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

Ellul 20, 5768 – September 19/20, 2008

Seventh Year of the Shmita Cycle

 

Shabbat Nahamu VI

6th of 7 Shabbatot (Sabbaths) of Consolation

 

Candle Lighting and Havdalah Times:

 

Atlanta, Georgia, U.S.                                                                 San Antonio, Texas, U.S.

Friday Sept. 19, 2008 – Candles at 7:20 PM                                            Friday Sept. 19, 2008 – Candles at 7:16 PM

Saturday Sept. 20, 2008 – Havdalah 8:14 PM                          Saturday Sept. 20, 2008 – Havdalah 8:08 PM

 

Baton Rouge & Alexandria, Louisiana, U.S.                          Sheboygan  & Manitowoc, Wisconsin US

Friday Sept. 19, 2008 – Candles at 6:47 PM                                            Friday Sept. 19, 2008 – Candles at: 6:35 PM

Saturday Sept. 20, 2008 - Havdalah 7:39 PM                                          Saturday Sept. 20, 2008 – Havdalah at: 7:34 PM

                                                                                                        

Bowling Green & Murray , Kentucky, U.S.                           Brisbane, Australia

Friday, Sept. 19, 2008 – Candles at 6:29 PM                                           Friday Sept. 19, 2008 – Candles at 5:24 PM

Saturday, Sept. 20, 2008 – Havdalah 7:24 PM                         Saturday Sept. 20, 2008 – Havdalah 6:18 PM

 

Miami, Florida, US                                                                      Jakarta, Indonesia

Friday Sept. 19, 2008 – Candles at: 7:02 PM                                          Friday Sept. 19, 2008 – Candles at 5:31 PM

Saturday Sept. 20, 2008 – Havdalah at: 7:53 PM                    Saturday Sept. 20, 2008 – Havdalah 6:20 PM

 

New London, Connecticut USA                                                 Kuala Lumpur, Malaysia

Friday Sept. 19, 2008 – Candles at 6:24 PM                                            Friday Sept. 19, 2008 – Candles at 6:53 PM

Saturday Sept. 20, 2008 – Havdalah 7:22 PM                          Saturday Sept. 20, 2008 – Havdalah 7:41 PM

 

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

Friday Sept. 19, 2008 – Candles at 7:13 PM                             Friday Sept. 19, 2008 – Candles at 5:37 PM

Saturday Sept. 20, 2008 – Havdalah 8:07 PM                          Saturday Sept. 20, 2008 – Havdalah 6:26 PM

 

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

Friday Sept. 19, 2008 – Candles at 6:57 PM                                            Friday Sept. 19, 2008 – Candles at 5:59 PM

Saturday Sept. 20, 2008 – Havdalah 7:58 PM                          Saturday Sept. 20, 2008 – Havdalah 6:54 PM

 

Philadelphia, Pennsylvania USA                                              Singapore, Singapore

Friday Sept. 19, 2008 – Candles at: 6:44 PM                                         Friday Sept. 19, 2008 – Candles at 6:44 PM

Saturday Sept. 20, 2008 – Havdalah at: 7:41 PM                    Saturday Sept. 20, 2008 – Havdalah 7:32 PM

 

                             

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

 

Coming Special Days:

Rosh HaShanah – New Year – Feast of Trumpets

Monday/Wednesday September the 29th – 1st October, 2008

For further study see:

http://www.betemunah.org/teruah.html; http://www.betemunah.org/shofar.html;

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

 

Shabbat

Torah Reading:

Weekday Torah Reading:

הַאֲזִינוּ

 

 

“HaAzinu”

Reader 1 – D’barim 32:1-6

Reader 1 – D’barim 33:1-4

“Give ear”

Reader 2 – D’barim 32:7-12

Reader 2 – D’barim 33:5-8

“Escuchad”

Reader 3 – D’barim 32:13-18

Reader 3 – D’barim 33:9-12

D’barim (Deut.) 32:1-52

Reader 4 – D’barim 32:19-28

 

Ashlamatah: Isaiah 1:2-9, 16-27

Reader 5 – D’barim 32:29-39

 

Special: Isaiah 60:1-22

Reader 6 – D’barim 32:40-43

Reader 1 – D’barim 33:1-4

Psalms 145

Reader 7 – D’barim 32:44-52

Reader 2 – D’barim 33:5-8

N.C.: Matityahu 28:1-10

        Maftir: D’barim 32:48-52

Reader 3 – D’barim 33:9-12

Pirqe Abot: II:4

                   Isaiah 60:1-22

 

 

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 benhaggai@GMail.com with your E-Mail or the E-Mail addresses of your friends. Toda Rabba!

 

 

Rashi & Targum Pseudo Jonathan

for: D’barim (Deut.) 32:1-52

 

RASHI

TARGUM PSEUDO JONATHAN

1. Hearken, O heaven as I declare, let the earth hear my mouth's sayings.

1. And when the last end of Mosheh the prophet was at hand, that he should be gathered from among the world, he said in his heart: I will not attest against this people with witnesses that taste of death in this world, behold, I attest against them with witnesses which do not taste of death in this world, and whose destination is to be renewed in the world to come. Isaiah the prophet, when he prophesied in the congregation of Israel, attributed hearing to the heavens, and attentiveness to the earth; because (in his case) earth was nearest and heaven more remote: but Mosheh the prophet, when he now prophesied in the congregation of Israel, attributed hearing to the earth, and attentiveness to the heavens; because (in his case) heaven was nearest and earth more remote; for so it is written, Attend, you heavens, and I will speak; and hear, O earth, the words of my mouth. [JERUSALEM. When the end of Mosheh came that he should be removed from the world, he said: Behold, I testify in this world a thing which tasteth not of death; so will I attest against them the heavens and earth which taste not of death in this world, but whose end is to be consumed in the world that comes. For so he explained, and said: Lift up your eyes to the heavens, and consider the earth beneath; for the heavens shall dissolve like smoke, and the earth fade away as a garment; but I have prepared to create new heavens and a new earth. Isaiah the prophet, when he prophesied in the congregation of Israel, because he was remote from the heavens and nearest the earth, attributed hearing to the heavens, and attention to the earth: for so he explains, and says: Hear, O heavens, and listen, O earth; for the Word of the Lord has spoken.]

2. Let my instruction flow like rainfall, let my saying drip like dew; like storm winds on verdure, and like raindrops on grass.

2. My doctrine will smite the rebellious like heavy rain; but will be enjoyed with pleasantness by those who receive instruction, as the dew: my words will be like the down-falling rain of the wind that breathes upon the grass in the month of Marchesvan, and as the droppings of the latter rain which water the springing herbage of the earth in Nisan. [JERUSALEM. The doctrine of my Law will be sweet to the children of Israel as the rain, the word Of my mouth will be received by them with pleasantness as the dew, as the wind which breathes upon the herb, and as the drops of the latter rain that descend and water the herbage of the ground in Nisan.]

3. When I pronounce Adonai's name, give greatness to our G-d,

3. Woe to the wicked/lawless who make memorial of the Holy Name with blasphemies. Wherefore Mosheh, who was the Doctor of Israel, would not permit himself to pronounce the Holy Name until he had dedicated his mouth at the beginning of his hymn with eighty and five letters, making twenty and one words, and afterwards be spoke: In the Name of the Lord I invoke you, O house of Israel, to ascribe glory and greatness before our God. [JERUSALEM. Mosheh the prophet said: Woe to the wicked who make memorial of the Holy Name with blasphemies. For it is not possible even to one of the highest angels to utter that Name rightly until that they have said, Holy, Holy, Holy thrice. And from them did Mosheh learn not to utter that Name openly until he should have dedicated his mouth with twenty-one words which consist of eighty-five letters; and so explained he and said: Hear, you heavens, and I will speak; for it is the Name of the Lord. Mosheh the prophet said: O people of Israel, I invoke you, in the Name of the Lord, to give glory, praise, and highest exaltation unto God.]

4. The Almighty's works are flawless, for all His ways are just; A G-d of faithfulness without injustice; He is righteous and upright.

4. Mosheh the prophet said: When I ascended the mountain of Sinai, I beheld the Lord of all the worlds, the Lord, dividing the day into four portions; three hours employed in the law, three with judgment, three in making marriage bonds between man and woman, and appointing to elevate or to abase, and three hours in the care of every created thing: for so it is written: The Mighty One whose works are perfect, for all His ways are judgment, a faithful God before whom no iniquity/lawlessness comes forth, pure and upright is He. [JERUSALEM. (The same words to) three hours, uniting the marriage yoke of the husband to the wife . . . . a faithful God and true; falsehood is not before Him; He is just and upright in judgment.]

5. Destructiveness does not affect Him, it is His children's defect; a warped and twisted generation.

5. The beloved children have corrupted their good works, a blemish is found upon them; a perverse generation which have altered their works; so will the order of this world's judgment be altered upon them. [JERUSALEM. The children have corrupted their works, and not them only, but themselves also: they have so corrupted that the spot is upon them; a depraved and perverse generation which changes its order of this world will be changed upon it.]

6. Is it with Adonai that you deal this way? base people lacking wisdom. Is He not your Father, who made you His? He made you and gave you a base.

6. Can you indeed so requite the Name of the Word of the Lord, O foolish people, and receive the Law, yet not be made wise? Is He not your Father who bought you, who created you and established you? [JERUSALEM. Do you return this before the Lord, O people foolish and unwise? Is He not your Father who is in heaven, who bought you? He created and founded you.]

7. Remember world history, study the generational epochs. Ask your father and he will relate to you, your elders and they will tell you.

7. Remember the days of old; consider the years of every generation; read the books of the Law, and they will teach you, and the books of the Prophets, and they will tell you. [JERUSALEM. Be mindful of the days, the days of old, consider the years of one generation and another; ask your fathers who are greater in the Law than you, and they will teach you, the Sages, and they will tell you.]

8. When the Exalted One bequeathed nations, when He set apart the sons of man; He established the boundaries of peoples according to the number of B’ne Yisrael.

8. When the Most High made allotment of the world unto the nations which proceeded from the sons of Noach, in the separation of the writings and languages of the children of men at the time of the division, He cast the lot among the seventy angels, the princes of the nations with whom is the revelation to oversee the city, even at that time He established the limits of the nations according to the sum of the number of the seventy souls of Israel who went down into Mizraim. [JERUSALEM. When the Most High divided the nations by lot, and distinguished the languages of the children of men, He appointed the bounds of the peoples according to the number of the tribes of the B’ne Israel.]

9. Because [of] Adonai's portion, His people, Yaakov the cable of His heritage

9. And when the holy people fell to the lot of the Lord of all the world, Michael opened his lips and said: Let the good portion of the Name of the Lord's Word be with Him. Gabriel opened his lips with thanksgivings, and said, Let the house of Jacob be the lot of His inheritance. [JERUSALEM. Because the Lord's portion are His people, and the house of Jacob the lot of His inheritance.]

10. He found them in a wilderness country, in arid, shrieking desolation. He encircled them, He granted them understanding, He sheltered them like the pupil of His eye.

10. He found them dwelling in the wilderness, in the solitude, the place of howling demons and thorns, the place of thirsting; He overspread them with His seven glorious clouds; He taught them His Law; He kept them as the Shekinah keeps the apple of His eye. [JERUSALEM. He found them wandering in a desert land, in the solitude of a howling wilderness; He threw over them clouds of glory; His Shekinah taught them the Ten Words, watched over them, and kept them as the apple of His eye.]

11. Like an eagle who rouses his nest, fluttering over his young, He extends His wings, grasps them, He bears them on His wing.

11. As an eagle stirs up and cares for his nest, and hovers over his young, so did His Shekinah stir up the tents of Israel, and the shadow of His Shekinah overspread them; and as an eagle outstretches his wings over his young ones, bears them and carries them upon his wings, so bare He them and carried them, and made them dwell upon the strong places of the land of Israel. [JERUSALEM. As an eagle stirs up his nest, and carefully spreads out his wings, and takes and bears them with the strength of his wings.]

12. Adonai conducted them alone, without [opposition by] alien gods.

12. The Word of the Lord made them to dwell in His land, nor suffered any among them to be the followers of strange worship. [JERUSALEM. The Lord alone caused them to dwell, and none were among them who served with strange worship.] He made them to dwell in the strong places of the land of Israel,

13. He will transport them over the summit of the earth where they will consume the produce of the fields; and He will nurture them with honey of bedrock and oil of staunchest rock mass.

13. And gave them to eat of the goodly produce of His field, and nourished them with the honey of its fruits which grow even upon the rocks with the oil of its olive trees, and from branches (growing) out of the rocks. [JERUSALEM. He made them ride upon the high places of the earth, and gave them to eat of royal delicacies, and nourished them with honey out of the rock, and with oil from their olives (growing) out of the flinty stone of the rock.]

14. Butter-fat of cattle and milk of sheep with the fat of lambs, and rams native to Bashan and goats, with the fat of wheat kidneys, and the wine-flavored blood of the grapes will you drink.

14. He gave them rich butter of kine from the spoil of their kings, and the fat of the firstlings of the sheep from the prey of their sultans, with the choice rams and goats of the flocks of Mathnan. Mosheh the prophet said: If the people of Israel will observe the precepts of the Law, it is foretold that their wheat granary will be like the kidneys of oxen, and that from one bunch of grapes will come forth a kor of red wine. [JERUSALEM. Tender oxen and choice flocks, goodly fatlings, rams bred in Batenaia, and goats, with the richest of the wheat. Mosheh the prophet said: If the children of Israel will observe the precepts of the Law ... from one bunch they will drink a cup of wine.]

15. Yeshurun grew fat and rebelled, you grew fat, you have become thick, and are covered with fat; he forsook the G-d who made him, he insulted the Rock of his salvation.

15. But the house of Israel grew rich and wicked/lawless; they prospered much and possessed wealth, and forsook the worship of Elohim who created them, and provoked Him to anger who redeemed them. [JERUSALEM. But the house of Jeshuron ate and kicked; they became rich, and rebelled; they prospered, got wealth, and forsook the Word of God who had created them, and refused to worship the Almighty who had redeemed them.]

16. They incited His vengeance with strangers, with loathsomeness did they spite Him.

16. They moved Him to jealousy with strange worship, by their abominations they made Him angry. [JERUSALEM. They provoked Him to anger with their idols, by their abominations they made Him wroth]

17. They slaughtered to ineffectual demons, gods they did not know; novelties, lately arrived--- your forefathers were not awed by them.

17. They sacrificed to idols, resembling devils, in whom there is no profit, to idols which they had not known, new gods lately made, with which your fathers had nothing to do; [JERUSALEM. They sacrificed to demons in whom is no stability, idols which they had not known, lately formed, which your fathers remembered not.]

18. The Rock Who bore you, you disregarded; you forsook the Almighty Who delivered you.

18. But the adorable Strong One who created you have you forgotten; of the word of Elohim who strengthened you so often have you been forgetful. [JERUSALEM. The Almighty who created you ye have forgotten, and have forsaken the Word of God who gave you to be, and made you so many refuges.]

19. Adonai saw and was angered, by the spite of His sons and His daughters.

19. And when it was manifest before the Lord, He was wroth, provoked thereto by His beloved children who were called upon His Name son and daughters. [JERUSALEM. And it was manifest before the Lord, and He was angry, because the beloved children had provoked Him, even they who were beloved by Him as sons and daughters.]

20. He said, "I will hide My face from them, I will see what their end will be; for they are an upsetting generation sons who are devoid of breeding.

20. And He said, I will take away from them the favor of My countenance; it will be seen what will be the end; for they are a perverse generation, children who have not faithful obedience. [JER.USALEM And He said, I will surely turn away the favor of My countenance from them; I will see what will be in their latter end; for they are a perverse generation, children in whom is no faithful obedience.]

21. They have incited Me to vengeance with a non-god--- have spited Me with their idols; and I will incite them with a non-people, I will anger them with a faithless nation.

21. They have made Me jealous by that which is not God, they have angered Me by their vanities: I also will provoke them to jealousy by a people which has not been a people, by the foolish Babylonian people will I provoke them. [JER.USALEM They have moved Me to jealousy by their idols in which there is nothing whatever, they have provoked Me by their abominations; but I also will move them to jealousy by a people which is not a people, by a foolish nation will I anger them.]

22. For a fire will blaze in My anger, that will burn till the lowest grave; it will consume the land and its produce, and enflame the bases of mountains.

22. For an east wind strong as fire will go out before Me, and blaze in the might of My anger, and burn to the lowest hell; it will consume the land with its produce, and set the foundations of the mountains in flame. [JER. For a fire will come forth in the hour of My wrath, and burn to the lowest hell, devouring the earth and its fullness, and setting in flame the foundations of the hills.]

23. I will amass iniquity/lawlessness against them, I will deplete my arrows against them.

23. And when they dwell in Babel they will serve their idols; for I have spoken in My Word to array calamities against them, the plague-arrows of My vengeance to destroy them, [JERUSALEM. I have spoken in My Word to bring evil upon them, the arrows of My vengeance will I send among them:]

24. Bloated with hunger, and embattled with demons and slashed by Meriri; and the teeth of animals will I send against them along with the venom of dust-crawlers.

24. I will make them go into captivity in Media and Elam, in the captivity of Babel, the house of Agag who are like demons gaping with famine, and to corpses devoured by birds, and to stricken evil spirits of the noon, to Lillith and to spirits big with evil. And the Javanaee (Greeks) who bite with their teeth like wild beasts will I send against them, and will shake them by the hand of the Syrians venomous as basilisks, the serpents of the dust. [JERUSALEM. gaping with famine, devoured by unclean fowl, filled with evil spirits, even the teeth of the four kingdoms, which are like wild beasts, will I send among them, with the poison of serpents, the reptiles of the earth.]

25. From without, the sword will decimate, and from within chambers, terror; both lad and lass, suckling and aged man.

25. A people who will come from beyond the land of Israel will consume them with the stroke of the sword, and those who are left in the land of Israel will I throw into the terror of death, in the chambers here and there where they sleep; their young men will perish, their maidens, their sucklings, with their men and their elders. [JERUSALEM. In the street the sword will devour them; in the chambers where they sleep, the terrors of death; their young men and maidens, their infants and aged men.]

26. I thought, 'I will abandon them,' I would eliminate from mankind mention of them.

26. I have spoken in My Word to withhold from them My Holy Spirit; I will make them weak; as a man who reaps his field leaves but one upon the ground, so will I abolish their memory from the book of the genealogy of mankind; [JERUSALEM. I have spoken in My Word to bring wrath upon them, and to cause their memorial to fail from among men;]

27. Were it not for the enemy's amassed rage, lest their oppressors estrange; lest they say, 'Our armed might has prevailed, and not Adonai has performed all this.'

27. but for the wrath of the enemy, and that their oppressors would glorify themselves against Me, and say, Our hand has taken vengeance upon our adversaries, and all this has not been decreed by the Lord; [JERUSALEM. But that the wrath of the enemy would wax strong, that they could not prevail against their foes; and that they may not say, Our hand has avenged us on our adversaries, and it has not been done by the Lord;]

28. For those nations squander counsel, they lack intelligence.

28. for they are a people lost to good counsel and void of understanding. [JERUSALEM. for this people perish by evil counsels, and they are void of understanding.]

29. Were they wise they would grasp this, they would contemplate their ending.

29. O that they were intelligent in the Law, and that they understood what they will become in their latter end! [JERUSALEM. If Israel were but wise, learning the Law they would understand what will be in their latter end.]

30. How can one pursue a thousand, and two make ten thousand flee? Unless their Almighty [lit. rock] has dealt them away, and Adonai has delivered them?

30. How will one foe pursue a thousand of them, and two put ten thousand of them to flight, unless He who is their strength deliver them, and the Lord avenge them! [JERUSALEM. When Israel was diligent in the Law, and observed the commandments, one of them chased a thousand, and two of them put ten thousand to flight; but because they have sinned and vexed the Almighty to anger, He has left them to the hand of their enemies.]

