Targum Pseudo Jonathan for: Sh’mot (Exodus) 18:1 – 19:5
And
Jethro, prince of Midian, the father‑in‑law
of Mosheh, heard all that Ha-Shem had done for Mosheh and for Israel His people, and that Ha-Shem had brought
forth Israel
from Mizraim. And Jethro the father‑in‑law
of Mosheh took Zipporah his wife, whom Mosheh had sent back from him after
going into Mizraim, and his two sons, the name of the one of whom was Gershom,
Because He had said, I am a dweller in a strange land which is not mine; and
the name of the other Eliezer, For (he had said) the G-d of my fathers was my
helper, and saved me from the sword of Pharoh. And Jethro the father‑in‑law
of Mosheh, and the sons of Mosheh, and his wife came to Mosheh at the desert in
which he was sojourning near by the mountain upon which the glory of Ha-Shem
was revealed to Mosheh at the beginning. And he said to Mosheh, I, your father‑in‑law
Jethro, have come to you to be a proselyte; and if you will not receive me on
my own account, receive me for the sake of your wife and of her two sons who
are with her. And Mosheh came forth from under the cloud of glory to meet his
father‑in‑law, and did obeisance, and kissed him and made him a
proselyte; and they asked of each other's welfare, and came to the tabernacle,
the house of instruction. And Mosheh recounted to his father‑in‑law
all that Ha-Shem had done to Pharoh and to the Mizraee on behalf of Israel; all the hardship they had found in the
way, at the sea
of Suph, and at Marah,
and at Rephidim, and how Amalek had fought with them, and Ha-Shem had delivered
them. And Jethro rejoiced over all the good which Ha-Shem had done unto Israel, and
that He had given them manna, and the well, and that He had saved them from the
hand of the Mizraee. And Jethro said, Blessed be the Name of Ha-Shem who has
saved you from the hand of the Mizraee, and from the hand of Pharoh, and has
saved the people from under the tyranny of the Mizraee. Now have I known that
Ha-Shem is stronger than all gods; for by the very thing by which the Mizraee
wickedly would have punished Israel
by (drowning them in) the sea, upon themselves came the punishment, in being
punished in the sea. And Jethro took burnt offerings and holy sacrifices before
Ha-Shem, and Aharon and all the elders of Israel. came to eat bread with the
father‑in‑law of Mosheh before Ha-Shem; and Mosheh stood and
ministered before them.
And
the day after, the day of reconciliation, Mosheh sat to judge the people: and
the people stood before Mosheh from morning till evening. And the father‑in‑law
of Mosheh saw how much he toiled and labored for his people; and he said, What
thing is this that you are doing to the people? Why do you sit alone to judge,
and all the people stand before you from morning until evening? And Mosheh said
to his father‑in‑law, Because the people come to me to inquire for instruction
from before Ha-Shem. When they have a matter for judgment, they come to me, and
I judge between a man and his fellow, and make them to know the statutes and
the Law of Ha-Shem. And the father-in‑law of Mosheh said to
him, This thing that you are doing is not well ordered; you will verily wear yourself
away. Aharon also, and his sons, and the elders of your people, because the
task is heavier than you are able to do by yourself, (should take part in it.)
Now hearken to me and I will advise you; and may the Word of the Lord be your
helper! When you are with the people who seek instruction from before Ha-Shem, you
should take their affair before Ha-Shem, and give them counsel about the
statutes and laws, make them understand the prayer they are to offer in the
house of congregation, the manner of visiting the sick, of burying the dead, of
being fruitful In doing good, and in the work and process of justice, and how
to conduct themselves among the wicked. But you should choose from all the
people men of exceptional ability who fear Ha-Shem, upright/generous men who
hate to receive the mammon of dishonesty, and appoint them to be heads of
thousands, of hundreds, of fifties, and of tens. And let them judge the people
at all times, and every great matter let them bring it to you, but every little
thing let them judge themselves, that they may lighten the burden that is upon
you, and bear it with you. If you will do this, and exempt yourself from judging
(every case) as Ha-Shem shall give you instruction, you will be able to
continue to hear them; and Aharon also and his sons, and all the elders of this
people, will resort to the place of Judgment in peace. And Mosheh hearkened to
his father‑in‑law, and did all that he had said. And Mosheh chose
exceptional able men from all Israel,
and appointed them chief, over the people, rabbis of thousands, six hundred;
rabbis of hundreds, six thousand; rabbis of fifties, twelve thousand; and rabbis
of tens, six Myriads. And they judged the people at all times; a hard case
they, brought to Mosheh; but every light matter they judged it. And Mosheh
parted from his father‑in‑law, and he went, and himself made proselytes of all
the children of his land.
XIX.
In the third month of the Exodus of the sons of Israel from the land of
Mizraim, on that day, the first of the month, came they to the desert; for they
had journeyed from Rephidim, and had come to the desert of Sinai and Israel
encamped there in the desert, being of one heart, near to the mountain. And
Mosheh on the second day went up to the summit of the mount; and Ha-Shem called
to him from the mountain, saying, This shall you speak to the men of the house
of Jacob, and instruct the house of Israel. [JERUSALEM. And Mosheh went up to seek instruction
from before Ha-Shem; and the Word of the Lord anticipated him from the
mountain, saying, Thus shall you speak to the men of the house of Jacob, and
teach the congregation of the sons of Israel.]
You
have seen what I did to the Mizraee; and how I bare you upon the clouds as upon
eagles' wings from Pelusin, to take you to the place of the sanctuary, there to
solemnize the Pascha (Passover); and in the same night brought you back to
Pelusin, and from thence have brought you near, to (receive) the doctrine of My
Law. And now, if you will truly hearken to My Word and keep My covenant, you will
be more beloved before Me than all the peoples on the face of the earth.
Midrash Tanhuma
Yelammedenu for: Sh’mot (Exodus) 18:1 – 19:5
1.
Now Jethro heard (Exod. 18:1). Scripture
states elsewhere in reference to this verse: And so I saw the wicked buried,
and they came into their rest; but they that had done right went away from the
holy place, and were forgotten in the city; this also is vanity (Eccles.
8:10). Is it really so that wicked buried come and go at will? R. Simon
declared: These are the wicked, who are considered as dead and buried while
still living, as it is said: The wicked man travails with pain all his days
(Job 15:20). What is the meaning of mitholel (“travails with pain”)? The
wicked man, even in his lifetime, is considered as met (“dead”) and halal
(“slain”) even while alive.
Another
explanation of I saw the wicked buried, and they entered into their rest
(Where they strengthened their faith. Cf. Ecciesiastes Rabbah 10:1).
Scripture speaks here of the proselytes who come to repent. And went away
from the holy places alludes to the synagogues and the houses of study
(they visited).
Another
comment on went away from the holy places. From the place where Israel was designated as holy (i.e., Mount Sinai), thence they go (i.e., their souls were at
Sinai during the giving of the Torah). And were forgotten in the city all
that they did implies that all their wicked deeds were ignored in the city.
Another comment (on) were forgotten. They were found through their good
deeds (The word shakhah means both “to forget” (in Hebrew) and “to find” (in
Aramaic). This also is vanity. It is not vanity when the inhabitants of
the world see them as they seek to enter under the wings of the Shekhinah
through conversion, but if they see them and they fail to be converted, this
is vanity. Who was it that came to be converted and was a sincere proselyte?
It was Jethro, as it is said: Now Jethro heard.
2.
Now Jethro heard (Exod. 18:1). Some
hear and lose (their reward), while others hear and are rewarded. Joash heard
and lost (his reward), just as it is said: Then the king hearkened unto him
(II Chron. 24:17), but after that is written: So they executed judgment upon
Joash (ibid., v. 24). Similarly, the peoples have heard and they tremble
(Exod. 15:14). However, Jethro heard and was rewarded. Though he had been an
idolatrous priest, he joined Moses, and entered under the wings of the
Shekhinah. For that he became worthy of adding the portion dealing with judges
to the Torah of Israel, when he told Moses: The thing that you do is not
good (ibid. 18:18).
Moreover
you shall provide out of all the people mighty men such as fear God, men of
truth, hating unjust gain (ibid., v.
21). This refers to men who were mighty in their devotion to the Law, as is
said: You mighty in strength, that fulfill His word (Ps. 103:20). That
fear God should be understood literally. Men of truth, refers to
those who rely upon the truth of His law. Hating unjust gain refers to
those men who disregard their own wealth, and all the more so disregard the
wealth of others (and spurn bribes). He would say: Even though you burn my sheaves,
even though you cut down my vineyards, I will judge you justly.
3.
Now Jethro heard (Exod. 18:1). Scripture
says elsewhere in allusion to this verse: Your ointments have a goodly
fragrance; your name is an ointment poured forth; therefore do the maidens love
you (Song 1:3). R. Yannai the son of R. Simeon the son of Yohai said: The
earlier generations merely chanted pleasant songs before You, but when we
reached the sea we left unuttered no words of praise with which to extol You.
Hence it is said: Your ointments have a goodly fragrance.
Another
explanation. You gave to the earliest generations only the fragrance of the
commandments. To Adam you gave one commandment (Not to eat of the tree of
knowledge), and to Noah and his sons, six commandments (In fact seven laws were
given to Noah. These laws, regarded as obligatory upon all mankind (justice,
idolatry, etc.), are collectively designated the Noahide laws), but when we
reached Sinai, You poured upon us all the commandments, as men pour ointment
from a barrel (The 613 laws imposed upon Israel at Sinai). Your name is an
ointment (shemen) poured forth. R. Berechiah said: Oil (shemen) is a
light to the one who occupies himself with the oil of the Torah (The word oil
is frequently applied to the Torah. Both are sources of light. R. Berechiah
points out that the physical light provided by oil is of no avail without the
light of Torah). Therefore do the maidens love you alludes to the people
of the world who come and convert. Who was one of these? It was Jethro. After
he heard of the many miracles that had been performed for Israel, he came
to them and converted. Now Jethro heard. What is written before this? It
is the chapter describing the destruction of Amalek, and that is followed by Now
Jethro heard. Scripture says elsewhere in allusion to this: When you
smite a scorner the simple will become prudent (Prov. 19:25). When you
smite a scorner refers to Amalek, and the simple will become prudent alludes
to Jethro.
It
is written concerning the time the wicked Amalek came to fight against Israel: And fought with Israel in
Rephidim (Exod. 17:8). What is meant by refidim (Rephidim)? It means
that rafu yadehem (“their hands become weak”) in the fulfillment of the
Law and the commandments. Observe that it is written: And the name of the
place was called Massah and Meribah (ibid., v. 7). The Holy One, blessed be
He, began to rebuke them, saying: How long will you try Me; how long will you
strive against Me? And so Moses cried out: Why strive you with me? Wherefore
do you try the Lord? (ibid., v. 2).
How
did they try Him? R. Judah the son of Nehemiah and the sages differed over
this. R. Judah held: They deliberated (amongst themselves) and said: If He
supplies us with food, then just as a king is praised and honored by the people
when he enters a city, because he satisfies all their needs, so we will serve
Him, but if He does not do so, we will rebel against Him. Our sages maintained
(that they said to each other): We will consider this in our hearts, and if He
knows what we are thinking, we will serve Him, but if not we will not serve
Him, as it is said: Is the Lord among us, or not? (ibid. 7). R.
Berechiah said: While they were still reflecting upon the matter, the Holy One,
blessed be He, answered them, as it is said: And they tried God in their
hearts by asking for food for their craving (Ps. 79:18). But the Holy One,
blessed be He, said to them: You have been asking, Is the Lord among us or not?
Be assured, I will let you know. Hence, Then came Amalek.
R.
Levi declared: This situation may be compared to a child that is being carried
on his father’s shoulders. When he sees something that excites him he calls
out: “Father, take me there.” The father carries him to that place, and then to
another and finally to a third place, yet the child, on seeing another man
approaching them, asks: “Have you seen my father?” His father calls out: “You
have been riding on my shoulders, and wherever you wished to go I carried you,
yet now you ask ‘Have you seen my father?” He then put him down. Whereupon a
dog rushed at the child and bit him. Similarly, when the Israelites left Egypt,
He surrounded them with clouds of glory, and when they wanted bread, He sent
them manna, as it is said: And He caused manna to rain upon them for food,
and He gave them of the corn of heaven (Ps. 78:24). And when they wanted
meat, He gave them quail, as it is stated: They asked and He brought quails
(ibid. 105:40). That is why it says: He gave them that which they craved
(ibid. 78:29). And though He gave them whatever they demanded, yet they asked: Is
the Lord among us or not? The Holy One, blessed be He, said to them: This
is what you have been thinking. Therefore, this dog will bite you. Hence, And
Amalek came.
4.
Now Jethro heard (Exod. 18:1). Jethro
was known by seven names. He was called Jethro (yitro) because he added (yater)
a chapter to the Law, that is, the chapter dealing with judges. He was called
Hobab (hobab) because he loved (hiba) the Law. When he came to the Holy
Land, they offered him the fields of Jericho,
but he said: “I brought none of my possessions with me, and I abandoned all I
owned in order to study the Torah, shall I now sow and reap when I should be
studying Torah?” They told him: “There is a man studying the Law in a certain
area that is in a desolate place in the desert, and it lacks even wheat.” When
they heard this, they went there, as it is said: And the children of the
Kenite, Moses’ father-in-law, went up out of the city of the palm trees with
the children of Judah, unto the wilderness of Judah, which is in the south of
Arad; and they went and dwelt with the people (Judg. l:16). They went there
and found Jabez sitting in the house of study, and the priests, the Levites,
and the rulers were sitting with him, and all the Israelites were sitting
there. And so they said to him (Jabez): “We are converts, how can we sit there
among them?” Thereupon they seated themselves at the entrance to the school and
listened and learned, as it is said: The families of scribes that dwelt at
Jabez: the Tirathites, the Shimeathites, the Succathites. These are the Kenites
(I Chron. 2:55). They were called tiratim (Tirathites) because
they sat at the gate (sha’ar), shime’atim (Shimeathites)
because they listened (from shama, “to hear”) and learned, and sukhatim
(Succathites) because the Israelites made it clear to them (from mesakhim,
“looked after them”). Another explanation (of Tirathites). Whenever the
Israelites were confronted by danger they would blow (matri’in) their
shofars, and they (Kenites) would hear them.
Who
were the Kenites? They were the descendants of Jethro, the father-in-law of
Moses. It is said concerning them: Cast your bread upon the waters, for you
shall find it after many days (Eccles. 11:1). In reward for (his invitation
to Moses): Call him that he may eat bread (Exod. 2:20). (This alludes to
the bread. Regarding water) it is said concerning Moses (mosheh): Because I
drew (meshah) him out of the water (ibid., v. 10). Therefore the
descendants of Jethro merited sitting in the chamber of hewn stone (Thus Jethro
cast his bread upon the waters of Moses’ Torah, and his descendants were
suitably rewarded).
Solomon
had declared: Wherefore I praise the dead that are already dead more than
the living that are yet alive (Eccles. 4:2). However, later he retracted
this statement, saying: A living dog is better than a dead lion (ibid.
9:4). They replied to him: Solomon, you were merely prattling, making no sense
at all. First you said: Wherefore I praise the dead that are already dead,
but now you say: A living dog is better than a dead lion. He retorted: I
say to you: The prophet cried out: O you dry bones, hear the word of the
Lord (Ezek. 37:4), and they hearkened to him, but the prophet also called
out to the living: Hear you the word of the Lord, O house of Jacob (Jer.
2:4), and they did not listen nor pay heed to him. Thus it says of them: For
it is a rebellious people, lying children, children that refuse to hear the
teaching of the Lord (Isa. 30:9).
5.
Now Jethro heard (Exod. 18:1). Scripture
says elsewhere: Your own friend and your father’s friend forsake not;
neither go into your brother’s house in the day of your calamity; better is a
neighbor that is near than a brother far off (Prov. 27:10). Your own
friend is the Holy One, blessed be He, who called Israel brother and
friend, as it is said: For My brethren and friends’ sakes (Ps. 122:8). Your
father’s friend is Abraham, as is said: The seed of Abraham my friend
(Isa. 41:8). Forsake not implies that if you would forsake God, remember
what happened to the house of your brothers, Ishmael and Esau (Better to rely
on God than on brethren who betray you, as the descendants of Esau and Ishmael
did at the destruction of the First
Temple). Neither go
into your brother’s house in the day of your calamity. R. Joshua the son of
Levi said: When the wicked Nebuchadnezzar exiled the Israelites to Babylon, they bound their
hands behind them; and coupled them together with iron chains and led them
naked, like beasts. As they were passing the territory of the Ishmaelites, they
said to the officers in charge: Be kind and merciful to us and take us to our
brethren, the Sons of Ishmael, our uncle. They did so. The Ishmaelites went out
to meet them, bearing salty bread and briny meat. They brought along empty water
bags which they had dipped into water and hung at the doors of their tents.
When the Israelites beheld the bags, they felt reassured, for they believed the
bags were filled with water. The Ishmaelites said: “Eat the bread first and we
will bring you the water.” After they had eaten the bread, the Ishmaelites came
and said to them: “We are unable to find any water.” The Israelites thereupon
bit into the bags, causing warm air to rush into their stomachs, and they
perished. Hence it is said: The burden upon Arabia.
In the thickets in Arabia shall you lodge, O
you caravans of Dedanites. Unto him that is thirsty bring water! The
inhabitants of the land
of Tema did meet the
fugitive with his bread. For they fled away from the swords, from the drawn
sword, and from the bent bow, and from the grievousness of war (Isa. 21:13-15).
What is meant by The burden upon Arabia?
It means that a heavy burden would be imposed upon the sons of Arabia. He (God) asked them: Is this the way the
Dedanites (A nomadic tribe on the borders of Idumaea) treat their kinsmen and
welcome their uncle’s sons? Usually when a man comes from a highway, they bring
bread and water to him, as it is said: Unto him that is thirsty bring
water (Isa. 21:14), but you, the inhabitants of the land of Tema,
did meet the fugitives with bitter bread. Did you not know that they were
fleeing from the drawn sword, and from the bent bow and from the grievousness
of war? When your father suffered from thirst in the desert, I disclosed the
well of water to him, as is said; And God opened her eyes, and she saw a
well of water (Gen. 2 1:19), yet now you do such a thing. Hence, Better
is a neighbor that is near than a brother far off.
Better
is a neighbor that is near refers to
Jethro, who was more friendly to Israel than Esau, the brother of
Jacob. It is written concerning Jethro: And Saul said unto the Kenites: “Go,
depart, get you down from the Amalekites, lest I destroy you with them; for you
showed kindness to all the children of Israel,
when they came up out of Egypt.”
So the Kenites departed from among the Amalekites (I Sam. 15:6).
You
find that everything written in praise of Jethro is mentioned to the discredit
of Esau. In reference to Esau it is written: They have ravished the women in
Zion (Lam.
5:11), but about Jethro it says: And he gave Moses, Zipporah, his daughter
(Exod. 2:2 1). Concerning Esau it is written: Who eat up My people as they
eat bread (Ps. 14:4), while of Jethro it is said: Call him that he may
eat bread (Exod. 2:20). It is written about Esau: And he feared not God
(Deut. 25:18), but about Jethro it is written: And you shall provide out of
all the people, able men, such as fear God (Exod. 18:2 1). It is stated
about Esau that he abolished the sacrifices (when Rome
destroyed the Second
Temple), but of Jethro it
is said: And Jethro, Moses’ father-in-law, took a burnt-offering and
sacrifices (ibid., v. 12). Esau heard of their troubles and attacked them,
as it is said: Because of the striving of the children of Israel, and
because they tried the Lord (ibid. 17:7), and it is written elsewhere: And
Amalek came. However, when Jethro heard about Israel’s goodness, he joined them,
as it is said: Now Jethro heard.
6.
Now Jethro, the priest of Midian, heard (Exod.18:1). Scripture says elsewhere in reference to this verse: The
wise shall inherit honor; but as for the fools, they carry away shame
(Prov. 3:35). The wise shall inherit honor refers to Jethro at the time he came
to Moses. How very great, indeed, was the honor accorded him! And He said unto
Moses: “I, your father-in-law, Jethro” (Exod. 18:6). R. Joshua held that
Jethro sent a messenger to inform him (of his coming). R. Eleazar of Modi’im
declared: He sent him a letter stating: “Do it (welcome me) for my sake, but if
not for my sake, do it for the sake of your wife, but if not for her sake, then
do it for the sake of your children.”
R.
Eliezer maintained that the Holy One, blessed be He, said to Moses: Moses, I am
He who commanded the world to come into existence, and I am He who draws (people)
near and does not keep (them away), as it is said: Am I a God near at hand,
says the Lord, and not a God afar off (Jer. 23:23); I am He who brought
Jethro near and did not keep him far off, and so when a man comes to you to be
converted, bring him near, do not keep him far off. Thereupon Moses went out
to meet his father-in-law (Exod. 18:7). Our sages say that Moses, Aaron,
Nadab, Abihu, and all the elders of Israel accompanied him. Hence it is
said: The wise shall inherit honor.
7.
And Jethro rejoiced (Exod. 18:9). Do not
read this word as vayihad (“and he rejoiced”) but rather vayihed
(“and he became a yehudi [a Jew]”). Why did Jethro say: Blessed be the Lord
(Exod. 18:10)? Jethro said: I have not neglected to worship any idol in this
world, but I have found no god like the God of Israel. Now I know that the
Lord is greater than all the gods (ibid. 11).
Four
men said four things which, had they been uttered by other men, would have been
scoffed at with the comment: “How does he know about the ways of the Holy One,
blessed be He?” These four were Moses, Nebuchadnezzar, Jethro, and Solomon.
Moses said: The Rock, His work is perfect; for all His ways are justice
(Deut. 32:4), but if any other man had said this, they would have said about
him: “How does he know that?” It was proper, however, for Moses to make this
statement, since it is written about him: He made known His ways unto Moses
(Ps. 103:7). Thus Scripture says: Show me Your ways (Exod. 33:13).
Solomon
said: He has made everything beautiful in its time (Eccles. 3:11). If
any other man had made this statement, they would have laughed at him, saying:
“Who told him what is beautiful in its time and what is not beautiful?”
Solomon, however, could properly make such a remark since nothing was lacking from
his table.
R.
Hama the son of Hanina declared: Even ice in the (hot summer) month of Tammuz
and melons in the (cool spring) month of Nisan were not lacking from Solomon’s
table. Why did he say: He has made everything beautiful in its time? He
said in its time because the taste of growing things changes from season to
season.
Nebuchadnezzar
said: And all the inhabitants of the earth are reputed as nothing; and He
does according to His will in the hosts of heaven, and among the inhabitants of
the earth; and none can stay His hand, nor say unto Him: What do you do?
(Dan. 4:32). If anyone else had said this, they would have ridiculed him,
saying: “How does this wicked one know this?” But it was fitting for him to say
it, since it is written about him: And wheresoever the children of men, the
beasts of the field, and the fowls of heaven dwell, has He given them into your
hand, and has made you to rule over them all (ibid. 2:38). Jethro said: Now
I know that the Lord is greater than all gods; yea, for by the things they
planned to do evil (they were destroyed) against them (Exod. 18:11). This
may be compared to the man who loaded his ass, only to have the load fall upon
him. This happened to the Egyptians. They intended to destroy the Israelites in
the water, and they themselves were drowned in the water. Thus it is written: For
by the thing they planned to do evil against them.
8. In the third month (Exod. 19:11). May it please our master to instruct us: May one cure
a pain in his mouth on the Sabbath? Thus do our masters teach us: One who has a
pain in his mouth may take medicine for it on the Sabbath because his soul is
endangered, and whenever the soul is endangered the Sabbath is set aside. The
law states: One may profane a Sabbath in order to observe many Sabbaths (Saving
a life takes precedence over the Sabbath so that other Sabbaths might be
observed. See Yoma 85b, and Shabbat 151b). Whence do we know this? R. Eliezer
said: This may be logically deduced from the fact that if circumcision, which
concerns only one of man’s limbs, sets aside the Sabbath, then surely it is
right that a serious illness, which threatens a man’s entire body, should set
aside the Sabbath. R. Johanan stated: Every ailment of the lip and the inside
of the mouth sets aside the Sabbath and may be healed on the Sabbath.
The
Holy One, blessed be He, said that there is no ailment that does not have its
cure; and the cure and drug for every ailment have been predetermined. If you
desire your body to be free of pain, devote yourself to the Torah, for it is a
healing balm to the entire body. We know that it is a cure for the head, since
it is said: She will give to your head a chaplet of grace (Prov. 1:9);
for the heart, as it is said: Write them upon the table of thy heart
(ibid. 3:3); for the neck, since it is written: And chains about your neck
(ibid. 1:9); for the hands, as it is said: And it shall be for a sign unto
you upon your hand (Exod. 13:9); for the navel, for it is written: It
shall be health to your navel (Prov. 3:8); and for all of the bones of the
body, as it is said: And marrow to your bones (ibid.). R. Joshua the son
of Levi declared: The Holy One, blessed be He, demonstrated this when he gave
the Law. Prior to the departure of the Israelites from Egypt, some of
them had been injured as a result of the hazardous labor they performed with
mud and straw. Stones from the buildings had fallen upon them, breaking their
hands and mutilating their legs. The Holy One, blessed be He, said: It is not
right that I should give My Law to imperfect men. What did He do then? He
instructed His angels to descend and heal them. Whence do we know that none of
them were blind? It is said: And all the people perceived the thunderings
(Exod. 20:15). How do we know that there were no deaf ones among them? It is
written: We will hear (ibid. 24:7). Whence do we know that there were
none among them without hands? They said: We will do (ibid.). How do we
know that there were none with crippled legs among them? It is written: And
they stood at the nether part of the mount (ibid. 19:17). R.Judah the son
of Simon said: Because they were as new, the Holy One, blessed be He, called
that month “master of renewal” (The giving of the Law, which took place in the
third month renewed Israel
both spiritually and physically). Whence do we know this? We know it from what
is written about this matter in the section In the third month.
9. In the third month (Exod. 19:1). Scripture says elsewhere in reference to this verse: He
lays up sound wisdom for the upright/generous, He is a shield to them that walk
in integrity (Prov. 2:7). R. Levi stated in the name of R. Samuel the son
of Nahman: The Holy One, blessed be He, allowed nine hundred and eighty
generations to pass by before giving the rite of circumcision to Abraham. R.
Jonathan stated in the name of R. Yosé the Galilean: The Holy One, blessed be
He, had permitted nine hundred and seventy-four generations to pass by before
giving the Law to the generation of the wilderness. The Law was given to the
generation of the wilderness because it was upright/generous. Three months
after they had departed from Egypt He gave them the Torah, as it is said: In
the third month. Therefore, He lays up sound wisdom for the
upright/generous (Prov. 2:7).
10. In the third month (Exod. 19:1). Scripture says elsewhere in allusion to this verse:
Have I not written unto you excellent things (shilshom) of counsels and
knowledge (Prov. 22:20). R. Joshua
the son of R. Nehemiah said: This verse refers to the Torah, the letters of
which are in groups of three (shaloshim): alef, bet, gimel, etc. In fact,
everything is in groups of three. The Scripture is made up of three sections:
Torah, Nebi’im (Prophets), Ketubim (Writings); the Talmud is in three parts:
Mishnah, Halakhah, and Aggadah, (God’s) agents were three: Miriam, Aaron, and
Moses; prayers are recited three times; evening, morning, and noon; the
sanctification is three-fold; “holy, holy, holy”; Israel is composed of three
groups, the priests, the Levites, and the Israelites; the letters of Moses’
name are three, and the letters in the name of the tribe of Levi are three; the
progenitors of Israel were three; Abraham, Isaac, and Jacob; the months are
arranged in groups of three, Nisan, lyar, and Sivan, etc.; the letters in the
word Sinai are three, as it is said: And were come to the wilderness of
Sinai (Exod. 19:2); and in three days they made themselves holy, as it is
said: And be ready against the third day (ibid., v. 11).
R.
Joshua the son of Nehemiah said: The third was always the most precious. Adam
had three sons, Cain, Abel, and Seth; and Seth was the most beloved, as it is
said: This is the book of the generations of Adam, and that is followed
by the sentence And begot a son in his own likeness (Gen. 5:3). Noah had
three sons, as it is said And Noah begot three sons: Shem, Ham, and Japheth (ibid.
6:10), and though Japheth was the eldest, only Shem merited greatness. Amram
had three children, Miriam, Aaron, and Moses, and it is written: Had not
Moses His chosen stood before him (Ps. 106:23). Concerning the tribes of
Reuben, Simeon and Levi, Levi was the most important, as it is said: At that
time the Lord separated the tribe of Levi (Deut. 10:8). Among the kings
Saul, David, and Solomon, Solomon was the most beloved, as it is said: Solomon
sat on the throne of the Lord (I Chron. 29:23). In the case of months, the
third month is the most precious as it is stated: In the third month (the
Torah was given).
Why
was the Torah not given as soon as the Israelites departed from Egypt? He did
not do so because He had said to Moses: After you bring the people out of Egypt, serve
God on this mountain (Exod. 3:12). R. Judah the son of Shalum said: This
may be compared to a king’s son who has just arisen from a sickbed. His father
says: “We will wait three months so that he may recuperate completely from his
illness before we take him to the teacher’s home to study the Law.” Similarly,
when the Israelites departed from Egypt there were among them men who had been
injured in their labors, and so the Holy One, blessed be He, said: I will delay
giving them the Torah until they are healed.
Ketubim Targum Psalm 55
1.
¶ For praise, with the words of a hymn; good teaching composed by David.
2.
Hear, O God, my prayer, and do not hide Yourself from my prayer.
3.
Hear my utterance, and accept it from me; I will roar out in my words and be
agitated.
4.
From the voice of the enemy, from the trouble of the wicked, for they extend
lies against me, and in anger they will hold a grudge towards me.
5.
My heart will tremble within me, and the terrors of death have fallen upon me.
6.
Fear and trembling come to me, and disaster has covered me.
7.
And I said, “Who will give to me wings like a dove, [that] I may fly and come
to rest?”
8.
Behold, I would go to a far place to wander, I would lodge in the wilderness
forever.
9.
¶ I would make hasten to me rescue from
the tempest, shelter from the storm.
10.
Destroy, O Lord, their counsel, divide their tongue, for I have seen violence
and strife in the city.
11.
Day and night they encircle it, around her walls, and misery and lies are in
her midst.
12.
Tumult is in her midst, and lies and deceit do not depart from her squares.
13.
For an enemy will not belittle me, else I would bear it; my foe has not vaunted
himself against me, else I would hide from his presence.
14.
But you, O Achitophel, a man who is like me; a leader who taught me, and who
tells me wisdom.
15.
For together we will explain mysteries in the sanctuary of God, we will walk in
haste.
16. ¶ He will condemn them to the judgment of
death, and he will decree for them evil things, for Doeg and Achitophel; they
will descend to Sheol while alive, for evil things are in their dwellings, in
their bodies.
17.
I will pray in the presence of God, and the Word of the Lord will redeem me.
18. In the evening, and in the morning, and at noon I will
pray, and I will tremble; and He heard my voice.
19.
He redeemed my soul in peace, so that no evil came near to me, for his Word was
my help in many troubles.
20.
God will hear and receive from them [their prayer], and the one who dwells in
heaven from of old forever; but the wicked who are not from of old, who do not
change their ways, are evil, and are not afraid in the presence of God.
21.
He stretched out his hands against the men of his peace; he desecrated his
covenant.
22.
Smoother than oil of curds are the words of his mouth; and like weapons of war
his heart. Softer are his words than tallow, but they are deadly lances.
23.
Cast your confidence on the Lord, and He will feed you; He will never allow
privation to the righteous/generous.
24.
But You, O God, by Your Word will bring them down to deep Gehenna; murderous
and deceitful men will not see half of their days; but I will trust in your Word.
Ketubim Midrash Psalm 55
I.
For the leader; with string-music. Maschil of David. Give ear, to my prayer,
O God (Ps. 55:1-2). These words are to be read in the light of what
Scripture says elsewhere: He that walks uprightly/generously walks securely
(Prov. 10:9). He that walks uprightly/generously is David, of whom it is
said “And as for me, You uphold me because of mine uprightness/generosity”
(Ps. 41:13). But he that perverts his ways shall be found out (Prov.
10:9) refers to Ahithophel, and teaches you that the Holy One, blessed be He,
does not make a man pay for his iniquities until He makes his deeds known to
men, as is said Though his hatred cover itself with guile, his wickedness
shall be openly showed before the assembly (Prov. 26:26).
R.
Judah bar Isaac taught: David had no greater friend than Ahithophel, whom David
made chief of his prosecutors, and who was his counselor in all affairs, as is
said Ahithophel was the king’s counselor (I Chron. 27:33). When David
heard that Ahithophel was with Absalom among the conspirators, David said: “O
Lord, I pray to You, turn the counsel of Ahithophel into foolishness” (2
Sam. 15:31).
R.
Nahman taught: David was not afraid of any man except Ahithophel. Hence David
said: “Give ear, O God, to my prayer; and hide not Yourself from my
supplication. Attend unto me, and answer me (Ps. 55:2-3).” Why did he say
this? Because of the voice of the enemy, because of the oppression of the
wicked (Ps. 55:4). The Holy One, blessed be He, asked David: “Have You
not said, Though a host should encamp against me, my heart shall not fear
(Ps. 27:3)?“ David answered: “Master of the universe, give me such enemies of
whom I can say I have pursued mine enemies, and overtaken them; neither did
I turn back till they were consumed (Ps. 18:38).” And David went on to say to
the Holy One, blessed be He: “This Ahithophel is not one of such enemies, for
they are of the nations of the earth; he is my own kind.” And David said
further: “For it was not an enemy that taunted me, then I could have borne
it (Ps. 55:13). Indeed, he was a great man, for I addressed him in this
way: But it was you, a man according to my order, my guide, and my
familiar friend (Ps. 55:14).” What is meant by the words according to my
order? According to R. Joshua ben Levi, David meant: “Ahithophel was my
orderer, that is to say, it was he who arranged Laws in their proper order”; by
the words my guide, David meant: “Ahithophel was my master who
instructed me in Torah,” for the next verse says, We took sweet counsel
together (ibid. 55:15).
And
walked unto the house of God in regel
(ibid.). What other context gives us the meaning of regel? We are taught
in a Mishnah that the daily offering was to be slaughtered by twelve priests,
and the bullock by twenty-four priests; that four times daily all the priests were
to assemble together in the court of the Temple, there to cast lots for the
different services. Why did so many take part? R. Jobanan said: In order to
gather the company (rgsh) into the court of the Temple. Thus the verse
above is read: We . . . walked unto the house of God in company.
When
David finished his prayer, as Scripture says, It came to pass, that when
David was come to the top of the mount, where he was wont to worship God,
behold, Hushai the Archite came to meet him (2 Sam. 15:32). Upon seeing the
Archite, David said: Now there is no further irking of my wound. And David
said unto him: “If you pass on with me, then you will be a burden unto me; but
if you return to the city, and say unto Absalom: I will be your servant, O king
. . . then wilt you defeat for me the counsel of Ahithophel” (ibid. 35:33-34).
David said also to Hushai: “The Holy One, blessed be He, sent you to me. No man
except you can bring to nohing the counsel of Ahithophel.” (David was afraid of
the counsel of Ahithophel because it was very great counsel. And why was it
called great? Scripture says, Now the counsel of Ahithophel, which he
counseled in those days, was as if a man inquired of the word of God [2
Sam. 16:23]). Hence David said: “Master of the universe, unto You I must call,”
as is said As for me, I call upon God, and the Lord will save me (Ps.
55:17).
II. Evening, and morning, and at noonday, will I pray
(Ps. 55:18). R. Samuel taught: From this verse we learn that a man is required
to pray three times daily. And who instituted the three prayers? The Patriarchs
instituted them: Abraham instituted the morning prayer, for it is said Abraham
got up early in the morning to the place where he had stood before the Lord
(Gen. 19:27); here stood clearly alludes to “prayer,” as in the verse “Then
stood up Phinehas, and prayed” (Ps. 106:30). Isaac instituted the noonday
prayer, for it is said Isaac went out to meditate in the field at the
eventide (Gen. 24:63); here meditate clearly alludes to prayer, as in the
verse A prayer of the afflicted, when he faints, and pours out his
meditation before the Lord (Ps. 102:1). Jacob instituted the evening
prayer, for it is said Jacob . . . made intercession at the place, and
tarried there all night (Gen. 28:11); and made intercession clearly
alludes to prayer, as in the verse Therefore pray not for this people,
neither lift up cry nor prayer for them, neither make intercession to Me
(Jer. 7:16).
David
said: Since the Patriarchs instituted the three daily prayers, I, too, will
meditate evening, morning, and at noonday.
III. He has delivered my soul in peace so that none
came near me (Ps. 55:19). R. Joshua ben Levi taught: What do the words He
has delivered my soul in peace, etc. mean? That a company of angels goes
before a man, and these heavenly beings cry out, saying: “Make way for the
likeness of the Lord!”
What
need of a company of angels? R. Yudan explained in the name of R. Levi: In the
wide space of the universe there is no place, even one so small that it holds
no more than a fourth of a kab of seed, that is without nine kab
of demons. And blindfolds are fastened over the eyes of each of these demons as
over the eyes of millers’ asses. Why? That the demons may not injure mortals.
But when a man’s sins bring it about, the blindfolds are removed from the
demon’s face, so that as he looks upon the man, he injures him. Hence the
heavenly beings cry out before a man: “Make way, etc.,” in order that the
demons may not injure him. Accordingly, He has delivered my soul in peace,
and the words which follow, so that none came near me mean that David
said: “None of the demons came near me.” And why not? Because in multitudes
they were with me (ibid.) —the multitudes of angels who were charged to
keep David, as is said For He will give His angels charge over you to keep
you in all your ways (Ps. 91:11).
IV. Another comment on He has delivered my soul in
peace so that none came near me (Ps. 55:19). What is meant by the words so
that none came near me? They mean that David said: “I behold Daniel, who is
to rise up out of my tribe, and how, though he be cast into a den of lions,
they will not touch him.” Thereupon David said: He has delivered my soul in
peace so that none came near me—that is, the lions would not come near
Daniel. And who brought it about that Daniel was delivered? Those who in
multitudes . . . were with me (ibid.), by which it is meant that Hananiah,
Mishael, and Azariah also put prayers together for Daniel. Hence David said: God
shall hear, and answer them (Ps. 55:20).
Another
comment. The verse In multitudes, etc. alludes to Rachel. Thus the words
so that none came near me (Ps. 55:19) mean that the design of Esau came
not near Rachel, though the arrangements were that Jacob was to take Leah and
that Esau was to take Rachel. And who brought it about that Rachel was
delivered from him? Those who in multitudes . . . were with me (ibid.),
by which it is meant that Jacob and Leah also put prayers together for Rachel.
Thus we read And God remembered even the person of Rachel (Gen. 30:22):
In this verse the word Rachel by itself implies that God remembered her
because of her own merit, and the phrase the person of Rachel implies
that He remembered her also because of the merit of the Patriarchs and the
Matriarchs.
Another
comment on He has delivered my soul in peace so that none came near me:
The counsel of Ahithophel did not come ne me. Why not? Because in multitudes
they were with me (ibid.): the multitudes were the members of the Sanhedrin
who put together prayers for me.
V. Such as have no changes (Ps. 55:20). These
words allude to Ahithophel and his band in whose hearts the inclination-to-evil
underwent no change. And so the verse goes on to say of them And [they] fear
not God (ibid.). He has put forth his hands against his peaceful ones
(Ps. 55:21): Ahithophel and his band put forth their hands against men that
were at peace with them. And so the verse goes on to say of Ahithophel He
has broken his covenant.
The
words of his mouth were smoother than butter (Ps. 55:22): The words of Ahithophel were more slippery than butter.
The verse concludes, His words were softer than oil, for they were suave.”
The words of Ahithophel were so persuasive that every one heeded him. Thus we
read Moreover Ahithophel said unto Absalom: “Let men now choose out twelve
thousand men, and I will arise and pursue after David this night; and I will
come upon him while he is weary and weak-handed, and will make him afraid; and
all the people that are with him shall flee; and 1 will smite the king only . .
.“ And the saying pleased Absalom well, and all the elders of Israel (2
Sam. 17:1,2,4). When David saw that every one was with Ahithophel, and that
every one heeded him, he was afraid. Accordingly, the Holy One, blessed be He,
said to David: “Be not afraid. Though every man is with Ahithophel, I am
with you.”
VI. Cast your burden upon the Lord, and He will
sustain you (Ps. 55:23). A mortal has a patron and goes to him the first
time, and the patron receives him; the second time, and he receives him; the
third time, he does not personally welcome him; and the fourth time, he cannot
spare a moment for him. But not so the Holy One, blessed be He: Every time you
impose yourself upon Him, He receives you. Hence Cast what befalls you upon
the Lord, and He will sustain you: “Cast your burden upon Him, and He will
carry it for you.”
But
You, O God, shall bring them down into the nethermost pit (Ps. 55:24), into Gehenna; men of blood and deceit
(ibid.), Ahithophel and his band, shall not live out half their days; but I
will trust in You (ibid).
Ashlamatah: Yermiyahu (Jer.) 2:4-11 + 4:1-2
4
Hear the Word of the LORD, O house of Jacob, and all the families of the house
of Israel;
5
Thus says the LORD: What unrighteousness have your fathers found in Me, that
they are gone far from Me, and have walked after vain things, and are become
vanity?
6
Neither said they: ‘Where is the LORD that brought us up out of the land of
Egypt; that led us through the wilderness, through a land of deserts and of
pits, through a land of drought and of the shadow of death, through a land that
no man passed through, and where no man dwelt?’
7 And
I brought you into a land of fruitful fields, to eat the fruit thereof and the
good thereof; but when ye entered, ye defiled My land, and made My heritage an
abomination.
8
The priests said not: ‘Where is the LORD?’ And they that handle the Law knew Me
not, and the rulers transgressed against Me; the prophets also prophesied by
Baal, and walked after things that do not profit.
9
¶ Wherefore I will yet plead with you, says the LORD, and with your children’s
children will I plead.
10
For pass over to the isles of the Kittites, and see, and send unto Kedar, and
consider diligently, and see if there has been such a thing.
11
Has a nation changed its gods, which yet are no gods? But My people has changed
its glory for that which does not profit.
1
¶ If thou will return, O Israel, says the LORD, yes, return unto Me; and if you
will put away your detestable things out of My sight, and wilt not waver;
2
And will swear: ‘As the LORD lives’ in truth, in justice, and in righteousness/generosity;
then shall the Gentiles bless themselves by Him, and in Him shall they glory.
Midrash of
Matityahu (Matthew) 10:1
1.
¶ Having called
his twelve Talmidim to himself, he gave them governmental authority over
unclean spirits so as to Chase them out, and to care for all kinds of disease
and sickness.
Pirqe Abot
“All Israel have a
share in the World to Come, as it is stated: And Your people are all righteous/
charitable; they shall inherit the land forever; they are the branch of My planting, the work of My hands, in
which to glorify Me” (Isaiah 60:21).
Pirqe Abot V:13-15
Mishnah 13
“There are four types among those who give charity: One who wishes to
give but that others should not — he begrudges others; that others should give
and he should not — he begrudges himself; that he should give and others should
too — he is a Chassid (saint); that he should not give nor should others — he
is wicked.”
“There
are four types amongst those who give charity ... he gives and others should
give, is a Chassid. That he should not give and that others should not give, is
a rasha.” (5:13) QUESTION: (1) A
Chassid (saint) is one who goes beyond the call of duty (see Niddah17a,
Tosafot). Why does one who merely gives while encouraging others to give earn
this title? (2) Why is the person who neither gives nor allows others to give
counted among the four givers?
ANSWER:
Often, when tzedakah (all forms of charity including tithes) is being collected
for an important cause, a person may give above his means in order to encourage
others to give generously. Since he is only required to give according to his
means, but gives more, he is called a “Chassid” (saint) because he is doing lifnim
mishurat hadin — beyond the strict requirements of the law.
Unfortunately,
at times the reverse is the case. A wealthy man gives much less than he can,
and as a result others give less than they are able to, some even giving
nothing at all. Thus, the rich man who is “giving” but not according to his
means is called a rasha (a lawless person) due to the results of his conduct.
Alternatively,
according to Halakhah one who possesses two hundred zuz (Talmudic currency
equivalent to dollars) may not take any charity. But should he lack one dinar
(Talmudic currency equivalent to a twenty-five cent piece) of the two hundred
zuz, he may accept a single gift of charity even in the amount of thousands of
dollars. The Gemara (Sotah 21b) says that one who gives a poor man a dinar to
bring his possessions to the total of two hundred zuz so that he will be
prevented from taking any more charity is called a "rasha arum" —
"cunning evil rogue."
The
Mishnah is talking of such a person who gives but gives a small amount so that
“lo yiten” — he will no longer have to give charity to this poor person —
"velo yitnu acherim" — nor will others be required to give to him,
and therefore he is both a giver of charity and a rasha (evil person).
The
reason the Sages declare one with less than two hundred zuz eligible to receive
tzedakah (charity) is that the word "tzedakah" has the numerical
value of one hundred and ninety-nine, which teaches that as long as one has no
more than one hundred and ninety-nine, one may be a recipient.
"One
who wishes to give but that others should not." (5:13) QUESTION: Who are the “others” the Mishnah is
referring to?
ANSWER:
Unfortunately, there are some very wealthy people who are generous during their
lifetime and bequeath everything to their children without leaving them any
instructions concerning giving tzedakah (charity). This is the category of
"yiten" — he will give but "lo yitnu acherim" — the heirs
do not give. He has a "bad eye" about "acherim" — the
others who have his money. On the other hand there are people who are very
stingy during their lifetime, but leave a will that "yitnu acherim" —
the children should give a part of the estate to tzedakah (charity). Such a
person is "eino ra'ah beshelo" — as long as the money is his, he has
a bad eye about giving his money for charity.
The
one who gives and leaves instructions that afterwards his heirs should continue
to give is a Chassid. The one who does not give nor instructs his children to
give obviously has no interest in the merit of the mitzvah of tzedakah (charity)
and is therefore a rasha (an evil person).
About
giving tzedakah (charity) the prophet says, "Vehalach Lefanecha
Tzidekecha" — “Your righteous (charitable) deeds will proceed you [and the
glory of Ha-Shem will gather you in]” (Isaiah 58:8). The Abarbanel explains
that this means that your good (charitable) deeds will be a source of merit
throughout your life and also when you are gathered in, i.e. when you die. When
one gives tzedakah (charity) during his lifetime, the charity is actually going
before him and when he comes to Gan (Garden of) Eden he finds his place already
prepared, so to speak. But the one who does not give during his lifetime, and
who only bequeaths it in his will, will find that he is coming first and that
the tzedakah (charity) will be following after him.
Mishnah 14
“There are four types among those who attend the House of Study: One
who attends but does not engage [in study] earns the reward for going. One who
engages [in study] but does not attend earns the reward for the act [of
studying]. One who attends and engages [in study] is a Chassid (saint). One who
neither attends nor engages [in study] is wicked.”
“There
are four types among those who attend the House of Study: One who attends but
does not engage [in study].”
(5:14)QUESTION: What is meant by "oseh"?
ANSWER:
It cannot mean that he learns but does not do mitzvoth (commandments), because
such a person is a rasha — evil — and his learning, too, is repugnant, as it
says, “To the wicked G-d said, 'To what purpose do you recount My decrees
and bear My covenant upon your lips'” (Psalms 50:16).
It
can be explained that "oseh" means supporting and helping to
maintain. Some use the Bet Midrash (House of Biblical Instruction) to study but
do not contribute to its maintenance. Some give generous contributions, but do
not come personally to learn. Some do both, and there are some who are
unaffiliated and do neither.
However,
it should be pointed out, that the fourth category is not one who,
unfortunately, knows nothing about Judaism. Such a person is considered a
"tinok shenishbah" — “a child who was in captivity” — who never had
an opportunity to know of his golden heritage, and he cannot in anyway be held
liable or labeled a “rasha” — “evil.” The Mishnah is talking of one who is a
"shanah upireish" — at one time in his life he studied and still
remembers, but he chose to have no further connection with the Bet Midrash
(Hous of Biblical Instruction).
“There
are four types among those who attend the House of Study....” (5:14) QUESTION: Why is “oseh ve'aino holech” — “one
who studies [at home] but does not attend” — or “one who does not go and does
not study” counted among the four types of those who go to the House of Study?
ANSWER:
In reality all four actually go to the Bet Midrash (House of Biblical
Instruction). The distinctions among them lie in why they go and what they do
there.
There
are people who go to the Bet Midrash with the intention of studying there.
However, when they arrive they get drawn into conversation and leave without
studying anything. These people are “holech ve'aino oseh” — they went with a
good intention, but accomplished nothing constructive.
Other
people go to the Bet Midrash, not for the purpose of learning, but because they
want to meet someone and know that at a certain hour he can be found in the Bet
Midrash. While there, though they did not plan on it, they decide to learn
something. Such people are “oseh ve'eino holech" — they ended up doing
something constructive though their intention in going to the Beit Midrash was
not proper.
The
third category is the most laudable: one who goes to the Bet Midrash to learn,
and actually learns there. The fourth also goes to the Bet Midrash, but not for
the purpose of learning, which is what a Bet Midrash is for, but to meet
someone — and when he is there he does not learn anything or say any words of
Torah. Such a person belongs to the worst of the categories because it is
forbidden to go into a Bet Midrash for personal benefit, and even when one must
do so, according to Halakhah (the walk/way – i.e. Law) he is obligated to learn
something or at least ask a child to quote some words of Torah. (See Shulchan
Arukh Orach Chaim 151:1.)
The
Talmud (Megillah 27b) relates that when Rabbi Elazar ben Shamua was asked “In
virtue of what did you merit longevity?” he replied, “Never in my life have I
made the Bet Midrash or Synagogue a thoroughfare to get from one place to
another” (Megillah 27b, Rambam, Tefillah 11:8).
This
can be explained as an allegory: In life man goes through many stages. As the
person moves on from one stage to the next, the previous one becomes history.
Rabbi Elazar ben Shamua meant that he merited longevity because he did not
consider the Bet Midrash where he learned Torah as a stage in his life which he
passed through to graduate and go on to another stage in life. The Torah that
he learned in the Bet Midrash became the way of life which he followed and
'lived' throughout all his years.
Mishnah 15
“There are four types among those who sit before the Sages. [They are
likened to] a sponge, a funnel, a strainer, and a sieve: A sponge, which
absorbs everything; a funnel, which takes in from one end and spills out from
the other; a strainer, which allows the wine to flow out and retains the dregs;
and a sieve, which allows the flour to pass through and retains the fine flour”
"There
are four types among those who sit before the Sages." (5:15) QUESTION: Pirqe Abot is not a psychology book
which discusses the mental faculties of people. What message of piety is this
Mishnah conveying?
ANSWER:
People's understanding and grasp of a subject may vary in many ways. This is
also true of the human capability to retain information. Mental capabilities
are a gift, and there is not much one can do about it.
However,
the Mishnah is telling us that though the categories of people who listen to a
lecture and what they retain differs, there can be a common denominator among
all of them, and everyone should strive for this regardless of what category he
falls under. The commonality is “Yoshvim Lifne Hakhamim” — “They are sitting
before the Sages” — i.e. they all have the unique benefit of seeing the holy
countenance of the Sage.
This
is something of great value, as Rabbi said, “The reason that I am sharper than
my colleagues is that I saw Rabbi Meir from behind” (Erubin 13b), i.e. I
attended his lectures and was seated behind him where I was unable to see his
face. However, if I had seen him from his front, i.e. if I had been seated in a
position where I could have seen his face, I would have been even sharper, as
it is written, “And your eyes shall behold your teachers” (Isaiah 30:20).
Commentary
Scripture
states: “If you walk in My statutes, and keep My commandments,
and do them, then I will give your rains in their (due) season,
and the land will yield her produce, and the trees of the field will yield
their fruit” (Vayikra/Leviticus 26:3-4). This surely applies to our 3 and ½
year lectionary, which brings the rains (water from above – i.e. the appropriate
prophetic utterance from the Word of G-d) at the appropriate time! Most blessed
be G-d who gives to His people bread from heaven enough from day to day!
This
week we read about a chapter in the Torah honouring one of the first converts
to G-d from among the Gentiles – i.e. Yitro/Jethro, Moses’ father-in-law,
together with his entire household. We also read about the wise counsel
regarding organizational leadership of the people of G-d, in order to preserve
the body of Messiah cohesive, robust, united, and able to perform its sacred
task as priests to the world – “Now therefore, if you will truly obey My voice,
and keep My covenant, then will you be unto me a peculiar treasure above all
nations; for all the earth is Mine: and you will be unto me a kingdom of
priests, and a holy nation” (Exodus 19:5-6).
The
Reading of the Midrash of Matityahu (Matthew) for this week alludes to this
topic (i.e. “and he gave them governmental authority”) and Hakham Shaul
(Apostle Paul) refers to this counsel of Yitro to Moses and says:
“And he gave some, Sh’liachim (apostles); and some,
Darshanim (prophets); and some, Masorets (evangelists); and some, Parnassim
(pastors) and Morim (teachers); for the perfecting of the Tsadiqim (saints), for
the work of the service (ministry), for the edifying of the body of
Messiah: till we all come in the unity of the faith, and of the knowledge
of the Son of God, unto a perfect man, unto th)e measure of the stature of the
fullness of Messiah, that we henceforth be no more children, tossed to and
fro, and carried about with every wind of doctrine, by the sleight of men,
and (their) cunning craftiness, whereby they lie in wait to deceive(i.e. like
Ahithophel – cf. Ps. 55); but speaking the truth (i.e. the Torah – cf. Ps.
119:142) in love, we may grow up into him in all things, which is the head,
even Messiah.” (Ephesians 4:11-15)
In
other words, these gifts of G-d in human form have as their goal the
edification and adequately equipping of the body of Messiah so that the enemies
of Messiah may not “toss to and fro” the precious living stones that compose
the Temple of Messiah.
This
coming week we will fast on Thursday the 17th of Tammuz and
commemorate with sadness the many evils that have befallen our Holy City
because of our sins. We will remember that on this day:
·
The wall around
the city of Jerusalem was breached;
·
Apustamus burnt
the Torah scroll;
·
An idolatrous
image was placed in the Beit HaMikdash, the Holy Temple.
But
above all, we will on how broken and ineffective the body of Messiah is because
of leaders more bent on satisfying the puny egos with empire building and big
conquests, than with edifying the body and enabling every precious stone of the
“fallen Tabernacle of David” (II Lukas (Acts) 15:16; Amos 9:11-12) to reach its
full potential so that the enemies of
King Messiah and G-d’s Torah be rendered totally powerless and be shown
to all the futility and vanity of their intentions. See more on this topic in: http://www.betemunah.org/tamuz17.html
May
our mourning for the breaches of “the Tabernacle of David which is fallen” make
us to return in humility to G-d to accept His Laws with gladness and become
humble enablers and equippers of the body rather than Lords and Emperors over
the body. May it so be, and may the coming fast of the 17th of
Tammuz be very productive to you together with all of our monst noble people of
Israel, amen ve amen!
Shalom
Shabbat!
Hakham
Dr. Yosef ben Haggai
Esnoga Bet Emunah - 227 Millset
Chase -