Esnoga Bet Emunah - 227
Millset Chase -
Telephone: (210) 277 8649 -
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Three and 1/2 year
Lectionary Readings |
Second Year
of the |
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Ellul 23, 5766 – September
15/16, 2006 |
Fifth Year of
the Shemittah Cycle |
Saturday, September 16, 2006 – Havdalah 8:14 PM
Saturday,
September 16, 2006 – Havdalah 6:15 PM
Saturday, September 16, 2006 – Havdalah 7:34 PM
For other places see: http://chabad.org/calendar/candlelighting.asp
Shabbat Nachamu 7
- Seventh Sabbath of the Consolation of Israel; and
Shabbat Mevar’chin
HaChodesh Tishri – Anoucement of the New Moon of the month of Tishri
Next Shabbat: Rosh
HaShanah (New Year – Festival of Trumpets)1st Day
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Shabbat |
Torah Reading: |
Weekday Torah Reading: |
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רְאֵה,
קָרָאתִי |
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“R’eh
Qarati” |
Reader
1 – Sh’mot 31:1-15 |
Reader
1 – Sh’mot 32:15-17 |
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“See,
I have called” |
Reader
2 – Sh’mot 31:6-11 |
Reader
2 – Sh’mot 32:18-20 |
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“Mira, Yo he llamado” |
Reader
3 – Sh’mot 31:12-14 |
Reader
3 – Sh’mot 32:21-24 |
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Sh’mot (Exodus) 31:1 – 32:14 |
Reader
4 – Sh’mot 31:15-17 |
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Ashlamatah: Isaiah 43:7-15, 21 |
Reader
5 – Sh’mot 31:18 – 32:6 |
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Special: Isaiah 61:10 – 63:9 |
Reader
6 – Sh’mot 32:7-10 |
Reader
1 – Sh’mot 32:25-27 |
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Psalm 65 |
Reader
7 – Sh’mot 32:11-14 |
Reader
2 – Sh’mot 32:28-30 |
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Pirke Abot 6:5- |
Maftir – Sh’mot 32:11-14 |
Reader
3 – Sh’mot 32:31-35 |
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N.C.: Matityahu 11:1-6 |
Isaiah 60:1-22 |
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Roll
of Honor:
This Torah commentary comes to you
courtesy of His Honor Paqid Adon Hillel ben David and most beloved family, and
that of Her Excellency Giberet Sarai bat Sarah and beloved family, as well as
that of His Excellency Adon Barth Lindemann and beloved family and that of His
Excellency Adon John Batchelor and beloved wife, and that of His Excellency
Adon Ezra ben Abraham and his beloved wife Giberet Karmela bat Sarah. For their
regular and sacrificial giving, providing the best oil for the lamps, we pray
that G-d’s richest blessings be upon their lives and those of their loved ones,
together with all Yisrael, amen ve amen! Also a great thank you to all who send
comments to the list about the contents and commentary of the weekly Seder.
If you want to subscribe to our list
and ensure that you never loose any of our commentaries, or would like your
friends also to receive this commentary, please do send me an E-Mail, with your
E-Mail or the E-Mail addresses of your friends.
Coming Festivals:
Rosh Ha-Shanah (New Year – Feast of Trumpets) – September 22-24, 2006
See: http://www.betemunah.org/teruah.html
http://www.betemunah.org/shofar.html ; http://www.betemunah.org/knowday.html
Yom HaKippurim (Day of Atonements) – October 1-2, 2006
See: http://www.betemunah.org/awesome.html
http://www.betemunah.org/kippur.html ; http://www.betemunah.org/atonemen.html ;
Sukkoth (Tabernacles) – October 6-15, 2006
See: http://www.betemunah.org/succoth.html
http://www.betemunah.org/hoshana.html ; http://www.betemunah.org/shemini.html
Targum Pseudo Jonathan for: Sh’mot (Exodus) 31:1 –
32:14
XXXI. And the Lord spoke with Mosheh, saying, Look, Mosheh, I have called by name the good Bezalel bar Uri bar Hur, of the tribe of Jehudah, and have filled him with the Spirit of holiness from before the Lord, in wisdom and in intelligence, in knowledge, and in all workmanship; to think in their thoughts so as to work (perfectly) in gold, and in silver, and in brass; and in the cutting of jewels for their insetting, and in the carving of woods, to make all manner of work. [JERUSALEM. See, Mosheh, behold, I have anointed and called by a good name Bezalel.] And, behold, I have appointed with him Ahaliab bar Achisamah, of the tribe of Dan; and in the heart of every one wise hearted I have added the Spirit of wisdom, that they may perform all whatever I have commanded you. The tabernacle of ordinance, and the ark of the testimony and the mercy seat which is over it; and all the vessels of the tabernacle; and the table, and all its vessels; and the altar of sweet incense, and the altar of burnt offering, and all its vessels; and the laver, and its foot; and the vestments for ministration, the holy vestments of Aharon the priest, and the vestments of his sons for ministry; and the oil of anointing; and the sweet incense for the sanctuary; even all whatever I have commanded you, they will make.
And the Lord spoke with Mosheh, saying, Also, speak you with the sons of Israel, saying, You will keep the day of My Sabbaths indeed; for it is a sign between My Word and you, that you may know that I am the Lord who sanctify you. You will keep the Sabbath, because it is holy to you; whosoever profanes it, dying he shall die; whosoever does work therein, that man will be destroyed from his people. Six days you will do work; but the seventh day is Sabbath, the holy Sabbath before the Lord. Whosoever does work upon the Sabbath, dying he will die, by the casting of stones. The sons of Israel will therefore keep the Sabbath, to perform the delightful exercises of the Sabbath; (it is) for your generations an everlasting statute; between My Word and the sons of Israel it is a sign for ever. For in six days the Lord created and perfected the heavens and the earth; and in the seventh day He rested and refreshed.
And He gave to Mosheh, when He had finished to speak with him in Mount Sinai, the two tablets of the testimony, tablets of sapphire-stone from the throne of glory, weighing forty sein, inscribed by the finger of the Lord.
XXXII. But the people saw that Mosheh delayed to come down from the mount, and the people gathered together unto Aharon, when they saw that the time he had appointed to them had passed; and Satan had come, and caused them to err, and perverted their hearts with pride. And they said to him, Arise, make us gods that will go before us; for as for this Mosheh the man who brought us up from the land of Mizraim, he may have been consumed in the mountain by the fire which flames from before the Lord, (and) we know not what has befallen him in his end. And Aharon said to them, Deliver the golden rings that are in the ears of your wives, your sons, and your daughters, and bring them to me. And their wives denied themselves to give their ornaments to their husbands; and all the people at once delivered up the golden rings which were in their ears, and brought them to Aharon. And he took them from their hands, and bound them in a wrapper, and wrought it with a tool, having made a molten calf; and he said, These, Israel, are your gods, which brought you forth from the land of Mizraim. For Aharon had seen Hur slain before him, and was afraid; and he built an altar before him, and Aharon cried with doleful voice, and said, Let there be a feast before the Lord tomorrow, of the sacrifice of the slain of these adversaries who have denied their Lord, and have changed the glory of the Shekinah of the Lord for this calf. [JERUSALEM. And Aharon saw Hur slain before him, and was afraid; and he built an altar before him, and Aharon cried and said, A feast.] And on the day following, they arose, and sacrificed burnt-offerings; and the people sat around to eat and to drink, and rose up to disport themselves with strange service. [JERUSALEM. And they rose up to disport themselves with strange service.]
And the Lord said to Mosheh, Descend from the greatness of your honor; for I have not given you greatness except on account of Israel. But now your people, whom you did bring up from the land of Mizraim, have corrupted their works; quickly have they declined from the way which I taught them in Sinai, (that) you will not make yourselves image, or figure, or any similitude; for now have they made to them a molten calf, and have worshipped it, and sacrificed to it, and proclaimed before it, These are your gods, Israel, which brought you up from the land of Mizraim. And the Lord said to Mosheh, The pride of this people is manifest before Me, and, behold, it is a people of hard neck. And now, cease from your prayer, and cry not for them before Me; for I will let My anger burn like strong fire against them, and consume them, and I will make you a great people.
And Mosheh was shaken with fear, and began to pray before the Lord his God; and he said, wherefore should Your wrath, O Lord, prevail against Your people whom You did bring up from the land of Mizraim, with great power and with a mighty hand. Why should the Mizraee who are remaining say, It was for evil that He led them out, to kill them among the mountains of Tabor and Hermon, and Sirion and Sinai, and to destroy them from the face of the earth? Turn from Your strong anger, and let there be relenting before You over the evil that You have threatened to do unto Your people. Remember Abraham, and Izhak, and Israel, Your servants, to whom You did swear in Your Word and did say to them, I will multiply your children as the stars of the heavens, and all this land of which I have told you will I give to your sons, and they will inherit for ever. And there was relenting before the Lord over the evil which He had thought to do unto His people.
Midrash Tanhuma Yelammedenu for: Sh’mot (Exodus) 31:1
– 32:14
12. And the Lord spoke unto Moses, saying: “See, I have called by name Bezalel” (Exod. 31:1). Solomon said: Whatsoever comes into being, the name thereof was given long ago, and it is foreknown what man is (Eccles. 6:10). Scripture also says elsewhere in reference to this: Who has wrought and done it? He that called the generations from the beginning (Isa. 14:4). The Holy One, blessed be He, declared:
When I determined at the very beginning of time to build the Sanctuary, I already announced his name, and made his name known. And it is foreknown what man is. Even when the first man was a lifeless mass, the Holy One, blessed be He, showed him all the righteous/generous men who would descend from him. Some hung from his head, others were suspended from his hair, and still others from his neck, his two eyes, his nose, his mouth, his ears, and his arms. Proof of this is in the fact that when Job complained against his Creator, saying: O that I knew where I might find Him, that I might come even unto His seat! I would order my cause before Him, and fill my mouth with arguments. I would know the words which He would answer me, and understand what He would say unto me (Job 23:3-5). The Holy One, blessed be He, replied to him: Where were you when I laid the foundations of the earth? (ibid. 38:4). R. Simeon the son of Lakish maintained: Where were you is written because the Holy One, blessed be He, was in fact asking Job: Where were you suspended from the first man? Was it from his head, his hair, his neck, his eyes, or from one of his limbs?
The Holy One, blessed be He, also revealed to Adam that Abraham would descend from him, and that his descendants would go down to Egypt and become enslaved. He revealed to him Moses appearing and redeeming them, Joseph feeding the tribes, Moses anointing the priests, the prophet Samuel anointing the king, Joshua leading them into their land, David laying the foundation of the Temple, and Solomon erecting it. He disclosed to him Athaliah, the mother of Ahaziah, and her children removing the nails from the Temple, Jehoiada replacing them, Amon erecting idols, Josiah destroying them, Nebuchadnezzar demolishing the Temple, Darius rebuilding it, and Bezalel erecting the Tabernacle. Hence, I have called by name Bezalel; that is to say, his name was known previously, and He had called him at the time of Adam. Therefore, Who has wrought and done it? He that called the generations from the beginning (Isa. 41:4).
