Torah Seder Ellul 18

Esnoga Bet Emunah

227 Millset Chase - San Antonio, Texas 78253

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

Three and 1/2 year Lectionary Readings	Second Year of the Reading Cycle
Ellul 18, 5767 – August 31/Sept. 01, 2007	Sixth Year of the Shmita Cycle

Candle Lighting and Havdalah Times

San Antonio, Texas, U.S. Brisbane, Australia:

Friday, August 31, 2007 – Candles at: 7:40 PM Friday, August 31 2007 – Candles at: 5:16 PM

Saturday, Sept. 01, 2007 – Havdalah 8:33 PM Saturday, Sept. 01, 2007 – Havdalah 6:09 PM

Atlanta, Georgia, U.S. Singapore, Singapore

Friday August 31, 2007 – Candles at 7:47 PM Friday, August 31, 2007 – Candles at: 6:51 PM

Saturday, Sept. 01, 2007 – Havdalah 8:42 PM Saturday, Sept. 01, 2007 – Havdalah 7:40 PM

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

Shabbat Nahamu VI – 6^th Sabbath of “Our Consolation”

Coming Festival: Rosh HaShanah 5768 – New Year / Festival of Trumpets

Evening of Wed. 12^th of Sept. to the evening of Friday the 14^th of Sept, 2007

For further study see: http://www.betemunah.org/teruah.doc

http://www.betemunah.org/wicked.doc; http://www.betemunah.org/shofar.doc

http://www.betemunah.org/knowday.doc

Shabbat	Torah Reading:	Weekday Torah Reading:
בַּיּוֹם, הַשְּׁבִיעִי
“BaYom HaSh’vi’i”	Reader 1 – B’midbar 7:48-53	Reader 1 – B’midbar 8:1-4
“On the seventh day”	Reader 2 – B’midbar 7:54-59	Reader 2 – B’midbar 8:5-8
“En el séptimo día”	Reader 3 – B’midbar 7:60-65	Reader 3 – B’midbar 8:9-12
B’midbar (Num.) 7:48-89	Reader 4 – B’midbar 7:66-71
Ashlamatah: Judges 5:14-22, 31	Reader 5 – B’midbar 7:72-77
Special Ashlamatah: Is. 60:1-22	Reader 6 – B’midbar 7:78-83	Reader 1 – B’midbar 8:13-16
Psalm 96	Reader 7 – B’midbar 7:84-89	Reader 2 – B’midbar 8:17-19
	Maftir – B’midbar 7:87-89	Reader 3 – B’midbar 8:20-22
N.C.: Matityahu 20:1-16	Isaiah 60:1-22

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.

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Rashi & Targum Pseudo Jonathan for:

B’Midbar (Numbers): 7:48-89

RASHI	TARGUM PSEUDO JONATHAN
48. On the seventh day, the leader of the sons of Ephraim, Elishamah the son of Amihud.	48. on the seventh, Elishama bar Ammihud, prince of the Beni Ephraim;
49. His offering was one silver tray, its weight was one hundred thirty shekalim; one silver bowl [that weighed] seventy shekalim according to sanctuary weights. Both were filled with fine flour kneaded with [olive] oil, for a meal-offering.	49.
50. One spoon of ten gold [shekalim], filled with incense.	50.
51. One young bull, one ram, and one yearling sheep for a burnt-offering.	51.
52. [And] one he-goat for a sin-offering.
53. For the peace-offering sacrifice, two oxen, five rams, five kids and five yearling sheep. This was the offering of Elishamah the son of Amihud.
54. On the eighth day, the leader of the sons of Menashe, Gamliel the son of Pedahtzur.	on the eighth, Gamaliel bar Pedazur, prince of Menasheh;
55. His offering was one silver tray, its weight was one hundred thirty shekalim; one silver bowl [that weighed] seventy shekalim according to sanctuary weights. Both were filled with fine flour kneaded with [olive] oil, for a meal-offering.
56. One spoon of ten gold [shekalim], filled with incense.
57. One young bull, one ram, and one yearling sheep for a burnt-offering.
58. [And] one he-goat for a sin-offering.
59. For the peace-offering sacrifice, two oxen, five rams, five kids and five yearling sheep. This was the offering of Gamliel the son of Pedahtzur.
60. On the ninth day, the leader of the sons of Binyamin, Avidan the son of Gidoni.	on the ninth, Abidan bar Gideoni, prince of Benjamin;
61. His offering was one silver tray, its weight was one hundred thirty shekalim; one silver bowl [that weighed] seventy shekalim according to sanctuary weights. Both were filled with fine flour kneaded with [olive] oil, for a meal-offering.
62. One spoon of ten gold [shekalim], filled with incense.
63. One young bull, one ram, and one yearling sheep for a burnt-offering.
64. [And] one he-goat for a sin-offering.
65. For the peace-offering sacrifice, two oxen, five rams, five kids and five yearling sheep. This was the offering of Avidan the son of Gidoni.
66. On the tenth day, the leader of the sons of Don, Achiezer the son of Amishadai.	on the tenth, Achiezer bar Amishaddai, prince of the Beni Dan;
67. His offering was one silver tray, its weight was one hundred thirty shekalim; one silver bowl [that weighed] seventy shekalim according to sanctuary weights. Both were filled with fine flour kneaded with [olive] oil, for a meal-offering.
68. One spoon weighing ten gold [shekalim], filled with incense.
69. One young bull, one ram, and one yearling sheep for a burnt-offering.
70. [And] one he-goat for a sin-offering.
71. For the peace-offering sacrifice, two oxen, five rams, five kids and five yearling sheep. This was the offering of Achiezer the son of Amishadai.
72. On the day of the eleventh day, the leader of the sons of Asher, Pagi'el the son of Achran.	on the eleventh, Pagiel bar Achran, prince of Asher;
73. His offering was one silver tray, its weight was one hundred thirty shekalim; one silver bowl [that weighed] seventy shekalim according to sanctuary weights. Both were filled with fine flour kneaded with [olive] oil, for a meal-offering.
74. One spoon of ten gold [shekalim], filled with incense.
75. One young bull, one ram, and one yearling sheep for a burnt-offering.
76. [And] one he-goat for a sin-offering.
77. For the peace-offering sacrifice, two oxen, five rams, five kids and five yearling sheep. This was the offering of Pagi'el the son of Achran.
78. On the day of the twelfth day, the leader of the sons of Naftali, Achirah the son of Einan.	and on the twelfth day, Achira bar Enan, prince of the Beni Naphtali, offered.
79. His offering was one silver tray, its weight was one hundred thirty shekalim; one silver bowl [that weighed] seventy shekalim according to sanctuary weights. Both were filled with fine flour kneaded with [olive] oil, for a meal-offering.
80. One spoon of ten gold [shekalim], filled with incense.
81. One young bull, one ram, and one yearling sheep for a burnt-offering.
82. [And] one he-goat for a sin-offering.
83. For the peace-offering sacrifice, two oxen, five rams, five kids and five yearling sheep. This was the offering of Achirah the son of Einan.
84. This was the dedication of the altar on the day that it was anointed, given by the leaders of Israel; twelve silver trays twelve silver bowls and twelve golden spoons.	This is the oblation at the anointing of the altar, on the day that they anointed it, from the riches of the princes of Israel: twelve silver bowls, answering to the twelve tribes; twelve silver vases, answering to the twelve princes of the B’ne Israel; twelve golden pans, answering to the twelve signs (mazalot).
85. One hundred thirty [shekalim was the weight of] each silver tray and each bowl weighed seventy [shekalim]. All the silver vessels weighed two thousand four hundred [shekalim] according to sanctuary weights.	One hundred and thirty shekels was the weight of each silver bowl, answering to the years of Jokebed when she bare Mosheh; and seventy shekels was the weight of each vase, answering to the seventy elders of the great Sanhedrin: all the silver vessels, two thousand four hundred shekels, in shekels of the sanctuary.
86. Twelve golden spoons filled with incense; each spoon weighed ten [shekalim] according to sanctuary weights. The total of the golden spoons is one hundred twenty shekalim.	The golden pans were twelve, answering to the princes of Israel, full of good sweet incense; the weight of ten shekels was the weight of each pan, answering to the Ten Words; all the gold of the pans, one hundred and twenty (shekels), answering to the years lived by Mosheh the prophet.
87. The total of the oxen for the burnt-offering is twelve oxen, twelve rams, twelve yearling sheep and their meal-offerings, and twelve he-goats for a sin-offering.	All the bullocks for the burnt offering, twelve, a bullock for a prince of the house of the fathers; twelve rams, because the twelve princes of Ishmael would perish; twelve lambs of the year, because the twelve princes of Persia would perish; and their minchas, that famine might be removed from the world; and twelve kids of the goats for the sin offering, to atone for the sins of the twelve tribes.
88. The total of the oxen for the peace-offering sacrifice is twenty four oxen, sixty rams, sixty kids and sixty yearling sheep. This was the dedication of the altar after it was anointed.	And all the oxen for consecrated victims, twenty‑four, answering to the twenty‑four orders (of the priests); the rams, sixty, answering, to the sixty years which Izhak had lived when he begat Jakob; the goats, sixty, answering to the sixty letters in the benediction of the priests; lambs of the year, sixty, to atone for the sixty myriads of Israel. This was the dedication of the altar by anointment on the day that they anointed it.
89. When Moshe would enter the Tent of Meeting to speak with Him (G-d), he would hear the Voice being spoken from above the Ark-cover which is atop the Ark of the Testimony from between the two cherubim; and He spoke to him.	And when Mosheh entered into the tabernacle of ordinance to speak with Him, he heard the voice of the Spirit who spoke with him descending from the heaven of heavens upon the Mercy Seat which was upon the Ark of the Testimony between the two Cherubim, and from thence was the Oracle speaking with him.

