Esnoga Bet Emunah - 3711 Medical Drive #1016

Targum Neofiti for:

B’resheet 27:1-27

1. ¶ And it came about that Isaac grew old and his eyes were dim so that he could not see; and he called Esau, his older son, and said to him: "My son!" And he said to him: "Here I am." 2. And he said: "Behold, I pray, I have grown old; I do not know the days of my death. 3. And now, I pray, take your arms, your quiver and your bow and go out into the open field and hunt game for me. 4. And make for me dishes such as I like and bring them to me and I will eat, so that my soul may bless you before I die." 5. And Rebekah was listening when Isaac spoke with Esau, his son. Esau went out into the open field to hunt game to take back.

6. ¶ And Rebekah said to Jacob: "Behold, I heard the voice of your father speaking with Esau your brother saying: 7. 'Bring me game and make me dishes and I will eat and bless you before the Lord, before I die.' 8. And now, my son, hear my voice! And go where I command you. 9. Go, I pray, to the flock and bring me from there two good kids and I will make of them dishes for your father just as he likes. 10. And you will bring them to your father and he will eat so that he may bless you before the Lord before he dies." 11. And Jacob said to Rebekah his mother: "Behold, Esau, my brother, is a hairy man and I am a man of smooth skin. 12. Perchance my father will feel me and I will be in his face as one who mocks him, and I will bring upon myself curses and no blessings." 13. And his mother said to him: "Let these your curses be upon me, my son. Only listen to my voice and go and bring them to me." 14. And he went and took and brought to his mother and his mother made dishes just as his father liked. 15. And Rebekah took the best garments of Esau, her older son, that were in the house and clothed Jacob, the younger son. 16. And the skin of the kid goat she clothed over his hands and over the smooth part of his neck; 17. and she gave the dishes and the bread which she had made into the hand of Jacob her son.

18. ¶ And he came to his father and said: "Father!" And he said: "HERE I AM. Who are you, my son?" 19. And Jacob said to his father: "I am Esau your firstborn. I have done as you have spoken to me. I pray sit up and eat of my game so that your soul will bless me." 20. And Isaac said to his son: "How, now, have you found so quickly, my son?" And he said: "Because the Lord your God prepared it before me." 21. And Isaac said to Jacob: "Draw near me, I pray, that I may feel you, my son, to see if you are this my son Esau or not." 22. And Jacob drew near Isaac his father and he touched him and said: "Behold, the voice is the voice of Jacob but the touch' of his hand is the touch of the hands of Esau." 23. And he did not recognize him because his hands were as the hands of Esau his brother, hairy; and he blessed him. 24. And he said: "Are you really my son Esau?" And he said: "I am." 25. And he said: "Bring (it) near to me that I may eat of my son's game, so that my soul may bless you." And he brought (it) to him and he ate; and he brought him wine and he drank. 26. And his father Isaac said to him: "Draw near, I pray, and kiss me, my son." 27. And he drew near to him and kissed him; and he smelled the smell of his garments and blessed him and said: "See, the smell of my son is as the smell of incense of choice perfumes which will be offered upon the altar on the mountain of the sanctuary, that is, the mountain which he who lives and endures for all ages has blessed.

Regular Ashlamatah:

1 Samuel 4:15 – 5:1, 6:14

4:15 Now Eli was ninety and eight years old; and his eyes were set, that he could not see.

16 And the man said unto Eli: ‘I am he that came out of the army, and I fled today out of the army.’ And he said: ‘How went the matter, my son?’

17 And he that brought the tidings answered and said: ‘Israel is fled before the Philistines, and there hath been also a great slaughter among the people, and thy two sons also, Hophni and Phinehas, are dead, and the ark of God is taken.’

18 And it came to pass, when he made mention of the ark of God, that he fell from off his seat backward by the side of the gate, and his neck broke, and he died; for he was an old man, and heavy. And he had judged Israel forty years.

19 ¶ And his daughter-in-law, Phinehas’ wife, was with child, near to be delivered; and when she heard the tidings that the ark of God was taken, and that her father-in-law and her husband were dead, she bowed herself and brought forth; for her pains came suddenly upon her.

20 And about the time of her death the women that stood by her said unto her: ‘Fear not; for thou hast brought forth a son.’ But she answered not, neither did she regard it.

21 And she named the child Ichabod, {That is, There is no glory.} saying: ‘The glory is departed from Israel’; because the ark of God was taken, and because of her father-in-law and her husband.

22 And she said: ‘The glory is departed from Israel; for the ark of God is taken.’

5:1 ¶ Now the Philistines had taken the ark of God, and they brought it from Eben-ezer unto Ashdod.

2 And the Philistines took the ark of God, and brought it into the house of Dagon, and set it by Dagon.

3 And when they of Ashdod arose early on the morrow, behold, Dagon was fallen upon his face to the ground before the ark of the LORD. And they took Dagon, and set him in his place again.

4 And when they arose early on the morrow morning, behold, Dagon was fallen upon his face to the ground before the ark of the LORD; and the head of Dagon and both the palms of his hands lay cut off upon the threshold; only the trunk of Dagon was left to him.

5 Therefore neither the priests of Dagon, nor any that come into Dagon’s house, tread on the threshold of Dagon in Ashdod unto this day.

6 ¶ But the hand of the LORD was heavy upon them of Ashdod, and He destroyed them, and smote them with emerods, even Ashdod and the borders thereof.