13. Bezalel the son of Un (Exod. 31:2). He was one of the seven descendants of Adam called by various names. Jesse was called by four names, Bezalel by six, Joshua by eight, Elijah by four, Moses by seven, Mordecai by eight, and Daniel, Hananiah, Mishael, and Azariah by four. Elijah was known by four names. R. Eleazar the son of Pedat said: He was called a man of Jerusalem, of the tribe of Benjamin, one who dwelt in the chamber of hewn stones in the Temple (i.e., he was a member of the Sanhedrin), and he came from a great city in Judah. He had a share in the land of two tribes, and in five localities in Benjamin, as it is said: And Zela, Elaph, and the Jebusite—the same is Jerusalem, Gibeath; and Kiriath (Josh. 18:28), and three in Judah: Zenan, and Hadashah and Migdal-Gad (ibid. 15:37). He was called Zenan because he was a zinah (“buckler,” i.e., protector of Israel), Hadashah because God would restore (mehadesh) it in the time-to-come; Migdal-Gad because from there the Holy One, blessed be He, would destroy (magdid) their dwelling places and lay the foundations of the nations of the world.
Elijah was called by four names in the Book of Chronicles: And Jaareshiah, and Elijah, and Zichri, were the sons of Jeroham (I Chron. 8:27). Elijah was called Jaareshiah because at the time that the Holy One, blessed be He, became angry and shook (mar’ish, “quake”) His world, Elijah arose and reminded (mazkir) Him of the merit of the fathers. He then showed mercy (merahem). Hence it is written: Jaareshiah, Elijah, and Zichri were the sons of Jeroham. Hence he had four names.
Bezalel was called by six names. From his genealogy listed in the Book of Chronicles you learn that he was descended from the tribe of Judah, as is said: And the Sons of Judah: Perez, Hezron, and Carmi, and Hur and Shobal. And Reaiah the son of Shobal begot Jahath, etc. (ibid. 4:1—2). Now Hezron was in fact the grandson of Judah, as it is said: And the sons of Perez were Hezron and Hamul (Gen. 46:12), and it is also written: And after that Hezron was dead in Caleb-ephrath, then Abiah Hezron’s wife bore him Ashhur (I Chron. 2:24). Can a man die within another man that it should say: And after that Hezron died in Caleb? This must mean that after Hezron died Caleb came to Ephrath, who was in fact Miriam, through whom Israel increased and multiplied, as it is written: And Azubah died, and Caleb took unto him Ephrath, who bore him Hur. And Hur begot Uri, and Uri begot Bezalel (ibid., vv. 19—20). And Reaiah the son of Shobal begot Jahath; and Jahath begot Ahumai, and Lahad (ibid. 4:2).
Bezalel was the name by which his mother and his people called him, but the Holy One, blessed be He, called him by other terms of endearment, because of the Sanctuary. He was called Reaiah because the Holy One, blessed be He, made known to all (hirah) the Israelites that he was destined from the very beginning to erect the Tabernacle; Shobal because he would erect a dovecot for God (shobek-el); Jahath because he instilled fear (hatito) of God in the Israelites; Ahumai because he united (ihah) God and Israel; Lahad because he brought glory (hod) and splendor through the Tabernacle, which was the glory of Israel.
R. Abba the son of Hiyya said: He was called Lahad because the lowliest (hadal) of the tribes was associated (in the building of the Tabernacle) with him. He was Oholiab the son of Ahisamach, of the tribe of Dan. R. Hanina the son of Pazzi said: No tribe was greater than Judah, and none was more lowly than Dan, which descended from one of the maidservants, as it says: And the sons of Dan: Hushim (Gen. 46:23). The Holy One, blessed be He, declared: Let him come and join with Judah so that no tribe might become arrogant, for both the great and the lowly are equal in the sight of the Holy One, blessed be He. R. Hanina maintained: No man should become arrogant because of the honors bestowed upon him. The Tabernacle and the Sanctuary were erected by these two tribes, for Solomon was of the tribe of Judah, and Hiram was of the tribe of Dan, as it is said: The son of a widow of the tribe of Naphtali (I Kings 7:4), and in the Book of Chronicles: The son of a woman of the daughters of Dan (II Chron. 2:12). These verses indicate that his father was of the tribe of Naphtali and his mother of the tribe of Dan. The Holy One, blessed be He, said: In this world you erected a Tabernacle and a Sanctuary which were walled about, but in the world-to-come I will build a Sanctuary that will be encircled by a wall of fire, as it is said: For I, says the Lord, will be unto her a wall of fire (Zech. 2:9).
14. And he gave unto Moses, when he had made an end of speaking (Exod. 31:18). R. Tanhuma began the discussion with the verse: Unto You, O Lord, belongs righteousness/generosity, but unto us confusion of face (Dan. 9:7). R. Nehemiah declared: Even though we believe that we have acted righteously/generously before You, if we examine our actions we are abashed. There is no time at which we may come before You with confidence except when we bring our offerings to Your house, as it is said: When you have made an end of tithing all the tithes of your increase (Deut. 26:2). This entire subject is explained in the section Look forth from Your holy habitation ... and bless Your people Israel (Deut. 26:15).
R. Alexandri said: The influence of those who bring tithes is so great that they can convert a curse into a blessing. Whenever Scripture employs the word hashkafah (“looking forth”) it is an expression indicating disaster, as it is said: And he looked out toward Sodom (Gen. 19:28); The Lord looked upon the hosts of the Egyptians (Exod. 14:24); Through the window she looked forth and peered (Judg. 5:28); And there looked out to him two or three officers (II Kings 9:32); For at the window of my house I looked forth through my lattice; and I beheld among the thoughtless ones (Prov. 7:6). However, the words look forth connote a disaster in every instance except in the verse Look forth from Your Holy habitation from heaven, and bless Your people Israel (Deut. 26:15). Not only does it not indicate disaster, but (those who bring tithe) convert the disaster into a blessing.
R. Nehemiah declared: When we examine our actions, we are filled with shame. Usually when a man gives his field to a tenant to work, the tenant supplies the seed and the labor, and they share equally in the produce. But the Holy One, blessed be He, of whom it is written: The Earth is the Lord’s and the fullness thereof (Ps. 24:1), causes the rain and the dew to descend and protects everything, yet He desires only one tenth as tithe and one fiftieth as the priestly offering. Hence, Unto You, O Lord, belongs righteousness/generosity, but unto us confusion of face (Dan. 9:7). R. Yosé said: Was there a more shameful act than this? Israel crossed the Red Sea, and the idol Micah (had made) was carried with them when, as it is said: And over the tree affliction shall pass (Zech. 10:11). Nevertheless the sea split asunder for them. Therefore, Unto You, O Lord, belongs righteousness/generosity, but unto us confusion of face.
R. Yudan said: It is written: And the house of Joseph, they also went up to Beth-el, and the Lord was with them (Judg. 1:2). They went up to commit adultery, yet Scripture tells us: The Lord was with them. Is there greater charity than this? Hence, Unto You, O Lord, belongs righteousness/generosity, but unto us confusion of face. Similarly, And they took that which Micah had made, and the priest whom he had; and came unto Laish, unto a people quiet and secure (Judg. 18:7). And they took that which Micah had made refers to the idol, and the priest refers to the idolatrous priest. And came unto Laish, which is Paneas (a prosperous city despite the fact that the people worshipped idols. It was situated in the northern part of Palestine). Unto a people quiet and secure who served idols and prospered with them. And that is why it says: A people quiet and secure. Is there charity greater than this? Hence it says: Unto You, O Lord, belongs righteousness/generosity. You find that on the day that Israel erected the golden calf, manna descended. They took it and brought it as an offering to the calf, as it is said: My bread also which I gave you, fine flour and oil, and honey, wherewith I fed you, you did even set it before them for a sweet savors and thus it was (Ezek. 16:19). What is meant by And thus it was? It means that it descended as well on the next day, as Scripture states: And tomorrow will be like this day (Isa. 56:12), and the manna did not cease falling. Hence, Unto You, O Lord, belongs righteousness/generosity; but to us confusion of face. Despite the golden calf (they erected): You withheld not Your manna from their mouth (Neh. 9:20).
R. Eleazar queried: Who spoke this verse? Hananiah, Mishael, and Azariah did when they left the furnace while all the gentiles gathered about, as it is said: And the satraps, the prefects, and the governors, and the king’s ministers being gathered about (Dan. 3:27). They stood around then and spat upon the Israelites, shouting at them: “You know that your God performs miracles and wonders such as these, yet you are responsible for destroying His house” [The behavior of the Israelites, they charged, was responsible for the destruction of Jerusalem and the Temple.]. They spat upon their faces until the entire bodies were covered with spittle, but Hananiah and his companions lifted their faces and admitted the justice of Divine Judgment, saying: Unto You, O Lord, belongs righteousness/generosity, but unto us confusion of face (Dan. 9:7).
Another explanation of Unto You, O Lord, belongs righteousness/generosity. R. Samuel the son of Nahman said: It was fitting for our ancestors to receive the Torah and to exclaim: All that the Lord has spoken we will do and we will hear (Exod. 24:7), but was it proper for them to say: This is your god, O Israel (ibid. 32:4)?
You find that it is written about
the time Moses descended from the mountain: And when Joshua heard the noise
of the people as they shouted, he said unto him: “There is a noise of war in
the camp (ibid. 32:17). Moses replied: It is not the voice of them that
shout after a victory, neither is it the voice of them that cry after being
overcome, but the noise of them that sing do I hear (ibid.). What is the meaning
of The noise of them that sing do I hear? It means: I hear the voice of
those who are reproaching and blaspheming. Hence it is written: And when
Joshua heard the noise of the people as they shouted.
The men of the Great Synagogue
later discussed the verse: Yes, when they had made them a golden calf and
said: “This is the god that brought you up out of Egypt,” and wrought great
provocations (Neh. 9:18). Is there anything lacking in Scripture that it
should add: And wrought great provocations? They were reproaching and
blaspheming as they sated themselves with the manna and brought some of it as
an offering to the calf. They blasphemed with all their strength and indulged in
revelry, but nevertheless: You withhold not Your manna from their mouth (ibid.,
v. 20). Hence, Unto You O Lord belongs righteousness/generosity. R. Levi
said: While Israel remained on the ground fashioning a calf, as it is said: And
he received it at their hand, and fashioned it with an engraving tool
(Exod. 32:4), the Holy One, blessed be He, was above them engraving the life-giving
words on the tablets, as it is said: And He gave unto Moses when He had made
an end of speaking.
15. And He gave unto Moses when He had made an end of speaking (Exod. 31:18). Scripture states with reference to this verse: A man’s gift makes room for him, and brings him before great men (Prov. 18:16). The gift a man gives out of his own possessions resounds to his advantage, as is told about Abun Ramaah [see Deut. R. chapter 4, sect. 8, where he is called Abin the deceiver, not deceitful, simply cunning in giving charity], who resided in Bozrah [an Idumean town in which a number of scholars lived]. Our rabbis went there to obtain a contribution from him. However, he refused to contribute anything at all until all the men of the community had made their contributions. Then he contributed an amount equal to all the others. That is why he was called Abun, the deceiver. What did our rabbis do after that? They sat him amongst themselves to fulfill what is written: A man’s gift makes room for him. Another explanation of And He gave unto Moses is contained in the verse: You have also given me Your shield of salvation, and Your right hand has held me up; and Your condescension hath made me great (Ps. 18:26). You have given me Your shield of salvation refers to the Israelites, who trust in the Holy One, blessed be He; Your right hand has held me up alludes to the Torah, as it says: At His right hand a fiery law unto them (Deut. 33:2); And Your condescension has made me great relates to the condescension of the Holy One, blessed be He.
