Esnoga Bet Emunah

Esnoga Bet Emunah

227 Millset Chase - San Antonio, Texas 78253

Three and 1/2 year Lectionary Readings	Second Year of the Reading Cycle
Sivan 9, 5767 – May 25/26, 2007	Fifth Year of the Sh’mita Cycle

Candle Lighting and Havdalah Times

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

Friday, May 25, 2007 – Candles at: 8:03 PM Friday, May 25, 2007 – Candles at: 4:48 PM

Saturday, May 26, 2007 – Havdalah 9:00 PM Saturday, May 26, 2007 – Havdalah 5:42 PM

Atlanta, Georgia, U.S. Singapore, Singapore

Friday May 25, 2007 – Candles at 8:15 PM Friday, May 25, 2007 – Candles at: 6:48 PM

Saturday, May 26, 2007 – Havdalah 9:16 PM Saturday, May 26, 2007 – Havdalah 7:39 PM

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

Shabbat	Torah Reading:	Weekday Torah Reading:
אֲשֶׁר יַקְרִיב
“Asher Yaq’riv”	Reader 1 – Vayikra 22:17-19	Reader 1 – Vayikra 23:15-17
“who brings near”	Reader 2 – Vayikra 22:20-25	Reader 2 – Vayikra 23:18-20
“que presente”	Reader 3 – Vayikra 22:26-29	Reader 3 – Vayikra 23:20-22
Vayikra (Lev.) 22:17 – 23:14	Reader 4 – Vayikra 22:30-33
Ashlamatah: Is. 56:7-11; 57:15-19	Reader 5 – Vayikra 23:1-3
	Reader 6 – Vayikra 23: 4-8	Reader 1 – Vayikra 23:15-17
Psalms 86	Reader 7 – Vayikra 23:9-14	Reader 2 – Vayikra 23:18-20
Pirke Abot VI:6	Maftir – Vayikra 23:12-14	Reader 3 – Vayikra 23:20-22
N.C.: Matityahu 17:10-21	Isaiah 56:7-11; 57:15-19

Roll of Honor:

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

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

Rashi & Targum Pseudo Jonathan for:

Vayikra (Lev.) 22:17 – 23:14

RASHI	TARGUM PSEUDO JONATHAN
17 ¶ Adonai spoke to Moshe, saying;	17 And the Lord spake with Mosheh, saying:
18 Speak to Aharon and to his sons and to all of B’ne Yisrael and say to them; any man of the House of Israel, and from the proselytes of Israel who will bring his offering for any of their vows or for any of their free-will-offerings that they will bring to Adonai, for a burnt-offering.	18 Speak with Aharon and with his sons and with all the children of Israel:‑A man, whether young or old, of the house of the family of Israel, or of the strangers who are in Israel, who shall offer his oblation of any of their vows, or their free will offerings which they present before the Lord for a burnt sacrifice,
19 To gain acceptance [it must be] an unblemished male of cattle, sheep or goats.	19 to be acceptable for you, it shall be perfect, a male of the bullocks, of the lamb, or of the young goats.
20 Anything that has a blemish on it you will not bring, for it will not be accepted favorably for you.	20 But anything that hath a blemish you shall not offer; for that will not be acceptable from you.
21 If a man will bring a peace-offering to Adonai, to fulfill an articulated vow or free-will-offering of cattle or of sheep, it will be unblemished, that it be favorably accepted. No blemish will be in it.	21 And if a man will offer a consecrated victim before the Lord to fulfil a vow, or as a free will offering, from the herd, or from the flock, it must be perfect to be acceptable; no blemish shall be in it.
22 A blind, broken-limbed, cracked or wart[ed animal]; or [an animal] with scurf or scabs you will not bring these to Adonai; and as a fire-offering you will not place of them on the altar of Adonai.	22 Whatever is blind, or broken‑boned, or stricken in the eyelids, or whose eyes are stricken with a mixture of white and dark, or one filled with scurvy or the blotches murrain, you shall not offer before the Lord, nor present an oblation of them on the altar before the Lord.
23 An ox or lamb with one limb larger [or smaller] than the other or with uncleft hooves, you will make (offer) it as a free-will-offering [to the temple treasury] [but] for [the fulfillment of] a vow it will not be favorably accepted.	23 A bullock or a ram that hath superfluity or deficiency of the testicles, you may make a free will offering, but for a vow it will not be acceptable.
24 [An animal that has its testicles] crushed, mangled, torn or cut off you will not bring to Adonai and in your land you will not inflict these injuries.	24 That which is crushed, or ruptured, or diseased, or enervated, you shall not offer to the Name of the Lord; and in your land you shall not emasculate.
25 And from a stranger's [gentile's] hand you will not bring (offer) the bread of your G-d from any of these for they have inflicted wounds in them; they will not be favorably accepted for you.	25 And from the hand of a son of the Gentiles you shall not offer the oblation of your God of any of these, because their corruption is in them; a blemish is in them, they are profane, they shall not be acceptable for you.
26 ¶ Adonai spoke to Moshe, saying;	26 And the Lord spake with Mosheh, saying (to the effect that):
27 An ox, lamb or goat, when it is born, will be with its mother for seven days. From the eighth day and thereafter it may be favorably accepted as a sacrifice as a fire-offering to Adonai.	What time thou callest to our mind the order of our oblations, as they shall be offered year by year, being our expiatory offering for our sins, when on account of our sins (such sacrifices are required), and we have none to bring from our flocks of sheep, then shall a bullock be chosen before him, in memorial of the righteousness of the elder who came from the cast, the sincere one who brought the calf, fat and tender, to Thy Name. A sheep is to be chosen, secondly, in memory of the righteousness of him who was bound as a lamb on the altar, and who stretched forth his neck for Thy Name's sake, while the heavens stooped down and condescended, and Izhak beheld their foundations, and his eyes were blinded by the high things; on which account he was reckoned to be worthy that a lamb should be provided for him as a burnt offering. A kid of the goats is to be chosen likewise, in memorial of the righteousness of that perfect one who made the savoury meat of the kid, and brought it to his father, and was made worthy to receive the order of the blessing: wherefore Mosheh the prophet explaineth, saying: Sons of Israel, my people, When a bullock, or a lamb, or a kid is brought forth according, to the manner of the world, it shall be seven days after its dam, that there may be evidence that it is not imperfect; and on the eighth day and thenceforth, it is acceptable to be offered an oblation to the Name of the Lord.
28 An ox or a lamb, it and its offspring, you will not slaughter in one day.	28 Sons of Israel, my people, as our Father in heaven is merciful, so shall you be merciful on earth: neither cow, nor ewe, shall you sacrifice along with her young on the same day.
29 When you sacrifice a thanks-giving-offering to Adonai, that it be favorably accepted for you, you will sacrifice it.	29 And when you offer a sacrifice of thanksgiving to the Name of the Lord, you shall offer so as to be accepted.
30 On that day [that it is sacrificed] you should eat it; you will leave none of it until the next morning, I am Adonai.	30 It shall be eaten on that day, none shall remain till the morning: I am the Lord.
31 You will preserve My commandments and fulfill them, I am Adonai.	31 And you shall observe My commandments to do them I am the Lord who give a good reward, to them who keep My commandments and My laws.
32 You will not profane My holy Name; but I will be sanctified among B’ne Yisrael. I am Adonai. Who makes you holy.	32 Nor shall you profane My Holy Name, that I may be hallowed among the children of Israel. I am the Lord who sanctify you,
33 Who brought you out of the land of Egypt to be your G-d, I am Adonai.	33 having brought you forth redeemed from the land of Mizraim, that I may be to you Eloah: I am the Lord.

1 ¶ Adonai spoke to Moshe, saying;	1 And the Lord spake with Mosheh, saying:
2 Speak to B’ne Yisrael and say to them; the appointed times of Adonai, which you will proclaim them as holy assemblies; these are My appointed times.	2 Speak with the sons of Israel, and say to them, The orders of the time of the Festivals of the Lord, which you shall proclaim as holy convocations, these are the orders of the time of My festivals.
3 Six days will work be performed; and on the seventh day is a Shabbat of resting, a holy assembly. You will not do any work, it is a Shabbat for Adonai in all your dwelling places.	3 Six days shalt thou do work, and the seventh day (shall be) a Sabbath and a rest, a holy convocation. No manner of work may you do; it is a Sabbath to the Lord in every place of your habitations.
4 ¶ These are the appointed times of Adonai, the holy assemblies that you will proclaim them in their appointed times.	4 These are the times of the Festivals of the Lord, holy convocations which you shall proclaim in their times:
5 In the first month (Nisan), on the fourteenth day of the month in the afternoon, is a Pesach (offering) for Adonai.	5 In the month of Nisan, on the fourteenth day of the month, between the suns (shall be) the time for the sacrifice of the Pascha to the Name of the Lord.
6 On the fifteenth day of this month is the festival of matzot, for Adonai; for seven days you will eat matzot.	6 And on the fifteenth day of this month the feast of unleavened cakes to the Name of the Lord. Seven days you shall eat unleavened bread. On the first day of the feast a holy convocation shall be to you; ye shall do no work of labour, but offer the oblation to the Name of the Lord seven days;
7 On the first day [there] shall be a day of holy assembly for you; you shall not do any work of labor.	7 in the seventh day of the feast shall be a holy convocation; you shall do no work of labour.
8 You shall bring a fire-offering to Ad-noy [on each of] seven days. On the seventh day it is [a day] of holy assembly; you shall not do any work of labor.	8
9 ¶ Ad-noy spoke to Moshe, saying,	9 And the Lord spake with Mosheh, saying:
10 Speak to Bnei Yisroel and say to them; when you come into the land that I give to you and you reap its harvest, you shall bring an omer of the first fruits of your harvest to the kohein.	10 Speak with the sons of Israel, and say to them: When you have entered into the land which I give you, and you reap the harvest, you shall bring the sheaf of the first fruits of your harvest unto the priest;
11 He shall wave the omer before Ad-noy that it be favorably accepted for you. On the day after the day of rest (Pesach), the kohein shall wave it.	11 and he shall uplift the sheaf before the Lord to be accepted for you.
12 You shall prepare, on the day when you wave the omer, an unblemished, male, yearling lamb as a burnt-offering, to Ad-noy.	12 After the first festal day of Pascha (or, the day after the feast‑day of Pascha) on the day on which you elevate the sheaf, you shall make (the sacrifice of a lamb of the year, unblemished a burnt offering unto the Name of the Lord:
13 Its meal-offering is two tenths of flour mixed with [olive] oil as a fire-offering to Ad-noy of pleasing fragrance. Its wine-offering is one fourth of a hin.	13 and its mincha, two tenths of flour, mingled with olive oil, for an oblation to the Name of the Lord, to be received with acceptance; and its libation, wine of grapes, the fourth of a hin.
14 Bread, parched grain or tender grain you shall not eat until this very day, until you bring the offering of your G-d; it is an everlasting statute for all your generations in all your dwelling places.	14 But neither bread nor parched corn (of the ripe harvest) nor new ears may you eat until this day, until the time of your bringing the oblation of your God: an everlasting statute unto your generations in all your dwellings

Midrash Tanhuma (Lev.) 22:17 – 23:14

(Lev. 22:27) WHEN A BULL OR A SHEEP OR A GOAT IS BORN ... This text is related (to Ps. 36:7 [6]): YOUR RIGHTEOUSNESS/GENEROSITY IS LIKE THE MIGHTY MOUNTAINS; YOUR JUDGMENTS ARE LIKE THE GREAT DEEP. <YOUR RIGHTEOUSNESS/GENEROSITY IS LIKE THE MIGHTY MOUNTAINS.> These are the righteous/generous ones, in that they have been compared with mountains, where it is stated (in Micah 6:2): HEAR, O MOUNTAINS, THE LAWSUIT OF THE LORD .... (Ps. 36:7 [6], cont.:) AND YOUR JUDGMENTS ARE LIKE THE GREAT DEEP. These are the wicked/lawless, since it is stated (in Ps. 136:15): BUT OVERTHREW PHARAOH AND HIS HOST IN THE REED SEA.

[Another interpretation (of Ps. 36:7 [6]): YOUR RIGHTEOUSNESS/GENEROSITY IS LIKE THE MIGHTY MOUNTAINS. These are the righteous/generous. Just as these mountains grow herbs, so the righteous/generous possess good works. (Ibid., cont.:) AND YOUR JUDGMENTS ARE LIKE THE GREAT DEEP. These are the wicked/lawless. Just as the deep does not grow herbs, so the wicked do not possess good works.]

Another interpretation (of Ps. 36:7 [6]): YOUR RIGHTEOUSNESS/GENEROSITY IS LIKE THE MIGHTY MOUNTAINS. Just as the mountains are suitable for sowing and producing fruit; so do the righteous/generous produce fruit, in that they do good for themselves and do good for others. Thus it is stated (in Is. 3:10): TELL THE RIGHTEOUS/GENEROUS THAT <ALL IS> WELL FOR THEM, FOR THEY WILL EAT THE FRUIT OF THEIR WORKS.

To what is the matter comparable? To a gold bell with a pearl clapper. Similarly the righteous/generous do good for themselves and do good for others. (Ps. 36:7 [6] cont.:) AND YOUR JUDGMENTS ARE LIKE THE GREAT DEEP. These are the wicked/lawless. Just as the deep is unable to sow and grow fruit, so the wicked/lawless to not possess good works. Instead they are distressing for themselves and for others.

Another interpretation (of Ps. 36:7 [6]): YOUR RIGHTEOUSNESS/GENEROSITY IS LIKE THE MIGHTY MOUNTAINS <YOURJUDGMENTS ARE LIKE THE GREAT DEEP>. Transpose the text and interpret it. “Your righteousness/generosity over your judgments is like the mighty mountains over the great deep.” Thus it is stated (in Ps. 48:11 [10]): YOUR RIGHT HAND IS FULL OF RIGHTEOUSNESS/GENEROSITY. It is also written (in Deut. 32:4 1): MY HAND LAYS HOLD ON RIGHTEOUSNESS/GENEROSITY. Just as these mountains hold down the deep, so that it does not rise up and inundate the earth, so the works of the righteous/generous hold back the divine retributions, so that they will not come into the world.

Another interpretation (of Ps. 36:7 [6]): YOUR RIGHTEOUSNESS/GENEROSITY IS LIKE THE MIGHTY MOUNTAINS. Just as these mountains have no end, so there is no end to the reward of the righteous/generous in the world to come. (Ibid., cont.:) YOUR JUDGMENTS ARE LIKE THE GREAT DEEP. Just as the deep has no limit, so there is no limit to the divine retributions of the wicked/lawless in the world to come.

Another interpretation (of Ps. 36:7 [6]): YOUR RIGHTEOUSNESS/GENEROSITY IS LIKE THE MIGHTY MOUNTAINS (literally: MOUNTAINS OF GOD); <YOUR JUDGMENTS ARE LIKE THE GREAT DEEP>. R. Ishmael and R. Aqiva <differ> {say}: [R. Ishmael says:] Since the righteous/generous (rt.: TsDQ) carry out the Torah, which was given from THE MOUNTAINS OF GOD, [the Holy One treats them with a charity (rt.: TsDQ) LIKE THE MOUNTAINS OF GOD. But since the wicked/lawless do not carry out the Torah, which was given from THE MOUNTAINS OF GOD,] the Holy One deals strictly with them, even unto the great deep. There are a lot of interpretations for this verse, but in order not to be tiresome, <I am stopping here> [R. Aqiva says: The Holy One is as strict with the former as with the latter. From the righteous/generous he collects for a few evil works which they have committed in this world, in order to render them full payment in the world to come; while he gives prosperity in abundance to the wicked/lawless and pays them for the few good works that they have done in this world, in order to punish them in the world to come. Rabbi Meir says: <Scripture> has spoken metaphorically of the righteous/generous in their abode, and it has spoken metaphorically of the wicked/lawless in their abode. It has spoken metaphorically of the righteous/generous in their abode, even as stated (in Ezek. 34:14): I WILL FEED THEM IN A GOOD PASTURE, AND UPON THE MOUNTAINS OF THE LOFTY ONE OF ISRAEL WILL BE THEIR FOLD. And it has spoken metaphorically of the wicked/lawless in their abode, as stated (in Ezek. 31:15): THUS SAYS THE LORD

GOD: IN THE DAY THAT HE WENT DOWN TO SHEOL, I CAUSED HIM TO MOURN (he’evalti); I COVERED HIM WITH THE DEEP. The Written Text is “I led” (hovalti) (not I CAUSED. . . TO MOURN [he’evalti]) R. Judah bar Ammi told a parable: One does not make a cover for a vat of silver, gold, bronze, iron, [or of lead], but of clay, because that is a material of the same sort. Similarly, the Holy One said: Gehinnom is darkness, as stated (in Ps. 35:6): LET THEIR PATH BE DARKNESS AND SLIPPERINESS, WITH THE ANGEL OF THE LORD PURSUING THEM. Moreover, the deep is darkness, as stated (in Gen. 1:2): WITH DARKNESS UPON THE FACE OF THE DEEP. And the wicked/lawless are darkness, as stated (in Is. 29:15): FOR THEIR WORKS ARE IN DARKNESS; SO THEY SAY: WHO SEES US? AND WHO KNOWS ABOUT US? So let darkness come and cover darkness, just as You have said (in Eccl. 6:4): FOR IT COMES IN VANITY AND GOES IN DARKNESS; EVEN ITS NAME IS COVERED IN DARKNESS.]

8.8 Leviticus 22:26ff, Part II

[Another interpretation] (of Ps. 36:7 [6]): YOUR RIGHTEOUSNESS/GENEROSITY IS LIKE THE MIGHTY MOUNTAINS; <YOUR JUDGMENTS ARE LIKE THE GREAT DEEP>. R. Judah bar Simon said: The righteous/generous act which you did with Noah in the ark was LIKE THE MIGHTY MOUNTAINS. [Thus it is stated (in Gen. 8:4): AND THE ARK CAME TO REST IN THE SEVENTH MONTH, ON THE SEVENTEENTH DAY OF THE MONTH, UPON THE MOUNTAINS OF ARARAT. And the JUDGMENTS are those which You rendered with his generation and carried out strictly with them as far as THE GREAT DEEP. [Thus it is stated] (in Gen. 7:11): ON THAT DAY ALL THE SPRINGS OF THE GREAT DEEP BURST FORTH. Moreover, when You remembered him, You did not remember him alone, as stated (in Gen. 8:1): THEN GOD REMEMBERED NOAH, ALL THE BEASTS, AND ALL THE CATTLE.

When R. Joshua ben Levi went away to Rome, he saw there two marble columns covered with bedding so that they would neither be cracked in the burning heat nor frozen in the cold. He <also> saw there a certain pauper with a reed mat under him and a reed mat over him. With reference to the columns, he read (Ps. 36:7 [6]): YOUR RIGHTEOUSNESS (i.e., Your generosity) IS LIKE THE MIGHTY MOUNTAINS. Indeed, when you give, you bestow abundantly. But with reference to the pauper, he read (ibid., cont.): AND YOUR JUDGMENTS ARE LIKE THE GREAT DEEP. [Indeed,] when you are protesting, you deal strictly.

8.9 Leviticus 22:26ff, Part III

Alexander of Macedon went off [to the king of Qatsia] beyond the Mountains of Darkness. He arrived at the province named Carthage, which was entirely <inhabited by> {strange things} [women]. They came out to meet him. They said to him: If you wage war with us and are victorious against us, your name will go forth in the world as one who destroyed [a province of] women; but if we wage war with you and conquer you, your name will go forth in the world for having women wage war with you and conquer you. Then you will never again stand up to <another> kingdom. When he went away, he wrote over the entrance gate: I, King Alexander of Macedon, was a fool until I came to the province of Carthage and learned <to take> counsel from women. He went to another province named Africa. They came out to meet him [with golden apples], with golden pomegranates, and with golden bread. He said to them: Is gold eaten in your land? They said to him: {Did you not have anything to eat} [Was it not like this for you] in your own country, why did you come to us? [“If you wanted <regular> bread, did you have no bread in your own place to eat that you should have taken <to the road> and come here?] He said to them: I have not come to see your wealth. Rather I have come to see your laws. While they were sitting <there>, two men came before the king for judgment. One said: Your majesty, I bought a deserted building from this man; and when I cleaned it out, I found a treasure in it. So I said to him: Take your treasure, because I <only> bought a deserted building. I did not buy a treasure. But the other said: Just as you are afraid of a punishment for robbery, so likewise am I afraid of punishment for robbery; for when I sold you the deserted building, I sold you whatever was in it from under the ground up to the heavens. The king summoned one of them. He said to him: Do you have a son? He said: <Yes,> I do. He called the other one. He said to him: Do you have a daughter? He told him: Yes. <The king> said to them: {So let them marry} [Let them go and marry] one another. Then both of them will use up the treasure. Now Alexander began to be amazed. The king said to him: What reason do you have to be amazed? For did I not judge well? He told him: Yes. He said to him: If this case had arisen in your land, what would you have done about it? He said to him: We would have killed this one and the other one. Then the treasure would go to the house of the king. He said to him: But does the sun shine upon you? He told him: Yes. And does the rain come down upon you? He told him: Yes. Are there perhaps <some> small cattle in your land? He told him: Yes. He said to him: Woe to that man! It is for the sake of small cattle that the sun shines for you and that the rain comes down upon you. [So it for the sake of the small cattle that you are saved.] Thus it is written (in Ps. 36:7 [6], cont.): HUMAN AND CATTLE YOU SAVE, O LORD. For the sake of the small cattle you are saved.

Israel said: Sovereign of the World, we are human, but you will save us as cattle, because we are drawn after you like cattle, as stated (in Cant. 1:4): DRAW ME AFTER YOU. Where are we drawn after you? To the Garden of Eden, as stated (in Ps. 36:9 [8]): THEY FEAST ON THE ABUNDANCE OF YOUR HOUSE, AND YOU HAVE THEM DRINK AT THE RIVER OF YOUR EDENS. R. Eleazar bar Menahem said: “Your Eden” (in the singular) is not written here, but YOUR EDENS, because each and every righteous/generous person has a section in Eden for himself. (Ps. 36:7 [6]:) HUMAN AND CATTLE YOU SAVE, O LORD. R. Isaac said: An ordinance for humanity and an ordinance for cattle [are on a par] An ordinance for humanity is (Lev. 12:3): AND ON THE EIGHTH DAY THE FLESH OF HIS FORESKIN WILL BE CIRCUMCISED. And an ordinance for cattle is (Lev. 22:27): AND FROM THE EIGHTH DAY ON IT WILL BE ACCEPTABLE....

8.10 Leviticus 22:26ff, Part IV

R Tanhuma opened <his discourse> (with Job 41:3 [11]): WHO HAS ADVANCED ME ANYTHING? I WILL REPAY HIM. EVERYTHING UNDER THE HEAVENS IS MINE. This refers to a bachelor who dwells in a province and gives an allowance to Bible and Mishnah teachers [In elementary school one studied Bible under a sopher, or scribe. Secondary school involved the study of Oral Torah. Since a bachelor has no children, the money he gives is an act of charity.]. The Holy One said: It is for me to pay him the compensation of a male child. R. Jeremiah bar Eleazar said: There is going to be a heavenly voice (bat qol) that will explode on the tops of the mountains and say: Whoever has done <something> along with God, let him come and receive his reward. [This is what is written (in Numb. 23:23): NOW (in the age to come) IT IS SAID FOR JACOB AND FOR ISRAEL: WHAT HAS GOD DONE?] The Holy Spirit also proclaims (in Job 41:3 [11]): WHO HAS ADVANCED ME ANYTHING? I WILL REPAY HIM. Who offered me praise before I gave him breath? Who has performed circumcision for me before I gave him a male child? Who made a tassel for me before I gave him a prayer shawl? Who made a parapet (in accord with Deut. 22:8) for me [before I gave him a roof? Who made a mezuzah] before I gave him a house? Who made a sukkah for me before I gave him room? Who set aside pe’ah before I gave him a field? Who set aside grain offering and tithe before I gave him a threshing floor? Who set aside first fruits, tithes, and sacrifice before I gave him cattle? [This is what is written] (in Lev. 22:27): WHEN A BULL OR A SHEEP OR A GOAT <IS BORN....>

8.11 Leviticus 22:26ff, Part V

R. Jacob bar Zavday in the name of R. Abbahu opened <his discourse> (with Ezek. 29:16): AND IT WILL NO MORE BE A SOURCE OF SATISFACTION AGAINST THE HOUSE OF ISRAEL TO RECALL INIQUITY/LAWLESSNESS (i.e., the iniquity/lawlessness of the golden calf). It is also written (in Is. 6:2): ABOVE HIM STOOD THE SERAPHIM. ... WITH TWO HE COVERED HIS FACE, so as not to Look at the Divine Presence, WITH TWO HE COVERED HIS FEET, so that the face of the Divine Presence would not see them, since it is written (in Ezek. 1:7): AND THE SOLE OF THEIR FEET WAS LIKE THE SOLE OF A CALF’S FOOT. Thus (according to Ezek. 29:16): AND IT WILL NO MORE BE A SOURCE OF SATISFACTION AGAINST THE HOUSE OF ISRAEL TO RECALL INIQUITY/LAWLESSNESS [In other words, the seraphim covered their calf feet, lest they recall the sin of the golden calf].

