Esnoga Bet Emunah - 227 Millset Chase# - San Antonio, Texas 78253

Targum Pseudo-Jonathan

B’resheet (Genesis) 5:1 – 6:8

V. This is the book of the genealogy of Man. In the day that the Lord created man, in the likeness of the Lord He made him. Male and female He created them, and blessed them in the name of His Word; and He called their name Man in the day they were created. And Adam lived a hundred and thirty years, and begat Sheth, who had the likeness of his image and of his similitude: for before had Hava born Kain, who was not like to him; and Habel was killed by his hand. And Kain was cast out; neither is his seed genealogized in the book of the genealogy of Adam. But afterwards there was born one like him, and he called his name Sheth. And the days of Adam after he begat Sheth were eight hundred years, and he begat sons and daughters.

[JERUSALEM. 4. Eight hundred years; and in those years he begat sons and daughters. 5. And he died, and was gathered from the midst of the world.]

And all the days of Sheth were nine hundred and twelve years, and he died. And Enosh lived ninety years, and begat Kenan. And Enosh lived after he had begotten Kenan eight hundred and fifteen years, and begat sons and daughters. And all the days of Enosh were nine hundred and five years; and he died. And Kenan lived seventy years and begat Mahalalel. And Kenan lived after he had begotten Mahalalel eight hundred and forty years, and begat sons and daughters. And all the days of Kenan were nine hundred and ten years; and he died. And Mahalalel lived sixty-five years, and begat Jared. And Mahalalel lived after he had begotten Jared eight hundred and thirty years, and begat sons and daughters. And all the days of Mahalalel were eight hundred and ninety-five years; and he died. And Jared lived a hundred and sixty-two years, and begat Hanok. And Jared lived after he had begotten Hanok eight hundred years, and begat sons and daughters. And all the days of Jared were nine hundred and sixty-two years; and he died. And Hanok lived sixty-five years, and begat Methushelach. And Hanok worshipped in truth before the Lord after he had begotten Methushelach three hundred years, and begat sons and daughters. And all the days of Hanok with the sojourners of the earth were three hundred and sixty-five years. And Hanok served in the truth before the Lord; and, behold, he was not with the sojourners of the earth; for he was withdrawn, and he ascended to the firmament by the Word before the Lord, and his name was called Metatron the Great Saphra.

[JERUSALEM. And Hanok served in the truth before the Lord; and, behold, he was not; for he was withdrawn by the Word from before the Lord.]

And Methushelach lived a hundred and eighty-seven years, and begat Lemek. And Methushelach lived after he had begotten Lemek seven hundred and eighty-two years, and begat sons and daughters. And all the days of Methushelach were nine hundred and two and sixty and nine years; and he died. And Lemek lived a hundred and eighty-two years, and begat a son; and he called his name Noah, (Consolation,) saying, This shall console us for our works that are not prosperous, and for the labour of our hands with the earth which the Lord hath cursed on account of the guilt of the sons of men. And Lemek lived after he had begotten Noah five hundred and ninety and five years, and begat sons and daughters. And all the days of Lemek were seven hundred and seventy and seven years; and he died. And Noah was the son of five hundred years, and Noah begat Shem, Cham, and Japhet.

VI. And it was when the sons of men began to multiply upon the face of the earth, and fair daughters were born to them; and the sons of the great saw that the daughters of men were beautiful, and painted, and curled, walking with revelation of the flesh, and with imaginations of wickedness; that they took them wives of all who pleased them. And the Lord said by His Word, All the generations of the wicked which are to arise shall not be purged after the order of the judgments of the generation of the deluge, which shall be destroyed and exterminated from the midst of the world. Have I not imparted My Holy Spirit to them, (or, placed My Holy Spirit in them,) that they may work good works? And, behold, their works are wicked. Behold, I will give them a prolongment of a hundred and twenty years, that they may work repentance, and not perish.

[JERUSALEM. And the Word of the Lord said, The generations which are to arise shall not be judged after (the manner of) the generation of the deluge, (which is) to be destroyed, and exterminated, and finally blotted out. Have I not imparted My Spirit to the sons of men, because they are flesh, that they may work good works? But they do works of evil. Behold, I have given them a prolongment of a hundred and twenty years, that they may work repentance; but they have not done it.]