Midrash B’Midbar Rabba to Numbers 7:48-89

4. ON THE SEVENTH DAY. etc. This bears on the text, The words of the wise are as goads, and as nails well fastened are those that are composed in collections; they are given from one shepherd (Eccl. XII, 11). It was taught (Hag. 5a): Once R. Johanan b. Beroka and R. Eleazar Hisma went to welcome R. Joshua at Peki'im, and he asked them: ‘What new thing has been said in college today?’ They replied: ‘We are your disciples and it is your water that we drink.’ Said he to them: ‘Nevertheless one cannot imagine a college where something new has not been said. Whose Sabbath was it? ‘The Sabbath of R. Eleazar son of ‘Azariah,’ they replied. ‘And on what topic was the exposition to-day?’ They told him: ‘On the section, "Assemble" (Deut. XXXI, 12 ff.)' ‘And how did he expound it?’ They replied: ‘The text reads: Assemble the people, the men and the women, and the little ones (Deut. XXXI, 12). Now if the men came to learn and the women to listen, what need was there for the little ones? These came in order that those who brought them might receive reward.’ Said he to them: ‘You had in your possession a fine pearl and wished to deprive me of it!’ He made another exposition that day, they said, on the passage, You have avouched the Lord this day... and the Lord has avouched you this day, etc. (Deut. XXVI, 17 f.). The Holy One, blessed be He, said to Israel: ‘You have made Me the sole object of your love in the world’; as it is written, Hear, O Israel: the Lord our God, the Lord is one (Deut. VI, 4). ‘I, on My part, will make you the sole object of My love in the world’; as it says, And who is like Your people, like Israel, a nation one in the earth (II Sam. VII, 23). He also opened a discourse on the text, ‘The words of the wise are as goads.’ Why were the words of the Torah likened to a goad? To tell you that as a goad directs the cow along the furrows, in order to bring life to the world, so the words of the Torah direct the heart of those who study them away from the paths of death and along the paths of life. Should you assume that as the goad is shifted about so the words of the Torah can be shifted about, Scripture states, ‘And as nails well fastened.’ Should you assume that as a nail contracts but does not expand, so the words of the Torah contract but do not expand, Scripture states, ‘fastened [lit. "planted"]’; to signify that as a plant is fruitful and increases, so the words of the Torah bear fruit and multiply.’ Those that are composed in collections (ba'ale asufoth).’ ’Ba'ale asufoth’ applies to the scholars, who sit in groups and study the Torah, some of them declaring a thing unclean, others declaring it clean; some pronouncing a thing to be forbidden, others pronouncing it to be permitted; some disqualifying an object, others declaring it fit. Lest a man should say, Since some scholars declare a thing unclean and others declare it clean; some pronounce a thing to be forbidden and others pronounce it to be permitted; some disqualify an object while others uphold its fitness, how can I study Torah in such circumstances? Scripture states, ‘They are given from one shepherd’: One God has given them, one leader has uttered them at the command of the Lord of all creation, blessed be He; as it says, And God spoke all these words (Ex. XX, 1). Do you then on your part make your ear like a grain-receiver (through which grain is poured into the mill) and acquire a heart that can understand the words of the scholars who declare a thing unclean as well as of those who declare it clean; the words of those who declare a thing forbidden as well as those who declare it permitted; the words of those who disqualify an object as well as of those who uphold its fitness. R. Joshua addressed them in the following manner: No generation can be considered as orphaned (lacking a spiritual leader) in whose midst is R. Eleazar b. ‘Azariah. Another exposition of the text, ‘The words of the wise are as goads.’ R. Tanhuma b. Abba said: As the goad directs the cow how to plough in the proper furrow, so do the words of the wise (Hakhamim) direct a man in the ways of the Holy One, blessed be He. The Mishnah, observed R. Tanhuma, calls the goad mardea’, while Scripture calls it darban and malmad, as may be inferred from the text, With an ox-goad-bemalmad (Judg. III, 31), and also from, To set the goads-haddarban (I Sam. XIII, 21). R. Nathan asked: Why was it called ’mardea’? Because it teaches the cow knowledge (moreh dea’). Why was it called by the name of darban? Because it causes understanding to take up its abode (dar binah) in the cow. And why was it called malmad? Because it instructs (melammed) the cow how to plough in the proper furrow. It is so with the words of the wise (Hakhamim). They implant understanding in the minds of men, they teach them knowledge and instruct them in the ways of the Holy One, blessed be He.’ And as nails (masmerim) well fastened (netu'im).’ They are implanted (netu'im) in man when he observes them (meshammerem). Why were they compared to a planting? Because in the same way that the roots of a tree penetrate in all directions, so the words of the wise (Hakhamim) enter and penetrate into the whole body. ‘Those that are composed in collections (asufoth).’ When are they [the words of the wise] like ‘Nails well fastened’ in a man? When one possessed of learning comes in to deliver his lesson, and people gather together (ne'esafim) to listen. ‘They are given from one shepherd.’ R. Johanan used to recite on the first day of the Tabernacles festival the benediction, ‘Blessed are You, O Lord our God, King of the universe, who has sanctified us with His commandments and has commanded us concerning the taking of the lulab,’ while during all the remaining days he ended with, ‘Concerning the commandment of the elders.’ R. Joshua recited each day the blessing, ‘Concerning the taking of the lulab.’ R. Joshua does not admit R. Johanan's contention that according to the Torah the lulab is obligatory only on the first day of the festival, since it says, And you will take on you on the first day, etc. (Lev. XXIII, 40), but that on all the remaining days the obligation has only the force of Rabbinic authority. R. Simeon b. Halafta in the name of R. Aha said that R. Joshua actually held the same view as R. Johanan, and the reason why he acted differently was because it is written, ‘The words of the wise are as goads... They are given from one shepherd’; that is, the words of the Torah and the words of the Sages have been given from the same shepherd (namely Moses, for even the Rabbinical law ultimately has its roots well anchored in Mosaic law). And more than of them, my son, be careful; of making many books there is no end; and much study is a weariness of the flesh (Eccl. XII, 12). ‘And more than of them, my son, be careful,’ means: More than of the words of the Torah be careful of the words of the Scribes. In the same strain it says, For your beloved ones are better than wine (S.S. I, 2), which means: The words of the beloved ones (Sc. the Sages) are better than the wine of the Torah. Why? Because one cannot give a proper decision from the words of the Torah, since the Torah is shut up (its meaning is not patently clear) and consists entirely of headings; as may be inferred from the text, And teach you it the children of Israel; put it (simah) in their mouths (Deut. XXXI, 19), which means, it is ‘headings (simanim) in their mouths’ (only the headings, as it were, are found in the Torah, the outlines not being filled in). From the words of the Sages, however, one can derive the proper law, because they explain the Torah. And the reason why the words of the Sages are compared to goads (darbanoth) is because they cause understanding to dwell (medayerin binah) in men. Another exposition of the text, ‘And more than of them, my son, be careful.’ R. Abba of Serungaya said: If one should ask you why the words of the Scribes were not given in a written form in the same way as the words of the Torah were, tell him that it was because it is impossible to write down all their words. That is the implication of the text, ‘And more than of them (mehemah), my son, be careful.’ What is the signification of the expression ‘mehemah’? It means: Confusion (mehumah) will enter into your mind if you come to write down the words of the Scribes. Why? Because if you attempt to write down their words you will find the material for the making of books to be endless and unlimited. Hence it is written, ‘Of making many books there is no end.’ What then should a man do? He should labor strenuously in the study of the words of the Sages. This is borne out by the text, ‘And much study is a weariness of the flesh.’ Another explanation of the expression, ‘And much study.’ If you have labored much in the study of their words, the Holy One, blessed be He, will remove your evil passions. This is borne out by the expression ‘flesh’, as is confirmed by the quotation, And I will give you a heart of flesh (Ezek. XXXVI, 26). Another exposition of the text, ‘And much study is a weariness of the flesh (basar).’ If you have labored much in the study of the words of the wise, the Holy One, blessed be He, will cause you to hear (mebassereka) good tidings (besoroth). This explains the word ‘basar’. An alternative exposition: If you toil over the words of the wise, you will become a prince (besar). This explains the expression ‘basar’. In the same strain it says, By me princes (sarim) rule-yasoru (Prov. VIII, 16). Another exposition of the text, ‘The words of the wise are as goads (kedarbanoth).’ R. Berekiah the priest explains the metaphor to mean ‘kaddur shel banoth,’ ‘like a little children's ball,’ which they pick up and throw about, this way and that way. It is the same with the words of the wise: One Sage gives his view and another gives his. Lest it be imagined that since one gives one opinion and another gives another their words merely fly about in the air, Scripture states, ‘And as nails well fastened (netu'im).’ It does not say, ‘As nails well fixed (kebu'im)’ but ‘As nails well fastened (netu'im)’. Why? Because Scripture compared the Sages’ words to nails, and a nail that has a head is easy to draw out. Accordingly it says, ‘As nails netu'im,’ for the roots of a tree that are implanted (netu'im) are hard to pull out. Why were their words compared to a nail? Because an iron nail that has a head, although hard, can be easily pulled out, while the roots of a tree that are implanted, even though they are hard to pull out, have not the same strength as the iron has. For this reason it says, ‘And as nails well planted,’ thus giving the words of the Torah the strength of iron and the resistance of the well-planted roots of a tree. R. Berekiah the priest, the son of Rabbi, said: We read the text ‘masmeroth’ but the written form is actually ‘mishmaroth.’ As the number of priestly and levitical divisions is twenty-four, so the number of books in the Bible is twenty-four. The words of the Scribes are compared to the words of the Torah, thus teaching that the former are as true as the latter. Another exposition of the expression ‘And as nails (masmeroth)’. The written form is ‘mishmaroth’, to imply that as the number of divisions is twenty-four so the number of nails must be twenty-four. The question was put: How many nails must there be in a sandal? R. Johanan said: Five; to correspond to the five books of the Torah. R. Huna said: Seven; as may be inferred from the text, Iron and brass will be your shoes, and as your days, so will your strength be (Deut. XXXIII, 25). R. Aha in the name of R. Hanina taught: Nine. Rabbi used to have eleven driven into one and thirteen into the other, to correspond to the number of divisions. Another exposition of the text, ‘And as nails well fastened.’ If drive a nail in, even though you take it out again, the place where it was bears its mark. In the same way, any one against whom the Sages have put forth their hand, even though they reinstate him in their favor, will ultimately suffer his deserts at their hands. Another exposition of the text, ‘And as nails (kemasmeroth) well fastened.’ When the words of the Torah proceed from the mouth of those that know them in proper form they are pleasant to their hearers ’ ‘As nails (masmeroth) well fastened [lit. ‘planted’]’. When they come out in a shapeless mass they are bitter to their hearers like nails. ‘Those that are gathered in.’ When are the words of the Torah ‘well fastened’ in a man? When their possessors [masters] are taken away. So long as the master is alive one puts things off by saying: ‘Whenever I require him my master is available and I can ask him.’ When the master dies, a man labors day and night to preserve his learning, for he knows that he has no one whom he can ask. Thus, when are the words of the Torah well fastened in a man's mind? When their possessors are taken away. ‘They are given from one shepherd.’ Although one scholar offers his view and another scholar offers his, the words of both are all derived from what Moses the shepherd received from the ‘One’ Lord of the universe. ‘The words of the wise are as goads.’ It was taught: How can we infer that if a man hears an exposition from the mouth of the least in Israel he should regard it as having been heard from the wisest man in Israel Because Scripture states, And it shall come to pass, if you will hearken diligently unto My commandments which I command you this day (Deut. XI, 13). Ay, and not only as having heard it from the mouth of one wise man but as having heard it from the mouth of many wise men; for it says, ‘The words of the wise are as goads’; (as the goad directs the cow along the right furrows that life may be brought to the world, so the words of the Torah direct a man's mind to a knowledge of the Omnipresent). Ay, and not only as having heard it from the mouth of many wise men, but actually as having heard it from the mouth of the Sanhedrin; for it says, ‘Those that are gathered (ba'ale asufoth),’ and ‘asufoth’ means the Sanhedrin, as is borne out by the text, Gather (esefah) unto Me seventy men of the elders of Israel (Num. XI, 16). And not merely as having heard it from the mouth of the Sanhedrin but as having heard it from the mouth of Moses; for it says, ‘They are given from one shepherd;’ and it says, Then his people remembered the days of old, the days of Moses... the shepherd of His flock (Isa. LXIII, 11); and it says, And Moses was a shepherd (Ex. III, 1). And not merely as having heard it from Moses, but as having heard it from the mouth of the Holy One, blessed be He; for it says, ‘They are given from one shepherd’; (and ‘Shepherd’ denotes the Holy One, blessed be He; as it says), Give ear, O Shepherd of Israel (Ps. LXXX, 2), and ‘one’ also refers to God; as it says, The Lord is one (Deut. VI, 4). It says: Your eyes are as the pools in Heshbon, by the gate of Bathrabim; your nose is like the tower of Lebanon, which looks toward Damascus (S.S. VII, 5). ‘Your eyes’ alludes to the elders who are appointed over the community. In the same strain it says, For the Lord has poured out upon you the spirit of deep sleep, and has closed your eyes, the prophets (Isa. XXIX, 10). ‘Pools’: As no man knows what is inside a pool, so no man can fathom the words of the wise. ‘In Heshbon’: For they come to decisions after due counsel and thought (mahashabah). And where do they come to their decisions? In the houses of study, i.e. ‘By the gate of Bath-rabim.’ ‘Your nose is like the tower of Lebanon, which looks toward Damascus.’ This signifies: If you have fulfilled the Torah you may expect Elijah, to whom I said: Go, return on your way to the wilderness of Damascus (I Kings XIX, 15) and of whom it says, Remember the law of Moses My servant... Behold, I will send you Elijah the prophet, etc. (Mal. III, 22 ff.). ‘And more than these, my son, be careful.’ The Holy One, blessed be He, says: ‘I have given you in writing twenty-four books. Be careful, and do not add to them.’ Why? ‘Of making many books there is no end,’ and if one reads a verse that does not belong to the twenty-four books of the Bible, it is as though he had read profane books. This explains the signification of the text, ‘Be careful of making many books,’ for whosoever does so has no share in the World to Come. Hence it is written, ‘There is no end,’ and ‘end’ has the same meaning as in the verse, But go you your way till the end be (Dan. XII, 13). Thus you are told what the punishment will be of him who adds a book [to the canon]. How can we infer that even if one studies them he is wearied by them? Because Scripture states, ‘And much study is a weariness of the flesh,’ his flesh being unable to shake itself free from its dust. This accords with what we have learned: The following have no share in the World to Come: among others, he who reads un-canonical books. Another exposition of the text, ‘The words of the wise are as goads, and as nails well fastened.’ As the nail that is fixed in the door keeps the boards firm, so when the righteous/generous make a decree, the Holy One, blessed be He, confirms their words. You can prove this from Jacob who, when blessing Manasseh and Ephraim, made the younger take precedence over the elder; as it says, And he set Ephraim before Manasseh (Gen. XLVIII, 20), and the Holy One, blessed be He, confirmed his decree. To him applies the text, ‘The words of the wise are as goads (kaddarbonoth).’ Read not ‘kaddarbonoth’ but ‘kad (when) rabbanuth (leadership).’ When Jacob decreed that the leadership should be Ephraim's the Holy One, blessed be He, made his word firm like a nail well fastened, and said: ‘Since Jacob decreed concerning Ephraim that he should be first, I on My part will also give him precedence in everything; in regard to the judges, the standards, the kings, and the offerings.’ In regard to the judges there was Joshua who was a judge and of whom it says, Of the tribe of Ephraim, Hoshea the son of Nun (Num. XIII, 8), and afterwards came Gideon the son of Joash who was of the tribe of Manasseh. ‘The standards?’ As it says, The standard of the camp of Ephraim (ib. II, 18) and afterwards, And next unto him shall be the tribe of Manasseh (ib. 20). ‘The kings?’ Jeroboam the son of Nebat belonged to Ephraim afterwards came Jehu, the son of Nimshi, who belonged to Manasseh. In regard to the offerings of the princes too, when they came to present the offerings, Ephraim brought his first on the seventh day and Manasseh afterwards on the eighth. The text actually says so: ON THE SEVENTH DAY ELISHAMA THE SON OF AMMIHUD, PRINCE OF THE CHILDREN OF EPHRAIM and after that: On the eighth day Gamaliel the son of Pedahzur, prince of the children of Manasseh (ib. VII, 54). To Jacob then applies the Scriptural text, ‘You will also decree a thing, and it will be established unto you’ (Job XXII, 28).

5. HIS OFFERING WAS ONE SILVER DISH, etc. (VII, 49). He presented this offering in allusion to Jacob who had given him precedence over Manasseh, and in allusion to Joseph through love for whom Jacob had blessed them with all those blessings of which you read: And he blessed Joseph and said: The God, etc. (Gen. XLVIII, 15) and further: By you will Israel bless, saying: God make you as Ephraim and as Manasseh, etc. (ib. 20). DISH (KA'ARATH) alludes to Jacob. Do not read KA’ ARATH but akereth (uprooting); for he drew away (‘akar) his right hand from Manasseh for the sake of Ephraim. It was of SILVER in allusion to the verse, The tongue of the righteous/generous is as choice silver (Prov. X, 20), applying to what Jacob said to Joseph in the passage: And his father refused, and said: I know it, my son, I know it; he also will become a people, etc. (Gen. XLVIII, 19). THE WEIGHT THEREOF WAS A HUNDRED AND THIRTY SHEKELS (VII, 49). This corresponded to the hundred and thirty words that there are in the passage beginning with, And laid it upon Ephraim's head (Gen. XLVIII, 14) and ending with: And he set Ephraim before Manasseh (ib. 20). ONE SILVER BASIN (MIZKAK) (VII, 49). This symbolized Joseph who was cast away (nizrak) from his father and sold into Egypt. ONE alludes to the fact that he was a ruler in Egypt, such a meaning for ‘one’ being confirmed by the text, One of the people might easily have lain, etc. (Gen. XXVI, 10). In this strain it says, And Joseph was the governor over the land, etc. (ib. XLII, 6). SILVER was in allusion to the text, ‘The tongue of the righteous/generous is as choice silver,’ pointing to the fact that by his wisdom he attained to royal rank. In support of this you can cite, Forasmuch as God has shown you all this, there is none so discreet and wise as you... You will be over my house (ib. XLI, 39 f.). SEVENTY SHEKELS, AFTER THE SHEKEL OF THE SANCTUARY (VII, 49). This alludes to the fact that Gabriel came and added to Joseph's name one letter from the name of the Holy One, blessed be He, and taught him seventy languages; as is borne out by the text, He appointed it in Joseph (yehosef) for a testimony, when he went forth against the land of Egypt. The speech I had not known I understood (Ps. LXXXI, 6). Had he not done so the Egyptians would not have accepted Joseph as a ruler over them. BOTH OF THEM FULL OF FINE FLOUR MINGLED WITH OIL, FOR A MEAL-OFFERING (VII, 49). Jacob and Joseph were BOTH OF THEM completely righteous/generous and BOTH OF THEM were like each other. This agrees with the exposition made by R. Samuel b. Nahmani. It says, ‘These are the generations of Jacob: Joseph’ (Gen. XXXVII, 2). The verse should have read, ‘These are the generations of Jacob: Reuben,’ should it not? Why then does it say, ‘These are the generations of Jacob: Joseph’? To teach you that Joseph was like his father in everything. As Jacob was born circumcised so was Joseph. As the former had a mother who was barren so did the latter. As in the case of the former the mother suffered acutely from pains of conception, so in that of the latter the mother suffered acutely at the time of delivery. As the former's mother bore two children so did the latter's. As in the case of the former his brother sought to kill him, so it was in the case of the latter, whose brothers sought to kill him. The former was hated by his brother and so was the latter. The former was a shepherd and the latter was a shepherd. The former was persecuted and so was the latter. ‘Stolen’ occurs twice in connection with the former - Stolen by day and stolen by night (Gen. XXXI, 39) - and twice in connection with the latter - For indeed l was stolen-gunnob gunnabti, etc. (ib. XL, 15). The former was favored with ten blessings and so was the latter. The former went out to a foreign land and the latter did the same. The former took a wife in a foreign land and the latter did the same. The former begat children in a foreign land and so did the latter. The former was escorted by angels and the latter was also escorted by angels. The former was assured of greatness in a dream and the latter rose to greatness through a dream. In the case of the former his father-in-law's house was blessed on his account, and in the case of the latter also his father-in-law's house was blessed on his account. The former went down to Egypt and the latter went there too. The former brought a famine to an end and the latter did the same. The former exacted an oath from his son and the latter took an oath from his brothers. The former died in Egypt and the latter died there too. The former was embalmed and so was the latter. The former had his bones taken up [to Canaan] and so had the latter. Thus then, because Joseph was like his father, the verse says, ‘These were the generations of Jacob: Joseph,’ and on that account it says: BOTH OF THEM FULL etc., alluding to Jacob and Joseph. ONE GOLDEN PAN - KAF (VII, 50). KAF symbolized Jacob's right hand which he put upon the head of Ephraim. Why was it called ONE? Because it was more important than the left hand. GOLDEN... OF TEN SHEKELS (ib.). This was in allusion to the ten words that there are in the passage beginning with, And Israel stretched out his right hand (Gen. XLVIII, 14) and ending with, Who was the younger (ib.). FULL OF INCENSE implies that Jacob had perceived by means of the Holy Spirit that Ephraim deserved to have his [Jacob's] right hand placed upon his [Ephraim's] head. In this strain it says, Guiding his hand wittingly (sikkel), for Manasseh was the firstborn (ib.); ‘sikkel’ implies that his hands were directed by the Holy Spirit; ‘sikkel’ having a meaning similar to ‘maskil’ in the text, Maskil of Ethan the Ezrahite (Ps. LXXXIX, 1). ONE YOUNG BULLOCK (VII, 51). This was in allusion to Abraham, as it says, And Abraham ran unto the herd (Gen. XVIII, 7). ONE RAM symbolized Isaac in regard to whom it is written, And took the ram, and offered him up for a burnt-offering in the stead of his son (ib. XXII, 13). ONE HE-LAMB symbolized Jacob, of whom it is written, And Jacob separated the lambs (ib. XXX, 40). Why did he offer these three kinds of burnt-offerings to symbolize the Patriarchs? In allusion to the blessing with which Jacob blessed them; as it is written in Scripture, And let my name be named in them, and the name of my fathers Abraham and Isaac (ib. XLVIII, 16). ONE MALE OF THE GOATS FOR A SIN-OFFERING (VII, 52). This was to symbolize Joseph in connection with whom it is written, And they killed a he-goat, etc. (Gen. XXXVII, 31). Why was this offered as symbolical of Joseph? Because just as Jacob blessed them in the name of the three Patriarchs, so he also blessed them in the name of Joseph, and made them dependent upon him; as it says, ‘By you will Israel bless, saying: God make you as Ephraim and Manasseh’ (ib. XLIX, 20). AND FOR THE SACRIFICE OF PEACE-OFFERINGS, TWO OXEN (VII, 53). These were symbolical of the two blessings with which he blessed them; first, The angel... bless the lads (Gen. XLVIII, 16) and finally, ‘By you will Israel bless,’ etc. (ib. 20). FIVE RAMS. FIVE HE-GOATS, FIVE HE-LAMBS, etc. You have thus three varieties, corresponding to the three generations issuing from Ephraim whom Joseph beheld, and who were called by Joseph's name, and became fathers’ houses; as it says, And Joseph saw Ephraim's children of the third generation (ib. L, 23), and as it further says, These are the sons of Ephraim after their families: of Shuthelah... and these are the sons of Shuthelah: of Eran, etc. (Num. XXVI, 3; f). Thus you have Ephraim, Shuthelah, and Eran, three descendants representing three generations. Why were there five of each variety? To correspond to the five words’ of the passage, ‘And he set Ephraim before Manasseh’ (Gen. XLVIII, 20), as a result of which Ephraim was privileged to take precedence in the presentation of his offering. THIS WAS THE OFFERING, etc. (VII, 53). Seeing that he presented his offering in accordance with this scheme the Holy One, blessed be He, began to commend his offering, saying: THIS WAS THE OFFERING OF ELISHAMA, etc.