Is there any condescension greater than that shown by the Holy One, blessed be He? R. Abba ben Aha said: Ordinarily, a student in the presence of his master will wait for the master to depart before he leaves, but the Holy One, blessed be He, said to Ezekiel: “Arise, go forth into the plain, and I will speak there with you”; then I arose, and went forth into the plain; and, behold, the Glory of the Lord stood there, as the glory which I saw by the river Chebar; and I fell on my face (Ezek. 3:22-23). This tells us that the Holy One, blessed be He, permitted him to depart first. Is there an example of condescension greater than this? Similarly it is expressed in the verse Moses spoke, and God answered him loudly (Exod. 19:19). Should not the verse say: “The Holy One, blessed be He, spoke, and Moses answered him loudly”? And it is written elsewhere: And the Lord said unto me: “This gate will be shut, it will not be opened, neither will any man enter it, for the Lord, the God of Israel has entered in by it” (Ezek. 44:1). But on the Sabbath day it will be opened, and in the day of the new moon it will be opened (ibid. 46:1). The honor of a human king demands that he enter through the largest gate rather than through a small one, but the Holy One, blessed be He, entered through the smallest gate.
Similarly God’s condescension is
indicated in the verse And the Lord appeared unto him by the terebinths of
Mamre, as he sat in the tent door in the heat of the day (Gen. 18:1).
Normally, if a pupil is ill and his master intends to visit him, his fellow
students visit him first and the master comes later. In this instance, however,
while Abraham still suffered from the circumcision, the Holy One, blessed be
He, said to the angels: Let us go visit him. The Holy One, blessed be He,
however, preceded them, as it is said: And He appeared unto him, and
that is followed by: And he looked, and behold, three men.
Ben Azzai said: Observe the humility of the Holy One, blessed be He. When a mortal king issues a proclamation in his dominion announcing that so-and-so is to be magistrate, another a prefect, and still another a general, he mentions his own name first and then his selections. However, the Holy One, blessed be He, mentioned his deeds first and then His name, as in the verse: In the beginning created God. Is there any humility greater than this? Ordinarily, a king will set aside supplies and precious gifts for the legionaries who are loyal to him, and he will divide the plunder with them. If they should rebel, however, he no longer feels any obligation to them. Though the Israelites fashioned a golden calf, the Holy One, blessed be He, was concerned with saving their lives, as it is said: For that is your life and the length of your days (Deut. 30:20).
16. And He gave unto Moses, when He had made an end of speaking with him (Exod. 31:18). R. Simeon the son of Lakish said: This may be compared to a man whose teacher is instructing him in the law. While the student is still learning, the master recites the law and the student repeats it after him, but when the student has learned the law, the teacher says to him: “Let us say it together.” Similarly, after He had taught Moses the law, the Holy One, blessed be He, said to him: Come, let us say it together, you and I, as it is said: When He had made an end of speaking with him.
Another explanation of “made an end” (kekhaloto). It is written as kekhalotah (“like a bride”). R. Simeon the son of Lakish said: A scholar is forbidden to teach the law in a community unless the words of the Torah are as pleasing to those who hear them as a bride is pleased with her spouse and as he is eager to listen to her words. R. Levi said in the name of R. Simeon the son of Lakish: Just as a bride is adorned with twenty-four kinds of ornaments, so a scholar must be well versed in the twenty-four books of the Torah. Another comment on like a bride. When a bride secludes herself in her father’s house and does not appear in public until she is about to enter the bridal chamber, she indicates thereby: “Let anyone who knows anything against me come and testify,” so too a scholar must be retiring and well known for his good deeds.
And He gave unto Moses when He made an end, etc. R. Abahu said: During the forty days Moses remained on the mountain, he would study the law and then forget it. Finally, he said: Forty days have passed and I still know nothing. What did the Holy One, blessed be he do? After the fortieth day, He gave him the Torah as a gift, as it is said: And He gave unto Moses when He made an end of speaking. Could Moses have possibly learned the entire Torah in forty days, since it is written: The measure thereof is longer than the earth (Job 11:9)? No. It was only the basic principles (kelalim) [a play on the words kelalim (basic things) and kekhalto (made an end of)] that the Holy One, blessed be He, taught Moses, as it is stated: When he made an end of speaking.
The two tablets correspond to heaven and earth, to the bride and groom, to the two best men (at a wedding), and to the two worlds. R. Hanina said that the word luhot (“tablets”) is written because there were of equal size. Tablets of stone. Why were they of stone? Because most of the punishments decreed in the Torah are administered through stoning.
And the tablets were the work of God (Exod. 32:16). R. Joshua the son of Levi declared: Every day a heavenly voice reverberates from Mount Horeb exclaiming: “Woe unto you creatures for neglecting (lit, insulting) the Torah,” for whosoever is not constant in his study of the Torah is rebuked by the Holy One, blessed be He, as it is said: And the tablets were the work of God. It is like a man who asks his friend: “What is this made of?” And he replies: “The very best silver.” So it is with regard to the work of the King of Kings; be engaged in the study of the Torah.
Graven upon the tablets (ibid.). What is meant by harut (“graven”)? R. Judah, R. Nehemiah, and the sages discussed it. R. Judah said it means freedom (herut) [a play on the words harut (graven) and herut (freedom)] from domination by foreign kingdoms. R. Nehemiah was of the opinion that it means freedom from the angel of death. While the sages contended that it means freedom from suffering. R. Eliezer the son of R. Yosé the Galilean stated: If the angel of death should come to the Holy One, blessed be He, and say: “You created me for naught in this world,” the Holy One, blessed be he would answer him: I have given you dominion over all the nations of the world except this one, to which I have granted freedom (herut) because of the tablets. How do we know that this is so? Because it is written: I said: You are godlike beings, and all of you sons of the Most High, but since you have behaved evilly you will die like men (Ps. 82:6-7).
17. And He gave unto Moses,
when He had made an end of speaking with him (Exod. 51:18). Scripture says
elsewhere in reference to this verse: You have ascended on high, you have
led captivity captive. You have received gifts among men (Ps. 68:19).
Normally a man accepts gifts of silver and gold and garments from his neighbor
in the hope that he might win his neighbor’s affection, but you Moses have
taken captivity captive, that is, you have captured the Torah, which is in the
midst of My heart [Moses did not simply receive a gift from God but captured
it, that is took the Torah himself]. Hence, You have led captivity captive.
You hast received gifts among men.
R. Ze’era said: The laws of uncleanness apply to human beings: To men: When any man has an issue out of his flesh (Lev. 15:2), and to women: If a woman have an issue (ibid., v. 19). This is the law: When a man dies in a tent, everything will be unclean (Num. 19:14). You are fairer than the children of men (Ps. 45:3). Moses is merely called human (but his essence is of a higher level). In what way? The Holy One, blessed be He, causes death and restores to life, He casts men into the pit and brings them out again, and Moses did likewise. He cast Korah and his followers, while still alive, into the pit, as it is said: So they, and all that appertained to them, went down alive into the pit (Num. 16:32). The Holy One, blessed be He, issued a decree, but he (Moses) caused it to be revoked, as is written: Therefore He said that He would destroy them, had not Moses His chosen stood before Him in the breach (Ps. 106:23). Grace is poured upon your lips (ibid. 45:3) indicates that he spoke in their defense, as it is said: And Moses besought the Lord (Exod. 32:11), and He did not depart until the Lord repented (ibid., v. 14).
Another explanation of You are fairer than the children of men. This refers to Abraham, for the Holy One, blessed be He, did not speak to any generation prior to his, as it is stated: And God said unto Abraham (Gen. 17:19). Grace is poured upon your lips is said because he pleaded in behalf of the Sodomites: That be far from You (halilah) to do after this manner (ibid. 18:25). Some say That be far from You would be a profanation of You name (halil shemkha) to do this, while others say it means to be set aside (halelah), as in the case of an unchaste woman who is set aside. R. Huna said: It would be a profanation of the name of God if He were to destroy the righteous/generous with the wicked, for men would then say: He did this to the generation of Enoch (which suffered a flood), the generation of the flood [all were punished, righteous/generous or not], (and) the generation of the dispersion [punishment for building the Tower of Babel, though all were not involved] (Gen. 11:1-9), for they refrained from repenting.
Grace is poured upon your lips implies that you should be convinced that it (the law) will go forth from your descendants, since I gave him the Torah and he will teach it to your descendants, as is said: He gave unto Moses.
18. And he gave unto Moses, etc. (Exod. 31:18). Scripture states elsewhere in allusion to this verse: Your lips, O my bride, drop honey (Song 4:11). R. Abba the son of Judah said: The community of Israel praised the Holy One, blessed be He, from on high to below, while the Holy One, blessed be He, praised Israel from below to on high. Israel praised Him from on high to below when she caused Him to descend from the upper spheres to the lower sphere, as it is said: That they make me a Sanctuary (Exod. 25:8). He praised them from below to on high when He said: The Lord your God will set them on high (Deut. 28:1). Who is this that comes out of the wilderness? (Song 3:16). Israel praised him from above to below, that is, from His head to His foot: His head is as the most fine gold ... His eyes ... His locks ... His eyes ... His cheeks … His lips ... His hands ... His loins ... His legs ... His mouth is most sweet ... this is my Beloved (Song 5:11-16), while He praised them from below to above: How beautiful are your steps … the roundings of your thighs ... your navel is like a round goblet … your belly is like a heap ... your two breasts ... your neck is as a tower … your eyes ... your nose ... your head upon you is like Carmel (ibid. 7:2-6). Your lips drip honey (ibid. 4:11).
What is meant by nofet (“drip”)? R. Johanan declared: It is a Greek word for a beautiful bride. Just as a beautiful bride is prized above everything else, you are prized above all nations. Honey and milk under your tongue (ibid. 4:11). When you devote yourself to the Torah you are consuming milk and honey, for you declared at Sinai: We will do and we will hear. Hence, Your lips, O my bride, drop honey. Just as I called you My bride, so the Torah adorns and bedecks Israel like a bride. He gave Moses all of Israel’s adornments, the Scripture, the Mishnah, the Talmud, the laws and legends, as one gives gifts to a bride, as it is said: He gave unto Moses as though she was His bride (kekhalto) [the usual English translation of this word is “when he made an end of (speaking)”]. Tablets. Why is it called luhot (“tablets”)? Because they tire one’s lehi (“jaw”). Written with the finger of God (Exod. 31:18). If Israel had received the first tablets (which were shattered), no people would have been able to rule over them.
19. And when the people saw that Moses delayed to come down (Exod. 32:1). The word boshesh (“delayed”) indicates that it was the sixth hour of the day. Forty thousand people had assembled to leave Egypt with the Israelites, and among them were two Egyptians named Jannes and Jambres, who had performed magical feats for Pharaoh, as it is written: And the magicians of Egypt in like manner with their arts (Exod. 7:22). All of them gathered about Aaron, as is said: And the people gathered themselves together unto Aaron and said (ibid. 32:11).
When Moses failed to return by the fortieth day and the sixth hour of that day, Aaron and Hur told them: “He is now descending the mountain,” (but) they did not pay attention. Some say that Satan arose and showed them the likeness of his bier on the mountain, and that is why they said: For this man Moses (ibid., v. 1) [i.e. they believed that he was dead and that it was pointless to wait]. Then Hur stepped forward and rebuked them. Forthwith they turned against him and slew him. When Aaron witnessed this he became terrified and sought to occupy them with other matters. But they cried out: Up, make us a god (ibid.). All that they demanded was known to the Holy One Who Spoke and the World Came into Being.