31. For their mighty one is not like our Almighty, yet our enemies sit in judgement.

31. For the idols of the Gentiles are not as He who is the Strength of Israel; for the Strength of Israel, when they have sinned, brings punishment upon them; but when they stretch forth their hands in prayer, He answers and delivers them. But, the idols of the peoples of strange worships are of no use: but because we have provoked Him, and have not returned to His service, our adversaries are our witnesses and our judges. [JERUSALEM. For the confidence of the nations is not as our confidence; but because we have sinned and provoked Him to anger, our adversaries are made our judges.]

32. For their grapevine is of the grapevine of Sedom and from the fields of Amorah; their grapes are grapes of bitter herbs. clusters galling to them.

32. For the works of this people are like the works of the people of Sedom, and their evil counsels like those of the people of Amorah; their wicked/lawless thoughts are as serpents heads; bitter therefore to them is their punishment which makes desolate. [JERUSALEM. For the works of this people are like those of the people of Sedom, and their thoughts like those of the people of Amorah: their evil works make them desolate, and become bitter to them.]

33. Like caustic serpents' venom is their wine, and [like] the gall of adders, cruel.

33. Behold as the bitterness of serpents when they come forth from their wines, so will be the bitter cup of the curse which they are to drink in the day of their punishment, and cruel as the head of asps. [JER. For the poison of this people is like that Of serpents what time they drink wine, and their malice like the head of asps and cruel reptiles.]

34. Is this not sequestered with Me, sealed in My treasuries.

34. Are not their secret works all known before Me? Sealed and laid up Are they in My treasury! [JERUSALEM. Is not this the cup of punishment, mixed and ordained for the wicked/lawless, sealed in My treasuries for the day of the great judgment?] 

35. Vengeance is with Me, and will administer retribution at the time that they will stumble for the day of their calamity is close by, and destiny speeds towards them.

35. Vengeance lies before Me, and I will recompense them at the time when their foot will move to the captivity; for the day of their destruction is coming near, and the evil which is prepared for them makes haste. [JERUSALEM. Vengeance is mine: I am He who repays; in the time when the foot of the righteous/generous is moved; for the day of destruction for the wicked/lawless is near the fire of Gehinom. is prepared for them, and their punishment girds itself to come upon them.]

36. When Adonai administers justice against His people and He will reconsider about His servants; when He sees the power surging, and none are structured or fortified.

36. For the Word of the Lord adjudges in His mercy the judgment of His people Israel, and for the evil He has appointed upon His servants there will be repentance before Him; for He knows that in the time when they have sinned the stroke of their enemies will be heavy upon them, and help have passed away from their hands, and the faithful will have failed with their good works and be scattered and forsaken. [JERUSALEM. For the Lord Himself will adjudge the judgment of the people of the children of Israel, and comfort His righteous/generous servants; for it is manifest before Him that the hand of the righteous/generous will waver, and that they will be forsaken and cast down, with none to help or support them.]

37. He will say, "Where is their god the rock on which they relied for shelter?

37. And the enemy will say, Where is the fear of Israel, their Strength in whom they confided, [JERUSALEM. For the Gentiles will say, Behold, the God of Israel is strong in whom they put their trust;]

38. They ate the fat of their sacrifices, they drank the wine of their libation? Let them arise and help you, let them serve as your shield.

38. who ate the fat of their sacrifices, and drank the wine of their libations? Let Him now rise up and help you, let Him shield you by His Word. [JERUSALEM. they brought before Him the fat of their sacrifices, and the wine of their libations; let Him who (once) was over them as a shield rise up now and deliver them.]

39. Now observe! For it is I! I am the One! and no god matches Me; I put to death and make live, I smite and I heal and no one can rescue from My grasp.

39. When the Word of the Lord will reveal Himself to redeem His people, He will say to all the Gentiles: Behold now, that I am He who Am, and Was, and Will Be, and there is no other God beside Me: I, in My Word, kill and make alive; I smite the people of the Beth Israel, and I will heal them at the end of the days; and there will be none who can deliver them from My hand, Gog and his armies whom I have permitted to make war against them. [JER. See now that I in My Word am He, and there is no other God beside Me. I kill the living in this world, and make alive the dead in the world that comes; I am He who smites, and I am He who heals; and there is none who can deliver from My hand.]

40. For I will lift My hand heavenward, and I will say, 'I live forever.'

40. I have lifted My hand with an oath to heaven, and have said, As I exist, I will not abolish My oath forever. [JERUSALEM. For I have uplifted My hand with an oath to heaven, and said, I live, and My Word subsists forever:]

41. If I whet My saber to a gleam, and hold judgement in My grasp. I will wreak vengeance on My foes and My spiters will I pay.

41. If I whet my sword, as lightning it will prevail in the judgment of My hand. I will return retribution on them who afflict My people, and repay to their enemies the hire of their wickedness/lawlessness. [JERUSALEM. If I whet My sword as lightning, My right hand will prevail in judgment. I will render punishment upon the adversaries of My people, I will repay them for their evil/lawless deeds.]

42. I will make My arrows drunk with blood and My saber will consume flesh; for the blood of the slaughtered and the captives, for the original savagery of the enemy."

42. I will make My arrows drunk with the blood of their slain, and the captivity of their hosts shall be the punishment of My people's foes. [JERUSALEM. I will make My arrows drunk with their blood, and My sword shall consume their flesh; with the blood of the destroyers of My people, their captives, and the chieftains of their hosts.]

43. Let the nations extol His people for He will avenge the blood of His servants and wreak vengeance on His enemies and reconcile His land, His people.

43. Rejoice, you nations, (and) you people of Bet Israel; for the blood of His servants which was shed, He has avenged. He has kept (in mind) and returned just vengeance upon His adversaries, and by His Word will He make Atonement for His land, and for His people. [JERUSALEM. Let the Gentiles give praise before Him, let the people of Bet Israel glorify Him; for He has made inquisition for the trouble of His righteous/generous servants, and brought vengeance upon His enemies; for the sins of His people He smote the land; but He will make Atonement for the land, and for His people.]

44. Moshe came and he spoke all the words of this song in the hearing of the people; he and Hoshe'a, the son of Nun.

44. And Mosheh came from the tabernacle of the house of instruction, and spoke all the words of this hymn, in the hearing of the people, he and Jehoshua bar Nun. [JER. And Mosheh came and spoke all the praise of the words of this hymn in the hearing of the people, be and Hoshea bar Nun.]

45. When Moshe finished speaking all these words to all of Yisrael,

45. And Mosheh made an end of speaking all these words with all Israel, [JER. And Mosheh ended speaking all these words with all Israel,]

46. He said to them, "Focus your thoughts on all the statements that I am bringing to witness against you today; which you are to command to your sons to guard and to fulfill all the statements of this Torah.

