Esnoga Bet Emunah
7104 Inlay St. SE, Lacey, WA 98513
Telephone: 360-584-9352 - United States of America
© 2008
E-Mail: gkilli@aol.com
Triennial
Cycle (Triennial Torah Cycle) / Septennial Cycle (Septennial Torah Cycle)
|
Three and 1/2 year
Lectionary Readings |
Fourth
Year of the Reading Cycle |
|
Sivan 25, 5768 – June 27/28,
2008 |
Seventh
Year of the Shmita Cycle |
Shabbat
Mevar’chim HaHodesh – Sabbath of the Proclamation of the New Moon
New
Moon for the Month of Tammuz 5768
Evening
Wednesday July the 2nd – Evening Friday July the 4th,
2008
Candle Lighting and Havdalah Times:
Olympia, Washington, U.S. Brisbane,
Australia
Friday June 27, 2008 – Candles at 8:53 PM Friday June 27, 2008 – Candles at
4:45 PM
Saturday June 28, 2008 – Havdalah 10:12 PM Saturday
June 28, 2008 – Havdalah 5:41 PM
San Antonio, Texas, U.S. Kuala Lumpur, Malaysia
Friday June 27, 2008 – Candles at 8:20 PM Friday June 27, 2008 – Candles at
7:07 PM
Saturday June 28, 2008 – Havdalah 9:18 PM Saturday June 28, 2008 –
Havdalah 7:59 PM
Atlanta, Georgia, U.S. Singapore,
Singapore
Friday June 27, 2008 – Candles at 8:34 PM Friday June 27, 2008 – Candles at
6:55 PM
Saturday June 28, 2008 – Havdalah 9:36 PM Saturday June 28, 2008 – Havdalah
7:47 PM
Cebu,
Philippines Jakarta,
Indonesia
Friday June 27, 2008 – Candles at 6:11 PM Friday June 27, 2008 – Candles at
5:31 PM
Saturday June 28, 2008 – Havdalah 7:04 PM Saturday June 28, 2008 – Havdalah
6:23 PM
For
other places see: http://chabad.org/calendar/candlelighting.asp
Coming
Special Days:
Fast
of the 17th of Tammuz - Sunday July the 20th, 2008
For
further study see:
http://www.betemunah.org/mourning.html & http://www.betemunah.org/tamuz17.html
|
Shabbat |
Torah
Reading: |
Weekday
Torah Reading: |
|
בָּנִים
אַתֶּם |
|
|
|
“Banim Atem” |
Reader 1 – D’barim 14:1-8 |
Reader 1 – D’barim 15:7-11 |
|
“Children you are” |
Reader 2 – D’barim 14:9-18 |
Reader 2 – D’barim 15:12-15 |
|
“Hijos sois” |
Reader 3 – D’barim 14:19-21 |
Reader 3 – D’barim 15:16-18 |
|
D’barim (Deut.) 14:1 – 15:6 + Num. 28:9-15 |
Reader 4 – D’barim 14:22-24 |
|
|
Ashlamatah: 63:8-16
+ 65:9 |
Reader 5 – D’barim 14:25-29 |
|
|
Special Ashlmt.: I Samuel
20:18, 42 |
Reader 6 – D’barim 15:1-3 |
Reader 1 – D’barim 15:7-11 |
|
Psalm: 119:105-136 |
Reader 7 – D’barim 15:4-6 |
Reader 2 – D’barim 15:12-15 |
|
N.C.: Matityahu 26:69-75 |
Maftir : B’midbar 28:9-15 |
Reader 3 – D’barim 15:16-18 |
|
Pirke Abot: I:7 |
Isaiah 63:8-16 + 65:9 1 Samuel 20:18,42 |
|
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!
Also a great thank you to all who send comments to
the list about the contents and commentary of the weekly Seder and allied
topics.
If you want to subscribe to our list and ensure
that you never lose any of our commentaries, or would like your friends also to
receive this commentary, please do send me an E-Mail to ravybh@optusnet.com.au with
your E-Mail or the E-Mail addresses of your friends. Toda Rabba!
Rashi &
Targum Pseudo Jonathan for: Deuteronomy 14:1 – 15:6
|
RASHI |
TARGUM PSEUDO JONATHAN |
|
1.
¶ You are sons to Adonai, your G-d; do not lacerate yourselves and
do not make yourselves bald between your eyes for a dead person. |
1.
As beloved children before the Lord your God, you will not make
lacerations in your flesh, nor make bare the crown of the hair over your
foreheads on account of the soul of the dead. [JERUSALEM. You are beloved
children before the Lord your God; you will not make divers wounds for
strange worship, nor cause baldness above your forehead to mourn for a person
who is dead.] |
|
2.
For you are a sacred people to Adonai, your G-d, and Adonai has chosen
you to be for Him a treasured people from all the peoples who are on the
surface of the earth. |
2.
For you are to be a holy people before the Lord your God: the Lord your
God has chosen you to be a people more beloved than all the peoples who are
upon the face of the earth. |
|
3.
Do not eat any abomination. |
3.
You may not eat of anything that for you is abominable. |
|
4.
These are the animals that you are to eat: the bovine, the sheep and the
goat; |
4.
These are the animals which you may eat: oxen, and lambs of the ewes, such as
are not blemished (unclean), and kids of the goats unmixed with what are
unclean. |
|
5.
The gazelle, the deer and the fallow deer; and the ibex and the adax; and the
wild ox and the wild sheep. |
5.
Harts and antelopes and fallow deer, rock goats and reems, wild oxen and
pygargs; |
|
6.
And every animal whose sole is cloven, whose hoof is truly split in two,
regurgitating [its] cud within the animals, it may you eat. |
6.
and every animal that has the divided hoof, and horns, and that cleaves the
cleft, bringing up the cud among animals, that you may eat. [JERUSALEM. Which
brings up the cud among animals, that may you eat.] |
|
7.
These, however, do not eat from the regurgitators of cud and from the
cloven-soled: the dromedary, the camel, and the hare and the hyrax; for
regurgitators of cud are they, but have no cloven sole; they are ritually
unclean for you. |
7.
But of these you may not eat that bring up the cud, or of those who (only)
have the hoof divided, the cast thing (embryo) which has two heads or a
double back, things which are not to be perpetuated in the same species (i.e.
as a species); nor the camel, the hare, or the coney, because they chew the
cud, but do not divide the hoof; they are unclean to you. [JERUSALEM. Because
they bring up the cud, but have not the hoof divided.] |
|
8.
Also the pig, because it is cloven-soled but does not [regurgitate its] cud;
it is ritually unclean for you. From their flesh do not eat, and do not come
in contact with their carcasses. |
8.
The swine, because, though he has the hoof divided, and there is none
produced that like him divides (the hoof), and yet chews not the cud, is
unclean to you; of their flesh you will not eat, nor touch their dead bodies.
|
|
9.
These are you to eat from whatever is in the water: whatever has fins and
scales may you eat. |
9.
But this you may eat, of all that are in the waters, whatever has fins to
move, as by flying, and scales upon its skin; and though (some of which) may
fall away, yet if there remain on under its jaw, another under its fin, and
another under its tail, that you may eat. |
|
10.
And whatever does not have fins and scales do not eat; they are ritually
unclean for you. |
10.
But whatever has neither fins nor scales you may not eat; it is unclean to
you. |
|
11.
You may eat any pure bird. |
11.
Every bird which has a vesicle or crop which may be picked away, and which
(bird) is longer than a finger, and not of the rapacious kind, you may eat. |
|
12.
And this is what you may not eat: the griffon vulture and the bearded
vulture, and the black vulture; |
12.
But these are they which you may not eat: the eagle, the ossifrage, the
osprey, the daitha (lammer geyer) white or black, which is a bird of prey, a
kind of vulture. [JERUSALEM: And these are they of which you may not eat; the
eagle, and the sea eagle (ossifrage), and the osprey. |
|
13.
The ra'ah and the ayah, and the kite according to its kind; |
13.
[JERUSALEM: And the rook, the heron also, and the vulture after his kind.] |
|
14.
And every raven according to its kind; |
14.
And every raven after his kind; |
|
15.
And the dark desert eagle owl and the kestrel, and the gull, and the sparrow
hawk according to its kind; |
15.
and the owl, and nighthawk, and the cuckoo, and the falcon after his kind; |
|
16.
The dark little owl and the long-eared owl, and the tinshamet; |
16.
the great owl, and the sea gull (catcher of fish from the sea), |
|
17.
And the light little owl and the Egyptian vulture, and the shalach; |
17.
and the night owl, and the cormorant white or black, and the pica, and the
stork white or black after its kind, |
|
18.
And the stork, and the heron according to its kind, and the duchifas, and the
bat. |
18.
and the heathcock, and the bat, [JERUSALEM. And the white daitha, and the
ibis according to his kind, and the heathcock, and the bat,] |
|
19.
And all flying creeping creatures are ritually unclean for you; they may not
be eaten. |
19.
and all flies (bees) and wasps, and all worms of vegetables and pulse, which
come away from (materials of) food and fly as birds, are unclean to you, they
may not be eaten; |
|
20.
Every ritually clean bird you may eat. |
20.
but any clean beast you may eat. |
|
21.
Do not eat any carcass; to the alien in your cities give it and he will eat
it or sell it to a non-Jew, for you are a people sanctified to Adonai, your
G-d; do not cook a kid in its mother's milk. |
21.
You will not eat of anything that is unclean through the manner of its death;
you may give it to the uncircumcised stranger who is in your cities to eat
it, or sell it to a son of the Gentiles; for you are a holy people before the
Lord your God. It will not be lawful for you to boil, much less to eat, flesh
with milk when both are mixed together. |
|
22.
You must surely tithe all the produce of your planting, that your field
yields on a yearly basis. |
22.
Be mindful to tithe your fruitage of whatsoever comes forth, and which you
gather in from the field year by year; not giving the fruit of one year for
the fruit of another. [JERUSALEM. My people of the house of Israel, tithing
you will tithe all the produce of your seed, of that which you sow
upon the face of the field and gather in the produce of each year. Israel, My
people, it is not lawful for you to tithe and eat the fruit of one year along
with the fruit of (another) year.] |
|
23.
You shall eat in the presence of Adonai, your G-d, in the place He chooses to
house His presence there--- the tithe of your grain, your wine, and your
olive oil, and the firstborn of your cattle and flocks; in order that
you learn to fear Adonai, your G-d, all the years. |
23.
And the second tithe you will eat before the Lord your God in the place which
He will choose to make His Shekinah to dwell there; the tenths of your corn,
your vines, and your oil, and likewise the firstlings of your oxen and sheep,
that you may learn to fear the Lord your God all the days. |
|
24.
If the journey will be beyond you; if you will be unable to carry it because
the place is distant for you where Adonai, your G-d, chooses to set His
presence there, for Adonai, your G-d, has blessed you--- |
24.
And if the way be too great for you to be able to carry the tenth, because
the place which the Lord your God will choose for His Shekinah to dwell there
is too distant from you, when the Lord your God will have blessed you, |
|
25.
you will substitute coins. You will bundle the coins in your hand, and will
go to the place that Adonai, your G-d, chooses. |
25.
Then you may make exchange for it into silver, and bind the sum in your band,
and proceed to the place which the Lord your God will choose, |
|
26.
You will spend the money for anything you desire- for cattle, sheep, wine,
intoxicating liquor- and for anything that you wish; and you will eat there
in the presence of Adonai, your G-d, and will rejoice, you and your
household. |
26.
and give the silver for anything that your soul pleases, of oxen, sheep, wine
new or old, or whatever your soul desires; and you will eat there before the
Lord your God and rejoice, you and the men of your house. |
|
27.
And the Levite who is in your city, you must not abandon; since he has no
portion or inheritance with you. |
27.
And the Levite who is in your cities forsake not, for he has not a portion or
a heritage with you. |
|
28.
At the end of three years, separate all the tithes of your produce of that
year and set them aside in your city. |
28.
At the end of three years you will bring forth all the tenths of your produce
for that year, and lay them up in your cities. |
|
29.
The Levite shall come, for he has no portion or inheritance with you, and the
proselyte and the orphan and the widow who are in your city, let them eat
their fill; in order that Adonai, your G-d, bless you in all the
endeavours that you make. |
29.
And the Levite, because he has no part or heritage with you, and the
stranger, the orphan, and the widow who are in your cities, will come and eat
and be satisfied; that the Lord your God may bless you in all the works
of your hands that you do. |
|
|
|
|
1.
At the end of seven years, you are to make shemitah. |
1.
At the end of seven years you shall make a Release. |
|
2.
And this is the statement of shemitah: suspend every creditor's hand from his
loan to his neighbour; he will not claim [it] from his neighbour or his
brother because it was proclaimed shemitah to Adonai. |
2.
And this is the indication of the custom of the Release: Every man who is
master of a loan, who lends to his neighbour, will give remission. He will
not have power to coerce his neighbour in demanding his loan, nor of his
brother, a son of Israel; because the Bet Din has published the Release
before the Lord. |
|
3.
You should demand payment from the stranger, but what you have with your
brother your hand will relinquish. |
3.
From a son of the Gentiles you may exact, but the lawful right (dina) which
is yours with your brother you will release with your hand. |
|
4.
End it [poverty], so that there will be no one, destitute among you
when Adonai will surely bless you in the land that Adonai, your G-d,
is giving you as territory to inherit. |
4.
If you will only be diligent in the precepts of the Law, there will be
no poor among you; for, blessing, the Lord will bless you in the land
which the Lord your God will give you for a possession to inherit; |
|
5.
Only if you will listen to the voice of Adonai, your G-d, to guard to fulfill
this entire mitzvah that I am commanding you today. |
5.
if, obeying, you will only obey the Word of the Lord your God, to observe and
do all these commandments which I command you this day. |
|
6.
When Adonai, your G-d, blesses you just as He told you, you
will grant loans to nations but you will not borrow; and you will rule over
many nations, but over you they will not rule. |
6.
For the Lord your God blesses you, as He said to you (that) you
will take from many nations, but they will not take from you; and you will
have power over many nations, but they shall not have power over you. |
|
|
|
Rashi & Targum Pseudo Jonathan for: B’Midbar
28:9-15
|
RASHI |
TARGUM
PSEUDO JONATHAN |
|
9. On the Shabbat day [the
offering will be] two yearling lambs without blemish, and two tenths [of an
ephah] of fine flour as a meal-offering, mixed with [olive] oil, and its
libation. |
9. but on the day of Shabbat
two lambs of the year without blemish, and two‑tenths
of flour mixed with olive oil for the mincha and its libation. |
|
10. This is the
burnt-offering on its Shabbat, in addition to the constant (daily)
burnt-offering and its libation. |
10. On the Sabbath you will
make a Sabbath burnt sacrifice in addition to the perpetual burnt sacrifice
and its libation. |
|
11. At the beginning
of your months you will bring a burnt-offering to Adonai, two young bulls, one
ram, seven yearling lambs, [all] without blemish. |
11. And at the
beginning of your months you will offer a burnt sacrifice before the Lord;
two young bullocks, without mixture, one ram, lambs of the year seven,
unblemished; |
|
12. And three tenths [of an
ephah] of fine flour as a meal-offering mixed with the [olive] oil for each
bull, two tenths [of an ephah] of fine flour as a meal-offering, mixed with
the [olive] oil for the one ram, |
12. and three tenths of
flour mingled with oil for the mincha for one bullock; two tenths of flour
with olive oil for the mincha of the one ram; |
|
13. And one tenth [of an
ephah] of fine flour as a meal-offering mixed with the [olive] oil for each
lamb. A burnt-offering of pleasing aroma, a fire-offering to Adonai. |
13. and one tenth of flour
with olive oil for the mincha for each lamb of the burnt offering, an
oblation to be received with favour before the Lord. |
|
14. Their libations [will
be], one half of a hin for (a) bull, one third of a hin for the ram, and one
fourth of a hin for (the) lamb, of wine. This is the burnt-offering of
each [Rosh] Chodesh, at its renewal throughout the months of the year. |
14. And for their libation
to be offered with them, the half of a bin for a bullock, the third of a hin
for the ram, and the fourth of a hin for a lamb, of the wine of grapes. This
burnt sacrifice will be offered at the beginning of every month in the time
of the removal of the beginning of every month in the year; |
|
15. And [You will also
bring] one he-goat for a sin offering to Adonai, in addition to the constant
(daily) burnt-offering it will be done, and its libation. |
15. and one kid of the
goats, for a sin offering before the Lord at the disappearing (failure) of
the moon, with the perpetual burnt sacrifice shalt thou perform with its
libation. |
|
|
|
Ketubim: Targum Tehillim (Psalms) 119:1-24, 25-48. 49-72, 73-104, 105-136
|
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.