Aaron said unto them: Break off the golden rings, which are in the ears of your wives (ibid., v. 2). Aaron told them to do this difficult thing because (he was aware that) the women would not agree to it. They had seen the miracles and the deeds that the Holy One, blessed be He, had wrought for them in Egypt, and what had transpired at the Red Sea and at Sinai, and so they went to the men and said: God forbid that we should renounce the Holy One, blessed be He, who has performed all these miracles and mighty deeds in our behalf, in order to fashion an idol. The men, however, refused to listen to them: And all the people broke off the golden rings which were in their ears (ibid., v. 3). It does not say “in their wives’ ears” but rather in their ears.
R. Jeremiah maintained that when they brought their earrings to him, Aaron raised his eyes heavenward and declared: Unto You I lift mine eyes, O You that are enthroned in the heavens (Ps. 123:1). You who know all thoughts are aware that I do this unwillingly. He tossed their earrings into the fire, and the magicians approached and performed magical feats. Some say that Micah ground the bricks that Moses had saved into the mixture, and that he took the tablet which Moses had written upon when he raised Joseph’s coffin out of the Nile and cast them into the smelting furnace amidst the earrings. Then the calf came forth leaping. As it leaped about, the people began to cry out: This is your god, O Israel. The guardian angels then began to proclaim: They forgot God, their savior who had done great things in Egypt (Ps. 106:21).
What did Aaron do then? He said: Let the celebration be delayed until tomorrow, as it is said: And Aaron made proclamation and said: “Tomorrow will be a feast to the Lord” (Exod. 32:5). Whereupon the Holy Spirit called out: Hasten, descend, they have forgotten what I did for them. The Holy One, blessed be He, said: In this world they have sinned because of the evil inclination within them, but in the time- to-come I will remove it from them, as is said: And I will take away the strong heart of your flesh (Exod. 36:26).
20. And the Lord spoke unto Moses: “Go, get yourself down. ... I have seen this people, and behold, it is a stiff-necked people” (Exod. 32:7-9). R. Tanhuma the son of Abba began the discussion with the verses: As vapors and wind without rain, so is he that boasts himself of a false gift. By long forbearing is a ruler persuaded (Prov. 25:14-15). One who promises a gift to his friend but fails to fulfill his promise can be likened to vapors and wind without rain. The generation of the desert behaved in that fashion. It is said: All the people answered with one voice, and said: “All the words which the Lord has spoken we will do” (Exod. 24:7), yet they violated every command He issued. When the Holy One, blessed be He, observed that, He ordered Moses: Go get yourself down, your people have dealt corruptly (ibid. 32:7). The word dealt corruptly refers to immoral acts, as it is said: Is corruption His? No, His children’s is the blemish (Deut. 32:5). Not only did they make the golden calf, they were also guilty of sexual crimes and shedding blood, as it is said: And the people sat down to eat and to drink, and rose up to make merry (ibid., v. 6). The words make merry imply sexual crimes, as is stated: The Hebrew servant, whom you have brought unto us, came unto me to make merry (Gen. 39:17). They were also guilty of bloodshed, as it is written: Let the young men, I pray, arise and play before us (II Sam. 2:14).
There was no one superior to Hur, who was killed at that time. Moses became angry because the Holy One, blessed be He, spoke harshly to him. The word daber (“spoke”) signifies harsh speech, as it is said: The man, the lord of the land, spoke roughly with us (Gen. 42:30). At that moment five demons came toward him: Wrath, Anger, Fury, Destruction, and Annihilation. Moses prostrated himself on the steps before the Most High, and indeed, there was not a corner into which he did not hurl himself as he invoked the merit of the fathers. He said: Remember Abraham, Isaac, and Jacob. Whereupon three of the demons fled leaving only Anger and Fury. Moses remained prostrate and bowed down, as it is said: And so I fell down before the Lord (Deut. 9:2 5). He cried out: Master of the Universe: For I was in dread of anger and fury (ibid., v. 19). The Holy One, blessed be He, responded: Perhaps you will escape unharmed if you attack one while I attack the other. Moses then answered: My Master, arise, O Lord, against Anger, while I arise against Fury, as it is said: Had not Moses his chosen stood before Him in the breach, to turn back His fury (Ps. 106:23).
21. Go, get yourself down (Exod. 32:7). The Holy One, blessed be He, said to Moses: Mankind has already compelled Me to descend from this place to witness its degradation, as is said: And the Lord came down to see the city … Come, let us go down (Gen. 11:5, 7), and I will go down and see (ibid. 18:21). Hence you too must go down, for it behooves a servant to behave like his master. When Moses heard that, he said to himself: Truly, there is no forgiveness for them. The Holy One, blessed be He, was aware of what was transpiring in Moses’ heart, and so He said to him: Have I not already told you at the thorn bush that I have surely seen (Exod. 3:7)? You saw but one vision, but I have seen two. I saw them coming to Sinai and accepting My Torah, and I also saw that I would descend at Sinai on My chariot with four animals and they would examine it and unhitch one of them in order to provoke Me, as it is said: And they four had the face of an ox, etc. (Ezek. 1:10), and it is written elsewhere: Thus they exchanged their glory for an ass that eats grass (Ps. 106:20).
Go, get yourself down; for your people ... have dealt corruptly. The verse does not say “the people” but rather your people. The Holy One, blessed be He, said to Moses: It was your people who made the golden calf. When I told you: Bring forth My hosts, My people, the children of Israel (Exod. 7:4), you welcomed also the mixed multitude, saying: Surely it is right to take along the penitent ones. But I foresaw what they would ultimately do; that they would make the golden calf, since they had been idolaters, and would, therefore, lead My people to sin with them. Observe what is written: And he received it at their hand, and fashioned it with a graving tool, and made it a molten calf and they said: “This is your god, O Israel” (ibid. 32:4). The verse does not say “This is our god” but rather This is your god. Hence it was the proselytes who had left Egypt with them who erected it. How much gold did the calf contain? R. Tanhum the son of Hanilai stated: It contained a hundred and twenty-five talents of gold, for that is how much (the letters of the word) molten total arithmetically. R. Issi said: The word masekhah (“molten”) indicates that it would become an evil web [Masekhah can mean both “molten” and “web.”] to future generations.
22. Go, get yourself down (Exod. 32:7). The sages said: Moses was actually excommunicated by the heavenly court at that time. Here it is said: Get yourself down (red) as a rebuke, for the people had dealt corruptly, and elsewhere it is said: And Judah went down (vayered) from his brethren (Gen. 38:1). What is written preceding that? And all his sons and all his daughters rose up to comfort him (ibid. 37:35). But when he remained uncomforted they arose and excommunicated Judah. They said: “When you told us: ‘Come and let us sell him,’ we listened to you, but if you had told us: ‘Come, let us take him back,’ we would have listened to you. You are responsible for our father’s grief.” That is why they excommunicated him. Hence the word red (“get yourself down”) implies excommunication.
Thereupon Moses stood before the Holy One, blessed be He, and asked: “Wherein am I guilty?” He replied: “Your people have dealt corruptly.”“My people,” Moses responded; “they are Your people and Your inheritance which You did redeem with Your own power. But what is their sin?” The Holy One, blessed be He, replied: “They exchanged their glory for the likeness of an ox that eats.” Whereupon Moses said: “Master of the Universe, are You indeed jealous of an ox? Is he Your helper? Do You bring the winds while he causes the rain to fall? Do You make the sun shine, and he the moon to glow? Do You cause the trees to grow, and he the blossoms to sprout? After all, the ox is powerless; it merely eats grass and then is slaughtered. Lord, why does Your wrath wax against Your people? (Exod. 32:11).” He replied: “Is it honoring Me when they prostrate themselves before it and offer sacrifices to it? I have watched this people, and it is a stiff- necked people. Now therefore let Me alone, that My wrath may wax hot (ibid., vv. 9-10).” From this verse you may infer that the Holy One, blessed be He, is suggesting to Moses that he should plead for mercy in their behalf, since it is said: And I will make of you a great nation (ibid., v. 10).
And I will make of you a great nation, and it will be mighty. He said to Him: If the merit of Abraham, Isaac, and Jacob cannot assuage Your anger, how can my merit sustain (my descendants)? Remember Abraham, Isaac, and Jacob and forget about me, lest it happen as the Egyptians said: For evil did he bring them forth (Ibid., v. 12).
Turn from Your fierce anger (ibid.); Satan continued to contend against them on high. What did Moses do? He closed the breach through which Satan had entered to press his argument against Israel, as it is said: Had not Moses His servant stood before in the breach (Ps. 106:23). And God had mercy upon them. Therefore the prophet cried out: Who is God like unto You, that pardons the iniquity, and passes by the transgression? (Mic. 7:18).
23. Remember Abraham, Isaac, and Israel, Your servants (Exod. 32:13). May our masters teach us: Until what time may the morning prayers be recited? Thus our masters teach us that the morning prayers may be recited until mid-day. R. Judah maintained that the morning prayers could be recited only until the fourth hour of the day [Ten o’clock]. What was the explanation of Judah’s opinion? R. Simeon explained it in the name of R. Joshua the son of Levi: The prayers were instituted to correspond to the sacrifices, and we are taught that the morning sacrifice could be offered only until the fourth hour.
Nothing is more beneficial than prayer. It was the three patriarchs who introduced the three prayers. Daniel, however, fixed the number of prayers that should be recited, as it is said: And he kneeled upon his knees three times a day and prayed (Dan. 6:11). However, he did not prescribe the hour of the day. David came and specified evening, morning, and noonday: Evening, and morning, and noonday will I complain and moan (Ps. 55:18). When Moses arose and sought mercy for them, the Holy One, blessed be He, said: Get yourself down, let Me alone (Exod. 32:7, 10). When Moses realized that Divine justice demanded the extinction of Israel, he cried out: Remember Abraham, Isaac, and Israel, who instituted the three prayers.
24. Remember Abraham, Isaac, and Israel (Exod. 32:13). It is written elsewhere in reference to this verse: And when they shall say to you: “Seek unto the ghosts and the familiar spirits, that chirp and that mutter; should not a people seek unto their God? on behalf of the living unto the dead (Isa. 8:19). Who spoke this prophetic verse? Isaiah ben Amoz. He told Israel: If the gentiles tell you to commit idolatry by enquiring of the ghosts and familiar spirits as we (i.e., they) do, answer them: We will inquire of our God, and you inquire of your gods. Should not a people inquire of its own god?
What is meant by On behalf of the living unto the dead? We leave the living to the life of the world, and we inquire of the dead through the dead. Another explanation of On behalf of the living unto the dead. He said to them: Normally we ask about the needs of the dead from the living, perhaps we should consult the dead about the needs of the living. Another comment on this verse. He said: Our dead are not truly dead, for it is said: Let the saints exult in glory; let them sing for joy upon their beds (Ps. 149:5). You find that after they had erected the calf, Moses arose and recited a prayer in which he recalled the departed, as it is said: Remember Abraham, Isaac, etc. There were many righteous men with him among the living in the camp, yet he mentioned only the departed. If he had done otherwise, they would have perished. Thus Solomon exclaimed: Therefore I praised the dead (Eccles. 4:2).
Why did he see fit to mention Abraham? After they had committed the deed (of erecting the golden calf) and Moses sought mercy in their behalf, the Holy One, blessed be He, said: How can I forgive (them)? Only yesterday I gave them the Ten Commandments and they have already discarded them. R. Simlai said: This may be compared to a king with whom a friend had left ten pearls for safekeeping. After some time the king married his friend’s daughter with those pearls. However, she lost them. The king became enraged and cried out: “I ought to kill her.” Her best friend heard this and said to the king: “My lord king, if she lost the pearls, remember that her father entrusted her pearls to you for safekeeping. Let him replace the lost pearls with another ten.” So too did Moses say to the Holy One, blessed be He: If they violated the Ten Commandments, remember their ancestor Abraham, whom you tested with ten temptations, and let him compensate for them. Hence he called to mind Abraham.