46. and said to them: Apply your heart to all the words with which I bear witness to you this day, that you may dictate them to your children, so that they may observe and do all the words of this Law. [JER. and said to them: Set your heart unto all the words with which I bear witness to you this day, and which you will teach your children, that they may observe and do all the glorious words of this Law.]

47. For it is not a futile thing for you, for it is your life; and by this matter will you live long on the land that you are crossing the Yardein there to inherit."

47. For there is no vain word in the Law, unless to them who transgress it; for it is your life, and by this Word you will prolong days upon the land that you pass over Jordan to inherit. [JER. For it is not a vain word to you, because it is your life, and by this Word you will multiply days upon the land that you pass over Jordan to inherit.]

48. Adonai spoke to Moshe at the very height of that day, saying,

48.

49. "Go up to this Mount Ho'avorim, Mount Nevo, which is in the land of Moav, that faces Yericho; and see the land of Canaan that I am giving to B’ne Yisrael as inheritance.

49. And the Lord spoke with Mosheh on the seventh of the month Adar, on the same day, saying, It was when the Word of the Lord had said to him, Go up to this mount Ibraee, the mountain of Nebo, and he thought in his heart, and said, Perhaps this up-going will be like that to Mount Sinai; and he said, I will go and sanctify the people; but the Word of the Lord said to him, Not so at all, but, Go you up and view the land of Kenaan, which I have given to the children of Israel for an inheritance.

50. And die on the mountain upon which you are going up and be gathered unto your people, just as your brother Aharon died in Hor Hahor and was gathered unto his people.

50. And you will sleep in the mountain to which you go up, and be gathered to your people, even you, as Aharon thy brother hath slept in the mountain of Omanos, and has been gathered unto his people. Mosheh at once opened his mouth in prayer, and said, Lord of all the world, I entreat that I may not be as a man who had one only son, who being in captivity, he went and redeemed him with great price; he taught him wisdom and are, espoused him to a wife, planted for him a royal tower, built him a marriage house, prepared for him the bed, invited his companions, baked his bread, slew his victims, and mixed his wine; yet, when the time came for his son to make glad with his wife, and the guests were about to consecrate the feast; then was that man required to go to the house of judgment, before the king and be punished with the judgment of death; neither would the delay to execute his sentence that he might see the happiness of his son. So have I labored for this people; I have led them by Your Word out of Mizraim, and built for this people; I have taught them Your law built for them the tabernacle to Your Name; but now that the time has come to pass the Jordan, I am punished with death! Let it please You to withhold from me this sentence until I have passed the Jordan, to see the good of Israel before I die.

51. Because you were unfaithful to Me amid Bnei Yisrael at the waters of argument at Kodeish in the Tzin wilderness; because of [the fact] that you did not sanctify Me amid Bnei Yisrael.

51. The Lord of the world answered him, and said: Because you did prevaricate with My Word in the midst of the children of Israel, at the Waters of Contention at Rekem in the desert of Zin, and did not sanctify Me among them; [JERUSALEM. Because you were rebellious towards the Name of My Word, among the B’ne Israel, at the Waters of Contention in Rekem in the desert of Zin; forasmuch as you did not sanctify Me in the midst of them,

52. For from afar will you see the land but you will not come there to the land that I am giving to Bnei Yisrael."

52. Therefore you may look over against it, but will not enter into the land that I give unto the children of Israel. [JERUSALEM. therefore you may look over against it, but will not enter into the land which I give to the children of Israel.]

 

 

 

 

Ketubim: Targum Tehillim (Psalms) 145

 

JPS  TRANSLATION

TARGUM

1. A Psalm of praise; of David. I will extol You, my God, O King; and I will bless Your name forever and ever.

1. A psalm of David. I will exalt You, O my God the King, and I will bless Your name for ages upon ages.

2. Every day will I bless You; and I will praise Your name forever and ever.

2. Every day I will bless You and I will praise Your name for ages upon ages.

3. Great is the LORD, and highly to be praised; and His greatness is unsearchable.

3. Great is the Lord and very praiseworthy; and there is no end to His greatness.

4. One generation will laud Your works to another, and will declare Your mighty acts.

4. Each generation will praise Your work to the next, and they will tell of Your wonders.

5. The glorious splendor of Your majesty, and Your wondrous works, will I rehearse.

5. The splendor of the glory of Your majesty, and the words of Your wonders, I will speak.

6. And men will speak of the might of Your tremendous acts; and I will tell of Your greatness.

6. And they will utter the strength of Your fear, and they will tell of Your greatness.

7. They will utter the fame of Your great goodness, and will sing of Your righteousness/ generosity.

7. They will spread abroad the memory of Your abundant goodness, and they will praise Your generosity.

8. The LORD is gracious, and full of compassion; slow to anger, and of great mercy.

8. Compassionate and merciful is the Lord, putting away anger and doing many good things.

9. The LORD is good to all; and His tender mercies are over all His works.

9. The Lord is good to all, and His mercies are over all His works.

10. All Your works will praise You, O LORD; and Your saints shall bless You.

10. All your works will give You thanks, O Lord, and Your pious ones will bless you.

11. They will speak of the glory of Your kingdom, and talk of Your might;

11. They will utter the glory of Your kingdom, and will speak of Your might.

12. To make known to the sons of men His mighty acts, and the glory of the majesty of His kingdom.

12. To make known His powerful deeds to the sons of men, and the glorious splendor of His kingdom.

13. Your kingdom is a kingdom for all ages, and Your dominion endures throughout all generations.

13. Your kingdom is a kingdom of all ages, and Your dominion is in every generation.

14. The LORD upholds all that fall, and raises up all those that are bowed down.

14. The Lord supports all who have fallen, and lifts up all who are bowed down.

15. The eyes of all wait for You, and You give them their food in due season.

15. The eyes of all look hopefully to You, and You give them their food in its season.

16. You open Your hand, and satisfy every living thing with favor.

16. You open your hand, and satisfy the desire of every living thing.

17. The LORD is righteous/generous in all His ways, and gracious in all His works.

17. The Lord is just/generous in all His ways, and gracious in all His works.

18. The LORD is near unto all them that call upon Him, to all that call upon Him in truth.

18. The Lord is near to all who call on Him, to all who call on Him in truth.

19. He will fulfill the desire of them that fear Him; He also will hear their cry, and will save them.

19. He will do the will of those who fear Him, and He will hear their petition and redeem them.

20. The LORD preserves all them that love Him; but all the wicked/lawless will He destroy.

20. The Lord protects all who love Him, but He will destroy all the wicked/lawless.

21. My mouth will speak the praise of the LORD; and let all flesh bless His holy name forever and ever.

21. My mouth will speak the praise of the Lord, and all the sons of flesh will bless His holy name for ages upon ages.

 

 

 

Midrash Tehillim Psalms 145

 

PSALM ONE HUNDRED AND FORTY-FIVE

 