Schamchazai and Uzziel, who fell from heaven, were on the earth in those days; and also, after the sons of the Great had gone in with the daughters of men, they bare to them: and these are they who are called men who are of the world, men of names.

And the Lord saw that the wickedness of man was great in the earth, and all the imagery of the thought of his heart was only evil every day. And it repented the Lord in His Word that He had made man upon the earth; and He passed judgment upon them by His Word.

[JERUSALEM. And there was repentance before the Lord in His Word that He had made man upon the earth...And He said, and judged in His heart.]

And the Lord said, I will abolish by My Word man, whom I have created upon the face of the earth, from man to cattle, to the reptile, and to the fowl of the heavens; because I have repented in My Word that I have made them. But Noah, who was righteous, found favour before the Lord.

[JERUSALEM. But Noah, because he was righteous in his generation, found favour and mercy before the Lord.]

Ashlamatah:

Isaiah 29:18-24; 30:15

18 And in that day shall the deaf hear the words of a book, and the eyes of the blind shall see out of obscurity and out of darkness.

19 The humble also shall increase their joy in the LORD, and the neediest among men shall exult in the Holy One of Israel.

20 For the terrible one is brought to nought, and the scorner ceaseth, and all they that watch for iniquity are cut off;

21 That make a man an offender by words, and lay a snare for him that reproveth in the gate, and turn aside the just with a thing of nought.

22 Therefore thus saith the LORD, who redeemed Abraham, concerning the house of Jacob: Jacob shall not now be ashamed, neither shall his face now wax pale;

23 When he seeth his children, the work of My hands, in the midst of him, that they sanctify My name; yea, they shall sanctify the Holy One of Jacob, and shall stand in awe of the God of Israel.

24 They also that err in spirit shall come to understanding, and they that murmur shall learn instruction.

1 ¶ Woe to the rebellious children, saith the LORD, that take counsel, but not of Me; and that form projects, but not of My spirit, that they may add sin to sin;

2 That walk to go down into Egypt, and have not asked at My mouth; to take refuge in the stronghold of Pharaoh, and to take shelter in the shadow of Egypt!

3 Therefore shall the stronghold of Pharaoh turn to your shame, and the shelter in the shadow of Egypt to your confusion.

4 For his princes are at Zoan, and his ambassadors are come to Hanes.

5 They shall all be ashamed of a people that cannot profit them, that are not a help nor profit, but a shame, and also a reproach.

6 The burden of the beasts of the South. Through the land of trouble and anguish, from whence come the lioness and the lion, the viper and flying serpent, they carry their riches upon the shoulders of young asses, and their treasures upon the humps of camels, to a people that shall not profit them.

7 For Egypt helpeth in vain, and to no purpose; therefore have I called her arrogancy that sitteth still.

8 ¶ Now go, write it before them on a tablet, and inscribe it in a book, that it may be for the time to come for ever and ever.

9 For it is a rebellious people, lying children, children that refuse to hear the teaching of the LORD;

10 That say to the seers: ‘See not,’ and to the prophets: ‘Prophesy not unto us right things, speak unto us smooth things, prophesy delusions;

11 Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.’

12 Wherefore thus saith the Holy One of Israel: because ye despise this word, and trust in oppression and perverseness, and stay thereon;

13 Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant.

14 And He shall break it as a potter’s vessel is broken, breaking it in pieces without sparing; so that there shall not be found among the pieces thereof a sherd to take fire from the hearth, or to take water out of the cistern.

15 For thus said the Lord GOD, the Holy One of Israel: in sitting still and rest shall ye be saved, in quietness and in confidence shall be your strength; and ye would not.

Targum on:

Psalm 3

1. A psalm of David, when he fled from the presence of Absalom his son.

2. O Lord, how many are my oppressors, many who arise against me.

3. Many say to my soul, “There is no redemption for him in God forever.”

4. But you, O Lord, are a shield over me, my glory and the one who raises my head.

5. I pray [with] my voice in the presence of the Lord; he will accept my prayer from the mount of his sanctuary forever.

6. I lay down, and I slept; I awoke, because the Lord sustains me.

7. I will not be afraid of the strife of people who have gathered against me all around.

8. Arise, O Lord, redeem me, O my God; for you have struck all my enemies on their cheek, you have broken the teeth of the wicked.

9. Redemption is from the presence of the Lord; your blessings are to your people forever.

Pirqe Abot

Pirqe Abot I:3

Antigonus of Socho, who received it from Simeon the just, was in the habit of saying: "Be not like slaves who serve their master for the sake of the compensation; be like such servants as labor for their master without reward; and let the fear of Heaven be upon you."

Tosephtha--Aboth of R. Nathan.

"The fear of God shall be upon you, that your reward may be double in the world to come." Antigonus from Socho had two disciples, who were studying his words. They communicated them to their disciples, and they in turn to theirs, who sought the reason which prompted the sage to make such an utterance. "Wherefore," they asked, "have our ancestors said such a thing? Is it possible that a laborer will work all day, and not expect to be rewarded in the evening?" What if they had known that there is a hereafter, and that there will be a resurrection? They would in that case not have expressed themselves in that manner. The result was, that these disciples deviated from the path of the Torah, and formed two new schools with exclusively worldly tendencies, that of the Sadducees and that of the Baitusees: Sadducces--because the name of the founder of their school was Zadok; and Baitusees--because the name of the founder of their school was Baitus. They surrounded themselves with pomp and the brilliancy of shining metals, gold and silver, not so much for the delight and pleasure which they derived from those things as to spite the Pharisees, who deprived themselves of enjoyment here, in order to inherit the world to come, which in their opinion was a mere delusion.

Pirqe Abot I:4

Jose b. Joezer of Zereda and Jose b. Johanan of Jerusalem received from them. Jose b. Joezer used to say: "Let thy house be the meeting place of the wise; sit gladly at their feet, and drink in their words with avidity."

Tosephtha--Aboth of R. Nathan.

2"Thy house shall be the meeting-place for the wise." What does this mean? That the house should be for the use of scholars, their disciples and their disciples, in the sense that one man says to the other: "I shall wait for you at that place." Another explanation of that phrase is this: If a scholar comes to thee for the purpose of being instructed by thee, and thou art able to comply with his wish, do so; if thou art not able to teach him, dismiss him at once. Neither shall he sit before thee on the bed, chair, or bench, but on the floor; and every word that thou utterest he shall receive with awe, terror, fear, and trembling.

"Sit gladly at their feet." It means that when a renowned scholar comes to the city you shall not say: "I need him not," but go to him; and do not sit before him on the bed, chair, or bench, but con the floor; and every word that comes from his lips, receive with awe, terror, fear, and trembling, for so our ancestors received the Torah from Mount Sinai. According to another explanation the words: "Sit gladly at their feet," are referred to Rabbi Eliezer, and the words: "Drink their words as a thirsty man drinks water," are referred to Rabbi Aqiba.

For how did R. Aqiba begin his wonderful career? (Was it not in the manner hinted in the above words?) It has been said that when he was forty years old he had not learned yet anything. (At that age, however, he conceived the idea of applying himself to study.) It once happened that, standing at a well, he asked: "Who has made that hollow in the stone?" The people whom he asked answered: "The water which continuously, day after day, falls upon it." They also said (by way of reproach): "O Aqiba, it is strange that thou knowest not the passage in Scripture which reads: 'Water weareth out stones'", [Job, xiv. 19]. Aqiba then drew an a fortiori conclusion. He said: "If the soft has so much power over the hard as to bore it (water over stone), how much more power will the Torah, the words of which are as hard as iron, have over my heart, which is flesh and blood?" He at once turned to the study of the Law. He and his son 1 went to a school where children were instructed, and addressed one of the teachers: "Master, teach me Torah." Aqiba and his son took hold of the slate, and the teacher wrote upon it the alphabet, and he quickly learned it; and then wrote it in the reversed order, and learned as fast; then he learned the Book of Leviticus, and proceeded from one book to the other, until he finished the study of the Bible. He then sat down at the feet of R. Eliezer and R. Joshua, and said: "Masters, I beg of you to open to me the underlying principal Mishnayoth." As soon as they recited one Halakha to him, he went away; and, contemplating what they had told him, a new realm of thought was open to him. He saw that there must be a reason why this thing was written here; why this thing was written there, and why this thing has been said so and not otherwise, and why it has been said at all. He went back to his masters questioning, and made them rise and deliberate.

Rabbi Simeon b. Elazar said: I shall illustrate this point with the following parable: A stone-cutter who was doing his work in the mountains was once seen standing upon a rocky height, knocking off small pieces thereof. "What art thou doing?" people asked him. His answer was: "I am trying to uproot this mountain and throw it into the Jordan." They laughed at him. He, however, continued his work; knocked off piece after piece, and when he had reduced the mountain to a big rock, he planted himself against it, and pushed and pushed until he had uprooted the rock, and then threw it into the Jordan, saying: "This is not thy place, that one is." So has R. Aqiba done too, with R. Eliezer and R. Joshua (he compelled them to improve and to rectify their method).

Said R. Tarphon to him: Aqiba, to thee applies the following passage [Job, xxviii. 11]: "The various droppings of water he uniteth into streams, and what is hidden he bringeth forth to light." Things which were hidden from mankind, R. Aqiba brought forth to light.

Every day during the entire time of his learning he used to cut a bundle of straw, half of which he would sell for his needs and the other half he used for light. His neighbors murmured, saying: "Aqiba, thou greatly dost annoy us with the smoke; rather sell it to us, and buy oil with the money and study by its light." He answered them: "The straw supplies me with many things: first, it gives me light for studying; secondly, I warm myself by its flame; and, thirdly, I make my bed on it when I go to sleep."

In the world to come, R. Aqiba will be a menace to the poor who have neglected study. 1 When they will be questioned why they had not studied the Law, and they shall answer because they were poor and had to work for a livelihood, then R. Aqiba will be held up to them as one who was also poor and wearied, and yet did study; and if they should say because of their little children, again R. Aqiba a will be pointed to, who had many sons and daughters, and yet supported them and his wife Rachel. At the age of forty Rabbi Aqiba began his studies, and at the end of thirteen years he lectured in public. It was said that he did not leave this world until he had tables of gold and silver, and also golden step-ladders to ascend to his bed. His wife went out with an ornament of gold which represented Jerusalem "on her head; and when his disciples said to him: Rabbi, thou hast put us to shame by the profuse jewelry thy wife is wearing," he answered: "She has undergone much suffering, great troubles and privations, for the sake of my study."

Not less astonishing is the beginning of the literary career of Rabbi Eliezer. He was twenty-two years old when, for the first time, he felt a desire for study; and when he intimated to his father that his intention was to sit at the feet of R. Johanan b. Zakkai, his father Hyrcanus told him to plough a full Maanah (a piece of land) without eating anything. R. Eliezer got up early in the morning and did the will of his father, but then left him. It is said that that day was Friday, and that he went in the evening to his father-in-law to eat. Others say that he did not eat at all, that he fasted from the sixth hour of the eve of Sabbath to the sixth hour from the expiration of Sabbath. On the road he saw something which looked to him like food--it is said that it was cow-dung--he picked it up and put it to his mouth. He continued his journey, and finally came to the place where R. Johanan b. Zakkai had his residence and his school. R. Eliezer remained over night at an hostelry in the neighborhood. In the morning he sat at the feet of the great sage, and whose attention he attracted by the offensive odor that came from his mouth. R. Johanan, attributing the bad smell to an empty stomach, said to him: "Hast thou eaten anything today?" R. Eliezer made no answer. Again the master put the same question to him, and again he was silent. His host was sent for, of whom the sage inquired whether Rabbi Eliezer partook of any food at his place. "No, he did not," the host said. "I did not offer him any food, thinking that he might eat with the Rabbi." "And I," the Rabbi said, "did not offer him any food, assuming that he had eaten at your place. But while we are conversing Eliezer is starving." (Food was given to Eliezer, and then) Rabbi Johanan blessed Eliezer, and said unto him: "As thy offensive odor is the result of privation for the sake of study, may thy name shine forth with the glory of scholarship."

Hyrcanus was angry at his son for the course he had taken, and made up his mind to disgrace and disinherit him. But it came to the ears of R. Johanan what Hyrcanus resolved upon to do. It was the day when R. Johanan was lecturing to the great men in Israel that Hyrcanus meant to punish his disobedient son. And the Rabbi appointed watchmen, and advised them: "Should Hyrcanus come, do not allow him to enter the auditorium." They tried to carry out his instruction. But Hyrcanus managed to push himself through and to reach the seats of Ben Zizith Ha Kesseth, Nakdimon b. Gurion, and Calba Shebua, where he sat down with trembling. It is said that on that occasion R. Johanan threw glances of affection at Eliezer, and requested him to open an argument. Modestly did R. Eliezer attempt to decline the honor, saying that he did not know how to begin. But the master and his disciples prevailed, and Eliezer rose and discussed things in an astounding manner, and every subject he touched upon and elucidated pleased Rabbi Johanan to such an extent that he got up and kissed him on the forehead. But Rabbi Eliezer remarked: "Master, everything I said I have learned from thee." Before adjournment Hyrcanus, Eliezer's father, got up and said: "Masters, I had come here with the intention to disgrace my son Eliezer by disinheriting him; but now, however (after I have seen this), I say that all my properties shall be given to him, and his brother shall get none of them."

(It is mentioned that Hyrcanus took his seat by Zizith Ha Kesseth, etc., and is explained why he was so called; but as it is not completed here, the full explanation is given in Tract Gittin.)

Concerning Nakdimon b. Gurion, it was said that the bedding of his daughter was of the value of twelve thousand golden dinars from the city of Tyre, and a golden dinar of Tyre she used to spend for spicing the cookery for every week. She was a childless widow, and was waiting for her brother-in-law to marry her.

And why was he named Nakdimon? Because the sun hastened for his sake.

Why was he called Calba Shebua? Because whoever entered, his house hungry as a dog, left satiated. When Vespasian came to destroy Jerusalem, the zealous fanatics were going to burn all his wealth. Said he to them: "Wherefore are ye, destroying this city, and are going to burn my wealth? Wait until I find out what I have in my house." He found that he had food for twenty-two years, of which at least one meal a day could be had by each inhabitant of Jerusalem. He at once gave orders to thresh, to sift and to grind, to knead and to bake, and prepared food for twenty-two years for every one in Jerusalem, but they paid no attention to him. What did the Jerusalemites do? They brought the wagons, sawed them, and smeared them with clay. They also did more than this: they boiled straw and ate it, and every Israelite who took part in the war was placed on the city walls. Said one: If any one give me five dates, I will go down and bring back five heads of the enemy. He received five dates, and he went down and took five heads of Vespasian's men. When Vespasian observed their excrement, and found there was nothing cereal in it, he said to his army: "If those who eat nothing but straw are still slaughtering so many of you, if they would eat and drink as you do, how many more of you would they have killed?

Shabbat:	Torah Reading:	Weekday Torah Reading:
זה ספר תולדות האדם
“Zeh Sefer Tol’dot HaAdam”	Reader 1 – B’resheet 5:1-5	Reader 1 – B’resheet 6:9-12
“This is the book of the generations of Adam”	Reader 2 – B’resheet 5:6-11	Reader 2 – B’resheet 6:13-15
“Este es el libro de los descendientes de Adán”	Reader 3 – B’resheet 5:12-17	Reader 3 – B’resheet 6:16-18
B’ resheet (Genesis) 5:1 – 6:8	Reader 4 – B’resheet 5:18-24
Isaiah 29:18-24; 30:15	Reader 5 – B’resheet 5:25-31
	Reader 6 – B’resheet 5:32 – 6:4	Reader 1 – B’resheet 6:19-22
Psalm 3	Reader 7 – B’resheet 6:5-8	Reader 2 – B’resheet 7:1-3
	Maftir – B’resheet 6:5-8	Reader 3 – B’resheet 7:4-7
N.C.: Matityahu 1:12-16	Isaiah 29:18-24, 30:15