 4:30-34

(3) D’barim (Deut.) 4:35-40

 

Ashlamatah: Yermiyahu (Jer.) 8:13 – 9:23; & Iyob (Job) 1:1- 3:26; 42:1-17

 

Nazarean Codicil: Bereans (Hebrews) 7:1- 10:39

 

 

Service Sunday Afternoon – August the 10th

 

Torah Reading: Shemot (Ex.) 32:11-14; 34:1-11

 

(1) Shemot (Ex.) 32:11-15

(2) Shemot (Ex.) 34:1-4

(3) Shemot (Ex.) 34:5-10

 

Ahlamatah: Hosea 14:2-10; Micah 7:18-20

[both to be read by the highest Torah Scholar in the congregation]

 

Nazarean Codicil: Bereans (Hebrews) 11:1 – 13:25

 

 

 

 

Shalom Shabbat and may it go well over the fast!

 

Hakham Dr. Yosef ben Haggai