I. A Psalm of praise; of David. 1 will extol You, my God, O King; and 1 will bless Your name forever and ever (Ps. 145:1). Isaiah said: O Lord, You are my God, 1 will exalt You, 1 will praise Your name (Isa. 25:1), by which he meant: “Not without cause do I speak thus in praise of You: You have done wonderful things” (ibid.). And what wonderful things has He done? Those spoken of in the preceding chapter: And it will come to pass in that day, that the Lord will punish the host of the high heaven on high, and the kings of the earth upon the earth. And they will be gathered together, as prisoners are gathered in the dungeon, and will be shut up in the prison, and after many days will they be punished. Then the moon will be confounded, and the sun ashamed; for the Lord of hosts will reign in Mount Zion, and in Jerusalem, and before His elders will be glory (Isa. 24:21-23). In that day 1 will exalt You, I will praise Your name, for You have done wonderful things (Isa. 25:1), the wonderful things that You have done for us. Likewise, David said: 1 will extol You, my God, etc., not without cause, but for the promise You did make us—as in the preceding Psalm—that our sons like young plants will be well-grown (Ps. 144:12). That is, they will stand as straight as cedars, of which it is said “The trees of the Lord are full of sap; the cedars of Lebanon, which He has planted” (Ps. 104:16). Hence it is said that our sons like young plants will be well-grown: They will grow as steadily as cedars. And that our daughters may be as the polished corners of the Temple (Ps. 144:12): In that day will our daughters need to adorn themselves? Will they not gleam as if polished by pumice, and will they not be as ruddy as the blood upon the corners of the altar? Hence it is said that our daughters may be as the polished corners of the Temple.

 

Behold, we are taught that the height of men will equal the height of cedars. And whereby will they be fed? The Holy One, blessed be He, tells us: Out of such a full garner as is spoken of in the verse, that our garners may be full, according all manner of store (ibid. 144:13), and in another verse You will eat old store long kept (Lev. 26:10).

 

That our sheep may bring forth thousands, and ten thousands in our fields (Ps. 144:13) : impossible for them to do so now, for Scripture says, Your servant kept his father's sheep, and there came a lion, and a bear, and took a lamb out of the flock (I Sam. 17:34), and thus the flocks cannot increase. But one day, the wolf and the lamb will feed together (Isa. 65:25). Hence it is said That our sheep may bring forth thousands, and ten thousands in our fields.

 

Another comment: Who are the sheep? Israel, to whom it was said And you My sheep, the sheep of My pasture, are men, and 1 am your God (Ezek. 34:31). Hence it is said That our sheep may bring forth thousands, and ten thousands in our fields.

 

That there be no decay, no leading into captivity, and no outcry in our streets (Ps. 144:14). For he that causes the cry of mourning in the streets and causes tears to be shed is the angel of death, the destroyer. But one day there will be no outcry in our streets. Then, Again will old men and old women sit in the broad places of Jerusalem, every man with his staff in his hand for very age (Zech. 8:4). Hence it is said No outcry in our streets, for The broad places of the city will be full of boys and girls playing in the broad places thereof (Zech. 8:5). And because the Holy One, blessed be He, will bring about all these things for Israel, therefore Happy is the people that is in such a case (Ps. 144:15).

 

And when You will bring about all these things for us, we will praise and extol You for all the wonders You do for us and has done for us. Hence 1 will extol You, my God, O King; and 1 will bless Your name forever and ever. Of yore Israel extolled the Holy One, blessed be He, saying Lord, Your hand was lifted up (Isa. 26:11); even as they extolled Him at the Red Sea, saying Sing unto the Lord, for He is highly exalted. The horse and his rider has He thrown into the sea (Ex. 15:1), so will they extol Him again, saying, Exalt you the Lord our God (Ps. 99:5). Hence it is said 1 will extol You, my God, O King (Ps. 145:1). One day it will not be as it is today, when, if He does wonders for Israel they sing His prauise, but if He does not, they do not sing His praise. In the time-to-come Israel will never cease singing, but will ceaselessly sing praises and blessings, as it is said: And I will bless Your name forever and ever (ibid.). We will have no vocation other than blessing You with new blessings. So Scripture says: Blessed be the Lord, who daily loads us with benefits, even the God of our salvation (Psalm 68:20).

 

 

Ashlamatah: Isaiah 1:2-9, 16-27   

 

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 you, make you clean, put away the evil of your doings from before Mine eyes, cease to do evil;

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, ye 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, thy 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 counsellors 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}

 

 

 

Special Ashlamatah: Isaiah 60:1-22

 

1. Arise, shine, for your light is come, and the glory of the LORD is risen upon you.

2. For, behold, darkness will cover the earth, and gross darkness the Gentiles; but upon you the LORD will arise, and His glory will be seen upon you.

3. And nations will walk at your light, and kings at the brightness of your rising.

4. Lift up your eyes round about, and see: they all are gathered together, and come to you; your sons come from far, and your daughters are borne on the side.

5. Then you will see and be radiant, and your heart will throb and be enlarged; because the abundance of the sea will be turned unto you, the wealth of the nations will come unto you.

6. The caravan of camels will cover you, and of the young camels of Midian and Ephah, all coming from Sheba; they will bring gold and incense, and will proclaim the praises of the LORD.

7. All the flocks of Kedar will be gathered together unto you, the rams of Nebaioth will minister unto you; they will come up with acceptance on Mine altar, and I will glorify My glorious house.

8. Who are these that fly as a cloud, and as the doves to their cotes?

9. Surely the isles will wait for Me, and the ships of Tarshish first, to bring your sons from far, their silver and their gold with them, for the name of the LORD your God, and for the Holy One of Israel, because He has glorified you.

10. And aliens will build up your walls, and their kings will minister unto you; for in My wrath I smote you, but in My favour have I had compassion on you.

11. Your gates also will be open continually, day and night, they will not be shut; that men may bring unto you the wealth of the Gentiles, and their kings in procession.

12. For that nation and kingdom that will not serve you will perish; yea, those nations will be utterly wasted.

13. The glory of Lebanon will come unto you, the cypress, the plane-tree and the larch together; to beautify the place of My sanctuary, and I will make the place of My feet glorious.

14. And the sons of them that afflicted you will come bending unto you, and all they that despised you will bow down at the soles of your feet; and they will call you The city of the LORD, the Zion of the Holy One of Israel.

15. Whereas you have been forsaken and hated, so that no man passed through you, I will make you an eternal excellence, a joy of many generations.

16. You will also suck the milk of the Gentiles, and will suck the breast of kings; and you will know that I the LORD am your Saviour, and I, the Mighty One of Jacob, your Redeemer.

17. For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron; I will also make your officers peace, and righteousness/generosity your magistrates.

18. Violence will no more be heard in your land, desolation nor destruction within your borders; but you will call your walls Salvation, and your gates Praise.

19. The sun will be no more your light by day, neither for brightness will the moon give light unto you; but the LORD will be unto you an everlasting light, and your God your glory.

20. Your sun will no more go down, Neither will your moon withdraw itself; for the LORD will be your everlasting light, and the days of your mourning will be ended.

21. Your people also will be all righteous/generous, they will inherit the land for ever; the branch of My planting, the work of My hands, wherein I glory.

22. The smallest will become a thousand, and the least a mighty nation; I the LORD will hasten it in its time. {S}

 

 

Midrash of Matityahu (Matthew) 28:1-10

 

1.      Now on Motze Shabbat, near dawn of one of the Shabbaton, Miriam of Migdal and the other Miriam HaLevi came to take a look at the tomb.

2.      And behold! There became a great earthquake, for a messenger of Ha-Shem having come down out of the heavens, and having come near, rolled aside the entrance boulder and sat on it.

3.      His appearance was as lightning, and his clothes as white as snow.

4.      And those keeping guard shook from fear of him and they became like dead men.

5.      Replying the messenger said to the women, “Do not be frightened, for I know that you are looking for Yeshua, who was crucified.

6.      He is not here; for he is risen, as he said. Over here, see the place where the Master lay.

7.      Then go quickly and tell his Talmidim, he is risen from the dead. Look! He is going before you into the Galil; you will see him there. Behold, I have told you.”

8.      Having gone away from the sepulchre quickly with fear and great rejoicing, they ran to announce it to his Talmidim.

9.      Then look! Yeshua met them saying, “Shalom! Ha-Shem will save you!” So they having come near, prostrated and paid obeisance to him.

10.   Yeshua said to them, “Do not be afraid! Go innocuously and announce to my brothers that they should go away into the Galil and they will see me there.”

 

 

Pirke Abot: II:4

 

“He (R. Hillel) used to say: A boor cannot be sin-fearing and an ignoramus cannot be pious; a bashful person cannot learn and a quick tempered person cannot teach. Not everyone who increases belongings is wise and in a place where there are no [Royal] men, try to be a [Royal] man.

 

Furthermore, he once saw a skull floating on the water. He said: because you drowned [others] you were drowned and ultimately those who drowned you will be drowned.

 

Abarbanel on Pirke Abot

By: Abraham Chill

Sepher Hermon Press, Inc. 1991

ISBN 0-87203-135-7

(pp. 109-113)

 

Hillel continues to show his preference for Rabbi Yehudah HaNasi who viewed Torah as the exclusive criterion for Jewish living. A person who is empty-headed and is not filled with Torah can never know the meaning of the fear of sin; the ignorant can never know the significance of piety. According to Abarbanel, the Hebrew word “BUR” in our Mishnah means one who is void of any intellectual or practical knowledge. The term, “SEDEH BUR” (a wild field), describes a field which has never been sown, like this person who has never learned anything. The term “AM HA-ARETZ” indicates a person who has DEREKH ERETZ, i.e., secular knowledge and understanding, but is lacking in Torah wisdom. The former does not possess the intellectual capacity to realize the consequences of sinfulness; the latter cannot attain a superior status of piety without Torah to guide him. Neither can attain a measure of spiritual dignity without the Torah to uplift him.

 

Now that the essentiality of Torah has been established, Hillel, according to Abarbanel's interpretation, continues: Bashfulness can be a deterrent in acquiring Torah wisdom. How can one passionately seek to learn Torah which will elevate him to spiritual heights and yet be reticent to seek this knowledge from whatever source he can find. This was inferred by the sages of the Talmud (Berakhot 63b) who said that he who is prepared to demean himself in his search for Torah knowledge will, in the long run, will find himself on a high intellectual plateau.

 

In addition, since the study of Torah constitutes human perfection, a teacher must be generous and give of his knowledge unstintingly. It is, therefore, unthinkable that one who is quick-tempered should teach. He cannot claim to be Torah-inspired while demonstrating a fault that is contrary to the Torah which he claims to represent.

 

It is commonly accepted that scholars in general are in need of contact with each other by creating dialogues, establishing seminars and communicating with each other in many ways. Only in this manner can they develop, advance and achieve. When one scholar makes a significant contribution, all others benefit by it. So it is with Torah learning. Studying together and teaching each other are the components that make for outstanding Talmudic scholars. However, at times, one may find oneself isolated, incommunicado and bereft of any scholastic dialogue with others. Even then, according to Abarbanel, Hillel urges us that at a time where there are no men (i.e., Torah Scholars) strive to be a [Royal] man (of wisdom) by yourself.

 

Finally, on the subject of poetic justice — “Because you drowned others, others have drowned you” — Abarbanel has the following to say: One may not argue that if A drowned B it becomes apparent that B was a murderer and deserve the penalty of capital punishment which A administered. A was simply God's messenger in carrying out His decree. If that be the case, why should A be threatened with retaliation by drowning? The answer to this is: The motivation of A in performing — unknowingly — God's will was not part of his mission. A's crime was self-motivated. He drowned B simply because he decided to. In that case retribution is inevitable.

 

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

 

Miscellaneous Interpretations

 

Rashi (R. Shelomo ben Yitzhaq, Troyes, France – 1040 – 1105): On the scale of knowledge and righteousness/generosity, a boor stands at the bottom because he is bereft of any intelligence, and, therefore, cannot fear sin since he does not know what sin means. A step above him is the unlearned. He has some intelligence and is intellectually prepared to know what sin is all about.

 

A shy person will never advance scholastically since he is afraid to ask. Inquiry is a basic component of scholarship. It is self evident that a teacher who has no patience is ineffective.

 

Rashi shows a liberal leaning towards culture in general when he comments on, “Not everyone who increase belongings is wise.” The business man should not only be well-trained in finances, but should have a broad scope of other intellectual disciplines.

 

Finally, on Hillel's last preachment that “Where there are no men, strive to be a [Royal] man,” Rashi proposes that one must become active in communal affairs at the cost of Torah study, but not if there are others to do the work.

 

Rabbenu Yonah (Yonah ben Abraham Gerondi – Barcelona, Spain; 1200 – 1236): sees the boor as a hopeless case. He has no intelligence and acts accordingly. The unlearned has potential and ability but lacks the extra motivation and push to elevate himself. He cannot be a Hasid. He would rather drift with the current. Regarding reticence, Rabbenu Yonah is clear that in every aspect of life humbleness is a noble virtue except in the case of Torah study. A man must not say, “How dare an ignoramus like myself challenge the statement of the scholar?” Such a person will never realize any progress in his studies.

 

Then, again, the one who is greatly active in business and, consequently, has little time for Torah will make no great strides in his scholarship. The maxim of Hillel, “Be a [Royal] man where there are no other men,” simply implies that where there are no other people to point out to you your faults, be astute enough to indulge in some self-critique.

