Targum Pseudo Jonathan for: Sh’mot (Exodus) 16:28 – 17:16
And
the Lord said to Mosheh, How long will you refuse to keep My commandments and
My laws? Behold, because I have given you the Sabbath, I gave you on the sixth
day bread for two days. Let every man abide in his Place, and not wander from
one locality to another, beyond four yards; nor let any man go forth to walk
beyond two thousand yards on the seventh day; for the people shall repose on
the seventh day.
And
the house of Israel
called the name of it Manna; and it was like the seed of coriander, white, and
the taste of it like preparations of honey. [JERUSALEM. Like the seed of coriander, and
the taste of it like confections of honey.] And Mosheh said, This is the thing
which the Lord has commanded to lay up of it a homer full to keep in your
generations; that perverse generations may see the bread which you have eaten
in the wilderness, in your coming forth out of the land of Mizraim. And Mosheh
said to Aharon, Take one earthen vase, and put therein a full homer of manna,
and lay it up before the Lord to be kept unto your generations. As the Lord
commanded Mosheh, so did Aharon, lay it up before the testimony to be kept. And
the children of Israel ate the manna forty years, until they came to an
inhabited land: manna did they eat forty days after his death, until they had
passed the Jordan river, and entered upon the borders of the land of Kenaan.
And a homer is one tenth of three seahs.
XVII.
And all the congregation of the sons of Israel journeyed from the desert of Sin
by their journeying according to the Word of the Lord, and they encamped in
Rephidim, a place where their bands were idle in the commandments of the law,
and the fountains were dry, and there was no water for the people to drink. And
the wicked of the, people contended with Mosheh, and said, Give us water, that
we may drink. And Mosheh said to them, Why contend you with me? and why tempt
you before the Lord? But the people were thirsty for water, and the people
murmured against Mosheh, and said, Why have you made us come up out of Mizraim,
to kill us, and our children, and our cattle with thirst? And Mosheh prayed
before the Lord, saying What shall I do for this people? Yet a very little, and
they will stone me. And the Lord said to Mosheh, Pass over before the people,
and take with you some of the elders of Israel, and the rod with which you did
smite the river take in your hand, and go from the face of their murmuring.
Behold, I will stand before you there, on the spot where you saw the impress of
the foot on Horeb; and you shall smite the rock with your rod, and there from
shall come forth waters for drinking, and the people shall drink. And Mosheh
did so before the elders of Israel. And he called the name of that place
Temptation and Strife; because there the sons of Israel contended with Mosheh,
and because they tempted the Lord, saying, Does the glory of the majesty of the
Lord truly dwell among us, or not?
And
Amalek came from the land of the south and leaped on that night a thousand and
six hundred miles; and on account of the disagreement which had been between
Esau and Jakob, he came and waged war with Israel in Rephidim, and took and
killed (some of the) men of the house of Dan; for the cloud did not embrace
them, because of the strange worship that was among them. And Mosheh said to
Jehoshua, Choose such men as are strong in the precepts, and victorious in
fight; and go, under the Cloud of glory, and set battle in array against the
hosts of Amalek. Tomorrow I will stand, prepared with fasting, with the
righteous fathers of the chiefs of the people, and the righteous mothers who
are like the hills, with the rod with which the miracles have been wrought from
before the Lord, in my hand. And Jehoshua did as Mosheh bad bidden him, to wage
war with Amalek. And Mosheh, and Aharon, and Hur went up to the top of the
height. And it was, when Mosheh lifted up his hands in prayer, that the house
of Israel prevailed; and when he rested his hand from praying, that the house
of Amalek prevailed and. And the hands of Mosheh were heavy, because the
conflict was prolonged till the morrow, and the deliverance of Israel was not
prepared on that day; and he could not hold them up in prayer; on which account
he would have afflicted his soul. And they took a stone, and placed it under
him, and he sat upon it; and Aharon and Hur supported his hand, this the one,
and that the other; and his hands were outstretched with firmness, (or,
fidelity,) in prayer and fasting, until the going down of the sun. And Jehoshua
shattered Amalek, and cut off the heads, of the strong men of his people, by
the mouth of the Word of the Lord, with the slaughter of the sword. [Jerusalem.
11. And it was that when Mosheh lifted up his hands in prayer, the house of
Israel prevailed; and when his hands declined from prayer, Amalek prevailed;
and (Israel) fell. in the line of battle. 12. And the hands of Mosheh were
lifted up in prayer.]
And
the Lord said unto Mosheh, Write this memorial in the book of the elders that
were of old, and these words in the hearing, of Jehoshua, that blotting, I will
blot out the memory of Amalek from under the heavens. And Mosheh built an
altar, and called the name of it, The Word of the Lord is my banner; for the
sign which He had wrought (in this) place was on my behalf. And he said,
Because the Word of the Lord has sworn by the throne of His glory, that He by
His Word will fight against those of the house of Amalek, and destroy them unto
three generations; from the generation of this world, from the generation of
the Mashiach, and from the generation of the world to come. [JERUSALEM. 16. And
he said, The oath has come forth from beneath the throne of the Great One, of
all the world the Lord; the first king who will sit upon the throne of the
kingdom of the sons of Israel, Shaul, the son of Kish, will set the battle in
array against the house of Amalek, and will slay them; and those of them that
remain will Mordekai and Esther destroy. The Lord hath said by His Word that
the memory of Amalek shall perish to the age of ages.]
Midrash
Tanhuma Yelammedenu for: Sh’mot (Exodus) 16:28 – 17:16
21.
And Moses said unto Aaron: “Take a jar and put an omerful of manna therein”
(Exod. 16:35). I would not know of
what substance the jar was fashioned, whether of silver or of gold or of iron
or of lead, except for the fact that Scripture says tzintzenet, a word
that suggests something that keeps a thing cooler than anything else. And that
could only be a clay vessel. And put an omerful of manna therein. R.
Eleazar held: It was stored there for future generations. While R. Eliezer was
of the opinion that it was put there for the Messianic era, for the time about
which the prophet Jeremiah said to Israel: Why do you not devote yourself to
the Torah? And they replied: If we do, how shall we obtain our sustenance? Then
they brought forth the jar of manna and said: O generation; see the word of
the Lord: Have I been a wilderness unto Israel? or a land of thick darkness?
Wherefore say My people: “We roam at large; we will come no more unto You?”
(Jer. 2:3 1). Your fathers occupied themselves with the Law, and see how they
were fed; concern yourselves with the Law, and I shall feed you from this jar.
This is one of the three things that Elijah will restore to Israel in the
future: the jar of manna, the bottle of anointing oil, and the bottle of
sprinkling water. Others add, Aaron’s rod with its ripe almonds and blossoms,
as is said: Put back the rod of Aaron before the testimony, to be kept
there, for a token against rebellious children (Num. 17:25).
This
was one of three things that Israel complained against, saying they were
instruments for punishment. These are: the incense, the ark, and the staff. The
incense was an instrument of punishment, for it brought distress to Nadab and
Abihu. That is why He informed them that incense was to be used for atonement,
as is said: And he put on the incense, and made atonement for the people
(Numbers 17:12).
They
said that the ark was a tool for retribution, for He killed Uzzah and the men
of Beth-shemesh there, as is said: And the anger of the Lord was kindled
against Uzzah; and God smote him there for his error; and there he died by the
ark of God (II Sam. 6:7). And it is written elsewhere: And He smote of
the men of Beth-shemesh, because they had gazed upon the ark of the Lord, even
He smote of the people seventy men, and fifty thousand men; and the people
mourned (I Sam. 6:19). But He revealed to them that it was also an
instrument of blessing, as is written: And the ark of the Lord remained in
the house of Obed-edom the Gittite three months; and the Lord blessed Obed-edom
and all his house (II Sam. 6:11).
The
sapphire staff with which He brought the plagues upon the Egyptians in Egypt
and killed them at the Red Sea (was an instrument for punishment). But they
knew that it was an instrument that performed miracles as well. And the Lord
said unto Moses: “Pass on before the people, and take with you of the elders
of Israel, and your rod, wherewith you smote the river” (Exod. 17:5), He
did so because of their rebelliousness.
22.
Behold, I will stand before you there upon the rock in Horeb (Exod. 17:6). The Holy One, blessed be He, said to him: Wherever you
find the imprint of a man’s foot, there I stand before you. And you shall
smite within the rock. It does not say “upon the rock (al ha-tsur),”
but within the rock (batsur). And there shall come water out
of it, that the people may drink. . . and the name of the place was called
Massah. R. Joshua stated: Moses named it Massah, as it is said: And he
called the name of the place Massah. R. Eleazar of Modi’im said: And the
Omnipresent called it Massah and Meribah. Because of this the Great Court is
called the place (Massah and Meribah means “thai and strife,” and the
since Great Court was a place of massah and meribah, it is that which is
referred to here. It is also called the place in Deut. 17:8). And Moses
cried unto the Lord, saying: “What shall I do unto this people? They are almost
ready to stone me” (Exod. 17:4). Moses cried to the Holy One, blessed be
He: Master of the world, I shall be slain, for I am trapped between You and
them. You commanded me not to be angry at them, when you said to me: Carry
them in your bosom (Num. 11:12), but now they wish to stone me. In this
instance the Holy One, blessed be He, had suppressed His anger, while Moses
increased his, but elsewhere the Holy One, blessed be He, increased (his
anger), while Moses suppressed his, as is said: Now therefore, let Me alone
that My anger may wax hot against them, and that I may consume them; and Moses
besought the Lord (Exod. 32:10-11). The Holy One, blessed be He, said to
Moses: You said They are almost ready to stone me, now Pass on before the
people (ibid. 17:5), and let Me see who will stone you. He began to walk
before them, and all the Israelites arose and treated him with honor and
deference. The Holy One, blessed be He, declared: Many times I commanded you
not to lose patience with them, but to lead them as a shepherd does his flock.
It was for their sake that I elevated you, and it was because of them that you
found grace, life, and honor in My sight.
23.
Our sages of blessed memory said: “Observe that the way of the Holy One,
blessed be He, is not the way of man.” It
is not man’s way to heal with what he wounds. If he wounds with a knife, he
heals with a plaster, but the Holy One, blessed be He, heals with what He
wounds. When He smote Job, He did so with a tempest, as it said: And multiply
my wounds without cause (Job 9:17), and when He healed him He did so with a
whirlwind, as it is said: Then the Lord answered Job out of the whirlwind
(ibid. 38:1). When He sent Israel into exile, He did so with clouds, as is
said: How has the Lord covered with a cloud (Lam. 2:1), and when He
brought them back, He did so with a cloud, as it is said: Who are these that
fly as a cloud? (Isa. 60:8). When He dispersed them, He scattered them like
doves, as it is said: But they that shall at all escape of them, shall be on
the mountains like doves of the valleys, all of them moaning (Ezek. 7:16).
When He gathered them together, He did so as doves: As the doves to their
cotes (Isa. 60:8). When He blesses them, He does so only while “looking
forth,” as it is said: Look forth from Your holy habitation (Deut.
26:15), and when He exacts retribution from their enemies, He does so while
“looking forth,” as it is said: And it came to pass on the morning watch
that the Lord looked forth through the pillar of fire and of cloud (Exod.
14:24). When the pillar of cloud descended it turned (the water) into mud, and
the pillar of fire scalded them. The hoofs of their horses became entangled
(and they fell), causing the horses to fall upon the mares that were beneath.
Thus it says: Then did the horses’ hoofs stamp by reason of their prancings,
the prancings of the mighty ones (Judg. 5:22). He confused and befuddled
them. He took away their reasoning power, and they did not know what to do.
And
He took off their chariot wheels (Exod. 15:25). R. Johanan said: The heavenly
fire from above ignited the wheels below, and the yokes and the chariots, which
were made of silver, gold, precious stones, and pearls, were melted together.
This occurred so that Israel might take the spoils with them. R. Nehemiah
stated: The roar of the heavenly thunder caused the water ducts below to fly
asunder, as it is said: The voice of Your thunder was in the whirlwind
(Ps. 77:19). Previously the mules had pulled the chariots, but now the chariots
dragged the mules into the mire. He dealt harshly with them because the
Egyptians had said: Let the heavier work be laid upon the men (Exod.
5:9).
25.
Then came Amalek and fought with Israel in Rephidim (Exod. 17:8). R. Eliezer the son of Hisma said: This verse should be
understood and interpreted in relation to the verse quoted in Job: Can the
rush shoot up without mire? Can the reed grass grow without water? (Job
1:11). Just as that is impossible, so is it impossible for Israel to survive
unless the people devote themselves to the law. It was because Israel turned
away from the law that the enemy attacked them. Indeed, the enemy attacked them
only as a consequence of their sins and transgressions. Hence it says: Then
came Amalek.
R.
Judah the Prince stated: Amalek had to travel through the land of five nations
to wage war against Israel at Rephidim, as it is said: Amalek dwells in the
land of the south; and the Hittite, and the Jebusite, and the Amorite, dwell in
the mountains; and the Canaanite dwells by the sea, and along by the side of
the Jordan (Num. 13:29). From this verse you learn that Amalek dwelt
farther away than (the others). R. Nathan stated: Amalek came from the
mountains of Seir and traveled nearly four hundred parasangs to Rephidim to
wage war against Israel. Others say: He allowed the ungrateful Amalek to come
and exact retribution from an ungrateful people. Thus it says: And these are
they that conspired against him: Zabad the son of Shemeath the Ammonitess
(II Chron. 24:26). He let these ungrateful ones come and exact retribution from
the ungrateful Joash, as it is said: Thus Joash the king remembered not the
kindness which Jehoiada, his father, had done to him, but slew his son. And
when he died, he said: “The Lord look upon it, and require it” (ibid., v.
22). What was his punishment? And it came to pass, when the year was come
about, that the army of the Arameans came up against him. And they came to
Judah and Jerusalem, and destroyed all the princes of the people from among the
people. . . . so they executed judgment upon Joash (ibid., v. 23-24). Do
not read the word as shefatim (“judgment”) but as shiputim
(“sport”). They stationed cruel guards over him who had not had sexual
relations with women, and they tortured him with acts of sodomy, as is said: And
tortured but the pride of Israel (Hos. 5:5). It is written also: And
when they were departed from him—for they left him in great diseases—his own
servants conspired against him for the blood of the sons of Jehoiada the
priest, and slew him on his bed, and he died; and they buried him in the city
of David, but they buried him not in the sepulchers of the kings (II Chron.
24:25).
And
he fought with Israel in Rephidim. R.
Hanina said: I asked R. Eliezer: Why does Israel redeem the firstborn asses but
not firstborn horses or camels? He answered: The King decreed it, since they
had only asses at the time of the Exodus. There was not a single Israelite who
did not bring ninety asses laden with silver, gold, and garments with him.
Others
say that refidim (Rephidim) means that their hands became lax (sherafu
yedehem) in upholding the law. Therefore Amalek attacked them. Hence you
find that the enemy attacks Israel because it becomes lax in upholding the law,
as it is said: And it came to pass, when the kingdom of Rehoboam was
established, and he was strong, that he forsook the law of the Lord, and all
Israel with him (II Chron. 12:1). What was his punishment? Shishak king
of Egypt came up against Jerusalem; and he took away the treasures of the house
of the Lord, and the treasures of .the king’s house; he even took away all; and
he took away all the shields of gold which Solomon had made (I Kings
14:25).
26.
And Moses said unto Joshua: “Choose us out men, and go out, fight with Amalek”
(Exod. 17:9). From this verse it is
apparent that Moses treated his disciple Joshua as his equal. This teaches us
proper behavior. He did not say to his disciple Choose me out men but
rather Choose us out men. In this way he made him his equal. As a
consequence of this verse, they declared: Your disciple’s honor should be as
precious to you as your own. Whence do we learn that respect for one’s
associate must be as important to you as respect for your teacher? You find
that this was so in the case of Aaron; And Aaron said unto Moses: “O my
lord, lay not, I pray, sin upon us” (Num. 11:11). Was not Aaron actually
the elder brother? He was. Thus you learn from this that he treated him as
though he were his master. Whence do we learn that respect for one’s teacher
should be as important to you as the fear of heaven? We learn this from the
verse: And Joshua son of Nun, the minister of Moses from his youth up,
answered and said: “My lord Moses, shut them in” (ibid. 11:28). Here he was
saying to him: My lord Moses, just as the Holy One, blessed be He, shut them
in, so you are able to shut them in.
Likewise
in regard to Gehazi. When Elijah said to him:Gird up thy loins, and take my
staff in your hands, and go your way; if you meet any man, salute him not, and
if any salute you, answer him not (II Kings 4:29), Gehazi walked away
leaning upon his staff. When men encountered him and asked: “Where are you
going?” He would reply: “To revive the dead!” When they retorted: “Is it not
the Holy One, blessed be He, alone who orders death and restores to life?” He
answered: “My master likewise orders death and restores to life.”
Choose
us out. This alludes to the mighty
men who are fearful of sinning. And go out. That is, leave the
protection of the clouds, and fight against Amalek tomorrow. Isi the son of J
udah said: There are five verses in the Torah in which there are five words
whose meanings are unclear: Lifted up, Cursed, Tomorrow, Made like almonds,
and Rise up. Shall it not be lifted up? might be understood as in
the verse If you do well, shall it not be lifted up? (Gen. 4:7), but on
the other hand, it might be understood as Shall it not be lifted up even f
you do not do well? (Gen. 4:6). Cursed might be construed as in the
verse For in their anger they slew men, and in their self-will they houghed
[an accursed] oxen (Gen. 49:6-7), or it may be construed as in the verse Cursed
be their anger (ibid., v. 7). Tomorrow might be understood as in the
verse Go out and fight with Amalek tomorrow, or it might be interpreted
as in the verse Tomorrow I will stand (Exod. 17:9). Made like almond
blossoms might be understood as in the verse And in the candlestick four
cups made like almond blossoms (Exod. 25:34), or as in the verse Like
almond blossoms the knops thereof (ibid.). Rise up might be understood
as in the verse Behold, you are about to sleep with your fathers, and this
people will rise up (Deut. 31:16) or as in the verse Sleep with your
fathers, and rise up (ibid.).
On
the top of the hill (Exod. 17:9). On
the top refers to the deeds of the fathers, and the hill to the acts
of the mothers. With the rod of God in my hand (ibid.). Moses said:
Master of the Universe, with this staff You brought Israel out of Egypt; with
this staff You split asunder the sea for them; with this staff You performed
miracles and mighty deeds; now with this staff You will perform miracles for
them at this time.
27.
So Joshua did as Moses had said to him. . . and it came to pass, when Moses
held up his hand (Exod.17:10—11). Could
the hand of Moses actually wage war or cause a war to cease? This indicates
that whenever the Israelites glanced upward and directed their hearts to their
Father in Heaven, they were strengthened, but if not, they were defeated.
Similarly, And the Lord said unto Moses: “Make for yourself a fiery serpent,
and set it upon a pole; and it shall come to pass that everyone that is bitten,
when he sees it, shall live” (Num. 2 1:8). Can a serpent of bronze cause
death or life? This, likewise, indicates that whenever the Israelites looked
upwards and expressed their devotion to their Heavenly Father, they were
healed, but if not, they were destroyed. Similarly, in the verse And the
blood shall be to you for a token (Exod. 12:13), did the blood help the
angel of destruction or the Israelites? The fact is that at the time the
Israelites smeared blood upon their doorposts, the Holy One, blessed be He,
revealed Himself and had pity upon them, as it is said: And when I see the
blood, I will pass over you (ibid.) i.e., the angel of death will not be
permitted to come to your homes to smite you.
R.
Eleazar asked: Why does Scripture say That Israel prevailed and then,
and Amalek prevailed? To inform us that whenever Moses lifted his hand
heavenward, Israel would, in the future, be strong in the knowledge of the law
of the Torah that was given through the hands of Moses. But when he lowered his
hand, Israel was destined to allow its knowledge of the law, that was given
through his hands, to diminish. But Moses’ hands were heavy (Exod.
17:12). Moses hands grew tired, as do those of a man who holds three jars of
water suspended from his hands. And they took a stone, and put it under him
(ibid.). Did they not have a mattress or a pillow upon which he could sit? This
informs us that they (the people) were engaged in a community fast (At times of
fasting pillows and mattresses are not utilized). And Aaron and Hur stayed
up his hands, with one on one side and the other on the other side (ibid.).
Because of this, they decreed that no less than three people should stand
before the ark to read the prayers at a public fast.
28.
And his hands were steady until the going down of the sun (Exod. 17:12). Since time was calculated by means of the stars, what
did Moses do? He stopped the revolution of the sun, the moon, and the coming of
nightfall in their tracks, as it is said: The sun and the moon stand still
in their habitation (Hab. 3:11). It is also written: The deep utters its
voice, and lifts up its hands on high (ibid., v. 10). And Joshua
discomfited Amalek, etc. R. Joshua said: He went down and cut off the heads
of their mighty men with a sword. Hence we learn that this battle was waged
only at the command of the Mighty One. Others say that the following verse was
fulfilled with regard to them: Therefore as I live, says the Lord God, I
will prepare you unto blood, and blood shall pursue you (Exod. 35:6).
Write
this for a memorial in the book, and rehearse it in the ears of Joshua (ibid. 17:14). He was one of the four righteous men
who was given a sign. Two of them took cognizance of the sign, and two did not.
Jacob and Moses were given signs, but they did not take cognizance of them.
Jacob: The Holy One, blessed be He, said to him: And, behold, I am with you,
and will keep you wherever you go (Gen. 28:15); nevertheless, Then Jacob
was greatly afraid (ibid. 32:8). Should a man to whom the Holy One, blessed
be He, has given a promise become frightened? However, Jacob said: Perhaps I
became unworthy while living with Laban, the sinner, whose home was impure and
sinful. Moses was given a sign, but he did not comprehend it, as it is said: Write
this for a memorial in the book, and rehearse it in the ears of Joshua.
Thus He was saying (to Moses): You will die, and Joshua will lead Israel into
the land. He told him that in this verse, but he failed to take cognizance of
it, and so he later pleaded, as it is said: And I besought the Lord at that
time . . . let me go over I pray (Deut. 3:25).
David
and Mordecai were given signs and took cognizance of their meaning. To David:
He said: Your servant smote both the lion and the bear (I Sam. 17:34),
and to Mordecai: And Mordecai walked every day before the court of the
women’s house, etc. (Est. 2:11). Mordecai had said to himself: Perhaps this
righteous woman is to marry this uncircumcised man in anticipation of some
momentous event that will occur to Israel in the future. And ultimately Israel
was saved through her.
I
will utterly blot out the remembrance of Amalek (Exod. 17:14). Utterly refers to this world; I
will blot out alludes to the world-to-come; the remembrance refers
to Haman, while Amalek is to
be
understood in its usual sense.
And
Moses built an altar and called the name of it Adonai-nissi (Exod. 17:15). Moses said to the Israelites: The
miracle that the Holy One, blessed be He, performed, was only for the sake of
His name, since they were not worthy of having a miracle performed for their
sake. You find that whenever a miracle was performed for Israel, the miracle
was for His sake, as it is said: In all their afflictions He was afflicted
(Isa. 63:9). And Israel’s joys were His joys, as it is said: Because I rejoice
in your salvation (I Sam. 2:1). Thus it says: I will rejoice in
Jerusalem and joy in My people (Isa. 65:19). It likewise says: And as
the bridegroom rejoices over the bride, so shall your God rejoice over you
(ibid. 62:5). Amen, and so may it be!
Ketubim Targum Psalm 54
1.
For praise, with a hymn. Good teaching composed by David.
2.
When the men of Ziph came and said to Saul, “Is not David hiding with us?”
3.
O God, by your name redeem me, and by the strength of your might judge me.
4.
O Lord, accept my prayer; listen to the utterance of my mouth.
5.
For arrogant men have risen against me, and powerful men have sought my life;
they have not put God before them forever.
6.
Behold, the Lord is my helper, the Lord is among the supports of my soul.
7.
May evil return to those who oppress me; in your faithfulness bring them low.
8.
With an offering I will sacrifice in your presence; I will give thanks to your
name, O Lord, for it is good.
9.
For he has delivered me from every trouble; and my eye has seen vengeance
against my enemies.
Ketubim Midrash Psalm 54
I. For the leader; with string-music. Maschil of
David; when the Ziphites came and said to Saul: “Does not David hide himself
with us?” (Ps. 54:1). Elsewhere, this is what Scripture says: If a ruler
hearken to lies, all his servants are wicked (Prov. 29:12). R. Meir said in
the name of R. Joseph: Such were the children of Israel. When the Ziphites
beheld Saul incline his ear to listen to slander against David, they came and
[betrayed him] to Saul, saying: Does not David hide himself with us?
(Ps. 54:2). Scripture tells us that Doeg the Edomite came and told Saul
(Ps. 52:2), and tells also that Nabal asked mockingly Who is David? and who
is the son of Jesse? (i Sam. 25:10). Therefore, when the Ziphites observed
that Saul accepted the others’ slander, forthwith they also came, as it is
written The Ziphites came and said to Saul: Does not David hide himself with
us? (Ps. 54:1-2).
II. Save me, O God, by Your name (Ps. 54:3). David
said to the Holy One, blessed be He: Master of the universe, when a centurion persecutes a man, the man may complain against
him to the prefect, and when the prefect persecutes him, the man may complain
against him to the emperor. But when the emperor persecutes the prefect, to
whom may the prefect complain? He has no one to complain to, except You.
Just
so David said to the Holy One, blessed be He: Master of the universe, Saul is
king. To whom shall I complain against him? I can only complain to You. Thus
David said: Save me, O God, by Your name, and judge me by Your strength
(Ps. 54:3). What did he mean by the words And judge me by Your strength?
He meant, Judge me by Your Torah in which You have written, You will not
deliver unto his master a bondman that is escaped from his master unto you
(Deut. 23:16). If You have said even of a bondman who yester night served idols
that “When he comes to you, you will not deliver him unto his master,” surely
You will not deliver me into the hand of King Saul, for I am a prince, and the
son of a prince, as is said Nahshon begot Salmon; and Salmon begot Boaz, and
Boaz begot Obed; and Obed begot Jesse, and Jesse begot David (Ruth 4:20-22).
And so Judge me by Your strength, that is by the strength of Torah,
which says, Counsel is mine, and sound wisdom; I am understanding, strength
is mine (Prov. 8:14).
III. Hear my prayer, O God; give ear to the words of my
mouth (Ps. 54:4) According to R. Hoshaia, David said to the Holy One,
blessed be He: Master of the universe, Doeg came and slandered me, and Saul
accepted the slander from him and listened to him. The Ziphites came, and Saul
heeded them also. I shall not go to Saul, but to You. Hear me. Give ear unto
me. Hear my prayer,’ O God, For strangers have risen up against me They have
not set God before them. Selah (Ps. 54:5). They have not set their minds on
what is written in the Torah, “Cursed be he that smites his neighbor in
secret” (Dent. 27:24). But what have they set their minds on? On what Saul
said to them Blessed be you of the Lord (i Sam. 23:21). But of what
avail Saul’s blessing, if they are accursed men? They have been long accursed,
for Moses cursed them, saying ‘Cursed be he that smites his neighbor in
secret.” Hence it is said They have not set God before them. Selah.
Behold,
God is my helper; the Lord is for me as the upholder of my soul (Ps. 54:6).. They asked David: “Who told you this?”
According to R.Simeon ben Pazzi, David replied: When I was in the womb of my
mother, Ethan the Ezrahite prophesied that God would say of me I have found
David My servant; with My holy oil have I anointed him (Ps. 19:21). Hence The
Lord is for me as the upholder of my soul.
Ashlamatah: Yeshayahu (Isaiah) 58:13 – 59:6, 20-21
13
¶ If you turn away your foot because of
the Sabbath, from pursuing your business on My holy day; and call the Sabbath a
delight, and the Holy of the LORD honorable; and will honor it, not doing your
wonted ways, nor pursuing your business, nor speaking thereof;
14 Then will you delight yourself in the LORD,
and I will make you to ride upon the high places of the earth, and I will feed
you with the heritage of Jacob your father; for the mouth of the LORD has
spoken it.
1
¶ Behold, the LORD’S hand is not shortened, that it cannot save, neither His
ear heavy, that it cannot hear;
2
But your iniquities have separated between you and your God, and your sins have
hid His face from you, that He will not hear.
3
For your hands are defiled with blood, and your fingers with iniquity; your
lips have spoken lies, your tongue mutters lawlessness.
4
None sues in righteousness/charity, and none pleads in truth; they trust in
vanity, and speak lies, they conceive mischief, and bring forth lawlessness.
5
They hatch basilisks’ eggs, and weave the spider’s web; he that eats of their
eggs dies, and that which is crushed breaks out into a viper.
6
Their webs shall not become garments, neither shall men cover themselves with
their works; their works are works of lawlessness, and the act of violence is
in their hands.
7 Their feet run to evil, and they make haste to shed
innocent blood; their thoughts are thoughts of lawlessness, desolation and
destruction are in their paths.
8 The way of peace they know not, and there is no right
in their goings; they have made them crooked paths, whosoever goes therein does
not know peace.
9 ¶ Therefore is justice far from us, neither does
righteousness/generosity overtake us; we look for light, but behold darkness,
for brightness, but we walk in gloom.
10 We grope for the wall like the blind, yea, as they
that have no eyes do we grope; we stumble at noonday as in the twilight; we are
in dark places like the dead.
11 We all growl like bears, and mourn sore like doves;
we look for right/generosity, but there is none; for salvation/deliverance, but
it is far off from us.
12 For our transgressions are multiplied before You,
and our sins testify against us; for our transgressions are present to us, and
as for our iniquities, we know them:
13 Transgressing and denying the LORD, and turning
away from following our God, speaking oppression and perverseness, conceiving
and uttering from the heart words of falsehood.
14 And justice is turned away backward, and
righteousness/generosity stands afar off; for truth has stumbled in the broad
place, and uprightness/generosity cannot enter.
15 And truth is lacking, and he that departs from evil
makes himself a prey. And the LORD saw it, and it displeased Him that there was
no justice/generosity;
16 ¶ And He saw that there was no man, and was
astonished that there was no intercessor; therefore His own arm brought
salvation/deliverance unto Him; and His righteousness/ generosity, it sustained
Him;
17 And He put on righteousness/generosity as a coat of
mail, and a helmet of salvation/deliverance upon His head, and He put on
garments of vengeance for clothing, and was clad with zeal as a cloak.
18 According to their deeds, accordingly He will
repay, fury to His adversaries, recompense to His enemies; to the islands He
will repay recompense.
19 So shall they fear the name of the LORD from the
west, and His glory from the rising of the sun; for distress will come in like
a flood, which the breath of the LORD Chases.
20
And a redeemer will come to Zion, and unto them that turn from transgression in
Jacob, says the LORD.
21
And as for Me, this is My covenant with them, says the LORD; My spirit that is
upon you, and My words which I have put in your mouth, shall not depart out of
your mouth, nor out of the mouth of your seed, nor out of the mouth of your
seed’s seed, says the LORD, from henceforth and for ever.
Midrash of
Matityahu (Matthew) 9:35-38
35. ¶ Yeshuah went about all the
towns and villages, teaching in the local synagogues, and reciting the Masorot
(traditions) of the kingdom and healing every kind of disease and sickness, and
they followed him.
36. Having seen the crowds, he
had compassion on them, because they were plundered and despoiled, like “sheep
that have no shepherd” (Numbers 27:17).
37. Then he said to his Talmidim,
“Indeed the harvest is abundant but the workers are lazy.
38. Ask the Lord of the harvest,
therefore, to send out hard workers into his harvest field.”
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).of
Pirqe Abot V:10-12
Mishnah 10
“There are four [character] types among men: He who says, "What is
mine is yours, and what is yours is mine" is an ignoramus. [He who says,]
"What is mine is mine, and what is yours is yours" this is an average
characteristic; some say this is the characteristic of [the people of] Sodom.
[He who says,] "What is mine is yours, and what is yours is yours" is
a Chassid. And [he who says,] "What is yours is mine, and what is mine is
mine" is wicked.”
"He
who says, 'What is mine is yours, and what is yours is mine' is an
ignoramus." (5:10) QUESTION:
What illiteracy is demonstrated by this approach?
ANSWER:
Once when Rabbi Ya’aqob of Lisa, who authored the Chavat Da'at on Shulchan
Aruch Choshen Mishpat, approached a rich man in the community for a donation
for one on whom the wheel of fortune took a downward turn, the prospective
donor told him the following: "The Talmud (Baba Batra 9b) says that one
who gives a donation to a poor man is blessed with six blessings, and the one
who says soothing and comforting words is blessed with eleven blessings. If so,
I will suffice with appeasing words and not give anything."
The
Rabbi told him, "The prophet Habakuk (2:8) says in the name of Ha-Shem,
'Mine is the silver and Mine is the gold.' It also says, 'For all things are
from You, and from Your own we have given You' (I Chronicles 29:14). Thus, the
donor actually does not give anything from his own possessions when he gives
charity. If so, the only thing one gives of his own is the cheerful countenance
he shows the recipient and some comforting words. However, one who says, 'What
is mine is yours' i.e. I am ready and willing to give you my good words, but
what is yours, i.e. your money, which Ha-Shem entrusted with me to eventually
give to you, 'is mine' — i.e. I want to keep it for myself — is an 'Am Ha'Aretz'
(an ignoramus) since he does not know what the Torah says about who is really
the owner of the money."
Alternatively,
according to Torah law ribit — usury — is forbidden. The rabbis have gone a
step further and have forbidden not only monetary payments for a loan, but also
anything that can entail a benefit for the lender. Therefore, according to
Halakhah (Yoreh De'ah 160) it is forbidden to give someone a loan with the
condition that he will reciprocate with a loan when you will need one.
Thus,
when one says "What is mine is yours" i.e. I will gladly help you out
with a loan and I would like that, "What is yours should be mine,"
i.e. when I need a loan you should readily provide it, such a person is an
"Am Ha'aretz" (an ignoramus) because he does not know that he is
violating one of the laws of usury.
Alternatively,
Zevulun and Yissachar established a partnership. Zevulun engaged in business
endeavors and supported Yissachar, who devoted his time entirely to Torah study
(Debarim 33:18). Yissachar became the prototype of the Torah scholar, and
Zevulun the paradigm of the person engaged in financial pursuits. The tradition
of this partnership has been continued throughout the years. Wealthy people
have undertaken the support of Torah scholars, on the condition that the merit
of their Torah study be shared by both.
This
arrangement can only be made with the Torah scholar in regards to what he will
be studying in the future. However, the Torah that he has studied and acquired
previously cannot be conveyed in a partnership agreement. Thus, the Mishnah is
saying that if one approaches a Torah Scholar and says to him, "What is
mine is yours," i.e. I will generously provide you with your financial
needs on the condition that "What is yours," i.e. the Torah that you
already studied, should become mine, he is an ignoramus since the arrangement
only applies to the future and not to the past.
"He
who says: 'What is mine is mine and what is yours is yours' — this is an
average characteristic; and some say this is the characteristic of the people
of Sodom." (5:10) QUESTION: Why
such diverse opinions?
ANSWER:
Some people have a "pet charity" and neglect the others. When they
are approached for help they respond, "sheli sheli, veshelach
shelach" — "I devote all my contributions to my favorite charity and
you should do the same with yours." This approach is not so praiseworthy
because a truly benevolent person should help every cause.
Unfortunately,
some people are "yesh omrim" — "sayers." Whenever they are
approached for a charitable cause, they excuse themselves saying, "I have
my own charities," while in reality they do not give at all. Such people
are practicing "midat Sodom" — the ways of the people of Sodom.
Alternatively,
when in a community there is Ha'Omer — an individual who says — he does not
want to receive help from anybody nor give to anybody, such a person exhibits
an average characteristic and hopefully the one who is in need will find many
people in the community to whom to turn. However, when "veyesh omrim"
— "there are many who say" — i.e. not said just by one individual,
but the community members, it is obvious that the community is conducting
themselves like the people of Sodom, because the poor will not find anyone to
turn to for assistance.
"
'What is mine is yours, and what is yours is yours,' is a Chassid. 'What is
mine is mine, and what is yours is mine' is a rasha (evil person)." (5:10) QUESTION: What does the Chassid mean with
"shelach, shelach" — "yours is yours" — and what does the
rasha mean with "shelach sheli" — "yours is mine"?
ANSWER:
A person of refined character always shows thanks and appreciation and never
holds a grudge. A gross person is unappreciative and does not reciprocate a
favor. The philosophy of a Chassid is "What is mine is yours," and he
gives and helps indiscriminately even to those of whom he could say, "What
is yours is yours" — they refuse to part with their money to help anyone,
including him — the present day giver — when he was once in need.
On
the other hand, the one who lives with the attitude that "What is mine is
mine" and refused to help anyone, even a person of whom he can say
"What is yours is mine," i.e. at one time I benefited from your
benevolence — is a rasha — wicked.
Mishnah 11
“There are four types of temperaments: Easily angered and easily
pacified — his loss is outweighed by his merit; hard to anger and hard to
pacify — his merit is outweighed by his loss; hard to anger and easy to pacify
is a Chassid; easily angered and hard to pacify — wicked.”
"There
are four types of temperaments: Easily angered and easily pacified...." (5:11) QUESTION: In each of the four cases, the
person's nature is to be easily angered or hard to anger. Why doesn't it also
list another category — the one who never becomes angry?
ANSWER:
The Mishnah is enumerating different temperaments in people. To never become
angry is not human; only an angel can have such a quality. Even Moshe, about
whom the Torah testifies that he was more humble than any person on the face of
the earth (Bamidbar 12:3), once became angry. When he saw that the women of
Midian were spared, the Torah says, "Moshe was angry with the commanders
of the army" (for allowing their troops to spare the women who were known
to have participated in adulterous activities with the Jews) (Bamidbar 31:14).
Moreover,
there are instances when being a zealot and expressing anger is a virtue and
when reacting with complacency is a fault, particularly when one observes a
chillul Ha-Shem — desecration of Ha-Shem's Name. As the Torah relates, when
Pinchas saw rampant immorality in the Jewish community, he laudably showed
anger and acted zealously.
Often,
in dealing with children, it is wise to make at least a pretense of being
angry. The expression of impatience, annoyance or rage has its place. The
important thing is that, like a Chassid, we should use anger infrequently, and
only if it is clearly called for.
"Hard
to anger and easy to pacify is a Chassid; easily angered and hard to pacify —
wicked." (5:11) QUESTION:
Instead of "leiratzot" — "to pacify" — which is the active
form of the verb, it should have said "leheiratzot," which means
"to be pacified"?
ANSWER:
"Leheiratzot," means "to be pacified" — by others. When
people speak to him and calm him, he is easily pacified.
The
Mishnah is listing as the quality of the Chassid (saint) that even when with
much difficulty he becomes angry, he does not wait leheiratzot — to be pacified
by others; rather he is noach leiratzot — he pacifies himself and promptly
takes the initiative to make overtures for reconciliation.
The
wicked person, on the other hand, easily becomes angry, and even when he comes
to his senses and realizes that he was wrong and overreacted, he is not
pacified and takes no action to make amends. Only much later does he
half-heartedly show some signs of pacification.
The
lesson of our Mishnah is that proneness to anger is not an inborn or
incorrigible character trait. Otherwise, the Mishnah would not judge, calling
one pious and another wicked.
Often
when a youngster bursts forth with a ferocious display of temper, a relative
will comment, "He has his father's (or uncle's, or grandfather's)
temper," meaning that the readiness to anger is inborn, and it must remain
part of him. Our Mishnah differs. A child may be influenced to display
outbursts of temper because he lives with an adult who reacts with rage, until
it seems something biologically inherited. Such a temperament is likely to
persist, but with the discipline of wisdom he can gradually free himself from it
until his heart changes into something new.
Mishnah 12
“There are four types of students: Quick to grasp and quick to forget —
his gain is overridden by his loss; slow to grasp and slow to forget — his loss
is overridden by his gain; quick to grasp and slow to forget — this is a good
portion; slow to grasp and quick to forget — this is a bad portion.”
"There
are four types of students...."
(5:12) QUESTION: What is the point of this teaching? Seemingly, it is an
obvious observation which any teacher could make. Moreover, what connection
does it share with Pirqe Abot, which teaches pious conduct?
ANSWER:
Generally, we think of a teacher as a person who imparts knowledge. The Mishnah
informs us that the approach of mili dechassiduta — words of piety — obligates
teachers to accept a more encompassing task.
They
should see themselves as being responsible for their students' conceptual
development. This necessitates a careful appreciation of their capacities and
conscientious efforts to offset their weaknesses and accentuate their
strengths.
When
a teacher sees that a student is quick to grasp, he must keep observing to
determine the student's powers of retention. If the student is by nature quick
to forget, the teacher must emphasize the importance of repeatedly reviewing
the subject matter.
If
he sees that a student is by nature slow to grasp the material being taught,
the teacher should not give up and direct his attention to other students. It
is possible that the student is also slow to forget, and then "his loss is
overridden by his gain."
When
a teacher has a student who is quick to grasp and slow to forget and therefore
succeeds in his studies, the teacher should not become overly proud and seek
credit for himself. Instead, he should realize that the student has been given
"cheilek tov" — "a good portion" — and he should be
thankful to Ha-Shem for meriting to be able to nurture this potential.
Even
if the student is slow to grasp and quick to forget, the teacher should not
despair. Although such a student has been given a bad portion, this merely
reflects his natural tendencies. Everyone has the potential to apply himself
and through much effort overcome natural disabilities and succeed in his
studies.
Alternatively,
this Mishnah can also be explained as referring to call to wake up and do
Teshuvah (returning/repentance).
There
are those who are apt to hear the wake-up call to do Teshuvah
(returning/repentance). They quickly become aroused, but the excitement wears
off just as quickly and they are back to their own ways.
Some
people do not get inspired very quickly, and it takes a long time to convince
them. However, once they make a decision to change, they are very firm about
it, and it is very difficult for any one to convince them to go back to their
old patterns.
The
most worthy group are those who quickly become aroused to do Teshuvah
(repentance/returning) and stick steadfastly to their new Torah lifestyle.
Others have the opposite temperament, and they are very slow at becoming
inspired and even when they finally decide to alter their ways, their
resolution is short-lived and fades quickly.
Commentary
The Midrash Tanhuma Yelammedenu
makes an incisive comment on the Torah Seder for this week when it
states: “R. Eleazar asked: Why does Scripture say That Israel prevailed and
then, and Amalek prevailed? To inform us that whenever Moses lifted his hand
heavenward, Israel would, in the future, be strong in the knowledge of the law
of the Torah that was given through the hands of Moses. But when he lowered his
hand, Israel was destined to allow its knowledge of the law, that was given
through his hands, to diminish.”
In other words, when Israel has
good shepherds, that go to any length of sacrifice to teach the people Torah –
i.e. “whenever Moses lifted his hand heavenward,” Israel prevailed. But
when the shepherds became lazy or greedy and made no sacrifices to teach the
Torah to Israel – i.e. “when Moses lowered his hand” the Amelek
prevails.
This thought is echoed by the
Master of Nazareth who said:
“Having seen the
crowds, he had compassion on them, because they were plundered and despoiled,
like “sheep that have no shepherd”
(Numbers 27:17). Then he said to his Talmidim, “Indeed the harvest is abundant
but the workers are lazy. Ask the Lord of the harvest, therefore, to send out hard
workers into his harvest field.” (Matityahu 9:36-38).
There is no greater gift to
Israel and to humanity ever to be found, but a hard-working Torah teacher
willing to go to any length of sacrifice for G-d’s sheep to see to it that they
are well fed from the springs of Heavenly Torah! It is thanks to these willing
men, that The prophecy of Yeshayahu will become a total reality:
“And as for Me, this is My covenant with them (i.e.
with Israel), says Ha-Shem, My spirit that is upon you, and My words which I
have put in your mouth, shall not depart out of your mouth, nor out of the
mouth of your seed, nor out of the mouth of your seed’s seed, says Ha-Shem,
from henceforth and for ever.”
And
so may it be, amen ve amen!
Esnoga Bet Emunah - 227 Millset
Chase -