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

Three and 1/2 year Lectionary Readings	Fourth Year of the Reading Cycle
Tammuz 9, 5768 – July 11/12, 2008	Seventh Year of the Shmita Cycle

Candle Lighting and Havdalah Times:

Olympia, Washington, U.S. Brisbane, Australia

Friday July 11, 2008 – Candles at 8:48 PM Friday July 11, 2008 – Candles at 4:51 PM

Saturday July 12, 2008 – Havdalah 10:04 PM Saturday July 12, 2008 – Havdalah 5:47 PM

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

Friday July 11, 2008 – Candles at 8:18 PM Friday July 11, 2008 – Candles at 7:09 PM

Saturday July 12, 2008 – Havdalah 9:16 PM Saturday July 12, 2008 – Havdalah 8:01 PM

Atlanta, Georgia, U.S. Singapore, Singapore

Friday July 11, 2008 – Candles at 8:32 PM Friday July 11, 2008 – Candles at 6:58 PM

Saturday July 12, 2008 – Havdalah 9:33 PM Saturday July 12, 2008 – Havdalah 7:49 PM

Cebu, Philippines Jakarta, Indonesia

Friday July 11, 2008 – Candles at 6:11 PM Friday July 11, 2008 – Candles at 5:34 PM

Saturday July 12, 2008 – Havdalah 7:04 PM Saturday July 12, 2008 – Havdalah 6:26 PM

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

Coming Special Days:

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

For further study see:

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

Shabbat	Torah Reading:	Weekday Torah Reading:
שֹׁפְטִים וְשֹׁטְרִים
“Shofetim ve Shoterim”	Reader 1 – D’barim 16:18-20	Reader 1 – D’barim 18:14-16
“Judges and officers”	Reader 2 – D’barim 16:21 – 17:1	Reader 2 – D’barim 18:17-19
“Jueces y oficiales”	Reader 3 – D’barim 17:2-7	Reader 3 – D’barim 18:20-22
D’barim (Deut.) 16:18 – 18:13	Reader 4 – D’barim 17:8-13
Ashlamatah: Isaiah 56:1-9 + 57:19	Reader 5 – D’barim 17:14-20
	Reader 6 – D’barim 18:1-8	Reader 1 – D’barim 18:14-16
Psalm: 120 - 123	Reader 7 – D’barim 18:9-13	Reader 2 – D’barim 18:17-19
N.C.: Matityahu 27:3-10	Maftir : D’barim 18:10-13	Reader 3 – D’barim 18:20-22
Pirke Abot: I:9	Isaiah 56:1-9 + 57:19

Roll of Honor:

This Torah commentary comes to you courtesy of:

His Honor Rosh Paqid Adon Hillel ben David and

beloved wife HH Giberet Batsehva bat Sarah,

His Honor Paqid Adon Mikha ben Hillel

His Honor Paqid Adon David ben Abraham,

Her Excellency Giberet Sarai bat Sarah and

beloved family,

His Excellency Adon Barth Lindemann and

beloved family,

His Excellency Adon John Batchelor and

beloved wife,

His Excellency Adon Ezra ben Abraham and

beloved wife HE Giberet Karmela bat Sarah,

For their regular and sacrificial giving, providing the best oil for the lamps, we pray that G-d’s richest blessings be upon their lives and those of their loved ones, together with all Yisrael, amen ve amen!

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Rashi & Targum Pseudo Jonathan for: Deuteronomy 16:18 – 18:13

RASHI	TARGUM PSEUDO JONATHAN
18. ¶ Judges and police officers you will appoint for yourself in all of your cities that Adonai, your G-d, is giving you for your tribes; who will judge the people [with] righteous/generous justice.	18. UPRIGHT/GENEROUS judges and efficient administrators you will appoint in all your cities which the Lord your God will give you for your tribes, and they will judge the people with true judgment. [JERUSALEM. Judges and administrators.]
19. Do not pervert justice; do not display favouritism; and do not accept bribery, for bribery blinds the eyes of the wise and distorts words that are just.	19. You will not set judgment aside, nor respect persons, nor take a gift, because a gift blinds the eyes of the wise who take it; for it perverts them to foolishness, and confuses equitable words in the mouth of the judges in the hour of their decision [JERUSALEM. You will not go astray in judgment nor respect persons, nor take the wages of mammon; for a bribe blinds the eyes of the wise, and depraves their right words in the hour of their judgment.]
20. Pursue absolute justice so that you may live and inherit the land that Adonai, your G-d, is giving you.	20. Upright/generous and perfect judgment in truth will you follow, that you may come to inherit the land which the Lord your God will give you.
21. Do not plant an Asherah for yourself [or] any tree near the altar of Adonai, your G-d, that you will make for yourself.	21. As it is not allowed you to plant a grove by the side of the Lord's altar, so is it not allowed you to associate in judgment a fool with a wise judge to teach that which you are to do.
22. And do not erect for yourself a monument that Adonai, your G-d, detests.	22. As it is not for you to erect a statue, so are you not to appoint to be a governor a proud man, whom the Lord your God does abhor.
1. Do not sacrifice to Adonai, your G-d, an ox or a lamb that has a blemish, any bad thing; for it is abominated by Adonai, your G-d.	1. You will not sacrifice before the Lord your God a bullock or lamb which has any blemish or evil in it, or which is torn or rent; for that is abominable before the Lord your God.
2. If there is found among you, in one of your cities that Adonai, your G-d, is giving you, a man or a woman who does what is evil in the eyes of Adonai, your G-d, by violating His covenant.	2. If there be found among you in one of your cities that the Lord your God will give you a man or woman who does what is evil before the Lord your God in transgressing His covenant,
3. He goes and serves other gods and bows to them--- whether to the sun or to the moon or to any of the host of heaven that I did not command.	3. and, following after evil desire, will serve the idols of the Gentiles, and worship them, or the sun, or the moon, or all the host of the heavens, which I have not commanded;
4. When you are told and you understand, you are to inquire thoroughly. If in fact the report is authenticated and accurate--- this abomination was committed within Yisrael.	4. and it be told you, and you hear and make inquiry by witnesses fairly; and, behold, if this word be true and certain, that such abomination is wrought among you,
5. You are to take out that man or that woman who did this evil thing to your city--- the man or the woman--- and you are to stone them with stones so that they die.	5. then you will bring forth that man or woman who has done this evil thing, unto the gate of your house of judgment, the man or the woman, and you will stone them that they die.
6. By the speech of two witnesses or three witnesses is the guilty one to be executed; he is not to be executed by the oral testimony of one witness.	6. Upon the word of two witnesses or of three he will die who is guilty of death; they will not be put to death on the word of one witness.
7. Let the hand of the witnesses be against him first to execute him, and the hand of the entire people afterward; and you will eliminate the evil from within you.	7. The hands of the witnesses will be first upon him to kill him, and afterward the hands of all (any of) the people; and so will you bring down the evil doer among you.
8. If a matter of law is too abstruse for you--- between blood and blood, between decision and decision, or between leprosy and leprosy matters under dispute in your city; you will rise and ascend to the place that Adonai, your G-d, will have chosen.	8. If there be with you an extraordinary matter for judgment between unclean and clean blood, cases of life or of money, or between a plague of leprosy or of the scall, with words of controversy in your Beth Din, then you will arise and go up to the place which the Lord your God will choose; [JERUSA.LEM. When a matter is too occult for you, in setting judgment in order between the blood of murder and innocent blood, between leprosy and the scall, with words of contention in your cities, then will you arise and go up to the place which the Lord your God will choose.]
9. You are to come before the Kohanim-the Levites and the judge officiating during those days; you will inquire and they will tell you the legal decision.	9. and you will come to the priests of the tribe of Levi, and to the judge who will be in those days, and inquire of them, and they will show you the process of judgment.
10. You are to act according to the word that they tell you from that place that Adonai will have chosen; and you are to be careful to fulfil exactly as they instruct you.	10. Then will you do according to the word of the custom of the law that they will show you at the place the Lord will choose, and observe to do whatsoever they teach you.
11. In accord with the Torah that they instruct you and upon the law that they state to you, are you to act; do not deviate from the word they tell you, neither right or left.	11. According to the word of the law that they will teach you, and the manner of judgment they pronounce, you will do. You will not turn aside from the sentence they will show you, to the right or to the left.
12. But the man who acts deliberately to not heed the Kohen (priest) who stands to serve there Adonai, your G-d, or the judge; that man is to be executed and you will eliminate the evil from Yisrael.	12. And the man who will act with presumption, and not obey the judge or the priest who stands there to minister before the Lord your God, that man will be put to death; so will you put down the doer of evil from Israel,
13. Let all the people hear and fear, and not sin deliberately again.	13. and all the people will hear, and be afraid, and not do wickedly again.
14. When you arrive in the land that Adonai, your G-d, is giving you and inherit it and live in it, and you say, “Let me appoint over me a king like all the nations around me;”	14. When you enter the land which the Lord your God gives you, and possess, and dwell in it, and you say, Let us appoint a king over us, like all the nations about me,
15. Appointing are you to appoint over yourself a king whom Adonai, your G-d, will choose. From among your brothers are you to appoint over yourself a king; you may not place over yourself a foreigner who is not your brother.	15. you will inquire for instruction before the Lord and afterward appoint the king over you: but it will not be lawful to set over you a foreign man who is not of your brethren.
16. However, he must not acquire an abundance of horses for himself so that he will not return the people to Egypt in order to acquire an abundance of horses, because Adonai told you, “You are not to proceed to return along this route again.”	16. Only let him not increase to him more than two horses, lest his princes ride upon them, and become proud, neglect the words of the law, and commit the sin of the captivity of Mizraim; for the Lord has told you, By that way you will return no more.
17. And he is not to acquire an abundance of wives for himself so that his heart will not veer; and silver and gold he may not accumulate for himself in great abundance.	17. Neither will he multiply to him wives above eighteen, lest they pervert his heart; nor will he increase to him silver or gold, lest his heart be greatly lifted up, and he rebel against the God of heaven.
18. It will be, that when he occupies the throne of his kingdom, he must write for himself a duplicate of this Torah in a scroll form [the scroll] before the Kohanim--- the Levites.	18. And it shall be that if he be steadfast in the commandments of the law he will sit upon the throne of his kingdom in security. And let the elders write for him the section (pharasha) of this law in a book before the priests of the tribe of Levi;
19. It is to accompany him and he is to read in it all the days of his life, in order that he learn to fear Adonai, his G-d, to guard every word of this Torah and these statutes to fulfil them;	19. and let it be at his side, and he will read it all the days of his life, that he may learn to fear the Lord his God, to keep all the words of this law, and all these statutes to perform them:
20. That his pride not increase over his brothers and he does not stray from the commandment right or left; so that the days of his reign are lengthy over his kingdom, he and his sons within Yisrael.	20. that his heart may not be arrogant toward his brethren, nor decline from the precepts to the right or the left, and that his days may be prolonged over his kingdom, his and his sons' among Israel.
1. They will not have--- the Kohanim, the Levites, the entire tribe of Levi--- a portion or an inheritance with Yisrael; Adonai's fire-offerings and His inheritance will they eat.	1. The priests of the tribe of Levi will have no part or inheritance with their brethren: they will eat the oblations of the Lord as their portion,
2. But he will have no territory among his brothers; Adonai is his territory, as He said to him.	2. but an inheritance in field or vineyard they will not have among their brethren. The twenty and four gifts of the priesthood which the Lord will give to him are his heritage; as He said to him,
3. And this will be the stipend of the Kohanim from the people from the slaughterers of [permitted] meat, whether an ox or a sheep; he will give the Kohen the foreleg and the jaw and the [fourth] stomach.	3. And this will be the portion belonging to the priest from the people, from them who offer sacrifices, whether bullock or lamb they will give to the priest the right shoulder, the lower jaw, the cheeks, and the maw;
4. The first portion of your grain, your wine, and your olive oil, and the first of the shearing of your sheep are you to give him.	4. the firsts of your corn, wine, and oil, the first of the fleece of your sheep, as much as a girdle measures will you give to him:
5. For him did Adonai, your G-d, choose from all your tribes to stand and perform the service in the name of Adonai, he and his sons for all time.	5. because the Lord your God has chosen him out of all your tribes to stand and minister in the Name of the Lord, him, and his sons, all the days.
6. If a Levite should come from one of your cities throughout Yisrael where he sojourns, coming will all his soul's desire to the place that Adonai chooses.	6. And when a Levite may come from one of your cities out of all Israel where he has dwelt, and come with all the obligation of his soul's desire to the place which the Lord will choose,
7. He will perform the service in the name of Adonai, his G-d, like all his brother Levites who stand there in Adonai's presence.	7. then he will minister in the Name of the Lord his God as all his brethren the Levites who minister there before the Lord.
8. They will eat equal portions, except for what the families sold [to one another.]	8. Portion for portion equally will they eat, besides the gifts of the oblations which the priests do eat, which Elazar and Ithamar your fathers have given them to inherit. [JERUSALEM. And the allowance of his sale which they sell to him according to the fathers.]
9. Because you are entering the land that Adonai, your G-d, is giving you; do not learn to perpetrate the abominations of those nations.	9. When you have entered the land which the Lord your God gives you, you will not learn to do after the abominations of those nations.
10. Let there not exist among you anyone who passes his son or daughter through fire, who practices the qosem-occult; who practices time-frame-occult or who divines portentous events or a sorcerer.	10. None will be found among you to make his sons or daughters pass through the fire, nor who enchant with enchantments, or inspect serpents, nor observe divinations and auguries, [JERUSALEM. No one shall be found among you to make his son or daughter pass through the fire, to enchant with enchantments, to inspect serpents, or to observe divinations and auguries;]
11. Or a snake charmer, or one who invokes the spirit of Ov or yidoni, or communicates with the dead.	11. or make (magical) knots and bindings of serpents and scorpions or any kind of reptile, or who consult the oba, the bones of the dead or the bone Jadua, or who inquire of the manes. [JERUSALEM. or any who use, (magical) knots, or are binders of snakes, scorpions, or any kinds of reptiles, or are consulters of oba, or who bring up the manes, or seek to learn from the dead.]
12. For Adonai's abomination is anyone perpetrating this and because of these abominations, Adonai, your G-d, is expelling them from before you.	12. For every one who does these is an abomination before the Lord; and because of these abominations the Lord drives them out before you.
13. Walk in perfect trust with Adonai, your G-d.	13. Ye will be perfect in the fear of the Lord your God.

Midrash Rabba for: Deuteronomy 15:7 - 16:17

I. JUDGES AND OFFICERS WILL YOU MAKE TO YOURSELF IN ALL YOUR GATES, WHICH THE LORD YOUR GOD GIVES YOU, TRIBE BY TRIBE; AND THEY WILL JUDGE THE PEOPLE WITH RIGHTEOUS/GENEROUS JUDGMENT (XVI, 18). Halakha: Is it permissible for a man's near relative to act as judge in his suit? The Sages have taught thus (Sanh. 27b): The following are regarded as [near] relatives: a man's father and his brother, and both his paternal and maternal uncles, etc. Why so (i.e. why is he disqualified from acting as judge? Cf. Sanh. 34b)? Just as a relative is disqualified from giving evidence, so too is he disqualified from acting as judge. And what reason have you for saying so? R. Simeon b. Yohai said: It is written, And the priests the sons of Levi will come near-for them the Lord your God has chosen to minister unto Him, and to bless in the name of the Lord; and according to their word will every controversy and every stroke be (Deut. XXI, 5). Come and see. [Scripture] has compared controversies with strokes, and strokes with controversies, [in order to tell you] that just as strokes can only be adjudged by day (cf. Yeb. 104a), so, too, suits can only be tried by day, and just as from controversies near relatives [adjudging] are excluded, so, too, are they excluded from strokes. R. Simeon b. Gamaliel said: Do not make mock of justice, for it is one of the three feet of the world. Why? For the Sages have taught (Pirke Abot I:18): On three things the world rests, on Justice, on Truth, and on Peace. Know then full well that if you wrest judgment, you shake the world, for it is one of its pillars. The Rabbis say: Great is the power of Justice, for it is one of the feet of the Throne of Glory. Whence this? [For it is said], Righteousness/generosity and justice are the foundation of Your throne; mercy and truth go before You. (Ps. LXXXIX, 15). God said: ‘Since the punishment for [wresting] judgment is so severe, take [great] heed.’ Whence this? From what we have read in the context, JUDGES AND OFFICERS, etc.

II. This bears out what Scripture says, Go to the ant, you sluggard; consider her ways, and be wise; which having no chief, overseer, or ruler, provides her bread in the summer, and gathers her food in the harvest (Prov. VI, 6 ff). What led Solomon to draw a lesson for the sluggard from the ant? The Rabbis say: The ant has three storeys [in her house]; she does not store her food in the top storey on account of the drippings from the roof, nor in the bottom storey on account of the moisture of the soil but only in the middle storey; and she lives only six months. Why? Because any creature which has no sinews and bones can live for six months only. Her food consists only of one and a half grains of wheat, and throughout the summer she goes about gathering all the wheat and the barley and lentils she can find. R. Tanhuma asked: She subsists only on one and a half grains of wheat and yet she gathers all these, why does she do so? Because she says: ‘Perhaps God will grant me [more] life and then I will have food in readiness.’ R. Simeon b. Yohai said: Once in the hole of one of them were found three hundred kor of wheat which she gathered in the summer for the winter. Therefore Solomon said, ‘Go to the ant, you sluggard; consider her ways, and be wise.’ So do you, too, [Israel] prepare for yourselves religious deeds in this world for the World to Come. And what is the meaning of, ‘Consider her ways, and be wise’? The Rabbis say: Consider her good conduct, how she keeps away from robbery (Er. 100b). R. Simeon b. Halafta said: Once it happened that an ant dropped one grain of wheat and all the ants came and sniffed at it and yet not one of them took it, until the one to whom it belonged came and took it. Consider her wisdom and all her praiseworthiness inasmuch as she has not learnt [her ways] from any creature. She has no judge or officer over her, as it is said, ‘Which having no chief, overseer, or ruler.’ Then you, for whom I have appointed judges and officers--how much more should you hearken unto them. Hence, JUDGES AND OFFICERS WILL YOU MAKE FOR YOURSELF IN ALL YOUR GATES.

III. This bears out what the Scripture says, To do righteousness/generosity and justice is more acceptable to the Lord than sacrifice (Prov. XXI, 3). Scripture does not say, As much as sacrifice, but ‘More than sacrifice’. How? Sacrifices were operative only so long as the Temple stood, but righteousness/generosity and justice held good during the time when the Temple stood and also hold good now when the Temple is no longer. Another explanation: Sacrifices atone only for sins committed unwittingly, but righteousness/generosity and justice atone for sins committed both unwittingly and presumptuously. Another explanation: Sacrifices are practised only by those below [i.e. man], but righteousness/generosity and justice by those on high [angels] and by those below. Another explanation: Sacrifices are operative only in this world, but righteousness/generosity and justice are operative both in this world and in the World to Come. R. Samuel b. Nahmani said: When God said to Nathan: Go and tell David My servant: Thus says the Lord: You will not build Me a house to dwell in; for I have not dwelt in a house since the day that I brought up Israel, unto this day; but have [gone] from tent to tent, and from one tabernacle [to another] (I Chron. XVII, 4 f); one who sought to curse David would say to him: ‘It would be a good thing for the House to be built’ (since it was not to be built in David's lifetime, this was equivalent to wishing him dead). A proof for this is what David says, I rejoiced when they said unto me: Let us go unto the house of the Lord (Ps. CXXII, I). Thus they seek words against me, implying, ‘You will not build it.’ (Even then I rejoiced, though it meant my death, so long as the Temple would be built. This proves that people did actually say this to him.) Said the Holy One, blessed be He, to him, ‘By your life, I will not shorten your life even by one hour.’ Whence this? For it is said, When your days are fulfilled, and you will sleep with your fathers, I will set up your seed after you, that will proceed out of your body, and I will establish his kingdom (II Sam. VII, 12). God added: ‘The righteousness/generosity and justice which you do are more beloved to me than the Temple.’ Whence this? For it is said, And David executed justice and righteousness/generosity unto all his people (ib. VIII, 15). What is the meaning of ‘Justice and righteousness/generosity unto all his people’? Rab Judah and R. Nahman each has his own explanation of this. The one says: [David] executed justice, he acquitted the innocent and condemned the guilty; if, however, the guilty party had not the means to pay [the sum adjudged] he would pay it himself. This is the force of, ‘justice and righteousness/genrosity.’ [He acted charitably/generously (zedakah) with the guilty party.-- In Hebrew the same word zedakah means both charity/genrosity and righteousness, the former being regarded as an aspect of the latter.] Said R. Nahman to him [Rab Judah]: If so, he would have encouraged Israel to practise deception. And what then is the meaning of, ‘Justice and righteousness/generosity’? He judged justly, acquitting the guiltless and condemning the guilty. This is the force of, ‘Justice and righteousness/generosity,’ that he made him give up the thing he had robbed. God said: ‘My children, seeing that justice is so beloved before Me, be mindful of it.’

IV. Another explanation: JUDGES AND OFFICERS WILL YOU MAKE FOR YOURSELF. This bears out what Scripture says, If I whet my glittering sword, and My hand take hold on judgment; I will render vengeance to Mine adversaries and will recompense them that hate Me. I will make Mine arrows drunk with blood, and My sword will devour flesh; with the blood of the slain and the captives, from the long-haired heads of the enemy (Deut. XXXII, 41 f) What is the meaning of this verse? Rab Judah and R. Nahman each has his own explanation of this. Rab Judah says: God said: ‘If I whet My sword like lightning, I will destroy My world. What then will I do?’ ‘And My hand take hold on judgment.’ R. Nahman said: God said: ‘If I sharpen My administration of justice,’ I will release one lightning flash and I will destroy My world. What then will I do?’ ‘And My hand take hold on judgment.’ R. Isaac said: There are two things on the right hand of God, Righteousness/generosity and Torah. Righteousness/Generosity, as it is written, Your right hand is full of righteousness/generosity (Ps. XLVIII, 11); Torah, as it is written, At His right hand was a fiery law unto them (Deut. XXXIII, 2). Two things are in His hand, namely, the Soul and Justice. The Soul, as it is written, In whose hand is the soul of every living thing (Job XII, 10); and Justice, as it is written, ‘And my hand take hold on judgment.’ God said: ‘The Soul and Justice are in My power; do respect Justice, and I will guard your souls. Hence the force of JUDGES AND OFFICERS.

V. What is the force of JUDGES AND OFFICERS? The Rabbis say: [It implies that] the officer must be [as much beyond reproach] as the judge; that his own deeds should make him worthy of applying the staff and the lash to others; that the man administering punishment should never himself be meriting punishment. Another explanation: R. Eliezer says: In a place where there is judging there will be no further judging, but in a place where there is no judging there will be further judging. And what is meant by this? R. Eliezer explains: If justice is carried out [on earth] below there will be no further judging [in heaven] above, but if there is no justice below there will be judging above.

VI. Another explanation: JUDGES AND OFFICERS. R. Aha said: Come and see. Solomon's throne had six steps. Whence this? For it is said, There were six steps to the throne (I Kings X, 19). And in our section there are six precepts in the form of negative commandments, and these are: (1-3) You will not wrest judgment; You will not respect persons; neither will thou take a gift (Deut. XVI, 19); (4) You will not plant yourself an Asherah (ib. 21); (5) Neither will you set yourself up a pillar (ib. 22); (6) You will not sacrifice unto the Lord your God an ox or a sheep (ib. XVII, 1). [These are] six. A herald stood in front of Solomon's throne; as soon as he [Solomon] ascended the first step he called out, ‘You will not wrest judgment’; at the second, he called out, ‘You will not respect persons’; at the third step, he called out, ‘Neither will you take a gift’; at the fourth, ‘You will not plant yourself an Asherah’; at the fifth, ‘Neither will you set thee up a pillar’; at the sixth, ‘You will not sacrifice unto the Lord your God.’ R. Hiyya b. Abba said: The procedure at a trial is as follows: the plaintiff states his claim, the defendant replies, and the judge gives his decision. R. Sima said - And the judge must recite their [respective] claims. From whom do you learn [this]? From Solomon, as it is said, Then said the king: The one says: This is my son that lives, and your son is dead; and the other says No; but your son is dead, and my son is the living one (I Kings III, 23). R. Judah b Ilai said: I have heard that if the judge wishes the litigants to be seated (cf. Sheb. 30a), he may have them seated; but what is not permissible? For the one to be seated and the other to remain standing. For R. Ishmael said: If before a judge two men appear for judgment, one rich and another poor, the judge should say [to the rich man], ‘Either dress in the same manner as he is dressed, or clothe him as you are clothed.’

YOU WILL NOT RESPECT PERSONS. R. Eleazar and R. Samuel b. Nahman each has his own explanation of this. R. Eleazar said: If you know that one has the better case, do not be friendly towards him, that [his opponent] should not say that from the very commencement [the judge] desired to make the award in his favour. R. Samuel b. Nahman said: If you know that one cannot win the case, be friendly towards him, that he should not say that from the very commencement [the judge] desired to declare him liable. R. Hanina said: One verse says, And judge righteously/generously (Deut. I, 16) [on the face of it the verse would mean that the judge should adjudicate according to the statement of the claim without going into the truth of the facts], and another verse says, Then will you inquire, and make search, and ask diligently (ib. XIII, 15). How [are these verses] to be harmonised? If you see that the suit is a fraudulent one, go carefully into it, but if you see that the suit is a straight one, then give a direct verdict [i.e. if the pleas are obviously false, seek to penetrate to the truth, but if they appear true, accept them and give your ruling accordingly].

VII. JUDGES AND OFFICERS. R. Levi said: This can be compared to a king who had many sons, of whom he loved the youngest more than all of them. He also had a garden which he loved more than anything else he possessed. The king said: ‘I will give the garden which I love more than anything I possess to my youngest son whom I love more than all my sons.’ So God too said: ‘Of all the nations whom I have created I love only Israel, as it is said, When Israel was a child, then I loved him (Hos. XI, I); of all that I have created I love only justice, as it is said, For I the Lord love justice’ (Isa. LXI, 8). Said the Holy One, blessed be He: ‘I will give what I love to the people whom I love.’ Hence the force of, JUDGES AND OFFICERS. God said to Israel: ‘My children, by your life, as a result of your respecting justice, I am exalted.’ Whence this? As it is said, But the Lord of hosts is exalted through justice (Isa. V, 16) [the combination of the two statements removes any idea of vainglorious conceit that the former passage might appear to contain: Israel is beloved, but only when he cultivates justice, since thereby God is exalted]; ‘and because you exalt Me through justice I too will act righteously/generously and will cause My holiness to dwell amongst you.’ Whence this? As it is said, And God the Holy One is sanctified through righteousness/generosity (ib.). ‘And if you will respect both righteousness/generosity and justice I will immediately redeem you with a complete redemption.’ Whence this? As it is said, Thus says the Lord: Keep you justice, and do righteousness/generosity; for My salvation is near to come, and My favour to be revealed (ib. LVI, 1).

Ketubim: Targum Tehillim (Psalms) 120 - 123

JPS TRANSLATION	TARGUM
120:1 A Song of Ascents. In my distress I called unto the LORD, and He answered me.	120:1 A song that was uttered on the ascents of the abyss. In the presence of the Lord, when I was in distress, I prayed, and He received my prayer.
2. O LORD, deliver my soul from lying lips, from a deceitful tongue.	2. O Lord, deliver my soul from lips of deceit, from a deceptive tongue.
3. What will be given unto you, and what will be done more unto you, you deceitful tongue?	3. What does he give to you, O slanderer? And what does he add to you, O defamer, deceptive tongue?
4. Sharp arrows of the mighty, with coals of broom.	4. The arrows of a warrior, sharp as lightning from above, with coals of broom that burn in Gehenna below.
5. Woe is me, that I sojourn with Meshech, that I dwell beside the tents of Kedar!	5. Woe is me, for I have settled down with the oasis-dwellers; I have dwelt with the tents of the Arabs.
6. My soul has full long had her dwelling with him that hates peace.	6. More than these, my soul abides with Edom, the hater of peace.
7. I am all peace; but when I speak, they are for war.	7. I am peaceful, for I will pray; [but] they are for war.
121:1 A Song of Ascents. I will lift up mine eyes unto the mountains: from whence will my help come?	121:1 A song that was uttered on the ascents of the abyss. I will lift up my eyes to the mountains. Whence will come my help?
2. My help comes from the LORD, who made heaven and earth.	2. My help is from the presence of the Lord, who made heaven and earth.
3. He will not suffer your foot to be moved; He that keeps you will not slumber.	3. He will not allow your foot to falter, your guardian does not slumber.
4. Behold, He that keeps Israel does neither slumber nor sleep.	4. Behold, He does not slumber and He will not sleep, the guardian of Israel.
5. The LORD is your keeper; the LORD is your shade upon your right hand.	5. The Lord will guard you, the Lord will overshadow you, on account of the mezuzah affixed on your right side as you enter.
6. The sun will not smite you by day, nor the moon by night.	6. By day, when the sun rules, the morning-demons will not smite you, nor will the liliths, at night, when the moon rules.
7. The LORD will keep you from all evil; He will keep your soul.	7. The Word of the Lord will guard you from all harm, he will guard your soul.
8. The LORD will guard your going out and your coming in, from this time forth and forever.	8. The Lord will guard your going out for business and your coming in to study Torah, from now and forevermore.
122:1 A Song of Ascents; of David. I rejoiced when they said unto me: ‘Let us go unto the house of the LORD.’	122:1 A song that was uttered on the ascents of the abyss. I rejoiced with those who say to me, “Let us go to the sanctuary of the Lord.”
2. Our feet are standing within your gates, O Jerusalem;	2. Our feet were standing in your gates, O Jerusalem.
3. Jerusalem, that is built as a city that is compact together;	3. Jerusalem that is built in the firmament is like a city that has been joined together on earth.
4. Whither the tribes went up, even the tribes of the LORD, as a testimony unto Israel, to give thanks unto the name of the LORD.	4. Unto which the tribes have gone up, the tribes of the Lord, He who testifies to Israel that His presence abides among them when they go to give thanks to the name of the Lord.
5. For there were set thrones for judgment, the thrones of the house of David.	5. For there thrones have been placed; in Jerusalem thrones are in the sanctuary for the kings of the house of David.
6. Pray for the peace of Jerusalem; may they prosper that love you.	6. Seek the welfare of Jerusalem; those who love you will dwell in tranquillity.
7. Peace be within your walls, and prosperity within your palaces.	7. Let there be peace in your armies, tranquillity in your citadels.
8. For my brethren and companions' sakes, I will now say: ‘Peace be within you.’	8. On account of my brothers and companions, I will now speak in you of peace.
9. For the sake of the house of the LORD our God I will seek your good.	9. Because of the sanctuary of the Lord our God, I will seek to do good to you.
123:1 A Song of Ascents. Unto You I lift up mine eyes, O You that are enthroned in the heavens.	123:1 A song that was uttered on the ascents of the abyss. Before You I have lifted up my eyes, You who sit on a throne of glory in heaven.
2. Behold, as the eyes of servants unto the hand of their master, as the eyes of a maiden unto the hand of her mistress; so our eyes look unto the LORD our God, until He be gracious unto us.	2. Behold, as the eyes of menservants, on one side, watch at the hands of their masters; and as the eyes of maidservants, on the other side, watch at the hands of their mistresses; thus our eyes watch in the presence of the Lord our God for the time when He will show compassion to us.
3. Be gracious unto us, O LORD, be gracious unto us; for we are full sated with contempt.	3. Have compassion on us, O Lord, have compassion on us; for we have had too much of contempt.
4. Our soul is full sated with the scorning of those that are at ease, and with the contempt of the proud oppressors.	4. Our soul has had too much of scorn, for the arrogant and proud are at ease.

Midrash Tehillim Psalms 120 - 123

PSALM ΟΝΕ HUNDRED AND TWENTY

I. A song of the goings up. When I was in trouble I called upon the Lord, and He answered me. Deliver my soul, O Lord, from lying lips and from a deceitful tongue (Ps. 120:1). Jeremiah said: Sing unto the Lord, praise you the Lord (Jer. 20:13). Why? On what occasion? Because, as the verse concludes, He has delivered the soul of the needy from the hand of evil-doers (ibid.). And when the Holy One, blessed be He, delivers the children of Israel, not only will they praise Him, but all men will praise Him. Thus long ago, when God delivered the children of Israel out of the hand of the Egyptians, all men praised God, as is said And Jethro rejoiced ... And Jethro said: Blessed be the Lord, who has delivered you out of the hand of the Egyptians ... Now I know that the Lord is greater than all gods (Ex. 18:9-11). When God delivered Hananiah, Mishael, and Azariah out of the fiery furnace, all men praised God, as is said Nebuchadnezzar spoke and said: “Blessed be the God of Shadrach, Meshach, and Abed-nego who has sent His angel, and delivered His servants that trusted in Him” (Dan. 3:28). These are instances out of the past, but in the future as well, when the children of Israel get free of their troubles and go up out of exile, men of all nations will sing His praise, for it is said A song of the goings up.

[Another comment]: Note that the verse does not read “A song of a going up,” but A song of the goings up—that is to say, when the children of Israel go up, they will go up not one height at a time, but will go up many heights at once. As Scripture says, Going, we will go up, and possess it (Num. 13:30). Scripture says also, Who is this that keeps ascending out of the wilderness like pillars of smoke? (Song 3:6)—that is, “Who is this that is helped to ascend steadily out of the wilderness?” So, too, when the children of Israel come down, they do not make one descent at a time, for it was said to them You will come down lower and lower (Deut. 28:43), and also How has the Lord ... cast down from heaven unto the earth, the beauty of Israel (Lam. 2:1). On the other hand, when the children of Israel go up, they will go up many heights at once. Hence it is said A song of the goings up.

II. In my distress I called unto the Lord ... Deliver my soul, O Lord, from lying lips, and from a deceitful tongue (Ps. 120:1-2). The children of Israel said to the Holy One, blessed be He: Even as You have delivered us from all kinds of distress, deliver us from this one, and we will have no other distress, for lying lips—ín them is our distress. Hence it is said Deliver my soul, O Lord, from lying lips, etc.

Of all the organs of a man's body, some are fixed in place and some have freedom of movement; his feet make him free to come and go, his hands make it possible for him to give and take. Only the tongue is neither fixed nor free. Being set inside it is isolated and hemmed in. And yet the tongue can smite the great and the small, the near and the far. It could smite all the more fatally, if it were outside a man's body, or if like some other parts it could give and take, or if like the feet it were free to come and go.

III. What will it profit you, or what will be added unto you, you false tongue? (Ps. 120:3): What will your falseness profit you, or what good can it do you? The tongue sins, but not for its own advantage.

The Holy One, blessed be He, says to the tongue: When a thief steals, he steals to eat. Though it is written You will not steal (Εx. 20:13), a thief will steal for the need of the moment, as it is said Men do not despise a thief, if he steal to satisfy his soul when he is hungry (Prov. 6:30). And though it is written You will not commit adultery (Ex. 20:13), a man will commit adultery and for the moment satisfy his appetite, as is said He that commits adultery with a woman lacks understanding; he that does it destroys his own soul (Prov. 6.32). Though the adulterer destroys his own soul, yet for the moment he satisfies his lust. But you, O tongue, what good have you done yourself by your slaying? I will tell you, O evil/lawless tongue, how I am going to act towards you! Even as you did act towards the world from the beginning—as a serpent you spoke evil to Adam—so will I act towards you. You were also the serpent tongue of the wilderness, when, as it is written, The people spoke against God and against Moses (Num. 21:5). And how did the Lord act towards them? The Lord sent fiery serpents among the people (ibid. 21:6). Why serpents? Because it was a serpent that spoke evil/lawlessness, as is said They have sharpened their tongues like a serpent; vipers’ venom is under their lips (Ps. 140:4). And so I made those evil-tongued children of Israel into the dust that I had decreed for the serpent: Dust will you eat (Gen. 3:14).

IV. What will it profit you, or what will be added unto you, you false tongue? (Ps. 120:3). The evil/lawless tongue is called “triple-slaying.” Why? Because it slays three: the one who owns it, the one who listens to it, and the one of whom it speaks. And so you find in the story of Doeg that it slew three. It slew Doeg himself, for he has no portion in the world-to-come; it slew Ahimelech the priest, for it is said And Nob the city of the priests [Doeg] smote with the edge of the sword (1 Sam. 22:19); it also slew Saul, who listened to it and accepted its words, for it is said So Saul died, and his three sons (ibid.) And the wicked/lawless kingdom (Rome) slays with its tongue as does a serpent, for it is said The voice thereof will go like a serpent (Jer. 46:22).

The tongue is like an arrow. Why? Because if a man takes his sword in hand to slay his fellow, who thereupon pleads with him and begs for mercy, the would-be slayer can repent and return the sword to its sheath. But an arrow—once the would-be slayer aims and lets it go, he cannot bring it back even if he wants to bring it back. Hence it is said Sharp are the arrows of the mighty, like coals of broom (Ps. 320:4), for a broom-shrub once set on fire makes coals that cannot be extinguished.

Once it happened that two men going through the wilderness sat down under a broom-shrub, gathered some fallen twigs of the broom, broiled for themselves what they wanted to eat, and ate their victuals. A year later when they came back into the wilderness to the place of the broom-shrub and found the ashes of the fire which they had kindled, they said: “It is now twelve months since we came through here and ate in this place.” Thereupon they raked up the ashes, and as they walked over them, their feet were burnt by the coals under the ashes, for they were still unextinguished. Hence the evil tongue is said to be like coals of broom, as in the verse Sharp are the arrows of the mighty, like coals of broom (Ps. 120:4).

A wicked/lawless man can slay other men with his tongue. Like an arrow which a man is unaware of until it reaches him, so is the evil tongue. A man is unaware of it until its arrows from the kingdom of Esau come suddenly upon him. A man remains unaware of it until suddenly a sentence of death or imprisonment is released against him. For while the man is given over to his own affairs, the scribes libel him wherever he may be and so slay him. Hence it is said Sharp are the arrows of the mighty. Thus Moses said to Israel: You will not be afraid of the terror by night (Ps. 91:5)—that is, of the terror of the kingdom of Esau; and he went on to say, Nor of the arrow that flies by day (ibid.)—that is, the arrow of the scribes of Esau. Hence it is said Sharp are the arrows of the mighty.

V. Woe is me, that I sojourn [in] Meshech (Ps. 120:5). What is meant by Meshech in Woe is me, that I sojourn [in] Meshech? It means that I have been led away from Babylon into Media, from Media into Greece, and from Greece into Edom, for Scripture speaks of me as A people carried οff (memushshach) and despoiled 7 (Isa. 18:7). What, then, can Meshech mean except memushshach, “carried off”—that is, I have been carried off into these lands. And 1 dwell beside the tents of Kedar (Ps. 120:5). What is meant by Kedar? It means that the faces of the people I dwell beside are black as the bottom of a pot (kéderah).

What else can be meant by Woe is me, that 1 sojourn [in] Meshech? It means that I sojourn in the midst of a people that will be led away (nimshachim) to Gehenna. And 1 dwell beside the tents of Kedar—that is, beside those who have no one place to sit in or stand ín, but pitch their tents one day here, and the next day there, one day in one place and the next day in another place, and the day after in still another place. So the wicked/lawless: They are like the tents of Kedar, for one day they dwell here, and the next day they are off to another place.

VI. My soul has long dwelt with him that hates peace (Ps. 120:6). Is there any man who hates peace? Esau (Rome) hates peace. Scripture says, I will give you peace in the land (Lev. 26:6). When will there be peace? The verse goes on to answer, After I will cause evil/lawless beasts to cease out of the land (ibid.). Evil/lawless beasts can refer only to the boar, for it is said “The wild boar out of the wood does root it up, and the wild beasts of the field devour it” (Ps. 80:14), and the boar is none other than wicked/lawless Esau (Rome).

VII. I am for peace; but when I speak, they are for war (Ps. 120:7). What is meant by I am for peace? That the Holy One, blessed be He, said to the Messiah: You will break them [the Gentiles] with a rod of iron; you will dash them in pieces like a potter's vessel (Ps. 2:9), and that the Messiah replied: “No, O Master of the universe! When I speak to the Gentiles, I will begin by speaking of peace.” Hence it is said I am for peace; but when I speak, they are for war.

Isaiah said: Peace, peace, to him that is far off and to him that is near, says the Lord, and I will heal him (Isa. 57:19)— that is, the Holy One, blessed be He, said: I—My hands reach out to the penitent. I turn back no man who gives me his heart in repentance. Hence Peace, peace, to him that is far off and to him that is near. If any man comes towards Me, I will go towards him, and I will heal him, as is said I will heal him. But the wicked/lawless are like the troubled sea (ibid. 57:20). Like the troubled sea, the wicked/lawless do not seek peace, as is said For they speak not peace; but they devise deceitful matters against them that are quiet in the land (Ps. 35:20). Wherefore? Because the wicked/lawless do not seek peace. Hence it is said I am for peace; but when I speak they are for war.

PSALM ONE HUNDRED AND TWENTY-ONE

I. A song to ascents. I will lift up mine eyes unto the mountains: from whence will my help come? My help comes from the Lord (Ps. 121:1). David said: A song to ascents. After You have taken us up the last ascent, we will not be brought down. That is to say, after God saves us from the kingdom of Esau (Rome), we will not again be degraded in servitude to the kingdoms, as is said And saviours will come up on Mount Zion to judge the Mount of Esau (Rome); and the kingdom will be the Lord's (Ob. 1:14). The children of Israel said to the Holy One, blessed be He: To You we will sing a song of the last ascent whereto You will raise us from among the kingdoms. Hence it is said A song to ascents. I will lift up mine eyes unto the mountains, etc.

What is meant by unto the mountains? It means that on the day when the Holy One, blessed be He, comes to judge mankind, the children of Israel will look unto the fathers to plead for them: But no father will be able to save his son and no man will be able to save his brother. In their time of distress, on the day of judgment, the children of Israel will lift up their eyes to their Father in heaven, and say For You are our Father; for Abraham knows us not, and Israel does not acknowledge us. You, O Lord, are our Father, our Redeemer from everlasting is Your name (Isa. 63:16).

My help comes from the Lord, who made heaven and earth (Ps. 121:2). The Holy One, blessed be He, said this to Israel: Do you know who will help you? He who made heaven and earth.

II. He will not suffer your foot to slip (Ps. 121:3). What is meant by He will not suffer your foot to slip? When all men are in danger of slipping into Gehenna, you will not slip. Similarly the verse To Me belongs vengeance, and recompense, their foot will slide in due time (Deut. 32:35) means that when the foot of the wicked/lawless slides, you will not slide, for it is said He will keep the feet of His holy ones (1 Sam. 2:9). Hence it is written O bless our God, you people (Ps. 66:8). For what reason are you to bless God? Because, as the next verse says, He has set our soul in life, and suffered not our foot to slip.

III. Behold, He that keeps Israel does neither slumber nor sleep (Ps. 121:4). But is there such a thing as sleep in heaven? Surely not! In heaven there is no sleep, nor is there sitting. As Scripture says, 1 saw in the visions of my head upon my bed, and behold, a wakeful one and a holy one came down from heaven (Dan. 4:10), and says also The matter is by the decree of the wakeful ones (ibid. 4:14). In these verses, the word wakeful proves that there is no sleep in heaven. Why, then, does the Psalmist make a point of saying that He that keeps you does not slumber? Because it would appear from the troubles which come upon the children of Israel in this world that the Holy One, blessed be He, was asleep, if one dare speak thus. Indeed, Asaph did say: Awake, why do You sleep, O Lord? (Ps. 44:24). [But from the Prophets it can be shown that He that keeps you does not slumber.] When the Prophets prophesied and wept, saying: If I forget you, O Jerusalem (Ps. 137:5), should they not have spoken in the plural? It must be concluded that the Holy One, blessed be He, was saying to the Prophets: “You weep,” and was saying through them, “I weep with you.” Thus the I in If I forget you, O Jerusalem is the Holy One, blessed be He, saying: “I will not forget you.” Likewise He said through Isaiah: Can a woman forget her sucking child, that she should not have compassion on the son of her womb? Yes, these may forget, yet will I not forget you (Isa. 49:15). In the light of this verse is If I forget you, O Jerusalem to be understood.

The Prophets wept not because of Zion, when they said: There we sat down, yes, we wept, when we remembered Zion (Ps. 137:1), but because of Him who had once dwelt in Zion.

The Psalm says further on: Let my tongue cleave to the roof of my mouth, if I remember you not (Ps. 137:6). When ought a man to remember Zion? He ought to remember Zion when he is standing in the prayer of the Eighteen Benedictions, and says: “To Jerusalem, Your city, return in mercy,” and when he is reciting Grace after a meal, and says, “The Lord who will comfort Zion and rebuild Jerusalem.” He ought to remember Zion at the Sabbath service when he is reading the lesson from the Prophets, [and says, “Have mercy upon Zion because it is the house of our life"]. Hence it is said if I remember you not; if I set not Jerusalem upon my chiefest joy (Ps. 137:6). By upon, etc., the Psalmist alludes to the ashes which are put upon the bridegroom's head and upon the bride's. head during the wedding. Hence it is said If 1 set not Jerusalem upon my chiefest joy.

Remember, O Lord, against the children of Edom the day of Jerusalem (ibid. 137:7). Why does the Psalmist single out Edom? Was Edom the first to destroy Jerusalem? Was not rather Babylon the first to destroy it? Why then does the Psalmist say, Remember, O Lard, against the children of Edom the day of Jerusalem (ibid. 137:7)? Because the Psalmist prophesied that the Temple would be rebuilt and that Edom would destroy it. Therefore it is said Remember, O Lord, against the children of Edom the day of Jerusalem. The Holy One, blessed be He, asked: “And what particular thing will I remember?” The Psalmist replied: Remember, O Lord, the day when the nephew of Titus came into the Temple, his drawn sword in his hand, and slashed back and forth until the blade was all bloody, and then came forth boasting, saying that he had slain God Himself. Will You refrain Yourself for these things, O Lord? Will You hold Your peace? (Isa. 64:11). If not for our sake, then remember for Your sake. Remember that knave's vilification of You. Hence Remember, O Lord, against the children of Edom the day of Jerusalem.

The Holy One, blessed be He, replied: Are you telling Me “Remember?” I will not forget. You, too, remember: Remember what Amalek did unto you by the way as you came forth out of Egypt (Deut. 25:17). A man who forgets to take care of himself ought not ask another to remember for him.

A parable of a king: When he himself ruled, his kingdom was steady; but when he became ill, his kingdom became unsteady. Thus the Holy One, blessed be He, said: “When Israel are in exile, I am as one who is ill”—if one dare speak thus— “and My kingdom becomes unsteady. When will I be king? When the exile and Esau's (Rome’s) kingdom cease to exist in the world,” as is said And saviours will come up on Mount Zion to judge the Mount of Esau (Rome); and the kingdom will be the Lord's (Ob. 1:21).

Another interpretation. When the Psalmist said: Remember, O Lord, against the children of Edom the day of Jerusalem, God replied: On account of that day I will bring ten days of trouble upon Edom. As Scripture says, Let all the inhabitants of the land tremble: for the day of the Lord comes (Joel 2:1), and says also, The day of the Lord is darkness, and not light (Amos 5:18). Accordingly, God said: I will bring all these days as days of trouble upon the children of Edom on account of the one day they brought upon you. Hence Remember, O Lord, against the children of Edom the day of Jerusalem.

The children of Edom ... said: "Raze it, raze it, even to the foundation thereof" (Ps. 137:7). God said to Esau: “Woe to you, O fool, who would demand such a thing! Would a thief coming in to steal or a soldier entering a city search it out to its very foundations? Would he not seize what is right in front of him and go away? But you were not content to do this: instead you wouldst raze it, raze it, even to the foundation thereof. Therefore, this very thing I will do to you, as is said How are the things of Esau searched out! How are his hid things sought up! (Ob. 1:6), and as is also said I have made Esau bare, I have uncovered his secret places (Jer. 49:10).

And the Holy One, blessed be He, also said to the children of Esau: O you great fools! A man comes into a vineyard and eats until he is satisfied; then, perhaps, he gathers a few grapes and goes away. Does he say: “I will gather from the vine even the gleaning-grapes?” Yet you did gather the grapes even unto the gleaning-grapes. Therefore I will repay you in kind. Scripture says, If thieves came to you, if robbers by night ... Would they not have stolen till they had enough? If the grape-gatherers came to you, would they not leave some gleaning grapes? (Ob. I :5), but declares of you, The children of Edom ... said: "Raze it, raze it, even to the foundation thereof" (Ps. 137:7).

O daughter of Babylon, that are to be destroyed (Ps. 137:8). Why does the Psalmist call Edom the daughter of Babylon? Because Babylon was to destroy the Temple even as Edom was to destroy the Temple. What the one was to do, the other was to do. Therefore the Psalmist called Edom daughter of Babylon.

The Holy One, blessed be He, said to Edom: Happy will he be, that repays you as you have served us (ibid. 137:8). Why does the Psalmist say us? To show that the Holy One, blessed be He, said to Edom: At one and the same time, you have ill-served both Israel and Me. It is not only Israel whom you did serve all kinds of evil. But Me and them you did so serve. Hence it is said Happy will he be, that takes and dashes your little ones against the rock (Ps. 137:9); that is, the Holy One, blessed be He, said: “There will come a time when I Myself will dash your little ones against the rock, even as you did dash down My little ones in this world.”

But we have never heard that Edom, at the destruction of the Temple, dashed the little ones of Israel against the rock. We did hear that Edom led Israel out in chains, that Edom burnt the Temple, that Edom ravished the women, but we have never heard that Edom dashed down the little ones of Israel. But the Holy One, blessed be He, spoke thus: As Edom has done to others, so I will do to Edom. As Nineveh is laid waste ... carried away ... into captivity; her young children ... dashed in pieces at the head of all the streets (Nahum 3:7, 10), so Happy will he be, that takes and dashes your little ones. The Holy One, blessed be He, said further: You did dash to pieces [the work of] My little ones who were the first to make Me king over them, for they said The Lord will reign forever and ever (Ex. 15:18), and for their saying this, therefore “Out of the mouth of little ones and sucklings did You ordain strength” (Ps. 8:3). Hence the Psalmist goes on to say, Happy will he be that repays you as you have served us—repays you no less and no more.

It is the way of the world that if a man do no more than strike the son of an eparch, or the son of a king, the man's head will be cut off, or he will be burnt alive, or he will be crucified. But the Holy One, blessed be He, does not repay thus, for it is said According to their deeds, accordingly He will repay, fury to His adversaries, recompense to His enemies (Isa. 59:18). Hence Happy will he be that repays you as you have served us. So, too, in the writings of Jeremiah occurs the verse You will render unto them a recompense, O Lord, according to the work of their hands (Lam. 3:64). It is also written Give them according to their deeds, and according to the wickedness/lawlessness of their endeavours; give them after the work of their hands, render to them their desert (Ps. 28:4). And it is also written Let them be taken in the devices that they have imagined (Ps. 10:2). What devices did they imagine? They said: Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance (Ps. 83:5). But the Holy One, blessed be He, said: And so will I cut them off, as is said And there will not be any remaining of the house of Esau, for the Lord has spoken it (Ob. 1:18). When it was asked of God: “Behold, You did punish Edom, and will You not punish Babylon?” God replied: Very soon I will punish her also, as is said And I will render unto Babylon and to all the inhabitants of Chaldea all their evil that they have done in Zion (Jer. 51:24).

PSALM ΟΝE HUNDRED AND TWENTY-TWO

I. A song of ascents; of David. 1 rejoiced when they said unto me: “Let us go unto the house of the Lord” (Ps. 122:1). R. Joshua ben Levi taught that David said to the Holy One, blessed be He: Master of the universe, I have heard men say, “When will this old man die, so that Solomon his son will come and build the appointed shrine to which we will ascend in pilgrimage?” Nevertheless, I rejoiced despite what they said because the Holy One, blessed be He, assured me: A day in your courts is better than a thousand elsewhere (Ps. 84:10)—that ís, “I prefer a single day in which you occupy yourself with Torah to the thousand burnt-offerings which your son Solomon will offer up before Me on the altar.”

II. No generation is without its scoffers. What did the impudent men of David's generation do? They used to walk by David's windows and say to him: “David, when will the Temple be built? And when will we go unto the house of the Lord?” And David would say to himself: “Even though they intend to provoke me, I swear that what they ask makes me rejoice in my heart!” Hence he said: I rejoiced when they said unto me: “Let us go unto the house of the Lord.”

III. Our feet stood because of your gates, O Jerusalem (Ps. 122:2). R. Joshua ben Levi said: What made our feet stand firm in war? The gates of Jerusalem, where we occupied ourselves with Torah.

IV. Jerusalem, that is built (Ps. 122:3). R. Johanan taught that the Holy One, blessed be He, said: I will not enter into the heavenly Jerusalem until I can enter the earthly Jerusalem, for it is said Until the holy one is [built] in the midst of you, 1 will not enter into the city (Hos. II :9). But is there a heavenly Jerusalem? Yes! For it is written Jerusalem, that is built as a city bound by fellowship to the other (Ps. 122:3). R. Joshua ben Levi took these words to mean that Jerusalem is a city which makes all Israel into a fellowship. “For all the days of the year?” Only, said R. Ze`era, when The tribes go up ... to avow the name of the Lord (Ps. 122:4).

R. Abin bar Rab Ada taught in the name of Rab: At the time that the Holy One, blessed be He, causes His presence to rest on Israel and testifies to the tribes being His people, He will not testify concerning a man who marries a woman of base origin, for it is said The tribes go up, the tribes of the Lord, when the testimony is that they are of Israel (Ps. 122:4). And on what rests the Lord's testimony that they are of Israel? It rests on their being undebased tribes of the Lord.

V. Another reading: The tribes of the Lord (YH), when the testimony was that they were of Israel. The Holy One, blessed be He, said: With My name I testify of the tribes of Israel that in Egypt they did not defile themselves by whoring. And whence do we know that they were not even suspected of wantonness? Because it is said that The son of an Israelite woman, whose father was an Egyptian, went out among the children of Israel (Lev. 24:10); thereby Scripture makes known the virtue of Israel, for there was only one such wanton woman among them, and Scripture is careful to publish her name.

The virtue of Israel is clearly asserted in post-Mosaic Scripture: A garden barred is My sister, My spouse; a spring shut up, a fountain sealed (Song 4:12). By a garden barred it is meant that there was no pederasty; by a spring shut up, a fountain sealed it is meant that there was no fornication. According to R. Nathan, the garden barred stands for the married women of Israel, and the spring shut up, a fountain sealed stands for the betrothed women of Israel.

VI. R. Aha taught: Jerusalem will be rebuilt for the sake of the tribes of Israel, for directly after it is said Jerusalem, that is built (Ps. 122:3) there follow the words Whither the tribes go up ... There they will set thrones for judgment (Ps. 122:45)—judgment of the nations of the earth!

VII. Pray for the peace of Jerusalem where they that love You may prosper (Ps. 122:6). In the Eighteen Benedictions, why is the prayer “And to Jerusalem Your city return in mercy” recited directly after the prayer “Towards the righteous/generous ... may Your tender mercies be stirred?” Because Scripture says, Pray for the peace of Jerusalem where they that love Your may prosper: in what other place can the horns of the righteous/generous be exalted ["prosper," in a manner of speaking] except in Jerusalem?

The disciples of the wise [Hakhamim] make peace abound in the world, for it is said And all your children will be taught of the Lord; and abundant will be the peace of your children (Isa. 54:13). So, too, the Psalm says, For my brethren and companions' sakes, 1 will now say: “Peace be within you” (Ps. 122:8).

PSALM ONE HUNDRED AND TWENTY-THREE

I. Unto You I lift up mine eyes (Ps. 123:1). You find that there is no part of the body with which David did not praise the Holy One, blessed be He. With his head, he praised God: You have anointed my head with oil (Ps. 23:5). With his eyes, he praised God: Mine eyes are ever toward the Lord (Ps. 25:15), and Unto You I lift up mine eyes, O You that are enthroned in the heavens (Ps. 123:1).

II. Therefore you are My witnesses, says the Lord, and I am God (Isa. 43:12)—that is “When you are My witnesses, I am God, and when you are not My witnesses, I am not God.” Similarly, when you say, Unto You I lift up mine eyes, O You that are enthroned in the heavens (Ps. 123:1), you are saying "If it were not for me, You wouldst not be enthroned in the heavens.”

III. The Lord make His face to shine upon you, and be gracious unto you (Num. 6:25) with the gift of grace. Likewise, Scripture says, Our eyes look unto the Lord our God, until He be gracious unto us (Ps. 123:2), and also, Be gracious unto us, O Lord, be gracious unto us; for we are full sated with contempt (ibid. 123:3).

Another comment: And be gracious unto you to bring you forth from servitude to the kingdoms. As Scripture says, Be gracious unto us, O Lord, be gracious unto us; for we are full sated with contempt.

Ashlamatah: Isaiah 56:1-9 + 57:19

1. Thus says the LORD: Keep you justice, and do righteousness/generosity; for My salvation is near to come, and My favour to be revealed.

2. Happy is the man that does this, and the son of man that holds fast by it: that keeps the Sabbath from profaning it, and keeps his hand from doing any evil. {S}

3. Neither let the foreigner, that has joined himself to the LORD, speak, saying: ‘The LORD will surely separate me from His people’; neither let the eunuch say: ‘Behold, I am a dry tree.’ {P}

4. For thus says the LORD concerning the eunuchs that keep My Sabbaths, and choose the things that please Me, and hold fast by My covenant:

5. Even unto them will I give in My house and within My walls a monument and a memorial better than sons and daughters; I will give them an everlasting memorial, that will not be cut off. {S}

6. Also the foreigners, that join themselves to the LORD, to minister unto Him, and to love the name of the LORD, to be His servants, every one that keeps the Sabbath from profaning it, and holds fast by My covenant:

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

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

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

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

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

12. ‘Come, I will fetch wine, and we will fill ourselves with strong drink; and tomorrow will be as this day, and much more abundant.’

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

20. But the wicked/lawless are like the troubled sea; for it cannot rest, and its waters cast up mire and dirt.

21. There is no peace, says my God concerning the wicked/lawless. {P}

Midrash of Matityahu (Matthew) 27:3-10

3. Then Yehudah Ish Kiryat (the Royal man from Kiryat), who delivered him over, having seen that he [Yeshua] was convicted, regretted it and returned the thirty silver Shekalim to the [Sadducee] chief Kohanim and elders,

4. saying, “I have sinned in delivering innocent blood.” They replied, “What [is that] to us? See to yourself.

5. Having thrown the thirty silver Shekalim into the Bet HaMiqdash [Temple], he departed; and having gone off he hanged himself.

6. But the chief [Sadducee] Kohanim (priests), picking up the silver Shekalim, said, “One should not cast them into the [consecrated] treasury of the Bet HaMiqdash (Temple), since it is the price of blood.

7. Then, having convened a council, they bought with them [the thirty silver Shekalim] a field of a potter of clay, for a cemetery in which to bury foreigners.

8. Therefore that field is called שדה אהל דם (Sadeh Ohel Dam = “Tent-of-Blood Field”) to this day.

9. Then the saying of Zecharyah (11:12-13) was fulfilled which says: “And I said unto them: ‘If you think good, give me my wages; and if not, forbear.’ So they weighed for my wages thirty silver Shekalim. And the LORD said unto me: ‘Cast it to the potter. How dear this grand price that I was regarded so dear by them.’

10. And I took the thirty silver Shekalim, and cast them into the the house of the LORD for the potter.”

Pirke Abot: I:9

“Shamayah and Avtalyon received [the tradition] from them. Shemayah said: Love labour and hate authority and do not become intimate with the authorities.”

Abarbanel on Pirke Abot

By: Abraham Chill

Sepher Hermon Press, Inc. 1991

ISBN 0-87203-135-7

(pp. 54-58)

Abarbanel points out that these two sages, Shemayah and Avtalyon, were converts to Judaism and quotes non-Jewish sources to the effect that Avtalyon was a heathen theologian and philosopher and that one of the prevailing religions of that period was known as the “Religion of Avtalyon.” Avtalyon forsook idolatry and converted to Judaism. In spite of his background, he succeeded famously in his Jewish studies and became one of the leading authorities. On his way to prominence he met up with another convert, Shemayah and, as the rabbis say (Baba Kamma 92b), “Birds of a feather flock together.”

Dwelling on the teaching of his mentor, Yehudah ben Tabbai, in the previous Mishnah, that a judge must be very careful, Shemayah says that a judgeship is a very heavy burden and a dangerous one, too. This is so because it takes all of the incumbent's time and the judge will not be able to study Torah for its own sake. He, therefore, advises us to love labour and to hate authority, because in that way we will not have to take into account the awesome warnings given by Yehudah ben Tabbai and Shimon ben Shatah.

Shemayah recommends that if a man wishes to avoid being drafted into a position of authority let him occupy himself with manual labour. He will be inconspicuous and seemingly unfitted for an authoritative office. What is even more important is the fact that he will not be obligated to the individual or the group who appointed him to the office. This is what Shemayah meant by, “Do not become intimate with the authorities.” It is not an instruction, but rather a statement of fact: If you engage yourself in common labour, the authorities will not be aware of you and you will not be drafted as a judge.

Abarbanel quotes Rambam who says that when a man accepts an office of authority from the non-Jewish, civil authorities, his Torah and faith will be damaged. His only interest becomes doing the will of the authorities and he will be unable to observe the Sabbath and festivals. Abarbanel bewails the fact that he spent all his days in such activities at the court of King Ferdinand and Queen Isabella where he served as a minister.

Abarbanel addresses himself to the phraseology of the Mishnah: “Love work and hate authority.” Why is the sage insistent on using the word “love”? He resolves this dilemma by arguing that a person should avoid doing anything out of necessity; he should do it by choice. When something is done out of necessity, it becomes a boring chore, but when it is done by choice, it is a source of delight. He then proceeds to bring an array of instances to show that some of the greatest luminaries of the Talmud were men who were not ashamed to work at menial jobs to sustain themselves and their families, rather than to earn their livelihood from Torah. For example, Rabbi Yehoshua was a smith (Berakhot 8a) and Rabbi Yohanan was a shoemaker. We are also taught (Pesahim 113b) that a man should never say that he is a Kohen or a man of prominence and that it therefore is beneath his dignity to be a tanner of hides.

Abarbanel directs our attention to an early episode in the Torah to endorse the theme of the necessity to avoid any intimacy with persons in a position of authority. God spoke to Moshe and said, “Come and I will send you to Pharaoh and you will lead the Children of Israel out of the land of Egypt.” Moshe was forthright in his rejection of the mission: “Who am I to go to Pharaoh and to lead the Children of Israel to freedom.” Moshe had the assurance of God; Moshe was designated and destined to be the great liberator of the Jews; Moshe possessed all the talents and capacities to bring to fruition the hopes and dreams of freedom for an oppressed people. Yet, Moshe unabashedly and unequivocally refuses that great moment of destiny and cries out, “Who am I to go to Pharaoh and who am I to liberate the Jews from Egypt?” What he implied was: “I do not want to be indebted to Pharaoh, the king, and I do not want to be the leader of the people and subject myself to the criticism of the masses. If I accept this position of authority that You offer me, I will, of necessity, suffer untold anxiety and deny myself all opportunities of personal advancement.”

This is what the rabbis of the Talmud (Berakhot 55a) meant to infer when they said that when a person is appointed a leader of a community in this world he is condemned in the ethereal world.

In order to support his theory, Abarbanel launches into a very novel interpretation of the Ten Commandments, which he no doubt arrived at as a result of his experiences at the Spanish court. The first commandment, “I am the Lord your God who brought you out of the Land of Egypt”, he sees as a basic commandment that a Jew may only serve God. The next, “You will have no other gods ...” he understands as referring to kings and rulers of flesh and blood. “You will not take the name of the Lord in vain,” is the consequence of staying away from kings and rulers, as is the fourth, “Remember the Sabbath to keep it holy,” which you will not be able to do if you enter the service of a secular ruler. Similarly, when a man enters royal service, he becomes alienated from his parents and does not honour them. Furthermore, if you stay away from the authorities and engage in manual labour, you will not be put into a position where you have to make compromises with the rest of the Ten Commandments — murder, theft, adultery, false witness and covetousness — because any person who is a judge of others may, by his wrong decisions, be guilty of aiding and abetting these crimes.

To clinch his argument, Abarbanel resorts to the economic aspects of positions of authority. Political appointments can bring prestige, honour and respect. However, these good fortunes can be enjoyed one day and lost the next day. Nothing is secure and permanent in these situations. However, when a man depends upon the work of his own hands for his livelihood, he can be more assured of peace of mind and satisfaction from life. As an example, Abarbanel describes a person engaged in husbandry. He has a farm with sheep and cows. Because he is not indebted to any higher authority he will derive immense personal happiness and satisfaction. He will watch as the carpet of grass in his fields turns to a lush green on which his animals will feed and give him milk and other dairy products. His sheep will grow wool from which he will make his clothes. He will fully sustain himself without losing one iota of his independence — all because he did not become indebted to others.

All this — a commentary by Abarbanel on the teachings of Shemayah.

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Miscellaneous Interpretations

Rabbenu Yonah addresses himself to the first of Shemayah's declarations: “Love work” and is persuaded that he does not mean to nullify the importance of Torah leadership, but rather intended to impress upon us that manual labour is exceedingly important, too. One never knows when circumstances will be such that in order to support his family a man will have to leave the ivory tower of study and revert to simple work. The scholar must never say, “It is beneath my dignity to engage in menial labour and it is unthinkable that I should work with my hands.” The Talmud (Pesahim 114a) is quite clear, “Earn your living by dressing hides in the market place.” Finally, Rabbenu Yonah describes work as the best psychotherapy for boredom.

With reference to the second dictum, “Hate authority (others: rabbinate),” Rabbenu Yonah reminds us that the rabbinate was so distasteful to many Sages that they became shoemakers, carpenters and smiths. The rabbinate, by its nature, involves lording it over other people. The Talmud (Pesahim 87b) relates that Joseph was the first of the brothers to die because he delighted in his position of power and influence.

The last of Shemayah's maxims states “Seek no intimacy with the ruling power.” According to Rabbenu Yonah, this means that one should avoid entering into government service. The government is very demanding of the time and efforts of civil servants. In order to avoid criticism by his supervisors, the civil servant will have to forgo Torah study and the performance of mitzvoth (commandments). If he does engage in religious activities, it will have to be on the sly. This is intolerable. Moreover, even with the best efforts to his credit, the civil servant will find himself relieved of his job summarily if the authorities see no further need for his service.

Rashi: In addition to agreeing with Rabbenu Yonah on his interpretation, Rashi adds that work will assure one that he will avoid “the public kitchen.” The chances are that if one wishes to work he can always find something to do to support himself.

Rabbi Yosef Ibn Shushan plays on the word LARASHOT in the Mishnah which means authorities, or power. He interprets it to mean all-inclusive power, a dictatorship. In other words, the Jew is advised to have no truck with one who takes complete power unto himself.

Midrash Shemuel: If one is by circumstances compelled to work, it is only sensible that he enjoy his work and be proud of the fruit of his labours. Even if a man is the most prominent personality in the community he should not hesitate to apply himself to manual labour because, “Do not become intimate with the authorities.” That is to say, that when a government needs a scapegoat for one reason or another it will always pick on the unemployed and vagrant; never on the one who is productive.

Another interpretation by Midrash Shemuel: Shemayah is addressing himself to the judges of whom the previous Mishnah speaks. “Love your work” in our Mishnah urges the member of the Bet-Din to continue to study and learn so that he can be a good judge. If you want to be a judge (or any other professional — A.C.) be a good one!

Then Shemayah, according to Midrash Shemuel, turns to the litigant and advises him, “Do not seek to become intimate with the authorities” which implies that one should not resort to civil courts for adjudication.

Yet another interpretation: There is another power of dictatorship in addition to the political. The unrelenting, driving power of the evil inclination, who proclaims itself dictator and has the power to manipulate its subjects at its will, is equally catastrophic to a person. However, there are two ways to deal with the dictatorship of the evil inclination. Languor and idleness are the breeding grounds for strange and devious thoughts that can enter one's mind. Thus, “love work.” Secondly, arrogance, vanity and conceit are the fertile fields for the growth of the evil inclination. Hence, Shemayah urges us not to become too intimate with authority which, in turn, will give us a sense of superiority.

Rashbatz denies that Shemayah and Avtalyon were the leaders of the Sanhedrin.

According to the Halakhah, only a born Jew can become head of the Sanhedrin. Rashbatz proposes the explanation that Shemayah and Avtalyon were the leading scholars of that period, superior to all others. They were not appointed to their lofty position; this was done by acclamation. To augment this theory, Rashbatz cites the incident related by the rabbis (Pesahim 10a) that at one time when a member of the B’ne Beteira (the Bathyra clan) was the head of the Sanhedrin, he resigned of his own free will in favour of Hillel, the erudite Babylonian who had appeared on the scene. In deference to Hillel's scholarly superiority he removed himself from the leadership.

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Other Comments To Pirke Abot I:9

“Love Work”

An occupation is beneficial beyond producing income: it keeps one occupied and prevents mental deterioration. Tosfot Yom Tob.

Not all occupations are equally desirable from a Torah viewpoint. As R’ Meir teaches, “one should always teach his child a clean and easy trade” -- “clean” in that it does not lend itself to dishonesty, and “easy” in that it does not require excessive involvement, so that he/she is not prevented from studying Torah. Artscroll

As R’Meir further teaches, “and should pray to Him to Whom all wealth and possessions belong, because there is no trade that does not include both want and wealth” [in every trade there are wealthy men and poor men; thus, no matter what his trade, he must rely on G-d”. Artscroll.

When the 39 categories of work prohibited on Shabbat are performed during the weekdays, they purify and rectify the world. For example, work leads to production of the food we eat. When we say a blessing before and after eating food, we sanctify it. When we are nurtured and strengthened by it, and harness such sustenance to study Torah and perform mitzvoth, we elevate the food within us. Rav Schneur Zalman of Liadi

The Midrash recounts that the emperor Hadrian was passing along the lanes near Tiberias and saw an old man breaking up the soil to plant trees. He said to him, “Old man, if you worked early, there would be no need for you to work so late in your life.” The old man replied, “I have toiled both early and late, and what was pleasing to the L-rd of Heaven he has done with me.” Hadrian asked him his age. When the answer was 100 years old, Hadrian exclaimed, “you are 100 years old and stand breaking up the soil in order to plant trees! Do you expect to eat of their fruit?!” He replied, “if I am worthy, I will eat. But, if not, as my father laboured for me, I labour for my children.” Shlomo Toperoff

“Despise Positions of Power”

Positions of power shorten one’s life. Rashi

Seats of authority are precarious, for jealousy abounds and one may be forced to react in a spiritually inappropriate manner in order to protect one’s power. Rambam

“Do Not Become Overly Familiar With The Government”.

Government officials show favour to people solely for their own purposes. The moment they no longer stand to gain from their relationship with you, the relationship is summarily terminated. Rashi

Maintaining this relationship demands an overwhelming degree of servitude and allegiance, and may cause one to compromise one’s moral and spiritual principles in order to remain in favor. Rambam

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What say the Nazarean Hakhamim?

Mat 20:25 Then having called them near, Yeshua, said, “You know that the rulers of the Goyim domineer over them and their great [ones] tyrannize them,

Mat 20:26 It will not be so among you; rather whoever among you is desiring to become a great one (Rabbi), he will [first] become your servant.

Mat 20:27 And whoever among you is desiring to be a Rosh (Chief), he must be [first] your servant.

Mat 20:28 Just as the son of man (Heb: Ben Adam) did not come to be served, but to serve, and to give his life [as] a ransom [or, price of release] for [or, in the place of] many.”

II Luke 20:29 For I know this, that after my departure vicious wolves will come into you, not sparing the flock;

II Luke 20:30 and from among you yourselves men will arise, speaking [things] having been perverted [in order] to be drawing away the disciples after them.

II Luke 20:31 For this reason, keep watching, remembering that [for] three years (a whole Lectionary Cycle = 3.5 years), night and day, I did not cease warning each one with tears.

II Luke 20:32 And now, I entrust you, brothers, to God and to the Word of His grace, the one being able to build [you] up and to give to you an inheritance among all the ones having been set apart.

II Luke 20:33 I coveted no one's silver or gold or clothes.

II Luke 20:34 You yourselves know that these hands provided for my necessities and for the [ones] with me.

II Luke 20:35 I showed you all [things] [or, in every way] that by labouring in this way it is necessary [for us] to be helping the ones being sick and to be keeping in mind the words of the Master Yeshua, that he himself said, ‘It is more blessed to be giving than to be receiving.’”

II Luke 20:36 And having said these [things], having placed his knees [fig., having knelt down], he prayed with them all.

1Co 9:7 Who ever serves as a soldier at his own expense? Who plants a vineyard and does not eat of the fruit of it? Or [who] tends a flock and does not eat of the milk of the flock?

1Co 9:8 I do not speak these things according to human [standards], do I? Or the Law also says these [things], does it not?

1Co 9:9 For it has been written in the Law of Moses, “You will not muzzle an ox while it is threshing [the chaff from the grain].” God does not care for the oxen, does He? [Deut 25:4]

1Co 9:10 Or does He certainly say [this] for our sakes? For our sakes it was written, that in hope [or, confident expectation] ought the one ploughing to be ploughing, and the one threshing in hope [ought] to partake of his hope.

1Co 9:11 If we sowed to you the spiritual [things, is it] a great [thing] if we reap material [things] from you?

1Co 9:12 If others partake of this right over you, we [do] more, [do] we not? But we did not make use of this right, but we put up with [or, endure] all [things] so that we will not give any hindrance to the Traditions of Messiah.

1Co 9:13 You know that the ones performing the sacred [work] of the temple eat from the temple, [and] the ones serving at the altar have a share from the altar, do you not?

1Co 9:14 In the same way also, the Master gave instructions to the ones proclaiming the Traditions to be living from the Traditions. [cf. Matt 10:10; Luke 10:7]

1 Tsefet 5:1 I encourage the elders among you [as] a fellow-elder and a witness of the sufferings of Messiah and a partaker of the glory being about to be revealed:

1 Tesfet 5:2 shepherd [or, pastor] the flock of G-d, the [one] among you, overseeing not under compulsion but willingly, nor with greediness for dishonest gain but eagerly,

1 Tsefet 5:3 nor as domineering over the [ones] allotted to your care, but being examples to the flock.

1 Tsefet 5:4 And when the Chief Shepherd appears, you will receive the unfading crown of glory.

Ya’aqob 3:1 Stop letting [so] many become [Torah] teachers, my brothers, knowing that we will receive greater judgment.

Ya’aqob 3:2 For we all frequently stumble [fig., sin] [or, stumble [in] many [ways]]; if anyone does not stumble in word [fig., in what he says], this one [is] a perfect [or, mature] man, able to bridle [fig., control] also his whole body.

= = = = = = = = = = = = = = = = = = = = = = =

Some Questions to Ponder:

1. Is the Nazarean Codicil agreeing or disagreeing with our Mishnah? Please explain your answer.

2. On the one hand the Torah teaches “You will not muzzle the ox when he treads out the corn” (Deut. 25:4), and the Master teaches that “the labourer is worthy of his hire.” Is this Mishnah contradicting this rule of faithful obedience? Please explain your answer.

3. Our Mishnah states: “do not become intimate with the authorities.” Does this statement have anything to say as to why it is forbidden for Jews to take their cases to a secular court of justice instead of a Jewish Bet Din?

4. According to the Torah (Written and Oral) who can be a legitimate Torah Teacher or a Torah Judge (what are the qualifications to be one)? And according to this Mishnah and the Nazarean Codicil, how should they live?

5. What temptations would there be for a Torah Scholar to become a civil servant, as history shows many have done? And why do secular governments seem to welcome with open hands Torah Scholars in to the ranks of civil service? Do we have any precedents in the Tanakh for this?

6. Why should a Torah Scholar/Judge on the one hand welcome recognised “peer supervision” but on the other treasure the independence and “at arm’s length” of his office? What would be a healthy balance? Support your answer with one or two passages of Scripture.

7. Is the text of Matityahu 20:25-28 in agreement with our Mishnah? What strictures is the Master adding to our Mishnah?

Note: Answers to the above questions will be posted either by HH Paqid Adon Mikha ben Hillel or HH Paqid Adon Poriel ben Abraham every Thursday (from the U.S.)

The Hakham Recommends A Good Book For Your Personal Library:

The Ascents of James: History and Theology of a Jewish-Christian Community (Dissertation Series (Society of Biblical Literature)

by Robert E. Van Voorst

Publisher: Society of Biblical Literature (January 1, 1989) Paperback 216 pages

ISBN-10: 1555402941

Comment by Giberet Melinda bat Sarah:

Voorst posses a fascinating discussion about pseudo-Clementine literature.

His conclusion was the R 1:33.3-1.71.3.6 possibly came (was lifted) from a now missing document. This document was referenced by Ephiphanius as Anabathmoi IakooBou or in English, "Ascents of James". Most scholars believe this document was written by the (Nazarene) Jerusalem Congregation led by Yeshua's first disciples. Scholars have largely reached this conclusion because the document references itself as if it is centred in Pella between 135 AD-260 AD.

There is a Syriac remnant of this R 1.33.3-1.71.3.6. Here is a great portion of it:

"James likewise spoke in his speech about the prophets ... At the end of his speech he spoke about the Messiah, and completed great arguments without measure from every place that Yeshua is the Messiah, in whom everything about his humble coming is fulfilled. For there are two comings of him: one in humbleness, in which he has come; but the second in glory, in which he will come and rule over those who do believe in him, who do all those things that he commanded."

Conclusions on this Jewish-Christian community are:

1. Pro-Torah (1.43.2)

2. Pro-Circumcision

3. Does not divide Law/Torah like like Valentinian Gnosticism - only believes in elimination of sacrifices which is now Yeshua

4. Keeps Passover (1.44.1)

5. Yeshua is teacher of the Torah/Law (1.62.3)

6. Keeping of Torah does not bring salvation, but an upright life (1.55.4)

7. 1.68.4 - Kingdom of Heaven given to those who believe in Yeshua and observe the commandments

8. Calls Jewish people “our people”

9. Jewish feasts and customs kept

10. Belief in Mosaic prophet

11. Knowledge of Jewish sects and rabbinical literature referenced in document

12. Sees itself within Judaism

13. Believes in universal Torah observance

14. Strong concern for ritual purity according to Torah (1.71.5.6)

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai