Esnoga Bet Emunah

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Triennial Cycle (Triennial Torah Cycle) / Septennial Cycle (Septennial Torah Cycle)

Three and 1/2 year Lectionary Readings	Fourth Year of the Reading Cycle
Sivan 18, 5768 – June 20/21, 2008	Seventh Year of the Shmita Cycle

Candle Lighting and Havdalah Times:

Olympia, Washington, U.S. Brisbane, Australia

Friday June 20, 2008 – Candles at 8:52 PM Friday June 20, 2008 – Candles at 4:43 PM

Saturday June 21, 2008 – Havdalah 10:12 PM Saturday June 21, 2008 – Havdalah 5:40 PM

San Antonio, Texas, U.S. Kuala Lumpur, Malaysia

Friday June 20, 2008 – Candles at 8:31 PM Friday June 20, 2008 – Candles at 7:06 PM

Saturday June 21, 2008 – Havdalah 9:32 PM Saturday June 21, 2008 – Havdalah 7:58 PM

Atlanta, Georgia, U.S. Singapore, Singapore

Friday June 20, 2008 – Candles at 8:33 PM Friday June 20, 2008 – Candles at 6:54 PM

Saturday June 21, 2008 – Havdalah 9:35 PM Saturday June 21, 2008 – Havdalah 7:46 PM

Cebu, Philippines Jakarta, Indonesia

Friday June 20, 2008 – Candles at 6:09 PM Friday June 20, 2008 – Candles at 5:30 PM

Saturday June 21, 2008 – Havdalah 7:03 PM Saturday June 21, 2008 – Havdalah 6:21 PM

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

Coming Special Days:

Fast of the 17^th of Tammuz - Sunday July the 20^th, 2008

For further study see:

http://www.betemunah.org/mourning.html & http://www.betemunah.org/tamuz17.html

Shabbat	Torah Reading:	Weekday Torah Reading:
כִּי-יַרְחִיב
“Khi Yarchiv”	Reader 1 – D’barim 12:20-22	Reader 1 – D’barim 14:1-3
“When will enlarge”	Reader 2 – D’barim 12:23-25	Reader 2 – D’barim 14:3-5
“Cuando haya extendido”	Reader 3 – D’barim 12:26-28	Reader 3 – D’barim 14:6-8
D’barim (Deut.) 12:20 – 13:19	Reader 4 – D’barim 12:29 – 13:1
	Reader 5 – D’barim 13:2-6
Ashlamatah: Isaiah 54:2-9, 17	Reader 6 – D’barim 13:7-12	Reader 1 – D’barim 14:1-3
Psalm: 119:73-104	Reader 7 – D’barim 13:13-19	Reader 2 – D’barim 14:3-5
N.C.: Matityahu 26:57-68	Maftir : D’barim 13:17-19	Reader 3 – D’barim 14:6-8
Pirke Abot: I:6	Isaiah 54:2-9, 17

Roll of Honor:

This Torah commentary comes to you courtesy of:

His Honor Rosh Paqid Adon Hillel ben David and

beloved wife HH Giberet Batsehva bat Sarah,

His Honor Paqid Adon Mikha ben Hillel

His Honor Paqid Adon David ben Abraham,

Her Excellency Giberet Sarai bat Sarah and

beloved family,

His Excellency Adon Barth Lindemann and

beloved family,

His Excellency Adon John Batchelor and

beloved wife,

His Excellency Adon Ezra ben Abraham and

beloved wife HE 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!

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Rashi & Targum Pseudo Jonathan for: Deuteronomy 12:20 – 13:19

RASHI	TARGUM PSEUDO JONATHAN
20. ¶ When Adonai, your G-d, expands your border as He promised you, and you say, “I would like to eat meat” because you have an appetite to eat meat; to the full extent of your appetite eat meat.	20. When the Lord your God will have enlarged your border, as He has said unto you; and you sayest, I would eat flesh, because your soul may desire to eat flesh, you mayest eat flesh according to all your desire.
21. When the place is distant from you that Adonai, your G-d, chooses to set His presence there, you may slaughter some of your cattle or your flocks that Adonai gave you, as I have commanded you; and you will eat in your cities with all your appetite.	21. But if the place which the Lord your God will have chosen that His Shekinah may dwell there be too far off, then may you eat of your herds and flocks which the Lord your God will give you, as I have commanded you, in your cities you may eat, according to all the desire of your soul:
22. Only, as the dear and the gazelle may be eaten, so may you eat it; the ritually unclean and the clean together may eat it.	22. as the flesh of the antelope or hart so may you eat it; he who is unclean that he may not offer holy things, and he who is clean that he may offer them, may eat of it alike. [JERUSALEM. He who is restrained from holy things, and he who is clean for holy things, may eat alike.]
23. Only, exercise strength in not eating the blood, for the blood is the life; and do not eat the spirit with the meat.	23. Only put a strong restraint upon your desires, that you eat no blood; for the blood is the subsistence of the life. You may not, with the flesh, eat blood, in which is the subsistence of life:
24. Do not eat it; onto the earth are you to spill it like water.	24. you will not eat it, you will pour it out upon the ground like water:
25. Do not eat it, so that you may enjoy beneficence, and your children after you, when you do the upright in Adonai's eyes.	25. eat it not, that it may be well with you, and with your children after you, while you do that which is right before the Lord.
26. However, your sacred offerings that you will have, and your pledges, you are to bring when you come to the place that Adonai chooses.	26. Nevertheless, animals which are your consecrated tenths, and your votive offerings, you will take and bring to the place which the Lord will choose;
27. You are to execute your burnt-offerings---the meat and the blood--- on the altar of Adonai, your G-d; and the blood of your peace-offerings will be poured on the altar of Adonai, your G-d, then you will eat the meat.	27. and you shalt do (with them) according to the rite of your burnt offerings, (and offer) the flesh and the blood upon the altar of the Lord your God: the blood of the rest of your holy oblations will be poured out at the altar of the Lord your God, but of the flesh it is lawful to eat.
28. Preserve and heed all these words that I am commanding you, in order that you have it good and your children after you forever, when you do that which is good and that which is upright in the eyes of Adonai, your G-d.	28. Observe and obey all these words that I command you, that it may be well with you and with your children after you forever, while you do that which is good and right before the Lord your God.
29. When Adonai, your G-d, will have eliminated the nations whom you are coming there to inherit, from before you; and you inherit them and dwell in their land;	29. When the Lord your God will have cut off the nations among whom you go, and have expelled them from before you, and you inherit and dwell in their land,
30. Look out for yourself, lest you are torn apart along with them, after they have been annihilated before you, and lest you inquire about their gods, saying, “How did these nations worship their gods, let me do so, too.”	30. beware that you stumble not after their idols when they will have been destroyed before you, or lest you seek after their idols, saying, How did these peoples worship their gods, that we may worship as they did?
31. Do not do so to Adonai, your G-d, because whatever is abominated by G-d, what He hates, they have done for their gods; for even their sons and their daughters do they burn in fire to their gods.	31. So will you not do in serving the Lord your God; for whatever is abominable and hateful to Him have they done to their idols; for even their sons and daughters they have bound and burned with fire unto their idols.
1. Everything that I am commanding you--- be careful to fulfil it; do not add to it and do not subtract from it.	1. Whatsoever I command you, that will you observe to do; ye will not add to it nor diminish from it.
2. If a prophet arises among you or a dreamer of a dream, and he gives you an omen or a miracle,	2. When there may arise among you a false prophet or a dreamer of a profane dream, and he give you a sign or a miracle,
3. And the omen or the miracle happens--- the one he told you about---saying, “Let us go after other gods, that you do not know, and let us serve them.”	3. and the sign or the miracle come to pass, (yet) because he spake with you, saying, Let us go after the gods of the peoples whom you hast not known, and worship them,
4. Do not listen to the words of that prophet or to that dreamer of a dream, because Adonai, your G-d, is testing you to know whether you love Adonai, your G-d, wholeheartedly and with your entire beings.	4. you will not hearken to the words of that lying prophet, or his who has dreamed that dream; for the Lord your God (thereby) tries you, to know whether you will love the Lord your God with all your heart and with all your soul.
5. After Adonai, your G-d, are you to go, fear Him, keep His commandments, heed His voice, serve Him, and cleave to Him.	5. You will walk after the service of the Lord your God, and Him will you fear, and keep His commandments, hearken to His word, pray before Him, and cleave unto His fear.
6. And that prophet or that dreamer of a dream is to be executed, for he has uttered a fabrication about Adonai, your G-d--- Who took you out of the land of Egypt, and Who redeemed you from the house of bondage--- to mislead you from the way that Adonai, your G-d, commanded you to go upon, and you will eliminate the evil from within you.	6. And that prophet of lies, or that dreamer of dreams, will be slain with the sword, because he had spoken perversity against the Lord your God who brought you out from the land of the Mizraee, and redeemed you from the house of the affliction of slaves to make you to go astray from the path which the Lord your God has commanded you to walk in: so will you bring down the doers of evil among you.
7. If one will incite you, your brother--- son of your mother--- or your son or your daughter, or the wife of your bosom, or your neighbour who is your soul mate, clandestinely, saying, “Let us go and serve other gods” whom you never knew--- neither you nor your forefathers.	7. When your brother, the son of your mother, when even the son of your father, or your own son or your daughter, or your wife who reposes with you, or your friend who is beloved as your soul, will give you evil counsel, to make you go astray, speaking out and saying, Let us go and worship the gods of the Gentiles, which neither you nor your fathers have known; [JERUSALEM. When your brother, the son of your mother, your son, your daughter, or the wife who reposes with you, will turn you away.]
8. From the gods of the nations that surround you, who are near you or at a distance from you, from the ends of the earth to the ends of the earth,	8. or the idols of the seven nations who are near you round about, or of the rest of the nations who are far away from you, from one end of the earth to the other;
9. Do not be favourably inclined towards him, and do not listen to him; and do not view him compassionately, and do not take pity and do not cover for him.	9. you will not consent to them, nor hearken to him, neither will your eye spare him or have compassion, nor will you hide him in secret;
10. For you must surely execute him. Let your hand strike him first to execute him, and the hand of the entire people afterward.	10. but killing you will kill him; your hand will be the first upon him to slay him, and afterwards the hand of all the people;
11. And you are to stone him with stones so that he dies, for he sought to mislead you from Adonai, your G-d, Who took you out of the land of Egypt, from the house of slavery.	11. and you will stone him that he die; because he sought to draw them away from the fear of the Lord your God, who brought you out free from the land of Mizraim, from the house of the affliction of slaves.
12. And all of Yisrael will hear and will fear, and they will not proceed to do so evil a thing as this, within you.	12. And all Israel will hear and be afraid, and never more do according to that evil thing among you.
13. If you hear in one of your cities that Adonai, your G-d, is giving you in which to settle, the following:	13. When, in one of your cities which the Lord your God will give you to dwell in, you hear it said
14. “Men have gone out--- unscrupulous---from among you, and they have misled the inhabitants of their city by saying, ‘Let us go and serve other gods’ that you do not know.”	14. that (certain) men of pride are drawing back from the doctrine of the Lord your God, or that even sages of your rabbis have gone forth and led away the inhabitants of their city, saying, Let us go and worship the gods of the nations which you have not known:
15. You must investigate, inquire, and interrogate thoroughly; and if in fact the report is true and accurate--- this abomination was committed among you.	15. then search you out, and examine with witnesses, and make good inquiry; and, behold, if the thing be true and certain that this abomination has been really done among you,
16. You must surely strike down the inhabitants of that city by the sword; annihilate it and everything that is in it, and its livestock by the sword.	16. you will smite the inhabitants of that city with the edge of the sword, to destroy it utterly and whatever is therein, even its cattle, with the edge of the sword.
17. And all its booty are you to collect within its plaza, and you are to burn in fire the city and all its booty---totally--- for Adonai, your G-d; and it will be a ruin forever, it is never to be rebuilt.	17. You will gather all its spoil into the midst of the street, and burn the city with fire, together with the whole of the spoil, before the Lord your God; and it will be a desolate heap forever, never to be built again:
18. Let nothing of the cherem cling to your hand; so that Adonai withdraws His raising fury and grant you mercy, and He will be merciful toward you and multiply you as He swore to your forefathers	18. that the Lord may be turned from the fierceness of His anger, and may show His mercy upon you, and love you, and multiply you, as He has sworn to your fathers.
19. When you heed the voice of Adonai, your G-d, to guard all His commandments that I am commanding you today, to do the upright in the eyes of Adonai, your G-d.	19. So be you obedient to the Word of the Lord your God, to keep all His commandments which I command you this day, that you may do what is right before the Lord your God.