Why did he see fit to recall the three patriarchs? Moses argued: Master of the Universe, if they are to be sentenced to burning, then remember Abraham, who risked his life in the furnace of the Chaldeans for the sake of Your Holy Name; if they merit decapitation, then remember Isaac their father, who willingly stretched out his neck for slaughter for the sake of Your Holy Name; if they deserve to be exiled, recall Jacob their father, who was exiled to Haran. That is why he mentioned the three patriarchs.
To whom You did swear by Your own self (Exod. 33:13). You did not swear to them or to the mountains or to the valleys, for they are only Your creations: You did swear by Your own self. And You said unto them: “I will multiply your seed” (ibid.); why do You retract Your promise? They have violated the beginning of the commandment, but surely You cannot wish to abrogate what you will say finally: Showing mercy unto the thousandth generation (ibid. 20:6). Since only seven generations have passed—Abraham, Isaac, Jacob, Levi, Kohath, Amram, and Moses—would it be showing mercy to the thousandth generation if You destroyed them? Hence the Lord repented (ibid. 32:14).
25. And the Lord spoke unto Moses: “Go, get yourself down” (Exod. 32:7). May our masters teach us: If a person sends his eruv [through the legal procedure known as eruv (“mixing”), various private domains are amalgamated so as to permit certain activities, such as carrying, that are prohibited on the Sabbath and the festivals] by means of a deaf mute, a fool, or a child, is his eruv considered a legal one? Thus do our masters teach us: If one sends his eruv by means of a deaf mute, a fool, or a child, his eruv is not a legal one. Shame upon the man who sends a fool as his messenger to the King, as it is said: He that sends a message by the hand of a fool cuts off his own feet and drinks damage (Prov. 26:6).
Ketubim
Targum Psalm 65
1. For praise, a psalm of David, a song.
2. Before You praise is considered as silence, O God, whose presence is in Zion, and vows will be paid to You.
3. O receiver of prayer, unto You all the sons of flesh will come.
4. Words of lawlessness have overcome me; You will atone for our sins.
5. How happy the one You will choose and bring near; he will abide in Your courts. The righteous/ generous will say, “We will be satisfied in the goodness of Your house, the holiness of Your temple.”
6. Accept our prayer [with] fearful deeds in righteousness/generosity, O God our redemption, the hope of all the ends of the earth, and the islands of the sea far from dry land.
7. Who established food for the ibexes of the mountains in the strength of His might, who is girded with a belt in might.
8. Who quiets the commotion of the seas and the commotion of their waves, and the hubbub of the nations.
9. And those who dwell at the borders were afraid at Your signs; [at the] extremities of morning and evening You will set praise in their mouth.
10. You have remembered the land and watered it; You will enrich it with much produce from the vault of God which is in heaven, full of rain; you will form their grain, for thus You will consummate it.
11. He has drenched those raised on its plants; He has given rest to its troops; You will bless its blossoms.
12. You have crowned the year with the goodness of Your blessings; and the paths of Your way will give an odor of richness.
13. They will make sweet the psalms of the wilderness, and the hills will gird themselves with joy.
14. The rams will copulate with the flock, and the plains will be covered with grain; they will shout, indeed, they will rejoice.
Ketubim
Rashi Psalm 65
2 Silence is praise to You Silence is praise to You; because there is no end to Your praise, the more one praises, the more one detracts. O God in Zion God, Who dwells in Zion. [I found the following: make glorious His praise Not effusion, but silence is praise. It appears that “DUMIYAH” means “praise God with awe,” with the expression “praise Yah.” The name consisting of two letters is translated (Exod. 15:2) as, the fear of God, for “My strength and my praise is God é-ä.” Also (Exod. 17:16), “For a hand is on the throne of God YAH.” And the expression (above 2:11): “and rejoice with quaking” resembles this. Shem Ephraim comments: It appears to me that Rashi should read as follows: Make glorious, etc. But silence to God is praise, and its interpretation is: Praise Him with awe, etc.” The intention is that the word “DUMIYAH” is divided into two words. For it was difficult for him to understand why it should appear that one is to recite any praise of the Holy One, blessed be He. Therefore he says, “Make glorious His praise,” but not excessively, for that is equivalent to detracting. Therefore he says, “To You is silence DOM” meaning that silence is fitting, but YAH is praise, i.e., with the name consisting of two letters. His statement that the expression, “rejoice with quaking” resembles this, should read: “Worship the Lord with awe and rejoice with quaking.” His intention is that both verses mean that one may worship the Lord with awe; that is, one may worship the Holy One, blessed be He, with the name YAH. Otherwise, worship with love is superior. It is also possible that the reading, “and it appears that, etc.” is a copyist’s error. It should read instead: “But be silent and praise Him with the name YAH, in the expression Hallelujah. But this needs study. Later I found that Rashi writes something similar. There, for him to write that the expression “and rejoice with quaking” resembles this is more appropriate, because there it says: “and rejoice before Him.” Compare. Therefore, it appears to me that this entire statement was erroneously copied here.) The gloss belongs below 66:2.] Another explanation: To You is silence praise, O God, in Zion That You were silent and still concerning Your enemies’ deeds in Zion is praise to You, for You are able to take revenge, yet You are slow to anger.
4 Words of iniquities have overcome me and we cannot manage to arrange them all before You because they are many. However, we offer a general prayer before You that You atone for our transgressions.
5 Praiseworthy is he whom You choose and draw near, who will dwell in Your courts. let us be sated with the goodness that is in Your house and of the sanctity of Your Temple, in which Your Shekhinah dwells.
6 With awesome deeds, through [Your] charity You will answer us Through Your charity, You will answer us by performing awesome deeds upon the heathens. the trust You are [the trust] and the refuge of all the dwellers of the ends of the earth, from one end of the earth to the other. distant...and the sea Even to the distant ones in the sea You are the trust, for Your rule is everywhere.
7 Who sets mountains with His strength With His strength, He makes the mountains which are hard sprout, and He prepares and readies food through them and prepares rain, as it is written (below 147:8): “Who prepares rain for the earth, Who makes the mountains grow grass.” Who is girded with might Because he wishes to mention the mighty deeds of the rains, he says, “Who is girded with might.”
8 Who humbles Heb. MASHBIACH, He humbles. Similarly (Prov. 29:11): “but afterwards, a wise man will quiet it Y’SHAB’CHENAH ; (below 89:10), “When it raises its waves, You humble them T’SHAB’CHEM.”
9 with the emergence of the morning and evening, You cause [them] to sing praises [You cause] the creatures who dwell at the extremes to sing praises. In the morning, they say, “Blessed is He Who formed the luminaries,” and in the evening “Blessed is He Who brings about evening.”
10 You remember the earth When You wish to do good, You remember the earth and water it. You enrich it greatly You enrich it greatly from Your stream, which is full of water, and You prepare therewith the corn of the dwellers of “the ends,” for therewith You prepare it.
11 its furrows Heb. T’LAMEAH. They are the rows of the plowshare. To sate Heb. RAUVEH. to afford pleasure to its troops Heb. NACHET G’DUDEAH, to give rest to its troops. To afford pleasure to its creatures, You dissolve it with drops of rain. You dissolve it Heb. T’MOG’GENAH, an expression of melting.
12 You crowned a year of Your goodness Through the rains, You crown with total goodness the year that You wish to benefit. and Your paths They are the heavens, which are the dust of Your feet.
13 They drip The heavens [drip] upon the dwellings of the desert.
14 Meadows are clothed with flocks The Sharon and the Arabah are clothed with the flocks that come to graze on the grass that the rain causes to grow. and valleys are enwrapped with corn Through the rain, the valleys will be enwrapped with grain. Then the creatures will shout with shouts of joy and sing because of the abundant blessing.
Ketubim
Midrash Psalm 65
I. For the leader. A Psalm. A song of David. For You silence is praise (Ps. 65:1-2). These words are to be considered in the light of what Scripture says elsewhere: I have long time held My peace, I have been silent, and refrained Myself; now will I cry like a travailing woman (Isa. 42:14), for, as the children of Israel said, Your holy cities are become a wilderness, Zion is become a wilderness, Jerusalem a desolation. Our holy and our beautiful house, where our fathers praised You, is burned with fire. Will You refrain Yourself for these things, O Lord? (ibid. 64:10-11), God replied, Fury is not in Me (ibid. 27:4), as if to say, “I cannot do anything for you; the measure of justice requires that I refrain.” And God went on: O that I could give [the hostile nations] over to destruction as briers and thorns in flame! (ibid.). By these words, the Holy One, blessed be He, meant: “I could do something against them, but the measure of justice makes Me refrain in silence.” Therefore in saying For You silence is praise, David implied: All men give You praise because You could remain silent. For You were silent at what they did to You in Zion (ibid.), and at the noise that they made in Your holy house, as is said They have made a noise in the house of the Lord, as in the day of a solemn assembly (Lam. 2:7). And what was the noise they made? They said, Our high hand and not the Lord has done all this (Deut. 32:27); and they also said, Where are their gods, their rock in whom they trusted? (ibid. 32:37).
Hence by the words For You silence is praise, David meant: You are silent, and I will be silent, as is said Be silent to the Lord, and wait patiently for Him (Ps. 37:7).
II. O You that hear prayer, unto You does all flesh come (Ps. 65:3). Scripture does not say “all men,” but all flesh. From these words the Sages inferred that unless a man makes his heart as yielding as flesh, his prayer will not be heard.
Indeed, in repentance, we have made our hearts like flesh. You hear the prayer of all flesh: wilt You not hear ours? The Holy One, blessed be He, replied: Unto you also will the vow be performed (Ps. 65:2). Hence it is said O You that hear prayer, unto You does all flesh come (Ps. 65:3).
A mortal king—can he give ear to two or three men? He cannot give ear to all of them at once. Not so the Holy One, blessed be He. Though all men prayed at the same time, He would hear their prayers as if all were one. A mortal—his ear can be filled so that he does not hear, and his eye can be filled so that he does not see; but of the Holy One, blessed be He, it is said The Eye is not satisfied with seeing, nor the Ear filled with hearing (Eccles. 1:8). Hence it is said O You that hear prayer.
A man coming into a synagogue
finds the congregation praying and begins his prayers alongside theirs, and the
Holy One, blessed be He, hears all of the prayers, his and theirs. Hence it is
said O You that hear prayer, unto You does all flesh come.
Scripture says, Yes, when I cry and call for help, He shuts out my prayer (Lam. 3:8), and says further, You have covered Yourself with a cloud, so that no prayer can pass through (ibid. 3:44). Then God asked the children of Israel: “Which sins are you praying Me to forgive—unwitting sins, or willful sins?” The children of Israel replied: We pray forgiveness not for unwitting sins alone, nor for willful sins alone, nor for unknown sins alone. The tale of iniquities is too heavy for me; our transgressions, do You forgive them (Ps. 65:4).
III. Blessed is the man whom You choose, and bring near, that he may dwell in Your courts (Ps. 65:5). R. Hoshaia taught in the name of R. Samuel bar Shila who taught in the name of Rab: When David said, “Master of the universe, Blessed is the man whom ... You bring near to court,” he referred not to the court of the Temple, but to the court on high. This court he also referred to in the words How precious is Your loving-kindness O God! therefore the children of men take refuge in the shadow of Your wings. They will be abundantly satisfied with the fatness of Your house (Ps. 36:9). To this the sons of Korah also referred in saying: For a day in Your courts is better than a thousand elsewhere (Ps. 84:11). And this is also referred to in the verse Blessed are they that dwell in Your house (ibid. 84:5).
