Esnoga Bet Emunah

Esnoga Bet Emunah

227 Millset Chase - San Antonio, Texas 78253

Three and 1/2 year Lectionary Readings	Second Year of the Reading Cycle
Shebat 22, 5767 – February 9/10, 2007	Fifth Year of the Sh’mita Cycle

Candle Lighting and Havdalah Times

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

Friday, Feb. 9, 2007 – Candles at: 6:00 PM Friday, Feb. 9, 2007 – Candles at: 6:20 PM

Saturday, Feb. 10, 2007 – Havdalah 6:55 PM Saturday, Feb. 10, 2007 – Havdalah 7:14 PM

Atlanta, Georgia, U.S. Singapore, Singapore

Friday Feb. 9, 2007 – Light Candles at 5:58 PM Friday, Feb. 9, 2007 – Candles at: 7:03 PM

Saturday, Feb. 10, 2007 – Havdalah 6:55 PM Saturday, Feb. 10, 2007 – Havdalah 7:53 PM

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

Next Shabbat: Shabbat Shekalim &

Shabbat Mevar’chim HaHodesh Adar

(Sabbath for the Proclamation of the New Month of Adar)

Shabbat	Torah Reading:	Weekday Torah Reading:
בְּרֹאשׁ
“B’Rosh”	Reader 1 – Vayikra 13:29-31	Reader 1 – Vayikra 14:1-3
“Upon the head”	Reader 2 – Vayikra 13:32-34	Reader 2 – Vayikra 14:4-6
“En la cabeza”	Reader 3 – Vayikra 13:35-39	Reader 3 – Vayikra 14:7-9
Vayikra (Lev.) 13:29-59	Reader 4 – Vayikra 13:40-46
Ashlamatah: Isaiah 7:20 – 8:3 + 9:6	Reader 5 – Vayikra 13:47-49
	Reader 6 – Vayikra 13:50-54	Reader 1 – Vayikra 14:10-12
Psalm 78:32-39	Reader 7 – Vayikra 13:55-59	Reader 2 – Vayikra 14:13-15
	Maftir – Vayikra 13:57-59	Reader 3 – Vayikra 14:16-20
N.C.: Matityahu 13:44-46	Isaiah 7:20 – 8:3 + 9:6

Roll of Honor:

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

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

Rashi & Targum Pseudo Jonathan for: Vayikra (Leviticus) 13:29-59

RASHI	TARGUM PSEUDO JONATHAN
29 ¶ If a man or a woman will have a skin-eruption on the head or in the beard.	29 And if a male or a woman have a plague upon the head, or in the beard,
30 The kohen shall see the skin-eruption, and behold! its appearance is deeper than the skin and there is thin golden hair in it. The kohen shall pronounce it unclean, It is a nesek, it is tzara'at of the head or the beard.	30 the priest will look upon the plague; and, behold, if the appearance is deeper and whiter than the skin, and yellow hair be in it, in sight like a thin thread of gold, the priest will make him unclean; it is a scurvy, a leprosy in the head or the beard.
31 When the kohen will see the skin eruption of nesek--- and behold! it does not appear deeper than the skin and there is no black hair in it, the kohen will confine [the one affected by] the skin-eruption of the nesek for seven days.	31 But if the priest view the scurfed plague, and, behold, if the appearance of it be not deeper nor whiter than the skin, and there be no black hair in it, the priest will shut up him who has the scurfed plague seven days.
32 The kohen shall see the skin-eruption on the seventh day, and behold! the nesek did not spread and there was no golden hair in it and the appearance of the nesek is not deeper than the skin.	32 And the priest on the seventh day will look upon the plague; and, behold, if the plague has not gone on in breadth, and no yellow hair like gold be in it, and the appearance of the scurf is not deeper than the skin,
33 He will be shaved but he will not shave the nesek, and the Kohen will confine the nesek for a second seven day period.	33 he will cut away the hair which surrounds the scar, but the scurfed part he must not shave; and the priest will shut him who has the scurf, seven days.
34 The kohen will see the nesek on the seventh day and behold! if the nesek did not spread in the skin and its appearance is not deeper than the skin. The kohen will declare him clean. He will wash his garments and he will be clean.	34 Then will the priest look upon the scurf on the seventh day; and, behold, if the scar has not gone on in breadth in the skin, and its appearance is not deeper nor becoming whiter than the skin, the priest will make him to be clean; and he will wash his clothes and be clean.
35 If the nesek spreads [extensively] in the skin after he is pronounced clean,	35 But should the breadth of the scar go on in the skin after his purification,
36 the kohen shall see him and behold! the nesek has spread in the skin. The kohen will not [even] look for golden hair, he is unclean.	36 the priest will inspect it: and, behold, if the breadth has increased, the priest need not look narrowly after the yellow hair; for he is unclean.
37 If the nesek remained the same as it was and black hair grew in it, the nesek is healed, he is clean, and the kohen will declare him clean.	37 But if the scar abides, (without widening,) and black hair has sprung up in it, the scar has healed; he is clean, and the priest will make him to be clean.

38 ¶ When a man or a woman have in the skin of their flesh--- white spots.	38 And if a man or a woman have in the skin of their flesh bright white spots,
39 The kohen shall see, and behold! in the skin of their flesh are dim white spots, it is [merely] scurf that has sprouted in the skin; it is clean.	39 the priest will look, and, behold, if the spots in the skin of their flesh are a greyish white, it is a bright freckle growing in the skin; he is clean.

40 ¶ If a man's hair falls out, he is [merely] bald; he is clean.	40 And if a man's hair fall off from his head, he is bald, but he is clean.
41 If, on the front of his head his hair falls out, he is [merely] frontally bald; he is clean.	41 And if the hair fall away from the brow of his face, he is partly bald, but he is clean.
42 If there will be, in the baldness in back of the head or in the baldness in front of the head a white skin-eruption, tinged with red, it is tzara'at sprouting in his frontal baldness or in his posterior baldness.	42 But, if his baldness or partial baldness has in it a white plague mixed with red, it is a leprosy growing in his baldness or partial baldness.
43 The kohen will see him, and behold! the spot of intense whiteness is tinged with red in his frontal baldness or in his posterior baldness just as the appearance tzara'at of the skin of the flesh.	43 And the priest will look upon it, and, behold, if the spot of the plague be white mixed with red in his baldness, or partial baldness, like the appearance of leprosy in the skin of the flesh,
44 He is a person with tzara'at, he is unclean. The kohen will declare him unclean; his skin-eruption is on his head.	44 he is a leprous man, he is unclean, and the priest will verily make him to be unclean, for the plague is on his head.
45 The tzarua--- [the person] who has the skin-eruption of tzara'at--- his garments will have a tear in them, his hair will be grown long, and he must cover his head down to his upper lip, and "Unclean, unclean," will he call out.	45 And the leper in whom is the plague will have his clothes rent, and his hair will be taken off, going to the shearer's, and his lips will be covered; and he will be clothed like a mourner, and crying, as a herald, he will say, Keep off, keep off from the unclean!
46 All the days in which the skin-eruption is on him he will be unclean; he is unclean. He will dwell alone; his dwelling will be beyond the encampment.	46 All the days that the plague is in him he will be unclean, for unclean he is; he will dwell alone by himself, to the side of his wife he must not come nigh, and his habitation will be without the camp.

47 ¶ When in a garment there is a skin-eruption of tzara'at, whether a woolen garment or in a linen garment.	47 And a garment in which is the plague of leprosy, whether a garment of wool or a garment of linen,
48 Or if it is the warp [lengthwise] threads, or in the woof [widthwise] threads, in a linen garment, or a woolen garment, or on leather or in any object made of leather.	48 whether in the warp or in the woof, in linen or in woollen, or in a skin, or in anything made of skin:
49 If the plague is deep green or deep red, in the garment, or in the leather hide or in the warp threads, or in the woof threads, or if it is in any object made of leather; it is the eruption of tzara'at and it will be shown to the kohen.	49 if the plague be green or red in the garment, or in the skin, whether in the warp or in the woof, or in anything of leather, it is the plague of leprosy, and must be shown to the priest.
50 The kohen will see the plague and confine the eruption, for seven days.	50 And the priest will look upon the plague, and will shut it up seven days:
51 He will see the eruption on the seventh day. If the eruption has spread in the garment or in the warp thread, or in the woof thread, or in the leather hide, or in the work made of leather, it is a prickly tzara'at, it is unclean.	51 and he will look upon the plague on the seventh day, and if the plague has become wider in the garment, whether in the warp or woof, or in the skin, or anything made of skin, it is a manifest plague of leprosy, it is unclean.
52 He will burn the garment, or the warp [lengthwise] threads, or the woof [widthwise] threads, be it in wool or in linen, or in all leather made objects, in which there is the eruption. For it is a prickly tzara'at. It will be burned in fire.	52
53 If the kohen will see, and behold! the eruption did not spread in the garment, or in the warp threads, or in the woof threads, or in any leather made object.	53 But if the priest look, and, behold, the width of the plague has not advanced in the garment, in warp or woof, or anything of skin,
54 The kohen will command that they will wash the article having the eruption, and confine it for seven days, a second time.	54 let the priest direct that they wash the material which has the plague in it, and shut it up a second seven days.
55 The kohen will see it after the eruption was washed and behold! [even if] the eruption did not change its hue and the eruption did not spread; it is unclean, you will burn it in fire. It is a deep mark be it in a worn [garment] or in a new [garment].	55 And the priest will look after they have washed the plague, and, behold, the (condition of the) plague has not altered from what it was, and the plague has not advanced in its size, it is unclean, you will burn it in the fire, for the leprosy is deep in its bareness (or in its outward side).
56 If the kohen saw and behold! the eruption grew faint after it was washed; he will tear it from the garment, or from the leather, or from the warp threads or from the woof threads.	56 And if the priest observe, and, behold, the plague has become dim, then will he tear it out of the garment, or from the leather, or out of the warp or the woof.
57 If it will appear again, in the garment or in the warp [lengthwise] threads, or in the woof [widthwise] threads, or in any leather-made object, it is a recurrent outbreak of tzara'at. You will burn the article having the eruption in fire.	57 But if it re‑appear in the garment, or in the warp or woof, or in anything of skin, and makes increase, you will burn such material which has the plague in it.
58 The garment, or the warp threads, or the woof threads, or any leather objects that were washed and the eruption disappears from them, it will be washed a second time and it will be purified.	58 And the garment, or the warp or woof, or anything of skin, which you will wash and the plague depart from it will be washed a second time, and it will be clean.
59 This is the law of the eruption of tzara'at be it in a woolen garment, or a linen garment, or in the warp [lengthwise] thread, or in the woof [widthwise] thread, or in any leather-made object, that it be pronounced pure, or that it be pronounced impure.	59 This is the law for the plague of leprosy in a garment of wool or of linen, or the warp or the woof, or anything of skin, to make it to be clean or to be unclean.

Midrash Tanchuma (S. Buber Recension) for Vayikra (Leviticus) 13:29-59

4.1 Leviticus 12:l ff, Part I

(Lev. 12:1-2:) THEN THE LORD SPOKE UNTO MOSES, SAYING: SPEAK UNTO THE CHILDREN OF ISRAEL, SAYING: WHEN A WOMAN EMITS HER SEED AND BEARS A MALE. This text is related (to Job 29:2): O THAT I WERE AS IN THE MONTHS OF OLD, AS IN THE DAYS WHEN GOD WATCHED OVER ME! In regard to this verse, Job spoke it when the afflictions had come upon him. He said: O THAT I WERE [AS IN THE MONTHS OF OLD], and would that I had the days which I had when I was in my mother’s belly! AS IN THE DAYS WHEN GOD WATCHED OVER ME!

<These words> teach that the infant is watched over while it is in its mother’s belly.

[(Job 29:3:) WHEN HIS LIGHT SHONE OVER MY HEAD. From here you learn that the infant has light in its mother’s belly.]

(Job 29:4:) WHEN I WAS IN THE DAYS OF MY YOUTH (horef), [WHEN THE GOD’S COMPANY WAS OVER MY TENT. These words teach about the infant.] Just as the rain is at work in the soil for it to become muddy, so the infant is muddy in its mother’s womb. {WHEN THE GOD’S COMPANY WAS OVER MY TENT. These words teach about the infant.} Moreover, just as the infant stays muddy, [so is a person muddied] by sins, so that misfortunes come upon him. At that time <Job> said (in Job 29:2): O THAT I WERE AS IN THE MONTHS OF OLD, AS IN THE DAYS WHEN GOD WATCHED OVER ME, and would that I had the days which I had when I was in my mother’s belly! What does he finally say (in vs. 4)? WHEN I WAS IN THE DAYS OF MY YOUTH. R. Abbahu said: The infant comes out of the mother’s belly covered with slime and covered with blood; yet everyone praises and cherishes it, especially when it is a male. Ergo (in Lev. 12:2): WHEN A WOMAN EMITS HER SEED AND BEARS A MALE.

4.2 Leviticus 12: 1ff, Part II

Another interpretation (of Lev. 12:2): WHEN A WOMAN EMITS HER SEED. This text is related (to Ps. 139:5): YOU HAVE FORMED ME BEHIND AND BEFORE, <AND YOU HAVE LAID YOUR HAND UPON ME>. The text speaks of the first Adam. [R. Johanan] said: It is written about him that there were two creations. There is a double “Y” (i.e., a double yod in Gen. 2:7): THE LORD GOD FORMED (YYTsR) THE HUMAN. One formation is in this world, and one is for the world to come. But in the case of cattle, wild beasts, and birds, for them <only> one formation is written (without a double Yod Gen. 2:19): SO OUT OF THE EARTH THE LORD GOD FORMED (YTsR) ALL THE WILD BEASTS OF THE FIELD <AND ALL THE BIRDS OF THE HEAVENS>. It therefore says (in Ps. 139:5): YOU HAVE FORMED ME BEHIND AND BEFORE. R. Simeon ben Laqish says: BEHIND (in the sense of what comes afterwards) <refers> to an event of the sixth day, and BEFORE <refers> to an event of the first day. What is the reason? {Resh Laqish said} [Thus has R. Simeon ben Laqish said] (in Gen. 1:2): AND THE SPIRIT OF GOD WAS HOVERING OVER THE FACE OF THE WATERS. This SPIRIT was the soul of the first Adam. It therefore says (in Ps. 139:5): YOU HAVE FORMED ME BEHIND AND BEFORE. BEHIND <refers> to an event of the sixth day, and BEFORE <refers> to an event of the first day. R. Eleazar ben Pedat says: BEHIND <refers> to an event of the sixth day, and BEFORE <refers> to an event of the sixth day. How so? Because the Holy One created six things on the sixth day. They were these: (1) The soul, (2) wild beasts, (3) cattle, (4) creeping things, (5) beasts of the earth, and (6) Adam and Eve. Now Adam’s soul was created first, as stated (in Gen. 1:24): LET THE EARTH BRING FORTH A LIVING SOUL. LIVING SOUL can only be the soul of Adam, since it is stated (in Gen. 2:7): AND THE HUMAN (Adam) BECAME A LIVING SOUL. Hence, BEFORE <refers> to the <first> event of the sixth day, and BEHIND <refers> to the sixth day, since <the Holy One> was occupied with him all of the sixth day. Ergo (in Ps. 139:5): YOU HAVE FORMED ME BEHIND AND BEFORE. BEHIND <refers> to an event of the sixth day, and BEFORE <refers> to an event of the sixth day. R. Samuel bar Nahman said: What is the meaning of BEHIND AND BEFORE? Having two faces, male and female. Hence it says (in Ps. 139:5): YOU HAVE FORMED ME BEHIND AND BEFORE. Adam said: After the Holy One had created all the cattle and wild beasts, he created me. So it is with the infant. Before it comes forth from its mother’s belly, the Holy One commands it: Eat of this, do not eat of that, (in Lev. 11:29:) THIS WILL BE UNCLEAN FOR YOU. Then after it takes upon itself in its mother’s belly all the commandments which are in the Torah, <only> after that it is born. Thus it is stated (in Lev. 12:2): WHEN A WOMAN EMITS HER SEED AND BEARS A MALE.

4.3 Leviticus 12: 1ff, Part III

[(Lev. 12:2): WHEN A WOMAN EMITS HER SEED AND BEARS A MALE.] This text is related (to I Sam. 2:2): THERE IS NO HOLY ONE LIKE THE LORD, FOR THERE IS NONE BESIDE YOU. What is the meaning of FOR THERE IS NONE BESIDE YOU (BLTK, traditionally voweled as biltekha)? Simply this: A king of flesh and blood builds a palace, and his building outlasts (rt.: BLH) him; but the Holy One is outlasting the world, as it were, FOR THERE IS NONE OUTLASTING YOU (reading BLTK voweled as batlotekha). (I Sam. 2:2, cont.:) AND THERE IS NO ROCK (TsWK) LIKE OUR GOD. How so? Flesh and blood fashions (rt.: TsWR) an image (rt.: TsWR) upon the wall, but is he able to fashion (TsWR) it upon the water? The Holy One fashions (rt.: TsWR) the embryo in its mother’s belly in the middle of water. Ergo (in I Sam. 2:2): AND THERE IS NO ROCK (TsWR) LIKE OUR GOD.

Another interpretation (of I Sam. 2:2): AND THERE IS NO ROCK (TsWR) LIKE OUR GOD. When flesh and blood fashions (rt.: TsWR) an image (rt.: TsWR), he (the fashioner) speaks, but his image does not speak. [Still, he] praises his image. In the case of the Holy One, however, his image stands up and praises him. [Another interpretation (of I Sam. 2:2:) THERE IS NO ROCK (TsWR) LIKE OUR GOD.] When flesh and blood wants to fashion an image, how many ingredients must he bring before he fashions it? But the Holy One fashions an image out of a single drop (of seminal fluid). Come and see the peacock in which there are three hundred sixty[-five] kinds of colors; yet it is created from a single drop of white stuff. Now you should not <only> speak about a bird, but also about a human being, who is fashioned from a single drop of white stuff. Thus it is stated (in Lev. 12:2): WHEN A WOMAN EMITS HER SEED AND BEARS A MALE. [Ergo (in I Sam. 2:2): AND THERE IS NO ROCK (TsWR) LIKE OUR GOD.

Another interpretation: When a king of flesh and blood fashions a image, his image does not make <another> image; but when the Holy One fashions an image, his image does make <another> image, for it fashions the woman, and the woman bears an image like it. (Lev. 2:12:) WHEN A WOMAN EMITS HER SEED.]

4.4 Leviticus 12:lff, Part IV

[Another interpretation (of Lev. 12:2): WHEN A WOMAN EMITS HER SEED AND BEARS A MALE.] If the woman comes first, she bears a male; if the man comes first, {he sires} [she bears] a female. R. Abbin [Berabbi] the Levite said: The text has given you a clue (in vs. 5): IF SHE BEARS A FEMALE (with no mention of her giving her seed). If the man comes first, a female is produced; <if> the woman comes first, a male is produced. Thus it is stated (in vs. 2): WHEN A WOMAN EMITS HER SEED AND BEARS A MALE. R. Hiyya bar Abba said: Therefore, the male is dependent (for his procreation) upon the woman; and the female, upon the man. Thus it is stated (in Gen. 22:20—23): BEHOLD MILCAH, SHE ALSO HAS BORNE SONS TO YOUR BROTHER NAHOR: UZ HIS FIRST-BORN AND BUZ HIS BROTHER, ... AND BETHUEL BROUGHT FORTH REBEKAH. It also says (in I Chron. 2:48—49): [MAACAH], THE CONCUBINE OF CALEB BORE {SACAR} [SHEBER] AND TIRHANAH. SHE ALSO BORE {SHATSAPH} [SHAAPH] THE FATHER OF MADMANNAH, SHEVA THE FATHER OF MACHBENAHANDTHE FATHEROF {GIBEAH} [GIBEA]. AND THE DAUGHTER [OF CALEB] WAS ACHSAH. Thus females are dependent (for procreation) upon the man; and the males, upon the woman. It is therefore stated (in Lev. 12:2): WHEN A WOMAN EMITS HER SEED. R. Ayyevu said: The Holy One performs a miraculous act with a person. When a person is put in a furnace room for <only> a single day, is not his life struggling <to survive> because of it? But when an infant is put in its mother’s belly for nine months, the Holy One protects it. Our masters have said: The Holy One has performed a miraculous act with this person. When the person is put in a bath tub for one day, does not his life fail because of it? But when the infant is put in its mother’s womb for nine months, its life does not fail because of it. [Why? Because the Holy One is performing a miraculous act with it (i.e., with the infant).] Job said (in Job 36:3): I WILL FETCH (‘S’) MY KNOWLEDGE FROM AFAR. Now Job saw the children of Adam with a woman (‘shH) giving birth to a man. Also the ship (of Prov. 31:14) sails in the midst of the waters inch by inch. Now he was surprised over these things and said (in Job 36:3): I (like the woman of Prov. 3 1:14) WILL FETCH MY KNOWLEDGE FROM AFAR.

4.5 Leviticus 12:1ff, Part V

[Another interpretation (of Lev. 12:2): WHEN A WOMAN EMITS HER SEED.] R. Judah [bar Simon] said: A woman’s two haunches become like two haunches of stone, in order that she may have strength when she gives birth.’ Thus it is stated (in Exod. 1:16:) LOOK AT THE BIRTHSTOOL (literally: THE PAIR OF STONES).18 R. [Meir] said: The Holy One performs a miraculous act with the infant.’ How? Before the woman bears, she retains blood; after she gives birth, the blood departs to the breasts and becomes milk. Then the infant nurses on them. R. Abba bar Kahana said: The Holy One performs a miraculous act with the infant. How? When the funda {i.e., pouch} is full with its mouth down, the coins are scattered; but the woman has her funda <with its opening> down, and the fetus is retained. Another interpretation: An animal walks about with the fetus in the midst of its belly; but a woman walks about erect with the fetus in the midst of her belly, and the Holy One preserves it.

4.6 Leviticus 12:1ff, Part VI

(Lev. 12:6): AND WHEN THE DAYS OF HER PURIFICATION ARE FULFILLED, FOR EITHER A SON OR FOR A DAUGHTER, SHE WILL BRING A LAMB IN ITS FIRST YEAR FOR A BURNT OFFERING. ... Why does she bring an offering? Our masters have said: She screams a hundred times when she sits on the birthing chair, <since there are> ninety- nine <chances> for death and one for life. And when the pangs arrive for her, she vows that she will never favor her husband <with sexual intercourse> again. She therefore brings an offering, as stated (ibid.): SHE WILL BRING A IAMB IN ITS FIRST YEAR.

4.7 Leviticus 12:1ff, Part VII

(Lev. 12:3): AND ON THE EIGHTH DAY THE FLESH OF HIS FORESKIN WILL BE CIRCUMCISED. It is not written here that one lays out expenses <over circumcision>. See how much Israel loves the commandments, how many expenses they lay out in order to observe them! The Holy One said: You make the commandments joyful; I am increasing your joy, as stated (in Is. 29:19): THEN THE HUMBLE WILL INCREASE THEIR JOY IN THE LORD. Tyrannus Rufus the Wicked asked R. Aqiva: Which works are the more beautiful? Those of the Holy One or those of flesh and blood? He said to him: Those of flesh and blood are the more beautiful. Tyrannus Rufus the Wicked said to him: Look at the heavens and the earth. Are you able to make anything like them? R. Aqiva said to him: Do not talk to me about something which is high above mortals, things over which they have no control, but about things which are usual among the children of Adam. He said to him: Why do you circumcise? He said to him: I also knew that you were going to say this to me. I therefore anticipated <your question> when I said to you: A work of flesh and blood is more beautiful than one of the Holy One? Bring me wheat spikes and white bread. [He said to him: The former is the work of the Holy One, and the latter is the work of flesh and blood. Is not the latter more beautiful. Bring me] bundles of flax and garments of Beth-shean. He said to him: The former are the work of the Holy One, and the latter are the work of flesh and blood. Are not the latter more beautiful? Tyrannus Rufus said to him: Inasmuch as he finds pleasure in circumcision, why does no one emerge from his mother’s belly circumcised? R. Aqiva said to him: And why does his umbilical cord come out on him? Does not his mother cut his umbilical cord? So why does he not come out circumcised? Because the Holy One only gave Israel the commandments in order to purify them. Therefore, David said in II Sam. 22:31 = Ps. 18:31 [30]): {EVERY} WORD OF {GOD} [THE LORD] IS PURE.

4.8 Leviticus 13:lff, Part I

(Lev. 13:1-3:) THEN THE LORD SPOKE UNTO MOSES AND UNTO AARON, SAYING: WHEN ANYONE HAS ON THE SKIN OF HIS FLESH <A SWELLING OR A SORE OR A BRIGHT SPOT, AND IT BECOMES ON THE SKIN OF HIS FLESH THE PLAGUE OF LEPROSY, HE WILL BE BROUGHT UNTO AARON THE PRIEST. ... AND THE PRIEST WILL INSPECT THE PLAGUE ON THE SKIN OF HIS FLESH>... This text is related (to Job 38:25): WHO SPLIT OPEN A CHANNEL FOR THE FLOW (ShTP)? R. Joshua of Sikhnin said in the name of R. Levi: In Arabia they call the hair (S’R) a flood (ShTP’). Thus for each and every hair that a person has the <Holy One> has created its own separate follicle (literally: well). Because Job uttered a complaint and said: (in Job 9:17): FOR HE CRUSHES ME WITH A TEMPEST (rt.: S’R) [AND MULTIPLIES MY WOUNDS FOR NO REASON], <i.e.> for no reason he has brought all these afflictions upon me; Elihu said to him (in Job 34:10): Heaven forbid! MAY WICKEDNESS/LAWLESSNESS BE FAR FROM GOD AND INJUSTICE, FROM THE ALMIGHTY. Rather (in vs. 11): FOR HE REPAYS A PERSON ACCORDING TO HIS ACTIONS, [AND PROVIDES FOR ONE ACCORDING TO HIS WAYS]. He brings everything <upon a person> according to measure. R. Abbin the Levite said in the name of R. Abba bar Kahana: The Holy One does not measure out reward and punishment {with a respite} [in a basket]. Rather everything is with justice, as stated (in Ps. 75:8 [7]): [FORIT IS GOD WHO JUDGES]; ONE HE PUTS DOWN, ANDANOTHER HE LIFTS UP. The Holy One said to Job: Even with regard to the hair which is upon you, I have made a follicle for it and made a measure for it, as stated (in Job 38:25): WHO SPLIT OPEN A CHANNEL FOR THE FLOW (i.e., FOR THE HAIR). There is a story about a certain priest who examined leprosy spots. When he became poor, he wanted to go abroad. He called his wife <and> said to her: Because people used to come to me to show their leprosy spots, come and let me teach you, so that you may examine the leprosy spots. If you see a person’s hair with its follicle dried up, you will know that <such a person> is stricken, because for each and every hair the Holy One has created its own separate follicle [from which it drinks]. <If> its follicle dries up, the hair dries up. His wife said to him: But surely if for each and every hair the Holy One has created its own separate follicle [from which it drinks], in your case, since you are a human being, with so many hairs on you and with your children being supported by you, is it not all the more certain that the Holy One will summon support for you? [Cf. Matthew 10:29-31; Luke 12:6-7] Therefore, she did not allow him to go abroad.

Another interpretation (of Job 38:25): WHO SPLIT OPEN A CHANNEL FOR THE FLOW? When the Holy One created the human, he created him in wisdom. How? If he had created him with a lot of water and a little blood, he would have become frail. If he had created him with a lot of blood and a little water, he would have become a leper. <He therefore created him with> half water and half blood. [Hence, this] is a perfect human.

4.9 Leviticus 13:lff, Part II

(Lev. 13:1-2:) <THEN THE LORD SPOKE UNTO MOSES AND UNTO AARON, SAYING:> WHEN ANYONE HAS ON THE SKIN OF HIS FLESH <A SWELLING OR A SORE OR A BRIGHT SPOT, AND IT BECOMES ON THE SKIN OF HIS FLESH THE PLAGUE OF LEPROSY, HE WILL BE BROUGHT UNTO AARON THE PRIEST>. Why does it not say: SPEAK UNTO THE CHILDREN OF ISRAEL, just as it says in all the <other> sections, [instead of: WHEN ANYONE HAS] This text is related (to Ps. 5:5): FOR YOU ARE NOT A GOD WHO DELIGHTS IN WICKEDNESS/ LAWLESSNESS; EVIL MAY NOT ABIDE WITH YOU. Because the verse says (in Is. 46:10) {THE ONE WHO SAYS} [SAYING]: MY PLAN SHALL COME TO PASS, AND I WILL ACCOMPLISH ALL MY DESIRE; whoever hears this verse, says: perhaps there is tyranny on high. R. Tanhuma bar Abba said: What is the meaning of AND I WILL ACCOMPLISH ALL MY DESIRE? That he does not desire to convict any creature, as stated (in Ezek. 33:11): [THAT I DO NOT DESIRE THE DEATH OF THE WICKED/LAWLESS.] Ergo (in Ps. 5:5): FOR YOU ARE NOT A GOD WHO DELIGHTS IN WICKEDNESS/LAWLESSNESS. What is the meaning of EVIL MAY NOT ABIDE WITH YOU? R. Johanan said: David said to the Holy One: Sovereign of the World, if you desire to acquit, who will protest Your authority? (Eccl. 8:4:) FOR A KING’S WORD IS SUPREME, AND WHO MAY SAY TO

HIM: WHAT ARE YOU DOING? It is customary, when a <local> ruler sits in judgment and wants to acquit or convict, for him to be afraid of one greater than himself, lest they put in an appeal to the imperial legate. An imperial legate is afraid of a governor; a governor is afraid of the king; the king is afraid of You; but you, if You desire to acquit or convict, of whom are You afraid? (Ps. 5:5): EVIL MAY NOT ABIDE (YGWR) WITH YOU. This expression (YGWR) can only be an expression of fear. Compare what is said (in Deut. 9:19): FOR I WAS AFRAID (from YGWR) OF ANGER AND RAGE.

4.10 Leviticus 13:lff, Part III

(Lev. 13:2:) WHEN ANYONE HAS ON THE SKIN OF HIS FLESH ... This text is related (to Hab. 1:7): TERRIBLE AND DREADFUL IS THAT ONE. This verse is speaking about the first Adam, about Pharaoh, about Edom, [about Sennacherib, about Nebuchadnezzar,] and about the children of Adam <in general>. How does it concern the first Adam? When the Holy One created {the world with} the first Adam, R. Abba bar Kahana said: He created him in His likeness, as stated (in Gen. 1:27): AND GOD CREATED THE HUMAN (Adam) IN HIS OWN IMAGE ... He created him <to extend> from the one end of world to the other, as stated (in Deut. 4:32): SO PLEASE ASK ABOUT THE FORMER DAYS WHICH CAME BEFORE YOU, EVER SINCE THE DAY THAT GOD CREATED ADAM UPON THE EARTH, EVEN FROM ONE END OF HEAVEN TO THE OTHER. Now he ruled over the whole earth, as stated (in Gen. 1:28): <FILL THE EARTH AND SUBDUE IT;> AND RULE OVER THE FISH OF THE SEA. ... It also says (in Gen. 9:2): MOREOVER, THE DREAD OF YOU AND THE FEAR OF YOU WILL BE UPON EVERY BEAST OF THE EARTH. It is therefore stated (in Hab. 1:7): TERRIBLE AND DREADFUL. This refers to the first Adam. (Ibid., cont.:) HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF. This refers to Eve, since she came out of him and caused him to die, [as stated] (in Gen. 3:6): THEN SHE ALSO GAVE SOME TO HER HUSBAND, AND HE ATE. [And where is it shown that she came out of him? Where it is so written (in Gen. 2:23): BONE OUT OF MY BONE AND FLESH OUT OF MY FLESH, <THIS ONE WILL BE CALLED WOMAN, BECAUSE SHE WAS TAKEN OUT OF MAN >.] Ergo (in Hab. 1:7): TERRIBLE AND DREADFUL IS THAT ONE. [Another interpretation of] TERRIBLE AND DREADFUL IS THAT ONE This refers to Pharaoh, when he was world ruler, as stated (concerning him in Ps. 105:20): THE RULER OF PEOPLES RELEASED HIM (i.e., Joseph). (Hab. 1:7, cont.): HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF. This refers to Moses, since he was reared within that one’s house, so that he believed that he <actually> was a child of his house, as stated (in Exod. 2:10): WHEN THE BOY HAD GROWN UP, SHE BROUGHT HIM TO PHARAOH’S DAUGHTER; AND HE BECAME HER SON. Then he arose and brought ten plagues upon him, as stated (in Exod. 3:10): [so COME NOW, I WILL SEND YOU UNTO PHARAOH.] (Exod. 4:17): AND YOU WILL TAKE IN YOUR HAND THIS ROD, <WITH WHICH YOU WILL PERFORM THE SIGNS. R. Judah said: The rod had a weight of forty seahs and was <made> of sapphire. It also had ten plagues (makkot) inscribed upon it with the acronym DTsK D’Sh B’HB [D = dam (“blood”), Ts = Tsefardia’ (“frogs”), K = kinnim (“gnats”), ‘ = ‘arov (“flies”), D = deer (“cattle pestilence”), Sh = shehin (“boils”), B = barad (“hail”), ‘‘arbeh (“locusts”), H = hoshekh (“darkness”), B = bekhorot (“first-born”)]. Then Moses, when he had looked at the rod and seen the punishment (makkah) which had been appointed to come, brought it upon Pharaoh. Ergo (in Hab. 1:7): TERRIBLE AND DREADFUL <IS THAT ONE>.

[Another interpretation] (of Hab. 1:7): TERRIBLE AND DREADFUL <IS THAT ONE>. This refers to Edom, of which it is stated (in Dan. 7:7): FRIGHTFUL, DREADFUL, [AND EXCEEDINGLY STRONG]. (Hab. 1:7, cont.): HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF. This refers to Obadiah {since he was an Edomite proselyte}. [R. Isaac said: He was an Edomite proselyte]. He also prophesied against him (i.e., against Edom, in Obad. vs. 1): THE VISION OF OBADIAH. [THUS SAYS THE LORD GOD TO EDOM ... ] {R. Isaac said: Obadiah was an Edomite proselyte.} Ergo (in Hab. 1:7): TERRIBLE AND DREADFUL. This refers to Edom. (Hab. 1:7, cont.): HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF. This refers to Obadiah.

[Another interpretation] (of Hab. 1:7): TERRIBLE AND DREADFUL. This refers to Sennacherib, since it is stated (in II Kings 19:24): WITH THE SOLE OF MY FEET I HAVE DRIED UP ALL THE STREAMS OF EGYPT. He also said (in II Kings 18:35 = Is. 36:20; lI Chron. 32:14): WHO ARE THERE AMONG ALL THE GODS OF THE LANDS WHICH HAVE SAVED THEIR LAND FROM MY HAND, <THAT THE LORD SHOULD SAVE JERUSALEM FROM MY HAND>? [But it says this] (in Is. 8:8): AND THE RADIAL BONES OF HIS WINGS (i.e., the army of Sennacherib) WILL <FILL THE BREADTH OF YOUR LAND, O IMMANUEL>. One sixtieth of the troops had been sufficient for the land of Israel, since it is stated (ibid.): AND THE RADIAL BONE OF HIS WINGS. This radial bone of a cock is one sixtieth of its wings. When he came to enter Jerusalem, he said to his troops: You sleep, and in the morning we will throw our rings into its midst and stone them with them. Ergo (in Hab. 1:7): TERRIBLE AND DREADFUL. This refers to Sennacherib. (Ibid., cont.): HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF. These refer to his children. When he went up to destroy Jerusalem, he did not succeed. [It is so stated] (in II Kings 19:35 = Is. 37:36): THE ANGEL OF THE LORD WENT OUT AND SMOTE <ONE HUNDRED AND EIGHTY-THOUSAND> IN THE CAMP OF ASSYRIA. It is also written (in II Chron. 32:21): <THEN THE LORD SENT AN ANGEL, WHO DESTROYED EVERY MIGHTY WARRIOR, COMMANDER, AND OFFICER IN THE CAMP OF THE KING OF ASSYRIA.> SO HE RETURNED SHAMEFACED TO HIS OWN LAND. THEN WHEN HE CAME INTO THE HOUSE OF HIS GOD, [SOME OF] THOSE WHO CAME OUT OF HIS OWN BELLY {SMOTE HIM WITH THE SWORD} [STRUCK HIM DOWN THERE WITH THE SWORD]. [When he went in to pray before his god Nisroch, his children spoke thus: This one is deceiving himself. They had been a pillar for him. When all his troops were burned, they were pining away. So they killed him.] It is so stated (in II Kings 19:37): AND IT CAME TO PASS THAT, AS HE WAS WORSHIPING IN THE HOUSE OF HIS GOD NISROCH, HIS SONS ADRAMMELECK AND SAREZER SMOTE HIM WITH THE SWORD. Ergo (in Hab, 1:7): TERRIBLE AND DREADFUL. This refers to Sennacherib. (Ibid., cont.): HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF. This refers to his children.

[Another interpretation] (of Hab. 1:7): TERRIBLE AND DREADFUL. This refers to Nebuchadnezzar, of whom it is stated (in Is. 14:13): I WILL ASCEND TO THE HEAVENS; <ABOVE THE STARS OF GOD I WILL SET MY THRONE>.... (Hab. 1:7, cont.:) HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF. This refers to Evil-merodach (his son). Our masters have said: When Nebuchadnezzar was driven away, just as it is written (in Dan. 4:29 [32]): YOU WILL BE DRIVEN AWAY FROM HUMANKIND; all that time Evil-merodach served in his place. Then when he returned, he put him in prison. Now whoever was imprisoned by him never emerged from the prison until the day of his death. Thus it is stated (in Is. 14:17): HE NEVER RELEASED HIS PRISONERS TO THEIR HOMES. When Nebuchadnezzar died, they wanted to make Evil-merodach king. They approached him, but he did not accept. He said to them: I listened to you the first time. For that reason I was imprisoned. So will I listen to you now? Perhaps he is alive. Then he will rise up against me and kill me. They stood over Nebuchadnezzar, dragged him from his grave, and brought him out. Then he saw that he was dead, and they made him king. <This act was> to fulfill what is stated (in Is. 14:19): AND YOU HAVE BEEN CAST FROM YOUR GRAVE LIKE A DETESTABLE OFFSHOOT. Ergo (in Hab. 1:7, cont.): HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF. This refers to Evil-merodach.

[Another interpretation] (of Hab. 1:7): TERRIBLE AND DREADFUL. This refers to the human race, which rules over all which the Holy One has created in his world. Thus it is stated (in Ps. 8:7 [6]): YOU HAVE SET HIM AS RULER OVER THE {W0RK} [WORKS] OF YOUR HANDS.... (Hab. 1:7, cont.:) HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIM. Thus when he sins, he brings upon himself torments from his <own> body. Why? Because his ways are not like the ways of flesh and blood. When <a person of> flesh and blood wants to punish his slaves, he brings {kneaders} [whips] and fetters, to punish them and cause them pain; but the Holy One is not like that. Rather it is from a person’s whole body that he punishes and beats him. {Thus it is stated (in Hab. 1:7, cont.): HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIM.} [From where is it shown? From what we have read on the matter (in Lev. 13:2): WHEN ANYONE HAS ON THE SKIN OF HIS FLESH <A SWELLING OR A SORE OR A BRIGHT SPOT, AND IT BECOMES ON THE SKIN OF HIS FLESH THE PLAGUE OF LEPROSY, HE WILL BE BROUGHT UNTO AARON THE PRIEST>…

4.11 Leviticus 13:lff, Part IV

(Lev. 13:2:) WHEN ANYONE HAS ON THE SKIN OF HIS FLESH. ... This text is related (to Ps. 5:5 [4]): FOR YOU ARE NOT A GOD WHO DELIGHTS IN WICKEDNESS/LAWLESSNESS <This verse is able> to teach you that the Holy One does not delight in convicting a person, as stated (in Ezek. 18:32): FOR I DO NOT DELIGHT IN THE DEATH OF ONE WHO DIES. In what does he delight? In vindicating (rt.: TsDQ) his people. [Thus it is stated (in is. 42:21): THE LORD WAS DELIGHTED BECAUSE OF HIS <SERVANT’S> VINDICATION (TsDQ). ... , <i.e.> because of His people’s vindication (TsDQ)] and not <their> conviction. So also you find that in the case of the first Adam, when He created him, He set him in the Garden of Eden. Then He gave him a command and said to him: Eat this, but do not eat from this, FOR (according to Gen. 2:17) ON THE DAY THAT YOU EAT FROM IT, YOU WILL SURELY DIE. <When> he transgressed, he brought a sentence upon himself. <Then> the Sabbath came, and he acquitted him. He began to talk with him <about> whether he would repent? It is so stated (in Gen. 3:9): THE LORD GOD CALLED UNTO THE HUMAN. THE LORD can only mean the quality of mercy, as stated (in Exod. 34:6): THE LORD: THE LORD IS A MERCIFUL AND GRACIOUS GOD. For him He had the quality of mercy precede the quality of strict justice. Ergo (in Ps. 5:5 [41): FOR YOU ARE NOT A GOD WHO DELIGHTS IN WICKEDNESS/LAWLESSNESS, in that He does not delight in convicting a person. He began to talk (in Gen. 3:11-12): WHO TOLD YOU <THAT YOU WERE NAKED? DID YOU EAT FROM THE TREE>... ? THEN THE MAN SAID: THE WOMAN ... He left Adam alone and began to talk with the woman, as stated (in vs. 13): THEN THE LORD GOD SAID TO THE WOMAN ... But when he came to the serpent He did not talk with him. Instead He immediately gave him a sentence, as stated (in vss. 14-15): SO THE LORD GOD SAID UNTO THE SERPENT: BECAUSE YOU HAVE DONE THIS, <MORE CURSED WILL YOU BE THAN ALL THE CATTLE, THAN ALL THE BEASTS OF THE FIELD> ... I WILL PUT ENMITY <BETWEEN YOU AND THE WOMAN> .... <Then> he returned to the woman and said to her (in vs. 16): I WILL GREATLY MULTIPLY YOUR PAIN IN PREGNANCY. And when he returned to the man, he did not convict him. Rather he intimated to him that he should repent. Where is it shown? R. Berekhyah said in the name of R. Levi that He said to him (in vs. 19): BY THE SWEAT OF YOUR BROW WILL YOU EAT BREAD, UNTIL YOU RETURN <...>.YOU RETURN can only be an expression for repentance, since it is stated (in Hos. 14:2 [1]): RETURN O ISRAEL, <TO THE LORD YOUR GOD>. When <Adam> did not repent, He expelled him from the Garden of Eden, as stated [(in Gen. 3:24): AND HE DROVE OUT THE MAN. Ergo] (in Ps. 5:5 [4]): FOR YOU ARE NOT A GOD WHO DELIGHTS IN WICKEDNESS/LAWLESSNESS. What is the meaning of (ibid., cont.): EVIL MAY NOT ABIDE WITH YOU. R. Tanhuma bar Hanila’i in the name of R. Berekhyah said in the name of R. Johanan: Before the Holy One stand only angels of peace and angels of mercy, but the angels of wrath are far from Him. It is so stated (in Is. 13:5): THEY COME FROM A FAR LAND FROM THE END OF THE HEAVENS, EVEN THE LORD AND THE WEAPONS OF HIS WRATH, TO RAVAGE THE WHOLE EARTH. [Another interpretation] (of Ps. 5:5 [4], cont.): EVIL MAY NOT ABIDE WITH YOU. R. Johanan said: If you do not pursue evil, evil will not pursue you, nor will it dwell with you.

4.12 Leviticus 13:lff, Part V

Another interpretation (of Ps. 5:5 [4], cont.): EVIL MAY NOT ABIDE WITH YOU. R. Eleazar ben Pedat said in the name of R. Johanan: The name of the Holy One is not mentioned in connection with evil but only in connection with good. You know that it is so. When the Holy One created the light and the darkness and gave them names, <Scripture> mentioned His name in connection with the light but did not mention His name in connection with the darkness. Thus it is stated (in Gen. 1:5): AND GOD CALLED THE LIGHT DAY, AND THE DARKNESS HE CALLED NIGHT. So also you find that, when He created Adam and Eve, <Scripture> mentioned His name in connection with them, as stated (in Gen. 1:28): THEN GOD BLESSED THEM ... ; but when He cursed them, it did not mention His name in connection with them. Thus it is stated (in Gen. 3:16-17): AND UNTO THE WOMAN HE SAID<...> AND UNTO ADAM HE SAID<...> Now if you say: <Scripture> mentioned <His name> in connection with the serpent when He cursed him, [since it is written (in Gen. 3:14): SO THE LORD GOD SAID UNTO THE SERPENT: BECAUSE YOU HAVE DONE THIS, MORE CURSED WILL YOU BE <THAN ALL THE CATTLE, THAN ALL THE BEASTS OF THE FIELD... .>]; the sages have taught this: The Holy One has mentioned His name in connection with three things, even though they stood for evil:

In connection with the inciter, i.e., the serpent, when he incited the woman and said (in Gen. 3:5): FOR GOD KNOWS <THAT ON THE DAY THAT YOU EAT FROM IT, YOUR EYES WILL BE OPENED>. So because he incited, <Scripture> mentions His name in connection with <the serpent>.
In connection with one who transgresses the words of the sages, as is stated (in Jer. 11:3): THUS SAYS THE LORD, I THE GOD OF ISRAEL]: CURSED IS THE ONE WHO DOES NOT HEED...;
In connection with one who makes flesh and blood his patron, as stated (in Jer. 17:5): THUS SAYS THE LORD: CURSED IS THE MAN WHO TRUSTS IN A HUMAN BEING, WHO MAKES FLESH HIS STRENGTH AND WHOSE HEART TURNS FROM THE LORD.

So also you find in the case of Noah, <that Scripture used the name> when He blessed his sons, as stated (in Gen. 9:26): BLESSED BE THE LORD, THE GOD OF SHEM ... ; but when he cursed Canaan, [<Scripture> did not mention the name of the Holy One in connection with him], as stated (in vs. 25): AND HE SAID: CURSED BE CANAAN ... . So also you find in the case of Elisha the Prophet, that when the king of Aram came to fight against Israel, he consulted with his servants and made phossata [Heb.: pittasim. Buber believes that the word comes from the Greek, pithos (‘wine jar”), which he misspells, pidos. Cf. the parallel version in Yakut Shim’oni, II Kings 230, which reads patshin. The present translation follows the suggestion of jastrow, s.v. pittas, who emends the word to possarin (“ditches”), which comes from the Gk.: phossata or the Lat.: fossata] for them. He said: When Israel comes to fight against us, they will fall into the midst of the phossata {i.e., trenches}, as stated (in II Kings 6:8-9): WHEN THE KING OF ARAM WAS FIGHTING AGAINST ISRAEL, HE CONSULTED WITH HIS SERVANTS, SAYING: MY CAMP WILL BE IN SUCH AND SUCH A PLACE BUT THE MAN OF GOD SENT UNTO THE KING OF ISRAEL, [SAYING]: TAKE CARE NOT TO PASS {UNTO} THIS PLACE, BECAUSE THE ARAMAEANS ARE CAMPING THERE So the Holy One does nothing (according to Amos 3:7) WITHOUT HAVING REVEALED HIS PURPOSE UNTO HIS SERVANTS THE PROPHETS. When Israel passed by once and twice without falling, the king of Aram took notice and said to his servants (in II Kings 6:11): WILL YOU NOT TELL ME WHICH OF US IS FOR THE KING OF ISRAEL? His servants said to him (in vs. 12-14): <IT IS> BECAUSE ELISHA, THE PROPHET THAT IS IN ISRAEL, TELLS THE KING OF ISRAEL THE WORDS WHICH YOU SPEAK IN YOUR BEDROOM. SO HE SAID: GO AND SEE <WHERE HE IS>... THEN HE SENT HORSES AND CHARIOTS THERE. Immediately (in vss. 15-16): <HIS SERVANT> CRIED OUT AND SAID <UNTO HIM>: ALAS, MY LORD, WHAT WILL WE DO? THEN HE SAID: FEAR NOT, FOR THERE ARE MORE WITH US THAN WITH THEM. Immediately Elisha prayed to the name of the Holy One, as stated (in vs. 17): THEN ELISHA PRAYED AND SAID: LORD, PLEASE OPEN HIS EYES AND LET HIM SEE. SO THE LORD OPENED THE EYES OF THE SERVANT AND HE SAW, AND THERE WAS THE HILL FULL OF FIERY HORSES AND CHARIOTS ROUND ABOUT ELISHA! Immediately Elisha arose and cursed the Aramaeans (in vs. 18), AND HE SAID [PLEASE] SMITE THIS NATION WITH A BLINDING LIGHT; SO HE SMOTE THEM WITH A BLINDING LIGHT ACCORDING TO THE WORD OF ELISHA. Now <Scripture> did not mention the name, but when <Elisha> prayed over them again for their eyes to be opened, he said (in vs. 20): O LORD, OPEN [THE EYES OF THESE MEN THAT THEY MAY SEE.] Ergo: The name of the Holy One is not mentioned in connection with evil. So also you find that, when the angels of destruction came to destroy Jerusalem, as stated (in Ezek. 9:2): AND HERE WERE SIX PERSONS COMING <BY WAY OF THE UPPER GATE WHICH FACES NORTH, EACH WITH HIS WEAPON OF DESTRUCTION IN HIS HAND; AND A CERTAIN ONE IN THEIR MIDST CLOTHED IN LINEN>...; <AND THEY CAME FORWARD AND STOOD BY THE BRONZE ALTAR>; the Holy One said to Gabriel: Fill your hands with coals of fire from among the cherubim and scatter them over the city, as it is written (in Ezek. 10:2): THEN HE SPOKE UNTO THE PERSON CLOTHED IN LINEN <AND SAID: GO IN AMONG THE WHEELWORK, UNDER THE CHERUBS AND FILL YOUR HANDS WITH COALS OF FIRE FROM AMONG THE CHERUBIM, AND SCATTER THEM OVER THE CITY>... Gabriel came and stood at the wheel. The cherub said to him: What do you desire? He said to him: Thus and so has the Holy One commanded me. He said to him: Take them. He said to him: You put them in my hand. (Ezek. 10:7:) THEN THE CHERUB STRETCHED OUT HIS HAND FROM AMONG THE CHERUBIM <UNTO THE FIRE THAT WAS AMONG THE CHERUBIM. ...> R. Johanan said in the name of R. Simeon ben Johay: If the coals had not been cooled off <while passing> from the hand of a cherub to the hand of Gabriel, there would not have remained of the enemies of Israel a <single> survivor or refugee. So the Holy One wanted to do what was evil, not by Himself, but through an angel. In the age to come, however, He will do what is good by Himself, as stated (in Ezek. 36:25): I WILL SPRINKLE PURE WATER UPON YOU... Ergo (in Ps. 5:5 [4]): FOR YOU ARE NOT A GOD WHO DELIGHTS IN WICKEDNESS/LAWLESSNESS; EVIL MAY NOT ABIDE WITH YOU.

4.13 Leviticus 13:lff, Part VI

[Another interpretation:] What is the meaning of (Ps. 5:5 [4]:) AND EVIL MAY NOT ABIDE WITH YOU? <It is> that <Scripture> does not cause the name of the Holy One to rest upon evil, except for two <evil> sayings upon which the Holy One did cause His name to rest. These are the following: (Dan. 9:14:) SO THE LORD WATCHED OVER EVIL AND BROUGHT IT UPON US, BECAUSE THE LORD OUR GOD IS HOLY. Was it because THE LORD OUR GOD IS HOLY, that HE WATCHED OVER EVIL? It is simply that the Holy One acted justly when He first brought about the exile to Babylon of Jeconiah along with the artisans, the smiths, and all those mighty in the Torah. Now they went down to Babylon and created an academy for Torah; for if it had not happened like that, the Torah would have been forgotten in the Exile. It is simply that those who believed in the words of Jeremiah went forth with the Torah. <They included> (according to II Kings 24:16) A THOUSAND ARTISANS AND SMITHS. What is the meaning of ARTISANS (HRSh) ? When they opened the Torah they all became as those who are deaf (HRSh). <And what is the meaning of> SMITHS (rt.: SGR)? After they closed (rt.: SGR) it, there was no one in all Israel who was able to open it. Ergo (in Dan. 9:14): BECAUSE THE LORD OUR GOD IS HOLY.

So he acted justly during that exile in that He watched over it, and He still performed a great kindness for <Israel> with reference to that exile. How? In <the month of> Tebet they were scheduled to go into exile from Jerusalem, for so does <Scripture> say (in Ezek. 24:1-2): <THEN THE WORD OF THE LORD CAME UNTO ME TN THE NINTH YEAR OF THE TENTH MONTH ON THE TENTH DAY OF THE MONTH, SAYING>: SON OF ADAM, WRITE DOWN THE NAME OF THE DAY, [THIS VERY DAY;] ON THIS VERY DAY THE KING OF BABYLON LAID SIEGE TO JERUSALEM. What did the Holy One do? He said: If they go forth now in the cold, they will die. What did He do for them? He waited for them and sent them into exile during the summer. This is what the prophet says (in Jer. 8:13): I WILL UTTERLY DESTROY THEM, SAYS THE LORD. “Destroy” (‘sP) can only mean “exile,” since it is stated (in Zeph. 1:2): I WILL REMOVE (‘sP) ALL THINGS <FROM THE FACE THE EARTH> ... Now, the second <evil saying associated with the name of the Holy One> is (Ezek. 9:4:) AND THE LORD SAID UNTO HIM: PASS THROUGH THE MIDST OF THE CITY, THROUGH THE MIDST OF JERUSALEM AND MARK <THE LETTER> TAV ON THE FOREHEADS OF THOSE PEOPLE <WHO MOAN AND GROAN OVER ALL THE ABOMINATIONS> ... The Holy One said to Gabriel: Go and write an ink tav upon the foreheads of the righteous/generous, so that the angels of destruction will have no dominion over them. Then upon the foreheads of the wicked/lawless write a blood tav so that the angels of destruction will have dominion over them. <The> prosecution came in before the Holy One, [it said to him]: Sovereign of the World, how do the former differ from the latter? He said to it: The former are completely righteous/generous, and the latter are completely wicked/lawless. It said to him: It was in their power to protest, but they did not protest. He said to it: It was revealed and known to Me that, if they had protested, they would not have accepted their <protest>. It said to Him: Sovereign of the World, how does the one group differ from the other. After all, it was in their power to demean themselves for the sanctification of Your name and take beatings from Israel upon themselves, just as the prophets endured <them>. So look at how many woes Jeremiah suffered from Israel; also Isaiah, of whom it is written (in Is. 50:6): I GAVE MY BACK TO THE SMITERS .... , and the rest of the prophets. Immediately (in Ezek. 9:6) he spoke again to the angels of destruction: [KILL OFF] OLD FOLK, YOUTH, MAIDENS, SMALL CHILDREN, AND WOMEN, <BUT DO NOT TOUCH ANYONE WHO BEARS THE TAV UPON HIMSELF>. This also was a kindness, in that the Holy One {interceded with} [mitigated] His wrath against Jerusalem, as stated (in Lam. 4:11): THE LORD HAS COMPLETED (KLH) HIS WRATH. For if He had not done so, all Israel would have received a verdict of destruction (KLYH). Ergo (in Ps. 5:5 [4]): AND EVIL MAY NOT ABIDE WITH YOU, because the Holy One does not cause His name to rest upon evil. So also in the case of Israel, He allotted them glory and did not mention them for evil. When He came to the offerings, He said to Moses (in Lev. 1:2): SPEAK UNTO THE CHILDREN OF ISRAEL AND SAY UNTO THEM: WHEN ONE OF YOU PRESENTS AN OFFERING TO THE LORD, <i.e.> OF YOU, and not the peoples of the world. However, when He came to mention leprosy spots, he said (in Lev. 13:2): WHEN ANYONE HAS ON THE SKIN OF HIS FLESH <...>. It does not say: “One of you,” but WHEN ANYONE HAS ON THE SKIN OF HIS FLESH <A SWELLING OR A SORE OR A BRIGHT SPOT>. Ergo (in Ps. 5:5): AND EVIL MAY NOT ABIDE WITH YOU.

4.14 Leviticus 13:lff, Part VII

(Lev. 13:2): WHEN ANYONE HAS ON THE SKIN OF HIS FLESH <A SWELLING OR A SORE OR A BRIGHT SPOT>. It is difficult for the Holy One to reach out his hand against a human being. Rather He forewarns a person and afflicts his house, as stated (in Lev. 14:34): AND WHEN I PUT A PLAGUE OF LEPROSY IN A HOUSE OF THE LAND YOU POSSESS. <If> he repents, fine; but if not, it afflicted his clothes, as stated (in Lev. 13:47): WHEN THE PLAGUE OF LEPROSY IS IN A GARMENT. <If> he repents, fine; but if not, <comes> upon his body, as stated (in Lev. 13:2): WHEN ANYONE HAS ON THE SKIN OF HIS FLESH <A SWELLING OR A SORE OR A BRIGHT SPOT>.

4.15 Leviticus 13:lff, Part VIII

[Another interpretation] (of Lev. 13:2): WHEN ANYONE HAS ON THE SKIN OF HIS FLESH <A SWELLING OR A SORE OR A BRIGHT SPOT>. Why do the plagues come? Because of harlotry. And so you find in Jerusalem, that because they were absorbed in harlotry, they were afflicted with leprosy. What is written there (in Is. 3:16)? MOREOVER, THE LORD SAID: BECAUSE <THE DAUGHTERS OF ZION> ARE HAUGHTY, <AND WALK WITH EXTENDED NECK AND ROVING EYES>. Then it says (in vs. 17): THEREFORE THE LORD WILL SMITE WITH SORES (SPH) THE SCALPS OF THE DAUGHTERS OF ZION. [SMITE WITH SORES (SPH) must mean “with leprosy,” since it is stated (with reference to leprosy in Lev. 13:2): A SWELLING OR A SORE (rt.: SPH).] It also says (in Lev. 14:56): FOR A SWELLING AND FOR A SORE.

4.16 Leviticus 13:lff, Part IX

[Another interpretation] (of Lev. 13:2): WHEN ANYONE HAS ON THE SKIN OF HIS FLESH A SWELLING (s’T) OR A SORE OR A BRIGHT SPOT, <AND IT BECOMES> THE PLAGUE OF LEPROSY. <The verse> is speaking about four empires. The SWELLING represents Babylon, since it is stated (in Is. 14:4): AND YOU WILL TAKE UP (Ns’T) THIS SONG OF SCORN AGAINST THE KING OF BABYLON AND SAY ... . The SORE (rt.: SPH) represents Media, because Haman conspired (rt,: SPH) with Ahasuerus to devastate, kill, and destroy. The BRIGHT SPOT represents the Greek empire. THE PLAGUE OF LEPROSY represents the wicked/lawless empire of Edom (i.e., of Rome), because the Holy One afflicted it and its prince with leprosy, as stated (in Jer. 46:15): WHY HAS ABBIREKA BEEN WASHED AWAY? In the world to come the Holy One will sit in judgment over the wicked/lawless empire. He will say to them: Why did you oppress My children? They will say: It was You that acted, when You delivered them into our hands. Then the Holy One will say to them: Because (to paraphrase Is. 47:6) I delivered them into your hands, did you not show them mercy? Instead (according to Is. 47:6, cont.): UPON THE AGED YOU MADE YOUR YOKE EXCEEDINGLY HEAVY. This <aged one> is Rabbi Aqiva, whom the empire oppressed, <the empire> which has no end.

Another interpretation (of Is. 47:6, cont.): UPON THE AGED YOU MADE YOUR YOKE EXCEEDINGLY HEAVY. Because they made their yoke as heavy on the aged as upon the youth, the Holy One said to them: By your life, I am sitting over you in judgment to judge you and convict you. Thus it is stated (in Is. 47:1): COME DOWN AND SIT UPON THE DUST, O MAIDEN DAUGHTER OF BABYLON; SIT ON THE EARTH, NOT A THRONE, O CHALDEAN DAUGHTER ... It is calling Edom the DAUGHTER OF BABYLON, and it is calling Edom the CHALDEAN DAUGHTER. So what is the meaning of DAUGHTER OF BABYLON? Babylon’s twin sister. Just as Babylon destroyed My house, so also has this one destroyed My house. Ergo (in Is. 47:1): O DAUGHTER OF BABYLON, SIT ON THE EARTH, NOT A THRONE. Since she formerly sat upon a throne, now <she is told> SIT ON THE EARTH, NOT A THRONE, <...> FOR YOU WILL NO MORE BE CALLED {THE TENDER AND DELICATE ONE} [TENDER AND DELICATE]. Since she pampered herself over against My children, therefore <she is told> YOU WILL NO MORE BE CALLED TENDER AND DELICATE. What will I do to you? I will exact retribution from your prince and smite him with leprosy. Then after that, I will exact retribution from you. You should not say: In this empire <only>, but even upon Gog, since he vaunts himself upward in the world. I will smite him with leprosy, as stated (in Zech. 14:12): AND THIS WILL BE THE PLAGUE WITH WHICH THE LORD WILL SMITE ALL THE PEOPLES WHO HAVE WARRED AGAINST JERUSALEM: <THEIR FLESH WILL ROT AWAY ...> For what reason? Because they engaged in battle with Israel. AND THIS WILL BE THE PLAGUE. For what reason? Because they WARRED AGAINST JERUSALEM. And do not be surprised that the Lord exacts retribution in leprosy from those who hate them even in this world. And who was <such a one>? This was Naaman, of whom it is stated (in II Kings 5:1): NOW NAAMAN, THE COMMANDER OF THE ARMY OF THE KING OF ARAM ... ; BUT THE MAN, THOUGH A VALIANT WARRIOR, WAS A LEPER. For what reason was he a leper? Because he had taken a little girl captive from the land of Israel. And also in the world to come the Holy One will afflict them with leprosy, as stated (in Zech. 14:12): AND THIS WILL BE THE PLAGUE. The Holy One said: Because you have called my children unclean, I am making you unclean with a great uncleanness through leprosy. Where is it shown that they called Israel unclean? Where it is stated (in Lam. 4:15) AWAY, UNCLEAN, THEY CRIED AT THEM. In the case of Israel, however, I will sanctify, purify, and redeem them from among you, as stated (in Is. 62:12): AND THEY WILL CALL THEM THE HOLY PEOPLE, THE REDEEMED OF THE LORD. So also Solomon has said (in Cant. 4:7): YOU ARE BEAUTIFUL ALL OVER, MY BELOVED, AND THERE IS NO BLEMISH IN YOU.

Ketubim Targum Psalm 78:32-39

32. For all this they sinned again, and did not believe in His wonders.

33. And He ended their days with nothingness, and their years with disaster.

34. Whenever He killed them, they sought Him, repenting; and they will repent and pray in the presence of God.

35. And they remembered, for God is their strength, and the Most High God is their redeemer.

36. And they enticed Him with their mouth, and they lie to Him with their tongue.

37. Because their heart was not faithful to Him, and they did not believe in His covenant.

38. But He is merciful, atoning for their sins, and does not destroy them; and He frequently turns from His anger, and He will not hasten all his wrath against them.

39. And He remembers that they are sons of flesh, a breath that goes away and does not return.

Ketubim Midrash Psalm 78:32-39

VI. For all this they sinned still, and believed not in His wondrous works (Ps. 78:32). R. Berechiah, R. Levi, and R. Simeon ben Jose taught in the name of R. Meir that the Holy One, blessed be He, let Jacob see a ladder upon which Babylon climbed up seventy rungs and came down, Media climbed up fifty-two rungs and came down, Greece climbed up a hundred and eighty rungs and came down. But when Edom climbed higher than these, Jacob saw and was afraid. The Holy One, blessed be He, said to him, Therefore fear you not, O Jacob My servant (Jer. 30:10): Even as the former fell, so will the latter fall. Then the Holy One, blessed be He, said to Jacob: “Climb you up also!” But Jacob said: “Master of the universe, I am afraid, lest I shall have to come down.” The Holy One, blessed be He, said: “God’s mercy, no!” Fear you not, O Jacob My servant, says the Lord; you will not have to come down, O Israel (ibid.).

Where is the proof that the Holy One, blessed be He, let our father Jacob see the Temple built, see sacrificial gifts offered up, priests performing their holy service, and finally the Presence departing? In the verse And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it (Gen. 28:12). No dream is without meaning. Thus the ladder represents the Temple; the top of it reached to heaven alludes to the sacrificial gifts, whose savor, when offered up, reaches heaven; angels of God ascending and descending on it represents the priests, who, as they ascend and descend the ramp, are called angels, as is said “For he [the priest] is the angel of the Lord of hosts” (Mal. 2:7). Finally, Behold, the Lord stood beside him (Gen. 28:13) has the same force as the verse “I saw the Lord standing beside the altar” (Amos 9:1).

R. Jose ben Zimra in the name of R. Simeon ben Jose taught that R. Meir took the verse For all this they sinned still, and believed not in His wondrous works, to mean that if Jacob had climbed up the ladder, he would not have had to come down again, and we would not now be suffering in the present slavery.

VII. Therefore their days did He consume in vanity, and their years in terror (Ps. 78:33). R. Jonathan and R. Nathan differed in their comments. R. Jonathan said: Every year, on the ninth of Ab, there perished some members of the generation which was finally to die out in the wilderness. But according to R. Nathan, the verse means further that they retched throughout the year, for it is said He did consume their years in terror.

When He slew them, then they would inquire after Him, and turn back and seek God earnestly (Ps. 78:34). Even though He slay us, we wait for Him, and inquire after Him, as is said “Though He slay me, yet will I trust in Him” (Job 13:15). But they beguiled Him with their mouth, and lied unto Him with their tongue. For their heart was not steadfast with Him, neither were they faithful in His covenant. Nevertheless, He, being full of compassion, forgives iniquity (Ps. 78:36-38).

VIII. But He, being full of corn passion, forgives iniquity, and destroys not; yes, many a time does He turn His anger away, and does not stir up all His wrath (Ps. 78:38). These words are to be considered in the light of the verse O Lord, correct me, but (‘ak’) in measure (Jer. 10:24). R. Judah bar Simon taught that ‘at, “but,” is a disjunctive signifying restraint: hence here He destroys not; yea, many a time does He turn His anger away, and does not stir up all His wrath means that God stirs up not all His wrath, but stirs up only a part of His wrath.

So He remembered that they were but flesh; a wind that passes away, and comes not again (Ps. 78:39). Is this verse to be taken as confirmation of the notion people have that the dead will not be resurrected? That flesh is a wind that passes away, and comes not again? God forbid! This verse refers to the Inclination-to-evil which passes away with a man at the time of death and will not return with him at the time that the dead are resurrected.

How often did they provoke Him in the wilderness, and grieve Him in the desert! (Ps. 78:40) with their demands for manna, for quail, for water from the well, and with other provocations. And what was to be their end? In this wilderness they will be consumed, and there will they die (Num. 14:35). But even as they were consumed in the wilderness, so will they be comforted in the wilderness, for it is said Therefore, behold, I will allure her, and bring her into the wilderness and speak comfortably unto her (Hos. 2:16).

Ashlamatah: Isaiah 7:20 – 8:3 + 9:6

20 In that day will the Lord shave with a razor that is hired in the parts beyond the River, even with the king of Assyria, the head and the hair of the feet; and it shall also sweep away the beard. {P}

21 And it will come to pass in that day, that a man will rear a young cow, and two sheep;

22 and it will come to pass, for the abundance of milk that they will give, he will eat curd; for curd and honey will every one eat that is left in the midst of the land. {S}

23 And it will come to pass in that day, that every place, where there were a thousand vines at a thousand silverlings, will even be for briers and thorns.

24 With arrows and with bow will one come thither; because all the land will become briers and thorns. 25 And all the hills that were dug with the mattock, you will not come near for fear of briers and thorns, but it will be for the sending forth of oxen, and for the treading of sheep. {P}

1 And the LORD said unto me: 'Take for yourself a great tablet, and write upon it in common script: The spoil speeds, the prey haste;

2 and I will take unto Me faithful witnesses to record, Uriah the priest, and Zechariah the son of Jeberechiah.'

3 And I went unto the prophetess; and she conceived, and bore a son. {S}

Then said the LORD unto me: 'Call his name Maher-shalal-hashbaz.

4 For before the child will have knowledge to cry: My father, and: My mother, the riches of Damascus and the spoil of Samaria will be carried away before the king of Assyria.' {S}

5 And the LORD spoke unto me yet again, saying:

6 Forasmuch as this people has refused the waters of Shiloah that go softly, and rejoices with Rezin and Remaliah's son;

7 Now therefore, behold, the Lord brings up upon them the waters of the River, mighty and many, even the king of Assyria and all his glory; and he will come up over all his channels, and go over all his banks; 8 And he will sweep through Judah overflowing as he passes through he will reach even to the neck; and the stretching out of his wings will fill the breadth of your land, O Immanuel. {S}

9 Make an uproar, O you peoples, and you will be broken in pieces; and give ear, all you of far countries; gird yourselves, and you will be broken in pieces; gird yourselves, and you will be broken in pieces.

10 Take counsel together, and it will be brought to nothing; speak the word, and it will not stand; for God is with us. {S}

11 For the LORD spoke thus to me with a strong hand, admonishing me that I should not walk in the way of this people, saying:

12 'Say you not: A conspiracy, concerning all whereof this people do say: A conspiracy; neither fear you their fear, nor account it dreadful.

13 The LORD of hosts, Him will you sanctify; and let Him be your fear, and let Him be your dread.

14 And He will be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem.

15 And many among them will stumble, and fall, and be broken, and be snared, and be taken.' {P}

16 'Bind up the testimony, seal the instruction among My disciples.'

17 And I will wait for the LORD, that hides His face from the house of Jacob, and I will look for Him.

18 Behold, I and the children whom the LORD has given me will be for signs and for wonders in Israel from the LORD of hosts, who dwells in mount Zion. {S}

19 And when they will say unto you: 'Seek unto the ghosts and the familiar spirits, that chirp and that mutter; should not a people seek unto their God? on behalf of the living unto the dead

20 To the Law and to the testimony! If they do not speak according to this Word, it is because no light is in them.

21 And they will pass this way that are sore bestead and hungry; and it will come to pass that, when they will be hungry, they will fret themselves, and curse by their king and by their God, and, whether they turn their faces upward,

22 or look unto the earth, behold distress and darkness, the gloom of anguish, and outspread thick darkness.

23 For is there no gloom to her that was steadfast? Now the former has lightly afflicted the land of Zebulun and the land of Naphtali, but the latter has dealt a more grievous blow by the way of the sea, beyond the Jordan, in the district of the nations.

1 The people that walked in darkness have seen a great light; they that dwelt in the land of the shadow of death, upon them has the light shined.

2 You have multiplied the nation, You have increased their joy; they joy before You according to the joy in harvest, as men rejoice when they divide the spoil.

3 For the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, You have broken as in the day of Midian.

4 For every boot stamped with fierceness, and every cloak rolled in blood, will even be for burning, for fuel of fire.

5 For a child is born unto us, a son is given unto us; and the government is upon his shoulder; and his name is called Pele-Joez-El-Gibbor-Abi-ad-Sar-Shalom;

6 That the government may be increased, and of peace there be no end, upon the throne of David, and upon his kingdom, to establish it, and to uphold it through justice and through righteousness/generosity from henceforth even for ever. The zeal of the LORD of hosts does perform this. {P}

Midrash of Matityahu (Matthew) 13:44-46

44. The kingdom (government) of the heavens is like a man finding a treasure which had been hidden in a field, and in rejoicing over the material value of it, he goes and sells everything, as much as he has and buys that field.

45. Again the kingdom (government) of the heavens is like a businessman seeking gems of red coral,

46. who, having found one invaluable gem, went off and sold everything, as much as he had, and bought it.

The Rabbi’s Private Prophetic Study

N the ri

This week we have something very special in our readings that serves as one more indication that we are on the right track with our Septennial Lectionary. According to a Baraita in Talmud Babli Kidushin 30a we read:

“Therefore the first ones were called Soferim, for they counted every letter in thePentateuch, for they said the vav of Gachon (Leviticus 11:42) is the middle of the letters of the Pentateuch scroll, darosh darash (Leviticus 10:16) is the middle of the words, and v'hitgalach (Leviticus 13:33) is the middle of the verses, yecharsemena chazir mi'yaar (Psalms 80:14) - the ayin of ya'ar is the middle of Psalms, v'hu rachum yechaper avon (Psalms 78:38) is the middle of the verses.”

So, in our Torah Seder for this week from Leviticus 13:29-59, we have the middle verse of the Torah which is Lev. 13:33. Equally the readings of the Psalms for this week is Psalms 78-32-39, and in which we find the middle for the Book of Psalms, Psalm 78:38. Interesting as well, this week we also read from the Midrash of Matityahu 13:44-46, and of which Matityahu 13:45 is the middle verse of the book. That is, this week we bring together 3 middle verses: the middle verse of the Torah (Lev. 13:33); the middle verse of the Psalms (Psalm 78:38), and the middle verse of Matityahu (Mat. 13:45). A well planned and predetermined coincidence, and all of this in the Shabbat preceding Shabbat Shekalim!

Now let us put these three middle verses together:

Lev 13:33 then he will shave himself, but he will not shave the scab. And the priest will shut up the one who has the scab a second seven days.

Psa 78:38 And He--the Merciful One, pardons iniquity/lawlessness, and destroys not, and has often turned back His anger, And wakes not up all of His fury.

Matt. 13:45 Again the kingdom (government) of the heavens is like a businessman seeking gems of red coral,

What is the common thread that binds these three statements?

The Sifra (legal Midrashic commentary to the book of Leviticus) comments on Lev. 13:33 -

“And he will be shaved” (Lev. 13:33) — by anybody. Since we observe that the final shaving is done by the priest, might one have thought that this one too is to be done by the priest? Scripture says, “And he will be shaved” — by any man.

“And he will be shaved” (Lev. 13:33) — by any means. Since we observe that the final shaving is to be done by the razor, might one have thought that this too must be done by the razor? Scripture says, “And he will be shaved” — by any means.

“And he will be shaved” — even though he is a Nazir. Since it is said, “A razor will not pass across his head” (Num. 6:5), might one have thought that this [prohibition] applies even to a diseased [Nazir]? Scripture says, “And he will be shaved,” even though he is a Nazir.

Might one think that just as the shaving of the plague takes precedence over the shaving of the Nazir when it is certainly unclean, so the shaving of the Nazir should take precedence over the shaving of the scall when it is a matter of doubt [whether it is a scall]? Scripture says, “And the scall he will not shave” [in a case of doubt] (Lev. 13:33).

But what is in it [which is not to be shaved]? But if so, why has it been said, “And the scall he will not shave”? But [it means] near the scall will he not shave. How so? One shaves around it and leaves two hairs near it so that we may discern whether it has spread. And how do we know that the one who uproots the tokens of uncleanness from his diseased spot transgresses a negative commandment [Mishnah Neg. 7:4]? Scripture says, “And the scall he will not shave” (Lev. 13:33).

The lesson here is that G-d can’t be cheated. We may delude ourselves and think that it is possible to cheat on G-d, but the reality is otherwise. At the time when the Tabernacle/Temple was standing, G-d sent as a punishment on some a miraculous variety of leprosy (not to be confounded with present leprosy). Thus removing, the tokens of uncleanness was to declare oneself ceremonially clean (when such was not the case) and thus disobeying G-d Law on the matter and showing clearly one’s unfaithfulness to Him.

Psalm 78:38, shows us that no matter what punishments or corrective measures G-d sends to us, these are all works of mercy to help us return to G-d and be forgiven for our transgressions of His Merciful Law which is good and does good to all when applied lawfully and with mercy and loving-kindness.

Matityahu hoes to heart of the matter. Why the miraculous plague of leprosy? The answer is obvious, G-d has called us to serve Him with the utmost of our being, no half measures – it is all or nothing! Notice the expression “sells everything, as much as he has” in the first and second parable vontained in this paragraph.

44. The kingdom (government) of the heavens is like a man finding a treasure which had been hidden in a field, and in rejoicing over the material value of it, he goes and sells everything, as much as he has and buys that field.

45. Again the kingdom (government) of the heavens is like a businessman seeking gems of red coral,

46. who, having found one invaluable gem, went off and sold everything, as much as he had, and bought it.

No person can ever claim that he/she has given to G-d and the work of G-d on this earth “a lot,” for G-d is not interested in “a lot”! All that G-d and His government is interested is “all – as much as one has” or nothing!

This is intimated in the prayer of the unification of G-d’s name (authority), said twice a day (in the morning and in the evening) by every G-d fearing Jew:

“Hear, O Israel, Ha-Shem our God, Ha-Shem one is; and you will love (serve) Ha-Shem your God with all your heart (mind), and with all your soul, and with all your might (possessions, capabilities, gifts).” (Deut. 6:4-5)

Serving and loving G-d is a matter of “with all” and “faithfulness” (doing so till the last breath). Anything less is a misrepresentation of Godly religion and therefore idolatry.

Now, the Midrashic genre, does not speak in literal terms, but in a parable or metaphorically. Therefore, when Matityahu says that in order to be in or enter the Kingdom (government, sovereignty) of G-d, one needs to “sell everything, as much as one has,” must be interpreted metaphorically. That is, in order to enter or be in the Kingdom (government/sovereignty) of G-d, one has to “sell everything, as much as one has” to G-d, and we ought to live humbly considering everything we might have or own as belonging to G-d and not our own, and when G-d places needs before us, we need to administer these gifts, goods, moneys that belong to G-d (not our own) to address these. The command calls us to be good administrators not owners of what G-d has placed on our disposal in order to unify His name, so that His will be done on earth as it is in the heavens.

Now in doing this, which is something secret and very personal, one must be reminded that G-d, most blessed be He, can’t be fooled or cheated. We need to constantly remember ourselves that we can serve Him only when we give our all and very best that we have to Him even when apparently the beneficiary may seem to be our boss, our family, our partner, a needy perso and beloved people Israel,n, or G-d’s work. For how do we know if G-d has placed this need to test us whether we have given our “all” and “best” to Him?

May Ha-Shem, most blessed be He, grant us wisdom and the willingness to serve Him with all of our all and very best, so that His name be One, and His will be done on earth as it is in the heavens, together with all of our most noble and beloved people, amen ve amen!

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai