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Targum Neofiti for:

B’resheet 31:3 – 32:3

3. And the Lord said to Jacob: "Return to the country of your fathers and to your kindred and I, in my Memra (Word), will be with you." 4. And Jacob sent and called Rachel and Leah to the field, beside his flock. 5. And he said to them: "I see your father's countenance, and behold it is not friendly toward me, not like yesterday and not like earlier, but the Memra (Word) of the God of my father has been at my aid. 6. And you know; that I served before your father with all my strength. 7. And your father cheated me and changed my wages ten times, but the Lord did not give him the power to do me evil. 8. If he said thus: 'The white-spotted will be your wages'; all the flocks bore white-spotted young; and if he said thus: 'The speckled will be your wages,' all the flocks bore speckled (young). 9. And the Lord has emptied the riches of your father and has given (them) to me. 10. And in the hour that the flocks mated, I raised my eyes and saw in a dream and, behold, the he-goats that mounted the flock were white-spotted, speckled and striped. 11. And the angel of the Lord said to me in a dream: 'Jacob.' And I said: 'Here I am. 12. And he said: 'Raise, I pray, your eyes and see all the he-goats that mount the flock are white-spotted, speckled and striped; because all whatsoever Laban has done to you is revealed before me. 13. I am the God who was revealed to you at Bethel, where you anointed a pillar and where you made a vow to Me. Now arise; go forth from this land and return to the land of your kindred.'" 14. And Rachel and Leah answered and said to him: "Have we still a portion and an inheritance in the house of our father? 15. Were we not considered by him as strangers because he sold us and has even eaten the money of our sale? 16. All the property that the Lord has taken from our father belongs to us and to our children; and now do what the Lord has commanded you."

17. ¶ And Jacob arose and set his sons and his wives on camels. 18. And he took his cattle, and all his wealth which he had acquired – his riches and his possessions which he had acquired in Paddan-aram to go to Isaac his father, to the land of Canaan. 19. And Laban had gone to shear the sheep, and Rachel stole the images belonging to her father. 20. And Jacob outwitted Laban the Aramaean because he did not tell him he was fleeing. 21. And he fled with all that was his. And he arose and crossed the river (and) set his face to the mountain of Gileadah. 22. And it happened that when the shepherds of Laban went to water the sheep from the well, they were not able. And they waited two and three days, hoping that perchance it would overflow; but it did not overflow. Then it was told to Laban on the third day that Jacob had fled. 23. And he took his brothers with him and pursued after him, a traveling distance of seven days, and overtook him on the mountain of Gileadah. 24. And the Lord was revealed to Laban the Aramaean in a dream at night and said to him: "Take care for yourself. You shall not speak with Jacob good or evil."

25. ¶And Laban overtook Jacob. And Jacob had spread his tent on the mountain; and Laban made his brothers encamp on the mountain of Gileadah. 26. And Laban said to Jacob: "What have you done? You have deceived me and have taken my daughters like prisoners that flee from the edge of the sword. 27. Why, now, have you fled in secret and deceived me and my daughters and have not told me? Had you but told me I would have sent you forth in joy, with songs, with timbrels, and with harps. 28. Nor did you permit me to kiss my sons and my daughters. Now, you have acted foolishly (in) what you have done. 29. I have with me strength and numerous multitudes to do you evil, but the God of your father said to me, during the evening, saying: 'Take care not to speak with Jacob, either good or evil.' 30. And now, you have gone away because you have greatly desired the house of your father. But why did you steal my gods? 31. And Jacob answered and said to Laban: "Because I was afraid, because you said: 'Do not take your daughters from me illegitimately.' 32. He with whom you find your gods, shall not live. In the presence of our brothers see for yourself what I have with me and take it." And Jacob did not know that Rachel had stolen them. 33. And Laban went into the tent of Jacob and into the tent of Leah and into the tent of the two concubines, 19 and did not find them. And he went out of the tent of Leah and went into the tent of Rachel. 34. And Rachel had taken the images and had put them in the camel's saddle and had sat on them. And Laban examined all the tent and did not find (them). 35. And she said to her father: "Let it not appear evil in the sight of my lord that I cannot stand up before you, because the way of women is upon me." And Laban examined all the tent and did not find the images.