6. ON THE EIGHTH DAY GAMALIEL THE SON OF PEDAHZUR, PRINCE OF THE CHILDREN OF MANASSEH (VII, 54). This bears on the text, I [counsel you] keep the king's command, etc. (Eccl. VIII, 2). If the king tells you that the fear of him must be upon you and that you must keep his decrees, obey his command. In the same strain it says, You will in any wise set him king over you (Deut. XVII, 15); ‘Over you’ implies that his fear must be upon you. It also says, Whosoever he be that will rebel against your commandment... will be put to death (Josh. I, 18). The ‘I’ mentioned in our text denotes nought but the dread of sovereignty, as when Pharaoh spoke to Joseph. In that connection it is written, And Pharaoh said unto Joseph: I am Pharaoh, and without you will no man lift up his hand, etc. (Gen. XLI, 44). What is the implication of the expression ‘I am Pharaoh’? This is what Pharaoh told Joseph: Although I said to you: You will be over my house, etc. (ib. 40), thus appointing you as king over all, take care that you show me respect and consider me as king over you. This is why he said: ‘I am Pharaoh,’ as much as to say: The dread of my sovereign state must be upon you. A similar instance: And the Lord spoke unto Moses, and said unto him: I am the Lord, etc. (Ex. VI, 2). What need was there to state in this context, ‘I am the Lord’? The reason is that the Holy One, blessed be He, said to Moses: ‘Although I have appointed you as the god of Pharaoh,’ as is demonstrated by the text, See, I have set you as a god to Pharaoh (Ex. VII, 1), ‘take care that My Godhead will be over you, for I made you a god over none but Pharaoh alone.’ This explains the text, ‘I [counsel you] keep the king's command,’ viz. keep the ‘I’ by which the mouth of the king will intimate to you that you must have the dread of him over you, and do not rebel against his command. One might think that this holds good even if he tells you to transgress the words of the Omnipresent. Scripture therefore states: Supreme (‘al) is the commandment of (dibberath) the oath of the Lord (Eccl. loc. cit.). By this means Scripture intends to inform you that ‘The oath of God’ must be above (‘elyon) the command of a mortal; that you must reject the will of a mortal for the will of God and that you must fulfill all the commandments (dibberoth) of the Torah, in regard to which you bound yourself by an oath; as is borne out by the text, That you should enter into the covenant of the Lord your God-and into His oath, etc. (Deut. XXIX, 11), which is further supported by the text, Cursed be he that confirms not the words of this law to do them. And all the people will say: Amen (ib. XXVII, 26). A similar instance: You will fear every man his mother, and his father, etc. (Lev. XIX, 3). It might be supposed that even if his father tells him: ‘Slaughter or cook for me on the Sabbath,’ he must obey. Scripture therefore explicitly states, And you will keep My Sabbaths (ib.), implying, you are all bound to honor Me. Our text also in the same strain says, ‘Supreme (‘al) is the commandment of the oath of God.’ For superior to the instruction ‘Keep the king's command’ is ‘The commandment of the oath of the Lord’. Be not terrified at his face that you should go, etc. (Eccl. VIII, 3). If a mortal rages against you in order to make you transgress the statutes of the Torah, do not be cowed by his anger into following his counsel. This agrees with the quotation, Happy is the man that has not walked in the counsel of the wicked/lawless (Ps. I, 1). By the expression ‘his face’ is meant nought but ‘his anger,’ as is confirmed by the text, Then was Nebuchadnezzar filled with rage, and the form of his visage was changed (Dan. III, 19). Thus we have explained, ‘At his face that you should go.’ Stand not in an evil thing (Eccl. loc. cit.) means that you must not place yourself upon the way in which he would have you go. This agrees with the verse, Nor stood in the way of sinners (Ps. loc. cit.). What is implied by ‘thing’? That you must not be in terror of that evil thing which he will tell you, namely that he will burn you or kill you, or inflict upon you cruel tortures if you do not carry out his decree, and will frighten you by saying that there is no God in the world who can deliver you from his hand; hence it is written afterwards, For he does whatsoever pleases him (Eccl. VIII, 3); as Nebuchadnezzar said to Hananiah, Mishael, and Azariah: You will be cast the same hour into the midst of a burning fiery furnace; and who is the god that will deliver you out of my hands? (Dan. III, 15). Forasmuch as the King's word has power, etc. (Eccl. VIII, 4). If you have risked your life for the sake of the commandments in order to fulfill the decree of the Holy One, blessed be He, and to reject the decrees of mortals, what will your reward be? When the Holy One, blessed be He, will decree that punishment will be brought upon the world, He being the King of the world and having power to do with everything as He pleases, there being no one who can hinder Him - He is at one with Himself, and who can turn Him? And what His soul desires, even that He does (Job XXIII, 13) - you will stand up and plead for mercy and for the annulment of the decree, and the Holy One, blessed be He, will regard you with favor and annul the decree as a reward for your merit, inasmuch as you rejected the decree of a mortal king in order to carry out His decree. This is the reason why it says, ‘Forasmuch as the King's word hath power.’ It applies to the Holy One, blessed be He. When He says the word about bringing something upon the world in order to make known His power in the world--as you read, God has so made it, that men should fear before Him (Eccl. III, 14)--do you know who can protest against His decree and say to Him, ‘Why do you do such a thing?’ He who observes the commandments. This is the reason why the text states, And who may say unto Him: What do You do? (ib. VIII, 4). It means: Who is there that can say to Him: ‘Why should you do this to your creatures? Act with them in accordance with the Attribute of Mercy!’ It is the man who observes His commandments. Hence it is written, Whoso keeps the commandment, etc. (ib. VIII, 5). And what is the signification of, Will know no evil thing (ib.)? It signifies, measure for measure. He did not ‘Stand in an evil thing’ (ib. 3) and consequently he ‘Will know no evil thing’. And a wise man's heart discerns time and judgment (ib. 5). We have learned: A wise-hearted man foresees the future and weighs the material loss incurred by the fulfillment of a commandment against the reward [in store for him hereafter] for its fulfillment, and the [material] gain derived from committing a transgression against the loss involved thereby [in the hereafter] and he reflects thus: If I transgress the commandments to-day, having the opportunity to do as I please and no one present to hinder me, there will come a time one day when the Holy One, blessed be He, will execute judgment upon me for having transgressed His Torah. In the same strain it says, The wise man, his eyes are in his head; but the fool, etc. (Eccl. II, 14) and this is supported by the text, A wise man's heart is at his right hand, etc. (ib. X, 2). ‘And a wise man's heart discerns time and judgment’: He whose heart is wise knows that if he transgresses the commandments a time will come when the Holy One, blessed be He, will execute judgment upon him; and so he keeps away from transgression. Hence it is written after that, For to every matter there is a time and judgment, etc. (ib. VIII, 6). This means that if in any matter a person acts as it pleases him and disregards the pleasure of the Omnipresent, he may rest assured that he will in time to come have to give an account of himself. And although punishment is not inflicted upon him at once, let him not think that the Holy One, blessed be He, will overlook his iniquity. No! He delays His wrath, but ultimately collects His dues. When does He inflict punishment upon him? When the hin is full; as is borne out by the text, In the fullness of his sufficiency he will be in straits, etc. (Job XX, 22), and this tallies with the text, When the evil of man is great upon him (Eccl. loc. cit.). This is in fact the way He acted towards the Generation of the Flood, granting them a period of grace and finally inflicting punishment upon them; as you read, And the Lord saw that the wickedness/lawlessness of man was great in the earth, etc. (Gen. VI, 5) and this is followed by the text, And the Lord said: I will blot out man, etc. (ib. 7).