7 And when the men of Ashdod saw that it was so, they said: ‘The ark of the God of Israel shall not abide with us; for His hand is sore upon us, and upon Dagon our god.’

8 They sent therefore and gathered all the lords of the Philistines unto them, and said: ‘What shall we do with the ark of the God of Israel?’ And they answered: ‘Let the ark of the God of Israel be carried about unto Gath.’ And they carried the ark of the God of Israel about thither.

9 And it was so, that, after they had carried it about, the hand of the LORD was against the city with a very great discomfiture; and He smote the men of the city, both small and great, and emerods broke out upon them.

10 So they sent the ark of God to Ekron. And it came to pass, as the ark of God came to Ekron, that the Ekronites cried out, saying: ‘They have brought about the ark of the God of Israel to us, to slay us and our people.’

11 They sent therefore and gathered together all the lords of the Philistines, and they said: ‘Send away the ark of the God of Israel, and let it go back to its own place, that it slay us not, and our people’; for there was a deadly discomfiture throughout all the city; the hand of God was very heavy there.

12 And the men that died not were smitten with the emerods; and the cry of the city went up to heaven.

6:1 ¶ And the ark of the LORD was in the country of the Philistines seven months.

2 And the Philistines called for the priests and the diviners, saying: ‘What shall we do with the ark of the LORD? declare unto us wherewith we shall send it to its place.’

3 And they said: ‘If ye send away the ark of the God of Israel, send it not empty; but in any wise return Him a guilt-offering; then ye shall be healed, and it shall be known to you why His hand is not removed from you.’

4 Then said they: ‘What shall be the guilt-offering which we shall return to Him?’ And they said: ‘Five golden emerods, and five golden mice, according to the number of the lords of the Philistines; for one plague was on you all, and on your lords.

5 Wherefore ye shall make images of your emerods, and images of your mice that mar the land; and ye shall give glory unto the God of Israel; peradventure He will lighten His hand from off you, and from off your gods, and from off your land.

6 Wherefore then do ye harden your hearts, as the Egyptians and Pharaoh hardened their hearts? when He had wrought among them, did they not let the people go, and they departed?

7 Now therefore take and prepare you a new cart, and two milch kine, on which there hath come no yoke, and tie the kine to the cart, and bring their calves home from them.

8 And take the ark of the LORD, and lay it upon the cart; and put the jewels of gold, which ye return Him for a guilt-offering, in a coffer by the side thereof; and send it away, that it may go.

9 And see, if it goeth up by the way of its own border to Beth-shemesh, then He hath done us this great evil; but if not, then we shall know that it is not His hand that smote us; it was a chance that happened to us.’

10 ¶ And the men did so; and took two milch kine, and tied them to the cart, and shut up their calves at home.

11 And they put the ark of the LORD upon the cart, and the coffer with the mice of gold and the images of their emerods.

12 And the kine took the straight way by the way to Beth-shemesh; they went along the highway, lowing as they went, and turned not aside to the right hand or to the left; and the lords of the Philistines went after them unto the border of Beth-shemesh.

13 And they of Beth-shemesh were reaping their wheat harvest in the valley; and they lifted up their eyes, and saw the ark, and rejoiced to see it.

14 And the cart came into the field of Joshua the Beth-shemite, and stood there, where there was a great stone; and they cleaved the wood of the cart, and offered up the kine for a burnt-offering unto the LORD.

Special Ashlamatah for Shabbat “Nachamu 4” – TARGUM Isaiah 51:12 – 52:12

51.12 "I, I am he that comforts you; of whom are you afraid, of man who dies, of the son of man who is reckoned as the grass? 51.13 And you have forgotten the service of the LORD, your Maker, who stretched out the heavens and founded the earth, and do you fear continually all the day because of the fury of the oppressor, when he sets himself to destroy. And now, where is the fury of the oppressor? 51.14 The avenger shall speedily be revealed; the righteous shall not die in destruction, neither shall they lack their food. 51.15 For I am the LORD your God, who rebukes the sea so that its waves roar, - the LORD of hosts is his name. 51.16 And I have put the words of my prophecy in your mouth, and protected you in the shadow of My might, to establish the people concerning whom it was said that they would increase as the stars of the heavens and to found the congregation concerning whom it was said they would increase as the dust of the earth, and to say to those who reside in Zion, 'You are My people.'"

51.17 ¶ Exalt yourself, exalt yourself, stand up, O Jerusalem, you who have accepted before the LORD the cup of his wrath, who have drunk to the dregs a bowl of the cup of cursing. 51.18 There is none to comfort her among all the sons she has borne; there is none to take her by the hand among all the sons she has brought up. 51.19 Two distresses have come upon you, Jerusalem - you are not able to stand. When four will come upon you - spoil and breaking and famine and sword; there is none that will comfort you but I. 51.20 Your sons will be dashed to pieces, thrown at the head of all the streets like those cast in nets; they are full of wrath from the LORD, rebuke from your God. 51.21 Therefore hear this, you who are cast out, who are drunk with distress, but not with wine. 51.22 Thus says your Lord, the LORD, your God who is about to take the just retribution of His people: "Behold, I have accepted from your hand the cup of cursing; the bowl of the cup of My wrath you shall drink no more; 51.23 and I will hand it over into the hand of those who were your oppressors, who have said to you, 'Be humble, that we may pass over'; and you have humbled your glory like the ground, and were like a street to those who pass over."