36. ¶ And the anger of Jacob was enkindled and he quarreled with Laban. And Jacob answered and said to Laban: "What is my sin and what is my offense that you have pursued after me? 37. Now that you have examined all my objects, what have you found of all the objects of your house? Put them here in front of my brothers and your brothers so that they may judge between the two of us. 38. These twenty years I am with you; your ewes and your she-goats were not without young and the male lambs a of your flock I did not eat. 39. What was killed I did not bring to you. Everyone of them that fled from the numbers I made good. From me you demanded it. What the thieves stole in the daytime, and what the wild beasts killed during the night, I made good. 40. During the daytime the heat devoured me and the frost at night, and my sleep fled from my eyes. 41. I am these twenty years in your house; I served before you fourteen years for your two daughters and six years for your flock, and ten times have you changed e my wages. 42. Were not the God of my father, the God of Abraham and the Strong One of Isaac, with me, you would surely have sent me away now empty-handed. My sorrows and the labor of my hands are manifest before the Lord, and last night He admonished (you)."

43. ¶ And Laban answered and said to Jacob: "The daughters are my daughters, and the sons are my sons, and the flocks are my flocks, and all that you see is mine. And what can I do to these daughters of mine this day, and to the sons they have borne? 44. And now, come let us make a covenant, I and you, and it will be a sign between me and you." 45. And Jacob took a stone and set it up as a pillar. 46. And Jacob said to his brethren: "Gather stones." And they took stones and made a heap; and they ate there upon the heap of stones. 47. And Laban called it: Igar Sahaduta and Laban called it in the language of the sanctuary, GAL ED. 48. And Laban said: "This heap of stones is a witness between me and you this day." Because of this he called its name Gilead; 49. And Zapit, because he said: "Let the Lord be revealed and let him judge between me and you when we are removed one from the other. 50. If you ill-treat my daughters, and if you take wives besides my daughters, although no one is with us, see, the Lord is witness between me and you." 51. And Laban said to Jacob: "Behold this heap and this pillar which I have set up between me and you. 52. This heap is a witness, and this pillar is a witness, that I will not pass over and take this heap to you, and that you will not pass over this heap to me or this pillar to do harm. 53. The God of Abraham and the God of Nahor judge between us - the God of their fathers." And Jacob swore by the Strong One of his father Isaac. 54. And Jacob offered sacrifices on the mountain and called his brethren to eat bread; and they ate bread and they spent the night on the mountain.

32:1 ¶ And Laban arose early in the morning and kissed his sons and his daughters and blessed them. And Laban went and returned to his place. 2. And Jacob went on his journey and angels from before the Lord overtook him. 3. And Jacob said when he saw them: "Perhaps they are messengers from Laban, my mother's brother, who has returned to pursue after me; or the hosts of Esau, my brother, who comes to meet me, or hosts of angels before the Lord come to deliver me from the hands of both of them.” Because of this he called the name of that place Mahanaim.

Midrash Tanchuma Yelammedenu

B’resheet 31:3 – 32:3

10. And the Lord said unto Jacob: "Return unto the land of thy fathers" (Gen. 31:3).

May it please our master to teach us whether an Israelite may light a candle with another candle upon which is engraved an idolatrous symbol? Thus did our masters teach us: An Israelite is forbidden to light a candle with another candle upon which an idolatrous symbol is engraved. This is in accordance with the verse And thou shalt not bring an abomination into thy house (Deut. 7:26). The Shekhinah does not rest in a home in which there is an idolatrous symbol, as is said: In every place where I cause My name to be mentioned I will come unto thee (Exod. 20:21). A proof of this is that as long as Lot remained with Abraham, the Holy One, blessed be He, did not appear to him, but after Lot's departure, He did reveal Himself to him. Whence do we know this to be so? R. Eleazar the son of Pedat said in the name of R. Yose the son of Zimra: We know this from the verse And the Lord said unto Abraham (Gen. 13:14). When did this occur? After Lot departed from him (ibid.).

Similarly, as long as Jacob resided in Laban's home, the divine word did not reveal itself to him, even though He had assured him: And, behold, I am with thee (Gen. 28:15). The Holy One, blessed be He, said: Since I must not profane My divine glory by entering the home of the wicked Laban, what shall I do? At the very moment he leaves him, I shall fulfill My promise and be with him. Jacob reflected upon this, saying to himself: Did He not promise me I shall not forsake thee (ibid.)? Thereupon the Holy One, blessed be He, replied: If you desire that I be with you, then depart from Laban's house and Return unto the land of thy fathers, and to thy kindred, and I will be with thee (ibid. 31: 13).

11. Return unto the land of thy fathers, and to thy kindred (Gen. 31:3).

W hat is written above concerning this? Lift up now thine eyes, and see, all the he-goats which leap upon the flock are streaked (ibid., v.12), and it is also written there: And Jacob sent and called Rachel and Leah to the field unto his flock, and said unto them: "I see your father's countenance," etc. (ibid., vv.4-5). This teaches us that he was not slothful, but that he labored with all his strength.

And your father hast mocked me, and changed my wages ten times (ibid., v.7). What is meant by ten times (aseret monim), and why is the (usual) word pe'amin not used instead of monim? R. Abba said: Ten monim actually indicates one hundred times, that is, ten times ten [This calculation is based on the rabbinic view that monim is the plural of minyan, the word designating the prayer quorum of ten men]. R. Hiyya stated: It was actually a thousand times, ten times a hundred [This calculation is based on the circumstance that the words nekudim ("speckled") and akudim ("streaked") both contain the letter kaf, which has the numerical value of 100].

He would change his wages in the following manner. If he said thus: The speckled shall be thy wages; then all the flock bore speckled; and if he said thus: The streaked shall be thy wages; then bore all the flock streaked (ibid., v.8). When Laban saw that they changed from streaked to speckled, and from speckled to streaked, he cried out: "Is there a God or not?" That is to say, Laban asked: "Did God do this or not?"

What did Laban do when the sheep conceived? He would tell Jacob: "This kind shall be yours," and whatever kind he mentioned would be born, for the Holy One, blessed be He, changed the streaked to speckled and the speckled to streaked, as it is said: And he changed my wages ten times. Laban reversed his decision so that none would belong to Jacob. And so, after Laban had made his final decision, the Holy One, blessed be He, would tell the angel: Let them be born in accordance with his last decision. Thus Scripture says: But God suffered him not to hurt me (ibid., v.7).

What did they respond after Jacob told them this? Rachel and Leah answered and said unto him: "Is there yet any portion or inheritance for us in our father's house? Are we not accounted by him strangers? For he hath sold us" (Gen. 31:14-15).

And Jacob outwitted Laban (ibid., v. 20), so that Laban would not become incensed with him: Then Jacob arose, and set his sons and his wives upon camels ... and carried away all his cattle. ... And it was told Laban on the third day that Jacob had fled. And he took his brethren with him, and pursued after him (Gen. 31:17,18, 23). The Holy One, blessed be He, immediately appeared before him and slit his ear [The meaning of this idiom is uncertain, but is probably something like "spoke harshly to him"].

12. And God came to Laban the Aramean in a dream of the night (Gen. 31:24).

This is one of the occasions on which the Holy One, blessed be He, contaminated the purity of His divine glory in behalf of the righteous. It happened also when God came to Abimelech in a dream (Gen. 20:3) on Sarah's behalf. Laban began to rebuke Jacob, saying; And now that you are surely gone, because you sore longest after your father's house, wherefore have you stolen my gods? (ibid. 31:30). He replied: With whomsoever you find your gods, he shall not live (ibid., v.32). At that moment Rachel's death was decreed. Laban searched the entire tent but was unable to find them. Now Rachel had taken the teraphim (ibid., v.34). Why did she steal them? To prevent them from informing Laban that Jacob had fled with his wives, his sons, and his flock. Do teraphim actually speak? They do indeed, as it is written: The teraphim have spoken vanity (Zech. 10:2). This is so even though you say: Eyes have they, but they see not (Ps. 115:5).

Why are they called teraphim? Because they were works of toref ("filth"), works of uncleanness. And how were they constructed? They would take a firstborn male child, kill him, and sprinkle him with salt and spices. Then they would write a demon's name upon a gold tablet and place it beneath the child's tongue while performing certain magical rites. After this, they inserted the corpse into a recess in the wall and lighted candles before it. They would then bow down before it, and it would speak to them in a whisper. This is stated in the verse For the teraphim have spoken vanity (Zech. 10:12). That is why Rachel stole them. Furthermore, she sought thereby to eradicate idolatry from her father's home. However, Jacob was not aware that she had stolen them. Hence, it is written: And Rachel stole the teraphim.

13. Take heed to yourself that you speak not to Jacob either good or bad (Gen. 31:24).

From this episode we learn that the merit acquired from labor may be helpful even when the influence of one's ancestors is not. It is written: Except the God of my father, the God of Abraham, and the Fear of Isaac, had been on my side (Gen. 31:42). This implies that the merit of Jacob's ancestors saved him financially, but it is followed by: God hath seen mine affliction and the labor of my hands, and gave judgment yestenight (ibid.), which indicates that He warned him not to harm Jacob because of the merit of the work he had performed.

This teaches that a man must not say: "I will eat and drink and enjoy the good things of life, but I will not work, for heaven will protect me." It is said: You have blessed the work of his hands (Job 1:10). Hence, a man must work and labor with both hands before the Holy One, blessed be He, will send his blessing.

And Jacob was wroth, and strove with Laban. And Jacob answered and said to Laban: "What is my trespass? What is my sin?" (Gen. 31:36). These verses teach us: The fury of the patriarchs is preferable to the gentleness of their descendants. Though it is written: And Jacob was wroth and strove with Laban, notice that he said to him at the height of his anger: What is my trespass? What is my sin? But concerning David, who was so gentle that he would not turn his hand against Saul, it is written: Nay, but the Lord shall smite him; or his day shall come to die; or he shall go down into battle, and be swept away (I Sam. 26:10).

This heap is witness between me and you (Gen. 31:48). Scripture states elsewhere in reference to this verse: And crushed Balaam's foot against the wall (Num. 22:25). The heap alluded to in our text was the very wall at which Balaam violated the promise he had made to Jacob, as it is said: I will not pass over this heap to harm you (Gen. 31:52). Balaam and Laban were one and the same (cf. Sanhedrin 105a, and see also Ginzberg, Legends of the Jews 6:123), for it is said of him: An Aramean was destroying my father (Deut. 26:5). Balaam was called an Aramean, because he desired to annihilate Israel, as is said: Come, execrate Israel (Num. 23:7). Hence, it was the very wall that had borne witness to the oath that he had made that called him to account, as is written: The hand of the witness shall be first upon him (Deut. 17:7). And Jacob swore by the Fear of his father, Isaac (Gen. 31:53). This righteous man did not swear by the name of the king, but rather on the life of his father. He did it just as a man who desires to prove the truth of this remarks says: "I swear by the life of my father." He swore this oath only out of respect, as is written: A son shall honor his father (Mal. 1:6).

Ashlamatah:

Jeremiah 30:10-18, 22

10 ¶ Therefore fear you not, O Jacob My servant, says the LORD; neither be dismayed, O Israel; for, lo, I will save you from afar, and your seed from the land of their captivity; and Jacob shall again be quiet and at ease, and none shall make him afraid.

11 For I am with you, says the LORD, to save you; for I will make a full end of all the nations whither I have scattered you, but I will not make a full end of you; for I will correct you in measure, and will not utterly destroy you.

12 For thus says the LORD: Your hurt is incurable, and your wound is grievous.

13 None deems of your wound that it may be bound up; you have no healing medicines.

14 All your lovers have forgotten you, they seek you not; for I have wounded you with the wound of an enemy, with the chastisement of a cruel one; for the greatness of your iniquity, because your sins were increased.

15 Why do you cry for your hurt, that your pain is incurable? For the greatness of your iniquity, because your sins were increased, I have done these things unto you.

16 Therefore all they that devour you shall be devoured, and all your adversaries, every one of them, shall go into captivity; and they that spoil you shall be a spoil, and all that prey upon you will I give for a prey.

17 For I will restore health unto you, and I will heal you of your wounds, says the LORD; because they have called you an outcast: ‘She is Zion, {With a play on the meaning, a dry land.} there is none that cares for her.’

18 ¶ Thus says the LORD: Behold, I will turn the captivity of Jacob’s tents, and have compassion on his dwelling-places; and the city shall be built upon her own mound, and the palace shall be inhabited upon its wonted place.

19 And out of them shall proceed thanksgiving and the voice of them that make merry; and I will multiply them, and they shall not be diminished, I will also increase them, and they shall not dwindle away.

20 Their children also shall be as aforetime, and their congregation shall be established before Me, and I will punish all that oppress them.

21 And their prince shall be of themselves, and their ruler shall proceed from the midst of them; and I will cause him to draw near, and he shall approach unto Me; for who is he that has pledged his heart to approach unto Me? says the LORD.

22 And you shall be My people, and I will be your God.

Ketubim

Midrash Psalm 26

I. A Psalm of David. Judge me, O Lord (Ps. 26:1). But did not David also say, Enter not into judgment with Your servant (Ps. 143:2)? The two verses mean that David said to the Holy One, blessed be He: Master of the universe, judge me when You judge the wicked. But enter not into judgment of me when You judge the righteous.

Or they mean that David said: Judge me, O Lord, when You are proceeding in judgment of me; but once having judged me, do not again enter into judgment of me.

2. Another comment. Consider what Scripture says elsewhere: Whosoever loves correction, loves knowledge; but he that hates reproof is brutish (Prov. 12:1). Four are mentioned in Scripture as having been smitten: one, upon being smitten, rebelled; one, upon being smitten, laughed; one, upon being smitten, sought his friend; and one asked: "Why is the lash held back? Strike me again!"

The first one who was smitten, rebelled; this was Job. When he was smitten, he rebelled, saying: I will speak in the bitterness of my soul. I will say unto God: Do not condemn me; show me wherefore You contend with me. Is it good unto You that You should oppress? (Job 10:1c-3). Wherefore am I smitten? What have I done unto You? Tell me wherein I sinned. How many are mine iniquities and sins? Make me to know my transgression and my sin (Job 13:23). I know that Yours is the power, and that You do this to me not for any injustice in my hands ... O earth, do not cover my blood, and let my cry have no resting-place (Job 16:17-18). Thus spoke the one who, upon being smitten, rebelled.

The second one who was smitten, laughed; this was Abraham, of whom it is said When Abraham fell upon his face, he laughed (Gen. 17:17). The Lord and Abraham - with whom may they be compared? [With a man and his son]. The man beating his son swore that he would continue to beat him, saying: "My son, I have sworn that I would continue beating you." The son replied: "Yours is the power!" The father continued beating his son, thinking that his son would say: "I have had enough." As the son was smitten more and more, however, the father finally said: "Enough of beating him!" Even so, it is said The Lord appeared unto Abram, and said unto him: I am God: "Shaddai!"- that is, "It is enough!" (Gen. 17:1): I am He who said to My world: "It is enough!" I am also He who said of your trial: "It is enough!"

The third one who, upon being smitten, sought his friend, was Hezekiah, of whom it is said Hezekiah turned his face to the wall, and prayed unto the Lord (Isa. 38:2).

And the fourth asked: "Why is the lash held back? Strike me again!" This was David, who said: judge me, O Lord. As Solomon said: Whosoever loves correction, loves knowledge (Prov. 12:1). And as David said: Blessed is the man whom You chastises, O Lord, and teaches him out of Your law (Ps. 94:12).

3. Examine me, O Lord, and prove me (Ps. 26:2). David said: Prove me, O Lord, as You did prove Abraham, of whom the verse God did prove Abraham (Gen. 22:1) shows that Abraham stood up to his proving. Prove me as You did prove Isaac, who being proved on the altar stood up to it. And I, am I without merit?

Try my reins and my heart (Ps. 26:2). David said: Try me as You did Joseph. Him You did try with Potiphar's wife and found him valiant, for it is said The word of the Lord tried him (Ps. 105:19).

But while God was proving David, he said: I have no strength to endure. I beg You, be lenient with me: You have proved my heart, You have come to me in the night; Thou have tried me, and found [little strength] (Ps. 17:3).

From this we learn that a man should never pit himself against men greater than he, and should never say: I vouch for my heart. For if David, who had so many virtues that he could say, Your loving-kindness is before my eyes; and I have walked in Your truth. I have not sat with men of falsehood; neither will go in with dissemblers. I have hated the assembly of evil-doers, and will not sit with the wicked. I will wash, my hands in innocence (Ps. 26:4-6a), if finally even David turned to God and pleaded Enter not into judgment with Your servant (Ps. 143:2), how much more and more ought other men so plead!

And so, too, Solomon said to the Holy One, blessed be He: Master of the universe! When a king hires diligent workmen, and they do their work well, and he gives them their pay, should the king be praised? When is he to be praised? When he hires slothful workers, but gives them their pay in full. And Solomon went on to say: Our fathers worked diligently and received good pay. What kindness of Yours was in this, that they worked and were paid? Slothful workers, we! Yet give us good pay, and that would be Your great kindness! Hence Solomon said: The Lord our God be with us, as he was with our fathers (I Kings 8:57).

4. I [David] have hated the assembly of evil-doers (Ps. 26:5). What assembly of evil-doers? The one of which it is said The people gathered themselves unto Aaron (Ex. 32:1) at the making of the molten calf. And also the one of which it is said Korah assembled all the congregation against them (Num. 16:19).

And what assembly do I love? The one of which it is written Moses assembled all the congregation of the children of Israel, and said unto them: "These are the words which the Lord has commanded" (Ex. 35:1); also the one of which it is said Then Solomon assembled the elders of Israel, and all the heads of the tribes ... to bring up the Ark of the Covenant of the Lord (1 Kings 8:1).

And I will not sit with the wicked (Ps. 26:5) - with Korah and his company whom Moses meant when he said: Depart, I pray you, from the tents of these wicked men (Num. 16:26).

5. I will wash my hands in innocence; so will I compass Your altar, O Lord (Ps. 26:6). This verse is to be read in the light of what is taught in a Mishnah: "On each [of the first seven days of Sukkot] men circled the altar once, reciting We beseech Thee, O Lord, save now (Ps. 118 :25)." And with what did they circle the altar? With branches of palm-trees, boughs of myrtle, and willows of the brook in their right hand, and with fruit of the citron in their left, as it is said And you shall take on the first day the fruit of goodly trees, branches of palm-trees, and the boughs of thick trees, and willows of the brook, and you shall rejoice before the Lord your God (Lev. 23:40).

I will wash my hands in innocence implies that the festive wreath must be got through purchase, not through robbery, for in a Mishnah we are taught: "A festive wreath that is got by robbery or is withered is unfit for circling the altar with"; for a festive wreath must be innocent of violence or robbery, lest the advocate turn accuser.

R. Levi said: A man who uses a festive wreath got by robbery - to whom may he be likened? To a highwayman who sat at a crossroads, robbing all those who came and went. And once even as a royal legate was passing on his way to levy the tax of a certain province, the highwayman, springing up against him, got the better of him and robbed him, taking all he had with him. After a time the highwayman was captured and cast into prison. When the king's legate heard this, he went to the highwayman and said to him: "Up and give me all that you did rob and take away from me, and I shall plead for you!" The highwayman answered: "Of all that I seized upon and took away from you I have nothing left, except this rug which belongs to you." The legate said to him: "Give it to me, and I shall plead for you." And as the highwayman gave it to him, the legate said: "Tomorrow, you will be taken out to judgment, and when the king says to you, 'Is there any man that will plead for you?' I shall make the plea."

The next day, the highwayman was taken out to judgment. The king asked him: "Have you a man to plead for you?" and the highwayman replied: "Such and such a legate." The king then sent for the legate and asked: "Do you know anything good of this man?" The legate answered: "I do indeed! On the day that you did send me to levy the tax of a certain province, this man, springing out upon me, got the better of me, and robbed me, taking away all that I had with me. This very rug is his witness."

Then all said: "Woe to the man whose advocate turns accuser." Even so, when a man takes a festive wreath that is got by robbery, it cries out before the Holy One, blessed be He: "I was got by robbery! I was got by violence!" Of such a man the ministering angels say, "Woe to that man whose advocate turns accuser."

Hence David said: I will wash my hands in innocence; so will I compass Your altar, O Lord, with a festive wreath got through purchase, not robbery.

6. In the verse That I may make the voice of thanksgiving to be heard (Ps. 26:7), thanksgiving refers to the festal thank offering.

The end of the verse, And tell of all Your wondrous works, refers, according to R. Abin, to the recitation of the Hallel Psalms which tell of God's wondrous works in days gone by, in present times, in the days of the Messiah, in the times of Gog and Magog, and in the time-to-come. Thus the Psalm When Israel went out of Egypt (Ps. 114:1) tells of God's wondrous works in days gone by; the Psalm Not unto us, O Lord, not unto us, but unto Your name give glory (Ps. 115:1) tells of God's wondrous works in present times; the Psalm I love the Lord, because He has heard my voice and my supplications (Ps. 116:1) tells of God's wondrous works in the days of the Messiah; the Psalm which contains the verse All nations compassed me about, yea, they compassed me about; but in the name of the Lord I will destroy them (Ps. 118:10) tells of God's wondrous works in the times of Gog and Magog; in the same Psalm, the verse You are my God, and I will praise You; You are my God, I will exalt You (Ps. 118:28) tells of God's wondrous works in the time-to-come; finally, in the same Psalm, the verse O give thanks unto the Lord, for He is good, for His mercy endures for ever (Ps. 118:29) tells of God's wondrous works in the life of the world-to-come.

7. Gather not my soul with sinners (Ps. 26:9) with men condemned to be stoned, or with men condemned to be burned. Nor my life with men of blood - with men condemned to be slain by the sword, or with men condemned to be strangled.

Another interpretation: "Bury me not with sinners like the Egyptians." Thus also Jacob said to Joseph: Bury me not, I pray, in Egypt (Gen. 47:29).

R. Yochanan taught: In two places in Scripture we find the righteous entreating the Holy One, blessed be He, that their souls perish not with sinners. Thus Daniel would desire mercies of the God of heaven ... that Daniel and his companions should not perish with the rest of the wise men of Babylon (Dan. 2:18). David also said: Gather not my soul with sinners.

In his comment on And it came to pass about ten days after the Lord smote Nabal with the plague, that he died (I Sam. 25:38), R. Halafta asked in the name of R. Aibu: But does not the plague kill a man within three days? Have we not learned that death after one day's illness is death by the anger of the Lord; death after two days' illness is precipitous death; death after three days' illness is death by plague? 12 And, likewise, did not R. Halafta ben Saul teach that death after one day's illness, or two, or three days' illness is premature death; death after four or five days' illness is abrupt death; death after six days' illness is death ordained in Scripture; death after seven days' illness is natural death; and death after an illness beyond seven days is a death of affliction?

But how can it be said that death after three days' illness is death by plague, since it is written And it came to pass about ten days after the Lord smote Nabal with the plague, that he died?

[Thereupon R. Halafta explained that] during the seven days of mourning for the righteous Samuel, the Holy One, blessed be He, held off Nabal's death, in order that the mourning for Samuel should not be confused with the mourning for Nabal; and since Nabal lived three days beyond the seven, it may properly be said that Nabal's death was death by plague.

R. Berechiah said in the name of R. Samuel: The verse is not to be read "And it came to pass ten days after the Lord afflicted Nabal, etc." but And it came to pass that the Lord afflicted Nabal as men are afflicted during the ten days [of penitence]. For during the ten days between New Year's Day and the Day of Atonement the Holy One, blessed be He, held off Nabal's death, so that he might repent, but he did not repent.

[Consider the verse Gather not my soul with sinners, nor my life with men of blood (Ps. 26:9)] in the light of what Scripture says elsewhere: Bands of the Moabites ... burying a man ... cast the man in the sepulcher of Elisha; and when the man touched the bones of Elisha, he revived, and stood up on his feet (2 Kings 13:20-21). It is taught that the man did stand up on his feet, but he never got home again, for he died and was buried in another sepulcher: Such was the strength of Elisha's prayer, Gather not my soul with sinners.

And who was the man? He was the child of the Shunammite, of whom it is said When the child was grown ... he went out to his father ... and he said: "My head, my head." ... and then died (2 Kings 4:18-20), [but was brought back to life by Elisha]. Accordingly, when he died a second time, they cast him into the sepulcher of Elisha, that he might again be revived; and in truth he was revived, and stood upon his feet, and forthwith died again. The third time that he died, they buried him in another sepulcher. And why did he finally die? Because he was a sinner.

As against him, the son of the widow of Zarephath, that is to say, Jonah the son of Amittai, was a completely righteous man. He was tried when the fish swallowed him and was tried again in the depths of the sea, but he did not die: The Lord spoke unto the fish, and it vomited out Jonah upon the dry land (Jonah 2:11), so that Jonah, while still alive, entered into his glory, into the Garden of Eden.

It came to pass after the seven days, that the waters of the flood were upon the earth (Gen. 7:10) R. Hoshaia said: This verse proves that during the seven days of mourning for the righteous Methuselah, the Holy One, blessed be He, held off His judgment of the generation of the flood that they might repent, but they did not repent. Hence Methuselah prayed: Gather not my soul with sinners, nor my life with men of blood, that is, with the unrepentant men who were to perish in the flood. The phrase In whose hands is craftiness (Ps. 26:10) refers, according to R. Phinehas the Priest bar Hama, to dice-players who reckon with the left hand, but add up 20 with the right, and thus rob and cheat one another. But as for me, I will walk in mine integrity (Ps.26:11).

Redeem me, and be merciful unto me (ibid.): Redeem me from the judgment of the grave, and be merciful to me in the time-to-come.

My foot will stand in an even place (Ps. 26:12) in the time-to-come. In the congregations will I bless the Lord with the cup of deliverances.

Midrash of Matityahu (Matthew) 4:18-25

18. Yeshua went along the shore of the sea of Kineret and saw two brothers, Shimon who is called Tsefet bar Yonah, and Adam bar Yonah, his brother casting their nets into the sea for they were fishermen.

19. He said to them: “Follow me and I will make you fish for men.”

20. That same hour they left their nets and followed him.

21. He returned from there and saw two other brothers Ya’aqov ben Rogaz ben Zavdeyel and his brother Yochanan ben Rogaz ben Zavdeyel and their father Zavdeyel in a boat setting up their nets and he called them.

22. They hastened and left their nets and their father and followed him.

23. Then Yeshua went around the land of the Galil teaching in the local synagogues and proclaiming to them the good gift of the Masorah of the Government of Heaven and healing all the sick and every disease among the kinsmen.

24. So a report about him went into all the land of Syria and they brought unto him all those who were sick from various kinds of diseases, those possessed by demons, those who were terrified by an evil spirit and those who shook, and he healed them.

25. Many followed him from the Galil and from the Amman region of Jordan, from Yerushalayim, and the region of Y’hudiyah, and across the Jordan river.

Commentary

Our Torah Seder for this week, its Ashlamatah, Psalm and Misdrash of Matityahu, are all commenting upon the season in which we find ourselves at this time. They miraculously join the festivals of Yom HaKippurim (Day of Atonements) with the coming festival of Sukot (Tabernacles).

In Genesis 31:22-23, we read:

“And it was told Laban on the third day that Jacob was fled. And he took his brethren with him, and pursued after him seven days’ journey; and he overtook him in the mountain of Gilead.”

So when Laban received the news that Jacob had fled, three days had already passed. If to these three days we add the seven days journey that Laban spent from his place to Mt. Gilead we come to the number of 10 days. And these are the ten days between Rosh HaShanah (New Year) and Yom HaKippurim (Day of Atonements). These ten days are also known as the “Yamim HaNoraim,” or the “Ten Days of Repentance.”

Why do we know that this so? Because our Seder starts with the words שׁוּב אֶל-אֶרֶץ “SHUB El Eretz” (Return to the Land), and “repentance” as in the Ten Days of Repentance is known in Hebrew as “TESHUBA”, which comes from the root word “SHUB” that starts our Seder. Verses 38 and 41 also speak of “twenty years.” In other words, Ya’aqob fled from Laban after the end of twenty years, and beginning a new year – that is, Tishri 1.

Whilst the word “Sukka” does not appear in our Torah Seder for this week, a similar word does appears several times – “OHEL” (being translated as “Tent”). Thus offering us a connection between the season of Teshuba (Returning) and Sukkot.

The Midrash on Psalms connects 26:6 with the festival of Sukkot, as it states:

It also connects 26:7 with the festival of Sukkot, as it states:

And this same verse in the Psalms (26:7) is connected via Midrash to the Ten Days of Repentance as it is said:

Our Midrash in Matityahu also is hinting at a coming festival of in-gathering, for in the section for this week we read about the in-gathering of the Master of Nazareth’s first Talmidim. There is also a connection with Yonah in the name of Shimon’s father and also in the call to be made “fisher of men.”

Our Ashlamatah, of course is connected to our Seder in v.10 by means of the name Ya’aqob and also echoes the freeing of the captives after Yom Ha Kippurim on the year of the Jubilee, as we read:

“Therefore fear you not, O Jacob My servant, says the LORD; neither be dismayed, O Israel; for, lo, I will save you from afar, and your seed from the land of their captivity; and Jacob shall again be quiet and at ease, and none shall make him afraid.

This then shows how perfectly synchronized is our 3 and ½ year Torah Lectionary, and also how most of the times the Midrash of Matityahu seems to coincide in thought with the Torah Seder and the accompanying Psalm.

Whilst Yom Kippur has already passed, the season and opportunity of returning and changing any Divine decree against us is still available to us until the end of Sukkot. I implore you, that as this festival of Tabernacles soon will be upon us, to teach us detachment from material things amongst other lessons, that you take this opportunity to examine your deeds and return to G-d before the end of the festival of Sukkot.

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai

Shabbat:	Torah Reading:	Weekday Torah Reading:
שוב אל ארץ
“Shub El Eretz”	Reader 1 – B’resheet 31:3-13	Reader 1 – B’resheet 32:3-5
“Return unto the land”	Reader 2 – B’resheet 31:14-16	Reader 2 – B’resheet 32:6-8
“Retorna a la tierra”	Reader 3 – B’resheet 31:17-25	Reader 3 – B’resheet 32:9-12
B’resheet (Genesis) 31:3 – 32:3	Reader 4 – B’resheet 31:26-35
Jeremiah 30:10-18, 22	Reader 5 – B’resheet 31:36-42
	Reader 6 – B’resheet 31:43-47	Reader 1 – B’resheet 32:13-16
Psalm 26	Reader 7 – B’resheet 31:48 – 32:3	Reader 2 – B’resheet 32:17-20
	Maftir – B’resheet 31:55 – 32:3	Reader 3 – B’resheet 32:21-23
N.C.: Matityahu 4:18-	Jeremiah 30:10-18, 22