Esnoga Bet Emunah

Esnoga Bet Emunah

227 Millset Chase - San Antonio, Texas 78253

Three and 1/2 year Lectionary Readings	Second Year of the Reading Cycle
Kislev 11, 5767 – December 1/2, 2006	Fifth Year of the Sh’mita Cycle

Candle Lighting and Havdalah Times

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

Friday, Dec. 1, 2006 – Candles at: 5:17 PM Friday, Dec. 1, 2006 – Candles at: 6:10 PM

Saturday, Dec. 2, 2006 – Havdalah 6:13 PM Saturday, Dec. 2, 2006 – Havdalah 7:08 PM

Atlanta, Georgia, U.S. Singapore, Singapore

Friday Dec. 1, 2006 – Light Candles at 5:11 PM Friday, Dec. 1, 2006 – Candles at: 6:37 PM

Saturday, Dec. 2, 2006 – Havdalah 6:09 PM Saturday, Dec. 2, 2006 – Havdalah 7:28 PM

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

Coming Festival of Chanukah (Festival of Dedication) – December 15-23

For further study see: http://www.betemunah.org/chanrabn.html;

http://www.betemunah.org/connection.html; and http://www.betemunah.org/chanukah.html

Shabbat	Torah Reading:	Weekday Torah Reading:
וַיִּקְרָא
“Vayiq’ra”	Reader 1 – Vayikra 1:1-9	Reader 1 – Vayikra 4:1-4
“And called”	Reader 2 – Vayikra 1:10-13	Reader 2 – Vayikra 4:5-8
“Y llamó”	Reader 3 – Vayikra 1:14-17	Reader 3 – Vayikra 4:9-12
Vayikra (Lev.) 1:1 – 3:17	Reader 4 – Vayikra 2:1-16
Ashlamatah: Micah 6:9-16 + 7:7-8	Reader 5 – Vayikra 3:1-5
	Reader 6 – Vayikra 3:6-11	Reader 1 – Vayikra 4:13-15
Psalm 73	Reader 7 – Vayikra 3:12-17	Reader 2 – Vayikra 4:16-18
	Maftir – Vayikra 3:15-17	Reader 3 – Vayikra 4:19-21
N.C.: Matityahu 12:38-50	Micah 6:9-16 + 7:7-8

Roll of Honor:

This Torah commentary comes to you courtesy of His Honor Paqid Adon Hillel ben David and most beloved family, and that of Her Excellency Giberet Sarai bat Sarah and beloved family, as well as that of His Excellency Adon Barth Lindemann and beloved family and that of His Excellency Adon John Batchelor and beloved wife, and that of His Excellency Adon Ezra ben Abraham and his beloved wife Giberet Karmela bat Sarah. For their regular and sacrificial giving, providing the best oil for the lamps, we pray that G-d’s richest blessings be upon their lives and those of their loved ones, together with all Yisrael, amen ve amen! Also a great thank you to all who send comments to the list about the contents and commentary of the weekly Seder.

If you want to subscribe to our list and ensure that you never lose any of our commentaries, or would like your friends also to receive this commentary, please do send me an E-Mail to ravybh@optusnet.com.au with your E-Mail or the E-Mail addresses of your friends. Toda Rabba!

Rashi & Targum Pseudo Jonathan for: Vayikra (Leviticus) 1:1 – 3:17

RASHI	TARGUM PSEUDO JONATHAN
1 And He called to Moshe, and Adonai spoke to him from the Tent of Meeting, saying:	1 And it was when Mosheh had completed to erect the tabernacle that Mosheh reasoned and judged in his heart, and said: To Mount Sinai, whose excellence is the excellence only of an hour and its holiness the holiness but of three days, I could not ascend till the time that the Word was spoken to me; but the excellence of this the tabernacle of ordinance is an eternal excellence, and its holiness an everlasting holiness; therefore is it right that I should not enter within it until the time that I am spoken with from before the Lord. Then did the Word of the Lord call unto Mosheh and the Word of the Lord spoke with him from the tabernacle of ordinance saying: [JERUSALEM TARGUM. And it was when Mosheh had completed to erect the tabernacle to anoint it, and sanctify it, and all its vessels, that Mosheh reasoned in his heart, and said: Within Mount Sinai, whose majesty was the majesty of an hour, and its holiness the holiness of an hour, I might not ascend till the time which was bidden me from before the Lord; nor into the tabernacle of ordinance, whose majesty is an eternal majesty, and its holiness an everlasting holiness, is it right for me to enter till the time that I am bidden from before the Lord. And the Word of the Lord called to Mosheh; for the Word of the Lord was altogether with him, from the tabernacle of ordinance, saying:]
2 Speak to B’ne Yisrael and say to them; [if] a man among you will bring an offering to Adonai; of animals, cattle or sheep you should bring your offering.	2 Speak with the sons of Israel, and say to them: If a man of you,‑but not of the rebellious worshippers of idols,‑bring an oblation before the Lord, (it must be) from the clean cattle, from the oxen or from the sheep; but not from the wild beasts may you offer your oblations.
3 If his offering is a burnt-offering of cattle he will bring an unblemished male; to the entrance of the Tent of Meeting he will bring it, that it be favorably accepted from him before Adonai.	3 If his oblation be a burnt offering of oxen, he will bring a male unblemished to the door of the tabernacle of ordinance, and offer him to be accepted for himself before the Lord.
4 He will lay his hand on the head of the burnt-offering and it will be favorably accepted from him to achieve his atonement.	4 And he will lay his right hand with firmness upon the head of the sacrifice, that it may be acceptable from him to propitiate on his behalf.
5 He will slaughter the calf before Adonai and the sons of Aharon, the kohanim, will bring the blood and they will sprinkle the blood all around the altar, which is at the entrance of the Tent of Meeting.	5 And the slayer will kill the ox at the place of slaughter before the Lord, and the sons of Aharon the priest will bring the blood in vessels, and sprinkle the blood which is in the basins round about the altar that is at the door of the tabernacle of ordinance.
6 He will skin the burnt-offering and cut it into its pieces.	6 And he will take away the skin from the sacrifice, and divide him according to his members. [JERUSALEM. And he will skin the holocaust, and divide him by his members.]
7 The sons of Aharon the kohen will place [ignite] a fire on the altar and they will arrange logs on the fire.	7 And the sons of Aharon the priest will put fire upon the altar, and lay wood in order upon the fire;
8 The sons of Aharon, the kohanim, will arrange the pieces, the head and the fat on the logs which are on the fire that is on the altar.	8 and the priests the sons of Aharon will lay the members in order and the heart and the covering of the fat upon the wood that is on the fire upon the altar.
9 He will wash its innards and its legs in water; and the kohen will burn it all on the altar [for the purpose of] a burnt-offering, a fire-offering of pleasing fragrance to Adonai.	9 And he will wash the inwards and his legs with water; and the priest will offer the whole upon the altar of burnt offering an oblation to be accepted with grace before the Lord. [JERUSALEM. And he will wash.]
10 If his offering is from flocks of sheep--- of lambs or of goats---for a burnt-offering, he will bring an unblemished male.	10 And if his oblation be of the flock, whether of the lambs or of the young goats, he will bring a male unblemished.
11 He will slaughter it on the north side of the altar before Adonai; and the sons of Aharon, the kohanim, will sprinkle its blood all around the altar.	11 And the slayer will kill it at the foot of the altar on the north side, before the Lord, and the priests the sons of Aharon will sprinkle the blood that is in the basins upon the altar round about.
12 He will sever it into its pieces--- and its head, and [remove] its fats; and the kohen will arrange them on the logs which are on the fire that is on the altar.	12 And he will divide it by its members, its head and lit's body, and the priest will set them in order on the wood which is upon the fire on the altar.
13 He will wash the innards and feet in water and the kohen will bring it all and burn it on the altar. It is a burnt-offering; a fire-offering of pleasing fragrance to Adonai.	13 And the inwards and his legs he will wash with water, and the priest will offer the whole and burn it at the altar of burnt sacrifice; it is an offering to be received with grace before the Lord.
14 If his burnt-offering to Adonai is of fowl, he will bring either turtledoves or the young pigeons [as] his offering.	14 And if his oblation before the Lord be of birds he will bring his oblation from the turtle doves or the young Of pigeons; but of the turtle doves he will bring the largest, and of the pigeons the young ones.
15 The kohen will bring it near the altar and nip off its head [with his fingernail] and burn it on the altar; and its blood will be squeezed out onto the wall of the altar.	15 And the priest will offer it upon the altar, and will wring off its head, and burn upon the altar, and press out its blood at the side of the altar.
16 He will remove its crop [together] with its feathers and throw it beside the altar, eastward, to the place of the ashes.	16 And he will remove its gullet and the contents thereof, and throw it by the eastern side of the altar in the place where they burn the cinders. [JERUSALEM. And the priest will bring it to the side of the altar, and twist off its head, and lay it in order upon the altar, and press out its blood at the bottom of the altar. And he will remove its ventricle with the dung, and throw it by, on the east of the altar at the place where the cinders are emptied.]
17 He will rip it apart by its wings, not completely dividing it. The kohen will burn it on the altar, on the logs which are on the fire; it is a burnt-offering, a fire-offering of pleasing fragrance to Adonai.	17 And he will cut it between its wings, but not to sever the wings from it; and the priest will burn it at the altar upon the wood which is on the fire: it is a sacrifice, an oblation to be received with favor before the Lord. [JERUSALEM. And he will cut it through its wings, but not to dissever; and the priest will lay it in order upon the, altar, on the wood that is upon the fire.]

1 When a person brings a meal-offering to Adonai, his offering will be of fine flour; he will pour oil upon it and place frankincense upon it.	1 But when a man will offer the oblation of mincha before the Lord, his oblation will be of flour, and he will pour oil upon it, and put incense thereon,
2 He will bring it to the sons of Aharon, the kohanim; from there, [a kohen] takes his fistful--- from its flour and oil---with all its frankincense. The kohen will burn its memorial portion on the altar, a fire-offering of pleasing fragrance to Adonai.	2 and bring it to the priests the sons of Aharon; and he will take from thence his band full of the meal and of the best of the oil, with all the frankincense; and the priest will burn the goodly memorial at the altar, an oblation to be accepted with grace before the Lord.
3 Whatever remains of the meal-offering belongs to Aharon and his sons; [it is] holy of holies of the fire-offerings of Adonai.	3 And what remains of the mincha will be Aharon's and his sons, most holy among the oblations of the Lord.
4 And when you bring a meal-offering that has been baked in an oven, [it will be unleavened] matzah-loaves of fine flour mixed with oil, or [unleavened] matzah wafers smeared with oil.	4 And when you will offer the oblation of a mincha of that which is baked in the oven, it will be cakes of flour, unleavened and mixed with oil, and wafers unleavened, which are anointed with oil. [JERUSALEM. And wafers unleavened.]
5 If your offering is a pan-baked meal offering, it will be of fine flour mixed with oil; it will be [unleavened] matzah.	5 And if your oblation of a mincha be from the pan, it will be of flour mingled with oil, unleavened will it be.
6 Break it into pieces and pour oil on it; it is a meal-offering.	6 He will break it in pieces, and pour oil thereupon. It is a mincha. [JERUSALEM. And he will break it in pieces, and pour oil thereon.]
7 If your offering is a deep-pan meal offering, you will make it with fine flour and oil.	7 And if your oblation be a mincha from the gridiron, it will be made of flour broiled with oil.
8 You will bring the meal-offering that will be made in any of the aforementioned ways to Adonai. He will bring it to the kohen and he will present it to the altar.	8 And the mincha which has been made with the flour and the oil you will bring in before the Lord, and the man who brings it will present it to the priest, and the priest will take it to the altar.
9 The kohen will separate from the meal-offering its memorial portion and burn it on the altar, a fire-offering of pleasing fragrance to Adonai.	9 And the priest will separate from the mincha a memorial of praise, and burn it at the altar, an oblation to be accepted with grace before the Lord.
10 Whatever remains of the meal-offering belongs to Aharon and his sons; [it is] holy of holies [most holy] of the fire-offering of Adonai.	10 And what remains of the mincha will be for Aharon and his sons, it is most holy among the oblations of the Lord.
11 All meal-offerings that you bring to Adonai are not to be made leavened, because all sourdough and all honey you will not burn from them a fire-offering to Adonai.	11 But no mincha which you offer to the Lord will you make with leaven; for neither leaven nor honey may you offer as an oblation before the Lord.
12 You will bring them as a first [fruit-]offering to Adonai but they will not go up [be placed atop] the altar as a pleasing fragrance.	12 When you offer an oblation of first fruits before the Lord, the bread of the first fruits you may bring leavened, and the dates in the season of first fruits, and the fruit with its honey you may bring, and the priest may eat them; but they will not burn them at the altar as an oblation to be received with favor.
13 You will salt all your meal-offerings with salt and you will not omit salt, the covenant of your G-d from [being placed] upon your meal-offerings. You will bring salt on every one of your offerings.	13 And every oblation of your mincha you will salt with salt; you will not withhold the salt of the covenant of your God from your mincha, because the twenty and four gifts of the priests are appointed with a covenant of salt; therefore salt will you offer with all your oblations.
14 When you bring a meal-offering of first grains to Adonai, of newly ripened crops, roasted over fire, ground [full and moist] kernels, you will bring your first grain meal-offering.	14 And if you will present a mincha of first fruits before the Lord, (ears of wheat) roasted by fire, roasted flour and meal of barley will you offer as a mincha of your first fruits.
15 You will put oil on it and place frankincense upon it; it is a meal-offering.	15 And you will put olive oil upon it, and lay frankincense thereon; it is a mincha.
16 The kohen will burn its memorial portion of its ground flour and of its oil and all of its frankincense; [it is] a fire-offering to Adonai.	16 And the priest will burn its memorial of praise from the meal and from the best of the oil, with all the frankincense, an oblation before the Lord.

1 If his offering is a peace-offering; if his offering is of cattle [whether] male or female; he will bring it unblemished before Adonai.	1 And if his oblation be of the sanctified victims, if from your cattle he offer, whether male or female, he will offer it perfect.
2 He will lay his hand on the head of his offering and slaughter it at the entrance of the Tent of Meeting. The sons of Aharon, the kohanim, will sprinkle the blood all around the altar.	2 And he will lay his right hand firmly on the head of his oblation, and the slayer will kill it at the door of the tabernacle of ordinance, and the priests the sons of Aharon will sprinkle the blood upon the altar round about.
3 He will bring from the peace-offering, as a fire-offering to Adonai, the fat covering the innards, and all the fat on the innards.	3 And of the sanctified victim, his oblation before the Lord, he will offer the covering of fat which covers the inwards, even all the fat which is upon the inwards.
4 The two kidneys and the fat on them that are on the flanks. The lobe on the liver, he will remove together with the kidneys.	4 And the two kidneys, and the fat which is upon them, that is, upon the folding and the caul that is upon the liver with the kidneys, he will remove.
5 The sons of Aharon will burn it on the altar along with the burnt-offering that is on the logs which are on the fire; a fire-offering of pleasing fragrance to Adonai.	5 And the sons of Aharon will offer it on the altar with the sacrifice that is on the wood which is upon the fire, an oblation to be received with favor before the Lord.
6 If his offering is of sheep as a peace-offering to Adonai, he will bring an unblemished male or female.	6 And if his oblation of a consecrated offering before the Lord be from the flock, whether male or female, his oblation will be perfect.
7 If he is bringing a lamb as his offering, he will bring it before Adonai.	7 If he present a lamb for his oblation, he will bring it before the Lord;
8 He will lay his hand on the head of his offering and slaughter it at the entrance of the Tent of Meeting. The sons of Aharon, the kohanim (priests) will sprinkle its blood all around the altar.	8 and lay his right hand firmly on the head of his oblation, and the slayer will kill it before the tabernacle of ordinance, and the sons of Aharon will sprinkle its blood upon the altar round about.
9 He will bring of the peace-offering as a fire-offering to Adonai, its fat; the entire tail; he will remove it right near the back-bone. The fat covering the innards, and all the fat on the innards.	9 And of the offering of his consecrated oblation he will offer the best of its fat,, and remove the whole of the tail, close to the spine, the covering of fat which covers the inwards, even all the fat that is upon the inwards. [JERUSALEM. And the fat and the entire breast to the chine he will remove, and the fat which covers the inwards.]
10 The two kidneys and the fat on them that are on the flanks. The lobe on the liver he will remove together with the kidneys.	10 And the two kidneys and the fat which is upon them, upon the foldings, and the caul that is over the liver, together with the kidneys, he will take away.
11 The kohen will burn it on the altar; it is the food of the fire-offering of Adonai.	11 And the priest will sacrifice it at the altar, the meat of an oblation before the Lord.
12 If his offering is a goat, he will bring it before Adonai.	12 And if his oblation be from the young goats, he will bring it before the Lord,
13 He will lay his hand on its head and slaughter it in front of the Tent of Meeting. The sons of Aharon will sprinkle its blood all around the altar.	13 and lay his right hand upon its head, and the slayer will kill it before the tabernacle of ordinance, and the sons of Aharon will sprinkle its, blood upon the altar round about.
14 He will bring from his offering as a fire-offering to Adonai, the fat covering the innards, and all the fat on the innards,	14 And of his oblation before the Lord he will offer the covering of fat which covers the inwards, even all the fat that is upon the inwards.
15 the two kidneys and the fat on them that are on the flanks. The lobe on the liver he will remove together with the kidneys.	15 And the two kidneys and the fat which is upon them (and) on the foldings, and the caul which is over the liver, along with the kidneys, he will take away.
16 He will burn them on the altar, the food of the fire-offering for a pleasing fragrance; all fat [belongs] to Adonai.	16 And the priest will sacrifice them at the altar, the meat of an oblation to be received with favor. All the fat (will be offered) before the Lord.
17 As an everlasting statute for all your descendants in all of your dwelling places; you may not eat any fat, nor any blood.	17 It is an everlasting statute unto all your generations, that neither the fat nor the blood will be eaten in any of your dwellings, but upon the back of the altar it will be sacrificed unto the Name of the Lord.

Midrash Rabba for Vayikra (Leviticus) 1:1 – 3:17

1. AND THE LORD CALLED UNTO MOSES (I, 1). R. Tanhum b. Hanilai opened [his discourse with the text]. Bless the Lord, you messengers (mal'akim) of His, you mighty in strength, that fulfill His word, etc. (Ps. CIII, 20). Of whom does Scripture speak? If we are to suppose that Scripture speaks of such as are above, the question arises, is it not in any event said: Bless the Lord, all you His hosts (ib. V, 21)? Surely then [when Scripture here uses the term ’mal'akim’], it speaks of such [mal'akim] as are below. Of those above, since they can [unfailingly] execute [all] the charges of the Holy One, blessed be He, it is said, ’Bless the Lord, all you His hosts,’ but of those below, since they are not able [unfailingly] to execute [all] the charges of the Holy One, blessed be He, it is said, ’Bless the Lord you messengers of His,’ but not ‘All you messengers of His’. Another interpretation: The prophets are called ’mal'akim’. This is indicated by what is written, And he sent a messenger (mal'ak), and brought us forth out of Egypt, etc. (Num. XX, 16). Was it then an angel of the Lord? Surely it was Moses! Why then does it call him ’mal'ak’? In fact, from this one learns that the prophets are called ’mal'akim’. Similarly it says, And the messenger (mal'ak) of the Lord came up from Gilgal to Bochim (Judg. II, 1). Was it then an angel? Surely it was Phinehas! Why then does it call him ’mal'ak’? The truth is, said R. Simon, that the face of Phinchas, when the Holy Spirit rested upon him, flamed like a torch. The Rabbis said: What did the wife of Manoah say to him? - A man of God came unto me, and his countenance was like the countenance of the angel (mal'ak) of God (ib. XIII, 6). Evidently she took him to be a prophet, whereas he was not that but an angel. R. Johanan said: There is a decisive passage which shows that the prophets were called ’mal'akim’, namely, Then spoke Haggai, the Lord's messenger (mal'ak) in the Lord's message-mal'akuth (Hag. I, 13) Thus we are bound to conclude from this decisive passage that the prophets are called ’mal'akim’.

The mighty in strength that fulfill His word (Ps. CIII, 20) Of whom does Scripture speak? R. Isaac said: Of such as observe the Sabbatical (Shmitah) year. We often find that a man fulfils a precept for one day, for one week, for one month, but does he perhaps do so for the rest of the days of the year? Now this man sees his field untilled, his vineyard untilled, and yet he pays his taxes and does not complain - have you a mightier man than this? And if you should say: The verse does not speak of such as observe the Seventh Year, [here is a proof to the contrary]. It is said here, ’That fulfil his word’ (dabar), and it is said elsewhere, And this is the manner (dabar) of the release (Deut. XV, 2). Since by ’dabar’ used in the latter passage Scripture means the observance of the Seventh Year, so also by ’dabar’ used in the former passage Scripture means the observance of the Seventh Year.

... You ... that fulfill His word, hearkening to the voice of His word (Ps. loc. cit.). R. Huna in the name of R. Aha said: Scripture here speaks of Israel, who, when they stood before Mount Sinai, undertook fulfilling before hearkening, having said, All that the Lord hath spoken will we fulfill, and hearken (Ex. XXIV, 7). ’Hearkening unto the voice of His word.’ R. Tanhum b. Hanilai said: Normally a burden which is heavy for one is light for two, or one heavy for two is light for four; but can a burden too heavy for sixty myriads be light for one? Now all Israel were standing before Mount Sinai, and saying: If we hear the voice of the Lord... any more, then we shall die (Deut. V, 22), whilst Moses heard the voice by himself and remained alive. You have proof that this is so, in that out of all of them He called only Moses; wherefore it is said, AND THE LORD CALLED UNTO MOSES.

2. R. Abbahu [opened his discourse with the text], They shall return, dwelling under his shadow (Hosea XIV, 8). These, he said, are the proselytes who come and take shelter under the shadow of the Holy One, blessed be He. They shall make corn grow (ib.) means, they become the root (an integral part) just like Israel, even as you say, Corn shall make the young men flourish, and wine the maids (Zech. IX, 17). And they shall blossom as the vine (Hosea loc. cit.), even as you say, You did pluck up a vine out of Egypt; You did drive out the nations, and did plant it (Ps. LXXX, 9). Another interpretation: ’They shall make corn grow’ (Hosea loc. cit.) speaks of Talmud, ’And they shall blossom as the vine’ speaks of Haggadah, The mention thereof shall be as the wine of Lebanon [suggests]: The Holy One, blessed be He, said: ‘The names of proselytes are as pleasing to Me as the wine of libation which is offered to Me on the altar’; and why is the latter called ’Lebanon’?-In accordance with the verse, That goodly mountain and the Lebanon (Deut. III, 23). R. Simeon b. Yohai taught: Why is the name thereof called ’Lebanon’?-Because it makes white (malbin) the sins of Israel-this is indicated by what is written, Though your sins be as scarlet, they shall be as white (yalbinu) as snow; though they be red like crimson, they shall be as [white as] wool (Isa. I, 18). R. Tabyomi said: Because all hearts (lebaboth) rejoice thereat; this is indicated by what is written, Fair in situation, the joy of the whole earth, even Mount Zion, etc. (Ps. XLVIII, 3). The Rabbis say: Because [of the Scriptural passage] And Mine eyes [‘enayim, fr. ‘ayin] and My heart [libbi, fr. leb] shall be there perpetually (I Kings, IX, 3).6

3. R. Simon in the name of R. Joshua b. Levi, and R. Hama the father of R. Hoshaiah in the name of Rab, said: The Book of Chronicles was given only to be expounded midrashically. And his wife Hajehudijah bore Jered the father of Gedor (Abi-Gedor), and Heba the father of Soco, and Jekuthiel the father of Zanoah--and these are the sons of Bithiah the daughter of Pharaoh, whom Nered took (I Chron. IV, 18). ’And his wife Hajehudijah’; that is Jochebed.

Was she then of the tribe of Judah - was she not of the tribe of Levi? Why then was her name called ’Hajehudijah’? Because she brought Jews (Jehudim) into the world. [She] ’bore Jered’; that is Moses. R. Hanina b. Papa and R. Simon [differed on this]. R. Hanina b. Papa said: Moses is called Jered, because he brought down (horid) the Torah from [heaven] above to [earth] beneath. Another interpretation: He is called Jered because he brought down the Shechinah from [heaven] above to [earth] beneath. R. Simon said: The word ’Jered’ surely has the connotation of dominion, even as you say, May he have dominion (we-yerd) from sea to sea (Ps. LXXII, 8), and it is also written, For he had dominion (rodeh) over all the region on this side the River (I Kings V, 4). ’Father of Gedor.’ R. Huna b. Aha said: Many makers of fences (goderin) arose in Israel and this one [Moses] was the father of them all. ’Heber’. [Moses was so called] because he joined together (hibber) the children to their Father who is in Heaven.- Another interpretation: He was called ’Heber’ because he averted (he'ebir) the visitation of punishment upon the world. [He was called] ’Father of Soco’ because he was father of the prophets who see (sokim) by means of the Holy Spirit. R. Levi said: It is an Arabic word; in the Arabic tongue they call a prophet sakya. [He was called] ’Jekuthiel’. R. Levi and R. Sima said: Because he made the children hope (yekawwu) in their Father who is in Heaven [i.e. God, ’El’]. ’Father of Zanoah.’ This is Moses, because he was the father of those who caused [Israel] to relinquish (zanah) idolatry. This is indicated by what is written, And he took the calf which they had made, and burnt it with fire, and ground it to powder, and strewed it upon the water, etc. (Ex. XXXII, 20).

’And these are the sons of Bithiah, the daughter of Pharaoh, whom Mered took.’ R. Joshua of Siknin said in the name of R. Levi: The Holy One, blessed be He, said to Bithiah the daughter of Pharaoh: ‘Moses was not your son, yet you called him your son; you, too, though you are not My daughter, yet I will call My daughter,’ even as it is said, ’These are the sons of Bithiah,’ i.e. Bath Jah (the daughter of God). ’Whom Mered took.’ ’Mered,’ that is Caleb. R. Abba b. Kahana and R. Judah b. Simon [differed]. One of them said: [Caleb was called Mered] because he rebelled (marad) against the counsel of the spies, and she [i.e. Pharaoh's daughter], too, rebelled against the counsel of her father. Let, therefore, him who rebelled come and take in marriage her who rebelled. The other said: Because he [Caleb] delivered the sheep and she [viz. the daughter of Pharaoh] delivered the shepherd.

Ten names were applied to Moses: Jered, Heber, Jekuthiel, Abi Gedor, Abi Soco, Abi Zanoah. R. Judah b. Ila'i said: Also Tobiah was his name. This is indicated by what is written, And when she saw him, that he was a goodly (tob) child (Ex. II, 2) [as if it said], ‘That he was Tobiah.’ R. Samuel b. Ammi said: Also Shemaiah was his name. R. Joshua b. Nehemiah came and explained it: [This name we find in] the following verse, And Shemaiah the son of Nethanel the scribe, who was of the Levites, wrote them in the presence of the king, and the princes, and Zadok the priest, and Ahimelech the son of Abiathar etc. (I Chron. XXIV, 6). [Moses was called] ' Shemaiah’, because God heard (shama’ Jah) his prayer; ’The son of Nethanel,’ because he was a son unto whom the Torah was given from Hand to hand; ’the scribe,’ because he was the scribe of Israel; ’of the Levites,’ because he was of the tribe of Levi; ’In the presence of the king and the princes’ means, before the supreme King of kings, the Holy One, blessed be He, and His court. ’And Zadok’: That is Aaron the priest; ’and Ahimelech,’ because he [viz. Aaron] was the brother of (ahi) the king (melek). ’The son of Abiathar,’ because through him the Holy One, blessed be He, showed forbearance [yathar] over the episode of the Golden Calf.

R. Tanhuma said in the name of R. Joshua b. Korhah: Also ‘Levi’ was his [viz. Moses’] name, after the progenitor of his family, as it is said, Is not Aaron your brother, O Levi? (Ex. IV, 14). Together with ‘Moses’ these make ten names. Said the Holy One, blessed be He, to Moses: ‘As you live, out of all the names applied to you, I shall call you by just that name which Bithiah, the daughter of Pharaoh, has called you’: even as She called his name Moses (Ex. II, 10), even so THE LORD CALLED UNTO MOSES.

4. R. Abin, in the name of R. Berekiah the Elder, opened [his discourse with the verse], Then You spoke in vision to Your goodly ones (Ps. LXXXIX, 20). This speaks of Abraham, with whom He communicated by way of both word and vision. This is indicated by what is written, After these things the Word of the Lord came to Abraham in a vision, saying (Gen. XV, 1); ’To Your goodly ones’ (hasideka) [alludes likewise to Abraham, of whom it is said], You will show faithfulness to Jacob, mercy [or goodness, hesed] to Abraham (Micah VII, 20). And said: I have laid help upon one that is mighty (Ps. Loc. cit.) [also refers to Abraham], for he slew four kings in one night, as it is written, And he divide, himself against them by night... and smote them (Gen. XIV, 15).

Said R. Isaac: Is there any man that pursues after the slain, seeing that it is written, And he smote them, and pursued them unto Hobah (ib.)? [No], but this indicates that the Holy One, blessed be He, smote, and Abraham pursued.- I have exalted one chosen out of the people (Ps. Loc. cit.). This is Abraham, who was chosen of the Holy One, blessed be He, even as it is said, You are the Lord God, who did choose Abraham (Neh. IX, 7).

Another interpretation: ’Then You spoke in vision to Your goodly ones’ speaks of David with whom He communicated by both word and vision. This is indicated by what is said, According to all these words, and according to all this vision, so did Nathan speak unto David (II Sam. VII, 17); ’To Your goodly ones’ (hasideka) [means David, who said], Keep my soul, for I am godly-hasid (Ps. LXXXV I, 2).-’And said: I have laid help upon one that is mighty’: R. Abba b. Kahana said: Thirteen battles did David wage. The Rabbis said eighteen; and they do not differ. He who said thirteen [thought of those David waged] on Israel's behalf, and the Rabbis who said eighteen thought of five he waged for his own benefit and of thirteen on behalf of Israel.-’I have exalted one chosen out of the people’ refers to David, of whom it is said, He chose David also His servant (Ps. LXXVIII, 70).-Another interpretation: ’Then You spoke in vision to Your goodly ones’ speaks of Moses, with whom He communicated by both word and vision, even as it is said, With him do I speak mouth to mouth in a vision, and not in dark speeches (Num. XII, 8); ’To Your goodly ones’ (hasideka) [refers to Moses], since he was of the tribe of Levi, of which it is said, Your Thummin and Your Urim be with Your holy one-hasideka (Deut. XXXIII, 8). ’And said: I have laid help upon one that is mighty.’ This is in accordance with what R. Tanhum b. Hanilai said, viz., Normally a burden heavy for one is light for two, a burden heavy for two is light for four; can then a burden hard for sixty myriads be easy for one? All Israel stood before Mount Sinai and said, If we hear the voice of the Lord our God any more, then we shall die (Deut. V, 22), whilst Moses heard the very sound of the divine speech, and yet remained alive. You have proof that this is so, for out of all of them the divine speech called only unto Moses, as it is said, AND THE LORD CALLED UNTO MOSES. ’I have exalted one chosen out of the people’ [refers to Moses, as it is said], Had not Moses his chosen, etc. (Ps. CVI, 23).

5. R. Joshua of Siknin, in the name of R. Levi, expounded the verse, For better is it that it be said to you: Come up hither, than that you should be put lower in the presence of the prince (Prov. XXV, 7). R. Akiba taught in the name of R. Simeon b. ‘Azzai: Go two or three seats lower and take your seat, until they say to you, ‘Come up,’ rather than that you should go up and they should say to you, ' Go down.’ Better that people say to you ‘come up, come up, ' and not say to you, ' go down, go down ‘; and so used Hillel to say: ' My self-abasement is my exaltation, my self-exaltation is my abasement.’ What is the proof?-He that raises himself is to [be made to] sit down, he that abases himself is to be [raised so that he is] seen (Ps. CXIII, 5 f.).2 You find that when the Holy One, blessed be He, revealed Himself to Moses from the midst of the thorn-bush, the latter hid his face from Him, as it is said, And Moses hid his face, etc. (Ex. III, 6). Because of this, the Holy One, blessed be He, said to him, Come now therefore, and I will send you unto Pharaoh (ib. III, 10).

Said R. Eleazar: The letter he’ at the end of the word signifies, ‘If you will not deliver them, no one else will deliver them.’ At the Red Sea he [i.e. Moses] stood aside, and the Holy One, blessed be He, said to him, Lift thou up your rod, and stretch out your hand over the sea, and divide it (ib. XIV, 15), as much as to say: ‘If you will not divide it, no one else will divide it.’ At Sinai, too, Moses stood aside; said He to him, Come up unto the Lord, you (Ex. XXIV, 1), as if to say: ‘If you will not come up, no one else will come up.’ In the Tent of Meeting he stood aside, but the Holy One, blessed be He, said to him: ‘Until when will you keep yourself low? The hour waits but for you!’ You have proof that this is so, for out of them all the divine word called none but Moses, [as it is written], AND THE LORD CALLED UNTO MOSES.

6. R. Tanhuma opened [his discourse with the verse], There is gold, and a multitude of rubies; but the lips of knowledge are a precious jewel (Prov. XX, 15). It often happens that a man possesses gold and silver, precious stones and pearls, yes, all manner of delectable articles in the world, and the goodness thereof, yet possesses no knowledge. What then has he acquired? The proverb says: ‘If you possesses knowledge what do you lack? If you lack knowledge, what do you possess?’ ’There is gold’ [refers to the fact] that they [i.e. the Israelites] all brought gold as their freewill-offering for the Tabernacle. This is indicated by what is written, And this is the offering which you will take of them; gold, etc. (Ex. XXV, 3). ’And a multitude of rubies’; this refers to the freewill-offering of the rulers, as it is written, And the rulers brought the onyx stones, and the stones to be set, etc. (ib. XXXV, 27). ’But the lips of knowledge are a precious jewel.’ Seeing that Moses’ soul was sad, and that he said, ‘All have brought their freewill-offerings for the Tabernacle, and I have brought nothing,’ the Holy One, blessed be He, said to him: ‘As you live, your speaking is more acceptable to Me than all else.’ [The proof of this is] that out of all of them the divine word called only Moses, [as it is written], AND THE LORD CALLED UNTO MOSES.

7. Another interpretation: AND THE LORD CALLED UNTO MOSES. What is written prior to this? -The section of the Tabernacle, [every paragraph concluding], Even as the Lord commanded Moses. This may be compared to [the case of] a king, who commanded his servant, saying to him, ‘Build me a palace.’ On everything he built he wrote the name of the king; he built the walls, and wrote on them the name of the king; he built pillars, and wrote on them the name of the king; he roofed it with beams, and wrote on them the name of the king. After some time the king entered the palace, and on everything he saw he found his name written. Said he: ‘All this honor has my servant done me, and I am within, whilst he is without! Call him, that he may-come right in.’ So, too, when the Holy One, blessed be He, said to Moses: ‘Make me a Tabernacle,’ he [i.e. Moses] wrote on everything he made ’Even as the Lord commanded Moses’. Said the Holy One, blessed be He: ‘Moses has done Me all this honor, and I am within whilst he is without I Call him, that he may enter the innermost [part of the Tabernacle].’ Therefore it is said, AND THE LORD CALLED UNTO MOSES.

8. Said R. Samuel b. Nahman in the name of R. Nathan: Eighteen times is [‘As the Lord did] command’ written in the section of the Tabernacle, corresponding to the eighteen vertebrae of the spinal column. Likewise the Sages instituted Eighteen Benedictions of the Prayer, corresponding to the Eighteen mentions [of the divine Name] in the Reading of the Shema, and also in [the Psalm], Ascribe unto the Lord, O you sons of might.-Said R. Hiyya b. Abba: [The eighteen times ‘command’ are counted] only from And with him was Oholiab, the son of Ahisamach of the tribe of Dan, etc. (Ex. XXXVIII, 23), until the end of the Book. This may be compared to a king who entered a province accompanied by generals, governors, and commanders. The people did not know which of these was the favorite among them all, but [when they saw] to whom the king turned his face and spoke, [they knew that] he was the favorite among them all, [even as it said], And unto Moses He said: Come up unto the Lord, you and Aaron, Nadab and Abihu, and seventy of the elders of Israel (ib. XXIV, 1). We would not know who was the favorite among them all unless it should be he whom the Lord called and addressed; it is therefore said, AND THE LORD CALLED UNTO MOSES.

We may also illustrate by the case of a king entering a province. With whom does he speak first? Is it not with the market-commissioner of the province? And why?- Because the latter occupies himself with the essential requirements of the province. Even so did Moses occupy himself with the burdens of Israel, saying to them, ‘This animal you may eat, that animal you may not eat.’ These are the things which you may eat, etc. (Lev. XI, 2); These will you not eat (ib. 4); These you may eat of all that are in the waters, etc. (ib. 9); And these you will have in detestation among the fowls (ib. 13), implying, And others you will not have in detestation; And these are they which are unclean unto you (ib. 29), implying, And those are not unclean. Therefore it is said, AND THE LORD CALLED UNTO MOSES.

9. AND THE LORD CALLED UNTO MOSES. Had He not also called Adam? Why, it is already said, And the Lord called unto Adam (Gen. III, 8)! Well, it is not undignified for a king to speak with his tenant. AND THE LORD SPOKE UNTO HIM (I, 1). Had He not also spoken to Noah? Why, it is already said, And God spoke unto Noah (ib. VIII, 15)! Well, it is not undignified for a king to talk with his herdman.

AND THE LORD CALLED UNTO MOSES. Had He not also called Abraham? Why, it is already said, And the Angel of the Lord called unto Abraham (ib. XXII, 15)! Well, it is not undignified for a king to speak with his host. [Moreover], AND THE LORD CALLED UNTO MOSES, and not as with Abraham. In Abraham's case it is written, ’And the angel of the Lord called unto Abraham,’ i.e. the angel it was that ‘called’ and the divine word that ‘spoke’, but here-said R. Abin-the Holy One, blessed be He, said: ‘It is I who call and I who speak,’ as it is said, I, even I, have spoken, yes, I have called him. I have brought him, and he will make his way prosperous (Isa. XLVIII, 15).

10. FROM THE TENT OF MEETING (I, 1). Said R. Eleazar: Even though the Torah was given as a fence at Sinai, they were not punishable in respect thereof until it was repeated in the Tent of Meeting. This may be compared to an edict which has been written and sealed and brought into the province, but in respect whereof the inhabitants of the province are not punishable, until it has been clearly explained to them in the public meeting-place of the province. So, too, with the Torah: even though it was given to Israel at Sinai, they were not punishable in respect thereof until it had been repeated in the Tent of Meeting. This is indicated by what is written, Until I had brought him into my mother's house, and into the chamber of my teaching (S.S. III, 4). ’My mother's house’ means Sinai; ’The chamber of my teaching’ means the Tent of Meeting for thence Israel were commanded the teaching [i.e. the Law].

11. R. Joshua b. Levi said: Had the heathen nations of the world known how excellent a thing the Tent of Meeting was for them, they would have encompassed it with encampments and fortifications. One finds that before the Tent of Meeting was erected, the heathen nations of the world, on hearing the voice of divine speech, rushed in fright out of their camps. This is [indicated by] what is written, For who is there of all flesh, that has heard the voice of the living God speaking out of the midst of the fire, as we have, and lived (Deut. V, 23). R. Simon said: The divine speech went forth in two diverse characters: it went forth as life unto Israel, but as a deadly drug to the [heathen] nations of the world. This is indicated by what is written, Did ever a people hear the voice of God... as you have heard, and live? (ib. IV, 33). One deduces: You have heard and lived, but the heathen nations of the world heard and died.’ R. Hiyya taught: OUT OF THE TENT OF MEETING indicates that the [divine] voice was cut off [by the walls of the Tent of Meeting], and did not go outside the Tent of Meeting.

12. R. Isaac said: Before the Tabernacle was set up prophecy was current among the heathen nations of the world; after the Tabernacle was erected it departed from them, as it is said, ’I held him, and would not let him go until I had brought him... into the chamber of her that conceived me’ (S.S. III, 4). They said to him: But Balaam did prophesy [after the erection of the Tabernacle]? Said he to them: [Yes, but] he prophesied for the good of Israel; e.g. Who has counted the dust of Jacob (Num. XXIII, 10), None has beheld iniquity in Jacob (ib. 21), For there is no enchantment with Jacob (ib. 23), How goodly are your tents, O Jacob (ib. XXIV, 5), There shall step forth a star out of Jacob (ib. 17), And out of Jacob shall one have dominion (ib. 19).

13. What difference is there between the prophets of Israel and the prophets of the heathen nations of the world? R. Hama b. Hanina and R. Issachar of Kefar Mandi [both gave explanations]. R. Hama b. Hanina said: The Holy One, blessed be He, reveals Himself to the heathen nations of the world by an incomplete form of address, even as it is said, And the Lord called (wayyikkar) unto Balaam (ib. XXIII, 16), whereas to the prophets of Israel He reveals Himself in a complete form of address, as it is said: AND THE LORD CALLED (WAYYIKRA) UNTO MOSES. R. Issachar of Kefar Mandi said: Shall such be their reward? [No], ’wayyikkar’ is an expression denoting uncleanness, as it is said, That is not clean, by that which chances (mikreh) by night (Deut. XXIII, 11), but [with regard to divine speech to] the prophets of Israel, the expression used is one of holiness, an expression of purity, a clear expression, an expression used by the ministering angels in praising the Holy One, blessed be He, even as you say, And one called (kara) to another and said: Holy, holy, holy the Lord of hosts (Isa. VI, 3).

Said R. Il'ai b. Mehahem: It is written, The Lord is far from the wicked/lawless (Prov. Xv, 29), and it is [further] written, But He hears the prayer of the righteous/generous. The first verse alludes to the heathen prophets, whereas the ’righteous/generous’ are the prophets of Israel. You find that the Holy One, blessed be He, appears to the heathen nations of the world only as one who comes from a distant land, even as it is said, They came from a far country (Isa. XXXIX, 3); but to the prophets of Israel He either appeared or called directly. R. Jose said: The Holy One, blessed be He, appears to the heathen nations of the world only at night, at a time when men are separated one from another, as it is written, When men are alone, from the visions of the night, when deep sleep falls on men (Job IV, 13), And now a word was secretly brought to me, etc. (ib. 12).

R. Hanina b. Papa and the Rabbis [gave each a parable]. R. Hanina b. Papa said: This may be compared to a king who was together with his friend in a hall, with a curtain between them. When he conversed with his friend, he folded the curtain so that he saw him face to face; but with others he did not do so, but conversed with them whilst the separating curtain was drawn across, and they were unable to see him. The Rabbis said: This may be compared to a king who has a wife and a concubine; when he goes to his wife he goes openly, but when he goes to his concubine he goes secretly. So, too, does the Holy One, blessed be He, appear to the heathen nations of the world only at night, as it is said, But God came to Abimelech in a dream of the night (Gen. XX, 3), And God came to Laban the Aramean in a dream of the night (ib. XXII, 24), And God came to Balaam at night (Num. XXII, 20).4 To the prophets of Israel, however, [He appeared] by day, as it is said, And the Lord appeared unto Abraham... as he sat in the tent door in the heat of the day (Gen. XVIII, 1), And it came to pass on the day when the Lord spoke to Moses (Ex. VI, 28), Now these are the generations of Aaron and Moses in the day that the Lord spoke with Moses in Mount Sinai (Num. III, 1).

14. What difference is there between Moses and all other prophets? R. Judah b. Il'ai and the Rabbis [gave different explanations]. R. Judah said: Through nine specularia did the prophets behold [prophetic visions]. This is indicated by what is said, And the appearance of the vision which I saw, was like the vision that I saw when I came to destroy the city; and the visions were like the vision that I saw by the River Chebar; and I fell upon my face (Ezek. XLIII, 3); but Moses beheld [prophetic visions] through one specularium, as it is said, With him do I speak... in a vision, and not in dark speeches (Num. XII, 8). The Rabbis said: All the other prophets beheld [prophetic visions] through a blurred specularium, as it is said, And I have multiplied visions; and by the ministry of the angels have I used similitudes (Hosea XII, 11). But Moses beheld [prophetic visions] through a polished specularium, as it is said, The similitude of the Lord does he behold (Num. loc. cit.).

R. Phinehas said in the name of R. Hosha'iah: This may be compared to a king who allowed himself to be seen by his intimate friend [only] by means of his image. In this world the Shechinah manifests itself only to chosen individuals; in the Time to Come, however, The glory of the Lord will be revealed, and all the flesh will see it together; for the mouth of the Lord has spoken it (Isa. XL, 5).

15. Another interpretation: AND THE LORD CALLED UNTO MOSES. AND SPOKE UNTO HIM. Whence do they [derive authority for their statement who] say, ‘As for a scholar who lacks sensibility, a carcass is better than he.’ You have proof that this is so. Go forth and learn from Moses, the father of wisdom, the father of the prophets, who brought Israel out of Egypt, through whom so many miracles were performed in Egypt, and awesome acts at the Red Sea, who ascended to the heavens above, and brought down the Torah from heaven, and occupied himself with the making of the Tabernacle, and yet entered not the innermost part of the Sanctuary until God called him, as it is said, AND THE LORD CALLED UNTO MOSES, AND SPOKE, etc. Elsewhere Scripture says, And when the Lord saw that he turned aside to see, God called unto him out of the midst of the bush, and said: Moses, Moses (Ex. III, 4). [In the account of the episode] at the burning bush, Scripture inserted an intervening word, viz. elaw (unto him), between the ' calling ' and the ‘speaking ‘. [In our passage] relating to the Tent of Meeting there is nothing intervening. As to the burning bush incident, that may be compared to the case of a king who is angry with his servant, and commands him to be confined in prison; when giving instructions regarding him to the messenger, he does so outside [the royal residence]. But [what took place] in the Tent of Meeting [may be compared to the case of a king] who is pleased with his children, and with whom the members of his household are pleased; when giving instructions regarding them to the messenger he does so within [the royal residence], like a man who takes [his child] on his lap, or like one whose hand is [affectionately laid] on his son. Therefore it says, AND HE CALLED UNTO MOSES.

1. SPEAK UNTO THE CHILDREN OF ISRAEL, AND SAY UNTO THEM: WHEN ANY MAN OF YOU BRINGETH AN OFFERING UNTO THE LORD, etc. (I, 2). This has a bearing on the Scriptural verse, Is Ephraim a precious son unto Me? Is he a child that is dandled? For as often as I speak of him, I do repeatedly mention him still (Jer. XXXI, 20). Ten things are designated as precious, and these are they: The Torah, prophecy, understanding, knowledge, folly, riches, the righteous/generous, the death of the pious, loving-kindness, and Israel. As to the Torah, whence [do we learn that it is called precious]? - She is more precious than rubies (Prov. III, 15). Prophecy, whence?- And the word of the Lord was precious in those days (I Sam. III, 1).Understanding, whence?-That which is precious of the spirit of man, is understanding (Prov. XVII, 27). Knowledge, whence?-The lips of knowledge are a precious jewel (ib. XX, 15). Folly, whence?-A little folly is more precious than wisdom and than honor (Eccl. X, 1). Riches, whence?- Precious is the substance of a diligent man (Prov. XII, 27).5 The righteous/generous, whence?-How precious are Your friends unto me, O God! (Ps. CXXXIX, 17). The death of the pious, whence?-Precious in the sight of the Lord, is the death of His saints (ib. CXVII, 15). Loving-kindness, whence?-How precious is Your loving-kindness, O God! (ib. XXXVI, 8). Israel, whence?-’Is Ephraim a precious son unto Me?’ (Jer. XXXI, 20), which means, I set a great price upon Israel. It usually happens that out of a thousand who enter upon the study of Scripture, a hundred are successful. Out of this hundred who proceed to the study of Mishnah, ten are successful. Out of these ten, who proceed to the study of Talmud, one emerges [who is fitted to give legal decisions]. This is indicated by what is written, One man among a thousand have I found (Eccl. VII, 28).

Another interpretation: ’One man among a thousand have I found,’ that is Abraham; And a woman among all those have I not found? (ib.),2 that is Sarah.

Another interpretation: ’One man among a thousand have I found’: that is Amram, ’And a woman among all those have I not found?’ that is Jochebed.-Another interpretation: ’One man,’ etc.; that is Moses. ’And a woman among all those,’ etc.; that refers to the women of the generation of the wilderness. Rabbi says: The women of the generation of the wilderness were chaste; when they heard that they were forbidden to their husbands, they immediately locked their doors. The Holy One, blessed be He, said: ‘I set a great price upon Israel.’ R. Abba b. Kahana and R. Isaac interpreted. R. Abba b. Kahana said: [God said]: ‘Were Pharaoh to have demanded the weight of every Israelite in precious stones and pearls, would I not have given it to him?’ R. Isaac said: Surely He did take them [from Pharaoh] at a high cost; why, do not swarms upon swarms of vermin and swarms upon swarms of evil beasts represent an expense? [This is meant when God said]: ‘I set a great price upon Israel.’

2. ’Is Ephraim a precious son unto Me’ (Jer. XXXI, 20). Wherever ’unto Me’ [or ’Mine’] is said, it refers to something that will never cease either in this world or in the World to Come. Of the priests it is written, That they may minister unto Me in the priest's office (Ex. XL, 15). Of the Levites it is written, And the Levites will be Mine (Num. VIII, 14). Of Israel it is written, For unto Me the children of Israel are servants (Lev. XXV, 55). Of the heave-offering it is written, That they take unto Me an offering (Ex. XXV, 2). Of the firstborn it is written, For all the firstborn are Mine (Num. III, 13). Of the Sanhedrin it is written, Gather unto Me seventy men (ib. XI, 16). Of the Land of Israel, For the land is Mine (Lev. XXV, 23). Of Jerusalem: The city which I have chosen unto Me (I Kings XI, 36). Of the royal house of David, For I have provided unto Me a king among his sons (I Sam. XVI, 1). Of the Sanctuary: And let them make unto Me a sanctuary (Ex. XXV, 8). Of the altar: An altar of earth you will make unto Me (ib. XX, 21). Of the sacrifices: You will observe to offer unto Me (Num. XXVIII, 2). Of the oil of anointing: This will be a holy anointing oil unto Me (Ex. XXX, 31). Thus, wherever ’unto Me’ [or ’Mine’] is said, it is of something that will never cease either in this world or in the World to Come.

3. ’Ephraim... unto Me’ (Jer. XXXI, 20). R. Joshua b. Levi said, [Ephraim denotes] a courtier. R. Joshuah b. Nahman said: A nobleman. R. Phinehas said: With this crown was Ephraim crowned by Jacob our Father, at the time when he departed to his eternal abode; he said to him: ‘Ephraim, a head of the tribes, a head of the academy, one most excellent and exalted among my children will be called after your name, viz. Samuel, the son of Elkanah, the son of Jeroham, the son of Tohu, the son of Zuph, an Ephraimite’ (I Sam. I, 1); also, David was the son of that Ephrathite of Beth-lehem in Judah whose name was Jesse (ib. XVII, 12).

’Is Ephaim a darling son unto Me? Is he a child that is dandled?’ (Jer. XXXI, 20). Of what age is ’A child that is dandled? - One of two years, or one of three years. R. Aha said, in the name of R. Levi b. Sisi: One of four or five years.

For as often (miday) as I speak (dabbri) to him, etc. (ib.). R. Judah said in the name of R. Abba b. Kahana: this means: ‘Sufficient (day) is My reproving speech (dibburi) which I have addressed to him.’ R. Judah b. R. Simon interpreted: ‘Even when I speak with him, I cannot bear it.’ ’For as often as I speak with him... my heart yearns for him.’ [Another interpretation: the text means], For of a certainty (be-wadday) My speech is with him.

4. SPEAK TO THE CHILDREN OF ISRAEL (I, 2). Said R. Judan, in the name of R. Samuels b. Nahman: This may be compared to the case of a king who had a garment concerning which he instructed his servant, saying to him: ' Fold it, and shake it, and look well after it.’ Said the servant to him: ' My lord king, of all the garments you have, you give me instructions concerning none but this one?’ Said he to him: ' [Quite so,] because [this garment] I wear close to my body.’ Even so did Moses say to the Holy One, blessed be He: ‘Out of the seventy original nations which You have in Your world, do You command me concerning none but Israel, saying, Command the children of Israel (e.g. Num. XXVIII, 2), SPEAK TO THE CHILDREN OF ISRAEL, Say to the children of Israel (Ex. XXXIII, 5)?’ Said He to him, ' [Quite so,] because they cleave unto Me.’ Thus it says, For as the girdle cleaves to the loins of a man, so have I caused to cleave unto Me the whole house of Israel, etc. (Jer. XIII, 11).

R. Abin said: This may be compared to the case of a king who had a purple cloak, concerning which he instructed his servant, saying to him: ' Look well to it, fold it and shake it.’ Said he to him: ' My lord the king, out of all the purple cloaks which you have, you give me instructions concerning none but this one?’ Said he to him: ' [Quite so,] because this one I wore on the day I became king.’ Even so did Moses say to the Holy One, blessed be He: ‘Lord of the Universe, out of the seventy original nations, which You have in Your world, do You command me concerning none but Israel, saying, "Command the children of Israel" (Num. XXVIII, 2), "Say to the children of Israel" (Ex. XXXIII, 5)?’ Said He to him: ' [Quite so,] because they were the first to declare Me king, at the Red Sea, saying of Me, The Lord will reign for ever and ever (Ex. XV, 18).’

R. Berekiah said: This may be compared to the story of an Elder, who had a hood concerning which he instructed his disciple, saying to him: ' Fold it and shake it.’ Said he to him: ‘My Master and Sovereign, out of all the hoods which you have, you give me instructions concerning none but this one? ' Said he to him: ' [Quite so,] because this one I wore on the day I was appointed Elder.’ Even so did Moses say to the Holy One, blessed be He: ' Lord of the Universe, out of the seventy original nations which You have created in Your world, do You command me concerning none but Israel?’ Said He to him: ' [Quite so,] because at Sinai they accepted My kingship, saying, All that the Lord has spoken will we do, and obey’ (ib- XXIV, 7).

R. Judan said: Come, see how much the Holy One, blessed be He, loves Israel, for he mentions them five times in one verse, as it is said, And I have given the Levites, etc. (Num. VIII,19).

5. R. Simeon b. Yohai said: This may be compared to the case of a king, who had an only son. Every day he instructed his steward [and questioned him]: ' Has my son eaten? Has my son drunk? Has he gone to school? Has he come from school? ‘Even so did the Holy One, blessed be He, command Moses, saying to him, ’Say to the children of Israel’ (Ex. XXXIII, 5), ’Command the children of Israel’ (Num. XXVIII, 2).

R. Judah b. Simon said: This may be compared to the case of one engaged in making a crown for a king. Someone passed him, and said: ‘What are you doing?’ Said he to him: ‘I am making a crown for the king.’ Said he to him: ‘As many precious stones and pearls as you can set therein, set, [as many] emeralds [as you can set], set.’ Why?-Because it is to be placed on the head of the king. Even so did the Holy One, blessed be He, say to Moses: ‘As much as you can praise Israel, praise them, as much as you can magnify and glorify them, magnify and glorify them. Why?-Because I am to be glorified through them,’ as it is said, And He said unto me: You are My servant, Israel, in whom I will be glorified (Isa. XLIX, 3).

6. R. Joshua of Siknin in the name of R. Levi said: Scripture itself accorded honor to Israel, even as it said, WHEN A MAN OF YOU BRINGS AN OFFERING (I, 2), but when it comes to speak of an unpleasant subject, see what is written then! It is not written, ‘When a man of you shall have in the skin of his flesh, etc.’, but just, When a man will have in the skin of his flesh, a rising, etc. (ib. XIII, 2).

R. Samuel b. Nahman made two [exegetical] observations [bearing out the above point]. It is said, Howbeit there will be no needy among you (Deut. XV, 4), but when it comes to speak of an unpleasant matter, it does not say, ' For the poor will never cease out of your midst,’ but ’Out of the land’ (ib. 11). R. Samuel b. Nahman made another observation: It is not written, ‘And these will stand... to curse the people’ but And these will stand... for the curse (ib. XXVII, 13); but in connection with the blessing, it is written, These will stand... to bless the people (ib. 12).

R. Berekiah and R. Helbo and R. Ammi in the name of R. Il'ai said: Moreover, when calamity comes upon the world, the righteous/generous overcome it, as it is said, And these will withstand the curse (ib. 13).

7. R. Berekiah said: MAN (ADAM) alludes to the first Adam. The Holy One, blessed be He, said to Israel: 'Let your offering be like the offering of Adam, who, since all things were in his ownership, offered not anything acquired by robbery or violence, so you, too, offer not anything acquired by robbery or violence; and if you act accordingly, It will please the Lord better than a bullock, etc.’ (Ps. LXIX, 2).

8. Another interpretation: MAN (ADAM) is an expression of love, of brotherliness, and of friendship. The Holy One, blessed be He, said to Ezekiel, O son of man- ben ‘adam (Ezek. II, 1 et al.) meaning, ‘son of worthy forbears,’ ‘son of righteous/generous forbears,’ ‘son of such as practice loving-kindness,’ ' son of forbears who throughout their lives abased themselves for the glory of the Omnipresent and for the glory of Israel.’

Another interpretation: ’Son of man’: This may be compared to the case of a human king against whom his wife and children rebelled. He thrust them away, and banished them from his house. After a time he sent and brought a son that was with her, and said to him: ‘O son of that woman, come let me show you my house and my court which I have without your mother. Have my glory and my court diminished aught, even though your mother remains outside?' Similarly did the vision appear to Ezekiel, as it is said, Now it came to pass in the third year, in the fourth month, in the fifth day of the month, as I was among the captives by the river Chebar, that the heavens were opened and I saw the visions of God... the word of the Lord came expressly unto Ezekiel the priest, son of Buzi... in the land of the Chaldeans. And I looked and behold a stormy wind... a great cloud, with a fire flashing up, etc. (Ezek. I, 1, 3, 4). This was in his first vision. After He had shown him the Chariot, He said to him: ‘Son of man, this is My glory. Have My glory and My court diminished aught?’ Would you say there is no one worshipping Me? Why, I have before Me four hundred and ninety-six thousands of myriads of ministering angels continuously sanctifying My great name every day, from the rising of the sun to the setting thereof, saying: "Holy, holy, holy is the Lord of hosts" (Isa. VI, 3), and from the setting of the sun to the rising thereof, saying: "Blessed be the glory of the Lord from His place" (Ezek. III, 12), without mentioning the seventy [nations of varying] tongues which exist on earth.’ This is the first line of interpretation.

According to the second line of interpretation the king said to him: ‘Son of that woman, come let me show you your house, the house that I have built for your mother.’ Have my glory, or that of the house I built for your mother diminished aught?' Similarly did the vision later appear to Ezekiel, as it says, Afterwards he brought me to the gate... and behold the glory of the God of Israel... And the vision which I saw was like the vision that I saw by the river Chebar... And behold the glory of the Lord filled the house... And He said unto me... You, son of man, show the house of Israel, that they may be ashamed... Make known unto them the form of the house, etc. (Ezek. XLIII, 1-11). He said to him [sc. Ezekiel]: ‘Son of man, tell Israel: "This is My glory, and the House which I have built. Have My glory or the house I have built for them diminished aught? Why then do you foul things, things that are not fitting? And why do you spurn your chastisements? " But what shall I do? I must do for the sake of My great name, by which you have been designated, as it is said, But I wrought for My name's sake, that it should not be profaned in the sight of the nations, among whom they were’ (ib. XX, 9, 14).3

9. WHEN ANY MAN (ADAM) OF YOU BRINGETH AN OFFERING (I, 2). Why does it not say ish (man), even as it is written elsewhere, Speak ye to all the congregation of the children of Israel... they shall take to them every man (ish) a lamb (Ex. XII, 3)? Here, too, Scripture should have said ‘When any ish, etc.’ Why then does it say precisely ADAM?-So as to include proselytes. OF YOU -excludes [an Israelite who became] an apostate; OF YOU excludes a non-Israelite, who may indeed offer a burnt-offering. R. Simeon said: The Great Beth Din instituted seven regulations, and this was one of them, viz. that if a heathen has sent his burnt-offering from an overseas country, then if he sent [money for] drink-offerings with it, his drink-offerings are offered up; if, on the other hand, he did not send [money for drink-offerings], these are offered up at the expense of the community. It is also a stipulation of the Court that when a High Priest has died, his meal-offering is offered up at the expense of the community. R. Judah said it was to be offered up at the expense of his heirs, and the whole of it. [The Court also instituted] with regard to salt and wood [belonging to the Sanctuary, that the priests may make use of these].

R. Simeon b. Gamaliel related: Once, when I was on a journey, a man met me and approached me like one who comes up to another threateningly. He said to me: ‘You say that seven prophets have arisen among the heathen nations of the world, and warned them, and [these, not having heeded], descended to Gehinnom? ' I answered him: ‘It is so.’ [Said he]: ‘Then ever since those seven generations the heathen nations of the world can say: "The Torah has not been given to us, nor have we so far been given warning; why, then, should we descend to Gehinnom?"’ I answered him: 'My son, thus have the Sages taught in the Mishnah: When a would-be proselyte comes to accept Judaism, a hand should be stretched out towards him to bring him beneath the wings of the Shechinah. Thus from that time onwards, the proselytes of every generation warn their own generation.’

OF THE CATTLE, EVEN OF THE HERD OR OF THE FLOCK (I, 2). Once it is said, OF THE CATTLE, why is it also said, OF THE HERD OR OF THE FLOCK? [In order to include even such human beings as are like to cattle.] From this passage the Sages deduced that one accepts various kinds of sacrifices from the wicked of Israel in order to bring them back under the wings of the Shechinah, except from an apostate, from one who offers idolatrous libations, and from one who desecrates the Sabbath openly.

10. OF THE HERD OR OF THE FLOCK (I, 2). Blessed be the Omnipresent for that He identified Himself with the early righteous/generous men. Adam offered an ox on an altar, as it is said, It shall please the Lord better than a bullock... that divides the hoof (Ps. LXIX, 32). Noah fulfilled that which is written in the Torah, as it is said, And Noah built an altar unto the Lord; and took of every clean beast, and of every clean fowl and offered burnt-offerings on the altar (Gen. VIII, 20).9 Abraham fulfilled [in anticipation] the whole of the Torah, as it is said, Because that Abraham hearkened to My voice, and kept My charge, My commandments, My statutes and My laws (ib. XXVI, 5), and he offered a ram as a sacrifice.Isaac fulfilled that which is written in the Torah, in that he cast himself before his father as a lamb that is to be sacrificed. Jacob fulfilled that which is written in the Torah, as it is said, And they gave unto Jacob all the foreign gods etc. (ib. XXXV, 4). Judah, fulfilled that which is written in the Torah, as it is said, And Judah said to Onan: Go in unto your brother's wife, etc. (ib. XXXVIII, 8). Joseph fulfilled what is written in the Torah, in which it is said Honor your father. You will not murder. You will not commit adultery. You will not steal. You will not bear false witness. ... You will not covet, etc. (Ex. XX, 12 ff.). Even though unto them the Torah had not yet been given, they fulfilled it of their own accord. For this reason the Holy One, blessed be He, loved them with a complete love, and made their name like unto His own great name. Of them He said: Happy are they who are perfect in the way (Ps. CXIX, 1) and [of Himself] it is said, The Rock, His work is perfect (Deut. XXXII, 4) and As for God, His way is perfect (Ps. XVIII, 31).

11. AND HE SHALL KILL THE BULLOCK BEFORE THE LORD (I, 5), while of the ram it says, And he shall kill it on the side of the altar north-ward (zafonah) before the Lord (ib. 11).1 The Sages said: When Abraham, our father, bound Isaac his son, the Holy One, blessed be He, instituted the sacrifice of two he-lambs, one in the morning and one in the evening. Why did He do this?-When Israel offer up the daily sacrifices on the altar, and read this verse, viz. ‘Zafonah before the Lord’, the Holy One, blessed be He, remembers the binding of Isaac. [Elijah says]: I call heaven and earth to witness that whether a heathen or an Israelite, a man or a woman, a man-servant or a maidservant, reads this verse, viz. ‘Zafonah before the Lord’, the Holy One, blessed be He, remembers the binding of Isaac, as it is said, ' Zafonah before the Lord.’

Another explanation: ‘Zafonah before the Lord’ refers to the deeds of Abraham, Isaac, and Jacob which are treasured up (zefunim) with Him. Whence do we know that this word [viz. ’zafonah’] is an expression meaning the laying up of a treasure?-Since it is said, New and old have I laid up (zafanti) for you, O beloved (S.S. VII, 14). Abraham, Isaac, and Jacob are meant by ' old ones ‘, Amram, son of Kohath, and all the worthy men who were in Egypt are meant by ‘new ones’, as it is said, ’New and old,’ etc. Alternatively, the company of Moses and the company of Joshua and the companies of David and of Hezekiah are meant by ‘old ones’; whilst the companies of Ezra, of Hillel, and of R. Johanan b. Zakkai and of R. Meir and his colleagues are meant by ' new ones ‘, and it is of them that Scripture says, ’New and old have I laid up for you, O beloved.’

Ketubim Targum Psalm 73

1. A psalm composed by Asaph. Truly God is good to Israel, to the pure of heart.

2. But I – my feet had almost slipped; my steps had all but faltered.

3. For I became jealous of the mockers whenever I would see the welfare of the wicked.

4. For they are not dismayed and daunted by the day of their death; their opinions are sought out, and their heart is fat and strong.

5. They do not toil with the toil of men who are occupied with Torah; and they are not smitten with the righteous/generous sons of men who endure sufferings.

6. Because of this, pride has adorned them, a crown that they place on their heads because of their rapacity.

7. Their faces are distorted by fat; their carvings have transgressed, the heart is ashamed.

8. They will decay because of fatness; and they will speak to cause harm and to oppress; they will speak from the arrogance of their heart.

9. They have set their mouth against the holy ones of heaven; and their tongue flares against the holy ones of the earth.

10. Then he turns against the people of the Lord, to rule them; and they will smite them with hammers, and cause many tears to flow from them.

11. And they will say, “How then does God know, and is there knowledge in the Most High?”

12. Behold, these are the wicked/lawless who dwell securely in this age; they have acquired property, they have procured wealth.

13. Truly in vain have I purified my heart, and washed my hands in purity.

14. And I have been smitten all the day; and my admonition [has come] with every dawn.

15. If I said, “I will talk like them” – behold, I would have done evil to the generation of your children.

16. And I thought to know this, [but] it is a weariness in my sight –

17. Until the time of redemption, when I come to the sanctuaries of God, I will understand their fate.

18. Truly you have placed them in dark places, you have thrown them into the wasteland.

19. How they have become a desolation in a moment! They are finished, destroyed because of chaos.

20. Like a dream of a man who awakes: the Lord in the great day of judgment, when they awake from their graves; in anger you will despise their likeness.

21. For my heart will feel pain, and my kidneys burn like fire.

22. And I am a fool, and I do not know; I was reckoned as a beast with You.

23. But I am continually with You; You have grasped my right hand.

24. You will guide me by Your counsel; and after the glory that You commanded to come upon me is complete, You will take me.

25. Who, like You, is mine in heaven, but You? And besides You I desire no friend on earth.

26. My body and my heart are destroyed; God is the Mighty One who tries my heart and my portion forever.

27. For behold, the wicked/lawless who are far from You will perish; You have destroyed all who stray from the fear of You.

28. But I – to be near to the Lord is good to me; I have placed my confidence in the Lord God, to tell to all the righteous/generous the commandments of Your charge.

Ketubim Midrash Psalm 73

I. A Psalm of Asaph ... I was envious at the arrogant (Ps. 73:1, 3). These words are to be read in the light of the verse Fret not yourself because of evil-doers, neither be you envious against them that work unrighteousness/lawlessness (Ps. 37:1)—that is, “Be not envious of any thing that has no future life.” So, too, in saying There will be no future to the evil/lawless man (Prov. 24:20), Scripture implies that the Holy One, blessed be He, said: When you see the lamp of the wicked/lawless burn bright, be not envious of them, for it will be put out in the time-to-come, as is said The lamp of the wicked/lawless will be put out (ibid.). And of what should you be envious? Of the fear of the Lord all the day (Prov. 23:17), that is, of something that has a future life and which will not be cut off through all eternity, for it is said In the fear of the Lord there is a future; and your hope will not be cut off (ibid. 23:18). Asaph said: I was envious at the arrogant when I saw the prosperity of the wicked/lawless (Ps. 73:3); I did not realize before that the Holy One, blessed be He, brought afflictions upon the children of Israel in order to do good to them. But having realized it, Asaph began by saying: Truly, God is good to Israel (Ps. 73:1). He did not say “God is good,” but God is good to Israel—that is, the afflictions which He brings upon them are good things. Good for them in what way? To purify the heart (ibid.), that is, to purify the hearts of the righteous/generous. Of this, it is written: Who will ascend into the mountain of the Lord? . . . He that has clean hands, and a pure heart (Ps. 24:3, 4).

And then Asaph said: I, not having realized before that the afflictions were good things, I envied the wicked/lawless, and because I envied them, my feet were almost gone; my steps had almost slipped (Ps. 73:2). Thus it was, because I was envious at the arrogant, when I saw the prosperity of the wicked/lawless. For there are no uneven threads (harsubbot) at their death, their body is sound as an edifice (Ps. 73:3-4). When a woman is spinning, a broken thread has to be knotted, and another thread may get pressed thin, so that in the weaving not all of the thread will be even. But it is not so with the wicked/lawless: There are no uneven threads at their death: they are without blemish. Indeed, their bodies are as sound as an edifice. Hence it is said: Their body is sound as an edifice.

In a different exposition the verse is read There are no pangs (harsubbot) at their death, as if Asaph said to the Holy One, blessed be He: As for the wicked, it is not enough for them that they have no fear and feel no pain at the prospect of death; their hearts get to be as hard as an edifice of stone.

In another exposition, the words are read as if Asaph said: Verily, their desires are not hindered (Charsubbot) even unto their death. The Holy One, blessed be He, does not hinder the desires of the wicked/lawless; on the contrary, whatever they ask of the Holy One, blessed be He, He does for them—but does it all to their hurt. A parable of a sick man: A physician came to visit him, felt his hand, and then said: “Give him whatever he may desire to eat, because in any event he will die of this malady.” So Moses our teacher said of the wicked/lawless: The faithful God repays them that hate Him to their face, to destroy them (Deut. 7:10). Hence, Verily their desires are not hindered even unto their death; they are sound, and afflictions do not touch them.

II. They are not in trouble as other men; neither are they plagued like other men (Ps. 73:5). As Job said: Their houses are safe, without fear, neither is the rod of God upon them (Job 23:9). That is, not a man among the wicked/lawless feels any pain, not even in an ear, not even in a tooth. Nay, more: The Holy One, blessed be He, makes their ways prosperous before them, as is said: The wicked/lawless—his ways prosper at all times (Ps. 10:5). Nay, even more: Punishments do not fall upon the wicked, as the verse goes on to say, Your judgments are far above out of his sight (ibid.) Nay, still more: They triumph over their adversaries, for the verse concludes: As for all his adversaries, he puffs at them (ibid.). Hence They are not in trouble as other men (Ps. 73:5).

Therefore, pride makes them like the giants (Ps. 73:6). Because the wicked/lawless never suffer punishments, they lord it like giants over the people, and they propagate like demons, as is said Therefore pride makes them like the giants [whose mothers] were covered (ya’atof) by demons (sit) and by them were begotten for violence (Ps. 73:6). Here the word ya’atof (“covered”) clearly refers to the act of propagation as in the verse “But when the cattle had been covered, he put them not in” (Gen. 30:42), and the word sit (“demons”) clearly refers to demons and to spirits of violence as in the verse “demons of thorns and demons of thistles (sit)” (Isa. 5:6).

III. Their eyes stand forth from fatness (Ps. 73:7). Their aspect is changed by the abundance of fat on them; because of the fat on them, their eyes protrude.

Contrariwise, you learn that the eyes sink back in a man’s head from poverty and from hunger. Thus the sons of Korah said, Mine eye languishes by reason of affliction (Ps. 88:10). And David said, Mine eye is dimmed because of vexation (ibid. 6:8).

They have gone beyond the desires of the heart (Ps. 73:7). What is meant by the words beyond the desires of the heart? They mean: “To wicked/lawless men You have given even more than they desired.” Thus, if there was a man who desired to become a lictor (lawyer), You made him into a magistrate. If there was a man who desired to become a magistrate, You made him into a general. You did surpass for them all that they desired. Hence, They have gone beyond the desires of the heart. And so the next verse says: They are corrupt and speak wickedly/lawlessly concerning oppression; they speak loftily (Ps. 73:8).

IV. They set their mouth against the heavens (Ps. 73.9). Pharaoh said, Who is the Lord, that I should obey His voice to let Israel go? (Ex. 5:2). Nebuchadnezzar said, Who is the god that will deliver you out of my hands? (Dan. 3:15). But as for me, All the day long have I been plagued, and chastened every morning (Ps. 73:14).

Therefore He returns His people hither; and waters of fullness are drained out by them (ibid. 73:10). R. Samuel bar Nahmani taught: As in this world the man courts the woman, and as in the time-to-come the woman will court the man—for it is said A woman will compass a man (Jer. 31:22)—so in this world the Holy One, blessed be He, courts the children of Israel in order to make them repent and do His will, but in the time-to-come the children of Israel will court the Holy One, blessed be He, to be allowed to do His will of their own accord, as is said I will put My spirit within you, and cause you to walk in My statutes, and you will keep Mine ordinances, and do them (Ezek. 36:27).

R. Simeon said in the name of R. Simeon the Pious: In this world, if a man goes about gathering figs on a Sabbath, the fig tree says nothing at all; but in the time-to-come, if a man should go to glean a fig tree on a Sabbath, the tree will call aloud to him and say: “It is the Sabbath!” In this world, if a man goes to do the service of his bed while his wife is menstruating, his bed will not hinder him; but in the time-to-come, if a man desire to go to his wife while she is menstruating, the very stone in the wall will cry out and say, “She is menstruating!”

Therefore we read the passage in which Scripture says to Israel: How long wilt you go about, O You backsliding daughter (Jer. 31:21)? Surely a time will come when she will be consumed by her yearning for the presence of the Holy One, blessed be He: Then, when the children of Israel repent, the Holy One, blessed be He, will provide them with what they yearn for. Nay, more: The heavens will drop down sweet wine for them, as is said And it will come to pass in that day, that the mountains will drop down sweet wine (Joel 4:18). Here the words drop down allude clearly to prophecy, of which it is said Son of man ... drop your word toward the south, and prophesy (Ezek. 21:2).

Ashlamatah: Micah 6:9-16 + 7:7-8

9 The voice of Ha-Shem calls out to the city; and one of sound wisdom will see Your name. Hear the rod, and Him who appointed it.

10 Are there yet in the house of the wicked/lawless the treasures of wickedness/lawlessness, and a scant measure that is abominable?

11 Will I be pure with wicked balances, and with a bag of deceitful weights?

12 For her rich ones are full of violence, and ones living in her speak a lie, and their tongue is deceit in their mouth.

13 Therefore I also do smite you with a grievous wound; I do make you desolate because of your sins.

14 You will eat, but not be satisfied, and your sickness will be in your inward parts; and you will conceive, but will not bring forth; and whomever you bring forth, I will give up to the sword.

15 You will sow, but you will not reap. You will tread the olives, but you will not anoint yourself with oil; and new wine, but you will not drink wine.

16 For the statutes of Omri are kept and all the works of the house of Ahab. And you walk in their counsels, so that I may make you an astonishment, and ones living in her for a hissing. And you will bear the shame of My people. {P}

1 Woe to me! For I am like the last gatherings of summer fruit, like the grape gleanings of the vintage. There is no cluster to eat; my soul desires the first-ripe fig.

2 The godly man has perished from the earth, and the upright/generous is not among mankind. All of them lie in wait for blood; each one hunts his brother with a net.

3 Their hands are upon that which is evil to do it diligently and well. The ruler is asking for a bribe, also the judge. And the great one speaks the evil desire of his soul; he acts, and they weave it together.

4 The best of them is like a thorn; the most upright/generous more than a hedge of thorns. The day of your watchers, even your visitation is coming; now their shame will be.

5 Trust not in a friend; put no confidence in a companion; keep the door of your mouth from her who lies in your bosom;

6 For the son dishonors his father; the daughter rises up against her mother; the daughter-in-law against her mother-in-law; a man's enemies are the men of his own house.

7 But as fro me, I will look unto Ha-Shem; I will wait for the God of my salvation. My God will hear me.

8 Rejoice not against me, O my enemy; for though I am fallen, I will arise. Though I sit in darkness, Ha-Shem is a light to me. {P}

Midrash of Matityahu (Matthew) 12: 38-50

¶ Then some of the [painted] scribes and Pharisees said to Him, Rabbi, we desire to see a sign from you.
He replied to them, It is an evil and adulterous (apostate) generation that seeks after a sign; but no sign will be given to it except the sign of the prophet Yonah.
For even as Yonah was three days and three nights in the bowels of the fish, so will Yeshuah be three days and three nights in the earth.
The men of Nineveh will stand up at the judgment with this generation and they will incriminate it; for they made Teshuvah (repented) at the call of Yonah, and behold, I am greater than Yonah.
The queen of the Ethiopians will stand up at the judgment with this generation and will incriminate it; for she came from the ends of the earth to listen to the wisdom of Shlomoh, and behold, someone greater than Shlomoh is here.
And when an unclean spirit has gone out of a man, it roams through the deserts in search of rest, but it does not find it.
Then it says, I will go back to my house from which I came out. And when it arrives, it finds the place unoccupied, swept, put in order, and decorated.
Then it goes and brings with it seven other spirits more wicked/lawless than itself, and they go in and tabernacle there. And the subsequent state of that man becomes worse than at the start. So also will it be with this wicked/lawless generation.
Yeshuah was still speaking to the people, behold, his mother and brothers were standing outside, seeking to speak to him.
A man said to him, Look! Your mother and your brothers are standing outside, seeking to speak to you.
And replying to the one who spoke to him he said: Who is my mother, and who are my brothers?
And stretching out his hand toward his Talmidim (disciples = Rabbinical students), he said, Look! My mother and my brothers.
For whoever does the will of my Father in who is in the heavens, such is my brother and sister and mother!

The Rabbi’s Private Prophetic Study

Our Seder, for this Shabbat is called after the first word appearing in the book of the Torah that is called also by this same word – “Vayikra” – “And (He) called.” This verb “to call” in its nominative form is known as a “calling,” or in Latin: “Vocatio” from which we get the transliterated English word: “vocation.” – itself a synonym for “a calling.” A “calling” or “vocation” is something very powerful and interesting. It is a strong deep burning desire within the self to answer in an unstoppable manner and by all possible means and forms the dictates of this calling. A person with a “genuine” calling will go through thick and thin, and will be ready to give even his own life in order to accomplish their calling/vocation.

Now, Hakham Yochanan, reminds us that even as Moses was “called by G-d” so also each one of us, as it is stated:

“But as many as did receive him (His Majesty Messiah King Yeshuah ben David) to them he gave authority to become Sons of God, to those adhering to his authority, who, not of blood nor of a will of flesh, nor of a will of man but of God were begotten (with the vocation to being Sons of God).” Yochanan (John) 1:12-13

“See what manner of love the Father has given us, that we may be called (have the vocation of being) Sons of God (B’ne Elohim). For this reason the world does not know us, because it did not know Him.” – I Yochanan (1 John) 3:1

But, some may ask, Are not all human beings sons of G-d, for after all, all human beings were indeed created by G-d, so what does the Master of Nazareth means by “having been given authority to become Sons of G-d”? The answer to this question is simple. The Hebrew word “Elohim” can mean both G-d in His attribute of Justice – as for example, “In the beginning Elohim (i.e. G-d in His attribute of Justice) created the heavens and the earth” (Genesis 1:1), or it can also mean Torah Judges who adjudicate according to the Torah of Israel – as for example in, “God (Elohim) stands in the congregation of God (El); in the midst of the Judges (Elohim) He (G-d) judges” and “I said: you are (or, “should be”) Judges (Elohim), and all of you sons of the Most High” (Psalms 82:1,6).

Thus we can, with all certainty state that a person who “genuinely” receives His Majesty Messiah King Yeshuah ben David as his/her Master and ruler, has ipso facto received a vocation to be trained and become a Torah Judge, capable of Judging according to all the Written and Oral Torah of Israel. Such who reach this level are called in Hebrew Hakhamim (“wise men” in the plural – sing. “Hakham”), as it is said:

“Do you not know that we will judge angels, not to speak of this life? If, then, you truly have judgments of this life, those being least esteemed in the assembly, you seat these as judges. For I speak shame to you. So, is there not a wise man (Hebrew: Hakham, the title for a Torah Judge) among you, not even one who will be able to give judgment on his brother in your midst? But brother is judged with brother, and this before the unfaithful!” (I Corinthians 6:3-6).

However, concerning this “vocation” our Sages warn in Leviticus Rabba 2.1 – “It usually happens that out of a thousand who enter upon the study of Scripture, a hundred are successful. Out of this hundred who proceed to the study of Mishnah, ten are successful. Out of these ten, who proceed to the study of Talmud, one emerges [who is fitted to give legal decisions]. This is indicated by what is written, One man among a thousand have I found (Eccl. VII, 28).” This statement of the Midrash is saying that metaphorically speaking one thousand received the vocation to become Hakhamim, yet in the end only one had the authority to become such. And why is this so? This is in accordance with what the Master taught: “for many are called, and few are chosen” (Matityahu 22:14), or better: “many are called and few choose themselves to make their calling a reality!”

Now, it is true, that not all that are “called” have the capacity to follow the rigorous training over 10 years or more to become a Hakham, but G-d in His great mercy towards all, has given such person a great opportunity, for by helping and supporting those that have the capacity to fulfill their calling they too participate in this fulfillment, so that you will often find that behind every Hakham there is a team of people of good will that fulfill their calling to be a Hakham by helping supporting a person that is capable of being one. From this perspective then, those who help and support a Hakham, are also themselves considered as if they were Hakhamim, for they participate in developing the calling of those that are capable to be so, and will be rewarded equally in the age-to-come.

Having said this, there are many around us that have equally received this wonderful vocation, but have willfully suppressed and depressed it, to the point of rejecting it. These neither go ahead to become Hakhamim nor will support and participate in the efforts one trying to do so, since they have deceived themselves and believe to be Hakhamim according to their own laws. These are described by Hakham Shaul as:

“For this reason, having known God, they did not glorify [Him] as God nor were they thankful, but they were given over to deception in their thought processes [or, they became futile in their speculations], and their foolish heart [fig., inner self, and outlook] was darkened. Professing to be of [themselves to be] wise [i.e. Hakhamim], they became fools.” (Romans 1:21-22).

“Having known G-d” (i.e. having received personally the calling to be a Hakham), “they did not glorify Him as G-d” (i.e. they did not persevere in fulfilling this vocation no matter the cost), “nor were they thankful” (i.e. if they realized that this was too much for them, they still did not go ahead and support those trying their utmost to fulfill their vocation). So then G-d gave them over to deception.

This Sabbath, G-d, most blessed be He, in His abundant mercy, asks us to consider if in truth we have “received him (His Majesty Messiah King Yeshuah ben David),” and if we genuinely have then we were given a most solemn vocation, as it is said: “to them he gave authority to become Sons of God.” And Hakham Shaul reminds us once again today, while it yet called “today”

“Therefore, I, the prisoner in the Lord, call on [or, plead with] you to walk about [fig., conduct yourselves] in a manner worthy of the vocation with which you were called, with all humility and gentleness [or, considerateness], with patience, yourselves putting up with one another in love, being eager [or, diligent] to be keeping the unity of the Spirit in the bond of Shalom.” (Ephesians 4:1-3)

And so we are also admonished by the Master of Nazareth in the periscope of the Midrash of Matityahu (Matthew) for this Shabbat:

“For whoever does the will of my Father in who is in the heavens, such is my brother and sister and mother!” – Matityahu 12:50

May Ha-Shem, most blessed be He, grant each of us in the measure with which G-d has bestowed upon us to be faithful in realizing this wonderful and most sacred vocation to which we have all been called, together with all the most noble people of Israel, amen ve amen!

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai