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

Targum Neofiti for:

B’resheet 32:4 – 33:17

And Jacob sent messengers before him to Esau his brother in the land of Gabla the territory of the Edomites, and instructed them to say, Thus shall you speak to my lord Esau: Thus says your servant Jacob, With Laban have I dwelt, and have tarried until now. And of all that in which my father blessed me there is nothing in my hand; but I have a few oxen and asses, sheep, and servants and handmaids; and I have sent to tell my lord that that blessing has not profited me; that I may find mercy in your eyes and that you may not maintain (enmity) against me on account thereof.

And the messengers returned to Jacob, saying, We came to your brother, to Esau, and he also comes to meet you, and four hundred chief warriors with him. [Jerusalem. And four hundred men, warlike leaders with him.] And Jacob was greatly afraid, because for twenty years he had not been mindful of the glory of his father: and he had anxiety; and he divided the people who were with him, the sheep, and oxen, and camels, into three troops, for a portion to Leah, and a portion to Rachel. And he said, If Esau come to the one troop of them and smite it, the remaining troop may escape. And Jacob said, God of my father Abraham, You, the God of my father Izhak, the Lord, who said to me, Return to your country and to your kindred, and I will do you good: I am altogether less than any of the (acts of) goodness and truth which You have exercised towards Your servant: for with my staff, alone, I passed this Jordan, and now I am become two bands.

Deliver me I pray, from the hand of my elder brother, from the hand of Esau, for I fear him: for he has been mindful of the glory of his father; lest he come and smite the mother with the children. But You have promised, I Will surely do you good, and will make your sons many as the sand of the sea be numbered for that cannot be numbered for Multitude.

And he abode there that night; and he took what was ready at his hand a present for Esau his brother: she-goats two hundred, and he-goats twenty; ewes two hundred and rams twenty: milking camels with their young ones thirty; cows forty, and bulls ten, small colts ten. [Jerusalem: And small colts ten.] And he made them ready by the hand of his servants in flocks apart, and said to his servants, Pass over before me, and put much (room) between flock and flock. And he instructed the first, Saying, When Esau my brother shall meet you, and ask of you, saying, Whose are you, and whither are you journeying and whose are these before thee? You hall say it is a gift of your servant Jacob, which he sends to my lord Esau, and, behold, he also comes after us. And so he instructed the second, and the third, and all them who followed the flock, saying According to these words You must speak with Esau when you find him, and say, And, behold, your servant Jacob also comes after us. For he said, I will make his countenance friendly by the gift which goes before me, and afterward will see his face: peradventure he may accept me. And the present passed over before him, and he abode that night in camp. And he arose in the night and took his two wives, and his two concubines, and eleven children, and went over the ford Jubeka. And taking them he made them pass over the torrent, and all that he had went over.

And Jacob remained alone beyond the Jubeka; and an Angel contended with him in the likeness of a man. And he said, Have you not promised to give the tenth of all that is yours? And, behold, you have ten sons and one daughter: nevertheless you have not tithed them. Immediately he set apart the four firstborn of the four mothers, and there remained eight. And he began to number from Shimeon, and Levi came up for the tenth.

Michael answered and said, Lord of the world is Your lot. And on account of these things he (Michael) remained from God at the torrent till the column of the morning was ascending. And he saw that he had not power to hurt him, and he touched the hollow of his thigh, and the hollow of Jacob's thigh was distorted in his contending with him.

And he said, Let me go, for the column of the morning ascends; and the hour comes when the angels on high offer praise to the Lord of the world: and I am one of the angels of praise, but from the day that the world was created my time to praise has not come until now.

And he said, I will not let you go, until you bless me. [JERUSALEM. And the hollow of Jacob's thigh was displaced in contending with him. And he said, Send me away, for the column of the dawn arises, and, behold, the hour comes for the angels to praise. And he said, I will not release you until you bless me.]

And he said, What is your name? He answered, Jacob. And he said, Your name shall be no more called Jacob but Israel, because you are magnified with the angels of the Lord and with the mighty, and you have prevailed with them. And Jacob asked and said, Show me now your name. And he said, Why do you ask for my name? And he blessed Jacob there.

And Jacob called the name of the place Peniel; for he said, I have seen the Angels of the Lord face to face, and my soul is saved. And the sun rose upon him before his time, (the sun) which on his account had set before his time, on his going out from Beersheba, as he crossed over Peniel. And he began to journey, and was lame upon his thigh. Therefore the sons of Israel eat not the sinew which shrank, which is in the hollow of the thigh of cattle and of wild animals, until this day; because the Angel touched and laid hold of the hollow of the right thigh of Jacob, in the place of the sinew which shrank.

XXXIII. And Jacob lifted up his eyes and looked, and, behold, Esau came, and with him four hundred men of war. And be divided the children unto Leah, and to Rachel, and to the two concubines, and placed the concubines and their sons foremost; for he said, If Esau come to destroy the children and abuse the women, he will do it with them, and meantime we will arise and encounter him in fight; and Leah and her children after, and Rachel and Joseph after them. And he himself went over before them, praying and asking mercy before the Lord; and he bowed upon the earth seven times, until he met with his brother. And Esau ran to meet him, and embraced him, and fell upon his neck and kissed him, and they wept. Esau wept on account of the pain of his teeth which were shaken; but Jacob wept because of the pain of his neck. [JERUSALEM. And Esau ran to meet him, and hugged him, and fell upon his neck and kissed him. Esau wept for the crushing of his teeth, and Jacob wept for the tenderness of his neck.]

And he lifted up his eyes and saw the wives and the children, and said, Who are these with you? And he said, They are the souls which have been given to me through mercy from before the Lord upon your servant. And the concubines came near, they and their children, and bowed themselves; and Leah also approached, and her children, and bowed; and afterward Joseph came near and stood before Rachel, and hid her by his stature, and they bowed. And he said, What to you is all this troop that I have met? And he said, It is a present I have sent to find mercy in the eyes of my lord. And Esau said, I have much substance, my brother; let what you have be confirmed to you. And Jacob said, Say not so, I beseech you. If now I have found favor in your eyes, accept my present from my hand; because I have seen the look of your face, and it is to me as the vision of the face of your angel; for, lo, you are propitious to me. Receive now the present which is brought to you, because it has been given me through mercy from before the Lord, and because I have much substance. And he urged upon him, and he received.

And he said, Let us journey and proceed, and I will go along with you, till you come to the house of your habitation. And he said to him, My lord knows that the children are tender, and the flocks and kine giving milk are with me; and if I overChase them one day, all the flock may die. Let me beseech my lord to pass over and journey before your servant, and I will lead quietly alone, according to the foot of the work which is before me, and according to the foot of the instruction of the children; until the time that I come to my lord at Gabla. [JERUSALEM. That the children are tender.]

And Esau said, Let me now leave with you some of the soldiers who are with me. But he said, Why this? Let me find favor before you, my lord. And a miracle was wrought for Jacob, and that day Esau returned on his way to Gabla.

And Jacob journeyed to Succoth, and sojourned there the twelve months of the year; and he built in it a Bet Midrash, and for his flocks he made booths; therefore he called the name of the place Succoth.

Midrash Tanchuma Yelammedenu

B’resheet 32:4 – 33:17

1. I have sojourned with Laban, and stayed until now. and I have oxen, and asses and Docks, and manservants and maid-servants (Gen. 32:5-6). He was telling Esau:, "Though I have lived with Laban, the arch-deceiver, for twenty years, I have acquired oxen, asses, and great riches." He disclosed this fact to Esau in the hope that when he reflected upon it, he would say to himself: 'Jacob went there with nothing more than a staff, and though he worked for Laban, the arch-deceiver, for twenty years, he has become a wealthy man and has returned in peace; how can I possibly contend against him?’

And I have oxen. This implies that I have no need to fear you (he was thinking to himself), for now Joseph was born, who is called an ox, as is said: His firstling ox, majesty is his (Deut. 33:17). Asses. The word ass alludes to the Messiah the son of David, as it is said: Lowly and riding upon an ass (Zech. 9:9). Flocks refers to the merit of the tribes, whose descendants will be called flock, as is said: And ye My sheep, the flock of My pasture (Ezek. 34:31).

Similarly, Judah will also be Esau's adversary, as it is stated: And the lion shall eat straw like the ox (Isa. 11:7). Lion refers to Judah, as is said: Judah is a lion's whelp (Gen. 49:9), and like the ox alludes to Joseph. Will eat straw informs us that Joseph will judge Esau, who is referred to as straw, and his descendants will be like straw, as it is said: And the house of Esau is like straw (Obad. 18). Whence do we know that all the others will likewise judge Esau? From the verse How was thy mother a lioness; among lions she couched (Ezek. 19:2). We learn (from this verse) that all Israel will judge Esau.

Male-servants refers to Moses, as is said: Moses was a servant of the Lord (Deut. 34:5). Maid-servants alludes to Ruth, from whom David descended, and concerning whom it is written: I am thy servant, the servant of thy rnaid-servant (Ps. 116:16). He was the descendant of the woman who forsook being an important lady and a queen in order to find shelter beneath the wings of the Shekhinah.

2. And Jacob sent messengers (Gen. 32:4). Scripture states elsewhere in allusion to this verse: And the Lord uttereth His voice before His army; for his camp is very great, for He is mighty that executeth His word; for great is th?4ay of the Lord and very terrible; and who can abide it? (Joel 2:11). This verse alludes to the giving of the Torah. When the Holy One, blessed be He, descended to give the Torah to Israel, myriads of chariots accompanied Him, as it is said: The chariots of God are myriads, even thousands upon thousands (Ps. 68:18).

R. Abdimi maintained: Twenty-two thousand chariots descended with Him to Sinai. What is meant by uttereth His voice? It indicates that first there were thunders and lightnings (Exod. 19:16). After He sent forth the thunder, He gave the Torah. Hence it is said: And the Lord uttereth His voice before His army Joel 2:11).

Another comment on And the Lord uttereth His voice before His army. This refers to the thunderous sounds that precede the host of the Holy One, blessed be He. For example, when the thunder goes forth it roars, and mankind know that rain will fall; and when thunder resounds, lightning will follow. Another comment on And the Lord uttereth His voice. This refers to Rosh Hashanah, the day on which the shofar is sounded. Before His army refers to the Israelites, who tremble and quake at the sound of the shofar and then repent in order to be judged meritoriously on Yom Kippur.

For great is the day of the Lord and very terrible; and who can abide it? (Joel 2:11). This is Yom Kippur, when the books of life and death are sealed. Whence do we know that this verse also refers to the ten days between Rosh Hashanah and Yom Kippur? Isaiah reminded (the people) that this was so, when he said: Wash you, make you clean, put away the evil of your doings from before Mine eyes; cease to do evil, learn to do well, seek justice (Isa. 1:16-17). That is, one must repent during those days. Then he added: Come now, and let us reason together (ibid., v. 18), that is, on the tenth day, the day of admonition, during which the Holy One, blessed be He, cleanses away (lit. whitens) the sins of Israel, as is said: Though your sins be as scarlet, they shall be as white as snow (ibid.). For His camp is very great. This refers to the angels who plead in behalf of or against the Israelites. For He is mighty who fulfills His word (Joel 2:11). Who is the mighty one amongst them (the angels)? He who fulfills His word.

R. Huna said in the name of R. Hiyya: The mighty ones are the Israelites, who placed doing before hearing, by declaring: All that the Lord hath spoken will we do and obey (Exod. 24:7). This verse teaches us that the righteous are superior to the ministering angels. You know this as well from the following incident: At the moment Isaiah exclaimed: Because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips (Isa. 6:5), the Holy One, blessed be He, rebuked him, saying: You may say of yourself A man of unclean lips am I, but you may not say of Israel, In the midst of a people of unclean lips I dwell. They placed doing before hearing, and they declare the Unity of My Name twice daily, yet you would call them a people of unclean lips? What is written there? Then flew unto me one of the seraphim, with a glowing stone in his hand, which he had taken with the tongs from off the altar (Isa. 6:6). What is meant by ritzpah ("a glowing stone")? It means "smash the mouth" (rutz peh) of anyone who speaks ill of My people. With tongs. What does this signify? It teaches us that there were two tongs (because the text uses the dual form of the noun). At first the angel attempted to take the glowing stone with his fingers, but he burned himself. Then he took a tong to lift the stone but was burned again. Finally, he took a second tong, which he attached to the first, and with them he took from the altar the glowing stone and touched it to the lips of Isaiah, as is said: He touched my mouth with it, and said: Lo, this hath touched thy lips, and thine iniquity is taken away, and thy sin expiated (ibid., v. 7). All this occurred because Isaiah had said: In the midst of a people of unclean lips. The Seraph was forced to remove the glowing stone with the tongs because he could not lift it with his hand. Indeed, he was compelled to use two tongs, yet when he touched Isaiah's lips with it, Isaiah was not burned. Hence, Scripture states: His camp is very great, for he is mighty who executeth his word (Joel 2:11). Who are they who executeth His word? The righteous men.

Similarly, you find that Moses remained unscathed by the fire that descended upon those who complained against him, as is said: And the fire of the Lord burnt them and devoured in the uttermost part of the camp (Num. 11:1).

R. Isaac stated; Our master, Moses, stood beside the flames and dropped bundles of wool into them, thus causing the flames to sink into the earth, as is said: And the fire abated (ibid., v. 15). This also teaches us that the righteous are superior to the ministering angels. Furthermore, Jacob seized the mighty angel and vanquished him, as it is said: And there wrestled a man with him, etc. (Gen. 32:25). And when it was necessary, he sent two camps of angels as his emissaries to Esau, as is stated: And Jacob sent messengers before him to Esau.

3. He commanded them, saying; "Thus shall you say unto my lord Esau" (Gen. 32:5). R. Judah the son of Simon began the discussion with the verse: As a troubled fountain, and a corrupted spring, so is a righteous man that gives way before the wicked (Prov. 25:26). That is to say, the righteous man is like a troubled fountain and a corrupted spring when he demeans himself before the wicked. Thus shall you say unto my lord Esau. Jacob called Esau my lord, for the Torah teaches that one must be respectful toward the government (those in power). R. Ishmael said: Observe that Scripture says: And the Lord spoke unto Moses and unto Aaron, and gave them a charge unto the children of Israel and unto Pharaoh, king of Egypt (Exod. 6:13). He did so to teach them to be respectful toward, the government (those in power).

Similarly, our holy; Rabbi (Judah the Prince, compiler of the Mishnah) wrote to Antoninus: "Your servant Judah salutes you"; he did so to pay homage to the government (those in power). And Jacob did likewise, as it is said: Thus shall you say unto my lord Esau.

While Jacob slept the Holy One, blessed be He, and the angels protected him, as is said: And behold, the angels of God ascending and descending on it. And behold, the Lord stood (Gen. 28: 12-13), but he told His messengers nevertheless: Thus shall you say to my lord Esau. Hence Scripture states: As a troubled fountain and a corrupted spring, so is the righteous man that gives way before the wicked (Prov. 25:26).

Where did the angels come from? Observe what is written previously: And Jacob said when he saw them: "This is God's camp." And he called the name of the place Mahanaim (Gen. 23:3). What does the word Mahanaim (the dual form of mahaneh, "camp") indicate? It indicates that there were two camps of angels there. At the time Jacob fled to Aram-naharaim, the angels in the land of Israel protected him and guided him to the border of the Holy Land. When they departed, other angels descended to escort him. Upon his return from Laban's home, the angels to whose care he had been entrusted accompanied him to the border of the Holy Land, where the angels in the land of Israel, upon perceiving that Jacob had arrived, went out to meet him to escort him, as it is said: And the angels of God met him (ibid., v. 2). The two groups continued to stand. near Jacob, as is said: Mahanaim.

What did Jacob do then? He sent ahead messengers from among them. They went forward immediately and arrayed themselves before Esau. They divided themselves into two phalanxes. The first band (which in turn contained four subgroups) approached him, attacked him, struck him, and injured him, until he cried out: "I am the grandson of Isaac, let me be." They continued to pummel him and he shouted: "Let me be, I am the son of Isaac, who was bound upon the altar." Still they continued to strike him, and he called out: "Let me be, I am the brother of Jacob, who has returned from Padan-aram." He began to wail: “Jacob, my brother, has returned after twenty years, and I am eager to greet him." When he mentioned Jacob's name they desisted. They said to him: "You are the brother of Jacob, whom we love dearly, and so we will leave you alone out of honor and love for him. Give him our regards."

After the first group departed, the second attacked him and continued to do what the first group had done. Then the third and fourth groups did likewise. How do we know this? From the fact that Esau said to Jacob: What do you mean by all this camp which I met? (Gen. 33:8).

When the angels were about to depart (to go to Esau), what did Jacob tell the angels to say to him: I have an ox, and an ass (Gen. 32:6). Did he possess only a single ox and a single ass (as the text literally states)? From the size of the gift he sent him, we know that he had at least two hundred she-goats and twenty he-goats (ibid., v. 15). He told them to say this because the righteous person is always modest about himself, while the wicked exaggerates his importance, as did Esau, when he said: I have many (ibid. 33:9). Scripture states regarding the righteous and the wicked; There is that pretends himself rich, yet has nothing; there is that pretends himself poor, yet has great wealth (Prov. 13:7).

4. And the messengers returned to Jacob, saying: ... "He comes to meet you with four hundred men" (Gen. 32:7). Thereupon, Jacob was greatly afraid and was distressed (ibid., v.8). Why is the word for "fear" repeated in this verse? He was greatly afraid that he might be killed and distressed lest he should be forced to kill. Jacob was an extremely powerful man. Proof of this is that he had subdued a mighty angel, as is said: So he strove with an angel and prevailed; he wept, and made supplication unto him (Hos. 12:5). But at that moment he began to plead for mercy, as it is said: Deliver me, I pray thee, from the hand of my brother, from the hand of Esau (Gen. 32:12).

See the strength of Jacob, as it is written: And Jacob took a stone, and set it up for a Pillar (ibid. 31:45). What was the size of the pillar? R. Yohanan said: The pillar was as tall as the "Tooth (peak) of Tiberias.

Laban said to Jacob: "The God of your father spoke unto me yesterday, saying: Take heed to thyself that thou speak not to Jacob either good or bad (ibid., v. 24). Apparently I have the power to do either good or bad." Jacob replied: "If He had not warned you to take heed, you might have had the power to kill me, but (now) come forward with all your people, and let us see whether all of you together have the strength to move this stone." Jacob took a stone and set it up (ibid., v. 45). Jacob lifted the stone as easily as a man removes a stopper from a bottle.

Jacob's descendants were also as powerful as he. Scripture informs us: And Jacob said unto his brethren: "Gather stones" (ibid., v. 46). Actually, he had only one brother, would that he had buried him, but he did have sons, and they were as powerful as he.

What is written concerning his meeting with Esau? Esau ran to meet him, and embraced him (ibid. 33:4). Actually Esau tried to bite him, but his (Jacob's) neck became as hard as marble. The word and he kissed him (ibid.) is dotted in Scripture, thus indicating that it was not a sincere kiss.

And they wept. Why did they weep? This may be compared to a situation in which a wolf attacks a ram. The ram gores the wolf with his horns, while the wolf sinks his teeth into the ram's horn until they both cry out. The wolf cries out because he is unable to do any harm to the ram, and the ram cries out because he is fearful that the wolf might attack him once again and kill him. Esau and Jacob cried out for the same reason. Esau cried because Jacob's neck had become as hard as marble, and Jacob cried out because he was afraid that Esau might try to bite him again. Scripture says about Jacob: Thy neck is as an ivory tower (Song 7:5), and it describes what happened to Esau: Thou hast broken the teeth of the wicked (Ps. 3:8). The Holy One, blessed be He, told Israel: In this world I cast down those who hate you, but in the world-to-come I will place men beneath you (Isa. 43:4).

Midrash Aggadat Beresheet

B’resheet 32:4 – 33:17

A. Jacob sent messengers (Gen. 32:4) - armies of messengers he sent. But see what is written above: Messengers of God met him, and when Jacob saw them he said: 'This is God's camp!' (Ibid. v.2-3). Jacob sent messengers. This is what Scripture says: Lift up your eyes and look around (Is. 60:4). You find that from the day that Jacob went out from the womb of his mother, the Holy One foresaw that Esau would want to kill him. The Holy One sent ministering angels to Jacob in order to guard him. Thus David says: You who live in the shelter of the Most High (...) For he will command his angels concerning you to guard you in all your ways (Ps. 91:1 and 11). The ministering angels guarded him all the days that he was in the Land of Israel, but when he went out to Laban, those ministering angels were taken away from him, and others were appointed to him. Why? Because the angels that minister in the Land of Israel do not minister outside the land. And so Jacob saw them when he went away from his father, as is stated: And he dreamed that there was a ladder (...) and the angels of God were ascending and descending on it (Gen. 28: 12).

Should it not have said 'descending' first and then 'ascending', since they have no other way than to descend from above and then to ascend? What is this 'ascending and descending'? When he went outside the land, he saw that those angels that ministered him in the Land of Israel were leaving him; and other angels descended and ministered him outside the land. When he came to return to his father, the Holy One said to the first angels that had guarded him in the Land of Israel: Are you not going out to meet my son?

This can be compared to the son of a king who left Rome and her senate behind, and went out to the foreign countries. His father gave him many legions to serve him. After some time, when he wanted to return from the foreign countries, the king said to his senate: Are we not going out to meet my son? See, he is coming back! The son was afraid to return, but when he lifted up his eyes and saw his father and all his senators that came towards him, he started to be glad.

So with Jacob, when he came to return to his father, the Holy One said to the first angels: Let us descend and go towards Jacob. Jacob heard that Esau came, and he became afraid. The Holy One said to -him: Lift up your eyes and see who comes towards you, like they say: Lift up your eyes and look around (Is. 60:4). Immediately: When Jacob saw them he said: 'This (zeh) is Gods camp!' (Gen. 32:3). This is like you say: And they called this to this (zeh el zeh) (Is. 6:3). He said to them: Because you came towards me, go with my message: Jacob sent messengers. And David cries out and says: The messenger of the LORD encamps around those who fear him (Ps 34:8).

B. Another interpretation. Jacob sent messengers. This is what Scripture says: O send out your light and your truth (Ps. 43:3). Rabbi Berekhiah said: When the righteous are in the world, the light is with them, as is stated: Light dawns for the righteous (Ps. 97:11). And so Jeremiah says: Give glory to the LORD your God {Jer. 13:16) - repent before him, because 'glory' is only repentance, as Joshua says to Akhan: My son, give glory to the LORD God of Israel and make confession to Him (Josh. 7:19). Before he brings darkness and before your feet stumble on the mountains at twilight (Jer. 13:16 cont.) - before he takes the light away from you, he takes the righteous away. See, they find themselves in the dark: Before he brings darkness and before your feet stumble on the mountains at sunset {Ibid. cont) - before those who pray and bend for the sunset are taken away, as is stated: I bend before the sunset and cry for help (Ps. 119:147).

This is to teach you that as long as the righteous exist, light is in the world. Thus, as long as Jacob was in the land of Israel, the light was with him; but when he went abroad, the light was taken away, as is stated: He came to a certain place and stayed there for the night, because the sun had set (Gen. 28:11). And when he came to return, the Torah returned to its place because of his merit, as is stated: The sun rose upon him (Gen. 31:32). Therefore he said: I do not return to the Land of Israel, before he sends that light that was with me, as is stated: O send out your light and your truth. Thus it is stated: You will show truth to Jacob (Mic. 7:20). Jacob sent messengers: Also in the future the Holy One will do so, as is stated: For darkness shall cover the earth and thick darkness the peoples; but the LORD will arise upon you, and his glory will appear over you (Is. 60:2).

Ashlamatah:

Joel 4:13-21 + Amos 1:11-12

13 (4-13) Put in the sickle, for the harvest is ripe; come, tread ye, for the winepress is full, the vats overflow; for their wickedness is great.

14 (4-14) Multitudes, multitudes in the valley of decision! For the day of the LORD is near in the valley of decision.

15 (4-15) The sun and the moon are become black, and the stars withdraw their shining.

16 (4-16) And the LORD shall roar from Zion, and utter His voice from Jerusalem, and the heavens and the earth shall shake; but the LORD will be a refuge unto His people, and a stronghold to the children of Israel.

17 (4-17) So shall ye know that I am the LORD your God, dwelling in Zion My holy mountain; then shall Jerusalem be holy, and there shall no strangers pass through her any more.

18 ¶ (4-18) And it shall come to pass in that day, that the mountains shall drop down sweet wine, and the hills shall flow with milk, and all the brooks of Judah shall flow with waters; and a fountain shall come forth of the house of the LORD, and shall water the valley of Shittim.

19 (4-19) Egypt shall be a desolation, and Edom shall be a desolate wilderness, for the violence against the children of Judah, because they have shed innocent blood in their land.

20 (4-20) But Judah shall be inhabited for ever, and Jerusalem from generation to generation.

21 (4-21) And I will hold as innocent their blood that I have not held as innocent; and the LORD dwells in Zion.

1 ¶ THE WORDS of Amos, who was among the herdmen of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah, and in the days of Jeroboam the son of Joash king of Israel, two years before the earthquake.

2 And he said: The LORD roars from Zion, and utters His voice from Jerusalem; and the pastures of the shepherds shall mourn, and the top of Carmel shall wither.

3 ¶ For thus says the LORD: For three transgressions of Damascus, yea, for four, I will not reverse it: because they have threshed Gilead with sledges of iron.

4 So will I send a fire into the house of Hazael, and it shall devour the palaces of Ben-hadad;

5 And I will break the bar of Damascus, and cut off the inhabitant from Bikath-Aven, and him that holds the sceptre from Beth-eden; and the people of Aram shall go into captivity unto Kir, says the LORD.

6 Thus says the LORD: For three transgressions of Gaza, yea, for four, I will not reverse it: because they carried away captive a whole captivity, to deliver them up to Edom.

7 So will I send a fire on the wall of Gaza, and it shall devour the palaces thereof;

8 And I will cut off the inhabitant from Ashdod, and him that holds the sceptre from Ashkelon; and I will turn My hand against Ekron, and the remnant of the Philistines shall perish, says the Lord GOD.

9 Thus says the LORD: For three transgressions of Tyre, yea, for four, I will not reverse it: because they delivered up a whole captivity to Edom, and remembered not the brotherly covenant.

10 So will I send a fire on the wall of Tyre, and it shall devour the palaces thereof.

11 Thus says the LORD: For three transgressions of Edom, yea, for four, I will not reverse it: 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 for ever.

12 So will I send a fire upon Teman, and it shall devour the palaces of Bozrah.

Special Ashlamatah:

1 Samuel 20:18, 42

18 And Jonathan said unto him: ‘Tomorrow is the new moon; and you wilt be missed, your seat will be empty.

42 And Jonathan said to David: ‘Go in peace, forasmuch as we have sworn both of us in the name of the LORD, saying: The LORD shall be between me and you, and between my seed and your seed, for ever.’

Ketubim

Midrash Psalm 27

1. The Lord is my light and my salvation; whom shall I fear (Ps. 27:1). These words are to be considered in the light of the verse And the light of Israel shall be for a fire, and his Holy One for a flame (Isa. 10:17). In the world's use, when a man carries about the light of a lamp inside his house, can he say, "Such and such a man who is my friend is free to use the light of the lamp, but such-and-such a man who is my foe is not free to use the light of the lamp?" But the Holy One, blessed be He, can limit the use of His light. Since He created the light, in the age-to-come the wicked will not be able to see by His light, as is said The light of the righteous rejoices; but the lamp of the wicked shall be put out (Prov. 13:9).

Scripture says elsewhere: And God said: "Let there be light." And there was light. And God saw the light, that it was good; and God divided the light from the darkness (Gen. 1:3-4). As to the meaning of the latter words, there is a difference of opinion. R. Judah bar R. Sjmon maintained that God divided the light for His own use, just like a king who, upon seeing a good portion, says: "This portion shall be mine!" Even so, when the Holy One, blessed be He, created His universe and created the great light, He said: Except for Me, no creature shall be free to make use of this light. And thus Scripture says The light dwells with Him (Dan. 2:22). R. Abin the Levite said that the Holy One, blessed be He, took the light, and covered Himself with it as though it were a garment, and illumined His universe with it. Hence it is said He covers Himself with light as with a garment (Ps. 104:2). But the Rabbis maintained that God set aside the light for the righteous in the age-to-come, like a king who has a good portion and says: "This portion shall be for my son!" Thus Scripture says, Light is sown for the righteous (Ps. 97:2).

David asked the Holy One, blessed be He: "Master of the universe, when will the light come?" God replied: "When the time of redemption comes and Jerusalem is rebuilt, I shall make the light come, saying to Israel Arise, shine, for thy light is come (Isa. 60:1). But as for [heathen] nations of the earth, for them the light shall be made into darkness, as is said And the light of Israel shall be for a fire, and his Holy One for a flame; and it shall burn and devour his sit and his samir in one day (Isa. 10:17). Who are referred to in the phrase his sit and his samir? Those officials of the nations who maintained themselves in luxury.

David said to God: Show us light ... from that light, as is said The Lord is God, and let Him show us light (Ps. 118:27). God replied: As you live, I shall make the light come to Israel and make a darkness come to [heathen] nations of the earth, as Scripture says, Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee. For behold, the darkness shall cover the earth, and gross darkness the peoples; but the Lord will arise upon thee, and His glory shall be seen upon thee (Isa.60:1-2). One may marvel at this, but the Holy One, blessed be He; has already given the world an instance of such a thing: And there was a thick darkness in all the land of Egypt three days they saw not one another, neither rose any from his place for three days; but all the children of Israel had light (Ex. 10:22-23).

What does one find Scripture saying of the time when the Egyptians were pursuing the children of Israel? And the pillar of cloud came between the camp of the Egyptians and the camp of Israel, and there was the cloud and the darkness, yet gave it light (Ex. 14:20). But if the pillar of cloud was there, how could darkness be there? Or if darkness was there, how could the pillar of cloud be there? R. Hoshaia explained that the pillar of cloud had two faces, a face of light for the children of Israel and a face of darkness for the Egyptians.

And so David said: I shall sing a Psalm concerning God's light, as is said A Psalm of David. The Lard is my light and my salvation.

2. Another comment on The Lord is my light and my salvation. These words are to be considered in the light of the verse Thy word is a lamp unto my feet, and a light unto my path (Ps. 119:105). With whom may the wicked be compared? With a man who was walking in the middle of night in pitch darkness, so that when he came to a stone, he stumbled over it, and when he came to a pit, he fell into it. To such a man apply the words The way of the wicked is in darkness; they know not at what they stumble (Prov. 4:19). And with whom may the righteous be compared? With a man who was walking in the way, but who had a lighted lamp in his hand, so that when he came to a stone he took heed of it and did not stumble, and when he carne to a pit, he took heed of it and did not fall into it.

Even so, David said: When I was about to profane the Sabbath, the Torah gave light to me, for it says: Remember the Sabbath day to keep it holy (Ex. 20:8). When I was about to commit adultery, the Torah gave light to me, for it says: Both the adulterer and the adulteress shall surely be put to death (Lev. 20:10). Hence David declared, Thy word is a lamp unto my feet, and a light unto my path (Ps. 119:105).

Another comment on Thy word is a lamp unto my feet, and a light unto my path. If lamp, why light? If light, why lamp? But David meant this: "When I begin studying words of Torah, though I barely begin with them, still they give forth light. But as I go deeper into Torah, then many gates [of light] open to me." Hence David speaks of a lamp which broadens into light.

A different comment on Thy word is a lamp unto my feet, and a light unto my path. When did David speak this verse? When he was going into the valley of Rephaim, and yet would not go up into battle against the Philistines until he had inquired of the Urim and Thummim.

You find that when Samuel went to anoint David, the ministering angels, in the presence of the Holy One, blessed be He, making accusations against David, said: "Master of the universe, wherefore art Thou taking away the kingship from Saul and giving it to David?" God answered: I shall tell you wherein Saul and David differ: Saul went to inquire of the Urim and Thummim, but as soon as he saw the Philistines preparing to attack him, he said to the priest "Withdraw thy hand," not waiting for the priest to finish the inquiry, as is said It came to pass, while Saul talked unto the priest, that the tumult that was in the camp of the Philistines went on and increased; and Saul said unto the priest: "Withdraw thy hand" (I Sam. 14:19). But David, even when he saw the Philistines in the valley of Rephaim preparing to attack him, began at once to inquire of the Urim and Thummim, as is said And the Philistines came up yet again, and spread themselves in the valley of Rephaim. And when David inquired of the Lord, He said: "Thou shall not go up; make a circuit behind them, and come upon them over against the mulberry-trees" (2 Sam. 5:22-3). By this, God meant: "Until you hear the sound of a going in the tops of the mulberry trees, you shall not as much as stretch out a hand against the Philistines, even if they come near you." But let it be when you hear the sound of a going in the tops of the mulberry trees not the sound of a going behind the Philistines that then you shall determine [to go up]. (The words you shall determine usually denote decision as in the phrase "seeing his days are determined" [Job 14:5]). For then will the Lord be going out before thee to smite the host of the Philistines (2 Sam. 5:24). And why did God say to David that the sign of His going out to help him was to be the sound of a going, not behind the Philistines, but in the tops of the mulberry-trees? R. Berechiah said: [In order to intimate that God Himself, as it were, would be going out from among the prickly tops of the mulberry-trees, for there is a kind of mulberry-tree completely covered with thorns, so that whenever a man touches it, he cries out in sudden pain. Thus the verse means to teach you indirectly that whenever the children of Israel are in distress, it is as if the Holy One, blessed be He, is also in distress, as it is said In all their affliction He was afflicted (Isa. 63:9). Likewise we are told And the angel of the Lord appeared unto him in a flame of fire out of the midst of a thorn-bush (Ex. 3:2). Here, again, why out of a thorn-bush, and not out of another kind of a tree? Because, as it is said, I am with him in trouble (Ps. 91:15).

When the Philistines came up, and the hosts of Israel saw them, for the Philistines were not far away from them, not even as much as four cubits away, the hosts of Israel asked David: "Why do we stand still?" David answered them: "Because I have already been commanded by the Lord not to stretch out even a hand against the Philistines until we see the tops of the mulberry-trees swaying. Should we stretch out a hand against them, we shall die forthwith. If we do not stretch out a hand against them, they may slay us forthwith, but it is better that we die the death of the righteous than the death of the wicked. Let us then, you and I, lift up our eyes to the Holy One, blessed be He," But at this instant the tops of all the mulberry-trees began swaying, and forthwith the hosts of Israel attacked the Philistines, as is said And David did so, as the Lord commanded him, and smote the Philistines (2 Sam. 5:25).

Therefore the Holy One, blessed be He, was able to say to the ministering angels: "Mark the difference between David and Sau!!" And what brought about David's deliverance? It was the word of the Holy One, blessed be He, which David fulfilled and which gave him light: Hence David said: Thy word is a lamp unto my feet.

3. Another comment on The Lord is my light and my salvation. R. Eleazar interpreted the entire Psalm as referring to the children of Israel at the Red Sea. Thus The Lord was my light at the Red Sea, for it is said "The cloud ... gave light by night there" (Ex. 14:20). And my salvation at the Red Sea, for it is said "Thus the Lord saved Israel that day" (Ex. 14:30). Whom shall I fear? At the Red Sea, Moses said unto the people: "Fear ye not" (Ex. 14:13). The Lord is the strength of my life: At the Red Sea, Israel sang "The Lord is my strength and song" (Ex. 15:2). Of whom shall I be afraid? - "Fear and dread shall fall upon them" (Ex. 15:16) at the Red Sea. When the wicked ... came upon me (Ps. 27:2): "Pharaoh came near" (Ex. 14:10a). To eat up my flesh: Pharaoh said, "I will pursue, I will overtake ... my lust shall be satisfied upon them" (Ex. 15:9).

R. Samuel bar Nahmani taught: A wicked man does not leave this world until he has pronounced sentence upon himself. Hence it is written I will pursue, I will overtake. It is not written here "We will pursue, we will overtake," but I will pursue, I wilt overtake, really signifying "I will be pursued, I will be overtaken." It is not written here "We will divide the spoil," but I will divide the spoil, really signifying "I will be divided as spoil."

Mine adversaries and my foes, they stumbled and fell (Ps. 27:2d), for it is said "But as for Pharaoh and his host, He overthrew them in the Red Sea" (Ps. 136:15).

The people of Israel said: From now on, though a host of Egyptians should again encamp against me, my heart shall not fear; though war, with Amalek, should rise against me, yet will I put my trust in Him (Ps. 27:3), in the Holy One, blessed be He.

4. The Rabbis interpreted the entire Psalm as referring to the New Year's Day and to the Day of Atonement. The Lord is my light on New Year's Day; since this is the day of judgment, it is said "He shall bring forth thy righteousness as the light,' and thy judgment as the noon day" (Ps. 37:6). The Lord is . . . my salvation on the Day of Atonement when He saves 'us and forgives us all our sins. He is my salvation When the wicked come upon me (Ps. 27:2): When the guardian angels of the [hostile] nations of the earth come upon me to slander me. For they come into the presence of the Holy One, blessed be He, to attack the children of Israel, saying, "The other nations of the earth worshipped idols, and the children of Israel also worshipped idols."

Even mine adversaries and my foes. You will find that the numerical value of the letters in hstn, [Satan], "the Adversary," is three hundred and sixty-four, which is one short of the number of days in the year. Thus the Adversary is given the authority to make accusations against the children of Israel on all the days of the year, except on the Day of Atonement when the Holy One, blessed be He, says to him: "You have no authority to touch them. Nevertheless, go forth and see wherein they busy themselves." Then the Adversary going forth, finds all of them at fasting and prayer, dressed in white garments and cloaked like the ministering angels, and forthwith goes back in shame and confusion. The Holy One, blessed be He, asks: "What have you found out about My children?" And he answers: "Verily, they are like the ministering angels, and I am unable to touch them." Thereupon, the Holy One, blessed be He, chains the Adversary and declares to the children of Israel: "I have forgiven you."

The people of Israel say: From now on, though a host - that is, the guardian angels of the nations of the earth - should encamp against me, my heart shall not fear; though war should rise up against me, yet will I put my trust in this (Ps. 27:3) - in the Torah which is called "This," as in the verse "This is the Torah" (Lev. 7:37).

R. Levi said: The word This refers to the body of ordinances [concerning the Day of Atonement] which You did inscribe for me in Your Torah, beginning with the verse, With this shall Aaron come into the holy place (Lev. 16:3).

5. One thing have I asked of the Lord. . . that I may sit in the house of the' Lord (Ps. 27:4). R. Abba bar Kahana said: These words mean that David asked kingship of the Lord. You will find that David asked one thing of the Lord, but that Solomon asked two things, for he said: Two things have I asked of Thee . . . Remove far from me falsehood and lies; give me neither poverty nor riches; feed me with the food that is needful for me; lest I be full, and deny Thee, and say: "Who is the Lord?" Or lest I be poor, and steal, and seize upon (tafasti) the name of my God (Prov. 30:7-9). What is the literal meaning of tafasti? Like apheton, the Greek for "loose," tafasti means "I might deal loosely with the name of God [by seizing upon it to swear falsely]."

Which sin is more grievous: the first or the second? The second is more grievous. How do we know this? Because the Holy One, blessed be He, overlooks sins of idolatry, unchastity, and bloodshed committed by a man in an hour of stress, but God does not overlook the profanation of His name, as is said Thus says the Lord God: Go ye, serve everyone his idols . . . but My holy name shall you no more profane (Ezek.20:39).

Another comment on One thing have I asked of the Lord. The Holy One, blessed be He, said to David: "In the beginning, you said One thing have I asked of the Lord . . . that I may dwell in the house of the Lord. Then you did return and say, To behold the beauty of the Lord, and to inquire in His temple" (Ps. 27:4). David replied: "Master of the universe, shall not the servant be like his master? In the beginning, did You not come to us with but one requirement, as is said And now Israel, what does the Lord your God require of you, but to fear the Lord your God (Deut. 10:12). And after that, did You not discover to us many commandments, as is said Take diligent heed. . . to walk in all His ways, and to keep His commandments, and to cleave unto Him, and to serve Him with all your heart and all your soul (Josh. 22:5)? It is therefore quite proper that the servant be like his master!"

6. The verse For in the day of trouble He will hide me in His pavilion (Ps. 27:5) alludes to the day of the trouble with Bath-sheba.

And now shall my head be lifted up above mine enemies round about me; and I will offer in His Tabernacle sacrifices with trumpet-sound (Ps. 27:6). R. Jacob interpreted this verse as alluding to Joshua: Then Joshua built an altar unto the Lord God of Israel in Mount Ebal . . . and they offered thereon burnt-offerings unto the Lord, and sacrificed peace-offerings (Josh. 8:30-31).

R. Jose ben R. Hanina said: A high place may be used for a sacrifice by no one except a prophet. And the proof? Scripture says, Take heed to thyself that thou offer not thy burnt-offerings in every place that thou seest (Deut. 12:13), but at a time that sacrifices on high places were already banned, Elijah offered sacrifices every day on Mount Carmel. R. Simlai explained that the word of God commanded Elijah to do so, for in saying I have done all these things at Thy word (I Kings 18:36), Elijah implied "At Thy word have I done this thing also."

And R. Johanan brought proof from the passage: The same night ... the Lord said unto [Gideon]: "Take thy father's bullock, and the second bullock of seven years old, and throw down the altar of Baal that thy father hath, and cut down the Asherah that is by it; and build an altar upon the top of this stronghold, in the orderly manner, and take the second bullock, and offer a burnt-offering with the wood of the Asherah which thou shalt cut down" (Judg. 6:25-26) R. Abba bar Kahana commented that in the offering of Gideon's bullocks seven sins were committed: (I) wood of an Asherah was used; (2) hewn stones were used; (3) one bullock was set aside for idolatry; (4) the other bullock had, in fact, been worshipped already; (5) the sacrifice was offered at night, (6) by one who was not a priest, (7) and on a high-place, this being expressly forbidden. Nevertheless, because of the need of the hour, the offering was received.

Proof concerning Gideon the son of Joash, yes - but what of Samuel? Scripture says: Samuel took a sucking lamb, and offered it for a burnt-offering wholly unto the Lord (I Sam. 7:9). R. Abba bar Kahana commented: Three sins were committed in Samuel's burnt offering: (I) it is written He shall flay the burnt offering (Lev. 1:6), but Samuel's lamb was offered unflayed; (2) it was too young to be brought for a burnt-offering, for Scripture says: It shall be seven days under the dam; but from the eighth day and thenceforth it may be accepted for an offering (Lev. 22:27), and Samuel's offering was not eight days old; (3) Samuel was a Levite, [and not a priest].

7. I had fainted, unless (lule) I had believed to see the goodness of the Lord (Ps. 27:13). It is taught in the name of R. Jose: Why is lule marked with diacritical dots? Because David said to the Holy One, blessed be He: "Master of the universe, I know that in the world-to-come You will give good reward to the righteous, but I do not know whether I am or am not among them."

Another discussion of I had fainted unless (lule) I had believed. Zabdi ben Levi said: Wherever the word lule is used, it refers to the merit of the fathers. To this statement, an objection was raised: Why did Judah say to Jacob: Except (lule) we had lingered, surely now we had returned this second time (Gen. 43:10)? He who objected was answered: This verse implies that except for the merit of the fathers not one of us would have come out of Egypt. Except for the merit of the fathers we would not have come up thence in peace.

R. Johanan said: Lule everywhere refers to the merit of the Holy One, blessed be He, as is said Except (lule) the Lord of hosts had left unto us a very small remnant (Isa. 1:9).

R. Levi said: It refers to the merit of the Torah, and to the merit of faithful obedience: to the merit of Torah, as it is said Unless (lule) Your law had been my delight I should then have perished in mine affliction (Ps. 119:92); and to the merit of faithful obedience, as it is said I had fainted, unless (lule) I had believed to see the goodness of the Lord?

Wait on the Lord; be of good courage, and He will strengthen your heart; wait, I say, on the Lord (Ps. 27:14). R. Hiyya bar Abba said: When you pray and pray again, know that your prayer is heard, and that there will come a time when God will do what you ask. And the proof? Wait on the Lord; be of good courage, and He will strengthen your heart; wait, I say, on the Lord.

Midrash of Matityahu (Matthew) 5:1-12

1. And it came to pass after this when he saw the crowds that he went upon the mountain and sat down. Then his Talmidim (disciples) came to him.

2. And he opened his mouth and spoke to them saying:

3. Happy are they to be who are poor and broken-hearted for theirs is the kingdom of the heavens.

4. Happy are they to be who cry and wait for they shall be comforted.

5. Happy are they to be who are the modest for they shall inherit the land.

6. Happy are they to be who hunger and thirst after tzedaqah (righteousness/giving of charity) for they will be filled of it.

7. Happy are they to be who show graciousness for they shall be shown graciousness.

8. Happy are they to be who are sincere for they shall see G-d.

9. Happy are they to be who pursue Shalom for they shall be called Sons of G-d

10. Happy are they to be who are pursued on account of their tzedaqah (righteousness/charity) for they comprise the kingdom of the heavens.

11. Happy are you to be when they shall reproach you and pursue you and falsely say every evil word about you on account of me.

12. Rejoice and be jubilant for your reward in the heavens is great for they pursued the prophets before you.

Commentary

The commentaries on the Torah Seder for this week from the Midrashim, the Psalm and even the Midrash of Matityahu are a summary of the season which we just ended – i.e. the Holy Days of Rosh HaShannah (New Year), Yomim HaNoraim (Ten days of repentance), Yom Kippur (Day of Atonements), Sukkot (Tabernacles), and Shemini Atzereth (The Festival of the Eighth Day), and very much appropriate as we end this great month of Tishri.

Notice the ten so called Beatitudes or the ten qualities that makes a person a Tsadiq and perhaps you may relate these to the many other tens mentioned in the Scriptures. Perhaps on this Shabbat we can meditate on the words of the Master of Nazareth who equated his followers with the prophets (5:12). What is prophetic about being an authentic Nazarean Jew, and what whould we expect from the world and even from many of our brethren?

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai

Shabbat:	Torah Reading:	Weekday Torah Reading:
וישלח
“Vayishlach”	Reader 1 – B’resheet 32:3-8	Reader 1 – B’resheet 33:18-20
“And sent”	Reader 2 – B’resheet 32:9-12	Reader 2 – B’resheet 34:1-5
“Y envió”	Reader 3 – B’resheet 32:11-20	Reader 3 – B’resheet 34:6-8
B’resheet (Genesis) 32:4 – 33:17 Numbers 28:9-15	Reader 4 – B’resheet 32:21-23
Joel 4:13-21 + Amos 1:11-12 1 Samuel 20:18,42	Reader 5 – B’resheet 32:24-30
	Reader 6 – B’resheet 32:31 – 33:5	Reader 1 – B’resheet 34:8-10
Psalm 27	Reader 7 – B’resheet 33:6-17	Reader 2 – B’resheet 34:11-13
	Maftir – B’resheet 33:15-17	Reader 3 – B’resheet 34:14-17
N.C.: Matityahu 5:1-12	Joel 4:13-21 + Amos 1:11-12 1 Samuel 20:18,42