52.1 ¶ Be revealed, be revealed, put on your strength, O Zion; put on, put on your celebrity, O Jerusalem, the holy city; for there shall no longer pass among you the uncircumcised and the unclean. 52.2 Shake yourself from the dust, arise, sit, O Jerusalem on the throne of glory; the chains of - your necks are broken, O captives of the congregation of Zion. 52.3 For thus says the LORD: "You were sold for nothing, and you shall be redeemed without money. 52.4 For thus says the LORD God: My people went down at the first to Egypt to sojourn there, and the Assyrian robbed him for nothing. 52.5 Now therefore I am about to save, says the LORD, seeing that my people are sold for nothing. The peoples that rule over them boast, says the LORD, and continually all the day they incite to anger over against the service of My name. 52.6 Therefore My name shall be exalted among the peoples; therefore in that time you shall know that it is I who speak; and My Memra (Word) endures."

52.7 ¶ How beautiful upon the mountains of the land of Israel are the feet of him who announces, who publishes peace, who announces good tidings, who publishes salvation, who says to the congregation of Zion, "The kingdom of your God is revealed." 52.8 The voice of your guardians, who lift up their voice, together they sing for joy; for with their eyes they will see the prodigies which the LORD will do when he will return his Shekhinah to Zion. 52.9 Shout and sing together, you waste places of Jerusalem; for the LORD is about to comfort his people, He has redeemed Jerusalem. 52.10 The LORD has disclosed his holy arm to the eyes of all the peoples; and all those at the ends of the earth shall see the salvation of our God. 52.11 Separate, separate, go out thence, draw near no unclean thing; go out from the midst of her, purify yourselves, you who bear the vessels of the sanctuary of the LORD. 52.12 For you shall not go out in haste from among the peoples, and you shall not be brought in flight to your land, for the LORD leads before you, and the God of Israel is about to gather your exiles.

Ketubim

Midrash Psalm 21

I. For the leader. A Psalm of David. The king shall joy in Your strength, O Lord (Ps. 21:1-2). These words are to be read in the light of what Scripture says elsewhere: In that day there shall be a root of Jesse, which shall stand for an ensign of the peoples; unto him shall the Gentiles seek (Isaiah 11:10) - that is, seek the king Messiah, David's son, who will remain hidden until the time of redemption.

R. Tanchuma said: The king Messiah will come for no other purpose than to teach the Gentiles of the earth thirty precepts, such as those of the Booth, the Palm-Branch, and the Tefillin (Phylacteries) [According to our tradition – Talmud Yerushalmi Aboda Zarah 2:1, 40c and Genesis Rabbah 98:9 – where the number thirty is given, besides the six commandments given to Adam, twenty-four more will be given to the Gentiles in the time of the Messiah, thus making the total of 30.]. But all the children of Israel will be taught precepts of Torah by the Holy One Himself, blessed be He, for it is said All your children shall be taught by the Lord (Isaiah 59:13). Why not by the Messiah? Because of the Messiah it is said: Unto him shall the nations seek.

R. Hanina said in the name of R. Aha: What can His rest shall be glory (ibid.) mean except that God will bestow a portion of His supernal glory upon the king Messiah. Hence it is said: The king shall joy in Your strength, O Lord.

2. Another comment on The king shall joy in Your strength, O Lord. Scripture says elsewhere, Who is this King of glory? (Ps. 24:10). R. Simon asserted: To whom can this King of glory refer except to that one King who bestows upon those who fear Him a portion of His own glory - the Lord, He is the King whose glory is for ever in [His] hosts (ibid.). Thus, our Masters taught in the Mishnah: A mortal king - one may not ride on his horse, nor sit on his throne, nor take his scepter. Yet Moses was allowed to take the scepter of the Holy One, blessed be He, for it is said: Moses took the scepter of God in his hand (Ex. 4:20); and Elijah was allowed to ride on the Lord's horse. What is the horse of the Holy One, blessed be He, but the whirlwind and the storm, of which it is said: In the whirlwind and in the storm is His way (Nahum 1:3). And Scripture says, It came to pass, when the Lord would take up Elijah by a whirlwind into heaven (2 Kings 2:1). A mortal king - one may not wear his crown, yet the Holy One, blessed be He, sets His own crown on the head of the king Messiah, as it is said: You set a crown of pure gold on his head (Ps. 21:4). A mortal king - one may not wear his purple, yet the Holy One, blessed be He, puts His honor and majesty upon the king Messiah, as is said: Honor and majesty do You put upon him (Ps. 21:6). A mortal king - one may not sit on his throne, yet it is written of Solomon, Solomon sat on the throne of the Lord (I Chronicles 29:23). A mortal king - one may not call his viceroy "king," yet the Holy One, blessed be He, called Moses god, when He said to him: See I have made you a god to Pharaoh (Ex. 7:1). God said also to the children of Israel: You are gods (Ps. 82:6); and He called them holy ones, as is said: They shall be holy unto their God (Leviticus 21:6); and He said: You are a holy people unto the Lord your God (Deuteronomy 7:6). God will call the king Messiah after His own name, for it is said of the king Messiah: This is his name whereby he shall be called: The Lord our righteousness (Jeremiah 23:6). Jerusalem also shall be called after the Lord's name, for it is said of Jerusalem: The name of the city from that day shall be, The Lord. That shall be her name (Ezek. 48:35). R. Levi said of Jerusalem: It will be good for the city when her name is the same as the name of her king, and the name of her king is the same as the name of her God. Accordingly when Scripture says, [The king] shall stand, and rule in the strength of the Lord, in the majesty of the name of the Lord his God (Micah 5:3), it refers to the time when The king shall joy in Your strength, O Lord.

Another comment: Strength clearly refers to Torah, for it is said The Lord gave strength unto His people (Ps. 29:11). Or, strength clearly refers to the Ark of the Covenant, for it is written He delivered His strength into captivity (Ps. 78:61). Or, strength clearly refers to kingship, for it is said He will give strength unto His king (I Sam. 2:10). Or, finally, strength refers to the Temple, for it is said I will break the pride of your strength (Lev. 26:19).

3. You have given him his heart's desire (Ps. 21:3) means that You, O Lord, in the presence of the king Messiah, did declare Edom's guardian angel wrong.

And the ‘areshet’ of his lips You have not withheld. Selah (Ps. 21:3b). What is meant by the ‘areshet’ of his lips? "The authority (rasul) of his lips": For when it is reported to the king Messiah, “A certain land is in rebellion against you,” he will say: “Let locusts come and smite that land,” as is said He shall smite the land with the rod of his mouth (Isaiah 11:4); or, when it is reported to him “A certain province is in rebellion against you,” he will say: “Let the angel of death come and slay the wicked of that province,” as is said With the breath of his lips shall he slay the wicked (ibid.).

Another comment: The request of his lips Thou hast not withheld means that whatever the king Messiah decrees, the words of his decree stand.

4. For You meet him with the blessings of goodliness (Ps. 21:4): The phrase blessings of goodliness refers, according to R. Judah, to the blessings which were given to Moses who was called "a goodly child," as is said: She saw him that he was a goodly child (Ex. 2:2). According to the Rabbis, this phrase refers to the blessings of Torah, of which God said: I give you goodly doctrine; forsake ye not My law (Prov. 4:2).

He asked life of You, You gave it him; even length of days for ever and ever (Ps. 21:5). R. Yohanan taught: Scripture mentions three men - Solomon, Ahaz, and the king Messiah - to each of whom the Holy One, blessed be He, said, “Ask of Me.”

R. Berechiah said: The verse means that the king Messiah asked that even Korah and his companions, men who went alive down into their graves, be raised up again, for it is said: The Lord ... brings down to the grave, and raises up (I Sam. 2:6). [The Yalkut states that the Messiah asked that life be given to all the children of Israel, even to Korah and his wicked company.]

His honor is great through Your salvation (Ps. 21:6). That is to say, even the honor of the king Messiah is great only through God's works.

Glory and great worship shall You lay upon him (Ps. 21 :6) means that You, O God, lays a master's glory and a disciple's great worship upon the king Messiah. Glory, accordingly, is to be understood as in God's command to Moses concerning Joshua: You shall put of your glory upon him (Num. 27:20). Note that it is said of your glory, and not "all your glory." Where, then, was all the glory of Moses put upon Joshua? R. Yudan said it was put upon him at the Jordan, for as it is written of Moses They were afraid to come near him (Ex. 34:30), so is it written of Joshua at the Jordan, They feared him, as they feared Moses (Josh. 4:14).

5. For You shall make him most blessed for ever (Ps. 21:7) means that all the Gentiles shall bless themselves in the king Messiah (cf. Jeremiah 4:2).

You shall make him exceeding glad with Your countenance (Ps. 21:7). R. Berechiah said in the name of R. Samuel: One verse reads of the king Messiah that One, like the son of man ... came to the Ancient of days, and they brought him near before Him (Dan. 7:13), but in another verse God says, I will cause him to draw near, and he shall approach unto Me (Jer. 30:21). How can we reconcile the two? Angels will bring the king Messiah to the outer edge of their encampment, and then the Holy One, blessed be He, will reach out His hand and bring the king Messiah near to Him. Hence it is said I will cause him to draw near.

All your enemies shall feel your hand (Ps. 21:9) means, according to R. Levi, that God said to the king Messiah: Your hand shall seek them out for punishment. .

You shall make them as a fiery oven in the time of your anger ... and the fire shall devour them (Ps. 21:10). The Rabbis say that Gehenna will still exist in the time-to-come, for it is said Behold, the day comes, that shall burn as an oven ... and all that do wickedly shall be stubble; and the day that comes shall burn them up (Mal. 3:19), and so on, as above.

Midrash of Matityahu

(Matthew) 4:3-

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

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

3 ¶ The Tester drew near and said to him: if you are a Son of G-d (Ben Elohim – a Judge) say that these stones should turn into bread, and eat of it.

4 Yeshuah answered and said to him: It is written: “that a man does not live by bread alone, but by every word that proceeds out of the mouth of Adonai does a man live” (Deuteronomy 8:3).

Pirqe Abot

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

Pirqe Abot II:13-14

MISHNAH 13. Rabbi Shimon said: "Be meticulous in reading the Shema and in prayer. When you pray, do not make your prayer a routine, but rather [entreaty for] mercy and supplication before G-d, as it is stated [Joel 2:13]: 'For He is gracious and compassionate, slow to anger and abounding in loving kindness, and relenting of the evil decree.' And do not consider yourself wicked in your self-estimation."

QUESTION: Why did he single out these two mitzvoth?