IV. With wondrous works do You answer us in righteousness/generosity, O God of our salvation; You the confidence of all the ends of the earth, and of the sea, afar off (Ps. 65:6). With regard to this verse, R. Ilanina bar Papa asked R. Samuel bar Nahmani: What is meant by the words You have covered Yourself with a cloud, so that no prayer can pass through (Lam. 3:44)? R. Samuel bar Nahmani answered: There are times when the gates of prayer are open, and times when the gates of prayer are shut, but the gates of repentance are never barred. The words You the confidence of all the ends of the earth, and of the sea, afar off mean that repentance is like the sea which is never barred, so that whoever desires to bathe in it, bathes in it whenever he desires; whenever a man desires to repent, the Holy One, blessed be He, receives him. For prayer, however, there are set times.
R. Jose bar Halafta taught: In the words But as for me, let my prayer be unto You, O Lord, in an acceptable time (Ps. 69:14), an acceptable time shows that there are set times for prayer.
R. Berechiah, R. Helbo, and R. Anan bar Joseph taught in the name of Rabbi: In truth, the gates of prayer are not ever barred. With regard to the gates of prayer, Ben Azzai and R. Akiba differed in their comments. One of them maintained: “He who practices loving-kindness may feel assured that his prayer will be heard, for it is said Sow to yourselves in righteousness/generosity, reap in loving-kindness (Hos. 10:12). And what does the verse go on to say? That is the time to seek the Lord (ibid.), meaning that when such a man prays to the Holy One, blessed be He, he is heard.” And the other said: “I do not set aside the words of my Master, but from Scripture I merely add another proof to his comment, for directly after the verse O God, because of the abundance of Your loving-kindness (Ps. 69:14), there follows Hear me in the truth of Your salvation (ibid.).”
Ordinary Ashlamatah: Yeshayahu (Isaiah) 43:7-15, 21
7 Every one that is called by My name, and whom I have created for My glory, I have formed him, yes, I have made him.'
8 The blind people that have eyes will be brought forth, and the deaf that have ears.
9 All the gentiles are gathered together, and the peoples are assembled; who among them can declare this, and announce to us former things? Let them bring their witnesses, that they may be justified; and let them hear, and say: 'It is truth.'
10 You [Israel] are My witnesses, says the LORD, and My servant whom I have chosen; that you may know and believe Me, and understand that I am He; before Me there was no God formed, neither will any be after Me. {S}
11 I, even I, am the LORD; and beside Me there is no savior.
12 I have declared, and I have saved, and I have announced, and there was no strange god among you; therefore you are My witnesses, says the LORD, and I am God.
13 Yes, since the day was I am He, and there is none that can deliver out of My hand; I will work, and who can reverse it? {S}
14 Thus says the LORD, your Redeemer, The Holy One of Israel: For your sake I have sent you to Babylon, and I will bring down all of them as fugitives, even the Chaldeans, in the ships of their shouting. 15 I am the LORD, your Holy One, the Creator of Israel, your King. {S}
16 Thus says the LORD, who makes a way in the sea, and a path in the mighty waters;
17 Who brings forth the chariot and horse, the army and the power--they lie down together, they will not rise, they are extinct, they are quenched as a wick:
18 Remember you not the former things, neither consider the things of old.
19 Behold, I will do a new thing; now will it spring forth; will you not know it? I will even make a way in the wilderness, and rivers in the desert.
20 The beasts of the field will honor Me, the jackals and the ostriches; because I give waters in the wilderness, and rivers in the desert, to give drink to My people, Mine elect;
21 The people which I formed for Myself, that they might tell of My praise. {S}
Special Ashlamatah:
Yeshayahu (Isaiah) 61:10 – 63:9
10 I will greatly rejoice in the LORD, my soul will be joyful in my God; for He has clothed me with the garments of salvation, He has covered me with the robe of victory, as a bridegroom putts on a priestly diadem, and as a bride adorns herself with her jewels.
11 For as the earth brings forth her growth, and as the garden causes the things that are sown in it to spring forth; so the Lord GOD will cause victory and glory to spring forth before all the gentiles.
1 For Zion's sake will I not hold My peace, and for Jerusalem's sake I will not rest, until her triumph go forth as brightness, and her salvation as a torch that burns.
2 And the gentiles will see your triumph, and all kings your glory; and you will be called by a new name, which the mouth of the LORD will mark out.
3 You will also be a crown of beauty in the hand of the LORD, and a royal diadem in the open hand of your God.
4 You will no more be termed Forsaken, neither will your land any more be termed Desolate; but you will be called, Hephzibah [My delight is in her], and your land, Beulah [Espoused]; for the LORD delights in you, and your land will be espoused.
5 For as a young man espouses a virgin, so will your sons espouse you; and as the bridegroom rejoices over the bride, so will your God rejoice over you.
6 I have set watchmen upon your walls, O Jerusalem, they will never hold their peace day nor night: 'You that are the LORD'S remembrancers, take no rest,
7 And give Him no rest, till He establish, and till He make Jerusalem a praise in the earth.'
8 The LORD has sworn by His right hand, and by the arm of His strength: Surely I will no more give your corn to be food for your enemies; and strangers will not drink your wine, for which you have labored;
9 But they that have garnered it will eat it, and praise the LORD, and they that have gathered it will drink it in the courts of My sanctuary. {S}
10 Go through, go through the gates, clear you the way of the people; cast up, cast up the highway, gather out the stones; lift up an ensign over the peoples.
11 Behold, the LORD has proclaimed unto the end of the earth: say you to the daughter of Zion: 'Behold, your salvation comes; behold, His reward is with Him, and His recompense before Him.'
12 And they will call them The holy people, The redeemed of the LORD; and you will be called D’rushah [Sought out], a city not forsaken. {S}
1 'Who is this that comes from Edom, with crimsoned garments from Bozrah? This that is glorious in his apparel, stately in the greatness of his strength?'--'I that speak in victory, mighty to save.'—
2 'Wherefore is Your apparel red, and Your garments like his that treads in the wine-vat?'—
3 'I have trodden the winepress alone, and of the peoples there was no man with Me; yes, I trod them in Mine anger, and trampled them in My fury; and their lifeblood is dashed against My garments, and I have stained all My raiment.
4 For the day of vengeance that was in My heart, and My year of redemption are come.
5 And I looked, and there was none to help, and I beheld in astonishment, and there was none to uphold; therefore Mine own arm brought salvation unto Me, and My fury, it upheld Me.
6 And I trod down the peoples in Mine anger, and made them drunk with My fury, and I poured out their lifeblood on the earth.' {S}
7 I will make mention of the mercies of the LORD, and the praises of the LORD, according to all that the LORD has bestowed on us; and the great goodness toward the house of Israel, which He has bestowed on them according to His compassions, and according to the multitude of His mercies.
8 For He said: 'Surely, they are My people, children that will not deal falsely'; so He was their Savior.
Midrash of Matityahu
(Matthew) 11:1-6
1. ¶ When Yeshuah had finished instructing his twelve Talmidim he left there and commanded them to teach and to proclaim in their [Galilean] hometowns.
2. And Yochanan [the Immerser Bar Zechariah Ha-Kohen] having heard in prison about the activities of the Messiah asked via his Talmidim,
3. and said to Yeshuah: “Is the coming [of the government of the heavens] with you or should we look yet for another coming at a latter time?”
4. And Yeshuah replied to them: “Go and relate to Yochanan [the Immerser Bar Zechariah Ha-Kohen], what you have heard and seen:
5. the blind see (Isiah 29:18, 35:5, 42:7,18), the crippled walk (Isaiah 35:6), the lepers are being made Tahor (clean), the deaf hear (Isaiah 29:18, 35:5, 42:7,18), the dead are being raised up (Isaiah 26:19), and the humble are having the joyful news proclaimed to them (Isaiah 61:1-3).
- And happy [fortunate] is the one who will not be confronted with a stumbling-block in me.
Pirqe Abot
“All Israel have a share in
the World to Come, as it is stated: And Your people are all righteous/
charitable; they will inherit the land forever; they are the branch of My planting, the work of My hands, in which to glorify
Me” (Isaiah 60:21).
Pirqe Abot VI:5-
Mishnah 5
Do not seek greatness for
yourself, and do not desire honor; let your deeds exceed your learning. Do not
yearn for the table of kings, for your table is greater than theirs, and your
crown is greater than theirs; and your Employer is trustworthy to pay you
remuneration for your deeds.
"Do not seek greatness for yourself." (6:5) QUESTION: The word “le'atzmecha” — “for yourself” — is superfluous?
ANSWER: The Torah scholar should not seek greatness for himself, rather the honor he must seek is for the Torah he studied and represents. By seeking greatness for Torah, people will know that Torah must be held in high esteem and they may resolve to study Torah and become Talmidei Chachamim. Although such study is “shelo lishmah” — not for the sake of performing the mitzvah of Torah study, our Sages have said (Talmud Tractate Pesachim 50b) “A person should always engage in the study of Torah and performance of mitzvoth (commandments) even though it is not lishmah, because from learning Torah and performing mitzvoth not for its own sake (shelo lishmah), he will eventually come to learn Torah lishmah — for its own sake.
“Let your deeds exceed your learning.” (6:5) QUESTION: Our practice is to first put on the tefillin shel yad — the hand tefillin — and then the tefillin shel rosh — the head tefillin. When we are ready to remove them, we first take off the tefillin from the head and then the tefillin of the hand. Why this order?
ANSWER: The hand represents action. One performs most actions with the hand. The head is the seat of the intellect and represents learning since one uses his head to learn. According to our custom, a person wears the tefillin of the hand for a longer period of time than the tefillin of the head. This alludes to the teaching of our Baraita, “Let your deeds exceed your learning.”
Mishnah 6
Torah is greater than
priesthood or royalty. For royalty is acquired [together] with 30 tendencies,
and the priesthood with 24, but for one to acquire Torah, he must have the
following 48 tendencies: (1) study, (2) attentive listening, (3) verbal
articulation, (4) an understanding heart, (5) dread and awe, (6) humility, (7) joy,
(8) purity, (9) serving the Sages, (10) close association with colleagues, (11)
sharp discussion with students, (12) sobriety, (13) [knowledge of] Scripture
[and of] Mishnah, (14) a minimum of business activity, (15) a minimum of
preoccupation with worldly matters, (16) a minimum of indulgence in [worldly]
pleasure, (17) a minimum of sleep, (18) a minimum of conversation, (19) a
minimum of laughter, (20) patience, (21) a good heart, (22) faith in the Sages,
(23) acceptance of suffering, (24) knowing his place, (25) being happy with his
lot, (26) making a fence around his words, (27) remains modest despite his
achievements, (28) being loved [by others], (29) loving G-d, (30) loving [His]
created beings, (31) loving the ways of righteousness/generosity, (32) loving
justice, (33) loving reproof, (34) keeping far from honor, (35) not being
arrogant while studying, (36) not taking pleasure in handing down [halakhic]
decisions, (37) bearing the burden with his fellow, (38) judging him favorably
[giving him the benefit of the doubt], (39) establishing him in [the path of]
truth, (40) establishing him in [the way of] peace, (41) deliberating in his
study, (42) asking and answering, (43) listening and adding [to his acquired
knowledge], (44) learning in order to teach, (45) learning in order to
practice, (46) increasing the wisdom of his teacher, (47) properly understanding
the intent of what he learns, and (48) quoting a concept in the name of its
author. Indeed, we have learned: Whoever quotes a concept in the name of its
author brings redemption to the world, as it is stated: “And Esther told the
king in the name of Mordechai.”
"Torah is acquired [through] study." (6:6) QUESTION: Why is it necessary to list this as one of the forty-eight qualities necessary to acquire Torah. Isn't it self-evident?
ANSWER: Based on the verse “My covenant [the Torah]... will not be withdrawn from your mouth, nor from the mouth of your offspring, nor from the mouth of your offspring's offspring, said Ha-Shem from this moment and forever" (Isaiah 59:21), the Talmud (Baba Metzia 85a) says that if someone is a Torah scholar, and his son is a Torah scholar, and his son's son is a Torah scholar, the Torah will not cease from his offspring forever. Rabbi Yirmiya said, “Henceforth, Torah mechazeret al achsanya shelah” — "Torah naturally comes around to its home” — place of accommodation.
To dispel the erroneous interpretation that one need no longer study since his predecessors were Torah scholars, the Mishnah lists as the first and foremost prerequisite, “Talmud” — “actual study.” One must exert himself to personally learn Torah and cannot rely on previous generations, as stated clearly above (2:12): “Prepare yourself for the study of Torah, for it does not come to you through inheritance.”
The assurance mentioned in the Talmud means that to the extent that one makes his own efforts, the Torah of his forbearers will help him approach their level of scholarship. The analogy of “Torah coming back to its achsanya — place of accommodation” — is to allude that one can enter a place of accommodation only if he is permitted entry, but if the door is locked, he has to look elsewhere. When offspring give Torah a place in their home — i.e. study it — they will benefit from their predecessors' relationship with Torah.
“With purity.” (6:6) QUESTION: What is meant with “purity”?
ANSWER: According to the Torah, immersion in a miqveh is primarily for someone who was defiled, e.g. a woman after menstruation. Ezra instituted that one who experienced a seminal emission should immerse in a miqveh (see Berachot 22b). With the advent of Chassidism, ritual immersion in a mikveh before morning prayer has become very popular amongst men in this branch of Judaism.
Alternatively, Messiah King David asks in Psalm 119:9 – “By what shall a young man purify his way?” And he proceeds to answer: “To keep it (i.e. “his way/walking”)according to Your Word.” Constant study and thinking upon G-d’s Torah, together with full involvement in the performance of the mitzvoth (commandments) is the most powerful way to attain the gift of purity of mind and thought.
"Whoever says a thing in the name of its author, brings redemption to the world." (6:6) QUESTION: The Talmud (Megillah 15a) derives this from the verse “And Esther informed the king in Mordechai's name” (Esther 2:22). Esther surely did the right thing by not taking undue credit for herself, but how does this prove that there is always a great reward for this?
ANSWER: The two attendants who plotted to poison the king hid the poison, and it appeared again miraculously, as the verse says, “The matter was investigated and it was found” (ibid. 2:23, Yalkut Shimoni). So while it was indeed nice for her to give all the credit to Mordechai, superficially, she was at the same time putting him in great jeopardy, because in the event that the plot would not have been proven and they would have been vindicated, Mordechai could have been punished severely for falsely accusing them, and the venom of the anti-Semites would have been directed against the Jewish people. Hence, it would have been more wise for her not to convey the information in the name of Mordechai, but merely to say “I have heard a rumor...and I advise you my dear king to have it investigated.”
From the fact that she revealed that it was Mordechai who gave her the information, it is evident that she knew that for relating something in the name of the author, there is great benefit to the entire world. It was thus impossible for harm to befall the author through her righteous act, which could only have positive consequences.
Why is it very common when a derashah — sermon — is being delivered that the speaker concludes with the prayer for a speedy redemption and the coming of Mashiach? Many speakers are not original in their thought and commit plagiarism. This troubles their conscience because they know that by not revealing the name of the one who originated the thought they are conveying they are holding up the redemption and extending the galut — exile. Thus, they conclude with a prayer that Ha-Shem bring the redemption through Mashiach.
"And saying a thing in the name of its author. Indeed you have learned: Whoever says a thing in the name of its author brings redemption to the world, as it is stated, 'And Esther told the king in the name of Mordechai.' " (6:6) QUESTION: According to halakhah (Orach Chaim, Magen Avraham 156:2), one who does not give credit to an author is committing a transgression. According to the Noda Biyehudah (II Orach Chaim 20), such a person violates, “Al tigzal dal ki dal hu” — “Do not rob the destitute because he is destitute” (Proverbs 22:22) — so what is the innovation of the Baraita?
ANSWER: Based on the verse “Do not rob the destitute” one might think that the violation of not giving credit to the author applies only when he is aware of it and not happy about it. If, however, one knows that the author does not mind, then there is no violation. Therefore the Baraita emphasizes “shekol ha'omer” — “whoever says” — to imply that even if one knows that the author does not mind, it is a good attribute nevertheless to give credit to the author. The proof for this is from Esther. She knew that Mordechai would not mind if she did not give him credit, and moreover, he would have wanted her to take the credit so that she would find more favor with Achashveirosh. Nevertheless, she gave credit to Mordechai and merited to bring a redemption to the Jews through this deed.
Mishnah 7
Great is the Torah, for it
gives life to those who practice it, both in this world and in the World to
Come, as it is stated: “For they [the teachings of the Torah] are life to the
one who finds them, and a healing to all his flesh.” And it says: “It will be a
remedy to your body and marrow to your bones.” And it is stated: “It is a Tree
of Life to those who hold fast to it, and those who support it are fortunate.”
And it [also] says: “They
are a garland of grace for your head and a necklace for your neck;” and also: “It
will give to your head a garland of grace; a crown of glory will it bestow on
you;” and further: “Indeed, through me [the Torah] your days will be increased,
and years of life will be added to you;” and again: “Long life is at its right,
riches and honor at its left,” and also: “Length of days, years of life, and
peace will they add to you.”
"Great is Torah, for it gives life to those who practice it." (6:7) QUESTION: Torah is something which is studied, and mitzvoth (commandments) are things which are done (practiced). Since the Baraita is talking of Torah, it should have said "lelomedehah" — "[it gives life] to those who study it"?
ANSWER: The Baraita specifically describes the reward due to individuals who perform mitzvoth (commandments) as a result of their Torah study, but not that which is due for Torah study alone. This is to emphasize that the purpose of Torah study is to eventually perform the mitzvoth (commandments) in accordance with Ha-Shem's will. A person who studies Torah without intending to practice what he learns, however, is not deemed to be living a worthwhile life (see Jerusalem Talmud, Shabbat 1:2).
Alternatively, Messiah King David says, “Praised is the man who be Torat Ha-Shem cheftzo, UBeTorato yehegeh yoman valaylah” — “His desire is in the Torah of Ha-Shem, and in his Torah he meditates day and night” (Psalms 1:2). The Talmud (Avodah Zarah 19a) asks whether there is a contradiction here. First he calls it, “Torat Ha-Shem” — “Hashem's Torah” — and then he says “UBeTorato” — “in his, i.e. man's, Torah”? The Talmud answers that there is no contradiction. Before the person toils to understand Torah, it is Ha-Shem's Torah, but after the student diligently and assiduously studies Torah and toils to understand it, and appropriates it in his mind and being, the Torah is considered as his possession and is called “Torato” — “his Torah.” The Baraita is teaching that Torah gives life to those who “osehah” — “make it their Torah” — through their studying it, meditating on it day and night, and appropriating it to their thoughts and desires.
Alternatively, the Tribe of Zebulun engaged in commerce and provided food, clothing and shelter for the Tribe of Yissachar while they engaged in the study of Torah. In exchange, the Tribe of Zebulun shared in the merit of the Torah studied by the Tribe of Yissachar. From this originated the popular Yissachar-Zebulun partnership to this day. The word “osehah” can mean “those who work for it” or “those who make it,” i.e. people who are engaged in working to earn money which they use to support Torah study and Torah scholars. Thus, they are “working” for Torah and “make" possible the continuity of Torah study. Thus, the message of the Baraita is that Torah gives life in this world and in the World to Come, not only to those who study it, but also to those who “work” for it and “make” its study possible. Hence, most appropriately a verse quoted as a proof is “It is a Tree of Life to those who hold fast to it and those who support it are fortunate.”
Mishnah 8
Rabbi Shimon ben Yehudah
says in the name of Rabbi Shimon ben Yochai: "Beauty, strength, wealth,
honor, wisdom, old age, hoary age, and children are pleasing for the righteous/generous
and pleasing for the world, as it is stated: 'Ripe old age is a crown of glory;
it is to be found in the path of righteousness/ generosity;' and it says: 'The
glory of young men is their strength, and the beauty of the elderly is the
hoary age.' And it [also] says: 'Grandchildren are the crown of the aged, and
the glory of children are their fathers;' and also: 'The moon will be abashed
and the sun put to shame when G-d of hosts will reign on Mount Zion and in
Jerusalem, and honor will be before His elders.' "
Rabbi Shimon ben Menasya
says: "These seven qualities which the Sages enumerated [as pleasing for]
the righteous were all realized in Rabbi Yehudah HaNasi and in his sons."
"Grandchildren are the crown of the aged, and the glory of children are their fathers." (6:8) QUESTION: To prove that “banim” — “children” — are pleasing for the righteous/generous it is sufficient to just state the first part of the verse, “Grandchildren are the crown of the aged.” Why is it necessary to also quote the conclusion of the verse, “The glory of children are their fathers”?
ANSWER: Not always are the grandchildren the crown of the aged. Unfortunately, there are grandparents who are very disappointed with their grandchildren's alienation from Torah and mitzvoth (commandments). For instance, how sad is it to grandparents when they know that they cannot eat at their grandchild's home because it is not kosher. Thus, the Baraita is teaching that when “tiferet banim avotom” — “the glory of the children is their parents” — i.e. they are proud of their parents who are strictly observant Jews and all their endeavors are to emulate them, only then is “ateret zekeinim b'nei banim” — “the grandchildren are the crown of the aged.” To the grandparents who merited to live to see this great blessing, the grandchildren are a crown which they love and cherish immensely.
"All of them were realized in Rabbi Yehudah HaNasi and in his sons." (6:8) QUESTION: Surely there were righteous men before Rabbi HaNasi who possessed these virtues. Why was he singled out, and why the mention of “banav” — “his sons”?
ANSWER: Rabbi Shimon ben Menasya specifically mentions his contemporaries, Rabbi HaNasi and his sons, and not any of his great predecessors to emphasize that the manifestation of these traits could be realized in any — and every — generation. Moreover, the mention of Rabbi HaNasi’s sons also highlights how the teachings of the Baraita can relate to individuals in later generations. Since one's students are also referred to as one's children (Devarim 6:7, Rashi), by studying Rebbi HaNasi’s work — the Mishnah which he compiled — and observing Torah in accordance with the teachings of the Oral Torah, each of us can become one of Rabbi HaNasi’s “children” and acquire the virtues mentioned in this teaching.
"All of them were realized in Rabbi Yehudah HaNasi and in his sons." (6:8) QUESTION: He was known as “Rabbi Yehudah HaNasi” — “Rabbi Yehudah the Prince” (2:2), also “Rabbenu HaQadosh” — "Our Holy Teacher" — and also “Rabbi” (Jerusalem Talmud, Sanhedrin 11:3). Why here when mentioning all the qualities he attained, is he just called “Rabbi”?
ANSWER: He was called “Rabbi Yehudah HaNasi,” since he was the leader of his generation. The title “Rabbenu HaQadosh” emphasizes his lack of interest in worldly and mundane matters regardless of his vast wealth. The Talmud (Shabbat 118b) relates that prior to departing from this world, he stretched his ten fingers towards heaven and said “Master of the universe, let it be known before You that at no time in my life did I take advantage of the pleasures of this world by as much as my little finger.”
Perhaps his greatest contribution and claim to fame was his being Rabbi — a revered teacher of K'lal Yisrael (community/people of Israel). Through compiling and editing the Mishnah, which is so widely studied, he became the teacher of Torah to posterity. It is specifically this that merited him all the mentioned qualities. Accordingly, “ubanav” — “his sons” — are the countless children he acquired over the generations through teaching them Torah. When they will continue on in his footsteps as rabbis — teachers — of K'lal Yisrael, they too will merit the enumerated qualities.
A story is told that a wise king once decided that he would set aside a day to give honor to the greatest of his subjects. On the specified day, people from all walks of life gathered in the palace garden. Amid the cheers of his subjects, the king sat down on his throne and instructed the various groups of citizens to present their candidates.
First to be presented was a man of immense wealth. It was told that he gave much of his wealth to the less fortunate. A doctor was then presented with the words that he was a faithful servant to all in need. A famous lawyer was introduced with the words that he was a fair judge and was famous for his wise decisions. Finally, an old, poorly dressed lady was led to the front. Looking into her eyes one could see love, loyalty, and understanding. “Who is this?” demanded the king. “This, O king,” was the immediate answer, “is their teacher.” Amid the applause of the throng, the king descended from his throne to proclaim her the greatest of them all.
The Rabbi’s Private Prophetic
Study
Our Torah Seder for this week starts with the words:
1. “And Ha-Shem spoke unto Moses, saying:
2. 'See, I have called by name Bezalel the son of Uri, the son of Hur, of the tribe of Judah;
3. and I have filled him with the spirit of G-d, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship,
4. to devise works of skill, to work in gold, and in silver, and in brass,
5. and in cutting of stones for setting, and in carving of wood, to work in all manner of workmanship.
The Torah is here clearly stating that the spirit of holiness from before Ha-Shem, when it fills a person, the result is an increase as the Targum puts it in:
(1) wisdom,
(2) intelligence/understanding,
(3) knowledge
(4) to devise works of skill, and
(5) to work in all manner of workmanship.
Now, for whatever reasons that escape my intellect, those that claim to have been immersed in the spirit of holiness before Ha-Shem, seem to push the idea that its manifestation is either the ceasing of the use of cosmetics for ladies and no smoking, or the speaking of unintelligible gibberish. None however are prepared to say that immersion into the spirit of holiness before Ha-Shem results in a remarkable increase in wisdom, intelligence/understanding of G-d’s creation, knowledge of science and letters, the devising of works of skill, and the ability to produce master works in one’s craft or profession. The more I come to think of this, there can be only two possible solutions, either Scripture is wrong and mistaken, or Scripture speaks of a totally different spirit than what these folk entertain in their imaginations!
Interesting, the idea of covenant as viewed by the Catholic, Orthodox, Lutheran and Anglican communities is based around the idea of becoming holy by the ingestion of bread and wine. For the modern Pentecostal movement the idea of covenant is attained by performance, whether musical, a fiery sermon, accompanied by a well choreographed exercise of an emotional work-out.
In Judaism, the religion of the majority of the people of Israel from the events at Sinai till today, the idea of covenant revolves around Sabbath observance which the Targum describes as: “It is for your generations an EVERLASTING statute between My Word and the sons of Israel … it is a sign FOREVER!” And within this idea of the Sabbath at the centre is the study of Torah – the ingestion of “Panes Angelicus” (the bread of angels) at the houses of study, and which permeates all other learning of the sciences or letters. As we read in the Midrash Tanhuma Yelammedenu for this week – “R. Joshua the son of Levi declared: Every day a heavenly voice reverberates from Mount Horeb exclaiming: “Woe unto you creatures for neglecting (lit, insulting) the Torah,” for whosoever is not constant in his study of the Torah is rebuked by the Holy One, blessed be He, as it is said: And the tablets were the work of God.”
Our Sages, in fact, emphasized that the learning of Torah must be accompanied by the learning of a trade or profession. And with this indicating that all knowledge, whether scientific, artistic, musical, or philosophical must be born out of a good understanding of the Torah and not otherwise. For the filling of a person with the spirit of holiness from the presence of Ha-Shem results in a remarkable increase in (1) wisdom, (2) intelligence/understanding, (3) knowledge, (4) the ability to devise works of skill, and (4) the ability to work in all manner of workmanship.
And since, it is our central presupposition that the Master of Nazareth was/is a Jew, the Master Rabbi of all Rabbis past, present, and future, and that he came not to create a new religion but rather to perpetuate and much invigorate the religion he only knew – Judaism, and that his teachings nor those of his disciples are in opposition, contrary to, or abrogate the Torah – G-d forbid!, we must logically conclude that the Master of Nazareth imposed the necessity of the study of Torah together with a profession as the core obligation of his disciples, and anyone who wishes to associate with him.
In fact, the power of reason which distills from wisdom, knowledge, and understanding has atoning value. For it is written that G-d said: “Come now and let us reason together, says Ha-Shem: Though your sins are as scarlet, they will be white as snow; though they are red as the crimson, they will be like wool” (Isaiah 1:18). In fact, where it not for the power of anointed reasoning, we would be still dying of many dangerous diseases – manifestations of sinful forces. It is by the anointed power of reason that medicine has greatly progressed, it is by the anointed power of reasoning that we enjoy many comforts this day. Reason, that is theonomically centered has indeed great atoning power! A well constructed and sophisticated argument that has Messiah and the Torah as its unambiguous centre is indeed full of atonement value!
This of course, leads us to the synchronicity of our Shmitah Lectionary with the season in which we live. The Torah introduces us to this theme of REPENTANCE – which will characterize the Yomim HaNoraim (the Ten Days of Repentance from New Year to the Day of Atonement). The Torah introduces us to the sin of the Golden Calf and repentance. The Yelammedenu signals this with repetition of the text: “Unto You O Lord, belongs righteousness/generosity; but unto us confusion of face” (Daniel 9:7). Messiah King David in Psalm 65 also indicates the coming season with such expressions as: “You visit the earth and water it” (65:9) – a hint to the time of the later rains that come after the feast of Tabernacles in the coming month; and “You have crowned the year with goodness” – alluding to the New Year or Festival of Trumpets. And the Prophet Isaiah also alludes to the Festival of Trumpets when he say that G-d states: “I am the LORD, your Holy One, the Creator of Israel, your King.” That is, Crowning G-d as King is one of the basic themes of this festival of New Year.
Nevertheless, Isaiah the Prophet, introduces the reading with the words: “Everyone who is called by My name, I have created him for My glory; I have formed him; yea, I have made him” and thus connecting the theme at the beginning of our Torah Seder and the appointment of Bezalel and his being filled with the spirit of holiness from before Ha-Shem. What is interesting here though is that anyone who comes of his/her own free will under the authority of Ha-Shem, is a person whom G-d has created for His glory – i.e. to glorify Him with his Torah study, profession, skill, and workmanship. No mediocre idea or work should come out of the mind or hands of one who has taken refuge under the wings of Ha-Shem, most blessed be He! To do otherwise is to trample upon His loving-kindness, mercy and generosity!
From: P'shuto shel Mikra
By: Rabbi Yitzchak
Etshalom
Seven Haftarot of
Consolation (II)
http://www.torah.org/advanced/mikra/hagim.htm
SHABBAT 7: RESTORATION AND GROWTH
Because the mourner has been so reliant on others (for food, for company - even for the quorum necessary to say Kaddish), the main feature of the final day of mourning is the first step of reintegration into the world. Because of the Halakhic dictum “part of the day is considered a full day,” immediately after Shaharit, the comforters escort the mourner out of his house – as it were, to rejoin the world. One of the salient effects of this reintegration – notably the process by which it is initiated – is the public awareness of this “reborn” citizen in their midst.
Am Yisrael was never intended to live in a cocoon. Much as we are a nation that dwells apart, that only refers to a level of spiritual and (perhaps) material self-sufficiency to be found in our nation. Quite the opposite is true, however, when we look at our purpose vis-à-vis the nations of the world. It is quite clear that from the time of Avraham, our purpose has been to be a blessing unto all the families of the earth and to inspire, teach and lead the children of Noach to a proper relationship with God and with each other.
This can not be accomplished while we are closed within ourselves, trying to decide who we are and what our mission is. It can certainly not be realized while we stagger in the self-doubt brought about by disaster; it is only after we have completed the process of mourning and fully allowed ourselves to be consoled that we can step out into the global community, walk among the gentiles and inspire them in such a manner that the gentiles will call us the Kohanim (priests) of Ha-Shem.
The final Ashlamatah (61:10 – 63:9) focuses on the esteem with which the rest of the world will regard us:
10. I will greatly rejoice in Ha-Shem, my soul will be joyful in my God; for He has clothed me with the garments of salvation, He has covered me with the robe of righteousness/generosity, as a bridegroom decks himself with a garland, and as a bride adorns herself with her jewels.
11. For as the earth brings forth her bud, and as the garden causes the things that are sown in it to spring forth; so Ha-Shem God will cause righteousness/generosity and praise to spring forth before all the gentiles.
62:1. For Tziyyon’s sake will I not hold my peace, and for Yerushalayim’s sake I will not rest, until her righteousness/generosity goes forth like radiance, and her salvation like a burning torch.
2. And the gentiles will see your righteousness/generosity, and all kings your glory; and you will be called by a new name, which the mouth of Ha-Shem will express...
6. I have set watchmen upon your walls, O Yerushalayim, who will never hold their peace day nor night; you who make mention of Ha-Shem, take no rest.
7. And give Him no rest, until He establish, and until He makes Yerushalayim a praise in the earth...
The final step in consolation comes when the whole world recognizes the intimate relationship between God and His people; this is when Ha-Shem walks us outside, completing the process of consolation.
The Rabbi’s Private Prophetic Study
Due to the proximity (soon to come) of
the festival of Rosh Ha-Shanah, also known as the Festival of Trumpets, we
strongly recommend that you print out and diligently study the following
documents:
http://www.betemunah.org/teruah.html
http://www.betemunah.org/shofar.html
http://www.betemunah.org/knowday.html
Please note, that in Judaism little
comes by way of surprise, but rather things are anticipated at certain times
and places. That is why we often read in
connection with miraculous events and prophecy the phrase “at the time
appointed.” That is, people had already prepared for the event to take place at
a predetermined point in time, as it is written:
“Three times in a year will all your
males appear before Ha-Shem your God in the place which He will choose: In the
Feast of Unleavened Bread, and in the Feast of Weeks and in the Feast of
Tabernacles. And they will not appear before Ha-Shem empty, but each with his
gift of his hand, according to the blessing of Ha-Shem your God, which He has
given you.” –
Deuteronomy 16:16-17
Therefore, study in-depth the above
documents and be ready and prepared to enter into this wonderful time of the
festival of New Year (Rosh Hashanah) to rejoice with our brethren before the
G-d of Israel, our Maker most blessed be He!
Shalom Shabbat!
Hakham Dr.
Yosef ben Haggai