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Three and 1/2 year Lectionary Readings

First Year of the Reading Cycle

Sivan 14, 5766 – June 9/10, 2006

Fifth Year of the Shemittah Cycle

 

Texas, U.S. – Candle lighting times:             Friday, June 9, 2006 – Light Candles at: 8:15 PM

Saturday, June 10, 2006 – Havdalah 9:14 PM

 

Brisbane, Australia – Candle lighting times: Friday, June 9, 2006 – Light Candles at: 4:42 PM

Saturday, June 10, 2006 – Havdalah 5:38 PM

 

Singapore, Singapore – Candle lighting times           Friday, June 9, 2006 Light Candles at: 6:51 PM

Saturday, June 10, 2006 – Havdalah 7:43 PM

 

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

 

Week Fifty-one of the Cycle

 

Shabbat:

Torah Reading:

Weekday Torah Reading:

קַדֶּשׁ-לִי

 

 

“Qadesh-Li”

Reader 1 – Sh’mot 13:1-5

Reader 1 – Sh’mot 14:15-18

“Sanctify (Separate) unto Me”

Reader 2 – Sh’mot 13:6-10

Reader 2 – Sh’mot 14:19-21

“Santificadme (Separen para Mi)”

Reader 3 – Sh’mot 13:11-16

Reader 3 – Sh’mot 14:22-25

Sh’mot  (Exodus) 13:1 – 14:14

Reader 4 – Sh’mot 13:17-22

 

Isaiah 46:3-5, 8-13 + 47:4

Reader 5 – Sh’mot 14:1-4

 

 

Reader 6 – Sh’mot 14:5-8

Reader 1 – Sh’mot 15:1-7

Psalm 51

Reader 7 – Sh’mot 14:9-14

Reader 2 – Sh’mot 15:8-14

Pirke Abot 5:3-4

      Maftir – Sh’mot 14:11-14

Reader 3 – Sh’mot 15:15-21

N.C.: Matityahu 9:18-26

      Isaiah 46:3-5, 8-13 + 47:4  

 

 

 

Roll of Honor:

 

This Torah commentary comes to you courtesy of His Honour Paqid Adon Hillel ben David and most beloved family, and that of His Excellency Adon Ezrah ben Abraham and his beloved wife Her Excellency Giberet Karmelah bat Sarah, as well as His Excellency Adon Barth Lindemann and beloved family. For their regular sacrificial giving, we pray G-d’s richest blessings 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 loose any of our commentaries, or would like your friends also to receive this commentary, please do send me an E-Mail, with your E-Mail or the E-Mail addresses of your friends.

 


Targum Pseudo Jonathan for:

Sh’mot (Exodus) 13:1 – 14:14

 

XIII. And the Lord spoke unto Mosheh, saying, Sanctify before Me every firstborn male. Whatsoever opens the womb of all the sons of Israel among men, and (also) among beasts, is Mine. And Mosheh said to the people, Remember this the day in which you went out free from Mizraim from the house of the bondage of slaves; for by great strength of hand did the Lord bring you forth from thence; and you shall not eat leaven. This day you are come out free; on the fifteenth of Nisan, which is the month of Abib. And it shall be, when the Lord your God shall have brought you into the land of the Kenaanaee, and Hittaee, and Amoraee, and Hivaee, and Jebusaee, which He sware by His Word unto Abraham to give you, a land producing milk and honey, that you will keep this service in this month. Seven days will you eat unleavened cakes, and on the seventh day will be a feast before the Lord. Unleavened cakes will be eaten seven days, and nothing leavened will be seen with you, nor leaven itself be seen with you in all your borders. And you will instruct your son on that day, saying, This precept is on account of what the Word of the Lord did for me in miracles and wonders, in bringing me forth from Mizraim. And this miracle will be inscribed and set forth upon the tephilla of the hand, on the top of your left (arm,) and for a memorial inscribed and set forth upon the tephilla of your head, set between your eyes on your forehead; that the Law of the Lord may be in your mouth, because in strength, with a mighty hand, the Lord brought you forth from Mizraim. You will therefore keep this statute of the Tephillin in the season to which it belongs, on work days, not on Sabbaths or solemnities; and by day, not by night. [JERUSALEM. >From these days to those months.] And when I the Lord have brought you into the land of the Kenaanaee, which I have sworn to you and to your fathers to give you, you will set apart before the Lord every one that opens the womb; and every animal that its dam bears and that opens the womb if it be to you a male you will sanctify before the Lord. And every ass that opens the womb you will redeem with a lamb; and if you redeem him not, you will cut him off; [JERUSALEM. You will kill him;] and every firstborn man (child) among your sons you must redeem; but your servant you may not redeem with money.

         

And when in future your son will ask you, saying, What is this ordinance of the firstborn? you will tell him: By the power of a mighty hand the Lord delivered us from Mizraim, redeeming us from the house of the servitude of slaves. And when the Word of the Lord had hardened the heart of Pharaoh (that he would) not deliver us, he killed all the firstborn in the land of Mizraim, from the firstborn of man to the firstborn of cattle; therefore do I sacrifice before the Lord every male that opens the womb, and every firstborn of my sons I redeem with silver.  And it will be inscribed and set forth upon your left land, and on the tephilla between your eyebrows; because by mighty strength of hand the Lord brought us out of Mizraim.

 

AND it was when Pharaoh had released the people, that the Lord did not bring them by the way of the land of the Phelishtaee though. that was the near one; for the Lord said, Lest the people be frightened in seeing their brethren who were killed in war, two hundred thousand men of strength of the tribe of Ephraim, who took shields, and lances, and weapons of war, and went down to Gath to carry off the flocks of the Phelishtaee; and because they transgressed against the statute of the Word of the Lord, and went forth from Mizraim three years before the (appointed) end of their servitude, they were delivered into the hand of the Phelishtaee, who slew them. These are the dry bones which the Word of the Lord restored to life by the ministry (hand) of Yechezkel the prophet, in the vale of Dura; but which, if they (now) saw them, they would be afraid, and return into Mizraim. But the Lord led the people round by the way of the desert of the sea of Suph; and every one of the sons of Israel, with five children, went up from the land of Mizraim. And Mosheh carried up the ark in which were the bones of Joseph, from out of the Nilos, and took them with him; because, adjuring, he adjured the sons of Israel, saving, The Lord will surely remember you, and you shall carry up my bones with you.

 

And they journeyed from Succoth, the place where they had been covered with the clouds of glory, and sojourned in Ethan, which is on the side of the desert. [[JERUSALEM: And the Word of the Lord conducted the people by the way of the desert of the sea of Suph; armed in good works went up the sons of Israel, free from the land of Mizraim. 19. For, adjuring, he adjured the sons of Israel, saving, The Lord remembering; will remember you in His Word, and in His good mercies. 20. Which comes upon the end of the desert.] And the glory of the Shekinah of the Lord went before them by day in the column of the Cloud to lead them in the way, and at night the column of the Cloud removed behind them to darken on their pursuers behind them; but to be a column of fire to enlighten them before, that they might go forward by day and by night. The column of the Cloud departed not by day, nor the column of fire by night, in leading on before the people. [[JERUSALEM. It ceased not.]

 

XIV. And the Lord spoke to Mosheh, saying, Speak to the sons of Israel, that they return back, and encamp before the Mouths of Hiratha, as they lie, created after the manner (likeness) of the children of men, male and female, and their eyes open to them: it is the place of Tanes, which is between Migdol and the sea, before the idol Zephon (Typhon), that is left of all the idols of Mizraim. For the Mizraee will say, More excellent is Baal Zephon than all idols, because it is left, and not smitten; and therefore will they come to worship it, and will find that you are encamped near unto it, on the border of the sea.

 

And Pharaoh said to Dathan and Abiram, sons of Israel, who had remained in Mizraim, The people of the house of Israel are bewildered in the land: the idol Zephon has shut them in close upon the desert. [JERUSALEM. 2. And they will return and encamp before the caravans of Hiratha, between Migdol and the sea, before the idol of Zephon, you will encamp over against it. And Pharaoh will say concerning the people of the sons of Israel, They are losing themselves in the wilderness: the idol of Peor has shut them in before the desert.] And I will strengthen the design of Pharaoh's heart to pursue after them, and I will be glorified upon Pharoh and upon his armies, and the Mizraee shall know that I am the Lord. And they did so.

 

And the officers who went with Israel announced that the people had fled. [[JERUSALEM. And it was declared to the king.] And the heart of Pharaoh and his servants was turned unto evil against the people; and they said, What is this that we have done? For we have released Israel from serving us. And he himself prepared his chariot, and his people led he with him by soft words. And he took six hundred choice chariots, and all the chariots of the Mizraee his servants, who were afraid of the Word of the Lord, lest they should be killed with pestilence, if not with hail: and a third mule, for drawing and following swiftly, he added to each chariot. And the Lord hardened the design of the heart of Pharaoh king of Mizraim, and he pursued after the sons of Israel. But the sons of Israel, going out with a high hand, were stronger than the Mizraee. And the Mizraee followed after them, and came upon them as they were encamped by the sea, gathering of pearls and goodly stones, which the river Pishon had carried from the garden of Eden into the Gihon, and the Gihon had carried into the sea of Suph, and the sea of Suph had cast upon its bank. But all the chariot horses of Pharoh, and his horsemen, and his hosts (were coming) towards the Mouths of Hiratha, which are before the idol Zephon. And Pharoh saw the idol Zephon (still) preserved, and offered oblations before it. And the children of Israel lifted up their eyes, and, beheld, the Mizraee were pursuing them; and they were sorely afraid, and the children of Israel prayed before the Lord. But the wicked generation said to Mosheh, Because there were no places of burial for us in Mizraim, have you led us forth to die in the wilderness? What have you done to us, in bringing us out of Mizraim? Was as not this the word that we spoke to you in Mizraim, Let the Lord manifest Himself over us and judge, saying, Desist from us, and we will serve the Mizraee? For it is better for us to serve the Mizraee than to perish in the desert. [JERUSALEM. 9. But the sons of Israel had gone out free.... Before the caravans of Hiratha, before the idol Zephon.]