|
|
105. NUN. Your Word is a lamp unto my feet,
and a light unto my path. |
105. NUN. Your words
are like a lamp that illuminates my feet, and a light for my path. |
|
106. I have sworn, and have confirmed it, to observe
Your righteous/generous ordinances. |
106. I have sworn and
covenanted to keep the commandments of Your righteousness/ generosity. |
|
107. I am afflicted very much; revive me, O LORD,
according unto Your Word. |
107. I was greatly afflicted,
O Lord; heal me according to Your Words. |
|
108. Accept, I beseech You, the freewill-offerings of
my mouth, O LORD, and teach me Your ordinances. |
108. Be pleased now, O Lord,
with the offerings of my mouth; and teach me Your judgments. |
|
109. My soul is continually in my hand; yet have I not
forgotten Your Law. |
109. My soul is always in
danger by my own hands; but I have not forgotten Your Torah. |
|
110. The wicked/lawless have laid a snare for me; yet I
went not astray from Your precepts. |
110. The wicked/lawless have
arranged a trap for me; but I have not strayed from Your commandments. |
|
111. I have inclined my heart to perform Your statutes,
forever, at every step. |
111. I have inherited Your
testimonies forever; for they are the joy of my heart. |
|
112. Your testimonies have I taken as a heritage forever;
for they are the rejoicing of my heart. |
112. I have inclined my
heart to do Your decrees forever, to the very end. |
|
113. SAMECH. I hate them that are of a double
mind; but Your Law do I love. |
113. SAMECH I hate those who think vain thoughts, but I have loved
Your Torah. |
|
114. You are my cover and my shield; in Your Word do I
hope. |
114. You are my hiding place
and my shield; I have waited long for Your Word. |
|
115. Depart from me, you evildoers/doers of lawlessness;
that I may keep the commandments of my God. |
115. Turn from me, evildoers/
doers of lawlessness; and I will keep the commandments of my God. |
|
116. Uphold me according unto Your Word, that I may
live; and put me not to shame in my hope. |
116. Support me by Your
Word, and I will live; and do not disappoint me because of my trust. |
|
117. Support me, and I will be saved; and I will occupy
myself with Your statutes continually. |
117. Help me and I will be
redeemed; and I will be happy in Your Torah always. |
|
118. You have made light of all them that err from Your
statutes; for their deceit is vain. |
118. You have subdued all
who went astray from Your decrees; for their deceit is a lie. |
|
119. You put away all the wicked/lawless of the earth like
dross; therefore I love Your testimonies. |
119. You have terminated all
the unfit, you have frustrated all the wicked/lawless of the earth; because
of this, I have loved Your testimonies. |
|
120. My flesh shudders for fear of You; and I am afraid
of Your judgments. |
120. My flesh is blushing
for fear of You; and I am afraid of Your judgments. |
|
121. AYIN. I have done justice and righteousness/generosity;
leave me not to mine oppressors. |
121. AYIN I have practiced
justice and righteousness/generosity; do not abandon me to my oppressors. |
|
122. Be surety for Your servant for good; let not the
proud oppress me. |
122. Delight Your servant
with goodness; do not let the malicious oppress me. |
|
123. Mine eyes fail for Your salvation, and for Your
righteous/generous Word. |
123. My eyes have hoped for
Your redemption, and for the Word of Your righteousness/ generosity. |
|
124. Deal with Your servant according unto Your mercy,
and teach me Your statutes. |
124. Act with Your servant
according to Your kindness, and teach me Your decrees. |
|
125. I am Your servant, give me understanding, that
I may know Your testimonies. |
125. I am your servant,
give me insight, and I will know Your testimonies. |
|
126. It is time for the LORD to work; they have made
void Your Law. |
126. It is time to do the
will of the Lord; the scholars have desecrated Your Torah. |
|
127. Therefore I love Your commandments above gold, yes,
above fine gold. |
127. Because of this, I have
loved Your commandments more than gold and more than pure gold. |
|
128. Therefore I esteem all Your precepts concerning
all things to be right; every false way I hate. |
128. Because of this, I have
harmonized all the commandments whatsoever; I hate every way of deceit. |
|
129. PE. Your testimonies are wonderful;
therefore does my soul keep them. |
129. PE Your testimonies
are wonderful; because of this, my soul has kept them. |
|
130. The opening of Your words gives light; it gives
understanding unto the simple. |
130. Your engraved Words
will enlighten the needy, the simple will gain insight. |
|
131. I opened wide my mouth, and panted; for I longed
for Your commandments. |
131. I opened my mouth and
learned, for I desired Your commandments. |
|
132. Turn Yourself towards me, and be gracious unto me,
as is Your wont to do unto those that love Your name. |
132. Turn to me and have
compassion on me, as is the custom towards those who love Your name
(authority). |
|
133. Order my footsteps by Your Word; and let not
any iniquity/lawlessness have dominion over me. |
133. Establish my steps
by Your Word, and let no deceit rule over me. |
|
134. Redeem me from the oppression of man, and I will
observe Your precepts. |
134. Redeem me from the
oppression of the son of man, and I will keep Your commandments. |
|
135. Make Your face to shine upon Your servant; and
teach me Your statutes. |
135. Shine the splendour of
Your face on Your servant, and teach me Your decrees. |
|
136. Mine eyes run down with rivers of water, because
they observe not Your Law. |
136. Streams of water will
go down my eyes, because they have not kept the Torah. |
|
|
Midrash Tehillim Psalm 119:105-136
XLIV. Your Word is a
lamp unto my feet, and a light unto my path (Ps. 119:105). Solomon said: But
the path of the righteous/generous is as the shining light, that shines more
and more unto the perfect day. The way of the wicked/lawless is as darkness;
they know not at what they stumble (Prov. 4:18-19). Whom are the wicked/lawless
like? Like a man who was walking on the road, but had no lantern in his hand,
so that he stumbled over a stone and fell down. Then he bumped into a tree, and
it bruised his face. Finally, not knowing where he was going, he came upon a
brook and fell into it. Like him, the wicked/lawless see no light before them,
as is said The way of the wicked/lawless is as darkness. But the
righteous/generous are like a man who was walking in the darkness and had a
lantern in his hand, so that when he came to a stone, he stepped aside and did
not stumble over it; when he came upon a tree, it did not bruise him at all.
Accordingly David said: Your Word is a lamp unto my feet. (And of this
it is written: For the commandment is a lamp, and the teaching is light
(Prov. 6:23). Likewise, David said: Even when I want to commit a sin and strive
to do so, the words of Torah restrain me just as they shed light before me when
I seek to walk. Hence David said: Your word is a lamp unto my feet, etc.
XLV. I have sworn that
I will keep Your righteous/generous ordinances, and I do so (Ps. 119:106).
David got two rewards: one reward for the oath he swore, and one reward for the
ordinance he kept. He swore that he would take up the festive wreath and he did
take it up; he swore that he would build the festal booth, and he did build it,
and thus he got one reward for the oath he swore, and one reward for keeping
the ordinance of the booth, of the festive wreath, of the knotted fringes, of
the Tefillin, and of circumcision. Hence it is said I have sworn that I will
keep Your righteous/generous ordinances and I do so.
