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Three and 1/2 year
Lectionary Readings |
Second Year
of the |
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Tishri 1-3, 5767 –
September 22/25, 2006 |
Fifth Year of
the Shemittah Cycle |
5767
LESHANÁ TOBÁ TIKATEBÚ VETECHATEMÚ!
For a good year may you be inscribed
and sealed!
¡Para un
año bueno sea usted inscrito y sellado!
Friday, September 22, 2006 – Light Candles at: 7:13 PM
Eve of Second day Rosh Hashana
Saturday, September 23, 2006 – Light Candles 8:05 PM
Sunday, September 24, 2006
Friday,
September 22, 2006 – Light Candles at: 5:25 PM
Eve of Second day Rosh Hashana
Saturday,
September 23, 2006 – Havdalah 6:18 PM
Sunday, September 24, 2006
Friday, September 22, 2006 – Light Candles at: 6:43 PM
Eve of Second day Rosh Hashana
Saturday, September 23, 2006 – Havdalah 7:31 PM
Sunday, September 24, 2006
September 22/24 –
Rosh HaShanah – New Year – Feast of Trumpets
September 24/25
– Fast of Gedaliah
For other places see: http://chabad.org/calendar/candlelighting.asp
We have reached once again by the
grace of G-d a critical junction in our calendar (the catechism of the Jewish
people) a season of deep reflection, returning and repentance. At this time of
the year we reflect on G-d’s great mercy for our people
It is also with a deep sense of awe
that during the past month of Elul we have examined our deeds, words and
thoughts for this last year and found them lacking and in need of much improvement.
For this reason, His Honor Rosh Paqid Adon Hillel ben David, His Honor Paqid
Adon Adon David ben Avraham, His Honor Paqid Adon Mikha ben Hillel, His Honor
Paqid Adon Poriel ben Abraham and your servant Hakham Dr. Yosef ben Haggai do
take this opportunity to sincerely ask of all of our readers, friends,
coreligionists, and family that if in any way shape or manner our words,
behaviors, and/or deeds have given any of you occasion to be offended or your
feelings hurt, we beg your forgiveness, and we most humbly apologize, and
implore your mercy.
We are most sorry for and greatly
regret any ill feeling, hurt, or disappointment that our misdeeds and torpid
words may have caused you. We sincerely pray that G-d may grant you the courage
to forgive us for any offence caused, since we are but frail human vessels full
of many imperfections, yet trying our very best to serve our Most Sovereign G-d
and our fellowman. Again, we most humbly pray that you forgive us as we have
forgiven all those who have offended us or bruised our fragile egos.
We thank you for your great courage
in forgiving us, for your kindness and patience with us over the last year, and
for helping us to improve ourselves as human beings to serve G-d and our
fellowman better. At the same time we pray that our teaching, our weekly Torah
and festival commentaries together with our web page http://members.aol.com/gkilli/home/ may
continue to be a source of much blessing, edification, strength, comfort, and
consolation to you and your loved ones. To those who have faithfully supported
us in this Holy endeavor we are truly most thankful to you and your loved ones
for your sacrificial giving.
We also want to challenge you at
this time to share these weekly commentaries with others and if they wish to
receive them, send us their E-Mail addresses that we may invite them to become
members of this list. Good deeds should also accompany our Teshuva (Returning/Repentance),
and we invite you to help us financially with this work, particularly at this
time of need.
In the pipe line and soon to appear
in our we page http://members.aol.com/gkilli/home/ we have
almost finished the study notes on three courses (Talmud, Hermeneutics, and
Biblical Reasoning) as well as more articles in the series on Markos, Psalms
and the Shmitah Lectionary. Most of our writings are waiting on sources for
quotations and thus we need to increase our library holdings. Please keep this
need in your prayers as it affects much the quality and quantity of our
out-put.
On behalf of all of us, we take this
opportunity to wish you and yours that you may all be inscribed and sealed in
the Book of Life for a very happy year, full of wonderful blessings, copious
prosperity, long life, very good health, much Torah learning, and many
opportunities to do good deeds of loving-kindness, together with all of our
most noble people Yisrael, and all their blessed Hakhamim, wherever they may
be, amen ve amen!
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Shabbat |
Torah |
Weekday Torah |
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Rosh HaShannah |
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New Year - Año Nuevo |
Reader
1 – B’resheet 21:1-4 |
Reader
1 – Sh’mot 32:15-17 |
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1st Day – Primer
Día |
Reader
2 – B‘resheet 21:5-12 |
Reader
2 – Sh’mot 32:18-20 |
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Reader
3 – B’resheet 21:13-17 |
Reader
3 – Sh’mot 32:21-24 |
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B’resheet (Genesis) 21:1-34 B’midbar (Numbers) 29:1-6 |
Reader
4 – B’resheet 21:15-17 |
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Ashlamatah: 1 Samuel 1 – 2:10 |
Reader
5 – B’resheet 21:18-21 |
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Reader
6 – B’resheet 21:22-27 |
Reader
1 – Sh’mot 32:25-27 |
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Psalm 81 |
Reader
7 – B’resheet 21:28-34 |
Reader
2 – Sh’mot 32:28-30 |
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Proverbs 7 |
Maftir – B’midbar 29:1-6 |
Reader
3 – Sh’mot 32:31-35 |
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N.C.: Yochanan 1:1-18 |
1 Samuel 1 – 2:10 |
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Targum
Pseudo Jonathan on Beresheet (Genesis) 21:1-34
XXI.
And the Lord remembered Sarah according to that which He had said to her; and
the Lord made a miracle for Sarah like to that for which Abraham had spoken in
prayer for Abimelek. [
And
it was at that time that Abimelek and Phikol, chief of his host, spoke to
Abraham, saying, The Word of the Lord is in your aid in all whatsoever you do.
And now, swear to me here, by the Word of the Lord, that you will not deal
falsely with me, nor with my son, nor with the son of my son: according to the
kindness which I have done with you, you will do with me, and with the land in
which you dwell. And Abraham said to him, I swear. And Abraham remonstrated
with Abimelek concerning the well of water of which the servants of Abimelek
had deprived him. And Abimelek said, I knew not who did this thing; neither
have you shown it to me; nor have I heard it from others, till to-day from
yourself. And Abraham took sheep and oxen, and gave to Abimelek; and they both
made a covenant. And Abraham set seven lambs apart and separated them from the
oxen. And Abimelek said to Abraham, What are these seven lambs which you have
set apart? And he said, That you may take the seven lambs from my hand, to be a
testimony for me that I have dug this well. Therefore he called that well the
Well of the Seven Lambs; because there they two did swear. And they struck a
covenant at the Well of the Seven Lambs. And Abimelek and Phikol the Chief of
his host arose and returned to the land of the Philistaee. And he planted a
garden, (lit., "a paradise,") at the Well of the Seven Lambs, and
prepared in the midst of it food and drink for them who passed by and who
returned; and he preached to them there, Confess, and faithfully obey in the
Name of the Word of the Lord, the everlasting God.
[
Pesiqta
de Rab Kahana
Ancient
Sermons in the Midrash Style for Special Sabbaths and Festivals
Pisqa
Twenty-Three:The New Year
In
the seventh month, on the first day of the month, [you shall observe a day of
solemn rest, a memorial proclaimed with blast of trumpets] - (Lev. 23:24).
XXIII:I
1.
Forever, 0 Lord, your word is firmly fixed in the heavens (Ps. 119:89).
2.
It was taught on Tannaite authority in the name of R. Eliezer, ‘On the
twenty-fifth day of Elul, the world was created.”
The
following statement of Rab accords with the view of R. Eliezer, for it has been
taught in the verses Rab assembled to accompany the sounding of the ram’s horn
on the New Year, This day, the beginning of your works, a memorial to the
first day. For it is a statue of
3.
[Since the New Year is the sixth day following the creation of the world, which
took place on the twenty-fifth of Elul], you find that on the first of Tishri
[the New Year] the first man was created [because he was created on the sixth
day of creation].
In
the first hour [the thought of creating him] entered [God’s mind], in the
second God consulted the ministering angels, in the third he collected dust, in
the fourth, he kneaded it, in the fifth he wove together the parts, in the
sixth he stood him on his feet as an unformed mass, in the seventh, he blew
into it the breath of life, in the eighth, he put him into the Garden of Eden,
in the ninth God gave him a commandment, in the tenth Adam violated His
commandment, in the eleventh he was judged, in the twelfth God gave him a
pardon.
Said
to him the Holy One, blessed be He, “Adam, lo, you serve as omen for your
children. Just as you came to judgment before Me and I gave you a pardon, so your
children will come before Me in judgment, and I will give them a pardon.”
When?
In the seventh month, on the first day of the month (Lev. 23:24).
XXIII:II
1.
R. Nahman commenced [his discourse by citing the following verse]: “Then
fear not, O Jacob my servant, says the Lord, nor be dismayed, [O
“The
verse speaks of Jacob: And he dreamed that there was a ladder [set up on the
earth, and the top of it reached to heaven, and behold the angels of God were
ascending and descending on it] (Gen. 28:12).” [Mandelbaum: Genesis 28:17
states ‘and Jacob feared.”]
Said
R. Samuel b. R. Nahman, “They were the angelic princes representing the nations
of the world,”
For
R. Samuel b. R. Nahmari said, “This teaches that God showed Jacob the prince of
Babylonia going up seventy steps and then going down, the one of Media going up
fifty-two steps, the one of
“At
that moment our father, Jacob, was afraid and said, ‘Is it possible that that
he is not subject to decline?’
“Said
to him the Holy One, blessed be He, ‘Then fear not, O Jacob [My servant,
says the Lord, nor be dismayed, O
“That
is in line with the following verse of Scripture: Though you make your nest
as high as the eagle, and though you set it among the stars, I will bring you
down from there, says the Lord (Obadiah 1:4).”
R.
Berekhiah, R. Helbo in the name of R. Simeon b. Menassia in the name of R.
Meir: “This teaches that the Holy One, blessed be He, showed our father, Jacob,
the prince of Babylonia going up and coming down, and the one of Media going up
and coming down, and the one of Greece going up and coming down, and also the
one of Edom going up and coming down.
“Said
the Holy One, blessed be He, to him, ‘Jacob, you too will go up!’
“At
that moment Jacob was afraid, and he said to Him, ‘Is it the case that just as
these are subject to decline, so I too am subject to decline?’
“He
said to him, ‘Then fear not, O Jacob [My servant, says the Lord, nor be
dismayed, O
R.
Berekhiah, R. Helbo, and R. Simeon b. Yosina: ‘R Meir expounded (the following
verse:) Nonetheless they still sinned and did not believe in his wondrous
works (Psalm 78:32). [This verse] speaks of Jacob, who did not believe and
so did not ascend.
“Said
to him the Holy One, blessed be He, ‘[Jacob] If you had believed and ascended,
you would never again have gone down. Now that you did not believe and did not
ascend, lo, your Sons will be enslaved by the four kingdoms in this world,
liable for the taxes on crops and herds and exactions and head taxes [Leviticus
Rabbah adds: from Babylonia to Media, from Media to Greece, and from Greece to
Edom].’
“[He
said before him, ‘Lord of the ages], is it forever?’
“Said
to him the Holy One, blessed be He, [Then fear not, O Jacob my servant)
...nor be dismayed, O
“And
your offspring from the land of their captivity: Jacob shall return: from
“And
have quiet: from Media.
“And
ease: from
“And
none shall make him afraid: on account of
2.
For I will make a full end of all the nations (Jeremiah 30:11): As to
the nations of the world, because they make a full end (when they harvest even
the corner of) their field, concerning them Scripture states: I will make a
full end of all the nations among whom I scattered you.
But
as to
I
will chasten you in just measure, and I will by no means leave you unpunished (Jeremiah 30:11). I shall chasten you through suffering
in this world, so as to leave you unpunished in the world to come.
When?
In the seventh month, [on the first day of the month] (Lev. 23:24).
XXIII:III
1.
“When
the Holy One, blessed be He, ascends to take His seat on the throne of justice
on the New Year, it is for the sake of strict justice that he ascends.
“That
is in line with the following verse of Scripture: God has gone up with the
shofar blast.
“But
when
“[Leviticus
Rabbah:] He rises from the throne of judgment and takes His seat on the throne
of mercy. He is filled with mercy for them and for them turns the measure of
justice into the measure of mercy,”
When?
In the seventh month, [on the first day of the month, you shall observe a
day of solemn rest, a memorial proclaimed with blast of trumpets] (Leviticus
23:24).
XXIII:IV
1.
R. Josiah commenced [discourse by citing the following verse:] Blessed is
the people that knows the sound of the shofar blast. O Lord, in the light of
your face do they walk the way (Psalm 89:16).
R.
Abbahu interpreted the verse [as follows]: “[It speaks of] five elders when
they come together to intercalate the year. What does the Holy One, blessed be
He do? He leaves His counselors above and brings His presence to rest among
them below. At that moment the ministering angels say (the acclamation), ‘Look
at this! Look at this! Is this power! Is this power! Is this ornament! Is this
ornament! Should He, concerning Whom it is written, A God in the great
council of the holy ones, great and terrible above all that are round about Him
(Psalm 89:8) — should such a One leave His counselors above and descend and
bring His presence to rest among the lower beings!’
“But
why does He do all this? [He does so for], if they should make an error, the
Holy One, blessed be He, enlightens their eyes [in deciding the law in the
right] way.
“O
Lord, they walk the way in the light of Your face (Psalm 89:16).”
2.
Said R. Josiah, “It is written, Blessed is the people that knows the sound
of the shofar blast (Psalm 89:15).
“Now
do not the nations of the world know how to make a blast on a trumpet? How many
horns, bucinae, and trumpets do they have. Yet you say, Blessed is the
people that knows the sound of the shofar blast!
‘But:
‘Blessed is the people that knows how to propitiate their Creator with the
sound of the shofar blast.”
When?
In the seventh month, on the first day of the month, [you shall observe a
day of solemn rest, a memorial proclaimed with blast of trumpets] (Lev.
23:24).
XXIII:V
1.
R. Jeremiah commenced [discourse by citing the following verse]: ‘The wise
man’s path of life leads upward, that he may avoid Sheol beneath (Proverbs
15:24).
“The
path of life: The path of life refers
only to the words of the Torah, for it is written, as it is written, It is a
tree of life (Proverbs 3:18).
“Another
matter: The path of life: The path of life refers only to suffering, as
it is written, The way of life is through rebuke and correction
(Proverbs 6:23).
“[The
wise man’s path]...leads upward refers to one who looks deeply into the Torah’s
religious duties, [learning how to carry them out properly].
“What
then is written just prior to this same matter (of the New Year)? “When you
harvest your crop of your land, you will not make a full end of the corner of
your field (Lev. 23:22).
“The
nations of the world, because they make a full end when they harvest even the
corner of their field, [and the rest of the matter is as is given above: I
will make a full end of all the nations among whom I have scattered you
(Jeremiah 30:11). But
XXIII:VI
1.
R. Berekhiah commenced [discourse by citing the following verse:] “Blow the
shofar horn at the new moon, when it is concealed for our feast day (Psalm
81:4).
“Now
is there not a new moon every lunar month? Rather: when it is concealed. But is
not the new moon concealed every month? Rather: for our feast day.
“But,
is it not the case that there is the month of Nisan, when the new moon to begin
with is concealed, and in that month, there is a feast day [namely, Passover?
Does one blow the shofar on Nissan for the advent of Passover? No!]
“However
[the difference is] a month, with a concealed moon, with a holiday, and the
holiday is on the same day [of the month]. And what is that? It is Tishri.
“Tishri
is interpreted in the sense in which the letters of that word can also mean,
‘release,’ hence, ‘release and forgive all our debts.”
When
is that? In the seventh month, on the first day of the month, [you shall
observe a day of solemn rest, a memorial proclaimed with blast of trumpets]
(Leviticus 23:24).
XXIII:VII
1.
R. Levi in the name of R. Hama bar Hanina commenced [discourse by citing the
following verse of Scripture:] “Thus says the Lord, your Redeemer, the Holy
One of Israel: [I am the Lord your God, who trains you to profit, who leads you
in the way you should go] (Isaiah 48:17).
“What
is the meaning of trains you? I train you as a herdsman trains an ox.’
2.
The same object bears three names: staff, goad, and lead,
Staff
(MLMD), because it shows (MLMD) the
way for a cow so as to plough [Leviticus Rabbah: in order to give sustenance
for its owner].
Goad
(MRD’), because it imparts knowledge
(MWRH D’H) to the cow.
Lead
(DRBW), for it provides understanding
(MDR BYNH) to the cow.
Said
the Holy One, blessed be He, “[Now is it not an argument a fortiori?] If for a
cow a man makes a goad, then for his (own) impulse to do evil, which leads him
away from the life of this world and from the life of the world to come as
well, how much the more so (should he make a goad)! [Thus: Who leads you in
the way you should go (Isaiah 48:17)].”
3.
Who leads you in the way you should go (Isaiah 48:17). R. Levi in the
name of R. Hama b. R. Hanina: “The matter may be compared to the case of a
prince who had to bring a case before his own father.
“His
father said to him, ‘My son, if you want to be acquitted before me in this
case, retain as your counsel Mr. So-and-So, and you will be acquitted by me in
this case.’
“So
did the Holy One, blessed be He, say to
4.
[In the seventh month,] on the first day [of the month, you shall observe a
day of solemn rest, a memorial proclaimed with blast of trumpets]
(Leviticus 23:24): The first refers to Abraham, for it is written, Abraham
was the first, and he inherited the land (Ezekiel 33:24).
A
memorial proclaimed with the blast of trumpets (Leviticus 23:24): This refers to Isaac, for it is
written, And...looked and behold, a ram caught by its horns (same word as
trumpet) in a bush (Gen. 22:13).
A
holy convocation (Lev. 23:24): This
refers to Jacob, for it is written, Listen to Me O Jacob, and
When
will you make mention before Me of the merit of the patriarchs and be acquitted
before me in judgment? On the New Year: In the seventh month, [on the first
day of the month, you shall observe a day of solemn rest, a memorial proclaimed
with blast of trumpets] (Leviticus
23:24).
XXIII:VIII
1.
R. Hiyya bar Maré in the name of R. Levi commenced [discourse by citing the
following verse:] “Sons of Adam are vanity, and sons of man are a lie; [if
they are placed in the balance, they go up; they are together lighter than a
breath] (Psalm 62:9) [Adam and “man” are the same word in Hebrew]:
“Under
ordinary circumstances, people say, ‘Mr. So-and-so is marrying Miss
Such-and-such.’ Sons of men are vanity: [That is, it is a vain act on the part
of men to speak as if they initiate marriage, for it is God who does so].”
“Under
ordinary circumstances, people say, ‘Miss Such-and-such is married to Mr.
So-and-so.’ The sons of man are a lie: [It is a lie that man initiates marriage
for it is God who does so.]
If
they are placed in the balance, they go up; they are together lighter than
breath:
Said
R. Hiyya bar Maré [in reply to D], ‘Said the Holy One, blessed be He, ‘Even
before they were made of nothing in their mother’s womb, I designated them and
matched them for one another.”
2.
Said R. Nahman, “All of the vanities and lies that the Israelites do in this
world — Abraham, our father, is worthy of effecting atonement for all of them,
What is the Scriptural proof text? He was the greatest man among the Anakim
(Joshua 14:15).
“If
they are placed in the balance, when does he effect atonement for them in the
scales? It is in the month that is subject to the constellation of the scales
[of Libra]. And which month is subject to the constellation of Libra? It is
Tishri.
....in
the month... (Psalm 81:4): [Reading
the letters of the word for month to spell out the word for new:] renew your
deeds.
shofar...
[
Said
the Holy One, blessed be He, ‘If you improve your deeds before Me, lo, I shall
become for you like a shofar. Just as a shofar takes in at one side and lets
out at the other, so shall I arise from the throne of justice and take My seat
on the throne of mercy and become filled with mercy for you and have mercy on
you and turn the attribute of justice into the attribute of mercy.”
When?
In the seventh month, [on the first day of the month, you shall observe a
day of solemn rest, a memorial proclaimed with blast of trumpets]
(Leviticus 23:24).
XXIII:IX
2.
Another matter: In the seventh month (Leviticus 23:24): A month which is
sated with all things: the vintage is in it, the threshing floor is in it, all
sorts of delicious things are in it.
3.
Another matter: In the seventh (ShBY’Y) month (Leviticus 23:24): R.
Berekhiah would call (that month) the month of the oath (ShBW’T’), namely, the
month in which the Holy One, blessed be He, took an oath (NShB’) to our father,
Abraham, By Myself have I taken an oath,’ says the Lord (Genesis 22:16).
What
need was there for this oath? R. Bibi bar Abba in the name of R. Yohanan:
“Abraham said before the Holy One, blessed be He, ‘Lord of the ages! It is
perfectly evident before the throne of your glory that, when You said to me, Take
your son, your only son, whom you love, Isaac (Genesis 22:2), I had in mind
what to answer You and to say to You, “Yesterday You said to me, For through
Isaac shall seed be called forth for you (Genesis 21:12). And today You say
to me, Take your son, your only son.”
But
just as I had in mind what to answer You, but made no reply to You, so, when
the descendants of Isaac will come to the toils of transgression and bad deeds,
You must remember in their behalf the binding of Isaac, their father, and
therefore effect atonement for them and turn the attribute of justice to the
attribute of mercy for them.”
When?
In the seventh month, [on the first day of the month, you shall observe a
day of solemn rest, a memorial proclaimed with blast of trumpets] (Leviticus
23:24).
XXIII:X
1.
And Abraham raised his eyes, and he saw, and behold, a ram (Genesis
22:13). Said R. Yudan, “That verse teaches that the Holy One, blessed be He,
showed Abraham a ram tearing itself out of one thicket and getting caught in
another, over and over again. He said to him, ‘So will your children be trapped
by sins and entangled among troubles, but in the end they will be redeemed
through the horn of a ram [sounded on the New Year].’ Then the Lord will
appear over them, and His arrow go forth like lightning; [the Lord God will
sound the trumpet, and march forth in the whirlwinds of the south. The Lord of
hosts will protect them] (Zechariah 9:14-15) [Leviticus Rabbah adds: That
is in line with the following verse of Scripture: And in that day a great
trumpet will be blown (Isaiah 27:13)].”
2.
Said R. Haninah, “This verse teaches that the Holy One, blessed be He, showed
Abraham a ram tearing itself out of one thicket and getting caught in another,
over and over again. He said to him, ‘So will your children be trapped among
the nations and entangled among the kingdoms, and dragged from one kingdom to
the next, from Babylonia to Media, from Media to Greece, from Greece to Edom,
but in the end they will be redeemed through the horn of a ram (sounded on the
New Year].’ Then the Lord will appear over them [and His arrow go forth like
lightning; the Lord God will sound the trumpet, and march forth in the
whirlwinds of the south. The Lord of hosts will protect them] (Zechariah
9:14-15).”
Among
kinds of land, the seventh is preferred: land, earth, ground, valley, dry land,
territory, and world: And he will judge the world in righteousnessgenerosity
(Psalm 96:13).
Among
generations, the seventh is preferred: Adam, Seth, Enosh, Kenan, Mehallel,
Jered, and Enoch: And [among all seven] Enoch walked with God (Gen.
5:24).
Among
patriarchs, the seventh is preferred: Abraham, Isaac, Jacob, Levi, Kehath,
Amram, and Moses: And Moses went up to God (Exodus 19:3).
Among
the sons, the seventh is preferred: Eliab, Abinadab, Shemael, Nethanel,
Raddai, Ozem, and David was the seventh (1 Chronicles 2:15).
Among
kings the seventh is preferred: Saul, Ishbosheth, David, Solomon, Rehoboam,
Abijah, and Asa: And Asa called to the Lord his God (2 Chronicles
14:10).
Among
years of the sabbatical cycle the seventh is preferred: And in the seventh
there will be a year of rest (Exodus 23:11).
Among
days the seventh is preferred: And God blessed the seventh day (Genesis
2:3).
Among
months the seventh is preferred: In the seventh month on the first day of
the month (Leviticus 23:24).
XXIII:XI
1.
R. Abba son of K. Pappi and K. Joshua of Sikhnin in the name of R. Levi says,
“On all the other days of the year, the Israelites are taken up with their
daily work, but on the New Year they take up shofars and sound them, and the
Holy One, blessed be He, arises from the throne of strict justice and takes His
seat on the throne of mercy and is filled with mercy for them and turns the
attribute of justice into the attribute of mercy.”
When?
In the seventh month, on the first day of the month, [you shall observe a
day of solemn rest, a memorial proclaimed with blast of trumpets]
(Leviticus 23:24).
XXIII:XII
1.
It happened: R. Yohanan and R. Simeon b. Laqish were in session: ‘We have
learned [at M.R.H. 4:1], In the case of the festival day of the New Year that
coincided with the Sabbath, in the sanctuary they would sound the shofar horn,
but not in the countryside. [When the house of the sanctuary was destroyed,
Rabban Yohanan ben Zakkai made the ordinance that they should sound the shofar
horn wherever a court was located.]
“Now
[they said] if it is a matter of Torah law [that the shofar is sounded], then
it should override [the considerations of Sabbath rest even] in the provinces.
And if it is not [a matter of Torah law], then even in the sanctuary, [sounding
the shofar horn] should not override [the considerations of Sabbath rest].”
While
they were in session and raising these difficult questions, Kahana came by.
They said, “Lo, here comes the authority for the tradition. Let us arise and
raise our question for him.” They arose and asked him. He said to them, “One
verse of Scripture states, You will have a day for sounding the horn
(Numbers 29:1). Another verse of Scripture says, A Sabbath of remembrance of
the sounding of the horn, a holy convocation (Leviticus 23:24).
“Now
how (may the two verses be harmonized)? On an occasion on which [the holiday]
coincides with an ordinary day [not a Sabbath], You will have a day for
sounding the horn (Numbers 29:1). On an occasion on which the holiday
coincides with the Sabbath, A Sabbath of remembrance of the sounding
of the horn, a holy convocation (Leviticus 23:24), meaning that they
make mention of the sounding of the horn but they do not sound the horn,”
2.
R. Zeirah instructed the associates, “Go and listen to R. Levi expounding,
because it is not possible for him to present a passage without instruction in
law.” They went and he expounded in their presence: “One verse of Scripture
states, You will have a day for sounding the horn (Numbers 29:1).
Another verse of Scripture says, A Sabbath of remembrance of the sounding of
the horn, a holy convocation (Leviticus 23:24).
“Now
how may the two verses be harmonized? On an occasion on which [the holiday]
coincides with an ordinary day [not a Sabbath], You will have a day for
sounding the horn (Numbers 29:1). On an occasion on which the holiday
coincides with the Sabbath, A Sabbath of remembrance of the sounding
of the horn, a holy convocation (Leviticus 23:24), meaning that they
make mention of the sounding of the horn but they do not sound the horn.”
3.
R. Simeon b. Yohai taught on Tannaite authority, “It should override the
sabbath restrictions in the sanctuary, where people know the proper time for
the beginning of the new month [of Tishri, so there is no possibility of doubt
about the matter]. But it should not override the restrictions of the Sabbath
in the provinces, where people do not know the proper time for the beginning of
the new month.”
R,
Simeon b. Yohai taught on Tannaite authority, “You will have a day for
sounding the horn, and you shall prepare [a burnt-offering] (Numbers
29:1-2), [You therefore sound the horn] where the offerings are prepared.”
4.
Said R. Tahalipa of
“Said
the Holy One, blessed be He, to Israel, My children, since you have come before
Me to judgment and gone forth with a pardon, I credit it to you as if on this
very day you were made afresh before Me, as if today I created you as a new
creation.’ That is in line with the following verse of Scripture: For as the
new heavens and the new earth (which I will make shall remain before Me, says
the Lord, so shall your descendants and your name remain] (Isaiah 66:22).”
Ketubim
Targum Psalm 81
1.
For praise; on the lyre that comes from
2.
Give praise in the presence of God, our strength; shout in the presence of the
God of Jacob.
3.
Lift up the voice in praise, and set out timbrels, the lyre whose sound is
sweet with harps.
4.
Blow the horn in the month of Tishri, in the month in which the day of our
festivals is concealed.
5.
For He made a covenant for
6.
He made it a testimony for Joseph, who did not go near the wife of his master;
on that day he went out of the prison and ruled over all the
7.
I have removed his shoulder from servitude; his hands were taken away from
casting clay into a pot.
9.
Hear, O my people, and I will bear witness for you, O Israel, if you will
accept my Word.
10.
There will not be among you worshippers of a foreign idol, and you will not bow
down to a profane idol.
11.
I am the Lord your God, who brought you up from the
12.
But My people did not receive My voice; and
13.
And I expelled them for the thoughts of their heart, they went away in their
wicked counsel.
14.
Would that My people had listened to Me – that
16.
The enemies of the Lord will be false to Him; and their harshness will last
forever.
17.
But He will feed him with the best of wheat bread; and I will satisfy you with
honey from the rock.
Ketubim:
Midrash Psalm 81
II. Another comment. Why did Balaam mention Jacob, and
not any of the other Patriarchs? Our Masters taught: In the measure that a man
measures out, so is it measured out to him. For in the verse, In full
measure (se'asse'ah), when You send her away, You do contend with her (Isaiah
27:8), se'asse'ah, taken as a reduplicating form, is read se'ah
for se'ah - that is "measure for measure." This verse would
seem to prove that only for a se'ah, a deed that bulks large, does God
give measure for measure. Whence do we know that also for a tarkag, a half
tarkag, a kag, a roga', a half roga', a toman, or an 'ukla is His measure for
measure given? From Scripture which says, For every se'on, a so'en is
returned in fierceness (Isaiah 9:4). Mark the variety of measures hinted at
in this verse. The reference to them would seem to prove that God measures only
by bulk. Whence do we know, however, that God also measures [by number] by
small coins which can add up to a large sum? From Scripture, which says, Adding
one to one, to find out the sum (Ecclesiastes 7:27).
A
parable of a king who had three friends. Desiring to build a palace for
himself, he sent for the first friend to whom he said: "Behold this place
where I would build me a palace." The friend replied: "From the very
beginning I have been mindful of this mountain." The king sent for the
second friend and said to him: "I would build me a palace here." The
friend replied: "From the very beginning I have been mindful of this
field." But when he sent for the third friend and said: "I would
build me a palace here," the friend replied: "From the very beginning
I have been mindful of this place as a palace." The king said to him:
"As you live, I shall build this palace, and I will call it by your
name." Even so, Abraham, Isaac, and Jacob were friends of the Holy One,
blessed be He. But Abraham called the Temple mountain, as is said In the
mountain where the Lord is seen (Genesis 22:14); and Isaac called the
Temple field, as is said See, the smell at my son is as the smell at a field
which the Lord hath blessed (ibid. 27:27); but Jacob called it a house even
before it was built, as is said This is none other than the house at God
(ibid. 28:17). Therefore, the Holy One, blessed be He, said to him: "As
you live, because you did call it a house even before it was built, I shall
call it by your name," as is said Come ye, and let us go up to the
mountain at the Lord, to the house of the God of Jacob (Isaiah 2:3), and as
Jeremiah also said: Behold, I will turn the captivity of Jacob's tents (Jeremiah
30:8). And Asaph corroborated Balaam's assertion [that there was no iniquity in
Jacob], for when Asaph spoke of the shouting in the
III. Take up the melody, and sound the timbrel, the
sweet harp with the psaltery (Psalm 81:3). R. Hiyya bar Abba taught: The
psaltery and the harp were the same. R. Simeon taught: The psaltery was one
thing, the harp was another; they differed one from the other in the number of
their bass and treble strings. R. Huna said in the name of R. Asi: Nor did they
differ only in the number of their bass and treble strings, for the skin [of
the sounding-board] of one of them was not dressed. And why was the psaltery
called nebel? Because it put to shame (menabbel) every other kind of musical
instrument.
R.
Judah said in the name of R. Ilai: How many strings were there to the psaltery?
Seven, as is said With seven a day do I praise You (Psalm 119:164). In
the days of the Messiah, however, there will be eight strings to the psaltery,
for it is said For the leader; on the Sheminith ("eight strings")
(Psalm 12:1). And in the time-to-come, the psaltery will be made with ten
strings, as is said Upon an instrument of ten strings, upon the psaltery
(Ps. 92:4).
IV. Blow the trumpet at the new moon, at the full moon
(Ps. 81:4). These words are to be considered in the light of what Scripture
says elsewhere: Blessed is the people that knew the trumpet sound; they
walk, O Lord, in the light of Your countenance (Ps. 89:16). Blessed is
the people that knew the trumpet sound: The generation of the wilderness
knew by the sounding of the trumpet when to pitch camp and when to journey forward,
as is said "Make thee two trumpets of silver ... and you shall use them
for the calling of the congregation, and for the journeying of the camps"
(Numbers 10:2). Accordingly, the end of the verse, They walk, O Lord, in the
light of Your countenance, is to be read in the light of the words "And
the Lord went before them by day in a pillar of cloud ... and by night in a
pillar of fire, to give them light" (Exodus 13:21).
Another
comment: The words Blessed is the people that know the trumpet sound
refer to the people who intercalate the year and designate the day that is the
proper day for the sounding of the trumpet; and the words They walk, O Lord,
in the light of Your countenance mean, according to R. Abbahu, that the
Holy One, blessed be He, conforms to the calendar of the children of Israel.
In
a different interpretation, the words are read Blessed is the people that
know the joyful sound -that is, blessed are the members of the Sanhedrin
who know the joyful sound of the give-and-take of Torah study. They walk, O
Lord, in the light of Your countenance: The Holy One, blessed be He,
conforms to their decisions and makes their faces shine with the radiance of
the Law.
R.
Jose ben Jacob taught in the name of R. Idi who taught it in the name of R.
Aha: The verse Naphtali is a hind let loose: he gives words of a horn
(Genesis 49:21) means that when the children of Naphtali were on a mission of
Torah, they were as swift as the hind. And words of a horn refers to the
fact that the words of Torah were given to
In
a different exposition of Blessed is the people that know the trumpet sound,
R. Josiah said: But the nations of the earth, have they not many trumpets, too?
Have they not many bugles? Have they not many horns? But Blessed is the
people that know the trumpet sound refers to
V. Blow the trumpet at the new moon (Psalm 81:4).
At a particular new moon? Yes, the one that comes in the time appointed, on our
solemn feast day (ibid.). The only new moon that comes in with a particular
feast day, a feast day that arrives at the new moon, is New Year's Day.
In
another exposition, the verse is read Trumpet our renewal (Chodesh), our
becoming acceptable to God (Shofar), at the pardoning (keseh) on our solemn
feast day. Our Masters taught that God meant by this: "Renew your deeds.
Make your deeds acceptable to Me, and on this day I shall pardon your
iniquities," as is said You have forgiven the iniquity of Your people,
You have pardoned all their sin (Psalm 85:3).
R.
Berechiah bar Abba - some say, R. Berechiah in the name of R. Abba - taught
that God meant: "Renew your deeds. Then, I" - if one may be permitted
to speak thus of God - "like a trumpet into which a man blows from one end
and makes the sound come out of the other, shall let in one ear and out of the
other the charges that any accuser whatsoever brings against you before
Me." Hence Blow the trumpet at renewal (Psalm 81:4).
VI.
When it is a statute for
R.
Phinehas and R. Hilkiah taught in the name of R. Simon: When all the
ministering angels gather before the Holy One, blessed be He, and say,
"Master of the universe, what day is New Year's Day?" He replies:
"Are you asking Me? Let us, you and I, ask the court on earth." And
the proof? When it is a decree for
VII. In the verse He appointed it (shamo) in
Jehoseph for a testimony (Psalm 81:6), read not shamo, but shemo,
"His name." Jeh, that is, the name of the Holy One, blessed be He, [in
Jehoseph], testified for Joseph that he had not touched Potiphar's wife.
The end of the verse, When he went out through the land of Egypt
(ibid.), implies, so our Masters taught, that [pardoned] on New Year's Day,
Joseph went out from his prison, for the next verse reads: I removed his
shoulder from under the burden [of sin] (Psalm 81:7). What is meant at the
end of this verse by the words his hands were delivered from the pots (dud)?
They mean that he was delivered from being a servant to the chief of the cooks,
for dud is read as in the verse And he struck it unto the pan or pot
(dud) (I Samuel 2:14).
The
Rabbis quote the phrase delivered from the pots as meaning delivered
from the servitude in
Incidentally,
the proof that the children of Israel, when dismissed [from work] to go to their
houses, used to pilfer food from the marts of Egypt, comes from the verse Remember
the fish, which we were wont to eat in Egypt, for nought (Numbers 11:5). On
the other hand, the verse When we sat by the fleshpots (Exodus 16:3)
does not apply to the children of Joseph: They were not enslaved and they sat
not by the flesh-pots, for they were shield-bearers and warriors, as another
verse says of them The children at Ephraim being armed and carrying bows (Psalm
78:9). Hence it is said of Joseph I removed his shoulder from under the
burden (Psalm 81:7).
Ashlamatah:
1 Samuel 1:1 – 2:10
1
¶ NOW THERE was a certain man of Ramathaim-zophim, of the hill-country of
Ephraim, and his name was Elkanah, the son of Jeroham, the son of Elihu, the
son of Tohu, the son of Zuph, an Ephraimite.
2
And he had two wives: the name of the one was Hannah, and the name of the other
Peninnah; and Peninnah had children, but Hannah had no children.
3
And this man went up out of his city from year to year to worship and to
sacrifice unto the LORD of hosts in
4
And it came to pass upon a day, when Elkanah sacrificed, that he gave to
Peninnah his wife, and to all her sons and her daughters, portions;
5
but unto Hannah he gave a double portion; for he loved Hannah, but the LORD had
shut up her womb.
6
And her rival vexed her sore, to make her fret, because the LORD had shut up
her womb.
7
And as he did so year by year, when she went up to the house of the LORD, so
she vexed her; therefore she wept, and would not eat.
8
And Elkanah her husband said unto her: ‘Hannah, why do you weep? and why do you
not eat? and why is your heart grieved? am not I better to you than ten sons?’
9
¶ So Hannah rose up after they had eaten in Shiloh, and after they had
drunk—now Eli the priest sat upon his seat by the door-post of the temple of
the LORD;
10
and she was in bitterness of soul—and prayed unto the LORD, and wept sore.
11
And she vowed a vow, and said: ‘O LORD of hosts, if You will indeed look on the
affliction of Your handmaid, and remember me, and not forget Your handmaid, but
wilt give unto Your handmaid a man-child, then I will give him unto the LORD
all the days of his life, and there will no razor come upon his head.’
12
And it came to pass, as she prayed long before the LORD, that Eli watched her
mouth.
13
Now Hannah, she spoke in her heart; only her lips moved, but her voice could
not be heard; therefore, Eli thought she had been drunken.
14
And Eli said unto her: ‘How long wilt you be drunken? put away your wine from
you.’
15
And Hannah answered and said: ‘No, my lord, I am a woman of a sorrowful spirit;
I have drunk neither wine nor strong drink, but I poured out my soul before the
LORD.
16
Count not your handmaid for a wicked woman: for out of the abundance of my
complaint and my vexation have I spoken hitherto.’
17
Then Eli answered and said: ‘Go in peace, and the God of Israel grant your
petition that you have asked of Him.’
18
And she said: ‘Let your servant find favor in your sight.’ So the woman went
her way, and did eat, and her countenance was no more sad.
19
¶ And they rose up in the morning early, and worshipped before the LORD, and
returned, and came to their house to Ramah; and Elkanah knew Hannah his wife;
and the LORD remembered her.
20
And it came to pass, when the time was come about, that Hannah conceived, and
bore a son; and she called his name Samuel: ‘because I have asked him of the
LORD.’
21
And the man Elkanah, and all his house, went up to offer unto the LORD the
yearly sacrifice, and his vow.
22
But Hannah went not up; for she said unto her husband: ‘Until the child be
weaned, when I will bring him, that he may appear before the LORD, and there
abide for ever.’
23
And Elkanah her husband said unto her: ‘Do what seems good to you; tarry until
you have weaned him; only the LORD establish His word.’ So the woman tarried
and gave her son suck, until she weaned him.
24
And when she had weaned him, she took him up with her, with three bullocks, and
one ephah of meal, and a bottle of wine, and brought him unto the house of the
LORD in
25
And when the bullock was slain, the child was brought to Eli.
26
And she said: ‘Oh, my lord, as your soul lives, my lord, I am the woman that
stood by you here, praying unto the LORD.
27
For this child I prayed; and the LORD has granted me my petition which I asked
of Him;
28
therefore I also have lent him to the LORD; as long as he lives he is lent to
the LORD.’ And he worshipped the LORD there.
1
¶ And Hannah prayed, and said: my heart exults in the LORD, my horn is exalted
in the LORD; my mouth is enlarged over mine enemies; because I rejoice in Your
salvation.
2
There is none holy as the LORD, for there is none beside You; neither is there
any rock like our God.
3
Multiply not exceeding proud talk; let not arrogance come out of your mouth;
for the LORD is a God of knowledge, and by Him actions are weighed.
4
The bows of the mighty men are broken, and they that stumbled are girded with
strength.
5
They that were full have hired out themselves for bread; and they that were
hungry have ceased; while the barren has borne seven, she that had many
children has languished.
6
The LORD kills, and makes alive; He brings down to the grave, and brings up.
7
The LORD makes poor, and makes rich; He brings low, He also lifts up.
8
He raises up the poor out of the dust, He lifts up the needy from the
dung-hill, to make them sit with princes, and inherit the throne of glory; for
the pillars of the earth are the LORD’S, and He hath set the world upon them.
9
He will keep the feet of His holy ones, but the wicked will be put to silence
in darkness; for not by strength will man prevail.
10
They that strive with the LORD will be broken to pieces; against them will He
thunder in heaven; the LORD will judge the ends of the earth; and He will give
strength unto His king, and exalt the horn of His Messiah.
Ketubim:
Proverbs 7
1
¶ My son, keep My words and treasure up My commandments within you.
2
Keep My commandments and live, and My law as the pupil of your eye.
3
Tie them upon your fingers; write them upon the tablet of your heart.
4
Say to wisdom, You are my sister, and call understanding your kinsman,
5
that they may keep you from the strange woman, from the foreigner who makes
smooth her words.
6
¶ For I looked through my lattice, at the window of my house,
7
and I saw among the simple ones, I observed among the children a young man
lacking heart,
8
passing through the street near her corner; and he went the way to her house,
10
And behold, a woman came to meet him, with the attire of a harlot, and a heart
of secrecy.
11
She is boisterous and stubborn; her feet do not settle down in her own house.
12
At one moment she is outside, the next in the streets, and she lies in wait at
every corner.
13
So she has seized him and kissed him; and with straight face says to him,
14
Regarding my peace offerings, today I have completed my vows;
15
therefore I came out to meet you, earnestly to seek your face, and I have found
you.
16
I have spread my bed with coverings, with striped cloths of linen from
17
I have sprinkled my bed with myrrh, aloes and cinnamon.
18
Come, let us take our fill of love until the morning; let us delight ourselves
with lovemaking.
19
For my husband is not at home; he has gone on a long journey.
20
He has taken in hand a bag of money, and will come home on the day appointed
(the new moon).
21
With great persuasion she influences him; with her seductive lips she moves
him.
23
till an arrow strikes through his liver, as a bird hastens to the snare; and
does not realize that it is for his soul.
24
¶ Now then, listen to me, O sons, and pay attention to the words of my mouth:
25
Do not let your heart turn aside to her ways; do not go astray in her paths.
26 For many are the wounded she has caused to
fall, and countless are the ones slain by her.
27 Her house is the way to Sheol, going down to
the rooms of death.
Nazarean
Codicil: Yochanan 1:1-18
1
¶ At the beginning was the Word, and the Word was with God, and the Word was an
Elohim (Judge).
2
He was in the beginning with God.
3
All things were made through Him, and without Him nothing was made that was
made.
5
¶ And the light shines in the darkness, and the darkness did not lay hold of
it.
6
There was a man sent from God, whose name was John.
7
This man came for a witness, to bear witness of the Light, that all through Him
might faithfully obey.
8
He was not that Light, but was sent to bear witness of that Light.
9
That was the true Light which gives light to every man coming into the world.
10
He was in the world, and the world was made through Him, and yet the world did
not know Him.
11
He came to His idea, and the idea of Him is unspeakable.
12
But as many as received Him, to them He has given the authority to become Sons
of God (Judges), to those that are faithfully obedient to His name:
13
who were born, not of blood, nor of the will of the flesh, nor of the will of
man, but of God.
14
And the Word became flesh and tabernacled among us, and we beheld his glory,
the glory as of the only begotten from the Father, full of grace and truth
(Torah).
15
¶ Yochanan bore witness of Him and cried out, saying, This was he of whom I
said, he who arrives after me appeared in history before me, for He existed
before me.
16
And of his fullness we have all received, and grace for grace.
17
For the Law indeed was given through Moses, but grace and truth (Torah) came to
the world through Yeshuah the Messiah.
18
No one has seen God at any time. The only begotten Son, who is in the bosom of
the Father, he declares Him.
|
Shabbat |
Torah |
Weekday Torah |
|
Rosh HaShannah |
|
|
|
New Year - Año Nuevo |
Reader
1 – B’resheet 22:1-3 |
Reader
1 – Sh’mot 32:15-17 |
|
2nd Day
– Segundo Día |
Reader
2 – B‘resheet 22:4-8 |
Reader
2 – Sh’mot 32:18-20 |
|
|
Reader
3 – B’resheet 22:9-12 |
Reader
3 – Sh’mot 32:21-24 |
|
B’resheet (Genesis) 22:1-24 B’midbar (Numbers) 29:1-6 |
Reader
4 – B’resheet 22:13-17 |
|
|
Ashlamatah: Jeremiah 31:1-19 |
Reader
5 – B’resheet 22:18-24 |
|
|
Psalm 81 |
Maftir – B’midbar 29:1-6 |
Reader
1 – Sh’mot 32:25-27 |
|
Proverbs 7 |
Jeremiah 31:1-19 |
Reader
2 – Sh’mot 32:28-30 |
|
N.C.: 1 Cor. 15:1-58; 1 Th. 4:11-18 |
|
Reader
3 – Sh’mot 32:31-35 |
Targum
Pseudo Jonathan on Beresheet (Genesis) 22:1-24
XXII.
And it was after these things that Izhak and Ishmael contended; and Ishmael
said, It is right that I should inherit what is the father's because I am his
firstborn son. And Izhak said, It is right that I should inherit what is the
father's, because I am the son of Sarah his wife, and you are the son of Hagar
the handmaid of my mother. Ishmael answered and said, I am more righteous than
you, because I was circumcised at thirteen years; and if it had been my will to
hinder, they should not have delivered me to be circumcised; but you were
circumcised a child eight days; if you had had knowledge, perhaps they would
not have delivered you to be circumcised. Izhak responded and said, Behold now,
to-day I am thirty and six years old; and if the Holy One, blessed be He, were
to require all my members, I would not delay. These words were heard before the
Lord of the world, and the Word of the Lord at once tried Abraham, and said to
him, Abraham! And he said, Behold me. [
On
the third day Abraham lifted up his eyes and beheld the cloud of glory fuming
on the mount, and it was discerned by him afar off. And Abraham said to his
young men, Wait you here with the ass, and I and the young man will proceed
yonder, to prove if that which was promised shall be established:--So shall be
your sons:--and we will worship the Lord of the world, and return to you. And
Abraham took the wood of the offering and laid it upon Izhak his son, and in
his hand he took the fire and the knife; and they went both of them together.
And
Izhak spoke to Abraham his father and said, My Father! And he said, I am. And
he said, Behold the fire and the wood: where is the lamb for the offering? And
Abraham said, The Lord will choose for Himself a lamb for the offering. And
they went both of them in heart entirely as one. [
And
they came to the place of which the Lord had told him. And Abraham built there
the altar which Adam had built, which had been destroyed by the waters of the
deluge, which Noah has again built, and which had been destroyed in the age of
divisions; and he set the wood in order upon it, and bound Izhak his son, and
laid him on the altar upon the wood. And Abraham stretched out his hand, and
took the knife to slay his son.
And
Izhak answered and said to his father, Bind me properly (aright), lest I
tremble from the affliction of my soul, and be cast into the pit of
destruction, and there be found profaneness in your offering. (Now) the eyes of
Abraham looked on the eyes of Izhak; but the eyes of Izhak looked towards the
angels on high, (and) Izhak beheld them, but Abrahm saw them not. And the
angels answered on high, Come, behold how these solitary ones who are in the
world kill the one the other; he who slays delays not; he who is to be slain
reaches forth his neck.
[
And
the Angel of the Lord called to him from the heavens, and said to him, Abraham!
Abraham! And he said, Behold me. [
And
Abraham lifted up his eyes and saw, and, behold, a certain ram which had been
created between the evenings of the foundation of the world, was held in the
entanglement of a tree by his horns. And Abraham went and took him, and offered
him an offering instead of his son. And Abraham gave thanks and prayed there,
in that place, and said, I pray through the mercies that are before You, O
Lord, before whom it is manifest that it was not in the depth of my heart to
turn away from doing Your decree with joy, that when the children of Izhak my
son shall offer in the hour of affliction, this may be a memorial for them; and
You may hear them and deliver them, and that all generations to come may say,
In this mountain Abraham bound Izhak his son, and there the Shekina of the Lord
was revealed unto him.
[
And
the Angel of the Lord called to Abraham the second time from the heavens, and
said, By My Word have I sworn, says the Lord, forasmuch as you have done this
thing, and has not withheld your son, your only begotten, that in blessing I
will bless you, and in multiplying I will multiply your sons as the stars of the
heavens, and they shall be as the sand which is upon the shore of the sea, and
your sons shall inherit the cities before their enemies. And all the peoples of
the earth shall be blessed (i.e. grafted in) through the righteousness/generosity
of your son, because you have obeyed My word.
And
the angels on high took Izhak and brought him into the school (Bet Midrash) of
Shem the Great; and he was there three years. And in the same day Abraham
returned to his young men; and they arose and went together to the Well of the
Seven, and Abraham dwelt at Ber-desheva.
And
it was after these things, after Abraham had bound Izhak, that Satan came and
told unto Sarah that Abraham had killed Izhak. And Sarah arose, and cried out,
and was strangled, and died from agony. But Abraham had come, and was resting
in the way. And it was told Abraham, saying, Behold, Milcha also has borne; she
has enlargement, through the righteousness/generosity of her sister, to bring
forth sons unto Nachor your brother: Uts, his firstborn, and Booz, his brother,
and Kemuel, master of the Aramean magicians, and Keshed, and Chazo, and
Pildash, and Jidlaph, and Bethuel. And Bethuel begat Rivekah. These eight bare
Milcha to Nachor the brother of Abraham. And his concubine, whose name was
Rëuma, she also bare Tebach, and Gacham, and Tachash, and Maacha. [
Midrash
Tanhuma Yelammedenu on Beresheet (Genesis) 22:1-24
18.
And it came to pass after these words that God did prove Abraham (Gen. 22:1). What words were spoken? Ishmael had said to Isaac: I
am superior to you, for I underwent circumcision at the age of thirteen, and
underwent the pain (that accompanied it), while you were merely eight days old
at the time of your circumcision and could feel no pain. Why, even if your
father had wished to slaughter you, you would not have known the difference. If
you had been thirteen years old, you could not have tolerated the anguish that
accompanies circumcision. Isaac retorted: That is not so! Even if the Holy One,
blessed be He, should command my father: “Slaughter your son Isaac,” I would
not resist. Immediately thereafter Scripture states: And it came to pass after
these things that God did prove Abraham.
When
the Holy One, blessed be He, embarked upon the creation of the world, the
ministering angels said to him: What is man, that You are mindful of (lit,
remember) him? (Ps. 8:5). The Holy One, blessed be He, responded: You
have asked me, What is man, that You are mindful of him? because you beheld
the wickedness of the generation of Enosh, but now I will reveal to you the
greatness of Abraham so that you may remember him, as is said: And God
remembered Abraham (Gen. 19:29).
You
(angels) say (to Me), What is man, that You do remember Him? because it
is said The Lord remembered Sarah, but now you are destined to see a
father who is willing to slay his own son, and a son who is willing to be
sacrificed for the sake of My Holy Name.
19.
And it came to pass after these words that God did prove Abraham (Gen. 22:1). Scripture states elsewhere in reference to this verse:
Forasmuch as the king’s word hath power; and who may say unto him: “What are
you doing?” whosoever keeps the commandment will know no evil thing
(Eccles. 8:4-5). What is meant by this verse? Whatsoever the Holy One, blessed
be He, desires to do, He may do, and none may stay His hand. What then can be
the meaning of And who may say unto Him: “What are you doing?” whosoever
keeps the commandment, etc.? These words whosoever keeps the commandment
allude to the righteous/generous men who perform the commandments of the Holy
One, blessed be He. And it is their decree that He fulfills, as it is written: You
will also decree a thing and it will be established unto you, and the light
will shine upon your ways (Job 22:28). An example of this is what occurred
after they made the golden calf. Though the Holy One, blessed be He, desired to
destroy them, our master, Moses, restrained the Holy One, blessed be He, as
though that were possible, just as a man restrains his companion. Hence the
Holy One, blessed be He, said to him: And now let Me be (Exod. 32:10).
We learn this as well from the verse: Let Me alone that I may destroy them
(Deut. 9:14). Therefore Scripture says: Who may say unto him: “What are you
doing?” whosoever keeps the commandment.
20.
And God did prove Abraham (Gen. 22:1). Scripture
states elsewhere in allusion to this verse: The Lord tries the righteous/generous
(Ps. 11:5). R. Jonah maintained: If you pound a good-quality flax, its quality
will improve, but if you pound a poor-quality flax, it will crumble. So the
Holy One, blessed be He, tests only the righteous/generous.
R.
Judah the son of Shalum said: A potter never tests a defective vessel for fear
that it might break while being tested, but he always tests a perfect one.
Likewise, the Holy One, blessed be He, tests the righteous/generous but not the
wicked, as it is said: The Lord tries the righteous/generous.
R.
Eleazar declared: If a householder has two cows, one of which is strong while
the other is weak, he places the yoke on the stronger cow and not on the weaker
one. Hence, Scripture says: The Lord tries the righteous/generous and
God did prove Abraham.
21.
And God did prove Abraham (Gen. 22:1). Observe
this difference between the earlier generations and the later generations: The
earlier generations were tested by the Holy One, blessed be He, as it is said: And
God did prove Abraham. And Scripture elsewhere states regarding the
generation of the desert: That He might afflict you to prove you, to know
what was in your heart/mind (Deut. 8:2). But later generations were tested
by the nations of the world, for it is said: Now these are the nations which
the Lord left, to prove
Similarly,
you find that though the Holy One, blessed be He, decreed that Daniel and his
companions should eat unclean bread, as it is said: And the Lord said. “Even
thus will the children of
Forthwith,
the Holy One, blessed be He, made the officer feel well disposed toward Daniel:
So he hearkened unto them in this matter and tried them for ten days. And at
the end of ten days their countenances appeared fairer and they were fatter in
flesh, than all the youth that did eat of the king’s food (ibid., vv.
14—15).
22.
And He said unto him: “Abraham”; and he said: “Here am I” (Gen. 22:1). What does the expression hineni (“here am I”)
signify? It signifies meekness and piety. The meekness of pious men is
indicated in every instance by the use of these words. And He said: “Take,
please, your son” (ibid., v. 2). The word na (“please”) is always
used to indicate a request. For example, there was once a king who was
constantly engaged in wars, and he had in his army a powerful warrior who was
victorious in every engagement. At one time a crucial battle developed, and he
said to his mighty warrior: “Stand beside me now (na), lest my officers
say that the earlier battles were minor engagements.” Similarly, the Holy One,
blessed be He, said to Abraham: I have tried you nine times, and you underwent
those trials successfully; now endure this final trial so that men may not say
the earlier trials were of little consequence.
And
He said: “Take now (na) your son, your only son” (ibid.). Abraham asked: “Which son is that?” The Holy
One replied: Your only son. “But,” he said, “one of my sons is the only
son of his mother, and the other is the only son of his mother.” The son you
love, He replied. “I love them both,” Abraham responded. “The one you love the
most,” said God. “Is there a limit in the viscera?” (i.e., Is there a measure
within which a man gauges the love he bears his sons), he asked. Forthwith, God
replied: Isaac.
And
get yourself into the
Forthwith,
Abraham arose early in the morning, and saddled his ass, and took two of his
young men with him (ibid. 22:3). How
many servants and maids that righteous/generous man possessed! Yet he saddled
the ass himself. This reveals his eagerness to fulfill God’s command.
On
the third day, Abraham lifted up his eyes and saw the place from afar off (ibid., v. 4). Why was he able to see the place on the
third day, but not on the first or second day? Lest the inhabitants of the
world assert that he was still in shock from God’s command and therefore was
willing to sacrifice his son.
And
he saw the place from afar off. Abraham
had asked himself: What will I do? If I tell Sarah all about it, consider what
may happen. After all, a woman’s mind becomes distraught over insignificant
matters; how much more disturbed would she become if she heard something as
shocking as this! However, if I tell her nothing at all, and simply steal him
away from her when she is not looking, she will kill herself. What did he do?
He said to Sarah: “Prepare some food and drink that we may eat and
rejoice.”“But why is this day different from other days?” she asked. “What are
you celebrating?” He replied: “When a couple our age has a son, it is fitting,
indeed, that they should eat, drink, and rejoice.” Whereupon she prepared the
food. While they were eating, he said to her: “When I was a child of three, I
already knew my Creator, yet this child is growing up and still has had no
instruction. There is a place a short distance away where children are being
taught, I will take him there.” She answered: “Go in peace.”
Immediately: And Abraham arose early in the morning (ibid., v.3).
Why did he arise early in the morning? He had said to himself: Perhaps Sarah
will change her mind and not permit me to go; I will arise before she does.”
Another
comment on early in the morning: Righteous/generous men are always
anxious to fulfill their religious duties as early as possible. For example,
though Scripture states; And on the eighth day the flesh of his foreskin
will be circumcised (Lev. 21:3), thereby indicating that the entire day is
appropriate for circumcision, a righteous/generous man will fulfill the precept
of circumcision as early in the day as possible.
And
he took two of his young men with him
(Gen. 22:3). He said to himself: While I am sacrificing him they will guard the
supplies.
Satan
appeared before him on the road in the guise of an old man and asked: “Where
are you going?” Abraham replied: “To pray.”“And why,” Satan retorted, “does one
going to pray carry fire and a knife in his hands, and wood on his
shoulders?”“We may tarry there for several days,” said Abraham, “and slaughter
an animal and cook it.” The old man (Satan) responded: “That is not so; I was
present when the Holy One, blessed be He, ordered you to take your son. Why
should an old man, who begets a son at the age of a hundred, destroy him? Have
you not heard the parable of the man who destroyed his own possessions and then
was forced to beg from others? If you believe that you will have another son,
you are listening to the words of a seducer. And furthermore, if you destroy a
soul, you will be held legally accountable for it.” Abraham answered: “It was not
a seducer, but the Holy One, blessed be He, who told me what I must do, and I
shall not listen to you.”
Satan
departed from him and appeared at Isaac’s right hand in the guise of a youth.
He inquired: “Where are you going?”“To study the law,” Isaac replied. “Alive or
dead?” he retorted. “Is it possible for a man to learn the law after he is
dead?” Isaac queried. He said to him: “Oh, unfortunate son of an unhappy
mother, many days your mother fasted before your birth, and now this demented
old man is about to sacrifice you.” Isaac replied: “Even so, I will not
disregard the will of my Creator, nor the command of my father.” He turned to
his father and said: “Father, do you hear what this man has told me?” He
replied: “Pay no heed to him, he has come only to torment us.” Forthwith, And
Isaac spoke (ibid., v. 7).
On
the third day Abraham lifted up his eyes
(ibid., v. 4). Since the distance was extremely short, what delayed them three
days? When Satan realized that they would not pay any attention to him, he went
ahead and created a river in their path. When Abraham stepped into the river,
it reached his knees. He ordered his young men to follow him, and they did so.
But in the middle of the river the water reached his neck. Thereupon, Abraham
lifted his eyes heavenward and cried out: Master of the Universe, You have
chosen me; You have instructed me; You revealed Yourself to me; You have
declared: I am one and You are one, and through You shall my name be made known
in My world. You have ordered me: Offer, Isaac, thy son, as a sacrifice, and I
did not refuse; but now, as I am about to fulfill Your command, these waters
endanger my life. If either I or my son, Isaac, should drown, who will fulfill
Your decrees, and who will proclaim the Unity of Your Name? The Holy One,
blessed be He, responded: Be assured that through you the Unity of My Name will
be made known through the world. Thereupon the Holy One, blessed be He, rebuked
the source of the water, and caused the river to dry up. Once again, they stood
on dry land.
What
did Satan do then? He said to Abraham: “Now a word was secretly brought to me
(Job 4:12); that is, I have heard from behind the heavenly curtain that a Iamb
will be sacrificed as a burnt offering instead of Isaac.” Abraham responded;
“It is a liar’s fate that even though he should speak the truth, no one will
believe him.” Immediately, And he saw the place from afar off. How was
he able to see the place from afar off? This verse teaches us that the place
was a valley at the time. However, when the Holy One, blessed be He, decided to
make His Shekhinah hover over it and to make it the site of the
23.
And he saw the place from afar off (Gen. 22:4). Abraham said to Isaac: “Do you see what I see?”“I
behold a glorious mountain encircled by a cloud,” he replied. Then he asked his
young men: “Do you see anything at all?”“We see only desert,” they answered.
“Then abide with the ass,” he commanded, “for the ass sees nothing and you see
nothing.” Abide here with the ass (ibid., v. 5), for you are like unto
them.
And
I and the lad will go yonder (ibid.).
What is meant by the word yonder (Heb. koh, which also means “thus, so”)?
It means: “Let us see what will be the final outcome of koh. The Holy
One, blessed be He, promised me: So (koh) will your seed be (Gen.
15:1).” And we will worship and come back to you (ibid. 22:5). His own
mouth foretold him that they would both return in peace. And he took in his
hand fire and a knife (ibid., v. 6). Why was it called a slaughtering knife
(ma’akhelet)? Because it made food (okhalin) suitable for eating.
Forthwith,
And Isaac spoke unto Abraham, his father and said: “My father.” And he
replied: “Here am I, my son.” Then Isaac asked: “Behold the fire and the wood;
but where is the lamb for a burnt-offering?” (ibid., v. 7). Immediately, an
overpowering fear and violent trembling seized Isaac, for when he saw nothing to
be sacrificed, he realized what was about to transpire. Yet he asked once
again: “Where is the lamb for the burnt-offering?’ And Abraham
responded: “Since you ask, the Holy One, blessed be He, has selected you.”“If
he has chosen me,” Isaac replied, “I will willingly surrender my soul to Him,
but I am gravely concerned about my mother.” Nevertheless, they went both of
them together (ibid., v. 8), of one mind: convinced that one was to
slaughter and the other to be slaughtered. Isaac was thirty-seven years old at
the time of his binding.
And
they came to the place which God had told him of. . . and bound Isaac, his son (ibid., v. 9). As Abraham was about to slaughter him,
Isaac cried out: “Father, bind my hands and feet, for the will to live is
strong within me, and when I see the knife descending, I may tremble and the
offering may become defective (as a result of the knife slipping). I implore
you not to make me a blemished offering.” Then Abraham stretched forth his
hand and took the knife to slay his son (ibid., v. 10). Isaac said to him:
“Father, do not tell my mother about this while she is standing at the edge of
a pit or a roof lest she hurl herself down and die.” After they had constructed
the altar, Abraham bound Isaac upon it and took the knife in hand to slaughter
him until a fourth of a measure of blood would flow from his body, Satan
appeared and pushed Abraham’s hand, causing the knife to fall. As he reached
out to grasp the knife again, a voice emanated from heaven, saying: Lay not your
hand upon the lad (ibid., w. 13). If this had not happened, Isaac would
certainly have been sacrificed.
While
all this was transpiring, Satan visited Sarah in the guise of Isaac. When she
saw him she asked: “What did your father do to you, my son?” He replied: “My
father led me over mountains and through valleys until we finally reached the
top of a certain mountain. There he erected an altar, arranged the firewood,
bound me upon the altar, and took a knife to slaughter me. If the Holy One,
blessed be He, had not called out, Lay not thy hand upon the lad, I would have
been slaughtered.” He had hardly completed relating what had transpired when
she fainted and died, as it is written: And Abraham came to mourn for Sarah,
and to weep for her (ibid. 23:2). From where did he come? From Moriah.
When
he was about to slaughter Isaac, an angel of the Lord called out to him from
heaven, saying: Abraham, Abraham (ibid. 22:11). Why was his name
repeated? Because he was hastening to slaughter him. And He said: Lay not your
hand upon the lad (ibid., v. 12). Abraham asked: “Who are you?” And he
replied: “An angel.’ Thereupon Abraham retorted: “When I was commanded, Take
now your son, it was the Holy One, blessed be He, who spoke to me; if He
now wishes to stop me, let Him tell me so.”
Thereupon,
And the angel of the Lord called unto Abraham out of heaven a second time
(ibid., v. 15), for he had refused to heed the first call. Then Abraham cried
out to the Holy One, blessed be He: “Master of the Universe, a man tests his
companion because he does not know what is in his heart, but You know what is
in the heart and the kidneys, the seat of deliberation. Surely, You did not
need to test me.” He answered: Now, indeed, do I know that you are a
God-fearing man (ibid., v. 12).
Thereupon,
the Holy One, blessed be He, opened the sky and the cloud (surrounding Him) and
said: “By myself have I sworn,” sayd the Lord (ibid., v. 16). “You have
sworn.” Abraham replied, “and now I swear that I will not descend from this
altar until I say what I wish to say.”“Speak,” He answered. “Did You not tell
me,” said Abraham, “Count all the stars, if thou be able to count them; so
will your seed be (Gen. 15:5)?”“Yes,” He replied. “But from whom will my
seed descend?” queried Abraham. “From Isaac,” the Holy One answered. “It was in
my heart, yesterday, to remind You that You told me that Isaac was my seed,
when You said to me: Take him for a burnt-offering. But I restrained
myself and did not challenge You. Therefore, when Isaac’s descendants sin and
are being oppressed, recall the binding of Isaac, reckon it as if his ashes
were piled upon the altar, and pardon them and release them from their
anguish.”
The
Holy One, blessed be He, answered: “You have spoken what was in you heart, now
I will say what I wish to say. In the future Isaac’s descendants will sin
against Me, and I will judge them on Rosh Hashanah. If they want Me to discover
something to their credit, and to recall for their advantage the binding of
Isaac, let them blow upon this shofar.” Abraham asked: “What shofar?” The Holy
One, blessed be He, said: “Turn around. Then it was that Abraham lifted up
his eyes, and looked, and behold, behind a ram caught in the thicket by his
horns (Gen. 22:13). This was one of the ten things that were created at twilight.’
A
ram caught in the thicket by his horns
(ibid.). The Holy One, blessed be He, said to Abraham: “Let them blow upon the ram’s
horn to Me, and I will save them and redeem them from their sins.” This is what
David meant when he sang: My shield and my horn of salvation, my high tower
(Ps. 18:3). Then I will remove the yoke of exile from them and comfort them in
the midst of
Ashlamatah: Jeremiah 31:1-19
1 ¶
At that time, says the LORD, will I be the God of all the families of
2
Thus says the LORD: The people that were left of the sword have found grace in
the wilderness, even
3
'From afar the LORD appeared unto me.' 'Yes, I have loved you with an
everlasting love; therefore with affection have I drawn you.
4
Again will I build you, and you will be built, O virgin of Israel; again will
you be adorned with your tabrets, and will go forth in the dances of them that
make merry.
5 Again
will you plant vineyards upon the mountains of
6 ¶
For there will be a day, that the watchmen will call upon the
7 For
thus says the LORD: Sing with gladness for Jacob, and shout at the head of the
gentiles; announce, praise, and say: 'O LORD, save Your people, The remnant of
8
Behold, I will bring them from the north country, and gather them from the
uttermost parts of the earth, and with them the blind and the lame, the woman
with child and her that travails with child together; a great company will they
return hither.
9 ¶
They will come with weeping, and with supplications will I lead them; I will
cause them to walk by rivers of waters, in a straight way wherein they will not
stumble; for I am become a father to Israel, and Ephraim is My first-born.
10
Hear the word of the LORD, O you gentiles, and declare it in the isles afar
off, and say: 'He that scattered
11
For the LORD has ransomed Jacob, and He redeems him from the hand of him that
is stronger than he.
12 And they will come and sing in the height of
Zion, and will flow unto the goodness of the LORD, to the corn, and to the
wine, and to the oil, and to the young of the flock and of the herd; and their
soul will be as a watered garden, and they will not pine any more at all.
13
Then will the virgin rejoice in the dance, and the young men and the old
together; for I will turn their mourning into joy, and will comfort them, and
make them rejoice from their sorrow.
14
¶ And I will satiate the soul of the priests with fatness, and My people will
be satisfied with My goodness, says the LORD.
15
¶ Thus says the LORD: A voice is heard in Ramah, lamentation, and bitter
weeping, Rachel weeping for her children; she refuses to be comforted for her
children, because they are not.
16
Thus says the LORD: Refrain your voice from weeping, and your eyes from tears;
for your work will be rewarded, says the LORD; and they will come back from the
land of the enemy.
17
And there is hope for your future, says the LORD; and your children will return
to their own border.
18
I have surely heard Ephraim bemoaning himself: 'You have chastised me, and I
was chastised, as a calf untrained; turn me, and I will return, for You are the
LORD my God.
19
Surely after that I was turned, I repented, and after that I was instructed, I
smote upon my thigh; I was ashamed, yes, even confounded, because I did bear
the reproach of my youth.'
The
days in between Rosh HaShanah and Yom Kippur (10 days after Rosh HaSahanah) are
also known as Yamim HaNoraim - “The Days of Awe” and also known as the “Ten
Days of Repentance,” these are the ten days between Rosh Hashanah and Yom
Kippur. In Hebrew, they are called Aseret Yemay T’shuvah, and offer another
chance for spiritual renewal.
On
the third day of Tishri, Jews observe a minor fast known as the Tzom Gedaliah,
the fast of Gedaliah. This commemorates the assassination of Gedaliah, the last
governor of
|
|
Torah |
Weekday Torah |
|
Fast of Gedaliah |
|
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|
Ayuno de Guedalíah |
Reader
1 – Shemot 32:11-14 |
Reader
1 – Sh’mot 32:15-17 |
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|
Reader
2 – Shemot 34:1-4 |
Reader
2 – Sh’mot 32:18-20 |
|
|
Reader
3 – Shemot 34:5-10 |
Reader
3 – Sh’mot 32:21-24 |
|
Shemot (Exodus) 32:11-14 &
34:1-10 |
Hoshea (Hosea) 14:2–10 |
|
|
Ashlamatah: Hoshea (Hosea) 14:2–10 |
|
Reader
1 – Sh’mot 32:25-27 |
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|
|
Reader
2 – Sh’mot 32:28-30 |
|
N.C.: Romans 1:18-32 |
|
Reader
3 – Sh’mot 32:31-35 |
The
Murder of Gedaliah: An Anatomy of Self Destruction
(Jeremiah,
Chapters 40-43)
by Prof. Uriel Simon
Department of Talmud
http://www.biu.ac.il/Spokesman/Tolerance/simon.htm
Four
days of fasting and mourning were decreed by the exiles to
In
the meeting at the city of Ramah between the Babylonian commander Nebuzadran
and the prophet Jeremiah, who was set free from among the bound and chained
captives being led out to Babylon, the destroyer of the Temple and of Jerusalem
speaks in the conceptual terms of the prophet: "Because you have sinned
against the Lord and did not listen to His voice, that is why this has happened
to you"(40:3)! Indirectly it is implied that he is the executor of the
word of G-d to his prophet, and that he must repay Jeremiah for his prophecies
which have been realized. He presents Jeremiah with four options, which are in
fact, really three: "To come with him to Babylon and there receive
preferential status from the government", to go as a private citizen to
any destination he chooses (in the Land of Israel or outside), or to join
Gedaliah Ben Ahikam who was chosen by the King of Babylon as Regent over the
Remnant of Judea and "to dwell" with him in Mitzpah, (which
archaeological findings indicate was not destroyed), "among the
people".
The
starving Jeremiah received an allowance and a meal from his captor and left him
without any word of reply (apparently wishing to escape the bear hug of the
conqueror and oppressor of his people who was being kind to him personally) and
went to join Gedaliah in Mitzpah. When corruption had become rampant in
Jerusalem, the prophet expressed the desire to break off from his people
("Oh, that I were in the wilderness in a lodging for travelers that I
might leave my people and go forth from them, for they are all adulterers, an
assembly of treacherous men!" [9:1]), but during the siege he refrained
from deserting his people though he advised others to do so (37:14; 38:2). Now,
with the fall of the city and destruction of the land, he casts his lot with
that of the Remnant and joins Gedaliah in the work of reconstruction: "and
he dwelled with him among the people who remained in the land" (40:6).
There
is an obvious affinity between the option chosen by the prophet and the
reconstruction plans of Gedaliah, as he presented them to the seven
"captains of the troops in the open country (outside
In
a second meeting between Gedaliah and "all the captains of the
troops" except for Ishmael ben Netaniah, Gedaliah learns from them that
the missing captain intends to murder him: "Do you know that Baalis, king
of Ammon, sent Ishmael ben Netaniah to kill you?" (40:14). But Gedaliah
"believed them not", though there was reason to believe that
commonality of interest existed between the king of Ammon, who had participated
in the rebellion against Babylonia (27:3) and with whom King Zedekiah had
apparently hoped to find refuge in his flight to Jericho (39:4-5), and Ishmael
ben Netaniah who was of "royal seed" (41:1) and could object to the
position of power bestowed upon one who was not of the Davidic Line and
criticize the co-operation with the Babylonians. (Gedaliah was of a family of
long-standing loyalty to the worship of the G-d of
The
second intelligence warning came under cover: one of the most important warrior
chieftains, Yochanan ben Kereach requested permission from Gedaliah to quietly
assassinate Ishmael in order to avert a serious national disaster: "Why
should he kill you and then all the Jews who gathered around you will be
scattered and the remnant of Judea will perish?" (40:15). Gedaliah ignored
the issue of the justification of committing murder to prevent murder and chose
to deny very strongly the verity of the information and the reliability of the
informant: "Do not do this thing, for you speak falsely of
Ishmael"(40:16). The reader, who does not yet know what is about to
happen, asks himself: are the two warnings some part of a conspiracy? Is it
reasonable to assume that Yochanan, motivated by jealousy among the officers,
would falsely accuse Ishmael? Could the complacency of Gedaliah result from his
deep conviction in the correctness of his policies and from his simple belief
that it would be inconceivable that a Judean army officer would even consider
murdering him and thus mortally wound the attempts at rehabilitation of the
"Remnant of Judea"?
Gedaliah
disdained even passive security measures, inviting Ishmael and ten of his
soldiers to share a meal with him. There, during the meal, the guests rose up
against their host and murdered him, declaring their motive as political:
"And they killed him because the King of Babylon had put him in charge of
the land" (41:2). Ishmael, not content with killing the Jewish leader who
had proposed collaboration with the Babylonians, also put to death all those
who were in his immediate entourage -- "all the Judeans who were with
him" as well as the Chaldean soldiers "who were stationed there"
(41:3).
One
iniquity brings on another: the assassinations soon led to slaughter. To
prevent the news of the murder from becoming known outside Mitzpah, Ishmael
massacred the participants in a caravan of eighty men from Schechem, Shiloh and
Samaria who were traveling as penitents "their beards shaven, their
clothing torn and having cut themselves" (41:5) to the Temple Mount to
offer sacrifices and express their deep anguish over the destruction of the
Temple (which took place only two months earlier). In order to convince them to
enter the city Ishmael went out to them and by cynical manipulation of the
power of attraction of the fraternity of mourners he went to them "weeping
as he walked" (41:6) inviting them to be the guests of Gedaliah. Perhaps,
their acceptance proved to him that they agreed to the polices of Gedaliah. In
any case, as soon as they entered the city Ishmael and his men killed seventy
of them and with contempt and disrespect threw their bodies into a huge cistern
which, three hundred years earlier, had been a part of the northern
fortification of the
This
horrible disregard of the value human life is indicated not only by the act of
mass murder but also by Ishmael sparing the lives of the remaining ten pilgrims
who bought their lives with high priced bribery: "Do not kill us for we
have stores hidden in the fields -- wheat, barley, oil and honey. So he stopped
and did not kill them along with their fellows" (41:8).
Now,
all that Ishmael ben Netaniah was left to do was "to go over to the
Ammonites"(thus confirming after the fact the information about the
Ammonite conspiracy related in the first warning to Gedaliah), taking with him
by force all the survivors of Mitzpah: "and Ishmael carried off all the
remnant of the people" (41:10).
Yochanan
ben Kareach and the other captains were not in Mitzpah during the two days of
massacre. When "all the evil that Ishmael ... had done" (41:11) became
known to them, they regrouped their forces and pursued Ishmael and his
captives. The latter, upon seeing their rescuers approaching, went gladly over
to their side while Ishmael "escaped with eight men from Yochanan and went
to the Ammonites" (41:15). The emphasis on the ridiculous smallness of
this militant band (which presumably had incurred two losses) seems to be an
indication that a very few determined men, devoid of all restraints, can
inflict an enormous, grave historic damage. Yochanan ben Kareach did not return
to Mitzpah, fearing that a Babylonian reprisal force would not distinguish
between friend and foe and punish him for the sins of Ishmael. This is, in
fact, the way of all conquering, imperialist armies which instill terror in the
local population through collective punishment, tending to see the
assassination of their appointed official as an excuse for the cancellation of
the few rights granted previously to the conquered. Just as Yochanan feared
reprisal from the Babylonians for the death of Gedaliah, so he could expect
reward from the Egyptians for the blow dealt by Ishmael to their Babylonian
enemy. He therefore turned, with his entire camp -- soldiers and civilians
alike -- to go down into
Only
at this point are we made aware that the prophet Jeremiah was also in the camp
of Yochanan, (but we are not told whether he was among those taken captive in
Mitzpah, or whether he had been outside the city and joined the warrior
chieftains following the murder). In contrast to Gedaliah, who did not consult
Jeremiah concerning the intentions of Ishmael, Yochanan and his fellow
commanders now turned to Jeremiah, requesting that he pray on their behalf and
ask of G-d a clear instruction concerning where to go and what to do. One gets
the impression that the destruction and murder had a deep influence upon them
since this was the first time that the men of
Ten
days Jeremiah waited until the word of G-d came to him, proof positive that he
did not answer them on the basis of his own opinion alone. His words indicated
that God demanded of them to continue the policies of Jeremiah and Gedaliah. This
can be deduced from the emphasized use of the verb to dwell: "if you
continue to dwell (Hebrew verb root used twice for emphasis!) in this land I
will build you and not destroy I will plant you and not uproot; for I regret
the evil I have done to you" (42:10). G-d informed them that the time of
retribution was over and a period of Divine Grace was at hand. Clearly
referring to the terms of the prophetic dedication of Jeremiah, He told them
that from this time forth He would cease "to uproot and pull down, to
overthrow and destroy", and would begin "to build and to plant"
(1:10). Gedaliah had told these military officers "Do not be afraid to
serve the Chaldeans" (40:9) and G-d now broadens the scope of this
encouragement to include the expected reprisal by the Chaldeans after the
murder: "Do not fear the King of Babylonia...for I am with you to save you
and I will dispose him to be merciful to you; he shall show you mercy and
return you to your own land" (42:11-12). These last words echo those of
Gedaliah "And dwell in the cities you have captured."(40:10), as does
the Divine warning "if you turn your faces to come to
In
stark contrast to their previous commitment to obey the word of G-d, the two
most important of the commanders -- Azariah and Yochanan -- "and all the
arrogant men" (43:2) refused to keep their promise. They claimed that
Jeremiah had presented his own political views (formed under the influence of
Baruch ben Neriah) as the word of G-d, and that if they were to listen to him some
of them would be executed by the Babylonians and the others would exiled to
Lack
of caution on the part of Gedaliah made his murder possible along with the
murders of many others with him. Lack of faith on the part of Yochanan and his
companions led to voluntary exile and the wrath of G-d. Though they had seen
the prophecies of destruction of Jeremiah proven true, the Remnant of Judea
could not accept his present prophecies as the true word of G-d. Their
inability to draw proper conclusions from the destruction of
The
three central figures in this sad story of self-destruction were: the killer,
Ishmael ben Netaniah, his victim, Gedaliah ben Achikam and his successor,
Yochanan ben Kereach.
The
killer was motivated by a combination of disgraceful opportunism and a zealous
loyalty to a specific political doctrine which may have had some legitimacy
before the destruction but was totally unrealistic afterwards. His short term
way of thinking made it impossible for him to consider either the immediate
results of his actions (the reprisal by the military chieftains) or to predict
the long-term damage (cessation of the reconstruction process and the return to
the Land, the loss of the remainder of Jewish autonomy under Babylonian rule
and the increased flow of the remaining Jewish population into exile). The
complete lack of moral restraints prevented him from understanding that
political assassination, which dramatically shatters the taboo of the sanctity
of human life, would result in a terrifying chain reaction of bloodshed.
The
victim was warned in advance concerning his murder and the destruction of his
efforts in national reconstruction but his moral-political naivety caused his
downfall and the murders of those who had chosen to cast their lot with his
leadership. Our Sages, displaying extreme moral sensitivity, attach to Gedaliah
the blame for the disastrous results of his failure: "Since he should have
paid attention to the advice of Yochanan ben Kereach and did not do so,
Scripture sees him as havkilled them (the seventy men who were thrown into the
cistern)" (Bavli, Niddah, 61a). From here Rava derives the maxim:
"Though one must not accept slander -- one must be cautious because of
it".
The
successor, onto whose shoulders fell the responsibility for the fate of the
remnant of the people after the murder of Gedaliah and the rescue of the
captives, panicked as a result of the act of terror committed by his rival. He
knew enough to ask the word of G-d from Jeremiah but lacked the courage to
follow it. His cowardice, lack of judgment and paucity of faith made him an
accomplice to self-destruction since he compounded it by voluntary exile.
In
our two thousand years of exile we became "merciful sons of merciful
fathers", unable to commit murder. With our return to our own land we once
again possess the means and our souls have the ability to spill blood. The Fast
of Gedaliah is meant to give us the opportunity to stand face to face with the
horrors of our past so that we may muster the strength to prevent their
repetition in the present.
For Study Materials
on this festival see:
http://www.betemunah.org/teruah.html
http://www.betemunah.org/wicked.html
http://www.betemunah.org/shofar.html ;
http://www.betemunah.org/knowday.html
LESHANÁ TOBÁ
TICATEBÚ VETECHATEMÚ!