 

Four parties were made (among) the sons of Israel on the shore of the Weedy Sea: one said, Let us go down into the sea; another said, Let us return into Mizraim; another said Let us set against them the line of battle; and another said Let us raise a cry against them, and confound them. Unto the company which said, Let us go down to the sea, spoke Mosheh, Fear not, stand still, and see the salvation of the Lord, which will be wrought for you to-day. To the company which said, Let us return into Mizraim Mosheh said, You will not return; for, though you see the Mizraee to-day, you will see them no more for ever. To the company who said, Let us set against them the line of battle, said Mosheh, Contend not; for the victory will be wrought among you from the presence of the Lord. And to the company who said. Let us raise a cry against them, Mosheh said, Be silent; and give the glory, and praise, and exaltation to your God.

 

 

 

Midrash Tanhuma  Yelammedenu  for: Sh’mot (Exodus) 13:1 – 14:14

 

11. Sanctify unto me all the firstborn (Exod. 13:2). This verse illustrates one of the thirteen rules by which the Torah is interpreted.’ A general statement requires a par­ticular statement for its interpretation. Sanctify unto Me all the first born is the general statement which includes both male and female. Does this mean, however, that all firstborn, whether male or female, are to be considered as the first­born? No, for Scripture adds: The firstling males that are born of your herds and your flock you must sanctify (Deut. 15:19), thereby specifying males and not females. It may be possible to main­tain on the basis of this verse that a fetus extracted by a Cae­sarean operation is also to be considered a firstborn. Hence the Scripture states: All that opens the womb is Mine (Exod. 34:19). That is, a male that opens the womb (through natu­ral birth). Both of men and beast. The firstborn of humans are likened to the firstborn of beasts. Just as the birth of a pre­mature beast releases the one born after it from the law of the firstborn, so a firstborn human being, following a miscar­riage, is released from the law of the firstborn. The Levites are not included in this commandment because they are not subject to the law of the firstborn whether of man or of beast.

 

A firstborn human must be redeemed when thirty days old (First-born boys are redeemed through the pidyon ha-ben ceremony at the end of thirty days). As indicated above, those born by Caesarean section are exempt; if it survives less than this it is considered a premature child and is exempt from this regulation. The firstborn beast must be redeemed on the eighth day; if it survives less than this it is considered a premature birth. In reference to a human, it is written: And their redemption money—from a month old will you redeem them (Num. 18:16), while in regard to beasts, it is written: But from the eighth day and henceforth it may be accepted (Lev. 22:27). That is, after one is able to lead it to the Temple, since it is said: And thither you shall bring your burnt offerings (Deut. 12:6). In the case of the firstborn of your flock and herds, Scripture says: You shall redeem. This implies that one may redeem the offering from the priest whenever (he wishes). (But if that is so) Why does the Scripture say: You shall sanctify to the Lord? So that you receive a reward for so doing. But even if you should not sanctify it, it is consecrated, nevertheless, to the Lord, since as Scripture says: It is mine. Why then does Scripture decree You shall sanctify it? In order that you may be rewarded for doing so (voluntarily).

 

Similarly, though Scripture states: And the priests shall kindle wood upon it every morning (Lev. 6:5), it is written: And Lebanon is not sufficient fuel (Isa. 40:16). This was stated so that one might receive a reward for doing so. Similarly, it says: The one lamb you shall offer in the morning (Num. 28:4), though it has already been said: Nor the beasts thereof sufficient for burnt-offer­ings (Isa. 40:16). This indicates that you may receive a reward (for its observance). Let them make Me a Sanctuary that I may dwell among them (Exod. 25:8) may be explained in a like manner. Has it not been written already Do not I fill heaven and earth (Jer. 23:24)? This commandment was imposed upon you so that you would receive a reward (for building a Sanctuary). And Moses said unto the people: Remem­ber this day (Exod. 13:3). Scripture states elsewhere: That you may remember the day when you came forth out of the land of Egypt all the days of your life (Deut. 16:3). Does this mean that they were to remember it only during the day and not at night? Ben Zoma interpreted the verse That you may remember the day when you came forth . . . all the days of your life to mean that the days of your life refers to the daytime, while all the days of your life alludes to night time.

 

There shall be no leavened bread be eaten (Exod. 13:3). To cause another to eat unleavened bread is like eating it one­self. There shall no leavened bread be eaten, not it and not its monetary worth, it is forbidden to benefit from it. This day shall you go forth (ibid. 11). R. Yosé the Galilean said: From the fact that Scripture states: There shall no leavened bread be eaten, and adds immediately thereafter, this day you shall go forth (ibid., v. 11), you may deduce that the Israelites ate unleavened bread in Egypt on only one day. In the month of Abib. This is the perfect month, being neither to hot nor too rainy. Whence do we know that it is the perfect month? it is written here: The month of ripening (abib), and elsewhere it is written: God makes the solitary to dwell in a house; He brings out the prisoners into prosperity (Ps. 68:7). And the word beko­sharot (“prosperity”) refers only to the ideal month which is neither too hot nor too rainy (for the ripening of the har­vest).

 

Another explanation of the word bekosharot. R. Jonathan said: It may be read as beki (“to cry”) and shirot (“to sing’), that is, for those who wept and for those who sang. The Egyptians wept because there was not a single home without death in Egypt, and the Israelites sang: The voice of rejoicing and salvation is in the tents of the righteous; the right hand of the Lord does valiantly (Ps. 118:15). Rabbi maintained that the Hebrew word bekosharot indicates that the Holy One, blessed be He, dealt charitably (kashirot) with the Israelites, for it is said: The rebellious dwell but in a parched land (Ps. 68:7). Although they were rebellious, He treated them charitably.

 

 

 

Ketubim Targum Psalm 51

 

1. For praise; a hymn of David.

2. When Nathan the prophet came to him when he had lain with Bathsheba.

3. Have mercy on me, O Lord, according to Your kindness; according to the abundance of Your mercies, forgive my rebellion.

4. Cleanse me thoroughly from my lawlessness, and make me clean from my sin.

5. For my rebellions are manifest before me, and my sin is in front of me always.

6. Before You, You alone, I have sinned, and that which is evil in your presence I have done; so that You may make me righteous when You speak, You will clear me when You give judgment.

7. Behold, in lawlessness was I born, and in sin my mother was pregnant with me. Another Targum: Behold, in lawlessness my father thought to create me; and in the sin of the evil inclination my mother conceived me.

8. Behold, You desire truth in the inner being; and in the hidden place of the heart You will make wisdom known.

9. You will sprinkle me like a priest who sprinkles with hyssop waters of purification made from the ashes of the heifer on the unclean, and I will be clean; You will wash me, and I will be whiter than snow.

10. You will proclaim to me joy and jubilation; the limbs that You have purified will rejoice with a hymn.

11. Remove Your face from my sins, and blot out all my lawlessness.

12. A pure heart create for me, O God; and renew within me a spirit inclined to revere You.

13. Do not cast me from Your presence; and do not remove from me Your holy spirit of prophecy.

14. Return Your Torah to me, to exult in Your redemption; and may the spirit of prophecy support me.

15. I will teach the rebellious Your ways, and sinners will return to Your presence.

16. Deliver me from the sentence of death, O Lord, God of my salvation; my tongue will rejoice in Your generosity.

17. O Lord, open my lips with Torah, and my mouth will recount Your praise.

18. For You will not desire the holy sacrifice; when I give a burnt offering, You are not pleased.

19. The holy sacrifice of God is a broken spirit; a heart broken and purged, O God, You will not spurn.

20. Show favor in Your good will to Zion; You will complete the walls of Jerusalem.

21. Then You will desire the sacrifices of righteousness/generosity burnt offering and holocaust; then the priests will sacrifice bulls on Your altar.

 

 

 

Ketubim Midrash Psalm 51

 

I. For the leader. A Psalm of David; when Nathan the prophet came unto him, after he had gone in to Bath-sheba (Ps. 51:1-2) These words are to be considered in the light of the verse Death and life are in the power of the tongue (Prov. 18:21) - that is, a man's tongue can bring him to dwell in the world-to-come. For what brought David into the world-to-come? The tongue in his mouth which said: “I have sinned,” as is said And David said unto Nathan: "I have sinned against the Lord" (2 Sam. 12:13). David was in darkness, and the Holy One, blessed be He, kindled light for him, as David said: You do kindle my lamp (Ps. 18:29).

 

Again, the verse In the darkness shines a light because of up­right deeds (Ps. 112:4) means that David said to the Holy One, blessed be He: I beg You, look back upon the uprightness of this son of Israel – indeed the Holy One, blessed be He, said to Solomon: If You will walk in My ways ... as your father David did walk (1 Kings 3:14) – and do not look back upon that hour when I stumbled before You. So, too, David said Hide Your face from my sin (Ps. 51:11). As soon as Nathan said to David: The Lord also has put away your sin (2 Sam. 12:13), David thereat composed this Psalm To Him who lets Himself be won over,' a Psalm of David; when Nathan the prophet came unto him, after he had gone in to Bath-sheba.

 

II. Have mercy upon me, O God, according to Your loving-­kindness (Ps. 51:3). With whom may David be compared? With a man who had a wound on his hand and came to a physician. The physician said: "You can not have treatment. The wound is large, but the money in your hand is little." The man said: "I beg of you, take all the money that I have here, and as for the rest, let it come from you. Have mercy upon me, have compassion upon me." So, too, David said to the Holy One, blessed be He: Have mercy upon me, O God, according to Your loving-kindness. You are compassionate and According to the multitude of Your compassions blot out my transgressions (ibid.); You have already shown me much mercy. David also said: Make passing great Your mercies, 0 You that .saves . . . them that take refuge in You (Ps. 17:7): healing comes from You. Because the wound is large, lay on a large poultice for me, as is said Wash me thoroughly from mine iniquity (Ps. 51:4).

 

Hence you learn that every man who commits a transgression is as unclean as though he had touched a dead body and must be purified with hyssop. So, too, David said: Purge me with hyssop, and I shall be clean (Ps. 51:9). Did David actually fall into un­cleanness? No, but into a lawlessness whereby his soul was wounded unto death. Thus also in another Psalm, he said: My heart is wounded unto death within me (Ps. 109:22).

 

Hence you learn that every man who knows that he has sinned, and prays because of his sin, and is in fear because of it, and holds converse about it with the Holy One, blessed be He, him the Holy One, blessed be He, forgives. But of every man who sins and then tramples the sin under foot so as to get it out of his sight, of him the Holy One, blessed be He, demands requital. And the verse Wherefore should I fear in the days of evil? Because the lawlessness of my heels compasses me about (Ps. 49:6) refers to those who would with their heels trample their iniquity out of sight. But as the parable tells us, the scorpion who fells the camel merely by stinging him in the heel says, “As you live, I shall come up to the crown of your head.” Just so, every man who tries to get his iniquity out of his sight, him the Holy One, blessed be He, punishes; but every man who is afraid of it, him the Holy One, blessed be He, forgives. Hence, it is said I know my trans­gressions, and my sin is ever before me (Ps. 51:5).

 

III.  For against You, You only, have I sinned . . . That You may be justified when You speak (Ps. 51:6). To whom may David be likened? To a man who broke a limb, and came to a physician. The physician marveled and said: “How great is your break! I am much distressed on your account.” The man with the broken limb said: “Are you distressed on my account? Was not my limb broken for your sake, since the fee is to be yours?” Just so David said to the Holy One, blessed be He: For against You, You only, have I sinned: Should You receive me, then if You say to transgressors “Wherefore have you not repented?” all transgressors will submit to You, for all of them will behold me, and I shall surely bear witness that You receive the penitent.

 

Hence the Holy One, blessed be He, said: Behold, I have given him for a witness to the peoples (Isa. 55:4). And God gave as a witness not only me, David, but all Israel, since it is said You are My witnesses, says the Lord, and My servant whom I have chosen (Isa. 43:10).

 

 

 

Ashlamatah:  Yeshayahu (Isaiah) 46:3-5, 8-13 + 47:4    

 

3 Hearken unto Me, O house of Jacob, and all the remnant of the house of Israel, that are borne [by Me] from the birth, that are carried from the womb:

4 Even to old age I am the same, and even to hoar hairs will I carry you; I have made, and I will bear; yea, I will carry, and will deliver. {S}

 

5 To whom will you liken Me, and make Me equal, and compare Me, that we may be like?

6 You that lavish gold out of the bag, and weigh silver in the balance; you that hire a goldsmith, that he make it a god, to fall down thereto, yea, to worship.

7 He is borne upon the shoulder, he is carried, and set in his place, and he stands, from his place he does not remove; yea, though one cry unto him, he cannot answer, nor save him out of his trouble. {S}

 

8 Remember this, and stand fast; bring it to mind, O you transgressors.

9 Remember the former things of old: that I am God, and there is none else; I am God, and there is none like Me;

10 Declaring the end from the beginning, and from ancient times things that are not yet done; saying: 'My counsel shall stand, and all My pleasure will I do';

11 Calling a bird of prey from the east, the man of My counsel from a far country; yea, I have spoken, I will also bring it to pass, I have purposed, I will also do it. {S}

 

12 Hearken unto Me, you stout-hearted, that are far from righteousness/generosity:

13 I bring near My righteousness/generosity, it shall not be far off, and My salvation shall not tarry; and I will place salvation in Zion for Israel My glory. {S}

 

1 Come down, and sit in the dust, O virgin daughter of Babylon, sit on the ground without a throne, O daughter of the Chaldeans; for you shall no more be called tender and delicate.

2 Take the millstones, and grind meal; remove your veil, strip off the train, uncover the leg, pass through the rivers.

3 Your nakedness shall be uncovered, yea, your shame shall be seen; I will take vengeance, and will let no man intercede. {P}

 

4 Our Redeemer, the LORD of hosts is His name, The Holy One of Israel.

 

 

 

Midrash of Matityahu  (Matthew) 9:18-26

 

 

18. ¶ Whilst he was saying these things to his Talmidim, a ruler of the Synagogue came and paid obeisance before him and said, “My daughter has just died. But come and put your hand on her, and she will be revived."

19. Having risen, Yeshuah and his Talmidim went with him.

20. Just then a woman who had been subject to vaginal bleeding for twelve years came up behind him and touched the tsitsiyot (knotted fringes) of his Tallit (prayer mantle). 

21. She said to herself, “If I only touch the Tsitsit of his Tallit, I will be healed.”

22. Having turned and seen her, he said: “Take courage, daughter, in the authority of G-d, blessed be He, your faithful obedience has healed you.” And the woman was healed from that moment.

23. When Yeshuah entered the Synagogue ruler's house and saw the flute players and the noisy crowd,

24. said, “Everyone go outside. The girl is not dead but asleep.” But they laughed at him.

25. After the crowd had been put outside, he went in and bound the girl with the Tsitsit by the hand, and she got up

26. The report of this went into all the land.

 

 

 

Pirqe Abot

 

“All Israel have a share in the World to Come, as it is stated: And Your people are all righteous/charitable; they shall inherit the land forever; they are the branch of My planting, the work of My hands, in which to glorify Me” (Isaiah 60:21).

 

Pirqe Abot V:3-4

Mishnah 3

 

Our father Avraham was tested with ten tests, and he withstood them all to show how great was our Patriarch Avraham's love [for G-d].

 

"Our father Avraham was tested." (5:3) QUESTION: When he is mentioned in the previous Mishnah, he is simply called "Avraham." Why here is the title "abinu" — "our father" — added?

 

ANSWER: A father passes on physical and spiritual attributes and abilities to his son. The Mishnah, through emphasizing "our father," is teaching that Avraham was the first to be tested by Ha-Shem, and he conveyed to his children the strength and determination to undergo tests and thereby achieve perfection. Avraham was a trailblazer for all his descendants, enabling us to succeed in overcoming the challenges Ha-Shem places before us. Following his great achievements, we are able to have the same unquestionable devotion and dedication to Ha-Shem.

 

"With ten tests was our father Avraham tested." (5:3) QUESTION: What were the ten tests?

 

ANSWER:

 

  1. In Ur Kasdim, King Nimrod threw him into the fiery furnace when his father Terach complained about his destroying the idols (Beresheet 11:28, Rashi).

 

  1. He had to leave his homeland to settle in the land of Canaan (12:1).

 

  1. He had to move from Canaan to Egypt due to famine (12:10).

 

  1. Sarah was taken to Pharaoh's palace (12:15-20).

 

  1. The war with the kings to free his nephew Lot (14:1-24).

 

  1. The Covenant Between the Parts, where he was told of his children being enslaved and also of other exiles (15:7-21).

 

  1. Circumcision at the age of ninety-nine (17:24).

 

  1. Expelling his wife Hagar from his home (21:10-14).

 

  1. Expelling his son Yishmael from his home (21:10-14).

 

  1. The Akedah — the binding of Yitzchaq to be an offering to Ha-Shem (22:1-19).

 

 

"With ten tests was our father Avraham tested." (5:3) QUESTION: The Hebrew word for test is "bechinah." Why doesn't it say "Asarah bechinot nivchan Avraham"?

 

ANSWER: The word "nes" in Hebrew means not only a test, but also a banner, as the Psalmist says, "Natata lirei'echa nes lehitnoset" — "You gave those who fear you a banner to raise themselves" (Psalms 60:6). A banner is something which is raised high to show its beauty. Similarly, when Ha-Shem tests an individual, the purpose is to lift him into a higher sphere. When the individual passes the test, he is spiritually elevated and exalted.

 

Hence, the verse can be rendered "And G-d exalted Avraham." Through the trial, his hidden potential powers of faith were evoked and brought to fruition.

 

"With ten tests..." (5:3) QUESTION: The tenth test was the Akedah — the binding of Yitzchaq as an offering. Why is this referred to as a test for Avraham, and not a test of Yitzchaq?

 

ANSWER: Avraham was asked to bring up his son as an offering. Of course, Yitzchaq's consent was needed, but immediately Yitzchaq's life would come to an end. Avraham, who would personally perform the act of slaughtering his son, would have to live on not letting the fact that he personally slaughtered his son affect his faith in Ha-Shem. This is the most difficult part of the test, which only Avraham would experience.

 

"With ten tests." (5:3) QUESTION: Regarding the tenth test — the Akedah — the binding of Yitzchaq as an offering — the Midrash Rabbah (Beresheet 56:8) says, "He stretched forth his hand to take the knife while the tears streamed from his eyes — yet, even so, his heart rejoiced to obey the will of his Creator." Avraham's crying seems to cast a doubt on his sincerity and eagerness to fulfill Ha-Shem's will. Wouldn't it have been better if he had not even shed one tear?

 

ANSWER: Many wonder how it is possible for a father to bring his beloved and only child as an offering to Ha-Shem. Ignorantly, they conclude that Avraham lost all his paternal instincts and that therefore he was not exhibiting any particular greatness.

 

To dispel this error, the Midrash tells us that when he stretched forth his hand to take the knife, tears streamed from his eyes. He was a genuine father who loved his child dearly and was filled with compassion for him. Nevertheless, he did not permit his fatherly instincts and love for his child to prevent him in any way from fulfilling the command of Ha-Shem.

 

 

Mishnah 4

 

Ten miracles were performed for our forefathers in Egypt, and ten at the Sea. The Holy One, blessed be He, brought ten plagues upon the Egyptians in Egypt and ten at the Sea. Our forefathers subjected the Holy One, blessed be He, to ten trials in the wilderness, as it is stated: "By now they have tested Me ten times, and did not heed My voice."

 

"Ten miracles were performed for our forefathers in Egypt." (5:4) QUESTION: What were the ten miracles performed for the Jews in Egypt?

 

ANSWER: When Egyptians were plagued it could have easily affected the Jews also, but Ha-Shem miraculously limited the destructive power to differentiate between Egyptians and Jews.

 

Alternatively, originally when Moshe came to Pharaoh asking that he release the Jewish people from enslavement, it had an adverse effect. Pharaoh angrily ordered, "Let the work be heavier upon the men" (Shemot 5:9). Though after every plague he became more obstinate and refused to release the Jews, nevertheless, the Egyptian bondage came to an end on the first of Tishri following the beginning of the plagues in Nissan (See Rosh Hashanah 11a, Tosafot) and the Jews no longer worked for the Egyptians during the later plagues.

 

Thus, the miracle was the change of attitude on the part of Pharaoh, that he did not increase their work load after each of the earlier plagues or return them to slavery after the later ones. A miracle of this nature thus accompanied each of the first nine plagues. After the tenth miracle, he was impotent and could not do any harm to the Jews. So the tenth miracle was that prior to the smiting of the firstborn, they publicly prepared the lambs for the paschal sacrifice and were not afraid of any repercussions from the Egyptians who worshipped the lamb.

 

The following story illustrates Ha-Shem's relationship with the Jewish people. A person who returned his soul to his Maker and came up to heaven and was shown a replay of all the steps he took during his entire lifetime. In amazement he asked the angel, "I have only two feet, so why am I seeing four footsteps?" The angel explained him that two were his and the other two were those of Ha-Shem, who accompanied him through life. He then turned to the angel and asked, "If so, why do I only see two footsteps for the difficult times. Where was Ha-Shem then?" With a kind smile, the angel told him, "You are mistaken. The two footsteps you see are actually Ha-Shem's, and to help you get through the challenging times He took you on His shoulders."

 

"And ten at the Sea." (5:4) QUESTION: What were the ten miracles performed for the Jews at the sea?

 

ANSWER:

 

  1. The waters split.

 

  1. They shaped like a tent and the Jews entered.

 

  1. The floor of the sea became completely dry.

 

  1. The floor of the sea became muddy when the Egyptians chased after them.

 

  1. The frozen water on the floor was not one layer of ice, but like small tiles to make walking easy.

 

  1. The frozen water walls were hard as a rock and the Egyptians injured their heads against them.

 

  1. The walls of water created twelve corridors, one for each tribe to pass through.

 

  1. The walls of water were like transparent glass, so that all the tribes would see the others while they walked through, thanks to the light from the pillar of fire.

 

  1. There was sweet drinking water available to the Jews.

 

  1. The unused sweet water froze so that Egyptians couldn't drink it.

 

"And ten at the Sea." (5:4)  QUESTION: What were the ten plagues the Egyptians experienced at the sea?

 

ANSWER: They are all described in the "Az Yashir" which the Jews sang when they crossed the sea and arrived safely on the other side:

 

  1. Ramah bayam — [The horse with its rider] He cast into the sea.

 

  1. Yarah bayam — [Paroah's chariots and his army] He hurled into the sea.

 

  1. Tube'u beyam suf — [The elite of his officers] were drowned in the sea.

 

  1. Tehomot yechsayumu — The deep waters covered them.

 

  1. Yardu bimetzolot — They dropped into the depths [like a stone].

 

  1. Tir'atz oyev — [Your right hand] shatters the enemy.

 

  1. Taharos kamecha — You destroy those who rise up against you.

 

  1. Yochelemo kakash — [Your fury] consumes them like straw.

 

  1. Kisamo yam — The sea enveloped them.

 

  1. Tzalalu ka'oferet — They sank like lead.

 

"With ten trials did our forefathers try the Holy One, blessed be He, in the wilderness." (5:4) QUESTION: What were the ten trials with which the Jews tried Hashem?

 

ANSWER:

 

  1. When the Egyptians were pursuing them, prior to entering the sea, they said to Moshe, "Were there no graves in Egypt that you took us to die in the wilderness?" (Shemot 14:11)

 

  1. In Marah they complained when they had only bitter water to drink (15:24).

 

  1. In Midbar Sin they complained when they ran out of food (16:3).

 

  1. They left the manna overnight, contrary to instructions (16:20).

 

  1. They went out to gather manna on Shabbat, though they were told it would not descend that day (16:27).

 

  1. In Rephidim they complained when they ran out of drinking water (17:2).

 

  1. They made the golden calf and worshipped it (32:1-8).

 

  1. The rabble among them complained that the manna was not good and that they wanted meat (11:4-6).

 

  1. In Tav'era the wicked took to seeking complaints with the intent of separating from Ha-Shem (Bamidbar 11:1-3).

 

  1. They accepted the evil report of the spies about Eretz Yisrael and complained bitterly (14:2-4).

 

 

Commentary

 

Have you observed a curious Biblical phenomenon that even the sins of a righteous/generous person G-d turns it for good? A case in point is David’s sin with BatSheba. You would think that G-d, most blessed be He, would not honor this marriage, yet out of this marriage came the next Messiah of Israel – King Shlomoh (Solomon) who was even the paramount of G-d’s wisdom! So, is with Israel, even though Israel has committed many sins against G-d, yet Israel is G-d’s elect, and through Israel all blessings flow from heaven to the rest of the world and its inhabitants!

 

A person with a generous disposition and heart demonstrates that G-d has chosen this person, for such exhibit the nature of G-d who is merciful, and bestows ample loving-kindness to all. Pause and look at your self and your life for a moment. Could you be here and have accomplished so many things were it not for G-d’s ample and rich generosity? We know therefore, that G-d dwells in the midst of the generous, for generosity of soul leads one to be reverence G-d whom one can’t surpass in generosity!

 

Some mistake generosity as giving of what they do not have, or even of what they have. But true generosity goes much further. Generosity is about giving oneself freely to another without ever complaining or regretting doing so. And it is this kind of generosity that covers a multitude of sins, and distinguishes the lawless from the generous. For a lawless personality starts the moment that a person decides not to give of him/herself freely to others and to G-d, most blessed be He!

 

Further, generosity of soul brings much shalom both to the giver and to the receiver. And generosity is the foundation of true love – a love that seeks more to give than to receive. If one truly loves another, then the goal is giving more than receiving, and of this generosity there is no limit. In 1 John Chapter 3, Hakham Yochanan puts it this way:

 

7. Dear children, do not let anyone lead you astray. He who does what is generous is righteous, just as He (G-d) is generous.

8. He who does what is sinful is of the devil, because the devil has been sinning from the beginning. The reason the Son of G-d appeared was to destroy the devil's work.

9. No one who is born of G-d will continue to sin, because G-d's seed remains in him; he cannot go on sinning, because he has been born of G-d.

10. This is how we know who the Sons of God are and who the sons of the devil are: Anyone who does not do what is generous is not a Son of G-d; nor is anyone who does not love his brother intensely.

 

May G-d, most blessed be He, help us to imitate G-d and become as generous as He is, amen ve amen!


 

Shalom Shabbat!

 

Hakham Dr. Yosef ben Haggai