Esnoga Bet Emunah

7104 Inlay St. SE, Lacey, WA 98513

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

Three and 1/2 year Lectionary Readings	First Year of the Reading Cycle
Iyar 29, 5769 – May 22/23, 2009	First Year of the Shmita Cycle

Candle Lighting and Havdalah Times:

Atlanta, Georgia, U.S.

Friday May 22, 2009 – Candles at 8:18 PM

Saturday May 23, 2009 – Havdalah 9:19 PM

San Antonio, Texas, U.S.

Friday May 22, 2009 – Candles at 8:05 PM

Saturday May 23, 2009 – Havdalah 9:03 PM

Baton Rouge & Alexandria, Louisiana, U.S.

Friday May 22, 2009 – Candles at 7:38 PM

Saturday May 23, 2009 – Havdalah 8:37 PM

Sheboygan & Manitowoc, Wisconsin US

Friday May 22, 2009 – Candles at 7:58 PM

Saturday May 23, 2009 – Havdalah 9:09 PM

Bowling Green & Murray, Kentucky, U.S.

Friday May 22, 2009 – Candles at 7:34 PM

Saturday May 23, 2009 – Havdalah 8:37 PM

Brisbane, Australia

Friday May 22, 2009 – Candles at 4:46 PM

Saturday May 23, 2009 – Havdalah 5:41 PM

Chattanooga, & Cleveland Tennessee, US

Friday May 22, 2009 – Candles at 8:25 PM

Saturday May 23, 2009 – Havdalah 9:26 PM

Bucharest, Romania

Friday May 22, 2009 – Candles at 8:25 PM

Saturday May 23, 2009 – Havdalah 9:36 PM

Miami, Florida, US

Friday May 22, 2009 – Candles at 7:45 PM

Saturday May 23, 2009 – Havdalah 8:41 PM

Jakarta, Indonesia

Friday May 22, 2009 – Candles at 5:26 PM

Saturday May 23, 2009 – Havdalah 6:17 PM

New London, Connecticut USA

Friday May 22, 2009 – Candles at 7:40 PM

Saturday May 23, 2009 – Havdalah 8:48 PM

Kuala Lumpur, Malaysia

Friday May 22, 2009 – Candles at 7:00 PM

Saturday May 23, 2009 – Havdalah 7:51 PM

Olympia, Washington, U.S.

Friday May 22, 2009 – Candles at 8:30 PM

Saturday May 23, 2009 – Havdalah 9:46 PM

Manila & Cebu, Philippines

Friday May 22, 2009 – Candles at 6:00 PM

Saturday May 23, 2009 – Havdalah 6:53 PM

Philadelphia, Pennsylvania USA

Friday May 22, 2009 – Candles at 7:57 PM

Saturday May 23, 2009 – Havdalah 9:03 PM

Singapore, Singapore

Friday May 22, 2009 – Candles at 6:49 PM

Saturday May 23, 2009 – Havdalah 7:39 PM

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

Roll of Honor:

This Torah commentary comes to you courtesy of:

His Honor Rosh Paqid Adon Hillel ben David and

beloved wife HH Giberet Batsheva bat Sarah,

His Honor Paqid Adon Mikha ben Hillel

His Honor Paqid Adon David ben Abraham,

Her Excellency Giberet Sarai bat Sarah and

beloved family,

His Excellency Adon Barth Lindemann and

beloved family,

His Excellency Adon John Batchelor and

beloved wife,

His Excellency Adon Ezra ben Abraham and

beloved wife HE Giberet Karmela bat Sarah,

Her Excellency Giberet Sandra Grenier

His Excellency Adon Stephen Legge and

beloved wife HE Giberet Angela Legge

His Excellency Adon Tracy Osborne and

beloved wife HE Giberet Lynn Osborne

His Excellency Rev. Dr. Adon Chad Foster and

beloved wife HE Giberet Tricia Foster

His Excellency Adon Fred Dominguez and beloved wife

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 and her Torah Scholars, amen ve amen!

Also a great thank you and great blessings be upon all who send comments to the list about the contents and commentary of the weekly Torah Seder and allied topics.

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“Shabbat Mevarechim HaChodesh Sivan”

Sabbath of the Proclamation of the New Moon for the Month of Sivan”

Saturday evening May the 23^rd – Sunday evening May the 24th

Shabbat	Torah Reading:	Weekday Torah Reading:
שׁוּב אֶל-אֶרֶץ
“Shuv El-Erets”	Reader 1 – B’Resheet 31:3-13	Reader 1 – B’Resheet 32:4-6

“Return to the land”	Reader 2 – B’ Resheet 31:14-16	Reader 2 – B’Resheet 32:7-9
“Vuélvete á la tierra”	Reader 3 – B’ Resheet 31:17-25	Reader 3 – B’Resheet 32:10-13
B’Resheet (Gen.) 31:3 – 32:3 B’Midbar (Num.) 28:9-15	Reader 4 – B’ Resheet 31:26-35
Ashlamatah: Jer. 30:10-18+22-25	Reader 5 – B’ Resheet 31:36-42
Special: 1 Samuel 20:18-42	Reader 6 – B’ Resheet 31:43-47	Reader 1 – B’Resheet 32:4-6
Psalm 26	Reader 7 – B’ Resheet 31:48 – 32:3	Reader 2 – B’Resheet 32:7-9
N.C.: Jude 17-23	Maftir : B’ Midbar 28:9-15	Reader 3 – B’Resheet 32:10-13
Pirke Abot: II:10	Jer. 30:10-18+22-25

Rashi & Targum Pseudo Jonathan for: B’Resheet (Genesis) 31:3 – 32:3

RASHI	TARGUM PSEUDO JONATHAN
3. Adonai said to Ya’aqob, "Return to the land of your fathers and to your birthplace, and I will be with you."	3. And the Lord said to Jakob, Return to the land of your fathers, and to your native place; and My Word will be for your help.
4. Ya’aqob sent and called Rachel and Leah to [come to] the field, to his flock.	4. And Jakob sent Naphtali, who was a swift messenger, and he called Rachel and Leah, and they came into the field unto his flock.
5. He said to them, "I saw your father's face; it is not toward me as it was before, but the G-d of my father was with me.	5. And he said to them, I consider the looks of your father, and, behold, they are not peaceful with me as yesterday and as before it; but the God of my father has been to my aid.
6. You know that I served your father with all my strength.	6. And you know that with all my strength I have served your father,
7. Your father cheated me and changed my wage ten times; but Elohim did not let him harm me.	7. But your father has deceived me, and has changed [JERUSALEM. Has commuted.] my wages ten portions; yet the Lord has not given him power to do me evil.
8. If he would say, 'The speckled will be your wage,' then all the sheep gave birth to speckled ones. If he would say, 'Ringed ones will be your wage,' all the sheep gave birth to ringed ones.	8. lf now he said, The streaked will be your wages, all the sheep bare streaked; and if now he said, The spotted-footed will be your wages, all the sheep bare those which were spotted in their feet:
9. Thus G-d delivered your father's livestock, and gave it to me.	9. And the LORD has taken away the flock of your father, and has given (it) to me. [JERUSALEM. And the Word of the LORD has taken away.]
10. At the time the sheep were in heat [to mate], I lifted my eyes, and in a dream I saw that the rams going upon the sheep were ringed, speckled and striped.	10. And it was at the time when the flocks conceived, that I lifted up my eyes and saw in a dream, and, behold, the goats which rose upon the flock were spotted in their feet, or streaked or white in their backs.
11. An angel of Elohim said to me in a dream, 'Ya’aqob,' and I said, 'Here I am.'	11. And the Angel of the LORD said to me, in a dream, Jakob. And I said, Behold me. [JERUSALEM. Jakob answered in the holy tongue, and said, Behold me.]
12. He said, 'Lift up your eyes and see, all the rams going up on the sheep are ringed, speckled, and striped; for I have seen all that Laban is doing to you.	12. And He said, Lift up now your eyes and see: all the goats that rise upon the flock are spotted in their feet, or streaked or white in their backs: because all the injury that Laban has done to you is manifest before Me.
13. I am the Almighty of Beth El, where you anointed a monument, where you made a vow to Me. Now arise and leave this land, and return to the land of your birthplace.' "	13. I am Eloha who did reveal Myself to you at Beth El where you did anoint the pillar, and swear the oath before Me. Arise now, go forth from this land, and return to the land of my birth.
14. Rachel and Leah replied and said to him, "Do we still have a portion and an inheritance in our father's house?	14. And Rachel answered with the consent of Leah, and said to him, Can there now be yet any portion or inheritance for us in our father's house?
15. Are we not considered by him as strangers? For he has sold us, and has completely consumed our money.	15. Are we not considered by him as strangers For he has sold us, and eating he has eaten our money.
16. All the wealth that Elohim rescued from our father belongs to us and our children. Now, whatever G-d has said to you, do it."	16. Therefore all the wealth that the LORD has taken from our father is ours and our children's. And now, all that the LORD has said to you, do. [JERUSALEM. Are we not considered strangers to him? For he has sold us and, behold he is not willing to give us our dowry.]
17. Ya’aqob rose and lifted his children and his wives upon the camels.	17. And Jakob arose, and set his children and his wives upon camels.
18. He led away all his livestock, and all his possessions that he had acquired, which he had purchased with his own livestock that he had acquired in Padan Aram, [in order] to come to Yitzchaq, his father, to the land of Canaan.	18. And he led all his herds and his substance which he had obtained in Padan Aram to go unto Izhak his father in the land of Kenaan. [JERUSALEM. His treasure.]
19. Laban [meanwhile] had gone to shear his sheep, and Rachel stole the idols that belonged to her father.	19. And Laban had gone to shear his flock; and Rachel stole the images. For they had slain a man, a firstborn, and had cut off his head; they salted it with salt and balsams, and wrote incantations on a plate of gold, and put it under his tongue, and set it up in the wall, and it spake with them; and unto such their father bowed himself.
20. Ya’aqob fooled Laban, the Aramean, by not telling him that he had fled.	20. And Jakob stole the knowledge of Laban the Aramite, in that he did not show him when he went.
21. He fled with all that he possessed. He set out and crossed the river, setting out in the direction of Mount Gilod.	21. And he went, he with all that he had. And he arose and crossed the Pherat, and set his face to ascend toward the mountain of Gilead; because he saw by the Holy Spirit that from thence would be deliverance for his sons, in the days of Jephtach, who was of Gilead.
22. Laban was told on the third day that Ya’aqob had fled.	22. But after Jakob had gone, the shepherds went to the well, but found no water; and they waited three days, if that it might (again) overflow; but it overflowed not; and then came they to Laban on the third day, and he knew that Jakob had fled; because through his righteousness/generosity it had flowed twenty years. [JERUSALEM. And it was, when the shepherds were gathered together, they sought to water the flock, but were not able; and they waited two and three days, if that the well might overflow; but it overflowed not; and then came they to Laban in the third day, because Jakob had fled.]
23. He took his brothers [kinsmen] with him, and pursued him a distance of seven days. He overtook him in Mount Gilod.	23. And he took his kinsmen with him, and pursued after him, going seven days, and overtook him, while sojourning in Mount Gilead offering praise and praying before his God.
24. Elohim appeared to Laban the Aramean, in a dream that night, and said to him, "Guard yourself, that you do not speak to Ya’aqob either good or evil."	24. And there came an angel with a word from before the LORD; and he drew the sword against Laban the deceitful in a dream of the night, and said to him, Beware lest you speak with Jakob from good to evil.
25. Laban overtook Ya’aqob. Ya’aqob had set up his tents on the mountain, and Laban and his brothers had set up on Mount Gilad.	25. And Laban came upon Jakob. And Jakob had spread his tent in the mountain, and Laban made his brethren abide in the mount of Gilead.
26. Laban said to Ya’aqob, "What have you done? You fooled me, and led my daughters away like prisoners of war.	26. And Laban said to Jakob, What have you done? You have stolen my knowledge, and led away my daughters like captives of the sword.
27. Why did you flee so stealthily? You robbed me and did not tell me. I would have sent you away, with joy and with song, with drum and harp.	27. Why did you hide from me that you would go, and steal my knowledge, and not tell me? For if you had told me, I would have sent you away with mirth, and with hymns, and with tambourines, and with harps.
28. You did not let me kiss my [grand]sons and daughters. Now see how foolishly you acted.	28. Neither have you suffered me to kiss the sons of my daughters, nor my daughters. Now have you been foolish in what you have done.
29. It is within the power of my hand to harm you, but the G-d of your father spoke to me last night saying, 'Guard yourself not to speak to Ya’aqob either good or evil.'	29. There is sufficiency in my hand to do evil with you; [JERUSALEM. There are strength and ability.] but the God of your father spoke with me in the evening, saying, Be careful of speaking with Jakob from good to evil
30. Now you have gone for you yearned for your father's house, but why did you steal my gods?"	30. Now going you will go; because desiring you have desired the house of your father: (but) why have you stolen the images of my idols?
31. Ya’aqob replied and said to Laban, "Because I was afraid, for I said you might forcibly take your daughters from me.	31. And Jakob answered and said to Laban, Because I feared, and said, Lest you violently take away your daughters from me.
32. With whomsoever you find your gods, he will not live. In the presence of our brethren, identify anything belonging to you that is here with me and take it back with you." Ya’aqob did not know that Rachel had stolen them.	32. With whomsoever you will find the images of your idols, let him die before his time. Before all our brethren take knowledge of what with me is yours, and take it. But Jakob knew not that Rachel had stolen them.
33. Laban came into Ya’aqob's tent, and into Leah's tent, and into the tents of the two handmaids, but he found nothing. He left Leah's tent and came into Rachel's tent.	33. And Laban went into the tent of Jakob, and into the tent of Leah, and into the tent of the two concubines, but found not. And he went out from the tent of Leah, and entered the tent of Rachel.
34. Rachel had taken the idols, and placed them in the camel's saddle-pillow, and sat upon them. Laban searched the whole tent and found nothing.	34. But Rachel had taken the images, and laid them in the paniers of the camels, and sat upon them. And he searched all the tent, but found not.
35. She said to her father, "Let there not be anger in the eyes of my master that I cannot rise before you, for the way of women is upon me." He searched but did not find the idols.	35. And she said, Let it not be displeasing in my master’s eyes that I am not able to arise before you, because I have the way of women. And he searched, but found not the images.
36. Ya’aqob was angry and he argued with Laban. Ya’aqob replied and said to Laban, "What is my crime? What sin did I commit that you were in such hot pursuit of me?	36. And the anger of Jakob took fire, and he contended with Laban. And Jakob answered and said to Laban, What is my sin, and what my transgression, that you have so eagerly come after me?
37. When you searched all my goods, what did you find of all your household goods? Place it here in the presence of my brethren and your brethren, and let them decide between the two of us.	37. Having, therefore, searched all my vessels, what have you found of all the vessels of your house? Lay now the matter before my brethren and your brethren, and let them decide the truth between us two.
38. These twenty years that I was with you, your ewes and she-goats never miscarried, and I did not eat any rams of your flocks.	38. These twenty years have I been with thee: your ewes and your goats have not failed, and the price of the rams of the flock I have not eaten.
39. I never brought you a mutilated animal. I took the blame for it. You demanded compensation from my hand whether [an animal] was stolen from me by day or whether it was stolen from me by night.	39. That torn by wild beasts I have not brought to you; for had I sinned, from my hand you would have required it. What was stolen in the day by men, that have I made good; and what was stolen in the night by wild beasts was made good also. [JERUSALEM. The dead I have not brought to you; every one which had fled from the number, I have made that good; of my hands you have required it: and what thieves stole by day or wild beasts devoured by night I have made good.]
40. I was consumed by the burning heat by day and ice at night. My sleep was taken from my eyes.	40. I have been in the field; by day the heat has devoured me, and the cold by night, and sleep has parted from me.
41. These twenty years that I have been in your house, I served you fourteen years for your two daughters, and six years for your sheep, but you changed my wages ten times.	41. These twenty years have I been in your house, serving you; fourteen years for your two daughters, and six years for your sheep; and you have changed my wages ten parts.
42. Had not the G-d of my father, the G-d of Avraham and the Fear of Yitzchaq been with me, you would have sent me away empty-handed. My misery and the labour of my hands was seen by Elohim, and He reprimanded you last night."	42. Unless the God of my father, the God of Abraham, and He whom Izhak fears had been in my help, even now have you sent me away empty: but my affliction and the travail of my hands are manifest before the Lord, and therefore He admonished you in the evening.
43. Laban replied and said to Ya’aqob, "The daughters are my daughters, and the sons are my sons, and the[se] flocks are my flocks. All that you see is mine. What can I do unto these, my daughters, today, or to their children that they have born.	43. And Laban answered and said to Jakob, The children whom you have received of your wives are my children, and the children whom they may bear will be reputed as mine, and the sheep are my sheep and all that you see is mine. And for my daughters what can I do this day, and for the sons which they have borne?
44. Now come [therefore] let us make a pact, I and you. Let it be witness between me and you."	44. And now come, let us strike a covenant, I and you, and it will be for a witness between me and you.
45. Ya’aqob took a boulder and raised it as a monument.	45. And Jakob took a stone and set it up for a pillar.
46. Ya’aqob said to his brethren, "Gather stones." They took stones and made a mound, and they ate on the mound.	46. And Jakob said to his sons, whom he called his brethren, Collect stones. And they collected stones, and made a mound, and they ate upon the mound.
47. Laban called it Yegar Sohadusa, but Ya’aqob called it Galed.	47. And Laban called it Ogar Sahid but Jakob called it in the holy tongue, Gal-ed.
48. Laban said, "This mound is witness between me and you this day." He therefore called its name Galed.	48.
49. And [he also called it] Mitzpah [Watchtower] because he said, "Adonai will watch between me and you, when we are concealed from each other['s sight].	49. And The Observatory also it was called because he said The Lord will observe between me and you when we are hidden each man from his neighbour
50. If you afflict my daughters, or marry other wives in addition to my daughters, there may be no man with us, but see, Elohim is witness between me and you."	50. If you will afflict my daughters, doing them injury, and if you take upon my daughters, there is no man to judge us, the Word of the LORD seeing is the witness between me and you.
51. Laban said to Ya’aqob, "Here is this mound, and here is this monument that I have cast between me and you.	51. And Laban said to Jakob, Behold this mound, and behold the pillar which you have erected between me and you.
52. This mound is witness, and the monument is witness, that I will not cross over to you beyond this mound; and you are not to cross over to me beyond this mound and this monument for harmful purposes.	52. This mound is a witness, and this pillar is a witness, that I may not pass beyond this mound to you, and that you may not pass beyond this mound and this pillar to do harm.
53. The G-d of Avraham and the god of Nachor, the god of their fathers will judge between us. Ya’aqob swore by the Fear of his father, Yitzchaq.	53. The God of Abraham and the God of Nachor will judge between us, the God of their fathers. But Jakob sware by the God whom his father Izhak feared.
54. Ya’aqob slaughtered an offering on the mountain, and invited his brethren to eat bread [a meal]. They ate bread and spent the night on the mountain.	54. And Jakob slew sacrifices in the mount, and invited his kinsmen who came with Laban to help themselves to bread, (or strengthen themselves with bread,) and they helped themselves to bread, and lodged in the mount.

1. Laban rose early in the morning. He kissed his sons and daughters and blessed them. Laban departed and returned to his place.	1. And Laban arose in the morning, and kissed the sons of Jakob and his daughters, and blessed them; and Laban went and returned to his place.
2. Ya’aqob went on his way, and the angels of Elohim met him.	2. And Jakob went on his way, and the angels of the LORD met him.
3. When Ya’aqob saw them, he said, "This is Elohim's camp." He named the place Machanayim.	3. And Jakob said when he saw them, These are not the host of Esau who are coming to meet me, nor the host of Laban, who have returned from pursuing me; but they are the host of the holy angels who are sent from before the LORD. Therefore the name of that place he called, in the language of the sanctuary, Machanaim [JERUSALEM. And Jakob, when he beheld them, said, Perhaps they are a host from Laban, the brother of my mother, coming to set against me the array of battle to slay me; or (rather) they are a host of the holy angels from before the LORD, who are come to save me from their hands. And he called the name of that place Machanaim.

Reading Assignment:

Torah With Targum Onkelos and Rashi’s Commentary – Vol. 1

The Book of Genesis: Hebrew/English

By: A.M. Silberman & M. Rosenbaum

Published by: BN Publishing (2007)

pp. 146-155.

The Torah Anthology: Yalkut Me’Am Lo’Ez - Vol IIIa: The Twelve Tribes

By: Rabbi Ya’aqob Culi

Published by: Moznaim Publishing Corp. (New York, 1988)

Vol. IIIa, pp. 89-109.

Welcome to the World of P’shat Exegesis

In order to understand the finished work of the P’shat mode of interpretation of the Torah, one needs to take into account that the P’shat is intended to produce a catechetical output, whereby a question/s is/are raised and an answer/s is/are given using the seven Hermeneutic Laws of R. Hillel and as well as the laws of Hebrew Grammar and Hebrew expression.

The Seven Hermeneutic Laws of R. Hillel are as follows

[cf. http://www.jewishencyclopedia.com/view.jsp?artid=472&letter=R]:

1. Ḳal va-ḥomer: "Argumentum a minori ad majus" or "a majori ad minus"; corresponding to the scholastic proof a fortiori.

2. Gezerah shavah: Argument from analogy. Biblical passages containing synonyms or homonyms are subject, however much they differ in other respects, to identical definitions and applications.

3. Binyan ab mi-katub eḥad: Application of a provision found in one passage only to passages which are related to the first in content but do not contain the provision in question.

4. Binyan ab mi-shene ketubim: The same as the preceding, except that the provision is generalized from two Biblical passages.

5. Kelal u-Peraṭ and Peraṭ u-kelal: Definition of the general by the particular, and of the particular by the general.

6. Ka-yoẓe bo mi-maḳom aḥer: Similarity in content to another Scriptural passage.

7. Dabar ha-lamed me-'inyano: Interpretation deduced from the context.

Rashi Commentary for: B’Resheet (Genesis) 31:3 – 32:3

3 Return to the land of your forefathers And there I will be with you, but as long as you are still attached to the unclean one, it is impossible to cause My presence to rest upon you.-[from Pirkei d’Rabbi Eliezer, ch. 36]

4 and called Rachel and Leah First Rachel and then Leah, because she (Rachel) was the mainstay of the household, because, on her account, Jacob had joined Laban. Even Leah’s children acknowledged this matter, for Boaz and his tribunal of the tribe of Judah say, “like Rachel and like Leah, both of whom built, etc.” (Ruth 4:11). They place Rachel before Leah.-[from Tanchuma Buber, Vayetze 15]

7 ten times ten times Heb. עֲשֶׂרֶת מֹנִים is not less than ten.

ten times Heb. מֹנִים, a term denoting the base number, which is ten. We learn that he (Laban) changed his stipulation a hundred times.

10 and behold, the he-goats Although Laban had separated them all, so that the animals would not conceive their likeness, the angels were bringing them from the flock that had been given over into the hands of Laban’s sons to the flock that was in Jacob’s hands.-[from Gen. Rabbah 73:10]

and striped Heb. וּבְרֻדִּים [To be explained] as the Targum renders: “and open,” faissie in Old French, striped. A white thread encircles his body all around, and its stripes are open and penetrating from one to the other, but I have no evidence from Scripture.

13 I am the God of Beth-el Heb. הָאֵל, בֵּית-אֵל, like אֵל, בֵּית-אֵל. The “hey” is superfluous, and it is the way of the Scriptures to speak this way, like “For you are coming to the land of (הָאָרֶץ כְּנָעַן) Canaan” (Num. 34:2).

where you anointed This is an expression of grandeur and greatness, just as one is anointed king. So [is the meaning of] “and he poured oil on top of it” (above, 28:18), to be anointed as an altar.-[following Targum Jonathan ben Uzziel]

where you pronounced to Me a vow And you must pay it up, for you said, “it will be the house of God” (Gen. 28:22), that you would offer up sacrifices there.-[from Pirkei d’Rabbi Eliezer, ch. 35]

14 Do we still have Why should we stop you from returning? Do we still hope to inherit anything of our father’s property among the males?

15 Are we not considered by him as strangers Even at a time when people usually give a dowry to their daughters, viz. at the time of marriage, he behaved toward us as [one behaves toward] strangers, for he sold us to you (for you served him fourteen years for us, and he gave us to you only) as wages for labor.

our money For he kept the wages for your labor.

16 But all the wealth Heb. כִּי כָל-הָעֹשֶׁר This כִּי here means “but.” That is, we have nothing of our father’s, but what the Holy One, blessed be He, separated from our father is ours.

separated Heb. הִצִּיל, a term meaning that he separated, and so every expression of הִצִּיל in Scripture means separation, that one separates another from harm or from the enemy.

17 his sons and his wives He put the males before the females, but Esau put the females before the males, as it is said (below, 36:6): “And Esau took his wives and his sons, etc.”-[from Gen. Rabbah 74:5].

18 the purchase of his acquisition What he had purchased from [the sale of] his animals, viz. manservants, maidservants, camels, and donkeys.-[from Gen. Rabbah 74:5]

19 to shear his sheep that he had given into the hands of his sons, a journey of three days between him and Jacob.

and [meanwhile] Rachel stole her father’s teraphim She intended to separate her father from idolatry.-[from Gen. Rabbah 74:5]

22 On the third day For there was a three-day journey between them.

23 his kinsmen Heb. אֶת-אֶחָיו, lit., his brothers, his kinsmen.

seven-days’ journey All those three days [during the time] the reporter went to tell Laban, Jacob went on his way. We find that Jacob was six days distant from Laban, and on the seventh day, Laban overtook him. We find that the entire distance that Jacob had traversed in seven days, Laban traversed in one day (as it is said: “and he pursued him seven-days’ journey,” but it does not say: “and he pursued him seven days.”) -[from Gen. Rabbah 74:6]

24 either good or evil All the good of the wicked/Lalwless is considered evil to the righteous/generous.- [from Yev. 103]

26 like prisoners of war lit., like captives of a sword. Every army that goes to war is called חָרֶב, sword.

27 and concealed from me [lit., you stole me, meaning] you concealed from me.

29 I have the power There is strength and power in my hand to inflict harm upon you. Also, every אֵל that refers to the Deity means that He is mighty and has much strength.

30 you longed You wished. There are many words in Scripture (Ps. 84:3): “My soul yearns, yea, yea, it pines”; (Job:14:15) “You desire the work of Your hands.”

31 Because I was afraid, etc.-He answered him the first [question] first, that he said to him (verse 26), “and you led away my daughters, etc.”-[from Avoth d’Rabbi Nathan, 37:11-13]

32 shall not live And from that curse, Rachel died on the way (Gen. Rabbah 74:4).

what is with me of yours.-[from Targum Jonathan]

33 Jacob’s tent That is, Rachel’s tent, for Jacob was usually with her, and so Scripture states: (below, 46:19): “The sons of Rachel, Jacob’s wife.” In reference to all of them, however, it does not say, “Jacob’s wife.”- [from Gen. Rabbah 74:9]

and entered Rachel’s tent-when he came out of Leah’s tent, he went back into Rachel’s tent before he searched the tent[s] of the handmaids. Why [did he bother to do] all this? Because he was aware that she was one who touches everything.-[from Gen. Rabbah 74:9]

34 into the camel saddle Heb. בְּכַר הַגָּמָל, an expression of pillows and cushions, as the Targum renders: “paniers of the camels,” which is a saddle, made like a pillow, and in Erubin 15b, 16a) we learned: “If they encircled it with pillows.” These are the pack-saddles of the camels, bastel in French, pack- saddle.

36 that you have pursued Heb. דָלַקְתָּ, you pursued, like (Lam. 4:19): “they chased us (דְּלָקֻנוּ) on the mountains,” and like (I Sam. 17:53): “from pursuing (מִדְּלֹק) the Philistines.”-[from Targum Onkelos]

37 and let them decide Let them clarify who is right, aprover in Old French, prove, clarify.-[from Targum Jonathan ben Uzziel]

38 have not aborted They have not aborted their fetuses, like: (Hos. 9:14): “a miscarrying (מַשְׁכִּיל) womb” (Job 21:10): “his cow bears young and does not abort (תְשַׁכֵּל).”

the rams of your flocks From here they deduced that even a one-day-old ram is called a ram. Otherwise, what is his boast? He did not eat rams, but he ate lambs. If so, he is a thief.-[from B.K. 65b]

39. anything torn By a lion or a wolf.-[from Targum Jonathan ben Uzziel]

I would suffer its loss Heb. אָנֹכִי אֲחַטֶּנָּה, an expression similar to (Jud. 20:16): “and not miss (יַחֲטִא)”; (I Kings 1:21): “My son Solomon and I will be lacking (חַטָּאִים).” I would suffer the loss; if it was missing, it was missing to me, for you would demand it from my hand.

I would suffer its loss The Targum renders: “what was missing and lacking from the count,” like (Num. 31:49): “and no man was missing (נִפְקַד) from us.”

what was stolen by day and what was stolen at night - גְּנֻבְתִי יוֹם, וּגְנֻבְתִי לָיְלָה, [similar to]

לַיֽלָה גֽנוּבַת אוֺ יוֺׄם גֽנוּבַת, what was stolen by day and what was stolen at night, I paid all.

what was stolen Heb. גְּנֻבְתִי Similar to (Lam. 1:1): “great (רַבָּתִי) among the nations, a princess (שָׂרָתִי) among the provinces”; (Isa. 1:21): “full (מְלֵאֲתִי) of justice”; (Hos. 10:11): “that loves (אֹהַבְתִּי) to thresh.”

40 the heat consumed me An expression of (Deut. 4:24): “a consuming (אֵשׁ אֹכְלָה) fire.”

and the frost Heb. וְקֶרַח, like (Ps. 147:17): “He hurls His ice (קַרְחוֹ).” The Targum renders: “ice,” or “frost.”

my sleep Heb. שְׁנָתִי. An expression of שֽׁנָה, sleep.

41 and you changed my wages You would change the stipulation between us from speckled to spotted and from ringed to striped.

42 and the Fear of Isaac He did not wish to say, “the God of Isaac,” because the Holy One, blessed be He, does not associate His name with the righteous/generous while they are alive. Although He said to him upon his departure from Beer-sheba (above, 28:13): “I am the LORD, the God of Abraham your father, and the God of Isaac,” since his eyes had become dim and a blind man is like a dead man, Jacob was afraid to say, “the God of,” and said, “and the Fear of.”

and He reproved [you] last night Heb. וַיּוֹכַח, an expression of reproof, but it is not an expression of clarification.

43 Now, what would I do there? How could I entertain the thought of harming them?

44 may He be a witness [I.e.] the Holy One, blessed be He [will be a witness].

46 to his kinsmen [lit., to his brothers.] They are his sons, who were to him like brothers, drawing near him for trouble or for war (Gen. Rabbah 74:13).

47 Yegar Sahadutha The Aramaic translation of Gal-ed.

48 Therefore, he called it Gal-ed The pile is a witness.

49 And Mizpah, because he said, etc. And Mizpah, which is on Mount Gilead, as it is written (Jud. 11:29): “and he passed over Mizpeh of Gilead.” Now, why was it named Mizpah? Because each one said to the other, “May the Lord look (יצף) between me and you if you transgress the covenant.”

when we are hidden And we do not see each other.

50 ...my daughters...my daughters Twice. Bilhah and Zilpah were also his daughters from a concubine.-[from Pirkei d’Rabbi Eliezer, ch. 36]

If you afflict my daughters By depriving them of their conjugal rights (Yoma 77).

51 which I have cast Heb. יָרִיתִי, similar to (Exod. 15:4): “He cast (יָרָה) into the sea,” like one who shoots an arrow.-[from Gen. Rabbah 74:15]

52 that I Heb. אִם-אָנִי. Here אִם is used as an expression of אשׁר, that, like (above 24:33): “until (אִם) I have spoken my words.”

[to [do] harm To do harm you may not pass, but you may pass to do business.-[from Gen. Rabbah 74:15]

53 the God of Abraham This is holy. [I.e., it refers to the Deity.]-[from Gen. Rabbah 74:16]

and the god of Nahor Profane. [I.e., it refers to pagan deities.]-[from Gen. Rabbah 74:16]

the god of their father Profane. [I.e., it refers to pagan deities.]

54 And Jacob slaughtered a slaughtering He slaughtered animals for a feast.

his friends [Heb. לְאֶחָיו, lit., to his brothers.] To his friends who were with Laban.

to eat a meal Heb. לֶאֱכָל-לָחֶם. Any kind of foodstuff is called לָחֶם [not only bread], like (Dan. 5:1): “made a great feast (לְחֶם רַב)”; (Jer. 11:19): “Let us destroy his food (בְּלַחְמוֹ) with wood.”

2 and angels of God met him Angels of Israel came to greet him to escort him to the land.

3 Mahanaim Two camps, [one of the angels] outside the land, who came with him up to here, and [one of the angels] of Israel, who came to greet him.-[from Tanchuma Vayishlach 3]

Rashi & Targum Pseudo Jonathan for: B’Midbar (Num.) 28:9-15‎

RASHI	TARGUM PSEUDO JONATHAN
9 On the Shabbat day [the offering will be] two yearling lambs without blemish, and two tenths [of an ephah] of fine flour as a meal-offering, mixed with [olive] oil, and its libation.	9 but on the day of Shabbatha two lambs of the year without blemish, and two‑tenths of flour mixed with olive oil for the mincha and its libation.
10 This is the burnt-offering on its Shabbat, in addition to the constant (daily) burnt-offering and its libation.	10 On the Sabbath thou shalt make a Sabbath burnt sacrifice in addition to the perpetual burnt sacrifice and its libation.

11 At the beginning of your months you will bring a burnt-offering to Adonai, two young bulls, one ram, seven yearling lambs, [all] without blemish.	11 And at the beginning of your months you shall offer a burnt sacrifice before the Lord; two young bullocks, without mixture, one ram, lambs of the year seven, unblemished;
12 And three tenths [of an ephah] of fine flour as a meal-offering mixed with the [olive] oil for each bull, two tenths [of an ephah] of fine flour as a meal-offering, mixed with the [olive] oil for the one ram,	12 and three tenths of flour mingled with oil for the mincha for one bullock; two tenths of flour with olive oil for the mincha of the one ram;
13 And one tenth [of an ephah] of fine flour as a meal-offering mixed with the [olive] oil for each lamb. A burnt-offering of pleasing aroma, a fire-offering to Adonai.	13 and one tenth of flour with olive oil for the mincha for each lamb of the burnt offering, an oblation to be received with favour before the Lord.
14 Their libations [will be], one half of a hin for (a) bull, one third of a hin for the ram, and one fourth of a hin for (the) lamb, of wine. This is the burnt-offering of each [Rosh] Chodesh, at its renewal throughout the months of the year.	14 And for their libation to be offered with them, the half of a bin for a bullock, the third of a bin for the ram, and the fourth of a hin for a lamb, of the wine of grapes. This burnt sacrifice shall be offered at the beginning of every month in the time of the removal of the beginning of every month in the year;
15 And [You will also bring] one he-goat for a sin offering to Adonai, in addition to the constant (daily) burnt-offering it will be done, and its libation.	15 and one kid of the goats, for a sin offering before the Lord at the disappearing (failure) of the moon, with the perpetual burnt sacrifice shalt thou perform with its libation.

Ketubim: Targum Tehillim (Psalms) 26:1-22

JPS TRANSLATION	TARGUM
1. A Psalm of David. Judge me, O LORD, for I have walked in mine integrity, and I have trusted in the LORD without wavering.	1. Of David. Judge me, O LORD, for I have walked in my innocence; and in the LORD I have hoped [and] trusted; I will not be shaken.
2. Examine me, O LORD, and try me; test my reins and my heart.	2. Try me, O LORD, and prove me; purify my inmost thoughts.
3. For Your mercy is before my eyes; and I have walked in Your truth.	3. Because Your goodness is before my eyes, and I have walked in Your truth.
4. I have not sat with men of falsehood; neither will I go in with dissemblers.	4. I have not reclined [to dine] with lying men; and I will not enter with those who hide themselves to do evil.
5. I hate the gathering of evil doers, and will not sit with the wicked/Lawless.	5. I hate the gathering of evildoers, and with the wicked/Lawless I will not recline [to dine].
6. I will wash my hands in innocence; so will I compass Your altar, O LORD,	6. I will sanctify my hands by my merit, and I have gone around Your altar, O LORD.
7. That I may make the voice of thanksgiving to be heard, and tell of all Your wondrous works.	7. To make heard the sound of praise, and to tell of all Your wonders.
8. LORD, I love the habitation of Your house, and the place where Your glory dwells.	8. O LORD, I love the dwelling of Your sanctuary, and the place of Your glorious tabernacle.
9. Gather not my soul with sinners/Law-breakers, nor my life with men of blood;	9. My soul will not gather with the sinners/ Law-breakers, nor my life with the men who shed blood.
10. In whose hands is craftiness, and their right hand is full of bribes.	10. In whose hands is the purpose of sinning; their right hands are full of bribes.
11. But as for me, I will walk in my integrity; redeem me, and be gracious unto me.	11. But I will go about in my innocence; redeem me and have mercy on me.
12. My foot stands in an even place; in the congregations will I bless the LORD.	12. My foot stands upright; in the gathering of the righteous/generous I will bless the LORD.

Rashi’s Commentary for: Psalm 26:1-12

1 Judge me And elsewhere (143:2) he says, “You will not enter judgment [with Your servant].” Said David: When You judge the wicked/Lawless, judge me, for compared to the wicked/Lawless, I am a righteous/generous man, but when You judge the righteous/generous, do not bring me into judgment.

4 and...with hypocrites who go into hidden places to do their deeds in the dark.

neither did I go I am not accustomed to come and enter their assembly.

6 with cleanliness For there is no robbery [involved] in my fulfillment of the commandments.

7 To proclaim Heb. לַשְׁמִעַ, like LeHASHMIA – ‘to make heard’.

all Your wonders This refers to Hallel, which contains mention of the past, mention of Gog and Magog, mention of the Messianic era, and mention of the future.

10 plots Heb. זִמָּה. Every זִמָּה in Scripture is an expression of a plan, some for good and some for evil.

12 My foot stood on a straight path Heb. מִישׁוֹר, on a straight path.

Ashlamatah: Jer. 30:10-18+22-25

10. Therefore fear you not, O Jacob My servant, says the LORD; neither be dismayed, O Israel; for, lo, I will save you from afar, and your seed from the land of their captivity; and Jacob will again be quiet and at ease, and none will make him afraid.

11. For I am with you, says the LORD, to save you; for I will make a full end of all the Gentiles whither I have scattered you, but I will not make a full end of you; for I will correct you in measure, and will not utterly destroy you. {P}

12. For thus says the LORD: Your hurt is incurable, and your wound is grievous.

13. None deems of your wound that it may be bound up; you have no healing medicines.

14. All your lovers have forgotten you, they seek you not; for I have wounded you with the wound of an enemy, with the chastisement of a cruel one; for the greatness of your iniquity/Lawlessness, because your sins were increased.

15. Why do you cry for your hurt, that your pain is incurable? For the greatness of your iniquity/Lawlessness, because your sins were increased, I have done these things unto you.

16. Therefore all they that devour you will be devoured, and all your adversaries, every one of them, will go into captivity; and they that spoil you will be a spoil, and all that prey upon you will I give for a prey.

17. For I will restore health unto you, and I will heal you of your wounds, says the LORD; because they have called you an outcast: ‘She is Zion, there is none that cares for her.’ {S}

18. Thus says the LORD: Behold, I will turn the captivity of Jacob's tents, and have compassion on his dwelling-places; and the city will be built upon her own mound, and the palace will be inhabited upon its wonted place.

19. And out of them will proceed thanksgiving and the voice of them that make merry; and I will multiply them, and they will not be diminished, I will also increase them, and they will not dwindle away.

20. Their children also will be as aforetime, and their congregation will be established before Me, and I will punish all that oppress them.

21. And their prince will be of themselves, and their ruler will proceed from the midst of them; and I will cause him to draw near, and he will approach unto Me; for who is he that has pledged his heart to approach unto Me? Says the LORD.

22. And you will be My people, and I will be your God. {S}

23. Behold, a storm of the LORD is gone forth in fury, a sweeping storm; it will whirl upon the head of the wicked/Lawless.

24. The fierce anger of the LORD will not return, until He has executed, and till He has performed the purposes of His heart; in the end of days you will consider it.

25. At that time, says the LORD, will I be the God of all the families of Israel, and they will be My people. {S}

Special Ashlamatah: 1 Samuel 20:18-42

18. And Jonathan said unto him: ‘Tomorrow is the new moon; and you will be missed, your seat will be empty.

19. And in the third day you will hide yourself well, and come to the place where you did hide yourself in the day of work, and will remain by the stone Ezel.

20. And I will shoot three arrows to the side-ward, as though I shot at a mark.

21. And, behold, I will send the lad: Go, find the arrows. If I say unto the lad: Behold, the arrows are on this side of you; take them, and come; for there is peace to you and no hurt, as the LORD lives.

22. But if I say thus unto the boy: Behold, the arrows are beyond you; go your way; for the LORD has sent you away.

23. And as touching the matter which I and you have spoken of, behold, the LORD is between me and you forever.’

24. So David hid himself in the field; and when the new moon was come, the king sat him down to the meal to eat.

25. And the king sat upon his seat, as at other times, even upon the seat by the wall; and Jonathan stood up, and Abner sat by Saul’s side; but David's place was empty.

26. Nevertheless Saul spoke not anything that day; for he thought: ‘Something has befallen him, he is unclean; surely he is not clean.’

27. And it came to pass on the morrow after the new moon, which was the second day, that David's place was empty; and Saul said unto Jonathan his son: ‘Wherefore comes not the son of Jesse to the meal, neither yesterday, nor today?’

28. And Jonathan answered Saul: ‘David earnestly asked leave of me to go to Bethlehem;

29. and he said: Let me go, I pray; for our family has a sacrifice in the city; and my brother, he has commanded me; and now, if I have found favour in your eyes, let me get away, I pray, and see my brethren. Therefore he is not come unto the king's table.’

30. Then Saul's anger was kindled against Jonathan, and he said unto him: ‘You son of perverse rebellion, do not I know that you have chosen the son of Jesse to your own shame, and unto the shame of your mother's nakedness?

31. For as long as the son of Jesse lives upon the earth, you will not be established, nor your kingdom. Wherefore now send and fetch him unto me, for he deserves to die.’

32. And Jonathan answered Saul his father, and said unto him: ‘Wherefore should he be put to death? what has he done?’

33. And Saul cast his spear at him to smite him; whereby Jonathan knew that it was determined of his father to put David to death.

34. So Jonathan arose from the table in fierce anger, and did eat no food the second day of the month; for he was grieved for David, and because his father had put him to shame.

35. And it came to pass in the morning, that Jonathan went out into the field at the time appointed with David, and a little lad with him.

36. And he said unto his lad: ‘Run, find now the arrows which I shoot.’ And as the lad ran, he shot an arrow beyond him.

37. And when the lad was come to the place of the arrow which Jonathan had shot, Jonathan cried after the lad, and said: ‘Is not the arrow beyond you?’

38. And Jonathan cried after the lad: ‘Make speed, hasten, stay not.’ And Jonathan's lad gathered up the arrows, and came to his master.

39. But the lad knew not anything; only Jonathan and David knew the matter.

40. And Jonathan gave his weapons unto his lad, and said unto him: ‘Go, carry them to the city.’

41. And as soon as the lad was gone, David arose out of a place toward the South, and fell on his face to the ground, and bowed down three times; and they kissed one another, and wept one with another, until David exceeded.

42. And Jonathan said to David: ‘Go in peace, forasmuch as we have sworn both of us in the name of the LORD, saying: The LORD will be between me and you, and between my seed and your seed, forever.’ And he arose and departed; and Jonathan went into the city.

Mishnah Pirke Abot: II:10

Rabbi Yehoshua said: An evil eye, the evil inclination and hatred of his fellowman drive a man out of the world.

Abarbanel on Pirke Abot

By: Abraham Chill

Sepher Hermon Press, Inc. 1991

ISBN 0-87203-135-7

(pp. 133-135)

To start with, Abarbanel seeks to clarify several unclear aspects of this Mishnah concerning the matter of Ayin Ha-Ra (an evil eye). This is the second time that Ayin Ha-Ra is referred to (see above, Mishnah 8). Abarbanel is intent on stressing that their meaning and significance in the two contexts are unrelated. If it was Rabbi Yehoshua's intention to repeat the proposal made by Rabbi Eliezer in Mishnah 8, why did he pronounce there that a bad friend is the bad way a person must avoid? Why did he not say that an Ayin Ha-Ra is the worst attribute. Therefore, Ayin Ha-Ra in Mishnah 8 and in this Mishnah must have different connotations. As we noted in mishnah 11, Abarbanel disagrees with Rambam that Ayin Ha-Ra simply means jealousy. Mishnah 8 is merely trying to identify virtues as opposed to depravity. In our Mishnah, however, Ayin Ha-Ra denotes something that can actually effect other human beings, as if they had been poisoned.

Therefore, Abarbanel launches into a complicated exposition on Ayin Ha-Ra, based on the thinking of ancient philosophers such as Abuhamed in his Treatise on The Nature of Human Behaviour. The power of human emotion can affect a harmful change in the physical constitution of the person concerned. Thus, when a person is consumed with anger, his physical constitution becomes heated, his face becomes red and his blood pressure rises dramatically. Similarly, when a person is consumed with jealousy and intense hatred, a change takes place in his physical make-up that is harmful. Also, poisonous vapours are formed within him Which can emanate from him and when directed at humans or animals can kill them. Why is this power called Ayin Ha-Ra? Because the eye is the most precious organ that a person possesses.

This destructive element that permeates a person who is totally enveloped in rage can somehow invade another entity and is capable of destroying it. For example, if a person in such a state should wish that a camel standing in the distance should drop, it would do so. This is the meaning of Mohammed's aphorism, “An evil eye can bring a man to his grave and a sheep into the cooking pot.”

Similarly, the Talmud reports, “He directed his eyes at him ... in anger ... and the victim died” (Shabbat 34a). Likewise, “He set his eyes on him and he was reduced to a heap of bones” (Berakhot 58a). Even in Biblical times, Moses was instructed by God not to count the people directly when taking a census for fear of the evil eye of the nations of the world. Moses was to have every Jew donate a shekel to the Temple as an act of charity/generosity, and then count the shekels. The noble act of charity/generosity would negate the effects of the evil eye.

In order to put the finishing touches to his array of Biblical and Talmudic incidents that bolster his theory on Ayin Ha-Ra, Abarbanel cites Midrash Tanhuma (Ki Tisa 31) that the first tablets that were presented to the Children of Israel with a great deal of fanfare, amidst thunder and lightning, were destroyed; the second tablets which were offered to the Children of Israel in a modest setting were not affected by the Ayin Ha-Ra.

There are two pre-requisites for the Ayin Ha-Ra: A person's own bad temperament and jealousy of others; and secondly, a hatred of those who do good, and, therefore, are the targets. Thus, the rabbis record that the Second Temple was destroyed by the causeless hatred that existed among the Jews in that period (Yoma 9a1. The upshot of this theme is that an Ayin Ha-Ra is not a phenomenon that is detrimental to the one who possesses it, but rather damages other people and wreaks havoc in the social order. Anger, hatred and jealousy are the components of a force of annihilation.

The meaning of Rabbi Yehoshua's aphorism is, therefore, as follows: The Ayin Ha-Ra (evil eye) is the damaging result of the Yetser Ha-Ra (evil inclination) and the unwarranted hatred of others. These elements together will drive a man out of the world - not he who possesses them, but others.

Here, again, Abarbanel remarks that Rabbi Yehoshua, another pupil of Rabban Yohanan ben Zakkai, prefers Torah with Derekh Eretz (working in a profession) to exclusive dedication to Torah.

Miscellaneous Interpretations

Rashbatz (R. Shimon ben Tzemah Duran, Majorca (Spain) & Algiers (Tunisia), 1361 – 1444): Concerning this Mishnah we find a sharp difference of opinion between Rashi and Rambam (Maimonides). The former contends that misanthropy simply demonstrates defiance and resentment of Torah morality. By a concerted effort to repent, this can be overcome. According to Rashbatz, Rambam, the physician, argues that misanthropy is a psychiatric problem: melancholia. Not everyone can cure himself of this disease.

Rabbenu Yonah (R. Yonah ben Abraham Gerondi, Barcelona (Spain), 1200 – 1236): He who possesses an evil eye, which he interprets as lust and jealousy for his neighbour's wealth and comforts, causes tragedy to himself and to his neighbour. Rabbenu Yonah, joined by Abarbanel, subscribes to the scientific theory current in his time that an Ayin Ha-Ra (evil eye) generates a cerebral wave that affects both the one who is jealous and his victim.

Midrash Shemuel (R. Shemuel ben Yitschaq de Uceda, Safed (Israel), 1540 - ?): The three pronouncements in our Mishnah are not individual phenomena that will drive a man from this world. Ayin Ha-Ra (Evil Eye), Yetzer Ha-Ra (Evil Inclination) and Sinat Ha-Briyot (Hatred of Fellowman) are interrelated and dependent upon each other. Tragedy begins when one possess a bad eye - envy - which leads him to lust for things that were not meant for him which, in turn, prompts him to demean and berate the dignity of his fellowman. This chain of events will result in a calamitous ending.

Midrash Shemuel goes further and rationalizes. He brings into play the famous tale about Hillel who was approached by a heathen who wanted to convert to Judaism. Hillel informed him that the entire Torah is: “Love your neighbour as yourself,” and the rest is commentary. This, the convert could learn while standing on one foot.

Thereupon, Midrash Shemuel rationalizes that if you can sustain the entire Torah by loving your fellow-man, the opposite must also be true: the way to destroy the entire structure of Judaism is to hate your fellow-man.

Another view: If one is hard and uncompromising in his relations with his fellow-man, he will bring down their wrath and hatred. They will have no compunctions when they curse him and, according to this view, there is some validity to the concept that curses are effective. Thus, misanthropy is to be taken as a separate and individual phenomena and applies to a community that is ready to curse the tough and calloused adversary.

What say the Nazarean Hakhamim?

“And the patriarchs, moved with envy [Heb. Ayin Ha-Ra], sold Joseph into Egypt: but God was with him,” (II Lukas (Acts) 7:9)

Rom 1:28 And even as they did not think fit to have God in their knowledge, God gave them up to a reprobate mind, to do the things not right,

Rom 1:29 having been filled with all unrighteousness, fornication, iniquity/Lawlessness, covetousness, malice, being full of envy [Heb. Ayin Ha-Ra], murder, quarrels, deceit, evil habits, becoming whisperers,

Rom 1:30 slanderers, God-haters, insolent, proud, braggarts, devisers of evil things, disobedient to parents,

Rom 1:31 without discernment, covenant breakers, without natural affection, unforgiving, unmerciful,

Rom 1:32 who knowing the righteous order of God, that those practicing such things are worthy of death, not only do them, but also approve those practicing them.

Tit 3:1 Remind them to be subject to rulers and authorities [particularly of the congregation], to be obedient to [the Jewish] Hakhamim, to be ready in every good work,

Tit 3:2 to speak evil of no one, not quarrelsome, but forbearing, having displayed all meekness to all men.

Tit 3:3 For we also once were senseless, disobedient, being led astray, slaving for various lusts and pleasures, living in malice and envy, hateful, hating one another.

Jas 4:1 From where do wars and fighting among you come? Is it not from this, from your lusts warring in your members?

Jas 4:2 You desire and do not have. You murder, and are jealous, and are not able to obtain. You fight and you war, and you do not have, because you do not ask.

Jas 4:3 You ask, and do not receive, because you ask wrongly, in order that you may spend on your lusts.

Jas 4:4 Adulterers and adulteresses (i.e. Apostates)! Do you not know that the friendship of the world (pagan Gentiles) is enmity with God? Whoever, then, purposes to be a friend of the world (pagan Gentile system) is put down as hostile to God.

Jas 4:5 Or do you think that vainly the Scripture says, The spirit which has dwelt in us yearns to envy?

Jas 4:6 But He gives greater grace. Because of this it says, “If it concerns the scorners, He scorns them, but unto the humble He gives grace” (Prov. 3:34).

Jas 4:7 Then be subject to God’s Laws. Resist the Devil, and he will flee from you.

Jude 17-23

Delitzsch Hebrew Rendition:

17וְאַתֶּם חֲבִיבַי זִכְרוּ אֶת־הַדְּבָרִים הַנֶּאֱמָרִים מִקֶּדֶם בְּיַד שְׁלִיחֵי אֲדֹנֵינוּ יֵשׁוּעַ הַמָּשִׁיחַ׃

18בְּדַבְּרָם אֲלֵיכֶם לֵאמֹר הִנֵּה בְּאַחֲרִית הַיָּמִים יָבֹאוּ לֵצִים הַהֹלְכִים אַחֲרֵי תַּאֲוֹת רִשְׁעָם׃

19אֵלֶּה הֵם הַפֹּרְשִׁים מִן־הַצִּבּוּר בַּעֲלֵי נֶפֶשׁ וְרוּחַ אֵין בָּהֶם׃

20וְאַתֶּם חֲבִיבַי הִבָּנוּ בֶּאֱמוּנַתְכֶם הַנַּעֲלָה עַל־כֹּל בִּקְדֻשָּׁתָהּ וְהִתְפַּלֲלוּ בְּרוּחַ הַקֹּדֶשׁ׃

21וּשְׁמַרְתֶּם אֶת־נַפְשֹׁתֵיכֶם בְּאַהֲבַת אֱלֹהִים וְחִכִּיתֶם לְרַחֲמֵי אֲדֹנֵינוּ יֵשׁוּעַ הַמָּשִׁיחַ לְחַיֵּי עוֹלָם׃ 22הַבְדִּילוּ אֶת־אֵלֶה וְהִתְנַהֲגוּ עִמָּהֶם בְּרַחֲמִים׃

23וְאֶת־אֵלֶּה תּוֹשִׁיעוּ בְאֵימָה וְחִלַּצְתֶּם אֹתָם מִתּוֹךְ הָאֵשׁ וּמְאַסְתֶּם גַּם־אֶת־הַלְּבוּשׁ הַמְגֹאָל בְּחֶלְאַת הַבָּשָׂר׃

Murdoch’s Rendition from the Aramaic:

17. But do you, my beloved, remember the words which were before spoken by the legates of our Lord Jesus the Messiah;

18. Because they told you, that in the end of the times there would be scoffers, going after wickedness/Lawlessness, according to their lusts.

19. These are they that separate [themselves], sensual persons, not having the Spirit.

20. But, my beloved, be you built up anew, in your holy faith, through the Holy Spirit, while you pray.

21. And let us keep ourselves in the love of God, while we wait for the mercy of our Master Jesus the Messiah unto our eternal life.

22. And some of them, snatch from the fire.

23. And when they repent, have compassion on them, with fear, hating even the tunic that is defiled by the flesh.

Etheridge’s Rendition from the Aramaic:

17. But you, my beloved, remember those words which before were spoken by the apostles of our Master Jeshu Meshiha,

18. Who told you that in the last times there would be those who scoff, who according to their own desires go after wickedness/Lawlessness.

19. These are they who separate; animals, in whom the Spirit is not.

20. But you, my beloved, in your holy faith be edified anew, praying in the Holy Spirit,

21. Ourselves in the love of Aloha to keep, while looking for the mercy of our Master Jeshu Meshiha unto our eternal salvation.

22. And some of them snatch from the fire.

23. But when they repent, have compassion on them, with fear, hating even the tunic which by the flesh is contaminated.

Hakham’s Rendition

17. But you, beloved, remember the [oral] words/commands spoken by the hand of the emissaries of our Master Yeshua the Messiah,

18. Because they told you that in the last time (days) there will be mockers following ungodliness (rebellion) according to their desires.

19. These are they setting themselves apart, physical (driven by their appetites), not having the spirit.

20. But you, beloved, building yourselves up by your most holy faithful obedience, praying in the spirit of holiness (separation),

21. Guard your souls in the love of God, eagerly awaiting the mercy of our Master Yeshua the Messiah to everlasting life.

22. And have compassion on some, making a distinction.

23. But save others in fear, snatching them out of the fire, others pity hating even the garment being stained from the flesh.

Commentary:

v.17 - ... remember the [oral] words/commands spoken ... – Two words are used in Greek which are normally translated as “word” – RIMA and LOGOS. There are many explanations given as to the qualitative differences between them. Thayer defines ῥῆμα (RIMA) as meaning: “that which is or has been uttered by the living voice, thing spoken, word;” whilst he defines λόγος (LOGOS) as: “a word, uttered by a living voice, embodies a conception, idea, or mandate.” So for example the Ten Words of Exodus 20 are known in Hebrew as: “Atseret Debarim” and in Greek: “Deka Logoi.” Delitzsch render our phrase: “remember the [oral] words/commands spoken” as: זִכְרוּ אֶת־הַדְּבָרִים הַנֶּאֱמָרִים – “Remember the words [commands] spoken [oral].” I believe we can make a good case here that what Hakham Yeshudah (Jude) is alluding to is the Oral Torah delivered to the congregation by the hand of the Sheliachim (Emissaries/Apostles).

Since in many ways RIMA and LOGOS are translations of the same Hebrew Word “DABAR,” what we have here is a pointer to the festival we are about to celebrate next week: Shabuot – celebrating the giving of the Ten Words – Heb.: Atseret Debarim; and Greek: Deka Logos.

by the hand of the emissaries of our Master Yeshua the Messiah – One needs to make here a necessary observation. To be an emissary of someone means simply to be an embassador or representative of another person or entity. But, to be an Emissary of our Master Yeshua the Messiah has not only religious but also political overtones. Since Yeshua is not only the Chief of Jewish Rabbis but he is also the King of the Jews, and therefore to be an emissary of the Master also carries the implication of representing the King of the Jews and included in this concept also representing the Jewish people. Anyone calling himself an “apostle” should understand these implications, particularly as all that do so do not consider themselves to be Jewish neither are they fully Torah Observant as our Sages have stipulated. Anyone calling himself today an apostle should be aware of its implications and of what we read last week in Yehudah 1:16regarding false teachers – “and their mouth speak great swellings.”

v. 18 - Because they told you that in the last time (days) – This is what in Hebrew we call, and Delitzsch accurately translates as: בְּאַחֲרִית הַיָּמִים – ACHARIT HA-YAMIM - in Hebrew - literally “the end of the days” – describing a period just before when the OLAM HAZEH (this world / this age) is coming to an end and the OLAM HA-BA (the world to come – i.e. Paradise) is about to begin. Thus, the period intervening between the ascension of the Master to the heavens (some would opine since the destructions of the second Temple) up to the period of the second coming of the Master is known as ACHARIT HA-YAMIM and more accurately in English: “Last Days.” Following this definition, we are at present truly living in the last of the Last Days.

Some argue that what “they told you that in the last days” is an allusion of Yehudah (Jude) to the admonition by Hakham Tsefet in II Tsefet (Peter) 3:3-4 –

“3. First, knowing this, that during the last days mockers will come walking according to their own desires,

4. And saying, Where is the promise of his (Messiah’s) coming? For from which time the fathers fell asleep, all things remain so from the beginning of creation.”

This argument has much merit, and would also propose that Hakham Yehudah (Jude) is writing to the same congregations that Hakham Tsefet wrote to, and of which the majority of members appear to be Jewish. The repetition of words in the passages is much of a coincidence that can’t be left unexplained.

there will be mockers following ungodliness (rebellion) according to their desires – A good question that needs to be asked, is what did Hakham Yehudah and for that matter Hakham Tsefet understood the term “ungodliness” to mean? If this term is not defined and more particularly explained in the context that it is used readers may assume a number of scenarios that might be quite different to what was meant in the first place. The Greek word translated in English as “ungodliness” is the Greek ἀσέβεια (ASEBEIA) – which Thayer defines as: “lack of reverence towards God, impiety, ungodliness.” The Hebrew word most frequently used in the Septuagint (Hebrew Scriptures translated to the Greek) is פָּשַׁע – PASHA and meaning “to rebel, transgress, revolt” and as פֶּשַׁע –PESHA meaning: “rebellion, revolt, transgression.” The internal essence of these mockers is then to be characterized as rebellion against G-d’s Laws and G-d’s delegated authority on this earth. This is what Yehudah here calls “their desires,” and this is the nature of their “ungodliness.” This is much more than lack of reverence towards G-d, and is more in consonance with the sin mentioned earlier of Korach (cf. v. 11).

v. 19 - These are they setting themselves apart – The Greek word here for “setting part” is αποδιοριζοντες – from ἀποδιορίζω (APODIZO) – and according to Thayer, meaning: (1) “to disjoin, part, separate from another,” and (2) “making divisions or separations.” Bigg[1] makes the following suggestions as to the cause of these separations: (1) they kept a distinct Agape (communal meal); (2) they celebrated the Agape “without bishop;” (3) they may have kept together at a separate end of the table; (4) a distinction of class since these false teachers attached themselves to the rich – cf. vv. 11 and 16; and (5) a distinction of intellectual superiority. To me these causes seem not to be in consonance with what was going on at this time. The rebellious division being introduces at the time of the writing of Hakham Yehudah (Jude) is that that gave birth to Christianity – i.e. the distinction between so called unbelieving carnal Israel and believing new spiritual Israel.

Physical (driven by their appetites), not having the spirit – The Greek here has: ψυχικοί, Πνεῦμα μὴ ἔχοντες – (FUXICOI, PNEUMA MI ECHONTES) which we have rendered literally. Delitzsch has: בַּעֲלֵי נֶפֶשׁ וְרוּחַ אֵין בָּהֶם – which literally means: “men of soul and the spirit not having in them.” The expression meaning that these men though having a soul, the spirit of truth and Torah is not tabernacling in their minds and emotions. This is exactly a perfect description of wicked Laban.

20. And you, beloved, building yourselves up by/through your faithful obedience [which is] all holy – English translations have “building yourselves up by means of your (or, upon) your most holy faith.” And this “faith” is commonly understood as “trust” or “total reliance on G-d.” However, Delitzsch here has precisely put it as: בֶּאֱמוּנַתְכֶם (BeEmunat’khem) - “by/through faithful obedience.” For EMUNAH in Hebrew is a total reliance on G-d which is expressed by faithful obedience to His Law.

This verse implies therefore a basic command obligatory at all times, upon all human beings of whatever age – “to build oneself up by/through faithful obedience to the Torah.” No one can “build another up,” (though in the Siddur the Rabbis are called “Builders”) the primary obligation falls on each individual “to build him/herself up” or to put in more technical terms “to construct him/herself into a new human being that is faithfully obedient to the Torah as taught by our Jewish Sages.

In the morning prayers when we recite briefly the Talmudic Tractate Berakhot 64a, we say:

“Rabbi Elazar said in the name of Rabbi Hanina: Torah Scholars increase peace in the world, as it is stated (Isaiah 54:13): “And all your children [will be] students of Ha-Shem and your children will have much peace.” Do not read BANAYIKH (your children), but BONAYIKH (your builders, i.e. Torah Scholars).”

In other words, whilst each of us has the obligation “to construct themselves,” this can’t be done without good “builders” – i.e. Torah Scholars. Once we are taught then we can obey and practice what has been taught, and this we are commanded to do faithfully. Now, we know that not all of us have been gifted with such a discipline to faithfully obey G-d’s commandments at all times and under all circumstances, therefore Hakham Yehudah (Jude) says that if we put an effort G-d will see not particular fallings but overall consistency of obedience thus Delitzsch renders it: בֶּאֱמוּנַתְכֶם הַנַּעֲלָה עַל־כֹּל בִּקְדֻשָּׁתָהּ – “by/through your faithful obedience [which is] all holy.” In other words, G-d is merciful and what He is looking is for a pattern not a one off failing. This of course, goes against the Christian idea that the Torah Observance demands absolute perfection, and since we are human and can’t perfectly observe the Law, therefore we must not observe it. To the contrary! Judaism teaches that G-d is looking is for a pattern of behaviour for consistency with small exceptions that in fact serve to confirm the patters of faithful obedience.

praying in the spirit of holiness (separation) – All of those conversant with Jewish prayer and the formula used for blessing G-d before observing a commandment know that blessings start in Hebrew with the words “BARUKH (Blessed) ATA (Are You) HA-SHEM (LORD) ELOHENU (Our G-d) MELEKH (King) HA-OLAM (Of the Universe) ASHER (Who has) QID’SHANU (Santified/Separated us) B’MITZVOTAV (With Your Commandments) ...” In other words, it is the performance of the Commandments of G-d as taught by our Sages that separates us from Lawlessness unto G-d. The separation/sanctification only kicks in when we start observing the commandments, not when one believes this or that. Sanctification/Consecration/Separation unto G-d can only take place when we start performing the commandments of the Torah as taught by our Jewish Sages.

Therefore, this last phrase of v. 20 should be understood as “and as you go on observing the commandments as taught by our Sages, do not forget to say the correct benediction before you go on to obey any specific command.” This called KAVANAH or “profound intention and desire to elevate an action in this world so that it may have heavenly and reparative effects on this universe and its many dimensions. And this is the meaning of the Hebraic expression: “praying in the spirit of holiness (separation)."

‎21. Keep yourselves in the love of God - וּשְׁמַרְתֶּם אֶת־נַפְשֹׁתֵיכֶם בְּאַהֲבַת אֱלֹהִים – Literally: “Guard your souls in the love of G-d.” How does one do this? What Hakham Yehudah is saying here is that one must guard one’s soul against sinning, not because of the possibility of punishment and chastisement, but because G-d loves us dearly, and we ought to reciprocate this sacred and pure love as much as it is human possible. Thus the most efficient and secure way to guard one’s soul is to love G-d and fellowman as much as is humanly possible.

eagerly awaiting the mercy of our Master Yeshua the ‎Messiah to everlasting life – This does not mean that our faithfulness in the observance of Torah and our faithfulness in loving G-d and fellowman will be unrewarded. But we do this not because of reward, but because we love G-d and His commandments which commands us in the 12^th principle of our faith that “we must believe and affirm that the King Messiah will come and we must eagerly and daily await for him.” And of course knowing that we will be with him, will bring us eternal life.

‎22. And have compassion on some, making a distinction.

‎23. But save others with fear, snatching them out of the fire, others pity hating even the garment being ‎stained from the flesh. – There are many variations on these two verses. There are those who read: “And some rebuke, such as dispute; some save by snatching them out of the fire; some pitty in fear, hating even the tunic that has become stained from the flesh.”

The way of the Love of G-d, obliges us to refute in love and compassion these false teachers and mockers, who have separated themselves from the way of Torah and of our most noble Jewish people. And if this does not succeed, some may need help to come out of their erroneous ways and if this help is available it should be given them whether it be physical, economical, etc. etc. Others we can only be pitied and their ill gain must be rejected even if it is given to the congregation as a donation. But these decisions are difficult to make and require careful consultation by a good Halakhic authority/decisor. Note our repose to evildoers who seek to destroy us, and their treatment of us.

One important thing that we have to remember always: WE ARE BUILDERS NOT DESTROYERS! Ya’aqob was the builder of the twelve tribes of Israel, Laban sought to exploit and destroy Israel.

Some Questions to Ponder:

1. How is our Torah Seder alerting us that the holy festival of Shabuot (Pentecost) is approaching?

2. How is our regular Ashlamatah (not the Special one) alerting us that the holy festival of Shabuot (Pentecost) is approaching?

3. How is our reading from Pirke Abot II:10 alerting us that the holy festival of Shabuot (Pentecost) is approaching?

4. How is Yehudah (Jude) 17-23 alerting us that the holy festival of Shabuot (Pentecost) is approaching?

5. What question/s were asked of Rashi regarding Genesis 31:3?

6. What question/s were asked of Rashi regarding Genesis 31:7?

7. What question/s were asked of Rashi regarding Genesis 31:10?

8. What question/s were asked of Rashi regarding Genesis 31:13?

9. What question/s were asked of Rashi regarding Genesis 31:15?

10. What question/s were asked of Rashi regarding Genesis 31:22?

11. What question/s were asked of Rashi regarding Genesis 31:24?

12. What question/s were asked of Rashi regarding Genesis 31:29?

13. What question/s were asked of Rashi regarding Genesis 31:36?

14. What question/s were asked of Rashi regarding Genesis 31:41?

15. What question/s were asked of Rashi regarding Genesis 31:53?

16. What question/s were asked of Rashi regarding Genesis 32:3?

How is Psalm 26 related to our Torah Seder?
How is the Ashlamatah of Jeremiah 30:10-18, 22-25 related to our Torah Seder?
How is the reading of Jude 17-23 related to our Torah Seder for this week?
How is our reading of Pirke Abot II:10 related to our Torah Seder for this week?
In your opinion, taking into consideration the contents of our Torah Seder, Psalm 26, Ashalamatah of Jeremiah, Pirke Abot II:10, and Jude 17-23, what is the ‎prophetic ‎message for this week?‎

Counting of the Omer

Evening Friday May the 22^nd – Today is the 44^th day of the counting of the Omer

Evening Saturday May the 23^rd – Today is the 45^th day of the counting of the Omer

Evening Sunday May the 24^th – Today is the 46^th day of the counting of the Omer

Evening Monday May the 25^th – Today is the 47^th day of the counting of the Omer

Evening Tuesday May the 26^th – Today is the 48^th day of the counting of the Omer

Evening Wednesday May the 27^th – Today is the 49^th day of the counting of the Omer

Evening Thursday May the 28^th – Shabuot 1^st day

Evening Friday May the 29^th – Shabuot 2^nd day

Evening Saturday May the 30^th – End of Shabuot and of Shabbat

Coming Festival:

Shabuot – Pentecost

1^st Day – Evening Thursday May the 28^th – Evening Friday May the 29^th

2^nd Day – Evening Friday May the 29^th – Evening Saturday May the 30^th

For further study see:

http://www.betemunah.org/shavuot.html & http://www.betemunah.org/freedom.html

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai

[1] Bigg, C. (1987). A Critical and Exegetical Commentary on the Epistles of St. Peter and Jude, Edinburgh: T & T Clark Ltd., pp. 338-339.