 

Finally, on the subject of killing the killer, Rabbenu Yonah spells out in unmistakable terms that the underlying theme of this Mishnah is the principle that no one may take the law into his own hands. There are courts and judges. It is for them to determine who is to be executed.

 

Midrash Shemuel (R. Shemuel ben Yitzhak de Uceda – Safed, Israel ; 1540- ?): At first glance, we may perceive a difference of opinion between Hillel in our Mishnah and the pronouncement of Rabbi Hanina ben Dosa (Chapter III, Mishnah 9) where we are told that everyone whose fear of sin precedes his wisdom, his wisdom endures. Hillel seems to think that wisdom comes before fear of sin. Midrash Shemuel proceeds to offer a compromise: It is true that the top priority of the Jew should be to fear God. However, if he wishes to maintain that state of righteousness/generosity he must engage in study so that he will understand and appreciate the significance of his religiosity. He bolsters this thesis with an incident involving Rabbi Akiva in the early stage of his career. Rabbi Akiva once boasted to his masters that he discovered a corpse on the road and carried it to a graveyard to be buried. Whereupon, his teachers condemned him with the words, “With every step you took to the cemetery, you spilled innocent blood.” Rabbi Akiva was unaware of the ruling that an unattended corpse takes possession of the ground upon which it is laying. He should have buried it there no matter upon whose property it was. Because Rabbi Akiva at that time was ignorant, he could not boast of his great righteousness/generosity.

 

Midrash Shemuel then softens his censure of the boor and the unlearned by pointing out that there are three reasons why there is ignorance. Firstly, a person may be sincerely and genuinely humble so that he cannot bring himself to ask and inquire, thus remaining illiterate. This is the shy person. Secondly, his instructor may have been frighteningly impatient, thus intimidating him. Then there is the active business man whose time is so consumed by his affairs that he has no time for Torah. But do we not find men who are tycoons and do find time for study? History is replete with such outstanding personalities. To this, Hillel replies, “Not everyone who is engaged in business will grow wise.” Of course, there are extraordinary individuals who can handle high finance and profound Torah study. Not everyone is that gifted.

 

There are those who would sincerely prefer to study Torah and lead an exemplary Jewish life, but they are afraid of the derision of the community. Society can sometimes be cruel and make life uncomfortable for a sensitive person. In this context, Hillel exhorts, “Where there are no men (to appreciate your lifestyle) endeavour to be [a Royal] one.”

 

In the last interpretation of this Mishnah, Midrash Shemuel defends religion against the attacks of secularism. Here, Hillel opines that the skull he observed floating on the water belonged to one who decapitated another, and that eventually the one that caused this beheading would suffer the same fate. Secularists could take the position that if the skull of A was floating, it was not necessarily because B decapitated him. The person to whom the skull belonged may have died a natural death.

 

The contents of our Míshnah, however, point to a different conclusion. Had the Míshnah stated, “Because you killed somebody, you will be killed,” the position of the secularists would have some merit. However, the Míshnah goes into details: Not only was someone killed, but he was beheaded. In addition, the Míshnah assures us that the same punishment will be accorded to the criminal who will die and also be decapitated. This cannot be considered an accidental death; God's hand guided it.

 

What disturbs Midrash Shemuel more than anything else is the question: If we are to follow Hillel's thesis we must conclude that from the times of Cain and Abel until our very own day no criminal has ever died a natural death because in a retrogressive pattern every criminal was destined to die the same death as he meted out to his victim. Midrash Shemuel demonstrates his modesty by confessing that he has no answer to this problem.

 

Rabbi Moshe Alshakhar (Spain, Tunis, Cairo, Jerusalem 1466-1542): When asked by the community to serve in a position of leadership, do not assume a false sense of modesty, by arguing that you are not qualified. “Where there are no men, strive to be a [Royal] man.”

 

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

 

Some Questions to Ponder:

 

1.      Our Mishnah states: “in a place where there are no [Royal] men, try to be a [Royal] man.” The Hebrew word for “Royal Man” is “ISH.”

 

a.      What is the Scriptural definition and given characteristics of a “Roral Man”?

b.      What in your opinion does this Mishnah means with the statement: “in a place where there are no [Royal] men, try to be a [Royal] man.” The Hebrew word for “Royal Man” is “ISH”?

c.      Where does the Nazarean Codicil reach the same concept?

 

2.      Our Mishnah states: “A boor cannot be sin-fearing.”

a.      What happens when a “boor” decides to be a leader or pass as a Torah Teacher?

b.      What would be the motivation for a “boor” to want to be a leader or a Torah Teacher?

c.      Where does the Nazarean Codicil teaches that a “boor” can’t be “sin fearing”?

d.      If “sin is the transgression of the Law” as Hakham Yochanan teaches, why are the categories “boor” and “sin fearing” mutually incompatible?

 

3.      Then the Mishnah follows with: “and an ignoramus (Heb. “Am Ha’Aretz”) cannot be a Chasid.”  

a.      Why can’t an “ignoramus” be “Chasid”?

b.      Is the Xtian concept of a “pious man” the same as the Hebraic “Chasid”?

c.      A Chasid is often associated in the Scriptures and in Judaism with “working miracles,” “profound insight,” and “prophecy.” What does this have to say about modern “prophets/prophetesses” and modern “miracle workers”?

d.      Where in the Nazarean Codicil do we find textual support for the notion that an “Am Ha’Aretz cannot be a Chasid?

 

4.      The Mishnah goes on to say: “Not everyone who increases belongings is wise.”

a.      Why is “wisdom” rarely associated with “increase in belongings”?

b.      Does this mean that “a wise man” has to be very poor?

c.      Melekh Shlomoh (King Solomon) was both most wise and very rich, on the other hand R. Hillel was most wise and very poor. What truth does this teach us?

 

 

 

The Hakham Recommends A Good Book For Your Personal Library:

 

 

Entering The High Holy DaysEntering The High Holy Days: A Complete Guide to the History, Prayers, and Themes

by Reuven Hammer

Jewish Publication Society, 2005

 

The High Holy Days - Rosh Hashanah and Yom Kippur - are for many Jews the highlight of the Jewish year, as well as the occasion for perhaps their only visit to their congregation for worship. The liturgy for the Days of Awe is also the longest and most complex of the year. Unfortunately, a large number of worshippers have only an incomplete understanding of the holidays' significance. Provides needed historical background and also interprets the ideas, practices, and liturgy that lend Rosh Hashanah and Yom Kippur contemporary relevance to today's Jews.(256 Pages)

 

 

 

UB’Sefer Chayim Hakat’bi V’T’Chatemu!

 

May you be inscribed and sealed in the Book of Life!

 

Shabbat Shalom!

 

Hakham Dr. Yosef ben Haggai