For he knows not that which will be, etc. (Eccl. VIII, 7). The purpose of this passage is to teach you that if a man does not repent of any transgression he may have committed and is not afraid of the Day of Judgment, he will receive no favor when the Day does arrive. Should he come and suggest that they grant him a period of grace so that he may repent he will not be heeded. This explains the text, For when it, namely retribution, comes to pass, who will declare it unto him? (ib.), so that he may repent and be favorably received. This serves to tell you that a man is listened to before the verdict is issued, but that after the verdict has been passed he is no longer listened to. This is the reason why it says, ‘For when it comes to pass, who will declare it unto him.’ There is no man that has power over the wind to retain the wind, etc. (ib. 8). We find that the Holy One, blessed be He, decreed four modes of death for those who commit transgressions. Consequently this passage mentions four corresponding things from which the living have no power to escape once the decree has been passed. They are the following: (1) ‘There is no man that has power over the wind to retain the wind’. This alludes to death by strangulation and to all similar deaths, for one does not succumb to it except because of the air [lit. ‘wind’], having no passage through which to breathe. This explains, ‘There is no man that has power over the wind’; namely, power to exhale it if the day comes when the air will be pent up in his body. (2) Neither has he power over the day of death (maweth) (ib.). This alludes to death by stoning, and all similar deaths; as is borne out by the text, And you must stone him with stones, that he die--wa-meth (Deut. XIII, 11). (3) And there is no discharge (mishlahath) in war (milhamah) (Eccl. loc. cit.). This alludes to death by the sword, and all similar deaths; as may be inferred from the text, Go out, fight (hillahem) with Amalek (Ex. XVII, 9) which is supported by the text: And Joshua discomfited... with the edge of the sword (ib. 13). (4) Neither will wickedness/lawlessness (resha’) deliver him that is given to it (Eccl. loc. cit.). This alludes to death by burning, and all similar deaths; as may be inferred from the text, And all the proud, and all that work wickedness/lawlessness (rishe'ah) will be stubble; and the day that comes will set them ablaze (Mal. III, 19). Thus four modes of death are mentioned in the verse. The purpose is to indicate that although there is no longer a Sanhedrin and the four death-penalties that could be imposed by a court have been abolished, the punishment of the four deaths has not been abolished, for the Holy One, blessed be He, condemns a man who deserves to die by any of them to hard penalties that bear a resemblance to them. One who has incurred the penalty of strangulation is either drowned in a river or dies by suffocation or is delivered into the hands of idolaters who strangle him. One who deserves death by stoning either falls from a roof or is trampled by a beast, or is stoned by idolaters. If one has incurred the penalty of slaying by the sword, robbers come upon him and kill him. One who has incurred the penalty of burning either falls into a furnace or is bitten by a serpent. Thus you learn that no one can escape from the judgment of the Holy One, blessed be He, and avoid being punished measure for measure. This explains the passage, ‘There is no man that has power over the wind,’ etc. Another exposition is that the text, I... keep the king's command’ (Eccl. VIII, 2) speaks of the righteous/generous Joseph who was mindful of the ‘I’ which Pharaoh addressed to him; as you read, ‘And Pharaoh said unto Joseph: I am Pharaoh,’ etc. (Gen. XLI, 44), never having rebelled against his command. ‘Supreme is the commandment of the oath of God’ (Eccl. loc. cit.) implies that although he had become invested with all that greatness he did not shake off the yoke of heaven, but feared the Holy One, blessed be He; as you read, I fear God, etc. (Gen. XLII, 18). It is for this reason that the word ‘God’ is used. Moreover he was on his guard in taking an oath, for he did not swear by the formula ‘as the Lord lives' but As Pharaoh lives, you will not go forth hence (ib. 15). This explains the expression ‘The oath of’. What is implied by the phrase ‘The commandment of (dibberath)’? That he hedged himself about against unchastity (‘erwah). This is suggested by the text, That He see no unseemly thing (‘erwath dabar) in you (Deut. XXIII, 15), which is supported by the text, The damsel, because (‘al debhar) she cried not, being in the city, etc. (ib. XXII, 24). Accordingly it says, His master's wife cast her eyes upon Joseph; and she said: Lie with me (Gen. XXXIX, 7). What is written in this connection? But he refused, and said unto his master's wife: Behold, my master, etc. (ib. 8). This then is the reason why it says, ‘Supreme is the commandment of (dibberath),’ as is borne out by the text, And it came to pass, as she spoke (kedabberrah) to Joseph day by day, that he hearkened not unto her, etc. (ib. 10). Be not terrified at his face--mippanaw (Eccl. VIII, 3). This alludes to the occasion when he entered the house to do his work and the house was empty (panui), no man being present to watch him- as you read, And it came to pass on a certain day, when he went into the house to do his work, and there was none, etc. (Gen. XXXIX, 11)-and she advanced and caught hold of his garment, urging him to lie with her; he nevertheless was not terrified by her actions and went out; as you read, And he left his garment in her hand, and fled, and got him out (ib. 12). That is why it says, ‘Be not terrified mippanaw,’ for he was not frightened by the emptiness of (mippenai) the house, but fled and got away, although she told him that if he did not lie with her she would tell her husband that he had wanted to violate her and her husband would kill him and there would be no one to prevent him since he was his slave. In spite of this he did not stay to minister to her desire for the sake of that evil thing which she threatened to do to him. On this account it says, ‘Stand not in an evil thing; for he does whatsoever pleases him’ (Eccl. loc. cit.). Whence can you infer that she threatened him in this manner? From the final words; for when she saw that she did not succeed in her devices, mark what she did. She called unto the men of her house, and spoke unto them, saying... he came in unto me to lie with me.. and it came to pass, when he heard... and she laid up his garment... and she spoke unto him... and it came to pass, as I lifted up my voice, etc. (Gen. XXXIX, 14ff.). ‘Forasmuch as the king's word has power’--shilton, etc. (Eccl. VIII, 4). What reward did the Holy One, blessed be He, give him for this? He made him ruler (hishlito) over the land of Egypt. And so it is written, ‘Forasmuch as the king's word,’ etc., which corresponds to the words, And Pharaoh spoke unto Joseph: In my dream, behold, I, etc. (Gen: XLI, 17). ‘Power (shilton)’ corresponds to And Joseph was the governor (hashallit.) over the land (ib. XLII, 6). ‘And who may say unto him: What do you do?’ (Eccl. loc. cit.) corresponds to Go unto Joseph; what he says to you, do (Gen. XLI, 55). Why did he receive so much honor? Because he observed the commandments. This tallies with the text, ‘Whoso keeps the commandment will know no evil thing’ (Eccl. VIII, 5). What is the bearing of the expression, ‘Will know no evil thing’? It applies to the evil thing which the chief butler spoke. For you read, There was with us there a young man, a Hebrew, servant to the captain of the guard, etc. (Gen. XLI, 12). He mentioned in this passage three things to Joseph's discredit: (1) ‘A young man (na'ar)’; conveying the impression that he was foolish, as is borne out by the text, Foolishness is bound up in the heart of a child--na'ar (Prov. XXII, 15). (2) ‘A Hebrew’; as much as to say: an enemy. (3) ‘Servant’, and therefore unfit for rulership. Yet in spite of all this, Joseph knew not of that ‘evil thing’; in other words, the thing did not affect him, for he became a ruler. ‘And a wise man's heart discerns time and judgment’ (Eccl. loc. cit.). This applies to Joseph, who was called wise, as is proved by the citation, ‘There is none so discreet and wise as you’ (Gen. XLI, 39), and knew that he would have to give an account of his action if he touched Potiphar's wife, and so he kept away from her. Hence it is written, ‘He hearkened not unto her, to lie by her,’ namely in this world, ‘Or to be with her’ (Gen. XXXIX, 10) in the next world. Another exposition is that the text ‘A wise man's heart discerns time and judgment’ applies to the Holy One, blessed be He, of whom it is written, He is wise in heart, and mighty in strength (Job. IX, 4) and who produced an occasion [lit. ‘time’] in which to pay Joseph the reward in justice due to him, measure for measure. How was this done? Joseph governed his passions and did not touch her. He was accordingly made a governor, as is proved by the text, And Joseph was the governor over the land (Gen. XLII, 6). He did not hearken to her; as is shown by the words, He hearkened not to her (ib. XXXIX, 10). Accordingly the Holy One, blessed be He, made him ruler over all Egypt and everybody hearkened to him; as is demonstrated by the text, What he says to you, do (ib. XLI, 55). His mouth had not kissed (nashak) in forbidden circumstances and so According to your word shall all my people be ruled--yishak (ib. 40). He had said to her: He is not greater in this house than I, etc. (ib. XXXIX, 9) in order to repel her. Accordingly: You will be over my house (ib. XLI, 40). He had not caught hold of her but she had caught hold of him with her hands, as is proved by the text, ‘She caught him by his garment,’ etc. (ib. XXXIX, 12) and so Pharaoh took off his signet ring from his hand, and put it upon Joseph's hand (ib. XLI, 42). He had left his garment in her hand; Pharaoh therefore Arrayed him in vestures of fine linen (ib.). He had not bowed his neck to commit a transgression; Pharaoh, therefore, Put a gold chain about his neck (ib.). He had not ridden upon her, and Pharaoh therefore Made him to ride in the second chariot which he had (ib. 43). She had on that account called to the men of her house; as you read, ‘She called unto the men of her house,’ etc. (ib. XXXIX, 14). Consequently They called out before him: Abrech (ib. XLI, 43). He was put into prison for that, as you read, And he put him into the prison (ib XXXIX, 20). Therefore, He set him over all the land of Egypt (ib. XLI, 43). He had not set his eyes upon her, nor, when he became a ruler, upon the other Egyptian women, as is inferred from the text, Joseph is a fruitful vine, a fruitful vine by a fountain-‘ale ‘ayin (ib. XLIX, 22), which implies that he turned away his eye (‘illem ‘eno) from the wife of Potiphar and from the other Egyptian women, The daughters who stepped upon the walls to gaze (‘ale shur), and therefore ‘ale shur’. What, asked R. Reuben, is the meaning of ‘ale shur’? That the Holy One, blessed be He, said: ‘It is for me (‘alai) to pay reward for [the control of] that eye. How was this done? Our Rabbis have learned: In the time of the Temple it was permitted to eat sacrifices of a minor degree of holiness inside the wall, namely, within the wall of Jerusalem. In Shiloh, however, which stood in the territory of Joseph, they were permitted to eat them anywhere within sight of the city. This explains, ‘ale shur’, the meaning of ’shur’ being illustrated by the text, The eye of him that sees me will behold me (teshureni) no more (Job VII, 8). R. ‘Azariah observed: The Holy One, blessed be He, said to Joseph: ‘You have kept the precept: You will not commit adultery (Ex. XX, 13), which is the seventh of the commandments, and have not committed adultery with the wife of Potiphar. Moreover you have also kept the precept: You will not steal (ib.), which is the eighth of the commandments, for you have not stolen Potiphar's money nor have you stolen his wife's fountain, like the adulterer of whom it says, The eye also of the adulterer waits for the twilight, saying: No eye will see me-teshureni (Job XXIV, 15). A time will come when I will requite you for these deeds. In the future, when the princes will come to bring their offerings at the dedication of the altar, the princes of the tribes of your two sons will have the distinction of presenting their offerings, one on the seventh day and the other on the eighth, and no other tribe will intervene between your two sons, even as you allowed nothing to intervene between the commandments ‘You will not commit adultery’ and ‘You will not steal.’ Accordingly it is written, On the seventh day... prince of the children of Ephraim, etc. (Num. VII, 48) and ON THE EIGHTH DAY... PRINCE OF THE CHILDREN OF MANASSEH, etc. (ib. 54).This is the reason why it says, ‘And a wise man's heart discerns time and judgment.’

7. HIS OFFERING WAS ONE SILVER DISH (KA'ARATH), etc. (VII, 55): Do not read KA ‘ARATH but ’akereth (uprooted). It symbolized Jacob who tore away (‘akar) the birthright from Reuben and gave it to Joseph; as may be inferred from the passage, I have given to you one portion above your brethren, etc. (Gen. XLVIII, 22). SILVER: This bears on the citation, The tongue of the righteous/generous is as choice silver (Prov. X, 20) which applies to what Jacob said: Ephraim and Manasseh will be mine even as Reuben and Simeon (Gen. XLVIII, 5). THE WEIGHT THEREOF WAS A HUNDRED AND THIRTY SHEKELS (VII, 55). When Jacob came down to Egypt for Joseph's sake he was a hundred and thirty years old, as we find stated: And Jacob said unto Pharaoh: the days of the years of my sojournings are a hundred and thirty years (Gen. XLVII, 9). ONE SILVER BASIN (MIZRAK). This was in allusion to Joseph who was cast away (nizrak) from his father and sold to Egypt. SILVER. in allusion to the verse, ‘The tongue of the righteous/generous is as choice silver,’ which applies to what he had said to his father: Not so my father, for this is the firstborn; put your right hand upon his head (ib. XLIX, 18). OF SEVENTY SHEKELS,. AFTER THE SHEKEL OF THE SANCTUARY. This alludes to the fact that through his instrumentality seventy souls had gone down to Egypt. BOTH OF THEM FULL OF FINE FLOUR. etc. (ib.). Jacob and Joseph were BOTH OF THEM absolutely righteous/generous and BOTH OF THEM produced tribal patriarchs. ONE GOLDEN PAN OF TEN SHEKELS, etc. (ib. 56). This was in allusion to the territorial portions of Manasseh, of which there were ten; as it says, And there fell ten parts to Manasseh (Josh. XVII, 5). ONE YOUNG BULLOCK, ONE RAM, ONE HE LAMB...ONE MALE OF THE GOATS, etc. (VI, 57). This gives you a total of three [burnt-offerings]. They allude to the three generations issuing from Manasseh whom Joseph witnessed and who obtained a share in the land; as it says, The children also of Machir the son of Manasseh were born upon Joseph's knees (Gen. L, 23) and this is supported by the text, The sons of Manasseh: of Machir, the family of the Machirites--and Machir begot Gilead... These are the sons of Gilead: of lezar, etc. (Num. XXVI, 29). Machir, Gilead, and Iezer make a total of three generations constituting fathers’ houses which were called after the name of Joseph--Manasseh being called after Jacob, as is borne out by the text, And now your two sons, who were born unto you in the land of Egypt, before I came unto you into Egypt, are mine (Gen. XLVIII, 5) -and the fourth was Jair the son of Manasseh who also obtained a share in the land, as is proved by the text, And Jair the son of Manasseh went and took the villages thereof, and called them Havvoth-jair (Num. XXXII, 41). The three kinds of burnt-offerings therefore which the prince sacrificed were in allusion to the sons of Machir the son of Manasseh, while the male of the goats for a sin-offering was in allusion to Jair who did not bequeath his portion to his sons since he had no sons. The reason why he called them [the villages] by his own name was because he had no male child and his portion was inherited by his brothers, the sons of Machir. AND FOR THE SACRIFICE OF PEACE-OFFERINGS, TWO OXEN, in allusion to the tribe of Manasseh which was divided in two and took two shares in the land, one half on the other side of the Jordan and the other half in the land of Canaan. FIVE RAMS, FIVE HE-GOATS, FIVE HE-LAMBS OF THE FIRST YEAR (ib.). You have here three varieties, in allusion to the three things which Joseph did for Manasseh in seeking to elevate him above his brother Ephraim. The first: And Joseph took them both, Ephraim in his right hand toward Israel's left hand and Manasseh in his left hand toward Israel's right hand (Gen. XLVIII, 13); the second: And he held up his father's hand, to remove it from Ephraim's head unto Manasseh's head (ib. 17); and the third: And Joseph said unto his father: Not so, my father, for this is the firstborn, etc. (ib. 18). Why were there five of each variety? In allusion to the five women of the tribe of Manasseh who received a share in the land. They were the five daughters of Zelophehad; as you read, The daughters of Zelophehad speak right: you will surely give them a possession of an inheritance, etc. (Num. XXVII, 7). And there were indeed five of them; for its says, And these are the names of his daughters: Mahlah, Noah and Hoglah, and Milcah, and Tirzah (ib. 1). Jacob also alluded to them in Joseph's blessing; for it says, Daughters have stepped forward by the wall (Gen. XLIX, 22) and this alludes to the daughters of Zelophehad who obtained a share in the land. An alternative reason why there were five of each variety. It was in allusion to the blessing with which Jacob blessed them; viz. Let them grow like fish (yidegu) into a multitude in the midst of the earth (ib. XLVIII, 16) and the fishes were created on the fifth day. THIS WAS THE OFFERING OF GAMALIEL, etc. When the Holy One, blessed be He, saw that he presented his offering in accordance with this scheme He began to praise his offering, saying: THIS WAS THE OFFERING OF GAMALIEL.

Ketubim Targum Tehillim (Psalms) 96

JPS Translation	TARGUM
1. O sing unto the LORD a new song; sing unto the LORD, all the earth.	1. Sing in the presence of the Lord a new psalm; sing praise, angels of the height, sing praise in the presence of the Lord, all righteous of the earth.
2. Sing unto the LORD, bless His name; proclaim His salvation from day to day.	2. Sing praise in the presence of the Lord, bless his name; proclaim his redemption from day to day.
3. Declare His glory among the gentiles, His marvelous works among all the peoples.	3. Tell of his glory among the Gentiles, of his wonders among all the peoples.
4. For great is the LORD, and highly to be praised; He is to be feared above all gods.	4. For great is the Lord and greatly to be praised; and He is more to be feared than any god.
5. For all the gods of the peoples are things of nought; but the LORD made the heavens.	5. For all the things feared by the Gentiles are idols; but the Lord made the heavens.
6. Honor and majesty are before Him; strength and beauty are in His sanctuary.	6. Praise and splendor are in His presence; strength and praise are in his sanctuary.
7. Ascribe unto the LORD, you kindreds of the peoples, ascribe unto the LORD glory and strength.	7. Make music in the presence of the Lord, O races of peoples; ascribe glory and strength in the presence of the Lord.
8. Ascribe unto the LORD the glory due unto His name; bring an offering, and come into His courts.	8. Ascribe glory in the presence of the Lord, and exalt His name; carry and bring an offering and enter His presence in his courts.
9. O worship the LORD in the beauty of holiness; tremble before Him, all the earth.	9. Bow down before Him in the splendor of holiness; tremble in His presence, all inhabitants of the earth.
10. Say among the gentiles: 'The LORD reigns.' The world also is established that it cannot be moved; He will judge the peoples with equity.	10. Say among the Gentiles, “The Lord reigns”; also the world is made firm that it will not totter; He will judge the peoples uprightly.
11. Let the heavens be glad, and let the earth rejoice; let the sea roar, and the fullness thereof	11. The forces of heaven will rejoice and the righteous/generous of the earth will exult; the sea will shout and all its fullness.
12. Let the field exult; and all that is therein; then will all the trees of the wood sing for joy;	12. The field and everything in it will pour forth praise; then all the trees of the forest will sing –
13. Before the LORD, for He is come; for He is come to judge the earth; He will judge the world with righteousness/generosity, and the peoples in His faithfulness.	13. In the presence of the Lord, for He comes, for He comes to judge the earth; He will judge the world with righteousness/generosity and the peoples with His faithfulness.

The Midrash on Psalms (Midrash Tehillim): Psalm 96

I. Sing unto the Lord a new song; sing unto the Lord, all the earth. Sing unto the Lord, praise His name (Ps. 96:1-2). R. Abbahu taught: The three times that the word sing is used in this Psalm correspond to the three prayers during which the children of Israel sing praises every day to the Holy One, blessed be He. Thus sing in Sing unto the Lord a new song corresponds to the morning prayer during which the children of Israel sing praises to the Holy One, blessed be He, because He renews daily the work of creation; sing in Sing unto the Lord, all the earth corresponds to the afternoon prayer, because during the day all the inhabitants of the earth enjoy the sun and its beams; and sing in Sing unto the Lord, praise His name corresponds to the evening prayer when the Holy One, blessed be He, is praised because He brings on the evening twilight.

II. For the Lord is great, and greatly to be praised (Ps. 96:4). He rolls forth light out of darkness and darkness out of light. Who is the one that does this The Holy One, blessed be He, whereas All the gods of the nations are things of nought (‘élilim) (Ps. 96:5). Why arc they called ‘élilim? R. Jose said: Because they bring woe (‘alèlay) to those who serve them. Why are they called gillulim? Because, like rolls of dung (gélalim), they are unclean. Why are they called pësilim? Because they are hacked out (pésulim), they are mere botches (nilsalim). Why is any god of [heathen] nations called to’ebah? Because on account of it a man goes astray (to’eh bah). Why are the gods of [heathen] nations called ‘asabim? Because on their account their worshippers are brought to grief (mit’asbim). But the Lord made the heavens (ibid. 96:5).

Honor and majesty are before Him (Ps. 96:5-6)—that is, the ministering angels are before Him. Therefore, Ascribe unto the Lord, you kindreds of the peoples, ascribe unto the Lord glory and strength (ibid. 96:8) in the time-to-come, for Bring an offering, and come into His courts (ibid.) refers to the occasion spoken of in the verse, “Because of Your Temple at Jerusalem shall kings bring presents unto You” (Ps. 68:30). O worship the Lord (ibid. 96:9) then, as it is written “All flesh will come to worship before Me, says the Lord” (Isa. 66:23). On that day, Say among the nations that the Lord reigns (Ps. 96:10), as is written “And the Lord will be King over all the earth” (Zech. 14:9).

The world also is established (Ps. 96:10b): The world will then be established in righteousness/ generosity. It will not be moved (ibid.), for then the wicked/lawless will not be present in the world.

He will judge the peoples equitably (ibid.). The peoples will be judged by Him in all equity: Only if there be nothing among them to lean upon, will they perish. Then The heavens will be glad, and the earth will rejoice (Ps. 96:11) at the deliverance of Israel. And The field will exult (ibid. 96:52): The fields of Eden will exult in the rejoicing of the righteous/generous.

Ashlamatah: Judges 5:14-22, 31

14 Out of Ephraim came they whose root is in Amalek; after you, Benjamin, among your peoples; out of Machir came down governors, and out of Zebulun they that handle the marshal's staff.

15 And the princes of Issachar were with Deborah; as was Issachar, so was Barak; into the valley they rushed forth at his feet. Among the divisions of Reuben there were great resolves of heart.

16 Why sat you among the sheepfolds, to hear the pipings for the flocks? At the divisions of Reuben there were great searchings of heart.

17 Gilead abode beyond the Jordan; and Dan, why does he sojourn by the ships? Asher dwelt at the shore of the sea, and abides by its bays.

18 Zebulun is a people that jeoparded their lives unto the death, and Naphtali, upon the high places of the field.

19 The kings came, they fought; then fought the kings of Canaan, in Taanach by the waters of Megiddo; they took no gain of money.

20 They fought from heaven, the stars in their courses fought against Sisera.

21 The brook Kishon swept them away, that ancient brook, the brook Kishon. O my soul, tread them down with strength.

22 Then did the horse-hoofs stamp by reason of the prancings, the prancings of their mighty ones.

23 'Curse Meroz', said the angel of the LORD, 'Curse bitterly the inhabitants thereof, because they came not to the help of the LORD, to the help of the LORD against the mighty.'

24 Blessed above women will Jael be, the wife of Heber the Kenite, above women in the tent will she be blessed.

25 Water he asked, milk she gave him; in a lordly bowl she brought him curd.

26 Her hand she put to the tent-pin, and her right hand to the workmen's hammer; and with the hammer she smote Sisera, she smote through his head, yea, she pierced and struck through his temples.

27 At her feet he sunk, he fell, he lay; at her feet he sunk, he fell; where he sunk, there he fell down dead.

28 Through the window she looked forth, and peered, the mother of Sisera, through the lattice: 'Why is his chariot so long in coming? Why tarry the wheels of his chariots?

29 The wisest of her princesses answer her, yea, she returns answer to herself:

30 'Are they not finding, are they not dividing the spoil? A damsel, two damsels to every man; to Sisera a spoil of dyed garments, a spoil of dyed garments of embroidery, two dyed garments of broidery for the neck of every spoiler?'

31 So perish all Your enemies, O LORD; but they that love Him be as the sun when he goes forth in his might. And the land had rest forty years. {P}

Special Ashlamatah: Is. 60:1-22

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Midrash of Matityahu (Matthew) 20:1-16

1. For the government of the heavens is like a certain individual who was master in his house who went out at dawn to hire workers for his vineyard.

2. Having negotiated with the workers for an average day’s pay, he sent them forth into his vineyard.

3. And going about on the third hour of the day, he saw others standing idle in the market place.

4. And he said to them, ‘You go also into the vineyard, and whatever is just I will give to you.’ And they went.

5. He went out again about the sixth hour (noon), and the ninth hour (three o'clock) he did likewise.

6. And about the eleventh hour (five o'clock) he went out and found still others standing around, and said to them, ‘Why do you stand here idle all day?’

7. They answered him, ‘Because nobody has hired us.’ He told them, ‘You go out also into my vineyard.’

8. Then at dusk, the master of the vineyard said to his assistant, ‘Call the workmen and pay them their wages, beginning with the last ones and ending with the first ones.’

9. And those who had been hired at the eleventh hour (five o'clock) came and received a dinar each.

10. And the first ones having come, they supposed they would take more, but each of them also received a dinar.

11. And having taken it, they grumbled against the master of the vineyard,

12. Saying, These [men] who came last worked no more than an hour, and yet you have made them equal with us who have borne the burden and the scorching heat of the day.

13. And replying, he said to one of them, ‘Friend, I am doing you no injustice. Did you not agree with me for a dinar?

14. Take it and go. I also wish to give to this man hired last the same as I give to you.

15. Am I not permitted to do what I choose with what is mine? Is your eye evil because I am good?’

16. So there are last ones who will come in first, and first ones who will come in last. Many are called, but few chosen.

The Rabbi’s Private Prophetic Study

Do you recall that a couple of weeks ago we explained that an important Midrashic principle was that the end in contained in the beginning and the beginning is contained in the end as it is written: “Declaring the end from the beginning, and from ancient times things that are not yet done; saying: ‘My counsel will stand, and all My pleasure will I do’”?

In the custom of the Spanish Portuguese Jews, that on the Sabbath the first Aliyah (Torah reading) belongs to the Kohen and if there is no Kohen then to a Levite, and if there is no Levite to the leader of the Congregation. But the readings that carry the most honor are the 7^th Aliyah and the 8^th Aliyah that of the Maftir. The 7^th Aliya also has the honor of saying half-Kadish, and the 8^th Aliya (the Maftir) reads the entire Ashlamatah. Thus the greatest honor bestowed in the synagogue is upon the 7^th and 8^th readers.

Perhaps our ancestors wanted us to understand that whilst the first Torah reading (containing the introductory verses to the Torah Seder and thus setting the tone for the entire Torah Seder) is of critical importance, the more so are the seventh and eighth readings, for the end is contained in the beginning and the beginning in the end.

Therefore, following this rule let us examine our Torah Seder. The Torah Seder starts by reading:

“On the seventh day, the leader of the sons of Ephraim, Elishamah the son of Amihud. … On the eighth day, the leader of the sons of Menashe, Gamliel the son of Pedahtzur.”

And concludes by saying:

“When Moshe would enter the Tent of Meeting to speak with Him (G-d), he would hear the Voice being spoken from above the Ark-cover which is atop the Ark of the Testimony from between the two cherubim; and He spoke to him.”

In B’midbar 7:11-12 we read:

“And the LORD said unto Moses: ‘They will present their offering each prince on his day, for the dedication of the altar.’ And he that presented his offering the first day was Nahshon the son of Amminadab, of the tribe of Judah.”

The Royal tribe offered on the first day, yet the most honored positions were left for the Prince of Ephraim (on the 7^th day) and for the Prince of Menashe (on the 8^th day). The Seventh day being an allegory for the Sabbath and the Eight day being an allegory for the last Day of Tabernacles called “Shemini Atsereth” or “the Feast of the Eight Day.” Seven is also emblematic of rest and eight of circumcision which is commanded to be done on the eighth day.

Perhaps now we can better understand the enigmatic saying of our Master: “So there are last ones who will come in first, and first ones who will come in last” – i.e. Mashiach ben Yosef (who was last) comes before Mashiach ben David (who was first). There are more implications to the words of the Master but suffice to point out that the tribes of Ephraim and Menashe have yet to play prominent roles before the coming of Messiah King David, as do the 7^th and 8^th Torah readers in the synagogue on the Sabbath.

After the tribes of Ephraim and Manasseh play their prominent roles in history before the coming of His Majesty Messiah ben David, then we will all hear clearly “the Voice being spoken from above the Ark-cover which is atop the Ark of the Testimony from between the two cherubim.” May this come to pass speedily soon for blessings to all Israel, and to all the righteous/generous souls in this world, amen ve amen!

Note that there remains only two weeks before the judgment day of the Feast of Trumpets! For it is on this day that the books are opened on what is on store for us for the next year will be decreed by G-d, most blessed be He in His heavenly tribunal. Now during these two weeks it is time to put thing right with G-d and with fellow man, and claim for mercy from before the throne of Glory. Let us examine our hearts and be a brave people and do the works of returning and repentance, seeking forgiveness from G-d and fellowman, and doing our very best to repair that which was broken.

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai