Esnoga Bet Emunah - 227 Millset Chase# - San Antonio, Texas 78253

Targum Pseudo Jonathan for:

B’resheet (Gen.) 43:14 – 44:17

And God the Almighty give you mercies before the man, that he may release to you your other brother, and Benjamin: and I, behold, I am now certified by the Holy Spirit that if I am bereaved of Joseph, I shall also be bereaved of Shimeon and of Benjamin. [Jerusalem And I, behold, if I be not bereaved of my son Joseph, so shall I not add to be bereaved of Shimeon and of Benjamin.]

The men took the present, and the money two for one in their hands, and they took Benjamin, and went down to Mizraim, and stood before Joseph. And Joseph saw Benjamin with them: and he said to Menasheh whom he had made superintendent over his house, Bring the men into the house, and unloose the house of slaughter, and take out the sinew that shrank, and prepare meat before them; for the man shall eat with me at the time of the noon-day meal. And the man did as Joseph had said, and the man brought the men into Joseph's house.

The men feared when they were brought into Joseph's house, and said, For the money that was returned in our sacks at the first are we brought in, that be may find occasion against us and condemn us, and sell us for slaves, and take our asses. And they drew near the man who bad been appointed superintendent over Joseph's house, and spoke with him at the gate of the house. And they said, We entreat you, my lord: we indeed came down at first to buy corn. But it was when we had come to our place of lodging, that we opened our sacks, and, behold, the money of a man was in the mouth of his sack: but we have brought it back in our hand. And other money have we brought down in hand to buy corn. We know not who put the money in our sacks. And he said, Peace to you; be not afraid of my lord. Your God and the God of your fathers gave you treasure in your sacks: your money came to me. And he brought out Shimeon to them.

The man brought the men into Joseph's house, and gave them water, and they washed their feet; and he gave them provender for their asses. And they made read the present against the entrance of Joseph at the noon-day feast; for they had heard from him that they were to eat bread there.

And Joseph entered the house, and they offered to him the present which was in their hands for the house; and bowed before him upon the ground. And Joseph saluted them, and said, Is it well with your father, the old man of whom you told me? Is he still alive? They answered, It is well with thy servant our father; he is yet alive. And they bowed and made obeisance. And he lifted up his eyes and saw Benjamin his brother, the son of his mother, and said, Is this your youngest brother of whom you told me? And he said, Mercy from the Lord be upon thee, my son!

And Joseph made haste, for his compassions were moved upon his brother, and he sought to weep, and he went into the chamber [JERUSALEM. Into the chamber] the house of sleep, and wept there. And he washed [JERUSALEM. And he washed] his face from tears, and came forth, and hastened and said, Set bread. And they set for him by himself, and for them by themselves, and for the Mizraee who ate with him by themselves; for it was not proper for the Mizraee to eat bread with the Yehudaee, because the animals which the Mizraee worshipped the Yehudaee ate. And they sat around him, the greatest according to his majority, and the less according to his minority. For he had taken the silver cup in his hand, and, sounding as if divining he had set in order the sons of Leah on one side, and the sons of Zilpha on the other side, and the sons of Bilhah on another side, and Benjamin the son of Rahel he ordered by the side of himself. And the men wondered each at the other. And he sent portions from his table, and they set them forth from him before them. But Benjamin's portion was larger than the portions of any of them; five portions: one was his own portion one portion from himself, one from his wife, and two portions from his two sons. And they drank and were drunk with him; for from the day when they were separated from him they had not drunk wine, neither he nor they, until that day.

XLIV. And he commanded Menasheh whom he bad appointed superintendent of his house, saying, Fill the men's sacks with corn, as much as they can carry, and put each man's money in the mouth of his bag. And put my cup, the silver cup, in the mouth of the sack of the youngest, and his purchase money. And he did according to the word which Joseph had spoken The morning lightened, and the men were sent away, they and their asses. They had not gone far from city, when Joseph said to Menasheh whom he had appointed the superintendent of his house, Arise, follow after the men, overtake them and say to them, Why have you returned evil for good? Is it not that from which my lord drinks, and by which divining he divines? That which you have done is evil. [Jerusalem By which divining he divines] And he overtook them, and spoke with them all these words.

They said to him, Why does my lord speak words like these? Far be it from your servants to do such a thing. Behold, the money which we found in the mouth of our bags we brought to you again from the land of Kenaan; how then should we steal from thy lord's house vessels of silver, or vessels of gold? With whomsoever of thy servants it shall be found, let him be guilty of death, and we also will be slaves of your lord. And he said, According to your words let it be. With whomsoever it is found he shall be my slave, but you shall be innocent.

And they made haste, and brought down each man his sack upon the ground, and every man opened his sack. And he searched beginning with Reuben, and ending with Benjamin. And the cup was found in Benjamin's sack. And they rent their clothes; but the strength of fortitude was given to them; and they laded every man his ass, and returned to the city.

And Jehuda and his brethren entered into Joseph's house. He was yet there; and they fell before him on the ground.

And Joseph said to them, What deed is this that you have done? Could you not know that a man like me divining can divine? And Jehuda said to him, What shall we say to my lord concerning the former money, and what concerning the latter money? and how shall we be acquitted concerning the cup? From before the Lord there is sin found upon your servants. Behold, we are my lord's servants, and he in whose hand the chalice has been found. But he said, Far be it from me to do thus; the man in whose hand the chalice has been found shall be my slave; but you, go up in peace to your father.

Midrash Tanhuma Yelammedenu

B’resheet (Gen.) 43:14 – 44:17

And God Almighty give you mercy before the man (Gen. 43:14). May it please our master to teach us the number of times a man must pray each day. Thus did our masters teach us: A man must not pray more than three times each day, as instituted by the patriarchs of the world. Abraham established the morning prayer, as it is said: And Abraham got up early in the morning to the place where he had stood before the Lord (Gen. 19:27). The word stood refers only to prayer, as is said: Then stood up Phinehas, and prayed (Ps. 106:30). Isaac instituted the afternoon prayer, as it is said: And Isaac went out to meditate in the field (Gen. 24:63). The word meditation is used with reference to prayer, as it is said: A prayer of the afflicted when he faints, and pours out his meditation for the Lord (Ps. 102:6). Jacob introduced the evening prayer, as it is said: And he lighted upon the place (Gen. 28:11). The word vayifgah ("lighted upon") alludes to prayer, as is said: Therefore, pray not thou …neither make intercession (tifga) (Jer. 7:16). And it is written concerning Daniel: And he kneeled upon his knees three times a day, and prayed (Dan. 6:11). However, in this verse, the time of prayer is not specified. It was David who came and set the time for prayer, by saying; Evening, and morning, and at noonday, will I complain and moan, and He has heard my voice (Ps. 55:18). Therefore a man may not pray more than three times a day.

R. Yohanan declared: Would that men were permitted to spend the entire day at prayer. Antoninus asked our saintly Rabbi: "What if a man should pray every hour?" He replied: "That is forbidden." "Why?" he queried. "So as not to act irreverently towards the Mighty One," he responded. But Antoninus, however, would not accept this answer. What did our saintly Rabbi do? He arose early (the next day) and went to him and said: "O master, O ruler." An hour later he visited him again, and said: "O emperor." After another hour had passed, he called out: "Greetings, O king." The king said to him: "Why do you ridicule the emperor?" And he replied: "Let your ears hear what your lips are saying. You are a mere mortal, and yet you say that the man who greets you every hour mocks you; how much more so, then, should the King of Kings, who is not a mere man, not be annoyed every hour."

R. Yose the son of Halafta declared: There are times that are appropriate for prayer, as it is said: Let my prayer be unto You, O Lord, in an acceptable time (Ps. 69:14). When is an acceptable time? When the [Jewish] congregation prays together.

It is essential that a man rise early to pray, for there is nothing more powerful than prayer. A proof of this is that though at first it was decreed that Moses was not to enter or even see the Holy Land, yet because he prayed for a long time, it is written concerning him: The Lord showed him all the Land (Deut. 34:1). Similarly, because Hezekiah prayed, the decree against him was abrogated. And Jacob also prayed for his sons when he sent them to Egypt, as it is said: And God Almighty give you mercy (Gen. 43:14).

10. And God almighty give you mercy before the man (Gen. 43:14). Scripture states elsewhere in allusion to this verse: For this let everyone that is godly pray unto You in a time when You may be found (Ps. 32:6). R. Abba maintained: In a time when You may be found refers to old age. It is essential that a man pray for an old age in which his eyes may see, his mouth may eat, and his feet may walk. Normally, when a man becomes old, his faculties leave him. For example, it is written about Isaac: And it came to pass, that when Isaac was old, and his eyes were dim, so that he could not see (Gen. 27:1). And concerning Jacob, Scripture states: Now the eyes of Israel were dim for age, so that he could not see (Gen. 48:10). As to a mouth that could not eat, we find that Barzillai said to David: Can your servant taste what I eat or what I drink? Can I hear anymore the voice of singing men and singing women? Therefore, then, should your servant be a burden unto my lord the king"? (II Sam. 19:35).

Another comment on In a time when You may be found. This refers to the time of death. R. Ishmael said: There are nine hundred and three different kinds of death, as it is said: And unto God the Lord belong the issues of death (Ps. 68:21). By Gematria the letters in the word totza'ah ("issue") total nine hundred and three mathematically. The most painful death of all is to be choked, the most pleasant is the divine kiss of death.

Another comment on In a time when You may be found. This suggests that a man should pray over the way his soul will leave his body. R. Ishmael said: There is nothing more painful than the soul leaving the body. How does it depart? R. Yohanan declared: The soul departs from the body like water gushing out of a canal. R. Hanina maintained: It is like a nail drawn out of the gullet. While Samuel said: The soul leaving the body is as painful as an inverted thorn tearing its way out of the throat. This, indeed, describes the pain experienced as the soul leaves the body.

Another explanation of And God Almighty give you mercy. Scripture states elsewhere in allusion to this verse: Will your riches avail, that are without stint, or all the forces of your strength? (Job 36:19). R. Eleazar said: Do not be so arrogant as to fail to pray at a time of well-being.

The Holy One, blessed be He, declared: Just as I am obliged to cause rain and dew to descend, and plants to grow for mankind's survival, so you are required to pray unto Me and to bless Me, the source of My benefactions to you. You must not assert: "I am prosperous, why should I pray now? But when troubles beset me, I will pray." Even before trouble comes to you, anticipate its coming by praying. R. Eleazar said: It is written in the Book of Ben Sira: "Honor your physician even before you require his services."

What is meant by all the forces of your strength? R. Yohanan maintained: It refers to the righteous ones who pray to the Almighty with all the power of their being. For example, our patriarch Jacob, even while Benjamin was still with him, anticipated trouble and prayed for him, as it is said: And God Almighty give you mercy.

And God Almighty. What did Jacob foresee that he blessed him with the words God Almighty? These words indicate that numerous trials had befallen Jacob. While he was in his mother's womb, Esau quarreled with him, as it is said: And the children struggled together within her (Gen. 25:22). And it says elsewhere: Because he did pursue his brother with the sword, and did cast off all pity, and his anger did tear perpetually, and he kept his wrath forever (Amos 1:11). Furthermore, he was forced to flee from Esau and live with Laban for twenty years, under the most trying conditions, as is said: Thus I was; in the day the drought consumed me (Gen. 31:40). Later Laban pursued him in order to kill him, as it is stated: And he pursued after him seven days' journey (ibid., v. 23). When he escaped from Laban, Esau approached him to kill him. Because of him, he was compelled to lose two hundred she-goats and twenty he-goats.

After he escaped from Esau, the trial of Dinah came upon him. He survived the anguish of Dinah's experience only to suffer grief over (the death of) Rachel. After all these troubles had passed by, Jacob had hoped to enjoy a period of tranquility, only to experience the sorrow of Joseph. And so Scripture states: I was not at ease, neither was I quiet, neither had I rest; but trouble came (Job 3:26). This was followed by the sorrow he experienced over Simeon, and the anguish over Benjamin. Therefore he prayed unto God Almighty (El Shaddai), saying: "Let Him who has said to heaven and earth dai ("enough"), say to my afflictions dai ("enough")." When the Holy One, blessed be He, created the heavens and the earth, they continued to expand until the Holy One, blessed be He, said to them dai ("enough"). Therefore, it is written: God Almighty.

When Joseph's brothers came to him, He lifted up his eyes and saw Benjamin his brother, his mother's son (Gen. 43:29). He was deeply moved, for he saw in him the image of his father (other sources say that he looked like his mother (Rachel), who was also Joseph's mother). Thereupon he commanded the steward of his household: Fill the men's sacks with food ... and put my goblet, the silver goblet, in the sack's mouth of the youngest (ibid. 44:1-2). As soon as the morning was light, the men were sent away (ibid., v. 3). Joseph said to himself: "If I should permit them to depart during the night, no one will be able to overcome them, since they have been likened to beasts, as it is said: Judah is lion's whelp (Deut. 33:22), Dan shall be a serpent in the way, a horned snake in the path (Gen. 49:17), and Naphtali is a hind let loose (ibid., v. 21)." After they had journeyed but a short distance from the city, Joseph said (to his steward): "If they go a great distance, no one will be able to overcome them, so arise, and pursue them while the fear of the city is still upon them. When you reach them, reprimand them harshly at first and then gently, saying" Is not this it in which my lord drinks, etc. (ibid., v. 5).

Then they rent their clothes (ibid., v. 13). The Holy One, blessed be He, said to them: You caused your father's clothes to be torn for no reason at all (Though Joseph was not dead, Jacob tore his clothes in mourning.) so you too shall rend your clothes on account of Benjamin. Said R. Isaac: The brothers rent their clothes for Benjamin; therefore Mordecai, descended from them, will rend his clothes because of Israel, as it is said: Now when Mordecai knew all that was done, Mordecai rent his clothes (Est. 4:1). And hid every man his ass (Gen. 44:13). Not one of them needed to help his companion. They arose, cudgeled Benjamin on his shoulders, and cried out: "O thief, son of a thief, you have disgraced us. You are, indeed, the son of your mother (Rachel), who likewise disgraced our father (by stealing Laban's teraphim)." In reward for the blows struck upon his shoulders, the Shekhinah hovered between his shoulders, as it is said: He covers him all the day, and dwells between his shoulders (Deut. 33:12)

And Judah and his brothers came to Joseph's house (Gen. 44:14). Why did they go to Joseph's house? Did he not leave each day to preside at court? He had said to himself: "I will not disgrace my brothers before the Egyptians." And they fell before him on the ground. ... "Behold, we are my lord's bondsmen" (ibid., v. 14-16). This fulfilled the verse And behold, the sun and the moon and the eleven stars bowed down to me (ibid. 37:9). Whereupon Joseph said to them: What deed is this that ye have done"? Know you not that such a man as I will indeed divine (ibid. 44:15). And he said to them also: "I will tell you why this youth stole it. He did so in order to divine through it and learn the whereabouts of his brother." And Judah said: "What shall we say unto my lord? What shall we speak"? Or how shall we clear ourselves?" (ibid., v. 16). What shall we say concerning the first pieces of silver (that were placed in their sacks by the steward)? How shall we speak concerning the second pieces of silver? How shall we clear ourselves in the matter of the cup? God has found out the iniquity of your servants (ibid.). Do not read the phrase as matza ("found out") but as motza ("revealed").

"Two brothers should never enter a drinking place together, yet we all find ourselves caught now in a single web, by reason of the sin we committed together." He replied: "This brother was not with you when you sold Joseph." They answered: "Everyone in the company of a thief is arrested with him." He retorted: "If you were able to say to your father about your first brother, who did not steal and did not cause you distress, (that) 'a wild beast has torn him apart,' surely concerning this brother, who did steal and did cause you distress, you can go to your father and tell him that he has been torn apart. The rope follows after the water bucket (a common proverb: One falsehood leads to another.).

May we not logically conclude that if a disgraceful deed perpetrated against this righteous man could benefit all mankind, how much more so (would the world have been benefited) if the Holy One, blessed be He, had caused them to perform a meritorious deed?

Ashlamatah: 1 Kings 8:50-58 + 66

50 And forgive Your people who have sinned against You, and all their transgressions wherein they have transgressed against You; and give them compassion before those who carried them captive, that they may have compassion on them;

51 for they are Your people, and Your inheritance, which You brought forth out of Egypt, from the midst of the furnace of iron;

52 that Your eyes may be open unto the supplication of Your servant, and unto the supplication of Your people Israel, to hearken unto them when so ever they cry unto You.

53 For You did set them apart from among all the peoples of the earth, to be Your inheritance, as You did speak by the hand of Moses Your servant, when You brought our fathers out of Egypt, O LORD GOD.'

54 And it was so, that when Solomon had made an end of praying all this prayer and supplication unto Ha-Shem, he arose from before the altar of Ha-Shem, from kneeling on his knees with his hands spread forth toward heaven.

55 And he stood, and blessed all the congregation of Israel with a loud voice, saying:

56 `Blessed be Ha-Shem, that has given rest unto His people Israel, according to all that He promised; there has not failed one word of all His good promise, which He promised by the hand of Moses His servant.

57 Ha-Shem our GOD be with us, as He was with our fathers; let Him not leave us, nor forsake us;

58 that He may incline our hearts unto Him, to walk in all His ways, and to keep His commandments, and His statutes, and His ordinances, which He commanded our fathers.

59 And let these my words, wherewith I have made supplication before Ha-Shem, be near unto Ha-Shem our GOD day and night, that He maintain the cause of His servant, and the cause of His people Israel, as every day shall require;

60 that all the peoples of the earth may know that Ha-Shem, He is GOD; there is none else.

61 Let your heart therefore be whole with Ha-Shem our G-d, to walk in His statutes, and to keep His commandments, as at this day.'

62 ¶ And the king, and all Israel with him, offered sacrifice before Ha-Shem.

63 And Solomon offered for the sacrifice of peace-offerings, which he offered unto Ha-Shem, two and twenty thousand oxen, and a hundred and twenty thousand sheep. So the king and all the children of Israel dedicated the house of Ha-Shem.

64 The same day did the king sanctified the middle of the court that was before the house of Ha-Shem; for there he offered the burnt-offering, and the meal-offering, and the fat of the peace-offerings; because the brazen altar that was before Ha-Shem was too little to receive the burnt-offering, and the meal-offering, and the fat of the peace-offerings.

65 So Solomon held the feast at that time, and all Israel with him, a great congregation, from the entrance Hamath unto the Brook of Egypt, before Ha-Shem our GOD, seven days and seven days, even fourteen days.

66 On the eighth day he sent the people away, and they blessed the king, and went unto their tents joyful and glad of heart for all the goodness that Ha-Shem had shown unto David His servant, and to Israel His people.

Ketubim Targum Psalm 36

1. For praise. Of the servant of the Lord, David.

2. Rebellion said to the sinner within my heart, “There is no fear of the Lord before his eyes.”

3. Because he flatters him with his eyes to find sins, to hate instruction.

4. The words of his mouth are wickedness and deceit; he has ceased to be wise in doing good.

5. Wickedness plots on his bed; he will take his stand in a way not good; he will not reject evil.

6. O Lord, your goodness is in the heaven of heavens, your faithfulness reaches to the skies.

7. Your righteousness is as high as the great mountains; your judgments are as deep as the great abyss; you will redeem both the sons of men and beasts, O Lord.

8. How precious is your goodness, O Lord; and the sons of men will dwell securely in the shadow of your presence.

9. They will drink deeply of the plenteous blessings of your house; and you will let them drink of your pleasant fountain.

10. For with you are streams of living water; in the splendor of your glory we will see light.

11. Extend your goodness over those who know you; and your generosity over the upright of heart.

12. May the foot of the proud not reach me; and may the hands of the wicked not make me wander.

13. There fell those who commit falsehood; they will be struck down, and will not rise again.

Ketubim Midrash Psalm 36

1. To the Lord of victories: [A Psalm] of David, the servant of the Lord (Ps. 36:1). The phrase Lord of victories is to be considered in the light of the verse Happy are you, O Israel, who is life unto you? A people saved by the Lord (Deut. 33:29). The Holy One, blessed be He, wages Israel's wars, but victory is ascribed to Israel. Thus Scripture says, In all the signs and wonders ... and in all the mighty hand, and in all the great terror, which Moses wrought (Deut. 34:11-12): here it is not written "Which the Lord wrought," but which Moses wrought. The Holy One, blessed be He, empowered Moses to perform wonders, but the victory was ascribed to Moses. So, too, Deborah said: Arise, Barak, and lead your captivity captive, you son of Abinoam (Judg. 5:12). But could it be said to him Arise, Barak, and lead your captivity captive, as if it were really his captivity? What could Deborah have meant by Arise except "Arise, but you will not do battle, for the battle is the Lord's," as is said This is the day in which the Lord has delivered Sisera into your hand (Judg. 4:14), and also, They fought from heaven (Judg. 5:20). And yet when Barak was about to say: "The victory is the Lord's," Deborah said: Lead your captivity captive;

So, too, when David went down to meet Goliath, he said to the Philistines: That all this assembly may know that the Lord saves not with sword and spear, for the battle is the Lord's (1 Sam. 17:47). And in their rejoicing and in their going out to dance, when the women sang, saying Saul has slain his thousands, and David his ten thousands (ibid. 18:7), even then David said to the Holy One, blessed be He: "You wage war and Yours is the victory," as is said Yours, O Lord, is the greatness, and the power, and the glory, and the victory, and the majesty (1 Chron. 29:11). Thereupon the Holy One, blessed be He, said to David: You ascribe the victory unto Me, but I shall ascribe the victory unto you, saying For the man of victories: for David the servant of the Lord (Ps. 36:1).

2. The transgression of the wicked utters its oracle: There is no fear of God before his eyes (Ps. 36:2). When David looked at Goliath the Philistine and saw that he was a mighty man armed with all kinds of weapons, he said: "Who can prevail against such as he?" But when David saw him reviling and blaspheming, he said: "Now I shall prevail against him, for there is no fear of the Holy One, blessed be He, in him, as is said The transgression of the wicked utters its oracle: There is no fear of God before his eyes."

From this you learn that the Holy One, blessed be He, punishes the wicked in the very hour when the fear of God is not upon them.

You find that the Holy One, blessed be He, also said to Israel: Your own wickedness shall punish you ... when My fear is not in you (Jer. 2:19). Hence David said: The transgression of the wicked utters its oracle: There is no fear of God before his eyes.

3. For it flatters him in his eyes, to find an iniquity that will be hated (Ps. 36:3): The wicked glance about with their eyes and feel about with their hands and scheme in their hearts to find that special sin which the Holy One, blessed be He, hates that they might commit it. As Scripture says, Every abomination to the Lord which He hates, have they done (Deut. 12:31).

Woe unto the wicked, all of whose being is evil and deceit; not even with one another do they deal truthfully. The words of his mouth are iniquity and deceit (Ps. 36:4); the wicked walks in iniquity and devises iniquity, as the next verse says, He devises iniquity upon his bed; he sets himself in a way that is not good (Ps. 36:5). What is meant by the words he sets himself in a way that is not good? When there are two ways open to the wicked, one toward good, and one toward evil, they forsake the good way, and walk in the evil way. So Solomon described the wicked as men ... who forsake the paths of uprightness, to walk in the ways of darkness; who rejoice to do evil (Prov. 2:12). Hence it is written he sets himself in a way that is not good.

4. Your loving-kindness, O Lord, is in the heavens; Your faithfulness reaches unto the skies (Ps. 36:6). Is the loving-kindness of the Lord in the heavens? Is it not on the earth, as is said The earth is full of the loving-kindness of the Lard (Ps. 33:5)? The deeds of the wicked, however, force the loving-kindness of the Lord back to the heavens. Hence it is said Your loving-kindness, O Lord, is in the heavens.

5. Your righteousness is like the mighty mountains (Ps. 36:7). The Holy One, blessed be He, said to the wicked: I have stored up many rewards for the righteous, and he who repents can come and take them. I have many rewards for the righteous, for it is said Your righteousness is like the mighty mountains. Your judgments are like the great deep. Even as there can be no numbering of the mountains, so there can be no numbering of the rewards for the righteous. Like the deep which has no bounds, so the punishment for the wicked has no bounds. Like the mountains which are high and lofty, so the rewards for the righteous are high and lofty. And just as the waters of the deep are not all alike, some salty, some bitter, and some sweet, so the punishment for the wicked is not all alike.

R. Josiah the Great said: Read the verse not in this sense, but transpose its parts and read it "Like the mighty mountains over the great deep is Your righteousness over Your judgments"; that is, like the mountains which hold down the deep so that it does not come up and flood the earth, so righteous acts hold down the iniquities, lest all mortals perish on the day of judgment. Thus also Micah said: He will again have compassion upon us; He will hold down our iniquities (Micah 7:19).

6. For with You is the fountain of life; in Your light shall we see light (Ps. 36:10). R. Johanan said: It happened that a man lighted a lamp which went out, and each time he lighted it, it went out, until at last the man said: "How long shall I keep tiring myself with this lamp? I will wait for the shining of the sun and go about in its light." Similarly, when the children of Israel were enslaved in Egypt, Moses rose up and redeemed them, but they were enslaved again in Babylon. Then Daniel, Hananiah, Mishael, and Azariah rose up and redeemed them, but they were enslaved again in Elam, in Media, and in Persia. Then Mordecai and Esther rose up and redeemed them, but they were enslaved again in Greece. Then the Hasmonean and his sons rose up and redeemed them, but they were enslaved again in Edom the wicked. Thereupon the children of Israel said: We have grown weary of being enslaved and redeemed, only to be enslaved once again. Now let us pray not for redemption through flesh and blood, but through our redeemer, the Lord of hosts whose name is the Holy One of Israel. Now let us pray not that flesh and blood give us light, but that the Holy One, blessed be He, give us light, as is said For with You is the fountain of life; in Your light we shall see light, and also The Lard is God, and He will give us light (Ps. 118:27).

According to R. Simeon ben Lakish, the Holy One, blessed be He, asked the children of Israel: "Do you desire to share in this world with the nations of the earth?" And they replied: "Master of the universe, Incline not my heart to any evil thing (Ps. 14114). Wherein evil? Because the nations of the earth are schemers, as the verse goes on to say {Incline not my heart} ... to the making of schemes in wickedness with men who are skilled in iniquity (ibid.). Indeed, we have no desire for the dainty portions which belong to the nations of the earth, as is said Let me not eat of their dainties (ibid.). But what do we desire? Your precepts, as is said For with You is the fountain of life; in Your light we shall see light, and again Nations shall walk at Your light (Isa. 60:3)."

R. Osha'ya taught in the name of R. Phinehas: In the age-to-come, Jerusalem shall become a torch of light for all the nations, as is said Nations shall walk at Your light (Isa. 60:3).

R. Samuel bar Nahmani said: Because the children of Israel had need of light in this world, they used the light of the sun by day and the light of the moon by night; but in the world-to-come the children of Israel will not need the light of the sun nor of the moon, as is said The sun shall be no more your light by day, neither for brightness shall the moon give light unto you (Isa. 60:19). Who will give them light? The Holy One, blessed be He, of whom the verse goes on to say, The Lord shall be unto you an everlasting light (ibid.).

R. Phinehas taught in the name of R. Reuben: A time will come when the Holy One, blessed be He, will bring Sinai, Tabor, and Carmel together and will establish Jerusalem upon their very tops, for it is said The mountain of the Lard's house shall be established in the top of the mountains (Isa. 2:2). Moreover, a time will come when the mountains will lead in the singing of Israel's songs, for it is said Kenaniah shall be chief of the Levites, and shall be first in song (I Chron. 15:22). The word Kenaniah is to be read "that which was established by the Lord," for the word comes from the same stem as nation (established), which occurs in the verse The mountain of the Lord's house shall be established (nafon).

7. O continue Your loving-kindness unto them that know You (Ps. 36:11). According to R. Isaac, David prayed: O continue not Your loving-kindness to the nations of the earth that know You not.

R. Yannai said: If a man kindle a lamp for his companion, in the daytime when there is light, of what use is the lamp to him? But when can he make use of the lamp? When the man kindles it for him at night in the hours of darkness. Now the loving-kindness which Israel in the wilderness accumulated with God was held for them from that time on, that is, from the time of Moses on. And when was it paid out to them? In a time of darkness, in the time of Jeremiah, as is said: I remember for you the kindness of your youth, the love of your espousals; how you went after Me in the wilderness, in a land that was not sown (Jer. 2:2). Hence it is said O continue Your loving-kindness unto them that know You.

8. Another comment on O continue Your loving-kindness unto them that know You. R. Isaac said: One generation passes away, and another generation comes (Eccles. 1:4): One nation comes and another nation goes; But the land abides for ever, that is, the children of Israel, to whom it is said "You shall be a delightsome land" (Mal. 3:12), abide for ever. Again, the word land refers to Israel in the phrase until the day of the captivity of the land (Judg. 18:30). For how can one speak of a land's being led into captivity? Therefore, by land are meant the children of Israel.

R. Abba bar Kahana taught that two generations made use of the Ineffable Name: the men of the Great Synagogue, and the generation under [Hadrian's] persecution.

It befell R. Joshua ben Levi that Elijah, ever remembered on good occasions, engaged in the study of Torah with him. They were engaged in studying the Mekilta of R. Simeon ben Yohai.When R. Joshua ben Levi found himself slow to grasp a matter of law, Elijah said: "Do you wish to inquire of R. Simeon ben Yohai? Come, and I shall raise him up for you." Whereupon they went, and Elijah summoned R. Simeon ben Yohai, who responded at once. Elijah said to R. Simeon: "R. Joshua ben Levi has come to inquire of you about a certain law." But R. Simeon did not wish to speak to R. Joshua. Elijah then said: "R. Joshua ben Levi is worthy of seeing you. He is a righteous man." But R. Simeon ben Yohai answered Elijah: "Were R. Joshua truly righteous, then the rainbow would not appear in the sky during his lifetime." Indeed, in the lifetime of R. Simeon ben Yohai the rainbow had not appeared in the sky.

Some say that they of the generation of Hezekiah and of the generation of Zedekiah also knew the Ineffable Name, for in Thus says the Lord God of Israel: Behold, I will turn back the weapons of war that are in your hands ... and I Myself will fight against you (Jer. 21:4-5), what weapons of war could He have meant except. His Ineffable Name!

[Formerly], when Israel went forth to war, they had no need to fight battles, for their enemies fell before them. But after sins brought it about that the Temple was destroyed, the children of Israel fell at the hands of their enemies. ([As to what happened to the Ineffable Name], R. Aibu and the Rabbis differed. R. Aibu said: The angels scraped off the Name, which was on the weapons. The Rabbis said: It scraped Itself off.) After the Temple was destroyed, when the children of Israel went forth to war, they would say, There is no soundness in my flesh because of Your anger ... For mine iniquities are gone over my head (Ps. 38:4).

Midrash of Matityahu (Matthew) 6:1-4

6:1 Take heed that you do not do your tzedaqah (charity/righteousness) before men, that they might praise you: otherwise you will have no reward of your Father which is in the heavens.

6:2 Therefore when thou do tzedaqah (charity/righteousness), do not wish to make a proclamation or sound trumpets before you, as the painted ones do in the streets and in the market-places in order that men might see them. Amen I say unto you, They have already their reward.

6:3 But when you do tzedaqah (charity/righteousness), let not your left hand know what your right hand does:

6:4 So that your gift may be in secret: and your Father who sees the secret things shall Himself reward you openly.

Commentary

The Torah Seder for this week finishes the Torah portion of Miketz read in the Annual Torah Cycle for Shabbat Chanukah. Thus, our Torah Seder points in part to the semi-festival of Chanukah which we have ended this week, as well as to the Fast of the 10^th of Tebet which comes next week. With regards to the fast of the Tenth of Tebet the Shulchan Aruch [Orech Chayim 549] informs us that the tenth day of the tenth month is significant that day, the wicked Nebuchadnezzar, the king of Bavel (Babylonia), laid siege to the city of Jerusalem. That is reflected on our Torah Seder where the sin of Joseph’s brothers against him (bar Benjamin) lead almost to the destruction of Israel. Thus our Sages teach that Israel is weak and impotent when there is needless hatred and Lashon Hara amongst Jews.

The Messiah King David looks at our Seder and declares:

The transgression of the wicked utters its oracle: There is no fear of God before his eyes (Ps. 36:2).

To which the Midrash Tanchuma Yelammedenu interprets:

Our Midrash of Matityahu looks at our Seder and brings the teaching of our Master that one must do Tzedaqa (charity/righteousness) in secret, and not to be noticed by men. This of course is relating to the two times Yosef commands in secret to put the purchase moneys in the mouths of the sacks of grain.

The overall theme for this Sabbath is simply that injuring our brethren whether by word or deed destroys the unity of the brethren and diminishes the majesty of Mashiach ben David. The Midrash thus recommends to earnestly pray for one another, and to benefit our brethren in secret, so that G-d may bless all of our undertakings in His Name, most blessed be He!

Finally our Ashlamatah carries on the theme of prayer

52 that Your eyes may be open unto the supplication of Your servant, and unto the supplication of Your people Israel, to hearken unto them when so ever they cry unto You.

And concludes twice with the admonition:

57 Ha-Shem our GOD be with us, as He was with our fathers; let Him not leave us, nor forsake us;

58 that He may incline our hearts unto Him, to walk in all His ways, and to keep His commandments, and His statutes, and His ordinances, which He commanded our fathers.

And

61 Let your heart therefore be whole (perfect) with Ha-Shem our G-d, to walk in His statutes, and to keep His commandments, as at this day.'

May G-d, most blessed be He grants us the strength and opportunity to pray in a minyan three times a day, and to be perfect whole towards G-d and our brethren so that “He may incline our hearts unto Him, to walk in all His ways, and to keep His commandments, and His statutes, and His ordinances, which He commanded our fathers,” amen ve amen!

“What shall we then do?” – Towards a Nazarean Halakhic Code

Marqos 1:21-22

1:21 And they went into K’far Nakhum (Capernaum); and straightway on Shabbat he entered into the synagogue, and taught.

1:22 And they were marveled at his teaching: for he taught them as one who has the final authority, and not as the scribes (who are only allowed to teach what is authorized by the Sanhedrin).

These two verses of the Mishnah of Marqos chapter one, not only have been mistranslated but also grossly misinterpreted in order to support an anti-Semitic agenda. Yet today in the civil affairs of any civilized nation we find that magistrates and lawyers are forbidden to make legal innovations or to interpret the law as they wish, but as a matter of fact they are guided in their legal decisions by precedent or by the legal interpretations of supreme courts. In fact legal innovations can only be made by parliaments or congress, or by the Supreme Court. If a lower court makes an innovation in law, it surely will be tested on appeal.

And this picture is exactly what we have here in Marqos. Unless one is a famously recognized Jewish authority in matters of Law (called in Hebrew Posekim), like His Eminence Hakham Ovadiah Yosef, shlitah, Prince of Jerusalem, in the land of Israel, one has no authority to make innovations in Jewish Law, but one must follow the legal interpretations and opinions held by imminent authorities in Jewish Law both past and present. Jewsih Judges in a Bet Din, or Hakhamim (Rabbis) whilst legal authorities, like their civil counterparts, do not have the authority to interpret the Torah as it fits their own eyes, but are bound by the precedents and codifications made in the past.

The Scribes as teachers were not Judges in the Sanhedrin nor were they the Messiah. And therefore, the phrase “and not as the scribes” is not intended to demonize or belittle the office of scribe, but rather to make the point that the authority of the Messiah (King of Israel) to interpret Torah and make legal innovations does not need necessarily to be guided by precedent. On the other hand, Hakhamim (Rabbis) and Scribes do need to base their judgments and Torah interpretation upon precedent laid down by the Sages of Israel.

Any practitioner of civil or criminal law most surely will understand this to be so, and anyone with basic knowledge of the workings of courts and how laws and legal innovations are made will immediately recognize this to be true. The King or Parliament do not need recourse to precedent to establish a new interpretation of the Law or legal innovation, but the local or district judge are not permitted to do so. This, does not mean that the local or district judge has no authority whatsoever, what it simply means is that before the Law, Kings or parliaments have more legal authority than the local judge to make innovations in law.

From these two verses therefore we learn:

17. That there is great merit in being the 10^th man of a Minyan, and that every man should consider himself to be the 10^th man of a Minyan with much eagerness. Therefore, unless one is quite sick, one should do one’s outmost to attend a Jewish Synagogue for services on Shabbat. And with this command not only the example of the Master agrees (“and straightway on Shabbat he entered into the synagogue”) but also the words of Hakham Shaul who stated: “Not forsaking the synagoguing of ourselves together, as the manner of some is; but encouraging one another: and so much the more, as you see the day approaching” (Bereans – Hebrews 10:25).

That unless one is recognized amongst the Jewish people as a great Halakhic authority and invested with the power to make new interpretations of Torah or introduce novel legal principles, one is completely forbidden to go astray from the Halakha as taught by the Sages of Israel. Anyone doing so has ceased to be Jewish, and no longer is considered to be part of Israel in both the yes of G-d, most blessed be He, and men, and has committed treason against the Messiah. Such mortal sin is clearly forbidden in the Torah passage of Deuteronomy 17:8-13.

That unless one is a recognized amongst the Jewish people as a great Halakhic authority and invested with the power to make new interpretations of Torah or introduce novel legal principles, there is great virtue in practicing, following and teaching Torah in the name of his Torah Teacher, always crediting one’s Torah Teacher when quoting his words or legal opinions. Not to do so is simply stealing from the rightful patrimony of one’s own Torah father. To this accord the words of Hakham Shaul who demanded: “Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor” (Romans 13:7) and “Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine” (1 Timothy 5:17).

Shabbat:	Torah Reading:	Weekday Torah Reading:
ואל שדי
“V’El Shaddai”	Reader 1 – B’resheet 43:14-22	Reader 1 – B’resheet 44:18-21
“And G-d Almighty”	Reader 2 – B’resheet 43:23-30	Reader 2 – B’resheet 44:22-29
“Y Dio Omnipotente”	Reader 3 – B’resheet 43:31-34	Reader 3 – B’resheet 44:30-34
B’resheet (Genesis) 43:14 – 44:17	Reader 4 – B’resheet 44:1-3
1 Kings 8:50-58 + 66	Reader 5 – B’resheet 44:4-7
	Reader 6 – B’resheet 44:8-13	Reader 1 – B’resheet 45:1-9
Psalm 36	Reader 7 – B’resheet 44:14-18	Reader 2 – B’resheet 45:10-18
	Maftir – B’resheet 44:15-17	Reader 3 – B’resheet 45:19-28
N.C.: Matityahu 6:1-4	1 Kings 8:50-58 + 66