ANSWER: The Shema and the Amidah prayer (Shemonah Esre) are to be recited each morning, and there are specific times by which it should be done to properly fulfill the mitzvah. Shema can be recited up to the end of the third hour of the day, and tefillah should be before the end of the fourth hour. These hours are not sixty minute hours, but sha'ot zemaniot - seasonal hours - i.e. the units obtained by dividing the day into twelve equal segments.

There is a question as to what is considered day with regard to determining the twelve hours. According to the Magen Avraham (58:1) the day is counted from Amud HaShachar - first light of dawn - until Tzet HaKochavim - nightfall. The Vilna Ga'on maintain that the day for this calculation is from Netz HaChamah - sunrise - to Shekiat HaChamah - sunset. Thus, according to the Magen Avraham, the allotted period of time concludes earlier than according to the Vilna Ga'on, and according to all calculations, the first three hours on a winter day is a shorter period of time than on a long summer day.

In the summer it is difficult to rise out of bed early because the nights are shorter, and in the winter because of the cold weather. Thus, the Mishnah warns, "Be careful in reciting the Shema and Shemoneh Esre, that is, make a special effort to overcome your laziness throughout the year and recite them before the time lapses."

Alternatively, the Talmud (Berachot 9b) says that the Vatikin - the devoted ones - people of unusual humility and who held Mitzvoth in great esteem (Rashi), would take care to complete the recitation of the Shema with sunrise and immediately thereafter say the Shemoneh Esre. They would hasten to say the Shema immediately before sunrise (though it may be recited earlier) and the Shemoneh Esre immediately after sunrise so that they could recite the Shemoneh Esre at the earliest possible time and thereby link the redemption blessing [Ga'al Yisrael - which follows after the Shema] to the prayer. The Talmud praises this custom and says concerning anyone who does it that no harm will befall him all day.

Since this comes out very early in the day, especially during the summer, the Mishnah encourages one to be diligent in the performance of Shema and tefillah - joining the two together as the vatikin did.

QUESTION: "Be meticulous in reading the Shema and in prayer." What tefillah - prayer - is this referring to?

ANSWER: According to all, the daily recital of Shema is a Biblical obligation, but the practice of praying thrice daily is not. Nevertheless, it has become widely practiced and assumed as an obligation upon each individual to pray three times a day.

In the Talmud (Berachot 6b) the identical expression of "zahir" - "meticulous" - is used in regard to the Minchah - afternoon prayers. Rabbi Chelbo said in the name of Rav Huna that a person should always be diligent with regard to the Minchah prayer, for when the prophet Eliyahu confronted the false prophets of the Ba'al idol and stood on Mount Carmel to demonstrate that Ha-Shem was the true G-d, his prayers were answered only through the Minchah prayer.

Rav Huna specifies Minchah because it is recited in the afternoon when people are immersed in their work, and they must detach themselves from all their preoccupations in order to pray. This is especially difficult during the winter when the day is very short.

QUESTION: "And do not consider yourself wicked in your self-estimation." The words "Bifene Atzmecha" - "in your own estimation" - are superfluous. Should it not have just said "Do not be a Rasha - wicked"?

ANSWER: There are many people who conduct themselves very piously when they are in the presence of others, but when they are alone without anyone seeing them, there is much to be desired in their observance of Torah and mitzvoth. Therefore the Mishnah is instructing that at all times, even when you are "Bifne Atzmecha" - "alone" - behave as a Tzaddik (a righteous / generous person).

Alternatively, when Avraham prayed that Ha-Shem spare the city of Sodom in merit of the Tzaddikim he said, "What if there should be fifty righteous people in the midst of the city?" (Beresheet 18:24). With the seemingly extra words "in the midst of the city" he was alluding that indeed he would know if there were any righteous people in Sodom, but perhaps there were people in Sodom who were not Tzaddikim in their own rights but Tzaddikim at least in comparison to all the wicked residents of the city.

The Mishnah is saying that it is not sufficient not to be a Rasha when you are being measured in comparison to others, but even if you are sized-up "Bifene Atzmecha" - all alone - i.e. independently, even then you should not be considered the opposite of a Tzaddik.

QUESTION: "And do not consider yourself wicked in your self-estimation." How can this be reconciled with the statement of the Talmud (Niddah 30b) that before a Jew is born, an oath is administered to him, "Be righteous and not wicked; and even if the whole world tells you that you are righteous, regard yourself as if you are wicked"?

ANSWER: According to our Sages the Jews are divided into three categories. Tzaddik - righteous - Benoni - intermediate - and Rasha - wicked. The popular conception is that one whose deeds and misdeeds are equally balanced is called "Benoni" - while one whose virtues outweigh the sins is called "Tzaddik" - and the "Rasha" - is the one whose misdeeds outweigh the deeds. However, this involves the figurative use of the terms in regard to reward and punishment. The heavenly tribunal judges a person according to the majority of his acts. Hence, one is acquitted when his virtues are in the majority and is deemed "righteous" in his verdict.

However, there is a much more profound definition of the distinct levels and quality of "righteous" and "intermediate." Every Jew has a Yetzer Tov - good inclination - and a Yetzer Hara - evil inclination. The Tzaddik is one who is motivated solely by his good inclination. He has rid himself entirely of his evil inclination and is as King David describes himself: "My heart is void within me" (Psalms 109:22); i.e. he has slayed his evil inclination and now he despises and loathes evil with a consummate hatred. Of the Benoni, however, the Talmud (Berachot 11b) says they are "judged by both" [the good and evil inclinations].

