Targum Pseudo
Jonathan for:
Sh’mot (Exodus)
10:1-29
X. AND the Lord spoke to Mosheh,
Go in unto ; for I have made strong the design of his heart, and the design of
the heart of his servants, to set these My signs among them; and that in the
hearing of your sons and of your children's children may be told the wonders I
have done in Mizraim, and the signs that I set among them, that you may know
that I am the Lord. And Mosheh and Aharon went in unto Pharaoh, and said to
him, Thus says the Lord, the God of Israel, How long will you refuse to humble
yourself before Me? Let My people go, that they may worship before Me. But if
you refuse to let My people go, behold, tomorrow I bring the locust upon your
borders, and they shall cover the face of the ground, so that it will be
impossible to see the ground, and shall destroy the remainder that was spared
to you from the hail, and destroy every tree which grows for you out of the
field. And they shall fill your house, and the houses of all your servants, and
the houses of the Mizraee, (the like of) which neither your fathers nor your
forefathers have seen since the day that they were upon the earth unto this
day. And he turned and went out from Pharaoh.
And the servants of Pharaoh said,
How long shall this man be a stumbling-block to us? Let the men be released,
that they may worship before the Lord their God. Are you not aware that by His
hand it will be that the land
of Mizraim shall be
destroyed? And he commanded to bring back Mosheh and Aharon to Pharaoh, and
said to them, Go, worship before the Lord your God: but who are they that are
to go? And Mosheh said, With our children and with our old men will we go; with
our sons and with our daughters we will go; with our sheep and with our oxen we
will go; for we have a solemn feast before the Lord. And he said to them, So
may the Word of the Lord be a help to you: (but) how can I release (both) you
and your children? The evil offence is in the look of your faces: (you think to
go onward) in the way that you would walk, till the time that you shall have
come to the house of the place of your habitation. (It shall be) not so as you
devise; but the men only shall go and worship before the Lord; for that it was
which you demanded. And he drove them out from before the face of Pharaoh.
And the Lord spoke to Mosheh,
Lift up your hand over the land
of Mizraim for the
locust, that he may come up over the land
of Mizraim, and destroy
every herb of the earth, whatsoever the hail has left. And Mosheh lifted up his
rod over the land
of Mizraim, and the Lord
brought an east wind upon the country all that day and all the night; and in
the morning the east wind bare the locust. And the locust came up over all the land of Mizraim, and settled in all the limits
of Mizraim exceedingly strong. Before him there had been no locust so hard, nor
will there be like him. And he covered the face of all the land, until the land
was darkened, and every herb of the ground was consumed, and all the fruit of
the tree that the hail had left; and nothing green of tree or herb of the field
was left in all the land
of Mizraim.
And Pharaoh made haste, and sent
certain to call Mosheh and Aharon. And he said, I have sinned before the Lord
your God and against you. But now, pardon my sin only this once, and pray
before the Lord, that He would only remove from me this death. And he went out
from Pharaoh, and prayed before the Lord. And the Lord turned a wind from the
west of exceeding strength, and it carried away the locust, and bare him to the
sea of Suph: there was not one locust left in
all the borders of Mizraim. And even such as had been salted in vessels for
needed food, those, too, the western wind bare away, and they went. But the
Lord strengthened the design of Pharaoh's heart, and he would not release the
children of Israel.
And the Lord said to Mosheh, Lift
up your hand towards the height of the heavens, and there shall be darkness
over all the land
of Mizraim, in the
morning, at the passing away of the first darkness of the night. [JERUSALEM. And they shall
serve in darkness.] And Mosheh stretched out his hand towards the height of the
heavens, and there was dark darkness in all the land of Mizraim
three days. No man saw his brother, and none arose from his place three days.
But among all the sons of Israel
there was light, that the wicked among them who died might be buried, and that
the righteous might be occupied with the precepts of the law in their
dwellings. And at the end of three days Pharaoh called Mosheh, and said, Go,
worship before the lord; only your sheep and your oxen shall abide with me:
your children also may go with you. But Mosheh said, You must also give into
our hands holy oblations and burnt offerings, that we may perform service
before the Lord our God. Our flocks, more-over, must go with us; not one hoof
of them shall remain; for from them we are to take, to do service before the
Lord our God. We cannot leave them; for we know not (as yet) in what manner we
are to worship before the Lord, until we come thither. But the Lord made strong
the design of Pharaoh's heart, and he would not release them. And Pharaoh said
to him, Go from me. Beware that you add not to see my face to speak before me
one of these words that are so hard: for in the day that you see my face, my
anger will grow strong against you, and I will deliver you into the hands of
the men who seek your life to take it. And Mosheh said, You have spoken fairly.
While I was dwelling in Midian, it was told me in a word from before the Lord,
that the men who had sought to kill me had fallen from their means, and were
reckoned with the dead. At the end there will be no mercy upon you; but I will
pray, and the plague shall be restrained from you. And now I will see your face
no more. [JERUSALEM.
And Pharaoh said to him, Go from me. Beware that you increase not my anger
against you by saying, Are not these hard words that you speak to me? Verily
Pharaoh would rather die than hear your words. Beware, lest my anger grow
strong against you, and I deliver you into the hands of this people, who
require your life to slay you. And Mosheh said, You have spoken truly. But it
was certified to me at the former time when I dwelt in Midian, that all the men
were dead who sought to kill my life. At the end there will be no mercy upon
you. Yet I will pray for you, and this plague shall be restrained. But a tenth
plague is for Pharaoh, of (which the victim will be) your firstborn son. And
Mosheh said to him, You have spoken fairly the truth: I will see your face no
more.]
Midrash Tanhuma Yelammedenu
Sh’mot (Exodus): 10:1-29
1. And the Lord said unto Moses: "stretch out your hand toward the
heaven, that there may be darkness over the land of Egypt,
even darkness which may be felt" (Exod. 10:21). Scripture states (elsewhere in reference to
this verse): He sent darkness, and it was
dark; and they rebelled not against His word (Ps. 105:28). The darkness
that the Holy One, blessed be He, spread over Egypt was exceedingly thick. Why?
Because they would not submit to the authority of the word of the Holy One,
blessed be He [Word-play on rebelled not (maru), connecting marut
("rebel") from ma ("authority"). See Exodus Rabbah 4:1].
The Holy One, blessed be He, told Egypt's guardian angels: They
deserve to be smitten with darkness, and they all agreed at once, for they rebelled not against His word
(ibid.). He sent darkness, and it was
dark (ibid. 105:28). This implies that the darkness had a substance of its
own. To what may this be compared? It may be compared to a king whose slave has
rebelled against him. He told one of his aides: “Go give him fifty lashes.”
When that person whipped the slave, however, he administered a hundred lashes,
adding fifty of his own accord. Similarly, when the Holy One, blessed be He,
may His name be blessed, sent the darkness upon Egypt, the darkness added something
of its own. Hence, He sent darkness, and
it was dark (ibid.).
2. Stretch out your hand toward heaven, that there may be darkness
(Exod. 10:21). Where
did the darkness come from? R. Judah and R. Nehemiah discussed this question.
R. Judah held: It descended from the darkness of the upper regions, as it is
said: He made darkness His hiding place,
His pavilion round about Him (Ps. 18:12).
While R. Nehemiah argued that it ascended from the darkness of the netherworld,
as it is stated: A land of thick
darkness, as darkness itself a land of the shadow of death, without any order
and where the light is as darkness (Job 10:22).
R. Joshua the son of Levi
declared: We are informed by three verses that man should cause his learning to
be heard (by others) at the time of his death. Where do we learn this? It is
written: That I might make you know the
certainty of the words of death, that you might bring back words of truth to
them that send you (Prov. 22:21).
Similarly, Solomon declared: The end of
the matter~ all having been heard, fear God and observe His commandments
(Eccles. 12:13). And by
the verse Shadow of death and without
order (Job 10:22).
When a man is about to enter the shadow of death, he must systematize his
studies, for it is said: The shadow of
death, without any order [That is, he should arrange his teachings so that
others can learn from him]. R. Tanhuma the son of Abba held: When a man is
about to die, the ministering angels proclaim: “Give glory unto the Lord.” Hence,
a land of thick darkness, as darkness
itself (Job 10:22).
Woe to the house whose windows
open toward the darkness, as it is said: And
where the light is as darkness (ibid.), for the light itself comes from
darkness. Hence it says: Thus says the
Lord God: In the day when he went down to the nether-world, I caused the deep
to mourn and cover itself for him, and I restrained the rivers thereof and the
great waters were stayed (Ezek. 31:15). R. Judah the son of Rabbi stated:
What are the wicked covered with in the nether-world? With darkness. And
Hezekiah the son of R. Judah explained why that was so. With what does one
cover an earthenware tub? With a lid that is made of the same substance. And
just as an earthenware tub is covered with an earthenware lid, the wicked whose works are in the dark
(Isa. 29:15) are covered by the Holy One, blessed be He, with the deep which is
darkness, as it is said:
And darkness was upon the face of the deep (Gen. 1:2). This refers to the nether-world. Hence, the
darkness that came upon the Egyptians ascended from the nether-world. Even darkness which may be felt (Exod.
10:2 1). How thick was this darkness? Our sages asserted that it was as thick
as a dinar, as it is said: Even darkness
which may be felt.
3. And Moses stretched forth his hand toward heaven; and there was a
thick darkness in all the land
of Egypt three days
(Exod. 10:22). Our
sages maintained: There were seven days of darkness. During the first three
days, a person who was sitting could stand if he wished to do so, and so too
one who was standing could sit down. During the final three days, those who
were sitting were unable to stand, those who were standing were unable to sit,
and those who were reclining were unable to arise. Whence do we know this? From
the fact that it is said; And they saw
not one another for three days (ibid., v. 23). Hence for three days they
could not change their positions, and for three days they could not arise from
their places.
What was the seventh day like? And there was the cloud and the darkness
here, yet gave it light (Exod. 14:20).
This light resembled the light experienced at the sea. Similarly in Egypt the cloud
gave light to the Israelites but darkness to the Egyptians, as it is said: They saw not.
All the children of Israel
had light (ibid. 10:23).
This implies that everything was illumined and disclosed to the Israelites—all
the silver and gold utensils, the garments and the valuables of Egypt. Even the
things that were in their boxes, barrels, and treasure chests were visible to
them. And whatever the Israelites requested of them, they surrendered
voluntarily, for the Israelites would say to them: “Behold, in that certain
place you have such a utensil.” Hence, And
there was a thick darkness.
4. Our sages of blessed memory said: The Holy One, blessed be He,
followed the military tactics employed by kings when inflicting the plagues
upon them. When the people of a province rebel, a human king dispatches his
legions to surround them. First he dams up their water supply. If the people
repent, well and good; but if not, he orders thunderous noises to be directed
against them. If they are contrite, good; but if not, he commands that arrows
be shot at them. If they relent (their actions), well and good; but if not, he
sends barbarians against them. If they retract, good; but if not, he orders
other reprisals to be taken against them. If they are contrite, well and good;
but if not, he orders naphtha to be hurled upon them. If they are repentant,
good; but if not, he catapults stones upon them. If they repent, good; but if
not, he turns a large population against them. If they retract, good; but if
not, he imprisons them. If they relent, good; but if not, he destroys their
leaders. The Holy One, blessed be He, attacked Egypt with the tactics employed by
a king. The first thing He did was to cut off their water supply, as it is
said: And he turned their rivers into
blood. They were not contrite, and He therefore brought tumultuous noises
upon them. These were the frogs. R. Yosé the son of Hanina said: Their croaking
was harder to bear than the havoc they wrought. Still they did not repent, and
so he shot arrows at them. These were the gnats, as it is said: And there were gnats upon man, and upon
beast (Exod. 8:13).
They penetrated the bodies of the Egyptians like spears. However, they did not
become contrite, and so He sent barbarians against them. These were the swarms,
as it is said: And there came grievous
swarms of beasts (ibid., v. 20). Still they did not relent, and so He took
other reprisals against them. He brought the murrain: And all the cattle of Egypt
died (ibid. 9:6). Nevertheless, they did not repent, and so He poured
naphtha over them. These were the boils, as it is said: And a boil breaking forth with blains upon man and upon beast
(ibid., v. 9). Still they were not contrite, and so He catapulted projectiles
upon them. This was the hail. But even then they did not repent, and so he
stirred up a large population against them, that is, the locusts. Even so, they
did not mend their ways, and so He imprisoned them. This was the darkness, as
it is said: And there was a thick
darkness (ibid. 10:22).
When they refused to repent, He killed their important men, as it is said: The Lord smote all the firstborn (ibid. 12:19).
Every burden that the Egyptians
imposed upon the Israelites, the Holy One, blessed be He, brought upon them.
Because they forced the Israelites to draw water for them, He turned their
water to blood. They conspired to have them bear burdens, and so He brought the
frogs against them to consume what they had carried. They schemed to make them
work upon the land, and so the gnats swarmed over the land. They decided to
compel them to serve as tutors to their children, and He sent herds of lions,
wolves, leopards, bears, and eagles against them. When an Egyptian who had five
children ordered an Israelite to take them to the marketplace, a lion would
appear and seize one of them; a wolf, another; and a leopard, a bear, and an
eagle would each seize one more. When he returned alone to the home of the
Egyptian, he would ask him: “Where are my sons?” “I will tell you what
happened,” he would answer, “A lion came and took one; a wolf, another; and a
leopard and a bear each took another.”
They forced the Israelites to
pasture their flocks, and so he sent the murrain against them, as it is said: Behold, the hand of the Lord is upon your
cattle (Exod. 9:3). They compelled the Israelites to keep the heated things
warm, and so He afflicted them with boils. They plotted to have them stoned to
death and so He sent hail upon them. They planned to make the Israelites their
gardeners, and so He brought against them the locusts, which consumed their
trees, and ate all the grass and fruit in the land. They conspired to imprison
them, and so He brought darkness upon them. They planned to kill the
Israelites, and so He smote all their firstborn. They wanted to drown them in
water, and so He overthrew Pharaoh and
his host in the Red Sea (Ps. 136:15).
All the plagues that the Lord
brought against the Egyptians in Egypt, He will bring against Edom (Rome), as it is said: When the report comes to Egypt, they
shall be sorely pained at the report of Tyre
(Isa. 23:5). R. Eleazar said: Every time Scripture employs the complete
spelling of the word Tyre,
it refers to Egypt,
but when the word Tyre
(i.e., without the vav) is spelled defectively, it refers to Edom (Rome), which also
oppressed Israel.
The punishments visited upon the first nation will also be inflicted upon Edom. In the
case of Egypt,
He smote it with blood, and with reference to Edom, it is said: I will show wonders in the heavens and in
the earth, blood and fire, and pillars of smoke. The sun shall be turned into
darkness, and the moon into blood (Joel 3:3). In Egypt the voices of frogs were
harsh, while in Edom:
Hark! an uproar from the city, hark! it
comes from the Temple
(Isa. 66:6). Gnats came upon Egypt: And He smote the dust of the earth, and in Edom: And the streams thereof shall be turned into
pitch, and dust thereof into brimstone (Isa. 34:9). In Egypt there
were swarms, and in Edom:
The pelican and the bittern shall possess
it, and the owl and the raven shall dwell therein (ibid., v. 11). R. Abba
the son of Kahana said: Darkness and thick darkness were used as divine agents
in Egypt,
but void and waste never were and never will be used. When will they be used?
Against a great city in Cappadocia, as it is
said: And He shall stretch over it the
line of confusion, and the plummet of emptiness (ibid.).
The rabbis said: Because the
nations of the world did not accept the Torah, it was given as darkness hovered
over them, as it says: For behold,
darkness shall cover the earth, and gross darkness the peoples (Isa. 60:2).
In reference to Israel,
however, it is written: Upon you will the
Lord arise, and His glory shall be seen upon you (ibid.).
There was pestilence in Egypt, and
about Edom
it says: I will plead against him with
pestilence and with blood (Ezek. 38:22). In Egypt, boils were inflicted, and in
Edom:
Their flesh shall consume away while they
stand upon their feet, and their eyes shall consume away in their sockets, and
their tongues shall consume away in their mouths (Zech. 14:12). In Egypt there was hail, and upon Edom: An overflowing shower and great hail-stones
(Ezek. 38:22). Locusts afflicted Egypt, and in the case of Edom: Son of man.. . Speak unto the birds of every
sort, and to every beast of the field: Assemble yourselves (Ezek. 39:17).
Darkness befell Egypt,
and with regard to Edom:
He shall stretch over it the line of confusion
and the plummet of emptiness (Isa. 34:11). In Egypt He smote their firstborn, and
in Edom:
There are the princes of the north, all
of them, and all the Sidonians (Ezek. 32:30).
R. Meir said: And the wild oxen descended with them
(Isa. 34:7) implies that their idols were cast down with them. In Egypt He
exacted retribution from their idols, and He also punished them in Edom. He
destroyed their guardian angel, and after that He destroyed them, as it is
said: And it shall come to pass in that
day, that the Lord will punish the host of the high heaven on high, and the
kings of the earth upon the earth (ibid. 4:21).
Mekhilta de Rabbi Ishniael
Ashlamatah: 1 Samuel 6:6-14
6 Wherefore then do you harden
your hearts, as the Egyptians and
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 a
new cart, and two milch kine, on which there has 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 you 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 goes up by the
way of its own border to Beth-shemesh, then He has 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. {S}
Ketubim Targum Psalm 48
1. A song and psalm by the sons
of Korah.
2. Great is the Lord and very
praiseworthy, in Jerusalem,
the city of our God, and on the mount of His sanctuary.
3. Beautiful as a bridegroom, the
joy of all the inhabitants of the earth, Mount Zion,
on the north side, the city of the Great King.
4. The LORD is in its palaces; it
is known for strength.
5. For behold, the kings have
joined forces, they have passed by together.
6. They have seen, so they were
amazed at the miracles and wonders; they were astonished, yea, they fled.
7. Trembling seized them there,
agitation like a woman giving birth.
8. With an east wind strong as
fire from the presence of the LORD, you will shatter the ships of Tarsis.
9. The children of Israel will
say, “Just as we have heard, so we have seen; in the city of the LORD Sabaoth,
in the city of our God – the LORD will establish it forever and ever.”
10. Make us worthy, O LORD, of
Your goodness in the midst of Your temple.
11. As Your name, O LORD, so is
Your praise to the ends of the earth; Your right hand is full of generosity.
12. Let Mount Zion rejoice, let
the assemblies of the house of Judah
rejoice with psalms, because of Your judgments.
13. Surround Zion, let them rejoice, and encircle her,
number her towers.
14. Set your mind on her throngs
above, [even on] her citadels, that you may tell it to another generation.
15. For this, the LORD, He is our God; His
presence is in her midst and His dwelling is in heaven forever and ever; He
will guide us in the days of our youth.
Ketubim Midrash Psalm 48
1. A song; a Psalm of the sons of Korah. Great is the Lord, and greatly
to be praised, in the city of our God, His holy mountain (Ps. 48:1-2). The ministering
angels said: From the rising of the sun even unto the going down of the same My name
shall be great among the Gentiles (Mal. 1:11); and the sons of Korah said: Great is the Lord, and greatly to be
praised, in the city of our God, His holy mountain, Does this mean
that our God is great only in His city? No – the sons of Korah really meant:
"Great is the Lord because of what He has done in His city and in His
sanctuary." So, too, Scripture says, The Lord is great in Zion; and He is high above all
the peoples (Ps. 99:2) - that is, If
He has done such a thing to His city, how much more will He do to the peoples
of the earth, for it is said, Lo, 1 begin to
bring evil on the city, upon which My name is called, and should you be utterly
unpunished? You shall not be unpunished; for I will call for a sword upon all
the inhabitants of the earth, says the Lord of hosts (Jer. 25:29).
And so the sons of Korah really meant: Great is the Lord, and greatly to be praised,
because of the city of our God, because of His holy mountain.
2. Beautiful,
declared beautiful, the joy of the whole earth Mount Zion
(Ps. 48:3). Why is it said Beautiful, declared beautiful? By this
phrase the sons of Korah meant: Beautiful, because all men declare it
beautiful; beautiful, because there is none like it. Though Scripture declares
of Tyre, You, O Tyre, have said: I am of
perfect beauty (Ezek. 27:3), the words indicate only that the city
of Tyre said
this of herself, not that others said this of her. The common saying is: One is
not what one's mother says, but what one's neighbors say. Not so of Zion; all men admit her
beauty: Even when she lay in ruins, it was said Is not this the city which men call the perfection of beauty (Lam.
2:15). Nay more, they call
it The
joy of the whole earth (ibid.). Hence
the sons of Korah said: Beautiful, declared beautiful, the joy o f the
whole earth-Mount Zion.
Why was Mount Zion
a joy? Because it made the whole earth joyful. Thus if a man committed a sin,
and was troubled in his heart so that his heart was bowed down in him – as
Solomon said Care in the heart of a man bows
it down. But a good thing makes it glad (Prov. 12:25) – he would go up to Jerusalem and there make an offering, so that
his sin would be forgiven him, and his heart would rejoice, and he would go
forth glad of heart from the city. Hence it is said The joy of the whole earth Mount Zion.
You can
see for yourself that this was true of his offering, for Mount Zion
is described as being on the sides of the north (Ps. 48:3).
But was Mount Zion in the north [of Jerusalem] ? Was it not in the south? On the
sides of the north, however, means that a man would stand and offer
up his sin-offering on the north side of the altar, and it would be killed on
the north side of the altar, as is said He shall kill it on the side o f the altar
northward (Lev. 1:11) .
What does
great connote
in the phrase The city of the Great King (Ps. 48:3)? The King is great because
He has ordained such things for His own city. He has ordained such things for
this world, but in the world-to-come God Himself will be known in her palaces as a
protection (ibid. 48:4). What is meant by the
phrase in
her palaces? In her chambers. For as the guards in a city do, going
about at night from door to door, so the Holy One, blessed be He, will do in
the age-to-come, protecting each and every chamber. Hence it is said God
Himself will be known in her palaces.
3. The
verses For,
lo, the kings assembled themselves, they passed by together. They saw it, and
so they marveled; they were troubled, and hasted away (Ps. 48:5-6)
refer to the time when Jerusalem
was destroyed. They passed by together (ibid.) means that the kings passed by
together to destroy Jerusalem,
for it is said "And many nations shall pass by this city" (Jer.
22:8). And
... they marveled means that they marveled at its destruction, as is
written "They shall say every man to his neighbor: Wherefore has the Lord
done thus unto this great city?" (Jer. 22:8). Hence it is said They saw
it, and so they marveled; they were troubled, and hasted away (Ps. 48:6).
4. Walk about Zion, and go round about her; number the
towers thereof; mark well her bulwarks, consider her palaces; that you may tell
it to the generation following (Ps. 48:13-14).
R. Nahman said: The thing that has been, it is that which shall be (Eccles.
1:9). Even as the Holy One, blessed be He, lifted up the children of Israel in
clouds of glory, and wrapped them around and bore them up, as it is said And 1 bore
you on eagles' wings (Ex. 19:4), so will He do again, and it will
be said Who
are these that fly as a cloud? (Isa. 6o:8).
Number the towers thereof, etc. (Ps. 48:13). How
many gardens will there be in Jerusalem?
Eleven hundred and eighty-four. How many towers will there be in Jerusalem? Fourteen
hundred and eighty-five. How many mansions will there be in Jerusalem? Fourteen hundred and ninety-six.
How many fountains? Sixteen hundred and seventy-six. And whence will the
waters of the fountains come up? From nine hundred aqueducts.
Again,
R. Nahman said: The thing that has been, it is that which shall be (Eccles.
1:9). Even as the children of Israel in the wilderness, sang a song, and the
well sprang up for them, as is said Then sang Israel this song: Spring up, O well-sing
ye unto it (Num. 21:17), so they will sing a song in the time-tocome,
and the waters will spring up for them, as is said As well the singers as the players on
instruments shall be there: all my springs are in you (Ps. 87:7).
How many
pools will there be in Jerusalem?
Thirteen hundred and sixty-nine? And how many gates will there be? One hundred
and forty-four, twelve for each tribe. Hence it is said Walk about Zion, and go round about her; NUMBER the
towers thereof, etc.
5. Mark you well her chel: mark you her troops (chelot) which will have
come to her out of exile. Or, mark you her dance (chol) which she will
dance. Or, mark you her song (chil),
as in the verse "See, and, behold, if the daughters of Shiloh
come out to sing (chul) the songs" (Judg. 21:21).
Passegu
her palaces: "Build high the palaces of her inhabitants."
Here passegu
comes from the same stem as Pisgah in the verse Get up into the top of Pisgah (Deut.
3:27), a
word rendered "height" in the Aramaic Targum.
What is
meant by the words For this God is our God (Ps. 48:15)? R.
Berechiah, R. Helbo, and R. Eleazar said in the name of R. Jose bar Hanina: In
the time-to-come the Holy One, blessed be He, will prepare a dance for the
righteous, and the Holy One Himself, blessed be He, will dance with them, and
the righteous shall point Him out with their fingers, for It shall be said in that day:
"Lo, THIS is our God" (Isa. 25:9). Hence it is said
THIS God
is our God.
He will guide us through worlds
(Ps. 48:15), that is to say, through
two worlds. And all the peoples will hear of the miracles which the Holy One,
blessed be He, works for Israel,
as is said Hear this, all you peoples; give ear, all you inhabitants of the earth
(Ps. 49:2).
Midrash of Matityahu (Matthew) 8:28-34
23. ¶ He (Yeshuah) boarded a
Galil-class boat and took his Talmidim (disciples) with him.
24. And behold, suddenly, there arose
a violent windy squall, so that the boat was reckoned to break apart, and the
wind came across the lake, great and strong; but Yeshuah slept.
25. And his Talmidim (disciples)
came and awakened him, saying, Master, rescue and preserve us! We are
perishing!
26. And he said to them, Why are
you terrified by a little squall, O you of little faithful obedience? Then He
got up and commanded the winds and the lake that they should rest. And
immediately there was a great, wonderful and perfect quiet.
27. And the men who were there,
who saw it, were astonished, saying: “Who is this, that the winds and the lake
obey him?”
28. ¶ When he arrived on the west
side of Yam Kineret, into the region of the Gargizanis two under the control of
demons, coming from out of the sepulchers confronted him. These were so fierce
and savage that no one was able to pass through that way.
29. 29And behold, they shrieked
and screamed, ‘What business have we together, us and you, son of God (i.e. a
Torah Judge)? Have you come to destroy us before the appointed time?
30. There, near them, was a herd
of many pigs feeding.
31. And the demons begged of him
(Yeshuah), If you throw us out, send us to go into the pigs.
32. And he said to them, Begone!
So they came out and went into the pigs. Then behold, the whole herd rushed
down a steep embankment into the Yam Kineret and died in the water.
33. The pig-raisers fled and went
into the town and reported everything, including what had happened to the two
men under the control of demons.
34. Then behold, the whole town
went out to meet with Yeshuah; and as soon as they saw him, they begged him
that he would cross back over Yam Kineret, away from their borders.
Pirqe Abot
“All Israel have a
share in the World to Come, as it is stated: And Your people are all
righteous/charitable; 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 IV:17-19
Mishnah 17
He used to say: "One hour of
repentance and good deeds in this world is better than all the life of the
World to Come. And one hour of bliss in the World to Come is better than all
the life of this world."
"Rabbi Ya’aqob says, 'This world is like an ante-chamber... One
hour of repentance and good deeds in this world is better than all the life of
the World to Come.' " (4:16-17)
QUESTION: Why were these statements authored by Rabbi Ya’aqob, and why does
he say "teshuvah uma'asim tovim" — "repentance and good
deeds?" Isn't teshuvah (returning to G-d) included in good deeds?
ANSWER: In the Talmud (Kiddushin
39b) Rabbi Ya’aqob says that the reward for mitzvoth (obedience to the
commandments) is not in this world, but in the World to Come, and wherever the
Torah mentions a reward for the performance of a mitzvah (commandment), it
means that the reward will be received in the World to Come. The Talmud
concludes that if Elisha ben Avuyah (who was known as "Acheir" —
"the other one") would have interpreted the Torah the way Rabbi
Ya’aqob did, he would not have become a heretic. The Talmud relates that when
Acheir happened to see a swine dragging the tongue of Chuzpit HaMeturgeman, who
was martyred by the Romans, he exclaimed, "The tongue from which emanated
pearls should lick earth!?" Had "Acheir" accepted Rabbi Ya’aqob's
interpretation, he would have known that the reward due the great Sage (Chuzpit
HaMeturgaman) is not in this world but in the World to Come, and he would not
have forsaken his faithful obedience.
Rabbi Ya’aqob was the grandson of
Elisha ben Avuyah through maternal lineage (ibid.). Perhaps after seeing what
happened to his grandfather, he stressed that this world is only a preparatory
place for the World to Come where one will ultimately receive all reward due to
him and that no one should, G-d forbid, think his grandfather's denunciation of
Ha-Shem, Torah, and mitzvoth (commandments) was correct.
Since it was the incident that
occurred with his grandfather that inspired him to make this declaration, he
emphasized teshuvah (returning to G-d) and good deeds (though it is redundant)
because that was what his grandfather should have done and what anyone who may
be even temporarily mislead by his grandfather's thinking should do, thereby
meriting the World to Come.
He mentioned also "good
deeds" and in fact preceded it by Teshuvah (returning to G-d). Since his
grandfather and many heretics like him, continue doing good deeds but they lack
luminance due to the thoughts and intentions with which they are done. Their
good deeds are analogous to a luminous gem covered with dirt.
Teshuvah (returning to G-d) makes
those deeds "good," and grants them luminance. I.e. it endows them
with a higher and superior level of good than they possessed in their own
right. For the intense yearning for a connection with G-d which characterizes
the drive to Teshuvah (returning to G-d), invigorates and elevates every aspect
of ones observance of the mitzvoth (commandments).
"One hour of repentance and good deeds in this world is better
than all the life of the World to Come and one hour of bliss in this World to
Come is better than all the life of this world." (4:17) QUESTION:
Obviously, "kol chayei Olam Haba" — "All the life of the World
to Come" — means the "korat ru'ach" — the bliss one enjoys there
— and "kol chayei Olam Hazeh" — "all of the life of this
world" — means a life of repentance and good deeds. If so, Rabbi Ya’aqob
is contradicting himself?
ANSWER: The first part of Rabbi
Ya’aqob's statement is talking about Ha-Shem, and the second part is talking
about man. Just as a father who loves his son enjoys bringing him presents and
has much personal pleasure when he observes his son enjoying them, Ha-Shem
loves the Jewish people and derives much pleasure from rewarding them.
Therefore, Rabbi Ya’aqob says, as
much as Ha-Shem is happy to give his children the blissful time they have in
Olam Haba, He derives much greater pleasure than that from the repentance and
good deeds they perform in this world.
On the other hand, a Jew wants to
be in Olam Haba where he can enjoy incomparable spiritual bliss. Thus, that is
a greater pleasure to him than the good he accomplishes on this world, and he
is anxiously anticipating leaving this world and living in the World to Come.
Mishnah 18
Rabbi Shimon ben Elazar says:
"Do not placate your fellow in the moment of his anger; do not comfort him
while his dead lies before him. Do not question him [about the details] of his
vow at the moment he makes it; and do not seek to see him at the time of his
degradation."
"Do not comfort him while his dead lies before him." (4:18) QUESTION: Why shouldn't an
effort be made to comfort a mourner and reduce his anguish when he is at the
peak of his bereavement?
ANSWER: Contrary to popular myth
that not shedding tears at a funeral is a sign of strength and fortitude, the
Torah approach is that crying is proper and praiseworthy. Thus, to comfort the
mourner "while his dead lies before him" so that he should not cry is
unwise. In addition to the psychological advantages in not keeping in pain and
agony, but crying and expressing it, the Sages say, "Anyone who sheds
tears for an upright person, Ha-Shem counts them and places them in His
storehouse" (Shabbat 105b).
The reason for counting them is
that there is a rule of bitul — nullification. When a substance is mixed with
another substance, it can become nullified under certain conditions. However,
if it is a dabar shebeminyan — something which is counted — i.e. sold by
individual number and not by weight, it can never become nullified no matter
what the number or quantity of what it is mixed into (Beitzah 3b).
Ha-Shem cherishes the tears very
much, and therefore He counts them. Since they are counted, they are considered
a dabar shebeminyan — something which is counted — i.e. sold by individual
number and not by weight, it can never become nullified. Consequently, He
places them in His storehouse for posterity.
"Do not question him [about the details] of a vow at the moment he
makes it." (4:18) QUESTION:
Why not?
ANSWER: Though there is a
separate Torah portion and a complete tractate in the Talmud – i.e. Nedarim
dedicated to vows, nevertheless, the Torah does not encourage the making of
vows. Moreover, if one makes them, he should consult with a rabbi who will
guide him in how to absolve himself according to Torah guidelines. To
accomplish this a Bet Din (Jewish Court of Law) convenes and they seek to find
an "opening" — a loophole — and use it as a basis to release the
person of his vow.
Thus, it is not advisable to
question a person about his vow at the time he makes it because in anger and
excitement he may seek to close all possible loopholes, saying that he is
making the vow without any limitations or conditions. Hence, it will be
impossible for the Bet Din to ever absolve him of his vow. Then, if he violates
it at some time, he will be committing a Biblical transgression.
A novel interpretation of this
Mishnah is the following: Every fund raiser or head of an organization is
always seeking donors to help his institution. It is incumbent on the fund raiser,
however, to beware not to cause any harm to another institution while he
pursues the interest of his own.
Sometimes, when one is inspired
to make a substantial contribution to a certain charity, he suddenly becomes
inundated with requests from all over for help. This may give a "bad
taste" to the donor, to the extent that he may, G-d forbid, regret his
generosity and become disgusted with all charitable endeavors.
The Mishnah wisely advises,
"Al tishal lo bishat nidro" — do not ask a donor for support when he
has just made a pledge to another institution. Give him some time for himself
after he pledges, and he will build up an appetite to give more and more.
Mishnah 19
Shmuel HaKatan says: "When
your enemy falls, do not rejoice, and when he stumbles let your heart not be
glad, lest G-d see, and regard it with displeasure, and divert His wrath from
him [to you]."
"Shmuel HaKatan says: 'When your enemy falls do not rejoice and
when he stumbles let your heart not be glad.'" (4:19) QUESTION: The Talmud (Berachot 28b)
relates that Rabban Gamliel sought one who could compose a special berachah
(blessing) concerning the Tzedokim — Sadducees — who were heretics and
informers. Shmuel HaKatan came along and composed it. [This is the berachah of
"Velamalshinim al tehi tikvah" — "let there be no hope for the
informers..." which was added to the Shemonah Esreh.] Why did Rabban
Gamliel accept Shmuel HaKatan for this challenge?
ANSWER: The Talmud (Berachot 10a)
tells that in the neighborhood of Rabbi Meir there were people who were causing
him much trouble, and Rabbi Meir prayed that they expire. His wife Bruriya said
to him, "Instead of praying that the sinners cease to exist, pray that the
sinners repent and cease to sin and thus the wicked will be no more."
The informers and the heretics
caused much trouble for the righteous and the Jewish community at large. Many
wanted to see them destroyed; however, Rabban Gamliel was looking for someone
who was blessed with an inherent love for people and profound understanding for
those who have gone astray. Cognizant of Shmuel HaKatan's constant declaration,
"When your enemy falls do not rejoice, and when he stumbles let your heart
not be glad," he was confident that Shmuel HaKatan would not compose a
berachah (blessing) out of hatred and animosity against the heretics, but with
the intention that they cease to sin and thus become honorable members of the
community.
"When your enemy falls, do not rejoice, and when he stumbles let
your heart not be glad, lest G-d see and it will be displeasing to Him, and He
will divert His wrath from him [to you]." (4:19) QUESTION: Ha-Shem's way of punishment is
"midah keneged midah" — "measure for measure." How is the
punishment of diverting His wrath from him to you when you rejoice when he
stumbles, measure for measure?
ANSWER: Shmuel HaKatan is
referring to a person with whom one has no personal disagreement, and who is
called an "enemy" only because he is wicked, and therefore, it is a
mitzvah to hate him (see Pesachim 113b).
Our Rabbis have taught that
nothing in this world is accidental and that from whatever a person sees or
hears, he is to derive a personal lesson since there must be a reason that
Ha-Shem made him see or hear it. In line with this concept, they also taught
that when a person sees a fault in a colleague, he should realize that he
possesses a similar fault. Just as when one sees a speck in the mirror, it is a
reflection of what is on his face, likewise, when one sees a fault on another,
it is a sign of his own deficiency.
Thus, when a person rejoices over
his enemy's downfall, he is in a sense saying that his enemy deserved his
punishment and is justifying Ha-Shem's action. So, in effect, he is also saying
that it would be justified if the same thing would happen to him. Hence, Shmuel
HaKatan warns not to rejoice when your enemy stumbles, since it is a sign that
the one rejoicing is guilty of the same sin, and it may prompt Ha-Shem to
subject him to the other person's punishment, which he has, in effect,
justified as something he deserves himself.
Commentary
Over the last weeks we have found
in our Torah readings the expression that “G-d hardened the heart of Pharaoh,”
and which is in fact how our Torah Seder for this Shabbat commences. It looks
very much like leaders have little control over their actions and that they
walk a predetermined course set by the hand of Providence. Yet, in this Seder a small detail
appears and even another reiterated once more that further clarifies the
matter. Whilst G-d may well have hardened the heart of Pharaoh in order to
manifest His mighty acts of justice and deliverance, yet in our Seder for the
second time Pharaoh promises to let the Israelites go and reneges on his
promise. Further, his own people asks Pharaoh to let the Israelites go so that
Egypt suffer no further chaos and destruction and yet he becomes immune to the
cry of his own people.
In other words, whilst G-d, most
blessed be He is in complete control of what our leaders’ decisions, yet he
demands of them accountability in the way in which they deliver on their
promises or renege in delivering them. Also, leaders are accountable to the
voice of their people, and they must take heed about the concerns and
aspirations of the people that G-d has placed under them. Having said this, let
me tell you most categorically that the higher up the leader is and the more
responsibility he has the less freedom he has to as he wishes. The more
authority the more the pressure and manipulation exercised by powerful interest
groups, the more the responsibility the increased difficulty in pleasing
everyone. The higher up the ladder, the more vulnerable one is to existential
threats of powerful enemies. The more at stake, the more the competition by
others who want to drag the leader down at all costs in order to usurp his
position or authority. Thus, all being said it is most difficult and dangerous
to become a leader. Few appreciate the pains and great emotional capital that
one needs to spend when put in a position of leadership over others.
Nevertheless, the two sins that
stand out in this Torah Seder is the reneging to fulfill promptly one’s
promises and that a leader must embody the will and aspirations of those he
leads. On these two accounts, plus on the account of the cruelty that Pharaoh
displayed towards our people, he had no other foreseeable ending but to commit
suicide by engaging in war against G-d, most blessed be He, and His people.
Leadership is about going humbly establishing justice, equity, and ennobling
those under one’s charge. If a leader does not “value add” to those under his
care, then the leader is on a path of self destruction leading to his own
suicide and untold calamity upon those G-d has placed under his care.
Bad leadership is like pigs, they
eat their own if let to their own devices and self destruct. The Parable found
in the Midrash of Matityahu for this week exemplifies the leadership of Pharaoh
and those like Pharaoh who although living walk among the sepulchers, looking
out for death and suicide as their goal, and taking with them as many as they
possibly can. Contrast this with the leadership of Mosheh and Aharon. No wonder
the two could not coexist, for they spoke a different language. Pharaoh spoke
the language of oppression, slavery, suicide and death. Mosheh spoke the
language of obedience to the commandments of G-d, most blessed be He, which
ennobles any human being and those around him, and brings him to life eternal.
Emile Durkheim, a French
sociologist, and one of the fathers of modern Sociology, introduced the concept
of anomie
in his book The Division of Labour in
Society, published in 1893. He used anomie to describe a
condition of deregulation that was occurring in society. This meant that rules
on how people ought to behave with each other were breaking down and thus
people did not know what to expect from one another. Anomie, simply defined,
is a state where norms (expectations on behaviors) are confused, unclear or not
present. It is normlessness, Durkheim felt, that led to deviant behavior. In
1897, Durkheim used the term again in his study on Suicide, referring to a morally deregulated condition.
Durkheim was preoccupied with the effects of social change. He best illustrated
his concept of anomie not in a
discussion of crime but of suicide.
In The Division of Labour in Society, Durkheim proposed two
concepts. First, that societies evolved from a simple, non-specialized form,
called mechanical, toward a highly complex, specialized form, called organic.
In the former society people behave and think alike and more or less perform
the same work tasks and have the same group-oriented goals. When societies
become more complex, or organic, work also becomes more complex. In this
society, people are no longer tied to one another and social bonds are
impersonal.
Anomie thus refers to a breakdown
of social norms and it a condition where norms no longer control the activities
of members in society. Individuals cannot find their place in society without
clear rules to help guide them. Changing conditions as well as adjustment of
life leads to dissatisfaction, conflict, and deviance. He observed that social
periods of disruption (economic depression, for instance) brought about greater
anomie and higher rates of crime, suicide, and deviance. Durkheim felt that
sudden change caused a state of anomie. The system breaks down,
either during a great prosperity or a great depression, anomie is the same
result.
According to Wikepedia anomie
is defined as:
Anomie, in
contemporary English, means a condition or malaise in individuals,
characterized by an absence or diminution of standards or values.
The word comes
from Greek, namely the prefix a-: "without", and nomos:
"law". The Greeks distinguished between "nomos"
(νόμος) (law), and "arché"
(Αρχή) (starting rule, axiom, principle). For example, a
"monarch" is a single ruler but he or she might still be subject to,
and not exempt from, the prevailing laws, i.e. nomos; in the original city
state "democracy", the majority rule was an aspect of
"arché" because it was a rule-based, customary system which might, or
might not, make laws, i.e. "nomos". Thus, the original meaning of
anomie defined anything or anyone against or outside the "law", or a
condition where the current laws were not applied resulting in a state of
illegitimacy or lawlessness. The contemporary English understanding of the word
anomie can accept greater flexibility in the word "norm", and some
have used the idea of normlessness to reflect a similar situation to the idea
of anarchy. But, as used by Émile Durkheim and later theorists, anomie is a
reaction against, or a retreat from, the regulatory social controls of society,
and is a completely separate concept from a situation of anarchy which is an
absence of effective rulers or leaders.
Compare this with the statement in 1 John 3:4 –
“Every one that does sin does also
lawlessness (Greek: άνομιάν – anomie)
for sin is lawlessness (Greek: άνομιά – anomie).”
And the Master of Nazareth who taught:
“Therefore by
their fruits you shall know them. Not every one that says unto me, Master,
Master, shall enter into the kingdom of the heavens; but he that does the will
of my Father (i.e. who obeys G-d’s commandments) who is in the heavens. Many
will say to me in that day, Master, Master, did we not prophesy by your
authority, and by your authority cast out demons, and by your authority do many
mighty miracles? And then will I say unto them, “I never knew you: depart from
me, you that work iniquity (Greek:
άνομιιάν – anomie).” – Matityahu
7:20-23
And so our Midrash concludes
with: “The darkness that the Holy One,
blessed be He, spread over Egypt
was exceedingly thick. Why? Because they would not submit to the authority
of the word of the Holy One, blessed be He.”
And Emile Durkheim was correct
(or he had read the Bible correctly, or was taught how to interpret it
correctly), those that cannot submit
themselves to the authority of the Word whether it be Oral or Written, have no
other option but suicide, and at the same time take as many others with them on
the same path of auto destruction as the demons in the pigs of the parable in
Matityahu’s Middrash.
Society as Durkheim observed,
evolves towards becoming more complex, or organic, and work also becomes more
complex. In this society, people are no longer tied to one another and social
bonds tend to become increasingly impersonal resulting in anomie. What is the
antidote to this? Some believe that we must reject modernity and revert back to
village culture like for example the model proposed by the Amish – dispensing
of modern comforts like car, electricity, etc. I personally believe that the
answer lies with and increase in Torah study in devotion in small communities,
and a communal organization based on Torah as for example some of the modern hassidim
and the Christian the Hutterites.
The Esnoga must ben the heart of efficient community livings
and a rish source of instruction and way of life so that we be “in the world,
but not of the world.”
Esnoga Bet Emunah - 227 Millset
Chase -