XLVI. I hate them that
are of two minds (se'afim) (Ps. 119:113). Solomon said: The fear of the
Lord is to hate evil (Prov. 8:13). Surely, the Holy One, blessed be He,
hates the man who hates the way of life and walks in the way of evil. David said
to God: “All You hate, I hate.” Hence he said: I hate them that are of two
minds. What did he mean by the term se'afim, “of two minds?” He was
referring to the man who forks off from the ways of the Holy One, blessed be
He, se’afim literally signifying “forked boughs,” as in the verse
All the fowls of heaven made their nests in its boughs (se`aροt)
(Ezek. 31:6). And Elijah said: How long will you hesitate and be of two
minds? (1 Kings 18:2)—that is, do not try to hold the rope at both ends: Choose
you this day whom ye will serve, etc. (Josh. 24:15).
I
hate them that are of two minds, the children of men who come to be mindful of the
fear of God not through love, but through affliction. I hate also him who forks
off from the ways of God and walks in the ways of men.
David
said: I have kept Your precepts not because of duress, nor because of fear, but
out of love, as is said Your Law do I love. That is, I hate what You
hate, and I love what You love.
When
a mortal king publishes his decree, all men obey it; yet though they obey it,
they do so only out of fear. But not I: I obey Your Law only out of my love of
Torah: Oh how I love Your Law! (Ps. 119:97). And because I love Your
precepts, You do not leave me, and You are my cover and my shield (Ps.
119:114).
Another
comment: You are my cover and my shield; in Your Word do I hope (Ps.
119:114). In what Word do I hope? In the one You did speak to Abraham, saying: Fear
not, Abram, I am Your shield, your reward will be exceeding great (Gen. 15:1).
So, too, Scripture says, You have also given me Your shield of salvation
(1 Sam. 22:36): and not only to me, but to every man that trusts in You. As
Scripture says, He is a shield unto all them that trust in Him (ibid.
22:31). Hence it is said You are my cover and my shield, etc.
XLVII. Depart from me,
you evil-doers (Ps. 119:115). These were Doeg and Ahithophel to whom David
kept saying: Why are you driving me out? Give me one hour to sit still and
occupy myself with Torah.
And
to Saul he said: Now therefore, I pray, let my lord the king hear the words
of his servant ... for they have driven me out this day from abiding in the
inheritance of the Lord, saying: Go, serve other gods (1 Sam. 26:19). Could
David possibly have served other gods? No; what David meant was this: Because
Doeg and Ahithophel persecuted me, I could not occupy myself with Torah, so
that it was as though I served other gods. Hence it is said Depart from me,
you evil-doers.
XLVIII. Uphold me
according unto Your Word, that I may live (Ps. 119:116). According to what
Word? The Word You did speak: The Lord upholds all that fall (Ps.
145:14). Likewise in the verse Though he fall, he will not be utterly cast
down; for the Lord upholds him with His hand (Ps. 37:24), You did say that
You would uphold me. Uphold me according unto Your Word that I may live; and
put me not to shame in my hope (Ps. 119:116), my hope, that is, of keeping
the Torah. Give me life that I may keep the Torah and not be put to shame.
XLIX. Support me, and 1
will be saved; and I will occupy myself with Your statutes continually (Ps.
119:117). This is as though David said: Support me so that I may have the
strength to endure the afflictions which You bring upon me, and thus save me.
When I am about to study a portion of Torah but have no strength, support me.
And when a good deed is to be done, and I am unable to do it, support me, and I
will be saved, and I will occupy myself with Your statutes continually.
Scripture says also, Let Your right hand support me (Ps. 18:36). From
these verses you learn that the Holy One,
blessed
be He, saves the children of Israel for no other reason than that they occupy
themselves with Torah. Hence it is said Support me, and I will be saved; and
I will occupy myself with Your statutes continually.
L. You have made light
of all them that err from Your statutes; for their deceit is falsehood (Ps.
119:118). Who are those referred to in You have made light of all them that
err? Sinners. Doeg, for example, came and learned Torah, but did not
practice it, and so You did do away with him. Ahithophel, the perverter of
Torah, came and learned Torah, but did not practice it, and so You did do away
with him.
What
were Doeg and Ahithophel like? Like a house full of straw whose owner finally
set to and covered it with plaster. But though he covered it with plaster, the
holes beneath remained full of straw, so that whenever some plaster fell off,
the straw began to come out of the holes. Such were these two. They came and
learned all the subtle points of Scripture, but their hearts remained full of
deceit. Hence it is said You have made light of all them that err from Your
statutes.
For
their deceit is falsehood.
What is meant by Their deceit is falsehood? After Doeg and Ahithophel
came and studied the Torah, they taught it with falsehood and deceit. Hence it
is said For their deceit is falsehood.
LI. You put away all
the wicked/lawless of the earth like refuse (Ps. 119:119). What is meant by
You put away ... like refuse? Consider a cluster of grapes: While the
grapes are on the stem, the cluster is kept in one's hand; but after one eats
the grapes, what remains is refuse and is thrown to the ground. So it is with
the wicked/lawless: “They are all refuse, they are together become impure”
(Ps. 14:3). Hence it is said You put away ... the wicked/lawless ... like
refuse.
LII. My flesh trembles
for fear of You (Ps. 119:120)—that is, in fear of Gehenna. As Scripture
says, The sinners in Zion are afraid (Isa. 33:14). The Holy One, blessed
be He, said to David: If you are afraid, you will be happy: Happy is the man
that fears always (Prov. 28:14).
LIII. I have done
justice and righteousness/generosity; leave me not to mine oppressors (Ps.
119:121). Isaiah said: Zion will be redeemed with justice, and they that
return of her with righteousness/generosity (Isa. 1:27). This is as though
the Holy One, blessed be He, said: When the children of Israel do justice and
righteousness/generosity they will be redeemed at once. Nay, more! I will
punish those that hate them. Accordingly, it is said Zion will be redeemed
with justice. And what does the following verse say? But the destruction
of the transgressors [of the Law] and the sinners will be together, and they
that forsake the Lord will be consumed (ibid. 1:28).
David
said: Israel will be saved because of their deeds of justice; I have done
justice and righteousness/generosity. Scripture says, Keep you justice,
and do righteousness/generosity; for My salvation is near to come, and My favour
to be revealed (ibid. 56:1).
The
children of Israel say this: Have we not lived up to our assurances, such as
were given through our father Abraham, as is said For I have known him, to
the end that he may command his children and his household after him, that they
may keep the way of the Lord, to do righteousness/generosity and justice (Gen.
18:19)? We have lived up to our assurances; do You remember Yours.
LIV. Be surety for Your
servant for good (Ps. 119:122). What is meant by surety for Your servant,
etc.? Let me not descend to Gehenna. For if You go not surety for me, who can
go surety for me? Hence Hezekiah prayed: Like a swallow or a crane, so do I
chatter, I do moan as a dove; mine eyes fail with looking upward. O Lord, I am
oppressed, be You my surety (Isa. 38:14). And Job said: Give now a pledge,
be surety for me with Yourself; who else is there that will strike hands with
me? (Job 17:3). What Job meant was this: Were wealth—silver, gold, or
precious stones—acceptable as surety in this matter, I would pledge it. But
where can a man find surety for his soul? Is it conceivable that any man would
pledge his soul as surety for the soul of another? Who, then, can go surety for
me? If You will not go surety for me, whom can I find to go surety for me?
Hence Be surety for Your servant for good: May I do Your will, bring You
good upon me, and Let not the proud oppress me (ibid.).
LV. Mine eyes fail for
Your salvation, and for Your promise of mercy (Ps. 119:123). What promise?
The promise You did make to Israel: When you walk through the fire, you will
not be burned, neither will the flame kindle upon you (Isa. 43:2). Why not?
Because I am the Lord your God, the Holy One of Israel, your saviour (ibid.
43:3), and because I have said: Therefore will I save my flock (Ezek.
34:22). Then save us as You have promised: Mine eyes fail while I wait for
my God (Ps. 69:4). Would You take delight in our good works? We have neither
merit nor works. But deal You mercifully with us, as is said Deal with Your
servant according unto Your mercy (Ps. 119:124). The men of old whom You
did redeem, You did redeem not because of their works. You did deal mercifully
with them and thus did You redeem them. As Scripture says, Thou in Your
mercy have led Your people whom You have redeemed (Ex. 15:13).
Even
as You did deal with the men of old, deal You with us. Hence it is said Deal
with Your servant according unto Your mercy.
LVI. I am Your servant,
help me to understand (Ps. 119:125). What did David mean by I am Your
servant, help me to understand? It is as though he prayed: Do not say to
me, “Behold, the book is before you—read, seek, and you will understand,” for
as Scripture says, When the book is delivered to him that is not learned,
saying: “Read this, I pray,” he says: ‘1 am not learned’ (Isa. 29:12).
Hence David said: I am Your servant, help me to understand.
LVII. It is time to act
for the Lord; they have made void Your Law (Ps. 119:126). What is meant by
the words It is time to act for the Lord? They mean that you should not
say, “When I have leisure time, I will study Torah,” for you ought to be
studying it at any and all times.
R.
Nathan said: Do not read the verse as it stands, but turn it about and
interpret it as follows: When they have made void Your Law, it is time to
act for the Lord. That is to say: When you see the people of your
generation neglect the Torah and in their slackness avoid living by it, so that
the Torah is on the verge of being forsaken, then you must act according to its
precepts. Hence it is said It is time to act for the Lord, etc.
LVIII. Therefore I love
Your commandments above gold, yea, above fine gold (Ps. 119:127). David
said: I love Your Torah more than gold, even the finest gold. Wherefore?
Because neither riches, nor gold, not the finest gold can deliver a man in the
day of judgement. As Scripture says, They will cast their silver in the
streets, and their gold will be as an unclean thing; their silver and their
gold will not be able to deliver them in the day of the wrath of the Lord (Ezek.
7:19). And again Riches profit not in the day of wrath; but
righteousness/generosity delivers from death (Prov: ii:4) . That
is, even when the sentence pronounced upon a man is death, the fact that he
studied Torah will serve to save his life, as is said The Law of the Lord
is perfect, restoring the soul, etc. (Ps. 19:8).
Accordingly
David said: I love the Torah, because there are those that neglect it, as is said
For they have made void Your Law. Therefore I love Thy commandments above
gold, yea, above fine gold (Ps. 119:127).
LIX. Therefore have I
made straight all [Your] precepts concerning all things (Ps. 119:128). What
does the Psalmist mean by have I made straight (yissarti)? He means, “I
have thrown light upon them.” This is an Arabic figure of speech: When a man
asks his fellow to light the way for him, he says 'aysir [or yassir] li,
[that is to say, “make (the way) easy for me”]. Thus David meant: I have made
[Your precepts] straight before Your children, even thrown light [upon Your
precepts] for Your children. Do give light unto me. As Scripture says, You
do light my lamp (Ps. 18:19).
LX. Your testimonies
are wonderful; therefore does my soul keep them (Ps. 119:129). When Moses
said: For who is there of all flesh, that has heard the voice of the living
God speaking out of the midst of the fire as we have, and lived (Deut.
5:23), it is as though he said to the children of Israel: Know you! When the
Holy One, blessed be He, created the heavens, He did not create them with the
sound of His voice, and when He created the earth, He did not create it with
the sound of His voice. No nation had ever heard the voice of the Holy One,
blessed be He. And when was the voice of God heard? When God gave the Torah to
Israel. As Scripture says, The voice of the Lord breaks the cedars ... The
voice of the Lord hews out flames of fire. The voice of the Lord shakes the
wilderness of Kadesh (Ps. 29:5,7, 8). All these voices of the Lord were
heard because at that time The Lord was giving strength unto His people
(ibid. 29:11). It is also written of that time that When the voice of the
horn sounded long, and waxed louder and louder, Moses spoke, and God answered
him by voice (Ex. 19:19).
Therefore,
David said: Out of all the voices there came the wonderful things which the
Holy One, blessed be He, bestowed upon Israel. What wonderful things? The
wonderful things of the Torah. Hence he said: Your testimonies are wonderful;
therefore does my soul keep them, and he also said: Such knowledge is too
wonderful for me; too high, I cannot attain unto it (Ps. 139:6).
The
end of the verse Therefore does my soul keep them, may be read, “Therefore
do they keep my soul.” As Scripture says, Keep her, for she is your life
(Prov. 4:13). It is also written Only take heed to yourself, and keep your
soul diligently (Deut. 4:9)— that is, when you keep the Torah, you keep
your soul. Hence it is said Therefore does my soul keep them.
LXI. The entrance of
Your words gives light; it gives understanding unto the foolish (Ps.
119:130). What is meant by The entrance of Your words gives light? It
means that the words of Torah give light. Thus also Scripture says, The
commandment of the Lord is pure, and gives light to the eyes (Ps. 19:9);
and again For the commandment is a lamp, and the teaching is light
(Prov. 6:23). Hence it is said The entrance of Your words gives light,
etc.
The
words of Torah lead into one another. The Torah is like gates and doors, as is
said Blessed is the man that heares me, watching daily at my gates, waiting
at the posts of my doors (Prov. 8:34).
Woe
to the wicked/lawless, for the Holy One, blessed be He, punishes them for no
other reason than that they had nothing to do with Torah. Thus Scripture says, How
long, you fools, will ye love folly? Turn you at My reproof.... You have set at
nought all My counsel, and would none of My reproof; 1 also will laugh at your
calamity ... when distress and anguish comes upon you. Then will they call.
upon Me, but I will not answer. And why not? Because they hated
knowledge, and did not choose the fear of the Lord: they would none of My
counsel: they despised all My reproof. Therefore will they eat of the fruit of
their own way, and be filled with their own devices. For the waywardness of the
fools will slay them (Prov. i:22-32). They should have entered into Torah,
and it would have given them wisdom. Thus Scripture says, The testimony of
the Lord is sure, giving wisdom unto the simple (Ps. 19:8). And hence it is
said The entrance of Your words gives light, etc.
LXII. I opened
wide my mouth, and panted; for I longed for Your commandments (Ps. 119:131).
I opened wide my mouth for Your Torah. And why? Because I longed for Your
commandments, as do men who open wide their mouths for the latter rain: As
Scripture says, And they waited for me as for the rain; and they opened
their mouth wide as for the latter rain (Job 29:23). Why open their mouths
to the rain? Because the rain is Torah. As Moses said: My doctrine will drop
as the rain (Deut. 32:2). Hence 1 opened wide my mouth, and panted:
As whales pant for air, so I pant for Your Torah.
LXIII. Turn You towards
me, and be gracious unto me, as is Your wont to do unto those that love Your name
(Ps. 119:132). Indeed You have said: And I will turn toward you, and make
you fruitful, and multiply you; and 1 will establish My covenant with you
(Lev. 26:9). Hence Turn You towards me, and be gracious unto me.
LXIV. Order my footsteps
in Your word; and so will no wickedness/lawlessness have power over me (Ps.
119:133). David meant this: Do not let my feet go wherever they want to, but
only to Your Torah—make them go for all the day into the house of study, for
the Inclination-to-evil does not enter the house of study. The
Inclination-to-evil walks with a man all the way, but when he reaches the house
of study, it does not have the power to enter. Thus Scripture says Sin lies
at the door (Gen. 4:7): When a man occupies himself with Torah, the
Inclination-to-evil has no power over him. Hence it is said Order my
footsteps in Your Word; and so will no wickedness/lawlessness have power over
me.
LXV. Redeem me from the
oppression of man, so I will keep Your precepts (Ps. 119:134). David spoke
thus to the Holy One, blessed be He: When a vessel has been used to serve the
king, the viceroy has no right to be served with it. We are Your people and are
in Your service. If it be Your will that we serve You and do Your will, redeem
us from servitude to man, and we shall keep Your precepts. Hence it is said Redeem
me from the oppression of man, so I will keep Your precepts.
LXVI. Make Your face to
shine upon Your servant; and teach me Your statutes (Ps. 119:134). David
spoke thus: May it be Your will not to look at us in anger, but in benignity,
even as Moses said: The Lord make His face to shine upon you, and be
gracious unto you (Num. 6:25). Hence David said: Make Your face to shine
upon Your servant.
LXVII. Mine eyes run down
with rivers of water because men keep not Your Law (Ps. 119:135). David
said this: I weep for the renowned men who drew away from Torah, for Doeg and
Ahithophel, because they did not keep Your Law.
Likewise
Jeremiah said: Mine eye runs down with rivers of water, for the destruction
of the daughter of my people (Lam. 3:48).
Again, Scripture says, A voice was heard in Ramah, lamentation and
bitter weeping, Rachel weeping for her children refused to be comforted for her
children, because they were not (Jer. 31:15). But did Rachel see children born
to Joseph? Did she not die in childbirth when Benjamin was born? Therefore, the
verse is to be interpreted to mean that the Prophets were weeping for the
children of Israel because they were not keeping Your Law. The Holy One,
blessed be He, said to the Prophets: You weep because of the neglect of the
Law. Thus says the Lord: Refrain your voice from weeping, and your eyes from
tears, for your work will be rewarded ... and there is hope in your end, says
the Lord, that your children will come again to their own border (Jer.
31:16-17). Hence it is said Mine eyes run down with rivers of water.
Ashlamatah: Yeshayahu (Isaiah) 63:8-16 + 65:9
63:7 I will make mention of the
mercies of the LORD, and the praises of the LORD, according to all that the
LORD has bestowed on us; and the great goodness toward the house of Israel,
which He has bestowed on them according to His compassions, and according to
the multitude of His mercies.
8
For He said: ‘Surely, they are My people, children that will not deal falsely’;
so He was their Saviour.
9
In all their affliction He was afflicted, and the angel of His presence saved
them; in His love and in His pity He redeemed them; and He bore them, and
carried them all the days of old.
10
But they rebelled, and grieved His holy spirit; therefore He was turned to be
their enemy, Himself fought against them.
11
Then His people remembered the days of old, the days of Moses: ‘Where is He
that brought them up out of the sea with the shepherds of His flock? Where is
He that put His holy spirit in the midst of them?
12
That caused His glorious arm to go at the right hand of Moses? That divided the
water before them, to make Himself an everlasting name?
13
That led them through the deep, as a horse in the wilderness, without stumbling?
14
As the cattle that go down into the valley, the spirit of the LORD caused them
to rest; so did You lead Your people, to make Yourself a glorious name.’
15
Look down from heaven, and see, even from Your holy and glorious habitation;
Where is Your zeal and Your mighty acts, the yearning of Your heart and Your
compassions, now restrained toward me?
16
For You are our Father; for Abraham knows us not, and Israel does not
acknowledge us; You, O LORD, are our Father, our Redeemer from everlasting is
Your name.
17 O LORD, why do You make us to
err from Your ways, and hardens our heart from Your fear? Return for Your
servants' sake, the tribes of Your inheritance.
18 Your holy people they have
well nigh driven out, our adversaries have trodden down Your sanctuary.
19 We are become as they over
whom You never bore rule, as they that were not called by Your name.
64:1 (63:19) Oh, that You would
rend the heavens, that You would come down, that the mountains might quake at
Your presence,
2 (64:1) As when fire kindles the
brush-wood, and the fire causes the waters to boil; to make Your name known to
Your adversaries, that the Gentiles might tremble at Your presence,
3 (64:2) When You did tremendous
things which we looked not for - Oh that You would come down, that the
mountains might quake at Your presence! - {S}
4 (64:3) And whereof from of old
men have not heard, nor perceived by the ear, neither has the eye seen a God
beside You, who works for him that waits for Him.
5 (64:4) You did take away him
that joyfully worked righteousness/generosity, those that remembered You in
Your ways - behold, You were wroth, and we sinned - upon them have we stayed of
old, that we might be saved.
6 (64:5) And we are all become as
one that is unclean, and all our righteousness/generosities are as a polluted
garment; and we all do fade as a leaf, and our iniquities/lawlessness, like the
wind, take us away.
7 (64:6) And there is none that
calls upon Your name, that stirs up himself to take hold of You; for You have
hid Your face from us, and have consumed us by means of our iniquities/lawlessness.
8 (64:7) But now, O LORD, You are
our Father; we are the clay, and You our potter, and we all are the work of
Your hand.
9 (64:8) Be not wroth very sore,
O LORD, neither remember iniquity/lawlessness forever; behold, look, we beseech
You, we are all Your people.
10 (64:9) Your holy cities are
become a wilderness, Zion is become a wilderness, Jerusalem a desolation.
11 (64:10) Our holy and our
beautiful house, where our fathers praised You, is burned with fire; and all
our pleasant things are laid waste.
12 (64:11) Will You refrain Yourself
for these things, O LORD? Will You hold Your peace, and afflict us very sore? {P}
65:1 I gave access to them that
asked not for Me, I was at hand to them that sought Me not; I said: ‘Behold Me,
behold Me’, unto a nation that was not called by My name.
2 I have spread out My hands all
the day unto a rebellious people, that walk in a way that is not good, after
their own thoughts;
3 A people that provoke Me to My
face continually, that sacrifice in gardens, and burn incense upon bricks;
4 That sit among the graves, and
lodge in the vaults; that eat swine's flesh, and broth of abominable things is
in their vessels;
5 That say: ‘Stand by yourself,
come not near to me, for I am holier than you’; these are a smoke in My nose, a
fire that burns all the day.
6 Behold, it is written before
Me; I will not keep silence, except I have requited, yea, I will requite into
their bosom,
7 Your own iniquities/lawlessness,
and the iniquities/lawlessness of your fathers together, says the LORD, that
have offered upon the mountains, and blasphemed Me upon the hills; therefore
will I first measure their wage into their bosom. {S}
8 Thus says the LORD: As, when
wine is found in the cluster, one says: ‘Destroy it not, for a blessing is in
it’; so will I do for My servants’ sakes, that I may not destroy all.
9
And I will bring forth a seed out of Jacob, and out of Judah an inheritor of My
mountains; and Mine elect will inherit it, and My servants will dwell there.
10 And Sharon will be a fold of
flocks, and the valley of Achor a place for herds to lie down in, for My people
that have sought Me;
11 But you that forsake the LORD,
that forget My holy mountain, that prepare a table for Fortune, and that offer
mingled wine in full measure unto Destiny,
12 I will destine you to the
sword, and you will all bow down to the slaughter; because when I called, you did
not answer, when I spoke, you did not hear; but you did that which was evil in
Mine eyes, and chose that wherein I delighted not. {P}
Special Ashlamatah: I Samuel 20:18, 42
1Sa 20:18 And Jonathan said
unto him: ‘Tomorrow is the new moon; and you will be missed, your seat will be
empty.
1Sa 20:42 And Jonathan said to
David: ‘Go in peace, forasmuch as we have sworn both of us in the name of the
LORD, saying: The LORD will be between me and you, and between my seed and your
seed, forever.’ And he arose and departed; and Jonathan went into the city.
Midrash of Matityahu (Matthew) 26:69-75
69.
[Hakham]
Tsefet (Peter) sat outside in the courtyard, and a servant girl came near to
him saying, “You were also with Yeshuah the Galilean!”
70.
He
denied [it] in front of everyone saying, “I don’t know what you are talking
[about].”
71.
Going
out into the portico, another saw him, and said to those there, “This one was
with Yeshuah the N’tzarim!”
72.
And
again he denied [it] with an oath, saying, “I haven’t seen the [Royal] man!”
73.
After
a while, those who were standing [around] in the courtyard having come near, said
to Tsefet, “Truly you are also one of them, for even your accent betrays you.”
74.
Then
he began to damn and to swear saying, “I haven’t seen the man!” The suddenly a
rooster lifted its voice.
75.
And
[Hakham] Tsefet remembered the word of Yeshuah, who had said, “You will utterly
deny me three times.” Having gone out, he wailed bitterly.
Pirke Abot: I:7
“Nitai
of Arbel sai: “Distance yourself from an evil neighbour and do not associate
with the wicked (lawless) and do not abandon the belief in retribution.”
Abarbanel
on Pirke Abot
By:
Abraham Chill
Sepher
Hermon Press, Inc. 1991
ISBN
0-87203-135-7
(pp.
47-50)
Along
the same lines that Yehoshua ben Perahyah clarified the exposition of his
teacher Yosi ben Yoezer, so does Nitai of Arbel come to explain the teachings
of Yosi ben Yochanan of the earlier mishnah in which he advocates, “Let your
house be wide open and let the poor be members of your household.” According to
Abarbanel, Nitai came to qualify Yosi ben Yochanan's dictum and to say that it
is untenable that a man should entertain all persons in his home, saints and
scoundrels. One must be selective and discriminating in choosing companions and
associates.
Abarbanel
becomes exacting in the meaning and significance of the dictum, “Do not abandon
the belief in retribution.” What does the word PURA’NOT refer to? There are two
possible interpretations. Firstly, Abarbanel suggests that the word PURA’NOT refers
to the evil and the wicked/lawless from whom Nitai warns us to distance ourselves.
One cannot say, “I have no fears; I have very strong convictions; even if I
associate with transgressors, I will not be infected with their disease and I
will not become a sinner.” It is in this light that the Mishnah (Nega'im 12:6)
admonishes, “Woe is to the wicked/lawless and woe is to his neighbour.” Thus, “Do
not abandon your belief in retribution” means to tell us that in due time you
too will be infected. Secondly, Abarbanel cites Rambam's opinion that the word
PURA’NOT relates to the punishment the wicked/lawless will receive. Nitai was
cautioning us not to abandon our belief in retribution because eventually
everyone is repaid for his good and evil deeds. Punishment may not come as
quickly and decisively as one would expect; but come it will.
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Miscellaneous
Interpretations
Rabbenu
Yonah:
The sage of this Mishnah cautions us in three matters: Remove yourself from a
bad neighbour, do not associate with the wicked/lawless and do not abandon your
belief in retribution. The first is to advise us that when a person goes to buy
a home his criterion should not be only beauty and spaciousness. He should also
inquire concerning the social environment of the area and if there is anyone
with a bad reputation in the neighbourhood, he should avoid settling there.
Concerning
the second matter not to associate with the wicked/lawless, Rabbenu Yonah is
persuaded that there is something to the concept of guilt by association. One
cannot be accused of having committed a crime simply on the basis of being a
friend of the criminal, but one can be accused and indicted for the moral
support one gives to the transgressor by virtue of one's friendship with him.
Rabbenu
Yonah interprets the “belief in retribution” in the following manner; A person
may be tempted to contemplate association with a wrongdoer because he is
successful in his enterprises and will be able to give advice on how to
succeed. However, the moment the sinner fails to succeed, he will distance himself
from him. This line of reasoning is dubious because one never knows when
retribution will come into play and the sudden downfall of the wicked/lawless
will occur. The righteous/generous entrepreneur will find himself unexpectedly
swept away by the catastrophe which will befall the wicked/lawless.
Rashi claims that “Do not
abandon your belief in retribution” is an individual and separate statement. If
a man is wealthy, he must not rely on his wealth because calamity can strike at
any time. To constantly live in this psychological bind is beneficial because
it helps one to appreciate the omnipotence of God. It is also true that if one
is a victim of unpleasant circumstances he should not abandon his hope for
better times.
Rabbi
Mattityahu Ha-Yitzhari
shows a great deal of compassion when he explains his thoughts on, “Do not abandon
your belief in retribution.” Although Nitai admonishes us on the importance of
distancing ourselves from a bad neighbour and not associating with the wicked/lawless,
he strongly urges us that when a crisis does hit a wicked/lawless person, we
must come to his assistance and help him extricate himself from his
difficulties. There is always the possibility that by observing the correct
conduct of the righteous/generous, the wrongdoer will mend his ways and return
to the fold.
Rabbi
Yosef Ibn Shushan:
Often people become frustrated and disheartened when they see the unrighteous
succeed and are prompted to cry out that there is no justice in the world and
that God has forsaken mankind. This attitude must be eliminated because we must
not abandon our belief in retribution. God in His own good time will do what is
necessary to correct all injustices.
Midrash
Shemuel
is disturbed by the phraseology in our Mishnah. Logically, one would assume
that a wicked/lawless person is worse than a bad neighbour. One is
incorrigible; the other only moderately bad. Yet, Nitai applies the word
distance yourself — far, far away — from the bad neighbour, and advises merely
not to associate with the wicked/lawless.
Sociologically
speaking, there is no great need to warn someone to distance himself from a
person who is reputed to be nefarious and disorderly. It sufficed Nitai to call
for a simple dissociation from the wicked/lawless; their evil and malevolence
themselves will bring about the desired effect. On the other hand, in the case
of a moderately erring person who may be putting up a smoke screen around his
true characteristic — for that type of a person we must be fully alert and
remove ourselves from his vicinity altogether. A person who hides behind a
facade can be dreadfully dangerous.
Commenting
on, “Do not abandon your belief in retribution,” Midrash Shemuel is innovative
in his proposal that PURA’NOT is a synonym for sins. According to him, the
thrust of Nitai's maxim is the following: After you have taken my advice to
stay away from bad neighbours and wicked/lawless people, do not say to yourself
that the causes for sinfulness are gone and that you are no longer vulnerable
to sin. Be prudent and always beware of the evil inclination which can
surreptitiously and unexpectedly trap you into waywardness. Do not trust
yourself and do not abandon your belief in the power of transgression.
But
who is totally immune to the evil inclination? What human being can defy the
overpowering nature of sin. According to Midrash Shemuel, the sage of our Mishnah
spells it out: There is no question that the evil inclination will eventually
grasp you in its talons. What is important is that you should not take the
initiative in selecting this bad neighbour and associating with this devilish
companion. Moreover, if in the end you do succumb to the evil inclination, do
not assume that the world has come to an end; with proper repentance Almighty
God will forgive you.
Midrash
Shemuel continues with another interpretation of this Mishnah. We sometimes have
a neighbour who is observant and righteous/generous in his religious
commitment, but is nevertheless a detriment to the well-being of the community.
At the slightest provocation he initiates arguments, he is not ashamed of exhibiting
his jealousy and unwarranted hatred of others, and he cannot tolerate the success
of others. Nitai recommends that you distance yourself from such a person. But
the opposite side of the coin is also true. Community wise, your neighbour may
be charitable, amiable and sympathetic, but his religious behaviour is wanting.
From him, too, you must distance yourself. A man should not say that he will
associate himself only with the good aspects of his neighbour; he will
definitely be influenced by the bad ones too.
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Other Comments To Pirke Abot I:6
“Distance
Yourself From A Bad Neighbour.”
Nitai
of Arbel says one should stay away from a bad neighbour, so as not to learn
from his actions. Alternatively, one should stay away from him so as not to be
caught in the path of retribution that will befall him.
Tiferet
Yisrael
views these words more practically -- distance yourself from an angry, jealous
or arrogant neighbour, for you are bound to be damaged by his company.
R.
Yonah
sees this verse as advice as to how to pick a place to live -- one’s inquiry
about the neighbours is as important as one’s inquiry about the living
conditions themselves.
The
Ben Ish Chai
interprets this Mishnah as “distance [the evil] from a bad neighbour” -- rather
than distancing yourself from him, help him repent, for one who can bring his
friend to repentance but fails to do so bear some of his guilt. A famous
Talmudic story illustrates this approach: In Rav Meir’s neighbourhood, there
were ruffians who constantly tormented him. He wanted to pray that they die,
but his wise wife Beruriah said, “rather than praying for their death, you
should pray that they repent.” He did so, and they in fact repented. (Berakhot
10a)
The
word for “neighbour” is derived from the word “dweller.” The Mishnah therefore
teaches us to distance ourselves from evil for the sake of the “One Who
[Hashem] dwells within us.” When one invites a king into his house, he cleanses
it thoroughly first. All the more so must one cleanse himself before Ha-Shem
will dwell within him. (R’ Meir of Vramyslan)
“Do
Not Associate With A Wicked/Lawless Person”
Any
association is detrimental, even if one does not learn to imitate him. Mere
exposure can cause the negative influence to rub off. (Rav, based upon Pirke
d’Rabbi Eliezer).
What
is the difference between a “bad neighbour” and a “wicked/lawless person?” A “wicked/lawless
person” is one who sins but does not induce others to do so; therefore, one
must only refrain from actively associating with him. A “bad neighbour,” on the
other hand, is one who is remiss in his duties to G-d and bad towards his
fellow man; such a person not only sins himself but seeks to involves others in
sin. Thus, we are enjoined to keep a distance from him. (Tiferet Yisrael)
The
Mishnah does not say to “distance oneself” from the wicked/lawless, but only
not to associate with them. Even to the wicked/lawless one must show love and
concern, in hopes of returning his goodness. However, one must be careful not
to associate with him -- i.e., not to become like him -- but rather to turn him
into a righteous/generous person. (The Lubavitcher Rebbe, z’tl)
“Do
Not Despair of Retribution”
One
should not despair -- ignore the possibility -- that retribution will suddenly
befall the evil one, for eventually his time will come. (Rav and R. Yonah).
Do
not be deluded into believing that retribution will only occur in the
World-To-Come, for retribution may be enacted even in this world. Therefore, do
not give up on the certainty of retribution. (Rambam)
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= = = = = = = = = = = = = = = = = = = = = =
What say the Nazarean Hakhamim?
Mat 24:12 And because
lawlessness will be increased, the love of the many will be made cold.
Rom 16:17 Now I call
on [or, plead with] you, brothers [and sisters], to be watching out for [or, to
be keeping a close eye on] the [ones] causing divisions [or, discords] and
placing stumbling-blocks contrary to the teaching which you learned, and turn
away from them.
Rom 16:18 For such do
not serve as servants to our Master Yeshuah the Messiah, but their own belly
[fig., bodily desires], and through smooth talk and flattery, they deceive the
hearts of the innocent [or, unsuspecting].
1Co 5:9 I wrote to you
in the epistle not to be associating with fornicators [immoral and fig.
religiously unfaithful persons],
1Co 5:10 yet [I did]
not at all [mean] with the fornicators of this world, or with the covetous or
swindlers or idolaters, in that case you then [would] be obligated to go out of
the world!
1Co 5:11 But now, I
wrote to you not to be associating with anyone being named a brother if he is an
immoral, unfaithful, or covetous, or an idolater, or a slanderer [or, an
abusive person] or a drunkard or a swindler, not even to eat with such a
person.
2Co 6:14 Stop being
unequally yoked [fig., mismatched] with unbelievers [or the unfaithful]; for
what partnership [is there] for righteousness/generosity and lawlessness? And
what fellowship [is there] for light with darkness?
2Co 6:15 And what
agreement [or common ground] [is there for] Messiah with Belial [i.e., the
devil]? Or what part [is there for] a believer [faithful] with an unbeliever
(unfaithful) [fig., what do a believer and an unbeliever have in common]?
2Co 6:16 And what
harmony [is there for the] temple of God with idols? For you are a temple of
the living God, just as God said, “I will dwell in them and will walk about
[fig., live] among [them], and I will be their God, and they will be a people
to Me [or, My people].” (Lev 26:12; Jer 32:38; Ezek 37:27)
2Co 6:17 For this
reason, “Come out from [the] midst of them and be separated,” says the Lord. “And
stop touching [any] unclean [or, defiling] [thing; or, person],” and I will
receive you.” (Isaiah 52:11; Ezek 20:34,41)
2Co 6:18 “And I will
be to you for a Father, and you will be to Me for sons and daughters, says the
LORD Almighty.” (2Sam 7:14; Isaiah 43:6; Jer 31:9)
Eph 5:6 Let no one be
deceiving [or, misleading] you with empty [fig., foolish] words, for because of
these [things] the wrath of God is coming upon the sons [and daughters] of
disobedience [to the commandments].
Eph 5:7 Therefore,
stop becoming joint-partakers with them [in anything].
2Th 3:6 Now we give strict orders to you, brothers
[and sisters], in [the] name (authority) of our Master Yeshuah the Messiah, to
be withdrawing yourselves from every brother walking about [fig., conducting
themselves] in idleness and not according to the handed down teaching (i.e.
Jewish traditions) which they received from us.
1Ti 6:3 If anyone
teaches a different [or, heretical] doctrine and does not consent to sound
words, the [ones] of our Master Yeshuah the Messiah, and to the Torah according
to godliness,
1Ti 6:4 having been
swollen up with pride, knowing nothing, but obsessing about disputes and
quarrels about words [fig., petty controversies], from which comes envy [or,
jealousy], strife [or, bitter conflict], blasphemies, evil suspicions,
1Ti 6:5 constant
arguing of people having been corrupted in the mind and having been deprived of
the truth (i.e. Torah), supposing godliness to be a means of [financial] gain.
Be withdrawing from such people.
2Ti 3:1 But know [or,
realize] this, that in [the] last days perilous times will come.
2Ti 3:2 For people
will be lovers of themselves [or, self-centred], lovers of money, arrogant
boasters, proud, blasphemers, disobedient to parents, ungrateful, ungodly,
2Ti 3:3 without
natural affection [or, heartless], unwilling to be at peace with others [or,
unforgiving], slanderous, lacking in self control, fierce, not loving what is
good,
2Ti 3:4 traitors,
headstrong [or, reckless], having been swollen up with pride, lovers of
pleasure more than lovers of God,
2Ti 3:5 having an
outward form of godliness but having denied its power. And be keeping away from
these [people].
Rev 18:4 And I heard
another voice out of heaven, saying, “Come out from her, My people, so that you
will not participate in her sins, and so that you will not receive of her
plagues.”
=
= = = = = = = = = = = = = = = = = = = = = =
Some Questions to Ponder:
1.
Do
the authors of the Nazarean Codicil and the Master of Nazareth himself, agree
with the the words of Nitai the Arbelite in our Mishnah? Please explain your
answer.
2.
King
David said: “A Song of Ascents. Of David. Behold! How good and how pleasant is
the living of brothers, even in unity [community]. It is like the precious oil
on the head that ran down on the beard, Aaron's beard, going down to the tassels
of his garments; like the dew of Hermon coming down on the mountains of Zion;
for there Ha-Shem has commanded the blessing: life till everlasting.” (Psalm
133) What benefits are listed by Messiah King David in a metaphoric manner as
to why Nazareans should do their utmost to live as close together as possible?
Explain each of these benefits.
3.
In
this vein, why is Psalm 133 called “A Psalm of Ascents” and not “A Psalm of
Descents”? Explain your answer.
4.
What
are the negatives when those who claim to be disciples of the Master of
Nazareth choose to live as far away as possible from each other? List and
explain these.
5.
In
your opinion, what are the key ingredients that create successful community of
the brethren? Are they the ones listed in previous Mishnayot? List some of
these.
6.
Why
is it that Messiah King David sees salvation not as a personal thing but rather
as a combined effort when the brethren decide to start living close by one
another? And why does he associate this communal salvation with the anointing
oil for High Priests and Jewish Kings?
7.
Romans
10:13, is probably one of these most misunderstood and mistranslated texts –
“For whosoever will call upon the name of the LORD [G-d] will be saved.” Taking
the words of Messiah King David in Psalm 133 as our measuring stick, how then
should we interpret Romans 10:13? (Please check the surrounding verses before
giving an answer).
The Hakham Recommends A Good Book For
Your Personal Library:
Ben Ish Hai - Entering the
Orchard)
By: Rabbi
Yoseph Chaim (Ben Ish Chai)
Publisher:
Yeshivat Ahavat Shalom/Jerusalem
Available
from:
http://www.seforimcenter.com/prodtype.asp?PT_ID=106&strPageHistory=cat
Rabbi
Yosef Chaim of Baghdad (Iraq: 1833-1909) was one of the most brilliant and
prolific Sefardic sages of his time. Best known for his halakhic work, the Ben
Ish Chai, he wrote over seventy books on all areas of Torah study, from
responsa to mussar to Kabalah. He was the undisputed leader of Sefardic Jewry,
and his work remains one of the major influences on the world of Torah today.
This book deals with the subject of how to succeed in the study of Torah,
whilst at the same time providing many aids and valuable insights on Rabbinic
exegesis.
Shalom
Shabbat!
Hakham
Dr. Yosef ben Haggai