In the heart of the Benoni, both inclinations are in full force. Each one is endeavoring to induce man to accept his opinion. The two inclinations are like magistrates who give their opinion in a matter of law while the final verdict rests with the arbitrator, the Holy One, blessed be He, who comes to the aid of the good inclination, enabling it to prevail over the evil inclination.

Now the Benoni, too, has traits similar to those of a Rasha, for in both the evil inclination is in its native state, craving after all worldly pleasures. The only difference is that in the Rasha it is dominant, and in the Benoni it is dormant at times (during prayer) and later reawakens although the person does not permit it to prevail.

Thus, the oath administered is that even if the entire world tells you that you are righteous, in your own eyes regard yourself "KeRasha" - "as if you were wicked" - not as actually wicked. In other words, a person should consider himself to be a Benoni - intermediate - and not accept the world's opinion which would have him believe that the evil in him has been dissolved by the good, which is the category of a Tzaddik. Rather he should think concerning himself that the very essence of the evil is in its full strength, as from birth, and that nothing of it has ceased or departed; on the contrary, with the passing of time it has gained strength, because he has indulged it considerably through eating and drinking and other mundane pursuits.

The rank of Benoni is one that is attainable by every man, and each person should strive after it. Every person can at any time or hour be an "intermediate." Even when the heart craves and desires a material pleasure, whether permitted or, G-d forbid, prohibited, he can divert his attention from it altogether, declaring to himself, "I will not be wicked even for a moment because I will not be separated from G-dliness, heaven forbid!"

The Mishnah however instructs, "Do not consider yourself as a rasha - wicked person" - because then a person will be grieved at heart and depressed, and he will not be able to serve Ha-Shem joyfully and with a contented heart. Moreover, if he is not perturbed by this self appraisal, it may lead him to irreverence towards Ha-Shem, G-d forbid.

MISHNAH 14. Rabbi Elazar said: "Be diligent in the study of Torah; know what to answer an unbeliever. Know before whom you toil, who your Employer is, and who will pay you the reward of your labor."

QUESTION: What is the connection between these two things?

ANSWER: The Mishnah is dispelling a popular myth, that it is important to have a vast knowledge in secular studies in order to be able to debate an unbeliever. Therefore, it states that one should study Torah and that through this one can acquire unlimited knowledge and know all that is needed to answer a non-believer. This was also confirmed by Ben Bag: "Learn it and learn it for everything is in it" (Abot 5:21). In addition, the Mishnah is teaching that not everyone should engage in argument with the non-believer. One should first study Torah, and only afterwards should one undertake answering a non-believer.

The Mishnah carefully says, "Know what to answer" and not "Know what to say" to infer that one should not initiate a debate with an apostate, but only answer him if he verbally attacks the principles and teachings of the Torah. It is an obligation to be sufficiently prepared at all times to win such a debate. Since one cannot foresee when the apostate will confront him or stand in public and lecture concerning his apostate philosophies and psuedo-Torah interpretations in order to convert the unlearned and innocent, one must be sufficiently prepared at all times.

Commentary

The Midrash Tanchuma Yelammedenu comments on thew first verse of our Seder as follows:

And it came to pass that when Isaac was old (Gen. 27:1). May it please our master to teach us whether a blind man is permitted to stand before the ark to lead the congregation in prayer. Thus did our master teach us: A blind man may recite the prayers preceding the Shema ("Hear, O Israel," etc.), and he may also recite the Targum (Aramaic translation) of the Torah, but he may not lead the congregation in the prayers that follow the Shema, nor may he read from the Torah, nor lift his hands in the priestly benediction. [For certain prayers the leader must be able to see the minyan – quorum of ten men, in addition, the law requires that the reader look into the Torah scroll as he reads it.]

R. Judah, however, contended that a man who was born blind was prohibited from reciting the prayers preceding the Shema as well, for he would be acting as a false witness if he did so. He would be compelled to say: “Blessed be He who created the luminaries,” when, in fact, he had never seen them.

You find that everyone who becomes blind is considered as though dead. How do we know this? R. Simeon the son of Yohai said: The Holy One, blessed be He, never associates His name with righteous men during their lifetimes. He waits until they have died, as it is said: As for the holy that are in the earth, they are the excellent in whom is all My delight (Ps. 16:3). When are men regarded as truly holy? Only after they have been buried in the earth. During their lifetimes, however, the Holy One, blessed be He, does not associate His name with theirs. And why not? Because the Holy One, blessed be He, is not certain whether or not the evil inclination within them will ultimately lead them astray. When they are dead, however, He does couple His name with theirs. Nevertheless, we find that the Holy One, blessed be he, did couple his name with that of the righteous Isaac during his lifetime, when he said to Jacob: I am the Lord, the God of Abraham, your father, and the God of Isaac (Gen. 28:43). R. Berechiah and the rabbis discussed this matter. The rabbis maintained that He considered Isaac's ashes as though they were heaped upon the altar [even though the sacrifice of Isaac was not completed, the Akedah was proof that Isaac would never succumb to the evil inclination], while R. Berechiah insisted that he was considered as dead because he had already lost his sight. Because of his blindness he remained secluded within his home, and the result was that the evil inclination departed from him. Hence it is written: And it came to pass that when Isaac was old, and his eyes were dim (Gen. 27:1).

And it came to pass that when Isaac was old, and his eyes were dim (Gen. 27: 1). Scripture states elsewhere: A gift (bribe) is as a precious stone in the eyes of him that has it; whithersoever he turns, he prospers (Prov. 17:8). What may the gift (mentioned in this verse) be compared to? To a precious stone which shatters whenever it falls. This verse aptly refers to Isaac, for it is said: Now Isaac loved Esau because he did eat of his venison (lit. the game was in his mouth) (Gen. 25:28). What is the meaning of the game was in his mouth? It means that Esau ensnared the righteous Isaac with the words he spoke. You find that Esau committed every sin which the Holy One, blessed be He, detests: There are six things which the Lord hates, yes, seven which are an abomination unto Him: haughty eyes, a lying tongue, and hands that shed innocent blood, a heart that devises wicked thoughts, feet that are swift in running to evil, a false witness that breathes out lies, and he that sows discord among brethren (Prov. 6:16-19). Whenever Esau entered the house, he would ask his father: “My father, is one obliged to tithe for salt?” Isaac would exclaim in amazement: “Observe, how scrupulous this son of mine is concerning the commandments!” And when his father would ask him: “Where were you today, my son?” “At the house of study,” the youth would reply and he would add: “Is this not the law under certain circumstances; are not these things prohibited and these permitted?” By such remarks, he entraped his father with his mouth. That is why he loved him. Thereupon, the Holy Spirit exclaimed: When he speaks fair believe him not, for there are seven abominations in his heart (ibid. 26:25). Why did Isaac's eyes become weak? They became weak because he beheld the countenance of the wicked Esau; also because he ate the venison he brought him, as it is said: For the gift blinded them that have sight (Exod. 23:8).

And his eyes were dim (Gen. 27:1). And when Esau was forty years old, he took to wife Judith the daughter of Be'eri the Hittite, and Basemath the daughter of Elon the Hittite. And they were a bitterness of spirit unto Isaac and to Rebecca (Gen. 26:34-35), and this is followed by the verse And his eyes were dim. Hence, they must have become dim because of his unhappiness.

Though the Shekhinah hovered over Isaac's home, Esau had married Canaanite women who sacrificed and burned incense before idols. The Shekhinah, thereupon, departed from Isaac's home. When Isaac beheld what was transpiring within his home, he was sorely distressed. And so the Holy One, blessed be He, said (to Himself): I will dim his sight so that he may no longer see what is transpiring and become even more disturbed. Therefore, And his eyes were dim.

If this was so, why did not Rebecca's sight become weak? R. Abahu stated: This may be compared to a person carrying utensils made of bone and earthenware. If he should strike the bone utensils against each other, they do not shatter, hut if he should strike the bone and earthenware utensils against each other, the earthenware utensils will crumble. Similarly, when Rebecca and Esau's wives, who like herself were made of bone (since she was created from Adam's rib, she was of bone and therefore remained unaffected), came into contact with each other, she was unaffected by them, but Isaac, who was made of the dust of the earth, as it is said: And God created man from the dust of the earth (Gen. 2:7), was quickly affected. Hence, His eyes were dim.

And his eyes were dim. Why did his vision become impaired? The Holy One, blessed be He, foresaw that Isaac would desire to bless Esau, and He decreed, therefore, that his sight should become weak so that when Jacob approached him for the blessing, Isaac would not realize that he was conferring the blessing upon Jacob. David proclaimed: Many things have You done, O Lord, my God, even Your wondrous works and Your thoughts toward us. There is none to be compared unto You (Ps. 40:6). That is, all Your wondrous works and Your thoughts toward us are in our behalf.

He called Esau his greater son (Gen. 27: 1). Why did he call him his greater son? To teach us that one must flatter wicked men when they are in power. Isaac foresaw that Esau's descendants would dominate the world, and therefore he called him his greater son. The Holy One, blessed be He, said to Israel: Inasmuch as Esau is now in control you must flatter him, for My kingdom is not yet firmly established, but in the future, when My kingdom is firmly established, I will call him to account, as is said: And saviors shall come up on Mount Zion to judge the mount of Esau at that time, and the kingdom shall be the Lord's (Obadiah 21).

And it came to pass, that when Isaac was old (Gen. 27:1). Scripture states elsewhere in reference to this verse: Instead of your fathers shall be your sons, whom you shall make princes in all the land (Ps. 45:17). R. Eliezer the son of R. Yose the Galilean maintained: The descendants born to every Israelite in the future will be as numerous as those who departed from Egypt, as it is said: Instead of your fathers shall be your sons. This verse refers to our patriarchs Isaac and Abraham. Abraham was blessed, as it is said: And the Lord blessed Abraham with everything (Gen. 24: 1), and Isaac was likewise blessed, as is written: And the Lord blessed him (ibid. 26: 12). Abraham begot both a righteous and a wicked son, Isaac and Ishmael; and Isaac begot both a righteous and a wicked son, Jacob and Esau. Abraham's wife was barren (at first), and Isaac's wife was also barren (at first).

Why were the matriarchs barren? R. Levi said in the name of R. Shila of K'far T'marta, and R. Helbo said in the name of R. Yohanan: Because the Holy One, blessed be He, desired to hear their prayers. The Holy One, blessed be He, had stated: They are wealthy and beautiful, and if I should also grant them sons they will not pray to Me. You find that everything that happened to Abraham likewise happened to Isaac. Scripture states concerning Abraham: And Abraham was old (Genesis 24:1); and about Isaac it says: And Isaac was old (ibid. 27:1).

And Midrash Aggadat Beresheet continues this train of thought with the following words:

Now it came to pass that Isaac was old, his eyes were dim so that he could not see (Genesis 27:1). There are twenty generations until Abraham, and there is no mention of old age about them, but only about him, as is stated: Now Abraham was old (Genesis 24:1). Isaac arose and also about him it is written: Now it came to pass that Isaac was old (Genesis 27:1). Jacob arose, and also about him it is stated: Now the eyes of Israel were dim with age (Genesis 48:10). This is what Scripture says: Let Your work be manifest to Your servants, and Your glorious power to their children (Psalm 90:16). Now there is no glory except old age, as it is stated: The beauty of youths is their strength, but the glory of the aged is their gray hair (Proverbs 20:29).

Abraham endowed his son with five things. Like our Masters taught (Mishnah Eduyot 2:9): A father endows his son with five things: (1) Beauty (presence), wealth, strength and wisdom. These he gave to Isaac, and to Jacob, and Jacob gave them to Joseph. He resembled Joseph in presence and appearance, as is stated: Now Joseph was handsome and good looking (Genesis 39:6); and in wisdom, as is stated: Here comes that halazeh – master of dreams (Genesis 37:19). See, presence, appearance and wisdom. And about Isaac it is written: Who is that halazeh man (Genesis 24:65). Like ‘that’ which is said about Joseph refers to presence and wisdom, so ‘that’ which is said about Isaac refers to presence and wisdom. And like Joseph stood in strength against all his brothers, so Isaac stood in strength against all the sons of Gerar. And like Joseph was wealthy, so Isaac was wealthy, as it is stated: the man became rich; he prospered more and more until he became very wealthy (Genesis 26:13). [Abraham lived one hundred and seventy five years, and his son one hundred and eighty. Why? The Holy One said to him:You were endowed with these five things, see I give to you five years more than Abraham. Therefore it is said: Let Your work be manifest to Your servants, and Your glorious power to their children (Psalm 90:16).

Our Mishnah in Pirke Abot brings further elucidation to our Torah Seder for this week – “Be diligent in the study of Torah; know what to answer an unbeliever. Know before whom you toil, who your Employer is, and who will pay you the reward of your labor.” Here in these words we find the basic philosophical difference between the children of Jacob (Israel) and the children of Esav (Rome). The children of Jacob know that they toil for no human boss, but that G-d is the ultimate boss, and that our Employer is not what appears to be – i.e. a human being, but rather our ultimate Employers is G-d Himself! That is, provided that we be found at all times diligently occupied in the study of Torah. For without a regular, solid and disciplined study of Torah G-d will afflict us through our labors and employers. That is why we have people with so many problems around us. They seem not able to afford G-d in their lives, and much less are they able to afford good and wholesome Torah study. Consequently, like Esav, as we read last week are ready to sell their birthright in order to put food in their table. The warning could not be clearer.

This thought is echoed in the first test that HaSatan presents to the Master of Nazareth after fasting for forty days. The test concerns the power to turn stones into bread. And the Master of Nazareth answers the tester with the words of Deuteronomy 8:3 - “that a man does not live by bread alone, but by every word that proceeds out of the mouth of Ha-Shem does a man live.” If bread is so indispensable for man to live at an animal level, and Torah so indispensable for man to live at a human level, why, may we ask, so few people are prepared to study Torah regularly, seriously and in a systematic order? Our special Ashlamatah provides us with the answer in 51:13 And you have forgotten the service of the LORD, your Maker, who stretched out the heavens and founded the earth.

To those who labour faithfully in the study and teaching of Torah, our special Ashalamatah in the last section (52:7-9) brings this word of comfort and strength concerning the coming of Eliyahu HaNavi (Elijah the Prophet) who will herald the arrival of Mashiach and the rebuilding of Yerushalayim: "How beautiful are the feet of the herald on the mountains announcing peace, heralding good tidings, announcing salvation ..." Our soon to be announced redemption is the greatest consolation that G-d could offer his children.

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai

Shabbat:	Torah Reading:	Weekday Torah Reading:
ויהי כי זקן
“Vay’hi Khi Zaqen”	Reader 1 – B’resheet 27:1-4	Reader 1 – B’resheet 27:28-30
“And it was when old”	Reader 2 – B’resheet 27:5-7	Reader 2 – B’resheet 27:31-34
“Y cuando envejecido”	Reader 3 – B’resheet 27:8-10	Reader 3 – B’resheet 27:35-38
B’resheet (Genesis) 27:1-27	Reader 4 – B’resheet 27:11-13
1 Samuel 4:15 – 5:1, 6:14	Reader 5 – B’resheet 27:14-17
Special: Isaiah 51:12 – 52:12	Reader 6 – B’resheet 27:18-23	Reader 1 – B’resheet 27:38-40
Psalm 21	Reader 7 – B’resheet 27:24-27	Reader 2 – B’resheet 27:41-43
Pirke Abot II:13-14	Maftir – B’resheet 27:24-27	Reader 3 – B’resheet 27:44-46
N.C.: Matityahu 4:3-4	Isaiah 51:12 – 52:12