We are taught there (in RH 3:2): ALL THE SHOPHARS ARE VALID EXCEPT THAT OF A COW, since it is from a calf; for (according to Ezek. 29:16): AND IT SHALL NO MORE BE A SOURCE OF SATISFACTION AGAINST THE HOUSE OF ISRAEL TO RECALL INIQUITY/LAWLESSNESS. We have been taught there: (Lev. 20:16): YOU WILL KILL THE WOMAN AND THE BEAST. If a woman sins with a beast, how does it sin? It is simply because a stumbling block came to the woman on account of <the beast>. Therefore (in vs. 15): AND YOU WILL KILL THE BEAST. {Another interpretation:} So that the beast will not pass through the market, where they will say: This is the beast on account of which such and such a woman was killed. And this is <why it is written> (in Ezek. 29:16): AND IT WILL NO MORE BE A SOURCE OF SATISFACTION AGAINST THE HOUSE OF ISRAEL TO RECALL INIQUITY/LAWLESSNESS. Now we have been taught in a baraita: For what reason did they say: A suspected adulteress (sotah) is not to drink from the cup of her colleague (i.e., another suspected adulteress)? <It is> so that the people will not say: When such and such a woman drank of this cup, she died. And this is <why it is written> (in Ezek. 29:16): AND IT WILL NO MORE BE A SOURCE OF SATISFACTION AGAINST THE HOUSE OF ISRAEL TO RECALL INIQUITY/LAWLESSNESS. So also here (in Lev. 22:27): WHEN A BULL OR A SHEEP ORA GOAT <IS BORN (rt.: YLD) ...>. Was a bull brought forth (rt.: YLD)? Was not a <golden> calf brought forth (rt.: YLD)? It is simply because of what is written (in Exod. 32:8): THEY HAVE MADE THEMSELVES A GOLDEN CALF, Ergo: BULL is written, and “calf” is not written. [This is what is written] (in Lev. 22:27): WHEN A BULL OR A SHEEP OR A GOAT <IS BORN (rt.: YLD)...>.

8.12 Leviticus 22:26 ff, PART VI

[Another interpretation of (Lev. 22:27): WHEN A BULL OR A SHEEP OR A GOAT <IS BORN ...>. This text is related] (to Eccl. 3:15): THAT WHICH IS HAS ALREADY HAPPENED. K. ]udah and R. Nehemiah differ. R. Judah says: If someone says to you that, if the first Adam had not sinned, he would have remained alive forever, you say o him: Look at Elijah. {Did he sin?} [Since he did not sin,] he has remained alive forever. (Ibid., cont,:) AND THAT WHICH IS TO BE HAS ALREADY HAPPENED. If someone says to you that the Holy One will be raising the dead, say to him: Look, he has already done so through Elijah, through Elisha, and through Ezekiel. [But Rabbi Nehemiah says: If someone says to you that the Holy One is going to make the sea into dry ground say to him: He has already done so in the days of Moses, as stated (in Exod. 14:29): BUT THE CHILDREN OF ISRAEL WENT THROUGH THE SEA ON DRY GROUND, AND THE WATERS WERE A WALL FOR THEM TO THE RIGHT AND TO THE LEFT.] Moreover, K. Aha said in the name of K. Samuel bar Nahman Everything that the Holy One is going to do in the world to come he has already anticipated and partly done at the hands of the righteous/generous in this world. The Holy One said: I am going to raise the dead. I have already done so at the hands of Elijah, at the hands of Elisha, and at the hands of Ezekiel. The Holy One said: I am going to make the sea into dry ground. I have already done so (ibid.): BUT THE CHILDREN OF ISRAEL WENT THROUGH THE SEA ON DRY GROUND. The Holy One said: I am going to open the eyes of the blind. It has already happened, as stated (in II Kings 6:17): <THEN ELISHA PRAYED AND SAID: LORD, PLEASE OPEN PLEASE OPEN HIS EYES AND LET HIM SEE.> SO THE LORD OPENED THE EYES OF THE SERVANT <AND HE SAW>. The Holy One said: I am going visit barren women. It has already happened, as stated (in Gen. 21:1): THEN THE LORD VISITED SARAH. ... The Holy One said: [I am going to make kings bow down to you, as stated (in Is. 49:23): KINGS SHALL BE YOUR GUARDIANS ... <THEY WILL BOW DOWN BEFORE YOU, NOSE TO THE GROUND, AND LICK THE DUST OF YOUR FEET.> It has already happened at the hands of Daniel, when Nebuchadnezzar bowed down to Daniel, as stated (in Dan. 2:46): <THEN KING NEBUCHADNEAR FELL ON HIS FACE,> PAID HOMAGE TO DANIEL, <AND SAID...>.

(Eccl. 3:15:) THEN GOD SEEKS THE PERSECUTED. R. Huna said in the name of R. Joseph: The Holy One is going to claim the blood of the persecuted from the hand of those who persecute them. When a righteous/generous person persecutes a righteous/generous person, GOD SEEKS THE PERSECUTED. When a wicked/lawless person persecutes a wicked/lawless person, GOD SEEKS THE PERSECUTED. [When a wicked/lawless person persecutes a righteous/generous person, THEN GOD SEEKS THE PERSECUTED. Even if you come back and say: When a righteous/generous person persecutes a wicked/lawless person, in every case, THEN GOD SEEKS THE PERSECUTED.] You know that this is so. Note that Abel was persecuted by Cain; therefore, it is stated (in Gen. 4:4): AND THE LORD PAID HEED UNTO ABEL AND UNTO HIS OFFERING. Noah was persecuted by his generation, BUT (according to Gen. 6:8): NOAH FOUND FAVOR <IN THE EYES OF THE LORD>.

As for his generation, (cf. Gen. 7:23): AND HE BLOTFED OUT ALL EXISTENCE. Abraham was persecuted by Nimrod; (cf. Neh. 9:7:) YOU ARE THE LORD, THE GOD WHO CHOSE ABRAHAM. Isaac was persecuted by Philistines; (cf. Gen. 26:28:) AND THEY SAID: WE SEE PLAINLY <THAT THE LORD HAS BEEN WITH YOU>. Jacob was persecuted by Esau; (cf. Ps. 135:4:) FOR THE LORD HAS CHOSEN JACOB FOR HIMSELF. Joseph was persecuted by his brothers; (cf. Gen. 39:2:) AND THE LORD WAS WITH JOSEPH. Moses was persecuted by Pharaoh; (cf. Ps. 106:23:) THEREFORE HE SAID HE WOULD DESTROY THEM, HAD NOT MOSES HIS CHOSEN <STOOD IN THE BREACH BEFORE HIM>. Israel is being persecuted by the nations of the world; (cf. Deut. 7:6:) THE LORD YOUR GOD HAS CHOSEN YOU. R. Judah bar Simon said in the name of R. [Jose bar] Nehoray. Here also (in the case of sacrificial animals) the bull is persecuted by the lion; the sheep is persecuted by the wolf; the goat is persecuted by the leopard. The Holy One said: You will not bring Me a sacrifice from the persecutor but from the persecuted. Thus it is stated (Lev. 22:27): WHEN A BULL OR A SHEEP OR A GOAT.

8.13 Leviticus 22:26ff, Part VII

[Another interpretation of (Lev. 22:27): A BULL OR A SHEEP <OR A GOAT>. This text is related] (to Micah 6:3): MY PEOPLE, WHAT HAVE I DONE TO YOU? AND HOW HAVE I WEARIED YOU? TESTIFY AGAINST ME. R. Aha said: TESTIFY AGAINST ME (i.e., prove me wrong by keeping the commandments), and receive a reward. (Exod. 20:13 [16]): DO NOT BEAR FALSE WITNESS AGAINST YOUR NEIGHBOR, and you will receive settlement of accounts. R. Samuel bar Nahman said: On three occasions the Holy One came to dispute with Israel, when the nations of the world rejoiced and said: How can these people dispute with their creator? Now he will finish them off. At that time, when he said to them (in Is. 1:18): PLEASE COME AND LET US DISPUTE TOGETHER, they rejoiced and said: Now He will finish them off. When the Holy One saw that they were rejoicing, He reversed <the punishment> for the better. He said (ibid.): THOUGH YOUR SINS BE AS SCARLET, <THEY WILL BECOME AS WHITE> AS SNOW <. . .> When the nations of the world heard this, they were astonished and said: Is this an answer? Or is this a rebuke? They said: He has only come to amuse Himself with His children (and not to dispute with them seriously). The second <occasion> was when He said to them (in Micah 6:2): HEAR, O MOUNTAINS, THE LAWSUIT OF THE LORD <...;> [FOR THE LORD HAS A LAWSUIT WITH HIS PEOPLE, AND HE WILL DISPUTE WITH ISRAEL]. The nations of the world rejoiced and said: Now He will finish them off. When the Holy One saw that, He reversed <the punishment> for the better and said (in Micah 6:5-6): MY PEOPLE, PLEASE REMEMBER WHAT KING BALAK OF MOAB PLOTTED. ... WITH WHAT SHALL I COME BEFORE THE LORD? The nations of the world were astonished and said: Is this an answer? Or is this a rebuke? He has only come to amuse Himself with His children. The third <occasion> was when He said (in Hos. 12:3 [2]): THE LORD HAS A LAWSUIT WITH JUDAH [AND WILL PUNISH JACOB ACCORDING TO HIS WAYS]. The nations of the world said: Now the Holy One will finish them off. When the Holy One saw that, He reversed <the punishment> for the better. (Hos. 12:4 [3]:) IN THE WOMB HE GRABBED HIS BROTHER BY THE HEEL ... <The situation> is similar to a woman who complained to the judge about her son. When she {decided} [saw] that the judge was sentencing {her} [the] people to death, [she said]: If I make known the offense of my son, he will say to kill him. What did she do? She hung around [until] he had finished his cases. He said to her? What was your son’s offense? She said to him: When he was in my womb, he kicked me. He said to her: But has he done anything to you now? She said: No. He said to her. Be gone! There is no legal offense at all. The nations of the world were astonished [and said]: He has {not} [only] come to amuse himself with His children.

(Micah 6:3): AND HOW HAVE I WEARIED YOU [R. Berekhyah said:] <The situation> is similar to a king who sent his proclamation to a province. What did the people of the province do? When they received it, they [stood upon their feet,] uncovered their heads, and read it in fear, in awe, and in trembling. The Holy One said to Israel: The reading of the Shema is my proclamation. I did not burden you, and I did not tell you that you were to read it either standing upon your feet or with your heads uncovered, but (according to Deut. 6:7) WHEN YOU ARE SITTING IN YOUR HOUSE, WHEN YOU ARE WALKING ON THE ROAD, WHEN YOU ARE LYING DOWN, AND WHEN YOU ARE GETTING UP.

Another interpretation (of Micah 6:3): AND HOW HAVE I WEARIED YOU? R. Judah bar Simon said: I have delivered ten <kinds of> beasts to you (for food). Three are under your control, and seven are not under to your control. Now these are those which are under your control (according to Deut. 14:4): THE BULL, THE SHEEP, AND THE GOAT. And these are those which are not under your control (according to Deut. 14:5): THE DEER, THE GAZELLE, THE ROEBUCK, THE WILD GOAT, THE IBEX, THE ANTELOPE, AND THE MOUNTAIN SHEEP. I did not burden you, nor did I tell you to go up into the mountains or tire yourselves out in the fields in order to bring me a sacrifice from those [which are not under your control]. Rather <your sacrifices come> from those which are under your control, which grew up at your feeding trough. This is what is written (in Lev. 22:27): A BULL OR A SHEEP <OR A GOAT>.

8.14 Leviticus 22:26ff, Part VIII

[Another interpretation of (Lev. 22:27): A BULL OR A SHEEP <OR A GOAT>. This text is related (to Is. 41:24): BEHOLD (hen), YOU ARE NOTHING (me’ayin), AND YOUR WORK IS NOUGHT. AN ABOMINATION WILL HE CHOOSE AMONG YOU. That (hen) is a Greek word. Hen <in Greek> means “one.” You are the one for me [as compared to nothing (me’ayin),] <i.e.,> as compared to (mm) the nations of the world, who are called “nothing (‘ayin) [Since mm is commonly abbreviated to me, me’ayin is understood to mean “as compared to nothing” (literally: “than nothing.”)], [as it is written} (in

Is. 40:17): ALL THE NATIONS ARE AS NOTHING (‘ayin) BEFORE HIM. (Is. 41:24, cont.:) AND YOUR WORK IS NOUGHT. R. Levi said: All the good works and consolations which the Holy One is going to bring about with Israel are only {in the name of} [as reward for] a single shout which they shouted on Sinai, when they said (according to Exod. 24:7): ALL THAT THE LORD HAS SPOKEN WE WILL CARRY OUT AND OBEY. (Is. 4 1:24, cont.:) AN ABOMINATION SHALL HE CHOOSE AMONG YOU. That is the abomination which you made as a molten calf. Of that very abomination, bring me sacrifice, and I will choose you. (Lev. 22:27): A BULL OR A SHEEP OR A GOAT.

8.15 Leviticus 22:26ff, Part IX

[Another interpretation of (Lev. 22:27): A BULL OR A SHEEP OR A GOAT. This text is related] (to Hos. 7:3): THEY MAKE A KING GLAD WITH THEIR EVIL. What did he see in the bull for making it first among the sacrifices? R. Levi said: <The situation> is similar to a matron concerning whom there went forth an evil report in connection with one of the notables in the kingdom. The king looked into the rumors and found no substance in them. What did the king do? He made a great banquet and sat him at the head of those reclining in order to show that the king had looked into the rumors and found no substance in them. [Similarly, because the nations of the world were saying to Israel: You made the calf, the Holy One examined the rumors and found no substance in them.] Therefore [the bull] was made first among the sacrifices. [Thus it is written] (in Lev. 22:27): A BULL OR A SHEEP OR A GOAT.

R. Huna and R. Idi <said> in the name of R. Samuel bar Nahman: Israel was saved from that act, because if they had made the calf, it would have been <natural> for them to say (in Exod. 32:8): “These are our gods, O Israel.” However, it the proselytes who came up with them from Egypt that made it, and they said to Israel (in Exod. 32:8): THESE ARE YOUR GODS, O ISRAEL.

8.16 LeviticuS 22:26ff, Part X

[Another interpretation of (Lev. 22:27): A BULL OR A SHEEP <OR A GOAT>. The BULL was due to the merit of Abraham, of whom it is stated (in Gen. 18:7): THEN ABRAHAM RAN UNTO THE HERD (for a calf to feed his heavenly visitors). The SHEEP was due to the merit of Isaac, of whom it is stated (in Gen. 22:13): AND THERE WAS A RAM (to replace an obedient Isaac as a sacrifice). The GOAT was due to the merit of Jacob, of whom it is stated (in Gen. 27:9): PLEASE GO UNTO THE FLOCK, AND BRING ME TWO GOOD KIDS OF THE GOATS FROM THERE. What is the meaning of GOOD (in reference to the two kids)? R. Berekhyah said in the name of R. Helbo: <They are> good for you and good for your children. <They are> good for you, because through them you are blessed; and they are good for your children because through them atonement is granted you (on the Day of Atonement).

8.17 Leviticus 22:Z6ff, Part Xl

(Lev. 22:27, cont.:) IT SHALL REMAIN SEVEN DAYS WITH ITS MOTHER. R. Joshua of Sikhnin <said> in the name of R. Levi. <The situation> is similar to a king who entered a province [where he issued a proclamation] and said: Let no strangers who are here see my face before they first see the face of <my> matron. Similarly, the Holy One said to Israel: My children will not approach Me with an offering until the Sabbath <Queen> has passed over it; for there are no seven <days> without a Sabbath, and there is no circumcision without <the passing of> a Sabbath. R. Isaac said: An ordinance for humanity and an ordinance for cattle <are on a par>. [An ordinance for] humanity is (Lev. 12:3): AND ON THE EIGHTH DAY <THE FLESH OF HIS FORESKIN> SHALL BE CIRCUMCISED. [And an ordinance for] cattle is (Lev. 22:27): <IT SHALL REMAIN SEVEN DAYS WITH ITS MOTHER,> AND FROM THE EIGHTH DAY ON IT SHALL BE ACCEPTABLE <FOR AN OFFERING BY FIRE TO THE LORD>.

8.18 Leviticus 22:26ff, Part XII

(Lev. 22:28:) IN THE CASE OF AN ANIMAL FROM THE HERD OR THE FLOCK, YOU WILL NOT SLAUGHTER IT AND ITS OFFSPRING ON THE SAME DAY. This text is related (to Prov. 12:10): A RIGHTEOUS/GENEROUS ONE REGARDS THE LIFE OF HIS CATTLE. This refers to the Holy One, who said (in Deut. 22:6 with reference to birds): YOU WILL NOT TAKE THE MOTHER WITH THE YOUNG. (Prov. 12:10, cont.:) BUT THE COMPASSION OF THE WICKED/LAWLESS IS CRUEL This refers to Sennachenb, of whom it is written (in Hos. 10:14): THE MOTHER WAS DASHED TO PIECES WITH THE CHILDREN. R. Levi said: Gog [and Magog] as well are going to say the same: The former ones were stupid because they devised secret plans against Israel. Did they not know that they have a patron in the heavens? I will not act like that. First I will join in battle with their patron, and after that I will join in battle with them. Thus it is written (in Ps. 2:2): THE KINGS OF THE EARTH TAKE THEIR STAND, AND THE RULERS TAKE COUNSEL TOGETHER AGAINST THE LORD AND AGAINST HIS MESSIAH. The Holy One said to him: O wicked/lawless one, have you come to Me to join in battle? By your life I will wage war with you, as stated (in Is. 42:13): THE LORD WILL GO FORTH LIKE A WARRIOR. . .. It also says (in Zech. 14:3): THEN THE LORD WILL COME FORTH AND FIGHT WITH THOSE NATIONS AS WHEN HE FIGHTS IN THE DAY OF BATTLE.

8.19 Leviticus 22:26ff, Part XIII

(Lev. 22:29:) AND WHEN YOU SACRIFICE AN OFFERING OF THANKSGIVING TO THE LORD. R. Pinhas, R. Levi, and R. Johanan said in the name of R. Menahem of Galilee: In the age to come all <other> offerings will cease, but the sacrifice of thanksgiving will not [ever] cease. All prayers will cease, but the prayer of thanksgiving will not [ever] cease. Thus it is stated (in Jer. 33:11): THE SOUND OF JOY AND THE SOUND OF GLADNESS, THE VOICE OF THE BRIDEGROOM AND THE VOICE OF THE BRIDE, THE VOICE OF THOSE WHO SAY: GIVE THANKS TO THE LORD [OF HOSTS, FOR THE LORD IS GOOD,] FOR HIS MERCY ENDURES FOREVER! [AS THEY BRING THANKSGIVING TO THE HOUSE OF THE LORD. (Ibid.:) GIVE THANKS TO THE LORD. This refers to the prayers. AS THEY BRING THANKSGIVING.

This refers to the sacrifice of thanksgiving. And so David said (in Ps. 56:13 [12]): YOUR VOWS, O GOD, ARE UPON ME; I WILLREPAY YOU WITH THANKSGIVINGS. “Thanksgiving” (in the singular) is not written here, but THANKSGIVINGS (in the plural), <i.e., both> the thanksgiving prayer and the sacrifice of thanksgiving.

8.20 Leviticus 22:26ff, Part XIV

[Another interpretation] (of Lev. 22:27): AND FROM THE EIGHTH DAY ON [IT WILL BE ACCEPTABLE FOR AN OFFERING BY FIRE TO THE LORD]. But will not your <evil> drive lead you astray by saying that He has food and drink? Who sacrificed to Him {until} [before] Israel arose? David said (in Ps. 89:7 [6]): FOR WHO IN THE SKIES IS COMPARABLE (ya’arokh) TO THE LORD? Who offered sacrifices to him? R. Abbin the Levite said: <This verse means:> Who is Like unto the Holy One in sustaining orphans and feeding the hungry? After all, this word (ya’arokh) can only be a word concerning sustenance, since it is stated (in Lev. 24:8): ON <EVERY> SABBATH DAY HE WILL <REGULARLY> ARRANGE (ya’arokh with a suffix) IT (i.e., the bread) <BEFORE THE LORD>.

Another interpretation (of Ps. 89:7 [6]): FOR WHO IN THE SKIES IS COMPARABLE (ya’arokh) TO THE LORD? Who is like unto the Holy One in bringing light to the eyes of those in the dark? After all, this word (ya’arokh) can only be a word denoting light, since it is stated (Lev. 24:4): HE WILL SET UP (ya’arokh) THE LAMPS UPON THE UNALLOYED LAMPSTAND.

Another interpretation (of Ps. 89:7 [6]): FOR WHO IN THE SKIES IS COMPARABLE (rt.: ‘RK) TO THE LORD? Who is like unto the Holy One in clothing the naked? After all, this word (rt.: ‘RK) can only be a word denoting a garment, since it is stated (in Jud. 17:10): A SUIT (rt.: ‘RK) OF CLOTHES AND {THEIR} [YOUR] MAINTENANCE.

Another interpretation (of Ps. 89:7 [6]): FOR WHO IN THE SKIES <IS COMPARABLE (ya’arokh) TO THE LORD>? Who is like unto the Holy One in waging war for Israel? After all, the word, ya’arokh, can only be a word denoting war, since it is stated (in II Sam. 10:8): AND THEY MARSHALLED (ya’arokh in the plural) FOR BATTLE AT THE ENTRANCE OF THE GATE.

Another interpretation (of Ps. 89:7 [6]): FOR WHO IN THE SKIES IS COMPARABLE TO THE LORD? If your <evil> drive comes and says to you: Who sacrificed to the Holy One before the world was created? [you will say to him:] Consider that Moses ascended to the sky and spent a hundred and twenty days there. Let him tell you whether they were sacrificing to the Holy One, and in addition whether he was accustomed to eat; for when he ascended to Me, [he saw that there is no food or drink on high]. He neither ate nor drank, [as stated (in Exod. 34:28): AND HE WAS THERE WITH THE LORD FORTY DAYS AND FORTY NIGHTS; HE NEITHER ATE BREAD NOR DRANK WATER.]

R. Simeon ben Laqish said: If your <evil> drive comes to reflect and say: If there were no eating and drinking before him, he would not have told me to sacrifice and offer libations to him. What is written (in Numb. 28:6): THE CONTINUAL BURNT OFFERING INSTITUTED AT MOUNT SINAI. Did they offer sacrifices on Mount Sinai? <No.> Rather observe that it was Moses who went up onto Mount Sinai. Let him tell you whether there were food and drink before me. The Holy One said: I troubled you to bring sacrifice in order to benefit you.

R. Hiyya bar Abba said: When a mighty man who is walking on the road is thirsty and goes to drink water, how much does he drink with his hands? Ten handfuls? Six handfuls? Four handfuls? Less than two he does not drink. Now all the water that is in the world would be a filling for the hollow of <the Holy One’s> hand, as stated (in Is. 40:12): WHO HAS MEASURED THE WATERS IN THE HOLLOW OF HIS HAND? <It is so written> in order to make known that for him there is no eating or drinking. <Then> why did he tell me to offer sacrifice? In order to benefit you. Ergo (in Lev. 22:27): WHEN A BULL OR A SHEEP OR A GOAT IS BORN, <...AND FROM THE EIGHTH DAY ON IT SHALL BE ACCEPTABLE FOR AN OFFERING BY FIRE TO THE LORD>.

8.21 Leviticus 22:26ff, Part XV

[Another interpretation] (of Lev. 22:27): AND FROM THE EIGHTH DAY. This text is related (to Eccl. 3:19): AS FOR THE FATE OF HUMANS [AND THE FATE OF BEASTS, THEY HAVE THE SAME <FATE>: AS THE ONE DIES, SO DOES THE OTHER DIE. THEY ALL HAVE THE SAME LIFEBREATH, BUT THE SUPERIORITY OF THE HUMAN OVER THE BEAST IS NIL (‘YN)]. It is written concerning the human (in Deut. 22:11): YOU WILL NOT WEAR INTERWOVEN STUFF, WOOL AND FLAX TOGETHER. It is also written concerning the beast (ibid., vs. 10): YOU WILL NOT PLOUGH WITH AN OX AND AN ASS TOGETHER. (Eccl. 3:19): {ALL} [THEY] HAVE THE SAME FATE. Just as the human contracts uncleanness, the beast also contracts uncleanness. It is written concerning the human (in Numb. 19:11): ONE WHO TOUCHES {A CORPSE WILL BE UNCLEAN} [THE CORPSE OF ANY HUMAN BEING WILL BE UNCLEAN FOR SEVEN DAYS]. Also concerning the beast (in Lev. 11:39): WHOEVER TOUCHES ITS CARCASS WILL BE UNCLEAN. (Eccl. 3:19:) AS THE ONE DIES, SO DOES THE OTHER DIE. Concerning the human (in Lev. 20:16): YOU WILL KILL THE WOMAN; and concerning the beast (in vs. 15): AND YOU WILL KILL THE BEAST. (Eccl. 3:21:) {AND} WHO KNOWS THE LIFE BREATH OF A HUMAN THAT RISES UPWARD AND THE LIFEBREATH OF A BEAST THAT GOES DOWN INTO THE EARTH? Because the life-breath of the human is given from above, concerning it a rising up is written. And because the beast is given from below, concerning it a going down is written. (Eccl. 3:19, cont.:) BUT THE SUPERIORITY OF THE HUMAN OVER THE BEAST IS ‘YN (i.e., NIL). What is the meaning of ‘YN? That <the human> speaks, but <the beast> does not (‘YN) speak. And moreover, while there is knowledge in the human, in the beast there is no (‘YN) knowledge. And moreover, while the human knows the difference between good and evil, the beast does not (‘YN) know the difference between good and evil. And moreover, the human gets a reward for his works, but the beast does not (‘YN) get a reward for its work. And moreover, when the human dies they care for him and he is buried, while the beast is not (‘YN) buried. Ergo (in Eccl. 3:19): BUT THE SUPERIORITY OF THE HUMAN OVER THE BEAST IS ‘YN. What is written concerning the human (in Lev. 12:2—3)? WHEN A WOMAN EMITS HER SEED ... AND ON THE EIGHTH DAY <THE FLESH OF HIS FORESKIN> WILL BE CIRCUMCISED. But about the beasts it is written (in Lev. 22:27): WHEN A BULL OR A SHEEP OR A GOAT IS BORN, [....AND FROM THE EIGHTH DAY ON IT SHALL BE ACCEPTABLE] <FOR AN OFFERING BY FIRE TO THE LORD>.

8.22 Leviticus 22:26ff, Part XVI

[Another interpretation (of Lev. 22:27): WHEN A BULL OR A SHEEP OR A GOAT <IS BORN>....] This text is related (to Ps, 27:6): AND NOW WILL MY HEAD BE LIFTED UP OVER MY ENEMIES ROUND ABOUT ME; [I WILL OFFER SACRIFICE IN HIS TENT WITH A LOUD CRY;] <I WILL SING AND CHANT PRAISE TO THE LORD>. When Israel carried out that deed (of the golden calf), the nations of the world said: [There will be no recovery for them, and He will never return to them] When Israel heard that they had sacrificed a bull, their head was lifted up, as stated (ibid.): AND NOW WILL MY HEAD BE LIFTED UP. ... Then they said: Now we know that the Holy One has been reconciled to us. They began a song. (Ibid., cont.:) I WILL OFFER SACRIFICE IN HIS TENT WITH A LOUD CRY; I WILL SING AND CHANT PRAISE TO THE LORD.

8.23 Leviticus 22:26ff, Part XVII

[Another interpretation] (of Lev. 22:27): A BULL OR A SHEEP OR A GOAT. Why did the Holy One say to sacrifice a bull. To atone for the image of the bull, as stated (in Ps. 103:3): WHO FORGIVES ALL YOUR SINS. You should know this on your own. See what is written (in Ezek. 1:6): EACH HAD FOUR FACES, AND EACH OF THEM HAD FOUR WINGS. What is written there (in vs. 7): AND THEIR LEGS BECAME A STRAIGHT LEG, AND THE SOLE OF THEIR FEET WAS LIKE THE SOLE OF A CALF’S FOOT. Now it was for the atonement of Israel that he added two [morel wings to them. Thus it is stated (in Is. 6:2): <ABOVE HIM STOOD THE SERAPHIM.> [EACH] OF THEM HAD SIX WINGS: [WITH TWO HE COVERED HIS FACE, WITH TWO HE COVERED HIS FEET,] <AND WITH TWO HE DID FLY>. Why? So that their feet would be covered, because they resembled the calf. <It was> so that he would not see them and recall the incident of the calf. WITH TWO HE COVERED HIS FEET. And why all this? Simply to atone for Israel. (Ps. 103:3:) WHO FORGIVES ALL YOUR SINS. You have no larger fowl than the eagle, so it became a face for the living being, as stated (in Ezek. 1:10): AND THE FOUR OF THEM HAD THE FACE OF AN EAGLE. The largest among the beasts is the lion, so it <also> became a face for the living being, as stated (in Ezek. 10:14): AND THE {FACE OF THE ONE} [THIRD] WAS THE FACE OF A LION. And the bull is the largest among the cattle, so that he made it a face for the living being, as stated (in Ezek. 1:10): AND THE FOUR OF THEM HAD THE FACE OF A BULL [ON THE LEFT]. { (Ibid.:) AND THE FACE OF A HUMAN. } But for the sake of Israel, the Holy One blotted out the bull and put a cherub in its place. Thus it is stated (in Ezek. 10:14): THE FACE OF THE ONE WAS THE FACE OF A CHERUB. And why all this? To atone for Israel. Ergo, <Scripture> says it well (in Ps. 103:3:) WHO FORGIVES ALL YOUR SINS. Why did the Holy One remove the calf? So that Israel would be innocent before Him. And not only that, but when Israel thinks about a transgression or something evil in its heart, {the Holy One purifies it.} [does not the Holy One purify it?] Therefore David says (in Ps. 66:18 [17]): IF I HAD PERCEIVED INIQUITY/LAWLESSNESS IN MY HEART, THE LORD WOULD NOT HAVE LISTENED. Now what does the Holy One hear? <What is thought> when a person stands up to meditate in prayer. It is so stated (in vs. 19 [18]): TRULY GOD HAS LISTENED; HE HAS HEARKENED TO THE SOUND OF MY PRAYER. And not only that, but when two children of Adam sit and occupy themselves with the Torah, the Holy One hearkens and listens, as stated (in Mal. 3:16): THEN THOSE WHO FEARED THE LORD SPOKE WITH ONE ANOTHER. THE LORD HAS HEARKENED AND LISTENED, AND A BOOK OF REMEMBRANCE HAS BEEN WRI1TEN BEFORE HIM. The Holy One said: Through the merit of the Torah, when you occupy yourselves with it, I am hearkening and listening to your prayers; but in the world to come, before you utter a prayer before Me and cry aloud before Me, I will listen to your prayers. It is so stated (in Is. 65:24): AND IT WILL COME TO PASS THAT, BEFORE THEY CRY OUT, I WILL ANSWER [WHILE THEY ARE YET SPEAKING, I WILL LISTEN].

Ketubim Targum Tehillim (Psalms) 86

JPS Translation	TARGUM
1 A Prayer of David. {N} Incline Your ear, O LORD, and answer me; for I am poor and needy.	1. A prayer that David prayed. Incline, O Lord, Your ear; answer me, for I am poor and needy.
2 Keep my soul, for I am godly; {N} O You my God, save Your servant that trusts in You.	2. Protect my soul, for I am pious; redeem Your servant – You, O my God – for I do put my trust in You.
3 Be gracious unto me, O Lord; for unto You do I cry all the day.	3. Have mercy on me, O Lord, for I will pray in Your presence all the day.
4 Rejoice the soul of Your servant; for unto You, O Lord, do I lift up my soul.	4. Gladden the soul of Your servant, for to You, O Lord, will I lift up my soul in prayer.
5 For You, Lord, are good, and ready to pardon, and plenteous in mercy unto all them that call upon You.	5. For You are the Lord, good to the righteous/generous and forgiving to those who turn to His Torah, and multiplying favor to all who pray in Your presence.
6 Give ear, O LORD, unto my prayer; and attend unto the voice of my supplications.	6. Hear, O Lord, my prayer; and accept the voice of my supplications.
7 In the day of my trouble I call upon You; for You will answer me.	7. On the day of my distress, I will call to You, for You answer me.
8 There is none like unto You among the gods, O Lord, and there are no works like Yours.	8. There is none besides You among the angels on high, O Lord, and there is nothing like Your deeds.
9 All nations whom You have made will come and prostrate themselves before You, O Lord; and they will glorify Your name.	9. All the Gentiles You have made will come and bow down before You, O Lord; and they will give glory to Your name.
10 For You are great, and do wondrous things; You are God alone.	10. For You are great, O God, and You do wonders – You alone are God.
11 Teach me, O LORD, Your way, that I may walk in Your truth; {N} make one my heart to fear Your name.	11. Teach me, O Lord, Your ways; I will walk in Your truth; unify my heart to fear Your name.
12 I will thank You, O Lord my God, with my whole heart; and I will glorify Your name for evermore.	12. I will give thanks in Your presence, O Lord my God, with all my heart; and I will glorify Your name forever.
13 For great is Your mercy toward me; and You have delivered my soul from the lowest nether-world.	13. For Your goodness towards me is great; and You have delivered my soul from lowest Sheol.
14 O God, the proud are risen up against me, and the company of violent men have sought after my soul, {N} and have not set You before them.	14. O God, arrogant men have risen against me, and mighty men have sought my soul; and they have not kept You in front of them.
15 But You, O Lord, are a God full of compassion and gracious, slow to anger, and plentiful in mercy and truth.	15. And You, O Lord, are a God compassionate and merciful, putting away anger, and showing much favor and truth.
16 O turn unto me, and be gracious unto me; give Your strength unto Your servant, and save the son of Your handmaid.	16. Turn unto me and pity me; give Your strength to Your servant, and redeem the son of Your handmaiden.
17 Work in my behalf a sign for good; {N} that they that hate me may see it, and be put to shame, because You, LORD, has helped me, and comforted me. {P}	17. Perform for me a miracle for good; when my son Solomon will bring the ark into the sanctuary, let the gates be opened on my account and my enemies will see that You have forgiven me, and they will be ashamed and confess; for You are the Lord, You have helped me and comforted me.

Ketubim Midrash Tehillim (Psalms) 86

I. A prayer of David. Bow down Your ear, O Lord, hear me (Ps. 86:1). R. Levi said: At the time he had to leave the earth, the farewell blessing that Moses gave to Judah was, as Scripture says: And this is the blessing of Judah ... Hear, Lord, the voice of Judah (Deut. 33:7), and therefore David was entitled to say, Bow down Your ear, O Lord, hear me.

Keep my soul, for I am holy (Ps. 86:2a). The Holy One, blessed be He, called Himself Holy, as it is said For I am Holy, says the Lord (Jer. 3:52). But for David to call himself holy? R. Abba explained in the name of R. Alexandri: Any man who remains silent when he hears himself reviled, even though he has at hand the means to strike back, becomes a partner of the Holy One, blessed be He, who likewise remains silent as He hears the nations of the earth revile Him to His face. So, when David heard himself reviled, but remained silent, he could say, Keep my soul, for I am holy.

II. Be merciful unto me, O Lord; for unto You do I cry out all the day (Ps. 86:3). But is it likely that a man would be praying all the day? Yes, for in this verse the day stands for this world, which is day for the nations but night for Israel. Hence I cry out all the day.

Be gracious unto me, O Lord ... Rejoice the soul of Your servant; for unto You, O Lord, do I lift up my soul (Ps. 86:4). Bar Kappara said: If a man who has a servant in his house says to him: “I will get you a garment,” he at once makes his servant rejoice. Now if a mortal says such a thing to his servant, and it is enough to make him rejoice, how much more should we who are Your servants rejoice, for You live for ever. Hence it is said Be gracious unto me, O Lord ... Rejoice the soul of Your servant; for unto You, O Lord, do I lift up my soul.

For You, Lord, are good, and ready to pardon, and plenteous in mercy (Ps. 86:5). R. Phinehas the Priest taught: When the pans of a scale balance exactly, with the evil deeds on one side and the good deeds on the other, what does the Holy One, blessed be He, do? He snatches a writ of debt out of the evil deeds, and tips the balance toward the pan of good deeds, as is said Who is a God like unto You, that carries away the iniquity? (Micah 7:I8).

III. Among the gods there is none like unto You, O Lord; neither are there any works like unto Your works (Ps. 86:8). A mortal king builds the foundations of a structure, to begin with, and then its upper portion. But it is not so with the Holy One, blessed be He—with Him the upper portion of the structure in the beginning, and then the foundations, as it is said In the beginning God created the heaven and [then] the earth (Gen. 1:1).

A mortal—a form that he shapes cannot bring forth another form, but a form that the Holy One, blessed be He, shapes can bring forth another form, as is said Let the waters swarm with swarms of living creatures (Gen. 1:20). And man, who is a form shaped by the Holy One, blessed be He, can bring forth another form. So also heaven and earth, likewise forms shaped by the Holy One, blessed be He, [generate other forms], for Scripture says, These are the generations of the heaven and of the earth when they were created (Gen. 2:4). Hence it is said Among the gods there is none like unto You, O Lord; neither are there any works like unto Your works.

IV. All nations whom You have made will come and prostrate themselves before You, O Lord (Ps. 86:9)—whether they want to, or do not want to. After their proud necks will have been bent low, they will glorify Your name (ibid.) because You are great and do wondrous things (ibid. 86:10). R. Tanhum said: A mortal king—when he is praised to his face, the implication is that the governors of his provinces are praised with him. Why? Because they help him carry his burden, and so share with him the praise he receives. But it is not so with the Holy One, blessed be He, for no one helps Him carry His burden. You can see that this is true, for R. Hanina and R. Johanan taught: The angels were created on the second day, so that the nations of the earth could not say: Michael stood in the north and Gabriel in the south, and together with God they stretched out the heavens.

V. Teach me, O Lord, Your way (Ps. 86:11). David said to the Holy One, blessed be He: Master of the universe, when You see me depart from the way, direct me back to Your way. Hence Teach me, O Lord, Your way.

R. Isaac said—some maintain that he said it in the name of R. Hanina bar Abbahu: If a man has two heifers, one willing to plow and the other unwilling to plow, and he wishes the second one to plow, what does he do? He takes the first one out of the yoke and thus forces the unwilling one to plow. Likewise, any creature which does not consent to accept the yoke, You do compel it against its will and do direct it whither it is meant to go. Only the Inclination-to-evil—that You do not direct. Therefore, Teach me, O Lord, Your way.

VI. I will praise You, O Lord my God, with all my heart (Ps. 86:12)—that is, with its good Inclination and its evil Inclination, so that there will be no wavering in me because of them.

R. Aba observed: To what can the words You have delivered my soul from the lowest hell (Ps. 86:13b) allude, except to the way of adulterers which, according to R. Yudan, leads down into the lowest hell.

VII. In the verse O God, the proud are risen up against me, and the company of violent men have sought after my soul (Ps. 86:14), David was alluding to Doeg and Ahithophel. And the end of the verse, And have not set You before them (ibid.), means that David said: What You said to Samuel concerning me, namely, “Arise, anoint him; for this is he” (I Sam. 16:12), was not remembered by them.

But You, O Lord, are a God full of compassion and gracious, slow to anger, and plenteous in mercy and truth (Ps. 86:15). R. Samuel bar Nahmani taught: God keeps His patience with the wicked/lawless, but finally turns upon them and makes them pay; God keeps His mercy from the righteous/generous, but finally bestows goodness and ease in plenty upon them.

R. Aba said in the name of R. Tanbum bar Hiyya: God is patient during the long time He does not make a man pay, but once He begins to make him pay, He makes him pay in full.

And during the long time God is patient, He puts His anger far off, as is said They come from a far country, from the end of heaven, the Lord and the weapons of His indignation, to destroy the whole land (Isa. 13:5). A parable of a king who had two savage legions: Whenever a province rebelled against him, he sent them into it, and they went and laid it waste. What did the king finally do? He sent the two legions far away from him, saying: “I send them far away from me so that they cannot ravage the provinces.” R. Berechiah said in the name of R. Levi: Likewise, the angel that is given charge of God’s anger is far off, as is said They come from a far country. For the Holy One, blessed be He, said: When I am angry with My children, even as anger approaches to ravage them, the children of Israel come and bow down before Me, and I receive them, and I—if one is permitted to impute such words to God—bethink Myself.

R. Isaac said: Not only does God put the weapons of His indignation far off. Nay, more: He keeps them locked up, for it is said The Lord has opened His armory, and has brought forth the weapons of His indignation (Jer. 50:25). But before God unlocks [His armory], and before He thrusts with the weapons, He, long-suffering, bethinks Himself, if one may be permitted to speak thus of God.

VIII. O turn unto me, and have mercy upon me (Ps. 86:16a). David said: Master of the universe, turn away from all Your concerns, and turn unto me. Work in my behalf a sign for good (Ps. 86:17) upon Ahithophel; for You Lord, through Hushai the Archite, has helped me, and through the prophet Nathan has comforted me, he having said to me “The Lord also has put away your sin; you will not die” (2 Sam. 12:13).

Another comment: Work in my behalf a sign for good alludes to Jacob. Thus Jacob said, Work in my behalf a sign for good upon Esau and his chiefs; for You Lord, through Rachel, has helped me, and through Joseph has comforted me.

Another comment: Work in my behalf a sign for good alludes to Israel. At the time when the crimson strap hung at the entrance to the Temple, if the strap turned white, the children of Israel knew that their prayer was heard, even though the nations of the earth kept saying that the children of Israel were not forgiven. For You Lord, has helped me with New Year’s Day, and has comforted me with the Day of Atonement, of which it is said “For on this day will atonement be made for you” (Lev. 16:30).

Ashlamatah: Isaiah 56:7-11; 57:15-19

7 Even them will I bring to My holy mountain, and make them joyful in My house of prayer; their burnt-offerings and their sacrifices will be acceptable upon Mine altar; for My house will be called a house of prayer for all peoples.

8 Says the Lord GOD who gathers the dispersed of Israel: Yet I will gather others to him, beside those of him that are gathered.

9 All you beasts of the field, come to devour, yes, all ye beasts in the forest. {P}

10 His watchmen are all blind, without knowledge; they are all dumb dogs, they cannot bark; raving, lying down, loving to slumber.

11 Yes, the dogs are greedy, they know not when they have enough; and these are shepherds that cannot understand; they all turn to their own way, each one to his gain, one and all.

12 'Come, I will fetch wine, and we will fill ourselves with strong drink; and to-morrow will be as this day, and much more abundant.'

1 The righteous/generous perishes, and no man lays it to heart, and godly men are taken away, none considering that the righteous/generous is taken away from the evil to come.

2 He enters into peace, they rest in their beds, each one that walks in his uprightness/generosity. {S}

3 But draw near hither, you sons of the sorceress, the seed of the adulterer and the harlot.

4 Against whom do you sport yourselves? Against whom make you a wide mouth, and draw out the tongue? Are you not children of transgression, a seed of falsehood,

5 You that inflame yourselves among the terebinths, under every leafy tree; that slay the children in the valleys, under the clefts of the rocks?

6 Among the smooth stones of the valley is your portion; they, they are your lot; even to them have you poured a drink-offering, you have offered a meal-offering. Should I pacify Myself for these things?

7 Upon a high and lofty mountain have you set your bed; thither also you went up to offer sacrifice.

8 And behind the doors and the posts have you set up your symbol; for you have uncovered, and are gone up from Me, you have enlarged your bed, and chosen for you of them whose bed you love, whose hand you saw.

9 And you went to the king with ointment, and did increase your perfumes, and did send your ambassadors far off, even down to the nether-world.

10 You were wearied with the length of your way; yet said you not: 'There is no hope'; you did find a renewal of your strength, therefore you were not affected.

11 And of whom have you been afraid and in fear, that you would fail? And as for Me, you have not remembered Me, nor laid it to your heart. Have not I held My peace even of long time? Therefore you fear Me not.

12 I will declare your righteousness/generosity; your works also--they will not profit you.

13 When you cry, let them that you have gathered deliver you; but the wind will carry them all away, a breath will bear them off; but he that takes refuge in Me will possess the land, and will inherit My holy mountain.

14 And He will say: cast up, cast up, clear the way, take up the stumbling-block out of the way of My people. {S}

15 For thus says the High and Lofty One that inhabits eternity, whose name is Holy: I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.

16 For I will not contend for ever, neither will I be always be angry; for the spirit that enwraps itself is from Me, and the souls which I have made.

17 For the iniquity/lawlessness of his covetousness was I angry and smote him, I hid Myself and was angry; and he went on frowardly in the way of his heart.

18 I have seen his ways, and will heal him; I will lead him also, and requite with comforts him and his mourners.

19 Peace, peace, to him that is far off and to him that is near, says the LORD that creates the fruit of the lips; and I will heal him.

Midrash of Matityahu (Matthew) 17:10-21

10. ¶ And the Talmidim asked him saying, “Why then do the Sages say that Eliyahu must come first?”

11. And replying he said: “Indeed, Eliyahu is to come and restore all things.

12. And I tell you, that Eliyahu has already come, and they did not recognize him, but have done to him everything they wished. And the person impends to suffer thusly from them.”

13. Then the Talmidim understood that he was talking to them concerning Yochanan the Immerser.

14. ¶ And Yeshuah came to his Talmidim, and he saw large crowds with them, and Torah Scribes were speaking with them. When all the kindred saw him they became silent and afraid, and they ran to him. And they inquired concerning his wellbeing and he asked them, “What things are you discussing with my Talmidim?” And one of the men from the crowd replied saying, “Rabbi I have brought my son to you and he is mute.”

15. And he said, “Master, be gracious to me and have pity on my son, for he is vexed by an evil spirit, and he is very sick. And he gnashes his teeth, and foams at the mouth, and falls from his place to the earth and faints. And sometimes he falls in the fire and sometimes in the water.

16. And I brought him to your Talmidim and they were not able to heal him.”

17. ¶ And replying, Yeshuah said to them, “O, convoluted generation who deny, how long will I be with you? How long will I be patient with your rebelliousness? Bring him to me.”

18. They brought the youth to him and suddenly, when Yeshuah saw him, the adversary overcame the youth, dropping him to the ground; and he began getting dirty and foaming. Yeshuah asked the youth’s father saying, “What time did the spirit of “Tamey” (uncleanness) become in him?” The father said, “From his childhood and many times it drops him in a fire or in water, in the course of which it could destroy him. If you Master in any can help him, help him.” And Yeshuah liked him and was filled with compassion for him. And Yeshuah told him, “If you can trust you can accomplish anything.. According to those who trust, all things are easy.” And immediately the youth’s father cried loudly and said, “Master, I truly trust. Help me according to my trust.” And when Yeshuah saw that the kindred were gathering for this, he also said to him, “Strong and mute one, here I am. I order you as a Mitzvah (commandment) that you go forth from here, and from here on don’t return here anymore.” And the adversary went out, shouting and hurting the youth, and the youth remained as dead, in the course of which many were saying he was dead. And Yeshuah took him and stood him up, and he got up.

19. ¶ And when Yeshuah entered a house, then the Talmidim, having come near to Yeshuah privately, said unto him, “Why were we not able to cause it to go forth?”

20. Ad he said to them, “On account of lack of trust. For Amen, I tell you, if there will be even one kernel of millet of trust in you, by your saying you can cause a mountain to give way from its place.

21. But this kind of demon does not come out except by prayer and fasting.

Pirqe Abot

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

Pirqe Abot VI:6

Mishnah 6

Torah is greater than priesthood or royalty. For royalty is acquired [together] with 30 tendencies, and the priesthood with 24, but for one to acquire Torah, he must have the following 48 tendencies: (1) study, (2) attentive listening, (3) verbal articulation, (4) an understanding heart, (5) dread and awe, (6) humility, (7) joy, (8) purity, (9) serving the Sages, (10) close association with colleagues, (11) sharp discussion with students, (12) sobriety, (13) [knowledge of] Scripture [and of] Mishnah, (14) a minimum of business activity, (15) a minimum of preoccupation with worldly matters, (16) a minimum of indulgence in [worldly] pleasure, (17) a minimum of sleep, (18) a minimum of conversation, (19) a minimum of laughter, (20) patience, (21) a good heart, (22) faith in the Sages, (23) acceptance of suffering, (24) knowing his place, (25) being happy with his lot, (26) making a fence around his words, (27) remains modest despite his achievements, (28) being loved [by others], (29) loving G-d, (30) loving [His] created beings, (31) loving the ways of righteousness/generosity, (32) loving justice, (33) loving reproof, (34) keeping far from honor, (35) not being arrogant while studying, (36) not taking pleasure in handing down [halakhic] decisions, (37) bearing the burden with his fellow, (38) judging him favorably [giving him the benefit of the doubt], (39) establishing him in [the path of] truth, (40) establishing him in [the way of] peace, (41) deliberating in his study, (42) asking and answering, (43) listening and adding [to his acquired knowledge], (44) learning in order to teach, (45) learning in order to practice, (46) increasing the wisdom of his teacher, (47) properly understanding the intent of what he learns, and (48) quoting a concept in the name of its author. Indeed, we have learned: Whoever quotes a concept in the name of its author brings redemption to the world, as it is stated: “And Esther told the king in the name of Mordechai.”

"Torah is acquired [through] study.” QUESTION: Why is it necessary to list this as one of the forty-eight qualities necessary to acquire Torah. Isn't it self-evident?

ANSWER: Based on the verse “My covenant [the Torah]... will not be withdrawn from your mouth, nor from the mouth of your offspring, nor from the mouth of your offspring's offspring, said Ha-Shem from this moment and forever" (Isaiah 59:21), the Talmud (Baba Metzia 85a) says that if someone is a Torah scholar, and his son is a Torah scholar, and his son's son is a Torah scholar, the Torah will not cease from his offspring forever. Rabbi Yirmiya said, “Henceforth, Torah mechazeret al achsanya shelah” — "Torah naturally comes around to its home” — place of accommodation.

To dispel the erroneous interpretation that one need no longer study since his predecessors were Torah scholars, the Mishnah lists as the first and foremost prerequisite, “Talmud” — “actual study.” One must exert himself to personally learn Torah and cannot rely on previous generations, as stated clearly above (2:12): “Prepare yourself for the study of Torah, for it does not come to you through inheritance.”

The assurance mentioned in the Talmud means that to the extent that one makes his own efforts, the Torah of his forbearers will help him approach their level of scholarship. The analogy of “Torah coming back to its achsanya — place of accommodation” — is to allude that one can enter a place of accommodation only if he is permitted entry, but if the door is locked, he has to look elsewhere. When offspring give Torah a place in their home — i.e. study it — they will benefit from their predecessors' relationship with Torah.

“With purity.” QUESTION: What is meant with “purity”?

ANSWER: According to the Torah, immersion in a miqveh is primarily for someone who was defiled, e.g. a woman after menstruation. Ezra instituted that one who experienced a seminal emission should immerse in a miqveh (see Berachot 22b). With the advent of Chassidism, ritual immersion in a mikveh before morning prayer has become very popular amongst men in this branch of Judaism.

Alternatively, Messiah King David asks in Psalm 119:9 – “By what shall a young man purify his way?” And he proceeds to answer: “To keep it (i.e. “his way/walking”)according to Your Word.” Constant study and thinking upon G-d’s Torah, together with full involvement in the performance of the mitzvoth (commandments) is the most powerful way to attain the gift of purity of mind and thought.

"Whoever says a thing in the name of its author, brings redemption to the world.” QUESTION: The Talmud (Megillah 15a) derives this from the verse “And Esther informed the king in Mordechai's name” (Esther 2:22). Esther surely did the right thing by not taking undue credit for herself, but how does this prove that there is always a great reward for this?

ANSWER: The two attendants who plotted to poison the king hid the poison, and it appeared again miraculously, as the verse says, “The matter was investigated and it was found” (ibid. 2:23, Yalkut Shimoni). So while it was indeed nice for her to give all the credit to Mordechai, superficially, she was at the same time putting him in great jeopardy, because in the event that the plot would not have been proven and they would have been vindicated, Mordechai could have been punished severely for falsely accusing them, and the venom of the anti-Semites would have been directed against the Jewish people. Hence, it would have been more wise for her not to convey the information in the name of Mordechai, but merely to say “I have heard a rumor...and I advise you my dear king to have it investigated.”

From the fact that she revealed that it was Mordechai who gave her the information, it is evident that she knew that for relating something in the name of the author, there is great benefit to the entire world. It was thus impossible for harm to befall the author through her righteous act, which could only have positive consequences.

Why is it very common when a derashah — sermon — is being delivered that the speaker concludes with the prayer for a speedy redemption and the coming of Mashiach? Many speakers are not original in their thought and commit plagiarism. This troubles their conscience because they know that by not revealing the name of the one who originated the thought they are conveying they are holding up the redemption and extending the galut — exile. Thus, they conclude with a prayer that Ha-Shem bring the redemption through Mashiach.

"And saying a thing in the name of its author. Indeed you have learned: Whoever says a thing in the name of its author brings redemption to the world, as it is stated, 'And Esther told the king in the name of Mordechai.’” QUESTION: According to halakhah (Orach Chaim, Magen Avraham 156:2), one who does not give credit to an author is committing a transgression. According to the Noda Biyehudah (II Orach Chaim 20), such a person violates, “Al tigzal dal ki dal hu” — “Do not rob the destitute because he is destitute” (Proverbs 22:22) — so what is the innovation of the Baraita?

ANSWER: Based on the verse “Do not rob the destitute” one might think that the violation of not giving credit to the author applies only when he is aware of it and not happy about it. If, however, one knows that the author does not mind, then there is no violation. Therefore the Baraita emphasizes “shekol ha'omer” — “whoever says” — to imply that even if one knows that the author does not mind, it is a good attribute nevertheless to give credit to the author. The proof for this is from Esther. She knew that Mordechai would not mind if she did not give him credit, and moreover, he would have wanted her to take the credit so that she would find more favor with Achashveirosh. Nevertheless, she gave credit to Mordechai and merited to bring a redemption to the Jews through this deed.

The Rabbi’s Private Prophetic Study

In order to give our readers an idea of where we are in Sefer Vayiqra (Book of Leviticus) and where our present Torah Seder fits in, here is a small summary of the whole book of Leviticus.

· Laws regarding the regulations for different types of sacrifice (Leviticus 1-7):

§ Burnt-offerings, meat-offerings, and thank-offerings (Leviticus 1-3)

§ Sin-offerings, and trespass-offerings (Leviticus 4-5)

§ Priestly duties and rights concerning the offering of sacrifices (Leviticus 6-7)

· The practical application of the sacrificial laws, within a narrative of the consecration of Aaron and his sons (Leviticus 8-10)

§ Aaron's first offering for himself and the people (Leviticus 8)

§ The incident in which "strange fire" is brought to the Tabernacle by Nadab and Abihu, leading to their death directly at the hands of God for doing so (Leviticus 9-10)

· Laws concerning purity and impurity (Leviticus 11-16)

§ Laws about clean and unclean animals (Leviticus 11)

§ Laws concerning ritual cleanliness after childbirth (Leviticus 12)

§ Laws concerning tzaraath of people, and of clothes and houses, often translated as leprosy, and mildew, respectively (Leviticus 13-14)

§ Laws concerning bodily discharges (such as blood, pus, etc.) and purification (Leviticus 15)

§ Laws regarding a day of national atonement, Yom Kippur (Leviticus 16)

o Holiness Code (Leviticus 17-26)

§ Laws concerning idolatry, the slaughter of animals, dead animals, and the consumption of blood (Leviticus 17)

§ Laws concerning sexual conduct (including some that are often interpreted as referring to male homosexuality), sorcery, and moloch (Leviticus 18, and also Leviticus 20, in which penalties are given)

§ Laws concerning molten gods, peace-offerings, scraps of the harvest, fraud, the deaf, blind, elderly, and poor, poisoning the well, hate, sex with slaves, self harm, shaving, prostitution, sabbaths, sorcery, familiars, strangers, and just weights and measure (Leviticus 19)

§ Laws concerning priestly conduct, and prohibitions against the disabled, ill, and superfluously blemished, from becoming priests, or becoming sacrifices, for descendants of Aaron, and animals, respectively (Leviticus 21-22)

§ Laws concerning the observation of the annual feasts, and the sabbath, (Leviticus 23)

§ Laws concerning the altar of incense (Leviticus 24:1-9)

§ The case law lesson of a blasphemer being stoned to death, and other applications of the death penalty (Leviticus 24:10-23), including anyone having "a familiar ghost or spirit", a child insulting its parents (Leviticus 20), and a special case for prostitution (burning them alive) (Leviticus 21)

§ Laws concerning the Sabbath and Jubilee years (Leviticus 25)

§ A hortatory conclusion to the section, giving promises regarding obedience to these commandments, and warnings and threats for those that might disobey them, including sending wild animals to devour their children. (Leviticus 26:22)

o Laws concerning the commutation of vows (Leviticus 27)

Questions for Meditation and Discussion

1. According to what is written in Psalm 86, what caught the imagination of our Psalmist in our Torah Seder for this week?

2. How is our Torah Seder for this Shabbat and our Psalm 86 hinting that we have just celebrated Shabuoth (Pentecost)?

3. How is our Ashlamatah of Isaiah 56:7-11; 57:15-19 related to our Torah Seder for this week?

4. How is the Midrash of Matityahu in 17:10-21 related to our Torah Seder for this week, to our Ashlamatah for this week, to our Psalm for this week, and to Shabuoth (Pentecost) which we just celebrated?

5. How is Pirke Abot 6:6 related to our Torah Seder, Ashlamatah and Psalm for this week?

6. If someone would ask you as to what is the common thread or theme that binds all these different readings for this week, what would your answer be?

Shalom Shabbat and much success in your Torah study and answers to the above questions!

Hakham Dr. Yosef ben Haggai

The Rabbi’s Private Prophetic Study

Answers to Questions for Meditation and Discussion

Sivan 9, 5767 – May 25/26, 2007

1. According to what is written in Psalm 86, what caught the imagination of our Psalmist in our Torah Seder for this week?

Answer: Leviticus 22:18 literally states:

“VAY’DABER [and spoke] ADONAI [Ha-Shem] EL MOSHEH [to Moses] LEMOR [saying]: DABER [speak] EL AHARON [to Aaron] V’EL [and to] BANAIV [his sons] V’EL [and to] KOL [all] B’NE YISRAEL [the sons of Israel] V’AMARTA [and you will say] ALEHEM [to them] ISH ISH [any Royal man] MI BET [from the house] YISRAEL [of Israel] UMIN [and from] HA-GER [the proselyte] B’YISRAEL [in Israel] ASHER [who] YAQ’RIV [brings near] QORBANO [his offering] L’KOL [of all] NID’REIHEM (their vows] UL’KOL [and from all] NID’VOTAM [their free-will offering] ASHER [which] Q’RIVU [they bring near] LA-ADONAI [to Ha-Shem] L’OLAH [for a burnt offering.”

Last week we dealt with the “speaking” and “saying,” a theme which again repeats itself in this second verse of our Torah Seder, and this week we are looking at a most interesting term in the Hebrew language – קרב – qârab – (Strong’s Concordance # H7126) – a primitive root meaning: “to approach (causatively bring near) for whatever purpose”: - (cause to) approach, (cause to) bring (forth, near), (cause to) come (near, nigh), (cause to) draw near (nigh), go (near), be at hand, join, be near, offer, present, produce, make ready, stand, take. From this root we derive words such as QAREB = near; QIRBA = drawing near; QAROB = near, kinsman; QORBAN = offering; and QURBAN = supply; amongst others.

Thus free will “offerings” (QORBANOT) from a person’s own time, resources, or moneys “bring near (Q’RIVU) the presence of Ha-Shem, most blessed be He, to the one offering as well as his dependents. Whilst in English “offering” and “bringing near” are two different concepts and terms, in Hebrew both actions stem from the same root, and therefore the terms are obviously quite similar.

A particular use of this Hebrew word QARAB, relates to having sexual relationships which is implied in the action of “bringing near.” So, for example Abimelech affirms his innocence with regard to Sarah (Genesis 20:4), and also compare Deut. 22:14, the case of the groom who “draws near” and discovers no token of virginity in his bride; also Isaiah 8:3 where the prophet “draws near” his wife and she conceives.

So then, the idea behind a QORBAN – free will offering – is one of establishing strong intimacy with G-d in the same way that sexual relationship strongly draws near a husband and wife.

The Psalmist draws on this concept – nd through the offering of his lips establishes intimacy with G-d. He, in fact recounts this intimacy, and explains the surest way to establish this intimacy – “For You are Ha-Shem, good to the righteous/generous and forgiving to those who turn to His Torah, and multiplying favor to all who pray in Your presence” (Psalm 86:5). That is, G-d is good to:

a) the righteous/generous

b) to those turning (frequently and regularly) to His Torah; and

c) to all who keep praying (regularly) in His presence (at a Bet Midrash or an Esnoga).

The “perfect” combination of these three ingredients “brings near” quickly and powerfully the Presence of G-d to those who practice these. But please observe, that the first mentioned item is GENEROSITY! Which is the central topic of our Midrash Tanhuma commentary for our Torah Seder.

“Another interpretation (of Ps. 36:7 [6]): YOUR RIGHTEOUSNESS/ GENEROSITY IS LIKE THE MIGHTY MOUNTAINS <YOUR JUDGMENTS ARE LIKE THE GREAT DEEP>. Transpose the text and interpret it. “Your righteousness/generosity over your judgments is like the mighty mountains over the great deep.” Thus it is stated (in Ps. 48:11 [10]): YOUR RIGHT HAND IS FULL OF RIGHTEOUSNESS/GENEROSITY. It is also written (in Deut. 32:4 1): MY HAND LAYS HOLD ON RIGHTEOUSNESS/GENEROSITY. Just as these mountains hold down the deep, so that it does not rise up and inundate the earth, so the works of the righteous/generous hold back the divine retributions, so that they will not come into the world.”

2. How is our Torah Seder for this Shabbat and our Psalm 86 hinting that we have just celebrated Shabuoth (Pentecost)?

Answer: Shabuoth is the festival of first-fruits, where a person brings the very best of the first things to ripe or be born. Our Torah Seder deals for example when can we bring and animal offering – after the animal is at least 8 days old, (and the mother and the young can’t be offered the same day). The best offerings of firstlings is brought on Shabuoth (Pentecost). Shabuoth (Pentecost) is therefore a festival of both excellence and first fruits. It demands from the giver the very best and the most precious – the firstlings whether of man, animal, fruits, or grains! Pentecost is thus the antithesis to stinginess and mediocrity!

Psalm 86. equally states:

“Protect my soul, כִּי-חָסִיד אָנִי KI CHASID ANI - for I am a Chasid (a compassionate/charitable person); redeem Your servant – You, O my God – for I do put my trust in You.” – Psalm 86:2

A Chasid in a Hebraic mindset, not only is once who observes the commandments with great generosity of soul, but it is also one who goes beyond the requirement of the Law to adorn the commandment with the very best of his substance and possibilities.

It is on this basis that Messiah King David is a Chasid the he pleads for G-d to protect his soul – mind and body.

3. How is our Ashlamatah of Isaiah 56:7-11; 57:15-19 related to our Torah Seder for this week?

Answer: Isaiah 57: 19 contains the Hebrew term QAROB that we explained in Question one above. As it is stated:

“BORE [I create] NIV [fruit] S’FATAYIM [of the lips]: SHALOM [peace], SHALOM [peace], LARACHOQ [to the far off ] V’LAQAROB [and to the near/kinsmen], AMAR [says] ADONAI [Ha-Shem], UR’FATIV [and I will heal him].” (Isaiah 57:19)

Notice that the future proselytes are called “those far off” and the Jewish people are called “those near, or kinsmen.” It is this context that we read in Ephesians 2:11-19

11. For this reason, continue remembering that you at one time [were] the Gentiles in [the] flesh, the ones called Uncircumcision by the ones called Circumcision, performed by human hands in the flesh;

12. that you were at that time apart from [or, without] King Messiah, having been alienated from [or, a foreigner to] citizenship [fig., community rights] in the Commonwealth of Israel and strangers to [fig., excluded from] the covenants of the promise, having no hope [or, confident expectation] and without God in the world.

13 But now, in Kish Messiah Yeshuah, you, being the ones far off, became near by the blood [fig. for life] of King Messiah of Israel.

14. For he is our Shalom (peace), the one having made them both one and having broken down the dividing wall of the fence [fig., the separation],

15. the enmity [fig. for ethnocentricity] in his flesh, the law of the commandments in ordinances, having done away with [or, having annulled], so that from the two he should create in himself into one new man [or, humanity], making Shalom (peace),

16. and might reconcile both in one body to God by means of the binding to the cross, having put to death the enmity [fig. for ethnocentricity] in it.

17. And having come, he did proclaim good news [of] Shalom (peace) [fig. of Torah] to you, to the [ones] far off and to the [ones] near.

18. Because by means of him we both have the access [or, privilege to enter] in one spirit unto the Father.

19. So, consequently, you are no longer strangers and foreigners, but fellow-citizens with the separated ones [i.e. Pharisees – from PARUSH (saintly, pure, separated ones)] and [members] of the household of God.

4. How is the Midrash of Matityahu in 17:10-21 related to our Torah Seder for this week, to our Ashlamatah for this week, to our Psalm for this week, and to Shabuoth (Pentecost) which we just celebrated?

The Talmidim ask the Master of Nazareth a very important question: “Why then do the Sages say that Eliyahu must come first?” – that is, if Eliyahu has not appeared, why are you the Messiah here, since according to the Sages Eliyahu comes first? Now, the Master not only starts to answer the question but gives away some “goodies.” He states:

“Indeed, Eliyahu is to come and restore all things. And I tell you, that Eliyahu has already come, and they did not recognize him, but have done to him everything they wished. And the [this] person impends to suffer thusly from them.”

Notice the progression of thoughts:

a) Eliyahu is to come and restore all things

b) Eliyahu has already come and they did not recognize him, but have done to him everything they wished

c) And the [this] person impends to suffer thusly from them.

If Eliyahu has come, and it appears nothing has been restored, it is because none has recognized him. Those that recognize Eliyahu must in response for the privilege of being granted the blessing to recognize him, help him to restore all things. Lazy people want things coming to them in a tray and some one to spoon feed them. But the Master is here saying, if you recognize who Eliyahu is then to you is also given the power to “restore all things” to the best of your ability.

Further, the Master is saying, that in order for you to receive this power to “restore all things” this person – i.e. the Messiah needs to offer himself as a sacrifice [QORBAN] like the binding of Yitschaq (Isaac), so that those who are RACHOQ [far off ] be made QAROB [near/kinsmen], so that the “Ethnocentricity” (enmity) of the Torah [not the Torah itself] be done away with so that there be Shalom and “all things be restored” as we read above in Ephesians 2:11-19.

This breaking down of an “ethnocentric” interpretation of the Torah was prophesied by Isaiah

1. So says Ha-Shem: Keep justice and do TS’DAQAH [righteousness/ generosity], KI [for] Q’ROBAH [near] is Y’SHUATI [My salvation, or, My Yeshuah] LABO [to come], V’TSID’QATI [and My righteousness/generosity] L’HIGALOT [to be revealed].

2. ASHRE [O the good fortune] ENOSH [of any man] YA’ASEH [who does] ZOT [this], UBEN ADAM [and the son of man] YACHAZIQ [who lays hold] BAH [on it]; SHOMER [keeping/guarding] SHABBAT [(the) Sabbath], MECHAL’LO [from defiling/polluting it]; V’SHOMER [and keeping/guarding] YADO [his hand] MEA’ASOT [from doing] KOL-RA [every evil].

3. V’AL-YOMAR [And do not let speak] BEN HA-NEKAR [the son of the stranger], HANIL’VAH [who is joined] EL-ADONAI [unto Ha-Shem], LEMOR [saying], HAVDEL [Separating] YAVDILANI [separates me] ADONAI [Ha-Shem] ME-AL AMO [from His people]; V’AL [and not] YOMAR [do let say] HA-SARIM [the eunuch], HEN [Behold], ANI [I (am)] ETS [a tree] YAVESH [dried up].

4. KI [For] KOH [so] AMAR [says] ADONAI [Ha-Shem] LASARIMIM [to the eunuchs] ASHER [who] YISHM’RU [keep/guard/observe] ET SHAVTOT [My Sabbaths] UVACHARU [and have fixed on/choose] BA’ASHER [things with which] CHAFATS’TI [I desired/am pleased, UMACHAZIQIM [and take hold/urgently and courageously seize] BIB’RITI [of My covenant]:

5. V’NATATI [(I), even will give] LAHEM [to them] B’BEITI [in My house] UB’CHOMOTAI [and in My walls] YAD [(a) hand/station/status] VASHEM [and (a) name] TOV [better] MIBANIM [than sons] UMIBANOT [and than daughters]; SHEM OLAM [(a) name ever-lasting] ETEN [I will give] LO [to him] ASHER [which] LO [not] YIKARET [will be cut off].

6. UV’NEI [And the sons] HA-NEKAR [of the alien/stranger] HANIL’VIM who join themselves AL ADONAI [onto Ha-Shem] L’SHAR’TO [to serve Him], UL’AHAVAH [and to love] ET-SHEM [the name/authority] ADONAI [of Ha-Shem], LIH’YOT [to become] LO [to Him] LA’AVADIM [for servants], KOL [every/all] SHOMER [keeper/guardian/observer] SHABAT [(of the) Sabbath] MECHAL’LO [from defiling/polluting], UMACHAZIQIM [and taking hold/urgently and courageously seizing] BIB’RITI [of My covenant]:

7. VAHAVIOTIM [even them I will bring] EL-HAR [to mountain] QAD’SHI [My holy] V’SIMACH’TIM [and make them joyful] B’BET [in house of] T’FILATI [My prayer]. OLOTEHEM [Their burnt offerings] V’ZIV’CHEIHEM [and their sacrifices] L’RATZON [will be accepted] AL-MIZB’CHI [on My altar], KI [for] BEITI [My house] BET-T’FILAH [(a) house of prayer] YIQARE [is called] L’KOL [for all] HA-AMIM [the peoples].

As can be seen clearly in this passage, “all Gentiles that turn to the G-d of Israel from serving idols” are given great promises if they observe Shabbat and the Festivals according to Jewish Halakha as taught by our Sages, and urgently and courageously seize on G-d’s covenant and observe the Mitzvoth (the commandments)- i.e. the things that please Him. As it is stated:

“(I), even will give to them in My house and in My walls (a) hand/station/status and (a) name better than sons and than daughters; (a) name ever-lasting I will give to him which not will be cut off.”

The Psalmist therefore states:

“All the Gentiles You have made will come and bow down before You, O Lord; and they will give glory to Your name/authority.” (Psalm 86:9)

And Isaiah the Prophet further states:

7. Even them will I bring to My holy mountain, and make them joyful in My house of prayer; their burnt-offerings and their sacrifices will be acceptable upon Mine altar; for My house will be called a house of prayer for all peoples.

8. Says the Lord GOD who gathers the dispersed of Israel: Yet I will gather others to him, beside those of him that are gathered. (Isaiah 56:7-8)

5. How is Pirke Abot 6:6 related to our Torah Seder, Ashlamatah and Psalm for this week?

Answer: We just read above the great promise made through the Prophet Isaiah to all Gentiles of good will who turn to the G-d of Israel from serving idols and vain things – that are made NEAR [QAROB] – that is, that “G-d will give to them in His house and in His walls (a) hand/station/status and (a) name better than sons and than daughters (priesthood and royalty); (a) name ever-lasting I will give to him which not will be cut off.” And so to explain this name which is better than sons and daughters (priesthood or royalty) – an everlasting name, our Mishnah from Pirke Abot goes to state the name and what prerequisites are required to have it:

6. If someone would ask you as to what is the common thread or theme that binds all these different readings for this week, what would your answer be?

Just as G-d is amply Righteous/Generous so we must be otherwise we will never be near QAROB to Him. Righteousness/Generosity brings along many blessings and is the best life insurance policy that a person that fears G-d can have.

Shalom UB’rakhot ve Shabua Tov – Semana Alegre!

Hakham Dr. Yosef ben Haggai