Midrash Rabba for: Deuteronomy 12:20 – 13:19

VI. WHEN THE LORD YOUR GOD WILL ENLARGE YOUR BORDER, etc. (XII, 20). Halakhah: Is it permissible for a Jew to cover [with earth or ashes] the blood of animals killed on the festival? The Sages have learnt thus (M. Bez. I,2): If one kills beasts of the chase or birds on the festival, the School of Shammai say: He should dig up earth with a mattock and cover [with it the blood]; but the School of Hillel say: He may not kill [them on the festival] unless he has earth prepared [from before the festival]. R. Haggai said in the name of R. Aha: If one has no earth prepared one ought not to kill. Why? Because the only difference (M. Meg. I, 5) between the festival and the Sabbath is the preparation of victuals. Therefore if one kills on a festival he must have earth prepared [wherewith] to cover [the blood]. R. Bisna said in the name of R. Aha: Come and see, God said: ‘What I have forbidden you in the case of domestic animals I have permitted you in the case of beasts of the chase, etc. ... until, all of them in the case of fish.’ The Rabbis say: God prohibited many things and He again made them permissible elsewhere [in Scripture]. A proof of this is the following: God forbade Israel to kill [an animal] and eat it unless it was first brought unto the door of the tent of meeting. Whence this? For it is said, And brings it not unto the door of the tent of meeting, to sacrifice it unto the Lord, even that man will be cut off from his people (Lev. XVII, 9). What [else] is written there [in the same context]? And has not brought it unto the door of the tent of meeting to present it as an offering unto the Lord before the tabernacle of the Lord, blood will be imputed unto that man; he has shed blood; and that man will be cut off from among his people (ib. 4). And here [in our passage] God made it again permissible for them, as it is said, Notwithstanding you may kill and eat flesh within all your gates, after all the desire of your soul, according to the blessing of the Lord your God which He has given you; the unclean, etc. (Deut. XII, 15). Whence this? From what we have read in the context, WHEN THE LORD YOUR GOD WILL ENLARGE YOUR BORDER.

VII. Another explanation: WHEN THE LORD YOUR GOD WILL ENLARGE. This bears out what Scripture says, I will be glad and rejoice in Your loving-kindness; for You have seen mine affliction, You have taken cognizance of the troubles of my soul, and You have not given me over into the hand of the enemy; You have set my feet in a broad place (Ps. XXXI, 8 f). The Rabbis say: This refers to Joseph. Joseph said: ‘Master of the Universe, I will be glad and rejoice in Your loving-kindness which You have done with me; had You exacted punishment on my behalf from the wife of Potiphar and not given me sovereign power I would still have had cause for gladness and joy; but now that I possess sovereign power, “I will be glad and rejoice in Your loving-kindness.”’ ‘For You have seen my affliction’: this refers to Joseph, of whom it is written, His feet they hurt with fetters, his person was laid in iron (ib. CV, 18). ‘And You have not given me over into the hand of the enemy’: this refers to Potiphar. ‘You have set my feet in a broad place’: this alludes to the fact that God made him [Joseph] ruler over all the land of Egypt. Whence this? For it is said, And Joseph was the governor over the land; he it was that sold to all the people of the land. And Joseph's brethren came, and bowed down to him with their faces to the earth. And Joseph saw his brethren, and he knew them, but made himself strange unto them, and spoke roughly with them: and he said unto them: Whence come you? And they said: From the land of Canaan to buy food (Gen. XLII, 6 f). Another explanation: ‘I will be glad and rejoice in Your loving-kindness’ this refers to Israel. Israel said to God: ‘Master of the Universe, I will be glad and rejoice in Your loving-kindness’ which You have done with us, for if You had exacted punishment from the Egyptians and not given us their riches we would still have cause to rejoice and be glad; our joy [is all the greater] now that You have given us their riches.’ ‘For You have seen mine affliction’: this refers to Israel, of whom it is written, And the Egyptians dealt ill with us, and afflicted us, and laid upon us hard bondage. And we cried unto the Lord, the God of our fathers, and the Lord heard our voice, and saw our affliction, etc. (Deut. XXVI, 6 f). ‘You have taken cognizance of the troubles of my soul’: this refers to Israel, of whom it is written, And they made their lives bitter (Ex. I, I4). ‘And You have not given me over into the hand of the enemy’: this refers to Pharaoh the wicked/lawless, of whom it is written, The enemy said: I will pursue (ib. XV, 9). ‘You have set my feet in a broad place’: this means, For You have enlarged my border, as it is said, WHEN THE LORD YOUR GOD WILL ENLARGE.

VIII. WHEN THE LORD YOUR GOD WILL ENLARGE YOUR BORDER. This bears out what Scripture says, A man's gift makes room for him, and brings him before great men (Prov. XVIII, 16). What is the meaning of ‘A man's gift makes room for him’? Once R. Eliezer and R. Joshua went out on a mission to gather funds for a charitable cause. They came to the valley of Antiochia, where was a man, Abba Judan by name, who was in the habit of giving liberally to our Rabbis. This Abba Judan was now poor, and catching sight of R. Eliezer and R. Joshua who had come to collect funds he hid himself from them and went into his house and remained indoors for a day or two, and did not go out into the street. His wife asked him: ‘Why have you not gone out for [the last] two days?’ He replied: ‘The Rabbis have come to gather funds for those who labour in the Torah and I am not in a position to give them anything, and I am therefore ashamed to go out into the street.’ Now his wife, who loved pious deeds, said to him: ‘We still have one field left, sell half of it and give it to them.’ He went and did so; he sold a half of the field for five gold pieces and gave them to the Rabbis, saying to them: ‘Pray for me.’ They prayed for him and blessed him, ‘May God fulfil your need,’ and they went away to collect funds in another place. This same Abba Judan then ploughed the remaining half of the field, and he found there a great treasure and he became even richer than he was ever before. On their return journey the Rabbis again passed through that place and they said to a man: ‘We adjure you: put us in touch with Abba Judan.’ The man replied: ‘It is easier to approach the king than him.’ The Rabbis said to the man: ‘All that we wish is that he should not think that we passed through this place without sending greetings to him.’ Meanwhile Abba Judan learnt of their arrival and he called on the Rabbis and gave them one thousand gold pieces. He said to them: ‘Your prayer has borne fruit.’ They replied: ‘We too were aware of your good deeds and we placed your name at the head of the list of contributors (even when you gave us a small sum).’ The Rabbis then applied to him the verse, ‘A man's gift makes room for him, and brings him before great men.’ Another explanation: It happened once that R. Hiyya was collecting charity in the Great Synagogue in Tiberias, and a man promised one pound of gold. R. Hiyya thereupon took him and placed him next to himself and applied to him the verse, ‘A man's gift makes room for him.’ Another explanation: Resh Lakish once went to Bozrah and there was a man there who was called Abin Ramaah, not because, heaven forfend! he was deceitful, but because he acted cunningly in matters of charity; after the congregation had announced their donations he would offer a sum equal to the donations of the whole congregation. Resh Lakish made there a collection and he [Abin] gave as much as the whole congregation. Resh Lakish thereupon took him and placed him next to himself and applied to him the verse, ‘A man's gift makes room for him, and brings him before great men.’ R. Abbahu said: We have no need to learn this from elsewhere, we can learn it from its own place [in our context], for it is written, Take heed to yourself that you forsake not the Levite (Deut. XII, 19), and later [it is written], WHEN THE LORD YOUR GOD WILL ENLARGE YOUR BORDER.

IX. AND YOU WILL SAY: I WILL EAT FLESH, BECAUSE YOUR SOUL DESIRES TO EAT FLESH; YOU MAY EAT FLESH, AFTER ALL THE DESIRE OF YOUR SOUL (XII 20). This bears out what Scripture says, Who executes justice for the oppressed; who gives bread to the hungry. The Lord looses the prisoners (Ps. CXLVI, 7). This refers to Israel. R. Phinehas b. Ejama said: This teaches that in Egypt there were more than seventy peoples, and of them all only Israel were subjected to slavery. And who executed justice for them? He ‘Who executes justice for the oppressed’. ‘Who gives bread to the hungry’: this refers to Israel. Whence this? For it is said, And He afflicted you, and suffered you to hunger, and fed you with manna, which you knew not, neither did your fathers know; that He might make you know that man does not live by bread only, but by everything that proceeds out of the mouth of the Lord does man live. Your raiment waxed not old upon you, neither did your foot swell, these forty years. And you will consider in your heart, that, as a man chastens his son, so the Lord your God chastens you (Deut. VIII, 3 ff). ‘The Lord looses the prisoners’: this refers to Israel. How? The Rabbis say: God forbade Israel eight things and made eight corresponding things permissible for them. God said: ‘I prohibited you the fat,’ etc.... until ‘a linen cloak with woollen fringes’. Hence the force of ‘The Lord looses the prisoners’ [Translating: ‘The Lord looses (i.e. gives permission to) those who are bound’ (by prohibitions)]. Likewise, whereas previously He prohibited the eating of meat for satisfying the appetite, here He made it permissible for them. Whence this? YOU MAY EAT FLESH, AFTER ALL THE DESIRE OF YOUR SOUL.

X. Another explanation: What is written in the preceding passage? ‘Take heed to yourself that you forsake not the Levite, and later [it is written], WHEN THE LORD YOUR GOD WILL ENLARGE YOUR BORDER: R. Levi said: This may be compared to a man who said to another: ‘Lend me one gold piece.’ The latter replied: ‘I do not know what your credit is.’ The man then said: ‘Test me.’ He lent him the money and the man paid it back promptly. The lender then said to the man: ‘If you want to borrow even up to twenty or thirty gold pieces, you can have them,’ adding at the same time: ‘The reason why you are able to get all the money that you need is because you have paid back [the last loan] promptly.’ So likewise it is when a man is tested by paying his tithes in manner due; his border is enlarged. Hence you see, in proportion to your gift is your border enlarged.

XI. Another explanation: WHEN THE LORD WILL ENLARGE YOUR BORDER. Is it possible that God can enlarge Palestine? R. Isaac said: If one takes up a scroll, he would hardly suspect what its length is or its breadth, but when it is opened out its size becomes apparent. So it is with Palestine; the greater part of it consists of mountains and hills. Whence this? For it is said, But the land, whither you go over to possess it, is a land of hills and valleys, and drinks water as the rain of heaven comes down; a land which the Lord your God cares for; the eyes of the Lord your God are always upon it, from the beginning of the year even unto the end of the year (Deut. XI, 11 f). When God will level it out, as it is said, Every valley will be lifted up, and every mountain and hill will be made low; and the rugged will be made level, and the rough places a plain (Isa. XL, 4), then only will the full extent of Palestine will become known. Another explanation: WHEN THE LORD WILL ENLARGE. The Rabbis say: this refers to Jerusalem. Only when God will enlarge it will the [full] prosperity of Jerusalem become known. R. Samuel b. Nahman said: This can be compared to a country, etc. ... Then will the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in ancient years (Mal. III, 4). Behold, I will send you Elijah the prophet before the coming of the great and terrible day of the Lord. And he will turn the heart of the fathers to the children, and the heart of the children to their fathers: lest I come and smite the land with utter destruction (ib. 23 f). Behold, I send My messenger and he will clear the way before Me; and the Lord, whom you seek, will suddenly come to His temple; and the messenger of the covenant, whom you delight in, behold, he comes, says the Lord of hosts (ib. III, 1). Therefore, thus says the Lord: I return to Jerusalem with compassions; My house will be built in it, says the Lord of hosts, and a line will be stretched forth over Jerusalem. Again, proclaim, saying: Thus says the Lord of hosts: My cities will again overflow with prosperity; and the Lord will yet comfort Zion, and will yet choose Jerusalem (Zech. I, 16 f). Rejoice greatly, O daughter of Zion, shout, O daughter of Jerusalem; behold, your King comes unto you, He is triumphant and victorious, lowly, and riding upon an ass, even upon a colt the foal of an ass (ib. IX, 9)1

Ketubim: Targum Tehillim (Psalms) 119:1-24, 25-48. 49-72, 73-104

JPS Translation	TARGUM
1. ALEPH. Fortunate are they that are upright in the way, who walk in the Law of the LORD.	1. ALEPH How happy are the perfect of way, who walk in the Torah of the Lord.
2. Happy are they that keep His testimonies, that seek Him with the whole heart.	2. How happy those who keep His testimony; with a whole heart they will seek His instruction.
3. Yes, they do no unrighteousness; they walk in His ways.	3. Truly they have not acted deceitfully; in His proper ways they have walked.
4. You have ordained Your precepts, that we should observe them diligently.	4. You have given your commandments, to keep very much.
5. Oh that my ways were directed to observe Your statutes!	5. It is good for me that my ways are straight, to keep Your decrees.
6. Then I should not be ashamed, when I have regard unto all Your commandments.	6. Then I will not be disappointed when I look to all Your commandments.
7. I will give thanks unto You with uprightness/ generosity of heart, when I learn Your righteous/ generous ordinances.	7. I will give thanks in Your presence with uprightness/generosity of heart, when I learn the judgments of Your righteousness/generosity.
8. I will observe Your statutes; O forsake me not utterly.	8. I will keep Your decrees; do not abandon me utterly.
9. BETH. Wherewithal will a young man keep his way pure? By taking heed thereto according to Your word.	9. BETH In what way will a youth purify his way? To keep [it] as Your words.
10. With my whole heart have I sought You; O let me not err from Your commandments.	10. With all my heart I have sought Your teaching; do not let me go astray from Your commandments.
11. Your Word have I laid up in my heart, that I might not sin against You.	11. In my heart I have hidden Your Word, that I might not sin in Your presence.
12. Blessed art You, O LORD; teach me Your statutes.	12. Blessed are you, O Lord; teach me Your decrees.
13. With my lips have I told all the ordinances of Your mouth.	13. With my lips I have recounted all the judgments of Your mouth.
14. I have rejoiced in the way of Your testimonies, as much as in all riches.	14. In the way of Your testimonies I have rejoiced, as at a stroke of luck.
15. I will meditate in Your precepts, and have respect unto Your ways.	15. I will speak by Your commandments, and I will behold Your ways.
16. I will delight myself in Your statutes; I will not forget Your word.	16. I will find delight in Your decrees, I will not forget Your utterance.
17. GIMEL. Deal bountifully with Your servant that I may live, and I will observe Your word.	17. GIMEL Requite Your servant with good; I will live, and keep Your words.
18. Open mine eyes, that I may behold wondrous things out of Your Law.	18. Uncover my eyes, and I will behold wonders from Your Torah.
19. I am a sojourner in the earth; hide not Your commandments from me.	19. I am a dweller in the land; do not take away Your commandments from me.
20. My soul breaks for the longing that it has unto Your ordinances at all times.	20. My soul has longed with longing for Your commandments at all times.
21. You have rebuked the proud that are cursed, that do err from Your commandments.	21. You have rebuked the malicious; cursed are all who stray from Your commandments.
22. Take away from me reproach and contempt; for I have kept Your testimonies.	22. Remove from me humiliation and shame; for I have kept Your testimonies.
23. Even yough princes sit and talk against me, Your servant does meditate in Your statutes.	23. For leaders sit speaking against me; Your servant is engaged in instruction of Your decrees.
24. Yes, Your testimonies are my delight, they are my counsellors.	24. Also Your testimonies are my delight, the source of my counsel.
25. DALET. My soul cleaves unto the dust; revive You me according to Your Word.	25. DALET. My soul is joined to the dust; heal me according to Your Word.
26. I told of my ways, and You did answer me; teach me Your statutes.	26. I numbered my ways and You received my prayer; teach me Your decrees.
27. Make me to understand the way of Your precepts, that I may talk of Your wondrous works.	27. Give me insight into the way of Your commandments, and I will speak of Your wonders.
28. My soul melts away for heaviness; sustain me according unto Your Word.	28. My soul is grieved by weariness; sustain me according to Your Word.
29. Remove from me the way of falsehood; and grant me Your Law graciously.	29. Remove from me the path of lies; and [by] Your Torah have compassion on me.
30. I have chosen the way of faithfulness; Your ordinances have I set before me.	30. I have chosen the faithful path; I have placed Your judgements [with me].
31. I cleave unto Your testimonies; O LORD, put me not to shame.	31. I have joined myself to Your testimonies, O Lord; do not make me ashamed.
32. I will run the way of Your commandments, for You do enlarge my heart/mind.	32. I will run in the path of Your commandments, for You will expand my heart/mind.
33. HAI. Teach me, O LORD, the way of Your statutes; and I will keep it at every step	33. HAI. Teach me, O Lord, the way of Your decrees, and I will keep it totally.
34. Give me understanding, that I keep Your Law and observe it with my whole heart.	34. Give me insight, and I will keep Your Torah, O Lord; and I will keep it with a whole heart.
35. Make me to tread in the path of Your commandments; for therein do I delight.	35. Make me walk in the course of Your commandments, for I desire it.
36. Incline my heart unto Your testimonies, and not to covetousness.	36. Incline my heart to Your testimonies, and not to money.
37. Turn away mine eyes from beholding vanity, and revive me in Your ways.	37. Turn my eyes away from the sight of deceit; by Your Words heal me.
38. Confirm Your word unto Your servant, which pertains unto the fear of You.	38. Confirm Your Word to your servant, which [leads] to Your worship.
39. Turn away my reproach which I dread; for Your ordinances are good.	39. Take away my reproach, which I fear, for Your judgments are good.
40. Behold, I have longed after Your precepts; quicken me in Your righteousness/generosity.	40. Behold, I have yearned for Your commandments; in Your generosity heal me.
41. VAV. Let Your mercies also come unto me, O LORD, even Your salvation, according to Your Word;	41. VAV. And let Your kindness come upon me, O Lord, Your redemption in accordance with Your Word.
42. That I may have an answer for him that taunts me; for I trust in Your Word.	42. And I will give answer to those who mock me, for I have trusted in Your Word.
43. And take not the word of truth utterly out of my mouth; for I hope in Your ordinances;	43. And do not remove the Word of truth from my mouth utterly, for I have waited long for Your judgments.
44. So will I observe Your Law continually forever and ever;	44. And I will keep Your Torah always, for ages upon ages.
45. And I will walk at ease, for I have sought Your precepts;	45. And I will walk in the wideness of the Torah, for I have sought Your commandments.
46. I will also speak of Your testimonies before kings, and will not be ashamed.	46. And I will speak of Your testimonies before kings, and I will not be ashamed.
47. And I will delight myself in Your commandments, which I have loved.	47. And I will delight myself in Your commandments, which I love.
48. I will lift up my hands also unto Your commandments, which I have loved; and I will meditate in Your statutes.	48. And I will lift my hands to Your commandments, which I love, and I will speak of Your decrees.
49. ZAYIN. Remember the Word unto Your servant, because You have made me to hope.	49. ZAYIN Remind your servant of the Word, for You waited long for me.
50. This is my comfort in my affliction, that Your Word has quickened me.	50. This is my comfort in my pain, for Your Word has sustained me.
51. The proud have had me greatly in derision; yet have I not turned aside from Your Law.	51. The malicious mock me greatly; I have not turned away from Your Torah.
52. I have remembered Your ordinances which are of old, O LORD, and have comforted myself.	52. I remembered Your judgments of old, O Lord, and I was comforted.
53. Burning indignation has taken hold upon me, because of the wicked/lawless that forsake Your Law.	53. Trembling seized me because of the wicked/lawless who forsake Your Torah.
54. Your statutes have been my songs in the house of my pilgrimage.	54. Your decrees became psalms for me in my dwelling place.
55. I have remembered Your name, O LORD, in the night, and have observed Your Law.	55. I remembered Your name in the night, O Lord, and I kept Your Torah.
56. This I have had, that I have kept Your precepts.	56. This became merit for me, for I kept Your commandments.
57. HETH. My portion is the LORD, I have said that I would observe Your words.	57. HETH My portion is the Lord, I have promised to keep Your words.
58. I have entreated Your favour with my whole heart; be gracious unto me according to Your Word.	58. I have prayed in Your presence with a whole heart; have pity on me according to Your Word.
59. I considered my ways, and turned my feet unto Your testimonies.	59. I have yought to improve my way, and I will turn my feet to Your testimonies.
60. I made haste, and delayed not, to observe Your commandments.	60. I was eager, and did not delay to keep Your commandments.
61. The bands of the wicked/lawless have enclosed me; but I have not forgotten Your Law.	61. The band of wicked/lawless men has gathered against me; I have not forgotten Your Torah.
62. At midnight I will rise to give thanks unto You because of Your righteous/generous ordinances.	62. In the middle of the night I will rise to sing praise in Your presence, for the sake of Your righteous/generous judgments.
63. I am a companion of all them that fear You, and of them that observe Your precepts.	63. I am a companion to all who revere You, and to those who keep Your commandments.
64. The earth, O LORD, is full of Your mercy; teach me Your statutes.	64. Your goodness, O Lord, fills the earth; teach me Your decrees.
65. TET. You have dealt well with Your servant, O LORD, according unto Your Word.	65. TET You have shown goodness to Your servant, O Lord, according to Your words.
66. Teach me good discernment and knowledge; for I have believed Your commandments.	66. Teach me good sense and knowledge, for I have believed in Your commandments.
67. Before I was afflicted, I did err; but now I observe Your Word.	67. Before I was afflicted, I was in error, but now I have kept Your Word.
68. You are good, and does good; teach me Your statutes.	68. You are good, and do good; teach me Your decrees.
69. The proud have forged a lie against me; but I with my whole heart will keep Your precepts.	69. The malicious have shouted me down with lies; I will keep Your commandments with a whole heart.
70. Their heart is gross like fat; but I delight in Your Law.	70. The impulse of their heart is dulled as with fat; as for me, my delight is Your Torah.
71. It is good for me that I have been afflicted, in order that I might learn Your statutes.	71. It is good for me, for I was humbled, so that I might learn Your decrees.
72. The Law of Your mouth is better unto me than yousands of gold and silver.	72. Better for me is the Torah of Your mouth, than a yousand talents of gold and silver.
73. YOD. Your hands have made me and fashioned me; give me understanding, that I may learn Your commandments.	73. YOD Your hands made me and established me; give me insight and I will learn Your commandments.
74. They that fear You will see me and be glad, because I have hope in Your Word.	74. Those who fear You will see me and be glad; for I have waited long for Your Word.
75. I know, O LORD, that Your judgments are righteous/generous, and that in faithfulness You have afflicted me.	75. I know, O Lord, for Your judgments are righteous/generous and You have afflicted me in truth.
76. Let, I pray, Your loving-kindness be ready to comfort me, according to Your promise unto Your servant.	76. Now let Your kindness be for my comfort, according to Your Word to Your servant.
77. Let Your tender mercies come unto me, that I may live; for Your law is my delight.	77. Let your mercies come to me and I will live; for Your Torah is my delight.
78. Let the proud be put to shame, for they have distorted my cause with falsehood; but I will meditate in Your precepts.	78. The arrogant will be ashamed, for they twisted a lie against me; I will speak of Your commandments.
79. Let those that fear You return unto me, and they that know Your testimonies.	79. Those who fear You will turn to my teaching, and those who know Your testimonies.
80. Let my heart be undivided in Your statutes, in order that I may not be put to shame.	80. Let my heart be wiyout blemish in Your decrees, so that I may not be ashamed.
81. KAPH. My soul pines for Your salvation; in Your word do I hope.	81. KAPH My soul has yearned for Your redemption; I have waited long for Your Word.
82. Mine eyes fail for Your word, saying: ‘When will You comfort me?’	82. My eyes are spent for Your Word, saying, “When will You comfort me?”
83. For I am become like a wine-skin in the smoke; yet do I not forget Your statutes.	83. For I have become like a water-skin that hangs in the smoke; Your decrees I have not forgotten.
84. How many are the days of Your servant? When will You execute judgment on them that persecute me?	84. How many are the days of Your servant? When will You pass judgment on my persecutors?
85. The proud have dug pits for me, which is not according to Your Law.	85. The malicious have dug pits for me, that You have not commanded them in Your Torah.
86. All Your commandments are faithful; they persecute me for nought; help You me.	86. All Your commandments are truth; for a lie they persecuted me, help me!
87. They had almost consumed me upon earth; but as for me, I forsook not Your precepts	87. They almost destroyed me in the land; but I have not forsaken Your commandments.
88. Revive me after Your loving-kindness, and I will observe the testimony of Your mouth.	88. Sustain me according to Your kindness, and I will keep the testimony of Your mouth.
89. LAMED. Forever, O LORD, Your Word stands fast in heaven.	89. LAMED Forever, O Lord, Your word endures in heaven.
90. Your faithfulness is unto all generations; You hast established the earth, and it stands.	90. Your faithfulness is to every generation; You established the earth and it endures.
91. They stand this day according to Your ordinances; for all things are Your servants.	91. This day have they risen for Your judgments, for all of them are Your servants.
92. Unless Your Law had been my delight, I should then have perished in mine affliction.	92. Had Your Torah not been my delight, then I would have perished in my affliction.
93. I will never forget Your precepts; for with them You have revived me.	93. I will never forget Your commandments, for You have sustained me by them.
94. I am Yours, save me; for I have sought Your precepts.	94. For I am yours, redeem me; for I have sought after Your commandments.
95. The wicked/lawless have waited for me to destroy me; but I will consider Your testimonies.	95. The wicked/lawless waited for me to annihilate me; I will contemplate Your commandments.
96. I have seen an end to every purpose; but Your commandment is exceeding broad.	96. To everything that began and ended I have seen an end; Your commands are very spacious.
97. MEM. O how I love Your Law! It is my meditation all the day.	97. MEM How I have loved Your Torah! It is my conversation all day.
98. Your commandments make me wiser than mine enemies: for they are ever with me.	98. Your commandments make me wiser than my enemies; because they (Your commandments) are always mine.
99. I have more understanding than all my teachers; for Your testimonies are my meditation.	99. I have understood more than all my teachers; for Your testimonies are my conversation.
100. I understand more than mine elders, because I have kept Your precepts.	100. I will have greater insight than the wise, for I have kept Your commandments.
101. I have refrained my feet from every evil way, in order that I might observe Your Word.	101. I have kept my feet from every evil way, so that I may keep Your words.
102. I have not turned aside from Your ordinances; for You have instructed me.	102. I have not gone away from Your judgments, for You have taught me.
103. How sweet are Your words unto my palate! yes, sweeter than honey to my mouth!	103. How sweet to my palate are Your words; sweeter by far than honey to my mouth.
104. From Your precepts I get understanding; therefore I hate every false way.	104. I will gain insight from Your commandments; because of this, I hate every son of man who lies.

Midrash Tehillim Psalm 119:73-104

XXIV. Your hands have made me and fashioned me (Ps. 119:73). Job said: Your hands have formed me and fashioned me ... Have You not poured me out as milk? ... You have clothes me with skin and flesh (Job 10:8,10,11). Who did all these things? David said: You, O God, Your hands have made me and fashioned me. When a vessel is beautiful, who glorifies in it? He that made it, as you must admit. So David said: I am the vessel, and You are the craftsman. Make me beautiful that men may praise You. Hence he said: Your hands have made me and fashioned me. And in going on to say, Give me understanding, that I may learn Your commandments (Ps. 119:73), what did he mean? Like a wine-cask into which no wine is poured until it is lined with pitch, so line me with pitch and then pour wine into me. By “pitch” is meant understanding, and by “wine” is meant learning. Accordingly, David said: Give me understanding—that is, “Prepare me with understanding,” so that I may learn Your commandments. So, too, Scripture says: Get wisdom, get understanding ... Yes, with all your getting get understanding (Prov. 4:5,7), and also says, To know wisdom and instruction, to comprehend the words of understanding (Prov. 1:2). He that has wisdom but has no understanding is like a man with bread in his hand, but nothing to eat with it. And he that has understanding, but has no wisdom, is like a man with a savoury dish in his hand but no bread to eat with it. But he that has both wisdom and understanding is like a man with bread and a savoury dish in his hand, who eats both and is full-fed.

So David meant that wisdom is bread, and understanding a savoury dish. And he that owns neither the one nor the other, owns nothing at all.

It happens often enough in the world that a man will pay out a hundred mina for an undershirt and have nothing left for food, so that he really has nothing at all.

Hence David said: Give me understanding, that I may learn Your commandments.

XXV. They that fear You will see me and be glad (Ps. 119:74). When are the children of Israel glad? When they see their king or their prince (Messiah) occupy himself with Torah. As Scripture says, Let them shout for joy, and be glad, that delight in my righteousness/generosity (Ps. 3527). And what verse follows? And my tongue will speak of Your righteousness/generosity, and of Your praise all the day (ibid. 35:28). And so whenever the king occupies himself with Torah, the children of Israel are glad. Hence David said: They that fear You will see me and be glad, etc.

XXVI. I know, O Lord, that Your judgments are righteous/generous, and that You in faithfulness have afflicted me (Ps. 119:75). By this David meant: All the judgments and chastisements You have brought upon me—the afflictions, too—You have brought in faithfulness upon me and have acted in righteousness/generosity. Therefore, I do not complain. Even in the very hour of affliction, I know, O Lord, that Your judgments are righteous/generous. Thus when Scripture says, And David went up by the ascent of the Mount of Olives, and wept as he went up (2 Sam. 15:30), one might suppose that David was weeping in complaint or lamentation. But the truth is that he was composing a Psalm, as is said A Psalm of David, when he fled from Absalom his son (Ps. 3:1). And so in saying, I know, O Lord, that Your judgments are righteous/generous, and that You in faithfulness have afflicted me, he meant: “My Master, You have afflicted me. Even as You have afflicted me, so comfort me.”

XXVII. Let, I pray, Your loving-kindness be ready to comfort me, according to Your promise unto Your servant (Ps. 119:76). What promise was this? The promise given through Ethan the Ezrahite: I have found David My servant ... And I will beat to pieces his adversaries before him, and smite them that hate him (Ps. 89:21, 24). So in saying, According to Your promise unto Your servant, let Your tender mercies come unto me, that I may live (Ps. 119:77), David meant: “Let come unto me a portion of those tender mercies whereby of old You did create the world.” Likewise David said: Remember, O Lord, Your tender mercies and Your loving-kindness which have been ever of old (Ps. 25:6). Hence Let Your tender mercies come unto me, that I may live, etc.

XXVIII. Let the proud be put to shame, for they have dealt perversely with me wiyout a cause; but 1 will meditate in Your precepts (Ps. 119:78). David meant: “Even yough wicked/lawless men dealt perversely with me, I did not give up the Torah.” Scripture relates: These four were born to the giant in Gath; and they fell by the hand of David, and by the hand of his servants (2 Sam. 21:22) . But even when these four arose against me, I did not give up the Torah, for, as Scripture says, David spoke unto the Lord the words of this song in the day that the Lord delivered him out of the hand of all his enemies (ibid. 22:1).

XXIX. Let my heart be undivided in Your statutes, in order that I may not be put to shame (Ps. 119:79-80). David meant: When I ate common food out of a pot, I would not, in order to escape embarrassment, eat sacred food out of it. Hence he said: My heart is wounded within me (Ps. 109:22, 24), and also, Let my heart be undivided in Your statutes, in order that I may not be put to shame, and further, Create me a clean heart, O God; and renew a steadfast spirit within me (Ps. 51 :12).

It is the heart which puts a man to shame because the heart knows what it has done and is ashamed of itself. Hence it is said The heart knows its own bitterness. And with its joy no stranger can intermeddle (Prov. 14:10). For it is also the heart which is glad. Thus Scripture says, You have put gladness in my heart (Ps. 4:8). Hence David said: Let my heart be undivided in Your statutes. And what David asked for, the Holy One, blessed be He, granted to him, as it is said And as for me, You uphold me because of mine integrity, and sets me before Your face for ever (Ps. 41:13). Hence David said: In order that I may not be put to shame.

XXX. My soul faints for Your salvation; in Your word do I hope (Ps. 119:81). Jeremiah said: Wherefore do You forget us forever? (Lam. 5:20). You cannot have utterly rejected us, and be exceeding wroth against us! Turn You us unto You, O Lord, and we will be turned; renew our days as of old (ibid. 5:22). He also said: The harvest is past, the summer is ended, and we are not saved (Jer. 8:20). And David said: How long will You forget me, O Lord? Forever? (Ps. 13:2). You, O Lord, know; remember me, and think of me, and avenge me of my persecutors; take me not away because of Your long-suffering (Jer. 15:15). You are patient, we are impatient. Because You long suffer the wicked/lawless, our souls faint. Hence it is said My soul faints for Your salvation, etc.

XXXI. Mine eyes fail for Your Word, saying: “When will You comfort me?” (Ps. 119:82). To what do the words Mine eyes fail for Your Word, etc. refer? To what was promised in the verse, It will be for a time, times, and a half (Dan. 12:7). Yet times multiplied by times have passed, and You have not comforted me. Hence it is said Mine eyes fail for Your word, saying: “When will You comfort me?”

For I am become like a wine-skin in the smoke (Ps. 119:83) Did not Daniel say much the same thing?: Many will purify themselves, and make themselves white, and be tried (Dan. 12:10). Behold, we have long since become white, we have long since been tried. Behold, troubles, all kinds of troubles, have overrun me, so that I am become like a wine-skin in the smoke. Can there be a trial greater than this? When will You save us? When we are dead? How many, after all, are the days of our life, as is said How many are the days of Your servant? (Ps. 119:84). Yough, indeed, You did bring the children of Israel out of Egypt, what we fear is that we will be like those who were laid into the walls of the edifice. If it be Your will to avenge Your servants' blood, then avenge it in our sight, as is said Let the avenging of Your servants' blood that is shed be made known among the Gentiles in our sight (Ps. 79:10). The Holy One, blessed be He, replied: You ask that I avenge you in your sight, and so I will, as is said And I will render unto Babylon and to all the inhabitants of Chaldea all their evil that they have done in Zion, in your sight (Jer. 51:24).

XXXII. The proud have dug pits for me, which is not according to Your Law (Ps. 119:85). Israel spoke as follows to the Holy One, blessed be He: The wicked/lawless have dug not only one pit for me, but many pits. Yough You did write in the Torah: You will not kill it and its young both in one day (Lev. 22:28), yet it is written of me The mother was dashed in pieces with her children (Hos. 10:14). Yough You did write in the Torah: He will pour out the blood thereof, and cover it with dust (Lev. 17:13), yet it is written of me They have shed their blood like water round about Jerusalem and there was none to bury them (Ps. 79:3). The Holy One, blessed be He, answered: Speak not thus. The wicked/lawless have dug the pits for themselves, as is said Whom dug a pit will fall therein (Prov. 26:27), and as it is also said He has dug a pit, and hollowed it, and is fallen into the ditch which he made (Ps. 7:16), and as it is further said And his pit that he has dug, let him fall therein (Ps. 35:8).

XXXIII. In an instant they would have made an end of me upon earth, etc. (Ps. 119:87). What is meant by They would have made an end of me? It means that the wicked/lawless would have made an end of us upon earth, had You not had pity upon us in that instant. Thus Scripture relates: On that night could not the king sleep (Esther 6:1). Had not sleep fled from the king, in an instant the wicked/lawless would have made an end of us, as is said Haman sought to make an end of all the Jews, etc. (ibid. 3:6). Hence it is said In an instant they would have made an end of me upon earth.

XXXIV. Quicken me after Your loving-kindness (Ps. 119:88). The Holy One, blessed be He, will redeem the children of Israel for no other reason than that they are to keep the Torah. Had they not forsaken the Torah, they would never have been banished. Therefore, they said to God: Now that we are banished, redeem us and we will keep the Torah. Hence it is said Quicken me after Your loving-kindness, and I will keep the testimony of Your mouth; and it is also said So will I keep Your Law continually forever and ever (ibid. 119:44). For You gave the Torah to the children of Israel with no other intention than that they keep it forever. Thus Scripture says, For His mercy is great toward us; and the truth of the Lord endures forever (Ps. 117:2), and thus it is also written And as for Me, this is My covenant with them ... and My words ... will not depart out of your mouth . . . from henceforth and forever (Isa. 59:21). When you will have so kept the Torah, what will happen, according to Scripture? Arise, shine, for your light is come (ibid. 60:1).

XXXV. Forever, O Lord, Your Word stands fast in heaven (Ps. 119:89). Isaiah said: The grass withers, the flower fades ... But the Word of our God will stand forever (Isa. 40:7-8). David also said: Forever, O Lord, Your Word stands fast, etc. And why does the Word of the Lord stand fast? For the reason that the Word of the Lord is enacted not because of its approval by one witness or because of its approval by two witnesses, but only because the great council of the holy ones in heaven have deliberated upon it. For does not Scripture speak of A God dreaded in the great council of the holy ones (Ps. 89:8)? And so, too, Daniel says, The matter is by the decree of the watchers and the sentence by the work of the holy ones (Dan. 4:14), and also, In the third year of Cyrus king of Persia a Word was revealed unto Daniel ... and the word was true, also a great host (ibid. 10:1). And why does the verse go on to speak of a great host, except to signify that a great host deliberates upon the Word of God? Hence it is said A Word was revealed unto Daniel . . and the Word was true, and also a great host. Job asked: When He is in one mind, who can turn Him? (Job 23:13). The answer is found in Micaiah's reply to the question, “What hast you seen?” He said: I saw the Lord sitting on His throne, and all the host of heaven standing by Him on His right hand and on His left. And the Lord said: Who will entice Ahab.... And one said: On this manner; and another said: On that manner (1 Kings 22:19,20). These verses prove that all the host of heaven in their deliberations can turn the Word of God either way. Therefore it is said Forever, O Lord, Your Word stands fast [because of its approval] in heaven.

XXXVI. Another comment on O Lord, Your Word stands fast in heaven. What sort of thing is meant by a Word that stands fast in heaven? To this, the Holy One, blessed be He, replies: On what do the heavens stand? On the Word which I spoke: Let there be a firmament in the midst of the waters ... and it was so (Gen. 1:6,7). And it is further written He spoke, and it was done; He commanded, and it stood fast (Ps. 33:9). It was the Word which God spoke that made it stand fast. Hence it is said He commanded, and it stood fast. By the Word of the Lord were the heavens made (Ps. 33:6), and they stand fast forever upon the Word whereby He gave them being. Hence it is said Forever, O Lord, Your Word stands fast in heaven.

XXXVII. Your faithfulness is unto all generations: You have established the earth, and it stands (Ps. 119:90). Both the heavens and the earth stand fast upon faithfulness, for it is said The earth is set upon mercy; in the very heavens You do establish Your faithfulness (Ps. 89:2). But Who can say: I have made my heart clean, I am pure from my sin (Prov. 20:9)? Seeing that He puts no trust even in His holy ones; yes, the heavens are not clean in His sight (Job 15:15). Since all things must stand judgment, can anyone escape? Hence it is said For Your judgments they stand this day, for all things are Your servants (Ps. 119:91).

XXXVIII. Unless Your Law had been my delight, I should then have perished in mine affliction (Ps. 119:92). The children of Israel said: But for Your Torah which was with me and was my delight I should then have perished in mine affliction. Likewise Moses said: When my cares are many within me, Your comforts delight my soul (Ps. 94:19). When Pharaoh said: Let heavier work be laid upon the men, that they may labour therein; and let them not delight in lying words (Ex. 5:9), he had in mind that the children of Israel owned books in whose words they took delight from Sabbath to Sabbath. Hence it is said Unless Your Law had been my delight, 1 should then have perished in mine affliction.

XXXIX. I will never forget Your precepts; for with them You have revived me (Ps. 119:93). They are life for Israel. But for them, Israel would have no life. Thus Scripture says, To love the Lord your God, to hearken to His voice ... that is your life (Deut. 30:20); and it is also written Whosoever finds me finds life (Prov. 8:35); and further By me your days will be multiplied, and the years of your life will be increased (ibid. 9:11).

XL. I am Yours, save me; for I have sought Your precepts (Ps. 119:94). The children of Israel asked the Holy One, blessed be He: Is it possible for a heifer to plough two furrows at the same time? Did You not say Unto Me the children of Israel are servants; they are My servants (Lev. 25:55)? Since I am Yours, save me. As Scripture says: Redeem me from the oppression of man, and I will keep Your precepts (Ps. 119:134). Hence it is said I am Yours, save me; for I have sought Your precepts.

XLI. Oh how I love Your Law! It is my meditation all the day (Ps. 119:97). Solomon said, Rejoice with the wife of your youth. Let her be as the loving hind and pleasant roe ... With her love be you ravished always (Prov. 5:18-19): the loving hind is the Torah, beloved of all.

The Holy One, blessed be He, asked Israel: Why then will you, my son, be ravished with a strange woman, and embrace the bosom of a stranger? (ibid. 5:20). And Scripture says, Enjoy life with the wife whom you love all the days (Eccles. 9:9).

Hence the Psalmist says: I love the Law of the Lord: Oh how I love Your Law, etc.

When a man loves the Torah, he loves life itself. Thus Scripture says Enjoy life with the wife whom you love (Eccles. 9:9).

David said: I love the Torah, as is said And you will love the Lord your God with all your heart (Deut. 6:5); and as it is written These words which I command you this day will be upon your heart (ibid. 6:6). Hence he said: Oh how I love Your Law, etc. Even when I go into a bath-house, it is with me. Even when I sleep, it is with me, for thus You have charged me: It will be with him, and he will read therein all the days of his life (Deut. 17:19). And so, too, it is written When you walk, will it be put aside from you? (Prov. 6:22). Therefore never fοr a moment have I put it aside. And because I have never put it aside, it has not been a burden to me, but a song: Your statutes have been my songs (Ps. 119:54). And not only a song, but a prayer, as is said It is my meditation all the day, and therefore it stands up for me against mine enemies.

XLII. Your commandments make me wiser than mine enemies (Ps. 119:98). The Torah stood up for Joseph in Pharaoh's house, for Pharaoh said to his servants: Can we find such a man as this, a man in whom the spirit of God is? (Gen. 41:38). And it stood up for Daniel when he was in Nebuchadnezzar's house. And Moses said of its commandments: Observe therefore and do them; for this is your wisdom and your understanding in the sight of the peoples (Deut. 4:6). Hence it is said Your commandments make me wiser than mine enemies.

For they are ever with me (Ps. 119:98). What is meant by They are ever with me? That I did not occupy myself with other books, but only with the Torah.

As Solomon said: Of making many books there is no end (Eccles. 12:12), but he also said: Have you found honey? Eat so much as is sufficient for you (Prov. 25:16). The Torah is like a jug full of honey. When a quarter of a lοg of water is poured into a jug full of honey, a quarter of a lοg of honey will be forced out. So with the words of Torah. When you admit other words into your heart, then the words of Torah will be forced out. Hence it is said They are ever with me.

XLIII. I have more understanding from all my teachers; for Your testimonies are my meditation (Ps. 119:99). What does the Psalmist mean by saying I have more understanding from all my teachers? He means that it is necessary for a man to have companions and disciples in the study of Torah, so that if he forgets some matter, he can ask his companions, and they will remind him of it. Thus Scripture says: Two are better than one; because they have a good reward for their labour. For if they fall, the one will lift up his fellow (Eccles. 4:9-10). Hence it is said I have more understanding from all my teachers. And how else am I brought to have more understanding? Through the meditation of the elders, as is said I understand more from the elders, therefore I have kept Your precepts (Ps. 119:100). To what elders does this verse refer? To elders such as those whom You, O God, hold in great honour; indeed, before You would bring the children of Israel out of Egypt, You did command explicitly: Go, and gather the elders of Israel together (Ex. 3:16). And before You would give the Torah, You said: “Gather the elders,” as is evident from the verse And Moses came and called for the elders of the people, and set before them all these words which the Lord commanded them (Ex. 19:7). And another verse reads: You will rise up before the hoary head, and honour the face of the elder (Lev. 19:32). And yet another verse reads: Ask your father, and he will declare unto you, your elders, and they will tell you (Deut. 32:7). It is the honour which You give to the elders that brings me to keep Your precepts. Hence when David said: I understand more from mine elders, therefore I keep Your precepts, the Holy one, blessed be He, answered: So far you have seen scarcely anything [of the honour I give to the elders]. There is much more for you to see: The Lord of hosts will reign in Mount Zion, and in Jerusalem, and before His elders will be glory (Isa. 25:23).

Ashlamatah: Yeshayahu (Isaiah) 54:2-9, 17

1. Sing, O barren, you that did not bear, break forth into singing, and cry aloud, you that did not travail; for more are the children of the desolate than the children of the married wife, says the LORD.

2. Enlarge the place of your tent, and let them stretch forth the curtains of your habitations, spare not; lengthen your cords, and strengthen your stakes.

3. For you will spread abroad on the right hand and on the left; and your seed will possess the Gentiles, and make the desolate cities to be inhabited.

4. Fear not, for you will not be ashamed. Neither be you confounded, for you will not be put to shame; for you will forget the shame of your youth, and the reproach of your widowhood will you remember no more.

5. For your Maker is your husband, the LORD of hosts is His name; and the Holy One of Israel is your Redeemer, the God of the whole earth will He be called.

6. For the LORD has called you as a wife forsaken and grieved in spirit; and a wife of youth, can she be rejected? Says your God.

7. For a small moment have I forsaken you; but with great compassion will I gather you.

8. In a little wrath I hid My face from you for a moment; but with everlasting kindness will I have compassion on you, says the LORD your Redeemer. {S}

9. For this is as the waters of Noah unto Me; for as I have sworn that the waters of Noah should no more go over the earth, so have I sworn that I would not be at wroth with you, nor rebuke you.

10. For the mountains may depart, and the hills be removed; but My kindness will not depart from you, neither will My covenant of peace be removed, says the LORD that has compassion on you. {S}

11. O you afflicted, tossed with tempest, and not comforted, behold, I will set your stones in fair colours, and lay your foundations with sapphires.

12. And I will make your pinnacles of rubies, and your gates of carbuncles, and all your border of precious stones.

13. And all your children will be taught of the LORD; and great will be the peace of your children.

14. In righteousness/generosity will you be established; be you far from oppression, for you will not fear, and from ruin, for it will not come near you.

15. Behold, they may gather together, but not by Me; whosoever will gather together against you will fall because of you.

16. Behold, I have created the smith that blows the fire of coals, and brings forth a weapon for his work; and I have created the waster to destroy.

17. No weapon that is formed against you will prosper; and every tongue that will rise against you in judgment you will condemn. This is the heritage of the servants of the LORD, and their due reward from Me, says the LORD. {S}

Midrash of Matityahu (Matthew) 26:57-68

57. Then they who had taken hold of Yeshuah led him away to Kayapha (Caiaphas), the Chief Kohen (high priest) [a Sadducee of the Bet HaMiqdash – Temple], where the Soferim (scribes) and the elders had assembled.

58. Tsefet (Peter) followed him (Yeshuah) at a distance, as far as the courtyard of the [Sadducee] Rosh Kohen’s (high priest's) hall; he even went inside and sat with the attendants to see the end.

59. The [Sadducee] Chief Kohanim (chief priests) of the Bet HaMiqdash (Temple) and the whole [Sadducee controlled] Bet Din (court of justice) requested [credible] false testimony against Yeshuah, so that they might put him to death.

60. Many false witnesses having come near, they did not find [the false testimony they sought]. Later, two, having come near,

61. said, “This [one] said, ‘I am able to put the Bet HaMiqdash (temple) of Elohim (G-d) to rest and to rebuild it in three days.’”

62. Having risen up, the [Sadducee] Chief Kohen (high priest) said, “Do you not reply to what these testify against you?”

63. But Yeshuah kept silent. Replying, the [Sadducee] Chief Kohen (high priest) said to him, “I adjure you by the Living El (G-d), that you tell us whether you are the Mashiach, the son of El.”

64. Yeshuah said to him, “You said [that]. In the future you will see the Bar Enosh coming with the clouds of the heavens (Daniel 7:13) and sitting at the right hand of the host (Psalm 110:1).

65. Then the [Sadducee] Chief Kohen (high priest) tore his garment saying, “He has spoken blasphemy! Why have we need of any more witnesses? Look! Now you have heard the blasphemy.

66. What do you suppose [should be done]?” And replying they said, “He is liable unto death.”

67. Then they spit in his face and punched him with their fists; and some hit him in the back

68. saying, “Prophesy to us, Mashiach)! Who hit you?”

Pirke Abot: I:6

“Yehoshua ben Perahyah and Nitai of Arbel received [the tradition] from them. Yeshoshua ben Perahyah said: Provide [literally: Make] yourself with a teacher and acquire [literally: buy] for yourself an associate. And judge all men meritoriously.”

Abarbanel on Pirke Abot

By: Abraham Chill

Sepher Hermon Press, Inc. 1991

ISBN 0-87203-135-7

(pp. 43-47)

It is amazing that Abarbanel starts his comments on this Mishnah with the cursory remark that Yohoshua hen Perahyah was a teacher of Jesus, the founder of Christianity. What moved him to digress and to make this observation is open to speculation. After Abarbanel apprises us of this fact, he launches into a short history of the Karaites, which sect, he claims, began in the time of Yehoshua ben Perahyah. According to Abarbanel, Karaism started during the reign of King Hyrcanus, who was also the high priest. At a banquet which he gave for his ministers and the scholars of his day, Hyrcanus said to the sages, “I am your disciple, if you ever see me leave the true path, rebuke me and return me to it, because you are the proper people to rebuke and I will accept it.” The sages replied that in their estimation he was a saintly person, a faithful king and a righteous/generous high priest. This, of course, pleased the king immensely. But then, one of the sages — his name was Elazar and he was a wicked/lawless and contentious man — spoke up and contradicted the sages and said, "Hyrcanus, if you like being rebuked you should relinquish your station as a high priest because your mother was captured by the army of Antiochus and may have been sexually violated, thus disqualifying you as a priest." Noting that the other sages remained silent during this diatribe, the king became infuriated and had many of them put to death. He was advised by his counsellors to forsake the Oral Law, so as not to need the services of the sages and drive them all out of the country. Alyough they eventually returned and re-established their authority, the concept of defying the Oral Law became an established fact.

As we noted above, it is difficult to understand what prompted Abarbanel to speak about Jesus and the Karaites before delving into the substance of this Mishnah. Perhaps he intended to set the historical background to Yehoshua ben Perahyah's dictum.

True to fashion, Abarbanel connects this Mishnah with an earlier one in which Yosi ben Yoezer teaches us the importance of moving in the circles of the scholarly, to the extent that one's home should be open to them at all time on the basis that you can always gain intellectually in their presence. Along comes Yehoshua ben Perahyah and gives us an exercise in the process and methodology of learning. It is not wise to gather scholars into one's home for the sake of amassing cultural tidbits, because unorganized and undisciplined study will only lead to confusion and obfuscation. The only advisable way to relate to scholars is to choose one primary master and learn from him as much as you can; then to turn to a master of another discipline and begin studying under him. The use of the verb לך עשה (A’aseh L’kha) - make for yourself — is explained by Abarbanel to mean that even if the person you choose to be your teacher is not the greatest scholar there is, you should make him your teacher.

Abarbanel refers to Seneca, the Roman philosopher, who compared an unorganized educational program to an upset stomach which results from devouring all kinds of foodstuffs at one sitting.

A question presents itself: In Chapter IV of Pirke Abot, Ben Zoma says: “Who is a wise man? He who learns from all men.” This seems to contradict the concept of sitting at the feet of one master at one time. However, Abarbanel does not see this as a contradiction. One does not study the dicta of Shammai and Hillel simultaneously with the natural sciences of Aristotle and the geometry of Ptolemy. To study the disciplines individually and at different periods is productive, to attack them all at one time is unproductive.

Abarbanel is alerted to the difference of language that Yehoshua ben Perahyah employs: “Provide yourself - לך עשה (A’aseh L’kha) - with a teacher and acquire for yourself – לך קנה (Q’neh L’kha) - an associate.” An associate in a study program is necessary because he challenges and sharpens the mind of the student. There are times when a student is reticent and too inhibited to ask of his master a difficult problem. When one has an associate, however, and they debate, analyse and challenge each other, the student becomes more confident in the presence of the master. Thus Yehoshua ben Perahyah is emphatic that even if one has to pay another student to be his associate he should do so. As for the importance of accepting the authority of a master, Abarbanel cites the Talmud (Ta'anit 4a; Tosefot) where the sages bemoan the incident involving Yiftah and his vow which ended in tragedy. Yiftah vowed that if he returned victorious from war he would sacrifice the first thing that emerged from his house. He had been thinking of an animal; his daughter was the first creature to come out of his house and he sacrificed her. However, it need not have been so. He could have approached Pinhas the prophet and requested that his vow be nullified. Yiftah knew this, but demanded that Pinhas come to him, the political leader of the nation. Pinhas was equally adamant. He was the prophet of God, and Yiftah would have to come to him. The catastrophe came about because Yiftah refused to relate to Pinhas as his master.

Finally, Abarbanel is quick to caution the searching student that alyough he should attach himself to one master at a time and have one associate, he should not consider other scholars as unworyour. This is the thrust of Yehoshua ben Perahyah's words, “Judge all men meritoriously." There may be many other scholars of equal standing. It is just that you have chosen this scholar to be your master.

To embellish this line of reasoning, Abarbanel looks to the Torah where we find that God gave the Children of Israel only one master, Mosheh, and an associate, Aaron. Moshe, too, chose only one successor, Joshua, and so it went on throughout the ages. Even in the days of Joshua there may have been scholars who were his equal, but Moshe felt that the most functional methοd was to appoint one. In later centuries there was one president and one head of the Sanhedrin.

In concluding his comments on this Nishnah, Abarbanel refers to Rambam's interpretation of “Judge all men meritoriously.” Rambam is realistic in his assessment of human beings. When an individual is renowned for his piety and noble behaviour and suddenly wanders off the straight and narrow path, the sage of the Mishnah urges us not to condemn him. We must look for extenuating circumstances to explain his sudden lapse. Then, again, even if a person does not enjoy any singular distinction — he is not reputed to be either a saint or a sinner — he, too, should be judged meritoriously and be given the benefit of the doubt. However, when a man is known for his habitual transgressions, he does not deserve any favourable consideration by the community.

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Miscellaneous Interpretations

Rabbenu Yonah (Yonah ben Abraham Gerondi, Barcelona, Spain c1200 – 1236) comments on the first of the three dicta of Yehoshua ben Perahyah that a man should provide himself with a teacher. He argues that when a student studies under the disciplined tutorship of a master he is apt to remember what was taught more than if he studied by himself. Moreover, there is always the possibility that the disciple will better understand the subject matter than his teacher, express himself and thus the student, for the moment, will become the tutor.

On the subject of acquiring an associate, the second of the three dicta, Rabbenu Yonah enumerates three reasons for so doing. First, basing his thesis on a Talmudic statement (Ta'anit 7a), where one rabbi confides that, “I have learned much from my masters but even more from my associates,” he opines that this refers to the study of Torah. The give and take in the intricacies of Talmudic study will be beneficial both to him and his associate. The second reason deals with the personal and religious behaviour of the two associates. It does not take very much for a man to digress from righteous/generous living. A devoted friend will immediately alert the other to the folly of his ways and influence him to repent. Under these circumstances they will both stay on the straight and narrow path. Lastly, a friend is a valuable asset when one needs to unburden oneself of one's problems. To feel all alone can be stifling and oppressive; to have a confidante brings relief and comfort.

On the matter of the third dictum, “And judge all men meritoriously,” Rabbenu Yonah fully agrees with Rambam who contends that this attitude is not to be applied in every case. If a person has a reputation of being an extremely righteous/generous person, but is discovered to have deviated temporarily, he is to be judged not harshly but meritoriously. The rabbis (Berakhot 19a) took up this matter and concluded that if a scholar is seen committing a wrong during the night-time, we must not condemn him the following day because immediately after the transgression he surely repented. Thus, the next morning he will have returned to his state of righteousness/generosity and any condemnation is unwarranted and unjustified.

On the other hand, an extremely wicked/lawless person cannot he allowed to enjoy our charitable attitude. Even when he does something meritorious on occasion, it is only a fluke and he does not intend it to be a sign that he has mended his ways. The main thrust of this Mishnah concerns the one who is deemed by society to be “so, so.” In this case the rabbi asks us to be sympathetic and understanding and judge him meritoriously.

Me'iri (Menahem Ha-Meiri, Provence, France 1249-1316) pauses to analyse the language of the Mishnah. Why, in reference to a teacher, did the sage use the word Asah (make), but when speaking of an associate employs the word Q’neh (buy)? The answer he proposes: The importance of having a teacher dictates that one is required to work and toil to attract a master to him. In the matter of an associate, no such conscientious effort must be made. It is possible that he can be bought with material means.

Rabbi Moshe Alshakar (born and educated in Spain 1466 – 1542): How does one recognize an associate? What identifies a man as a desirable associate? The word “Chaber” implies a close relationship. If a man has only good things to say about his peers and showers praises upon them, it demonstrates that he is the type of a person who wants to be closely involved with others. This is a sure sign that he is the one you should seek out as an associate.

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Other Comments To Pirke Abot I:6

From here we learn that one must not isolate himself, for solitude breeds error, failure and despair. To avoid this, one requires three things: (a) a teacher, to teach Torah, deepen his understanding, resolve his doubts, and guide him to a sound method of reasoning; (b) an honest and faithful companion, to sharpen his intellect in the study of Torah, encourage him during difficult times and lend him assistance in times of need; and (c) a positive attitude towards every person, avoiding suspicion and blame of others, so as to integrate with people and appreciate their merits. (Kehati)

“Provide yourself with a teacher”.

Make yourself a teacher, and share your Torah knowledge with others even if you don’t consider yourself to be a "Rav".

Rabbi Chaim Soloveichik used to say, “from books, one can learn what to say; a Rebbe teaches him what not to say.”

“Acquire a colleague”.

Usually, friends are “free.” However, there are times when in order to keep a friend one must support him. One must do so, for study with a colleague allows one’s mind to be sharpened and one to gain much Torah knowledge.

As Rabbi Chanina said, “much have I learned from my teachers, more from my colleagues and most from my students.” Some commentators maintain that “acquire” does not relate only to Torah study, but to all practical matters. A person should do everything in his power to earn the friendship of a good person, for it is impossible to survive wiyout a friend to serve as a guide and counsel in all his/her endeavours. As Ecclesiastes says, “two are better than one . . . for if they fall, one will lift the other.” Every person must have a companion with whom to study Torah, bare his soul and seek advice. (Me’am Lo’ez)

Rashi suggests that this means that one should acquire Jewish books -- they are great companions and essential for acquiring Torah knowledge.

Sforno explains the link between “acquire a colleague” and “judge every person in the scale of merit” -- unless one judges others favourably, he will find himself isolated and alone, for it will be difficult to find friends.

A good friend can serve three functions: (a) a catalyst for increased success at Torah study; (b) ensuring one’s mitzvoth (commandments) fulfilment; and (c) providing good advice in all areas and acting as a discreet confidant who does not reveal one’s secrets to others. (Artscroll Pirke Avot Treasury)

“Judge every person in the scale of merit”

As it is stated, “one who judges his fellow man in the scale of merit is similarly judged favourably by others.” (Kehati)

Judging one favourably involves an honest appreciation of the challenges which the person faces and this awareness should also lead to the understanding that G-d has surely given that person the ability to overcome these challenges. This, in turn, should heighten the sensitivity with which we regard this individual, for he is a person to whom G-d has entrusted this formidable power necessary to overcome such challenges. When the manner in which we relate to that person reflects such respect, this will inspire the individual to bring these potentials to the surface. (The Lubavitcher Rebbe, z’tl)

Even if one has no merits, judge him favourably. For even if one person in this world loves and befriends him, intercedes on his behalf and judges him favourably, that in and of itself awakens G-d’s love and mercy towards him. (Rav Shlomo of Radomsk)

Literally, the Mishnah says to judge “all the person” favourably. Even if one does something improper, look at the totality of the person. Surely his good deeds and virtues outweigh this misconduct. Judge the “whole person.” (Rav Yehudah Leib of Gur, the Sefat Emet, z’tl)

“Scale of merit”. The Talmud in Tractate Kiddushin 40a-b teaches us that we should regard ourselves half guilty and half meritorious. If we perform one good deed, the scales are tipped toward merit; if we perform one transgression, the scales are tipped toward the side of guilt.

When Natan the Prophet came to offer rebuke to King David, he began with a parable of two citizens, one wealyour and another poor. The rich man owned much cattle, while the poor man owned only one small sheep; but the rich man stole the poor man’s sheep. When David heard this story, he was appalled. “Let the man who did this die,” he declared passionately. Only then did Natan explain that this was but a parallel to David’s own situation, since he had taken Bat-sheva from Uriah the Hittite. In this way, David indicted himself. So, taught the Baal Shem Tov, does man decide his own punishment for his transgressions. He is given the opportunity to view someone else doing exactly what he did, in a slightly camouflaged form, and in a fit of righteous indignation he passes sentence. The fashion in which man judges his friend is in reality the way he is judged from Heaven. It is for this reason (among others) that we are taught to judge others favourably.

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What say the Nazarean Hakhamim?

Mat 10:24 "A disciple is not above the teacher, nor a slave above his lord.

Mat 10:25 [It is] enough for the disciple that he becomes like his teacher, and the slave like his lord.”

2Ti 4:3 For there will be a time when they will not put up with sound Torah teaching, but according to their own lusts they will heap up [a multitude of] teachers to themselves, having itching ears [fig., craving to hear what they want to hear],

2Ti 4:4 and on the one hand they will turn away the ear from the truth [i.e. Torah], on the other hand they will be turned aside to myths.

Mar 6:7 Then he (Yeshua) summons the twelve. And he began sending them out two [by] two, and he was giving to them authority [or, power] over the unclean [or, defiling] spirits.

Mat 7:1 "Stop judging [unfavourably], so that you will not be judged [unfavourably],

Mat 7:2 for with what judgment you judge, you will [also] be judged, and with what measure you measure, it will [also] be measured to you.

Mat 7:3 But why do you look at the speck, the [one] in your brother's eye, but you do not notice the log, the [one] in your own eye?

Mat 7:4 Or, how will you say to your brother, ‘Allow [me], I will take the speck from your eye, and look!, the log [is] in your own eye?’

Mat 7:5 Painted one, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother's eye.

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Some Questions to Ponder:

1. Was the Master of Nazareth and his Talmid (Rabbinic disciple) Hakham Shaul (aka Apostle Paul) strict adherents to the teachings of Yehoshua ben Perahyah and for that matter also to the teachings of the men of the Great Assembly? Why or why not? Provide at least two or three reasons for your answer.

2. Why does Abarbanel mentions the Master of Nazareth in connection/contrast with the Karaites? Please explain your answer.

3. The Master of Nazareth adds three more strictures to the dictum of Yehoshua ben Perahya concerning “Provide (literally: Make) yourself with a teacher” and which later our Sages have accepted. Which are they? Are these three strictures included in the previous Mishnayot of Pirke Abot? Please explain your answer.

4. In this and previous Mishnayot of Pirke Abot we have found that these start with the phrase: “So and so received [the tradition] from them.” What are the implications of this statement? And what serious implications does this statement has for anyone wanting to be a Nazarean Hakham and for the interpretation of that body of Jewish Oral Torah so called “New Testament”? Please explain your answer.

5. In Ecclesiastes 4:9-12, we read: “Two are better than one; because they have a good reward for their labour. For if they fall, this one will lift up his fellow. But woe to him, the one that falls, and there is not another to lift him up. Also if two lie together, then they have warmth; but for one, how is he warm? And if one overthrows him, two will withstand him; and a threefold cord is not quickly torn apart.” These verses have been explained by many to mean different things. However, based on our Mishnah how should we interpret the beginning and ending of this passage (the highlighted and underlined parts)?

6. This Jewish/Biblical system of education (Master/disciple/colleague) is one that is seldom used in modern education (perhaps in part, because it is more expensive), even yough it is highly effective and most productive. Why in your opinion is this so today? Note that I used to word “Master” rather than teacher. What is the conceptual difference? And why is the model of the industrial revolution not in consonance with a philosophy of Biblical Education?

7. What extraordinary benefit according to the Master of Nazareth is bestowed upon those who “acquire (literally: buy) for yourself a colleague” to study Torah with? Explain your answer.

8. According to the quote above of the The Lubavitcher Rebbe, z’tl, with regards to the end of this Mishnah, why is it so important that we judge others in the scale of merit? Please explain your answer.

The Hakham Recommends A Good Book For Your Personal Library:

Masterplan: Judaism: Its Programs, Meanings, Goals

by Rabbi Aryeh Carmell

Hardcover: 424 pages

Publisher: Feldheim (January 1, 1991)

ISBN-10: 1583303693

An exploration of the commandments as a dynamic program for achieving the goals of Torah, and their relevance to modern concerns.

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai