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

 

                                                                                                                                                                                                   

 

Roll  of  Honor:

 

His  Eminence  Rabbi  Dr.  Hillel  ben  David  and  beloved  wife  HH  Giberet  Batsheva  bat  Sarah

His  Eminence  Rabbi  Dr.  Eliyahu  ben  Abraham  and  beloved  wife  HH  Giberet  Dr.  Elisheba  bat  Sarah

His  Honor  Paqid  Adon  David  ben  Abraham

His  Honor  Paqid  Adon  Ezra  ben  Abraham  and  beloved  wife  HH  Giberet  Karmela  bat  Sarah,

His  Honor  Paqid  Adon  Yoel  ben  Abraham  and  beloved  wife  HH  Giberet  Rivka  bat  Dorit

His  Honor  Paqid  Adon  Tsuriel  ben  Abraham  and  beloved  wife  HH  Giberet  Gibora  bat  Sarah

Her  Excellency  Giberet  Sarai  bat  Sarah  &  beloved  family

His  Excellency  Adon  Barth  Lindemann  &  beloved  family

His  Excellency  Adon  John  Batchelor  &  beloved  wife

Her  Excellency  Giberet  Leah  bat  Sarah  &  beloved  mother

Her  Excellency  Giberet  Zahavah  bat  Sarah  &  beloved  family

His  Excellency  Adon  Yehoshua  ben  Abraham  and  beloved  wife  HE  Giberet  Rut  bat  Sarah

His  Excellency  Adon  Michael  ben  Yosef  and  beloved  wife  HE  Giberet  Sheba  bat  Sarah

Her  Excellency  Giberet  Prof.  Dr.  Emunah  bat  Sarah  &  beloved  family

His  Excellency  Adon  Robert  Dick  &  beloved  wife  HE  Giberet  Cobena  Dick

Her  Excellency  Giberet  Jacquelyn  Bennett

His  Excellency  Adon  Ya’aqob  ben  David

His  Excellency  Adon  Aviner  ben  Abraham  and  beloved  wife  HE  Giberet  Chagit  bat  Sarah

His  Excellency  Adon  Ovadya  ben  Abraham  and  beloved  wife  HE  Giberet  Mirit  bat  Sarah

His  Excellency  Adon  Shlomoh  ben  Abraham

His  Excellency  Adon  Brad  Gaskill  and  beloved  wife  Cynthia  Gaskill

 

 

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

Also  a  great  thank  you  and  great  blessings  be  upon  all  who  send  comments  to  the  list  about  the  contents  and  commentary  of  the  weekly  Torah  Seder  and  allied  topics.  If  you  want  to  subscribe  to  our  list  and  ensure  that  you  never  lose  any  of  our  commentaries,  or  would  like  your  friends  also  to  receive  this  commentary,  please  do  send  me  an  E-Mail  to  chozenppl@gmail.com  with  your  E-Mail  or  the  E-Mail  addresses  of  your  friends.  Toda  Rabba!

 

 

 

 

We  pray  for  our  beloved  Hakham  His  Eminence  Rabbi  Dr.  Yosef  ben  Haggai.  Mi  Sheberach…He  who  blessed  our  forefathers  Abraham,  Isaac  and  Jacob,  Moses  and  Aaron,  David  and  Solomon,  may  He  bless  and  heal  the  sick  person  HE  Rabbi  Dr.  Yosef  ben  Haggai,  May  the  Holy  One,  Blessed  is  He,  be  filled  with  compassion  for  him  to  restore  his  health,  to  heal  him,  to  strengthen  him,  and  to  revivify  him.  And  may  He  send  him  speedily  a  complete  recovery  from  heaven,  among  the  other  sick  people  of  Yisrael,  a  recovery  of  the  body  and  a  recovery  of  the  spirit,  swiftly  and  soon,  and  we  will  say  amen  ve  amen!

 

Blessings  Before  Torah  Study

 

 

Blessed  are  You,  Ha-Shem  our  God,  King  of  the  universe,  Who  has  sanctified  us  through  Your  commandments,  and  commanded  us  to  actively  study  Torah.  Amen!

 

Please  Ha-Shem,  our  God,  sweeten  the  words  of  Your  Torah  in  our  mouths  and  in  the  mouths  of  all  Your  people  Israel.  May  we  and  our  offspring,  and  our  offspring's  offspring,  and  all  the  offspring  of  Your  people,  the  House  of  Israel,  may  we  all,  together,  know  Your  Name  and  study  Your  Torah  for  the  sake  of  fulfilling  Your  delight.  Blessed  are  You,  Ha-Shem,  Who  teaches  Torah  to  His  people  Israel.  Amen!

 

Blessed  are  You,  Ha-Shem  our  God,  King  of  the  universe,  Who  chose  us  from  all  the  nations,  and  gave  us  the  Torah.  Blessed  are  You,  Ha-Shem,  Giver  of  the  Torah.  Amen!

 

Ha-Shem  spoke  to  Moses,  explaining  a  Commandment.  "Speak  to  Aaron  and  his  sons  and  teach  them  the  following  Commandment:  This  is  how  you  should  bless  the  Children  of  Israel.  Say  to  the  Children  of  Israel:

 

May  Ha-Shem  bless  you  and  keep  watch  over  you;  -  Amen!

May  Ha-Shem  make  His  Presence  enlighten  you,  and  may  He  be  kind  to  you;  -  Amen!

May  Ha-Shem  bestow  favor  on  you  and  grant  you  peace.  –  Amen!

 

This  way,  the  priests  will  link  My  Name  with  the  Israelites,  and  I  will  bless  them."

 

These  are  the  Laws  for  which  the  Torah  did  not  mandate  specific  amounts:  How  much  growing  produce  must  be  left  in  the  corner  of  the  field  for  the  poor;  how  much  of  the  first  fruits  must  be  offered  at  the  Holy  Temple;  how  much  one  must  bring  as  an  offering  when  one  visits  the  Holy  Temple  three  times  a  year;  how  much  one  must  do  when  doing  acts  of  kindness;  and  there  is  no  maximum  amount  of  Torah  that  a  person  must  study.

 

These  are  the  Laws  whose  benefits  a  person  can  often  enjoy  even  in  this  world,  even  though  the  primary  reward  is  in  the  Next  World:  They  are:  Honouring  one's  father  and  mother;  doing  acts  of  kindness;  early  attendance  at  the  place  of  Torah  study  --  morning  and  night;  showing  hospitality  to  guests;  visiting  the  sick;  providing  for  the  financial  needs  of  a  bride;  escorting  the  dead;  being  very  engrossed  in  prayer;  bringing  peace  between  two  people,  and  between  husband  and  wife;  but  the  study  of  Torah  is  as  great  as  all  of  them  together.  Amen! 

 

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

 

 

Shabbat:  “Ma-Titsa’aq  Elai”  –  “Wherefore  do  you  cry  unto  Me?” 

 

Contents  of  the  Torah  Seder

·        No  Time  to  Pray  but  to  Go  Forward  –  Exodus  14:15-18

·        The  Pillar  of  Cloud  blinds  the  Egyptians  –  Exodus  14:19-20

·        The  Sea  Splits  –  Exodus  14:21-31

·        The  Song  by  the  Sea  –  Exodus  15:1-19

·        The  Women  Sing  –  Exodus  15:20-21

·        Israel  Tests  G-d  –  Exodus  15:22-26

·        Arrival  at  Elim  (Teberinths)  –  Exodus  15:27

·        The  children  of  Yisrael  complain  –  Exodus  16:1-3

Reading  Assignment:

 

The  Torah  Anthology:  Yalkut  Me’Am  Lo’Ez  -  Vol  V:  Redemption

By:  Rabbi  Yaaqov  Culi,  Translated  by:  Rabbi  Aryeh  Kaplan

Published  by:  Moznaim  Publishing  Corp.  (New  York,  1979)

Vol.  5  –  “Redemption,”  pp.  183-268

 

Rashi  &  Targum  Pseudo  Jonathan 

for:  Shemot  (Exod.)  14:15  –  16:3

 

Rashi	Targum
15.  The  Lord  said  to  Moses,  why  do  you  cry  out  to  Me?  Speak  to  the  children  of  Israel  and  let  them  travel.	15.  And  the  LORD  said  to  Mosheh,  why  do  you  stand  praying  before  Me?  Behold,  the  prayers  of  My  people  have  come  before  your  own:  speak  to  the  sons  of  Israel,  that  they  go  forward. JERUSALEM:  And  the  Word  of  the  LORD  said  to  Mosheh,  How  long  will  you  stand  praying  before  Me?  Heard  before  Me  are  your  prayers;  but  the  prayers  of  My  people  have  preceded  yours.  Speak  to  the  sons  of  Israel  that  they  go  forward;  and  you,  lift,  up  your  staff  and  stretch  forth  your  hand.
16.  And  you  raise  your  staff  and  stretch  out  your  hand  over  the  sea  and  split  it,  and  the  children  of  Israel  shall  come  in  the  midst  of  the  sea  on  dry  land.	16.  and  you,  lift  up  your  staff,  and  stretch  forth  your  hand  with  it  over  the  sea,  and  divide  it:  and  the  sons  of  Israel  will  go  through  the  midst  of  the  sea  upon  the  ground.
17.  And  I,  behold!  I  shall  harden  the  hearts  of  the  Egyptians,  and  they  will  come  after  you,  and  I  will  be  glorified  through  Pharaoh,  and  through  all  his  force,  through  his  chariots,  and  through  his  horsemen.	17.  For,  behold,  I  will  harden  the  design  of  the  heart  of  the  Mizraee,  and  they  will  go  in  after  them;  and  I  will  be  glorified  upon  Pharoh  and  upon  all  his  hosts,  upon  his  chariots  and  his  horsemen;
18.  And  the  Egyptians  shall  know  that  I  am  the  Lord,  when  I  will  be  glorified  through  Pharaoh,  through  his  chariots,  and  through  his  horsemen	18.  that  the  Mizraee  may  know  that  I  am  the  LORD,  when  I  am  glorified  upon  Pharoh,  upon  his  chariots  and  horsemen.
19.  Then  the  angel  of  God,  who  had  been  going  in  front  of  the  Israelite  camp,  moved  and  went  behind  them,  and  the  pillar  of  cloud  moved  away  from  in  front  of  them  and  stood  behind  them.	19.  ¶  And  the  Angel  of  the  LORD  who  led  the  way  before  the  hosts  of  Israel  went  and  came  behind  them;  and  the  column  of  the  Cloud  went  from  before  and  stood  behind  them:  because  the  Mizraee  threw  darts  and  stones  at  the  Israelites,  but  the  Cloud  intercepted  them
20.  And  he  came  between  the  camp  of  Egypt  and  the  camp  of  Israel,  and  there  were  the  cloud  and  the  darkness,  and  it  illuminated  the  night,  and  one  did  not  draw  near  the  other  all  night  long.	20.  and  it  came  between  the  host  of  Israel  and  the  host  of  the  Mizraee;  a  cloud,  one  half  of  which  was  light  and  one-half  darkness.  On  the  one  side  it  darkened  upon  the  Mizraee,  and  on  the  other  side  it  shined  upon  Israel  all  night;  and  one  host  did  not  attack  the  other  all  the  night. JERUSALEM:  And  the  cloud  was  half-light  and  half-darkness:  light,  it  enlightened  upon  Israel;  and  darkness,  it  darkened  upon  Mizraim.  And  those  came  not  against  these,  to  set  battle  in  order,  all  the  night.
21.  And  Moses  stretched  out  his  hand  over  the  sea,  and  the  Lord  led  the  sea  with  the  strong  east  wind  all  night,  and  He  made  the  sea  into  dry  land  and  the  waters  split.	21.  ¶  And  Mosheh  stretched  out  his  hand  over  the  sea,  with  the  great  and  glorious  staff  which  was  created  at  the  beginning,  and  on  which  were  engraved  and  set  forth  the  Great  and  Glorious  Name,  and  the  ten  signs  which  had  smitten  the  Mizraee,  and  the  three  fathers  of  the  world,  and  the  six  mothers,  and  the  twelve  tribes  of  Ya’aqob:  and  straightway  the  LORD  brought  a  vehement  east  wind  upon  the  sea  all  night,  and  made  the  sea  dry;  and  divided  the  waters  into  twelve  divisions  according  to  the  twelve  tribes  of  Jacob. JERUSALEM:  And  he  stretched  forth.
22.  Then  the  children  of  Israel  came  into  the  midst  of  the  sea  on  dry  land,  and  the  waters  were  to  them  as  a  wall  from  their  right  and  from  their  left.	22.  And  the  children  of  Israel  went  through  the  midst  of  the  sea  upon  the  ground,  and  the  waters  were  congealed  like  a  wall,  three  hundred  miles  on  their  right  hand  and  on  their  left.
23.  The  Egyptians  pursued  and  came  after  them  all  Pharaoh  s  horses,  his  chariots,  and  his  horsemen,  into  the  midst  of  the  sea.	23.  And  the  Mizraee  followed  and  went  in  after  them,  all  the  horses  of  Pharoh,  and  his  chariots  and  horsemen,  into  the  midst  of  the  sea.
24.  It  came  about  in  the  morning  watch  that  the  Lord  looked  down  over  the  Egyptian  camp  through  a  pillar  of  fire  and  cloud,  and  He  threw  the  Egyptian  camp  into  confusion.	24.  And  it  was  that  in  the  morning  watch,  at  the  time  that  the  powers  on  high  come  to  offer  praise,  the  LORD  looked  forth  with  anger  upon  the  hosts  of  the  Mizraee  from  the  column  of  fire,  to  hurl  upon  them  flakes  of  fire  and  hail,  and  from  the  column  of  cloud,  and  confounded  the  host  of  the  Mizraee JERUSALEM:  And  it  was  in  the  time  of  the  morning  that  the  Word  of  the  LORD  looked  upon  the  host  of  the  Mizraee,  and  hurled  upon  them  bitumen  (naphtha),  and  fire,  and  stones  of  hail,  and  confused  the  host  of  the  Mizraee.
25.  And  He  removed  the  wheels  of  their  chariots,  and  He  led  them  with  heaviness,  and  the  Egyptians  said,  Let  me  run  away  from  the  Israelites  because  the  Lord  is  fighting  for  them  against  the  Egyptians	25.  and  He  brake  (or,  made  rough)  the  wheels  of  Pharoh's  carriages,  so  that  they  drove  them  with  hardship,  and  that  they  went  on  and  left  them  behind.  And  the  Mizraee  said  one  to  another,  Let  us  flee  from  the  people  of  the  house  of  Israel;  for  this  is  the  Word  of  the  LORD  who  fought  for  them  in  Mizraim. JERUSALEM:  And  he  unloosed  the  wheels  of  their  carriages,  so  that  they  went,  dragging  them  after  them:  the  mules,  going  after  their  way  before  the  wheels,  were  turned,  so  as  that  the  wheels  went  before  the  mules,  and  they  were  cast  into  the  sea.  The  Mizraee  answered  and  said  on  to  another,  Let  us  flee  from  before  the  people  of  the  sons  of  Israel;  for  this  is  the  Word  of  the  LORD  who  works  victory  for  them  in  their  battles;  so  that  they  set  the  back  against  Mizraim.
26.  Thereupon,  the  Lord  said  to  Moses,  stretch  out  your  hand  over  the  sea,  and  let  the  water  return  upon  the  Egyptians,  upon  their  chariots,  and  upon  their  horsemen	26.  ¶  And  the  LORD  said  to  Mosheh,  stretch  forth  your  hand  over  the  sea,  that  the  waters  may  return  upon  the  Mizraee,  upon  their  chariots  and  upon  their  horsemen. JERUSALEM:  ¶  Stretch  forth.
27.  So  Moses  stretched  out  his  hand  over  the  sea,  and  toward  morning  the  sea  returned  to  its  strength,  as  the  Egyptians  were  fleeing  toward  it,  and  the  Lord  stirred  the  Egyptians  into  the  sea.	27.  And  Mosheh  stretched  out  his  hand  over  the  sea,  and  the  sea  returned  at  the  time  of  the  morning  unto  its  strength;  and  the  Mizraee  fled  from  before  its  waves.  And  the  Lord  strengthened  the  Mizraee  in  the  midst  of  the  sea,  that  they  should  not  (soon)  die  in  the  midst  of  it,  that  they  might  receive  the  punishment  which  had  been  sent  to  them. JERUSALEM:  And  Mosheh  stretched  forth  his  hand  over  the  sea,  and  the  sea  returned  at  the  time  of  the  morning  to  its  place.
28.  And  the  waters  returned  and  covered  the  chariots  and  the  horsemen,  the  entire  force  of  Pharaoh  coming  after  them  into  the  sea;  not  even  one  of  them  survived.	28.  And  the  waves  of  the  sea  returned,  and  covered  the  chariots,  and  the  horsemen  and  all  the  host  of  Pharoh  who  had  gone  in  after  them,  into  the  sea,  not  one  among  them  was  left.
29.  But  the  children  of  Israel  went  on  dry  land  in  the  midst  of  the  sea,  and  the  water  was  to  them  like  a  wall  from  their  right  and  from  their  left.	29.  But  the  sons  of  Israel  walked  on  the  ground  in  the  midst  of  the  sea,  and  the  waters  to  them  were  as  walls  on  their  right  hand  and  on  their  left.
30.  On  that  day  the  Lord  saved  Israel  from  the  hand[s]  of  the  Egyptians,  and  Israel  saw  the  Egyptians  dying  on  the  seashore.	30.  ¶  That  day  the  LORD  redeemed  and  saved  Israel  from  the  hand  of  the  Mizraee;  and  Israel  saw  the  Mizraee,  dead  and  not  dead,  cast  upon  the  shore  of  the  sea.
31.  And  Israel  saw  the  great  hand,  which  the  Lord  had  used  upon  the  Egyptians,  and  the  people  feared  the  Lord,  and  they  believed  in  the  Lord  and  in  Moses,  His  servant.	31.  And  Israel  saw  the  power  of  the  mighty  hand  by  which  the  LORD  had  wrought  the  miracles  in  Mizraim;  and  the  people  feared  before  the  LORD,  and  believed  in  the  Name  of  the  Word  of  the  LORD,  and  in  the  prophecies  of  Mosheh  His  servant.
1.  Then  Moses  and  the  children  of  Israel  sang  this  song  to  the  Lord,  and  they  spoke,  saying,  I  will  sing  to  the  Lord,  for  very  exalted  is  He;  a  horse  and  its  rider  He  cast  into  the  sea.	1.  ¶  Behold:  then  sang,  Mosheh  and  the  sons  of  Israel  this  song  of  praise  before  the  LORD  and  saying  they  said:  Thanksgiving  and  praise  we  bring  before  the  LORD  Most  High,  who  is  glorified  above  the  glorious,  and  exalted  above  the  exalted;  who  punishes  by  His  Word  whomsoever  glorifies  himself  before  Him.  Therefore  when  Pharoh  the  wicked  bare  himself  proudly  before  the  LORD,  and,  being  uplifted  in  his  heart,  followed  after  the  people  of  the  sons  of  Israel,  their  horses  and  their  chariots  He  threw  and  buried  in  the  sea  of  Suph.  JERUSALEM:  ¶  Then  sang  Mosheh  and  the  sons  of  Israel  the  praise  of  this  song,  before  the  LORD,  saying,  to  say:  Thanksgiving  and  praise  bring  we  before  the  LORD,  who  is  high  above  the  highest,  and  glorified  above  the  glorious,  and  who  punishes  by  His  Word  whomsoever  glorifies  himself  before  Him.  The  horses  and  their  riders,  because  they  bare  themselves  proudly  and  followed  after  the  people  of  the  house  of  Israel,  He  has  thrown  and  buried  in  the  sea  of  Suph.
2.  The  Eternal’s  strength  and  His  vengeance  were  my  salvation;  this  is  my  God,  and  I  will  make  Him  a  habitation,  the  God  of  my  father,  and  I  will  ascribe  to  Him  exaltation.	2.  The  LORD  is  Mighty,  and  greatly  to  be  feared  over  all  the  world.  He  spoke  in  His  Word  and  became  to  me  a  God  of  salvation.  From  their  mothers'  breasts  even  the  children  have  given  signs  with  their  fingers  to  their  fathers,  and  said  This  is  our  God,  who  nourished  us  with  honey  from  the  rock,  and  with  oil  from  the  stone  of  clay,  at  the  time  when  our  mothers  went  forth  upon  the  face  of  the  field  to  give  us  birth,  and  leave  us  there;  and  He  sent  an  angel  who  washed  us  and  enwrapped  us;  and  now  will  we  praise  Him:  He  is  the  God  of  our  fathers,  and  we  will  exalt  Him. JERUSALEM:  The  Lord  is  Mighty,  and  greatly  to  be  praised  and  feared  over  all  the  world.  He  spake  in  His  Word,  and  for  us  became  salvation.  From  their  mothers'  breasts  have  even  the  children  given  signs  with  their  fingers  unto  the  fathers,  and  have  said  to  them,  This  is  our  Father,  who  nourished  us  with  honey  from  the  rock,  and  gave  us  oil  from  the  stone  of  clay.  The  sons  of  Israel  answered  and  said  one  to  another,  He  is  our  God,  and  we  will  praise  Him;  the  God  of  our  fathers,  and  we  will  exalt  Him.
3.  The  Lord  is  a  Master  of  war;  the  Lord  is  His  Name.	3.  The  sons  of  Israel  said,  The  Lord  is  a  man  making  war  for  us:  from  generation  to  generation  He  makes  known  His  power  unto  the  people  of  the  house  of  Israel.  The  Lord  is  His  Name;  according  to  His  Name,  so  is  His  power;  His  Name  shall  be  blessed  for  ever  and  ever. JERUSALEM:  The  Lord  in  the  glory  of  His  Shekinah  is  He  who  worketh  victory  for  your  arms.  From  one  generation  to  another  He  makes  known  His  power  to  the  people  of  the  house  of  Israel.  His  Name  is  the  Lord:  as  is  His  Name,  so  is  His  power;  let  His  name  be  glorified  for  ever  and  ever.
4.  Pharaoh’s  chariots  and  his  army  He  cast  into  the  sea,  and  the  elite  of  his  officers  sank  in  the  Red  Sea.	4.  The  chariots  of  Pharoh  and  his  hosts  He  hath  cast  into  the  sea;  the  goodliest  of  his  young  men  hath  He  thrown  and  drowned  in  the  sea  of  Suph. JERUSALEM:  Upon  the  chariots  of  Pharoh  and  his  host  He  shot  arrows  in  the  sea;  his  goodly  young  men  and  his  men  of  strength  He  hath  drowned  in  the  sea  of  Suph.
5.  The  depths  covered  them;  they  descended  into  the  depths  like  a  stone.	5.  The  deep  covered  them  over,  they  went  down  and  are  buried  in  the  depths  of  the  sea  and  are  as  silent  as  a  stone.
6.  Your  right  hand,  O  Lord,  is  most  powerful;  Your  right  hand,  O  Lord,  crushes  the  foe.	6.  Thy  right  hand,  O  Lord,  how  glorious  is  it  in  power?  Thy  right  hand,  O  Lord,  hath  cut  off  the  adversaries  of  Thy  people  who  rose  against  them  to  do  them  hurt. JERUSALEM:  How  glorious  is  Thy  right  hand,  0  Lord,  in  power,  which  bath  broken  and  shattered  the  walls  of  the  enemies  of  Thy  people!
7.  And  with  Your  great  pride  You  tear  down  those  who  rise  up  against  You;  You  send  forth  Your  burning  wrath;  it  devours  them  like  straw.	7.  And  in  the  plenitude  and  greatness  of  Thy  majesty  Thou  hast  destroyed  the  walls  of  the  enemies  of  Thy  people.  Thou  wilt  pour  upon  them  Thy  fierce  anger,  Thou  wilt  consume  them  as  the  burning  fire  prevails  over  the  stubble.
8.  And  with  the  breath  of  Your  nostrils  the  waters  were  heaped  up;  the  running  water  stood  erect  like  a  wall;  the  depths  congealed  in  the  heart  of  the  sea.	8.  For  by  the  Word  from  before  Thee  the  waters  became  heaps;  they  stood,  as  if  bound  like  skins  that  confine  flowing  water,  and  the  depths  were  congealed  in  the  flood  of  the  great  sea.
9.  [Because]  the  enemy  said,  I  will  pursue,  I  will  overtake,  I  will  share  the  booty;  my  desire  will  be  filled  from  them;  I  will  draw  my  sword,  my  hand  will  impoverish  them.	9.  Pharoh  the  wicked,  the  hater  and  adversary,  did  say,  I  will  follow  after  the  people  of  the  sons  of  Israel,  and  will  lay  waste  their  camp  on  the  bank  of  the  sea:  I  will  set  war  in  array  against  them,  and  kill  them,  small  and  great,  despoil  them  of  much  spoil,  bring  them  back  into  great  captivity,  and  divide  their  substance  among  my  people  who  make  war:  and  when  my  soul  is  satisfied  with  the  blood  of  their  slain,  I  will  sheathe  my  sword,  having,  destroyed  them  with  my  right  hand. JERUSALEM:  Pharoh  the  wicked,  the  hater  and  adversary,  did  say,  I  will  follow  after  the  people  of  the  sons  of  Israel  and  will  overtake  them  encamped  at  the  side  of  the  sea.  I  will  lead  them  captive  into  great  captivity,  and  despoil,  them  of  great  spoil;  I  will  divide  their  substance  among  my  men  of  war;  and  when  my  soul  shall  be  satisfied  with  them,  I  will  sheathe  my  sword,  when  I  shall  have  destroyed  them  with  my  right  hand.
10.  You  blew  with  Your  wind,  the  sea  covered  them;  they  sank  like  lead  in  the  powerful  waters.	10.  Thou  didst  blow  with  the  wind  from  before  Thee,  O  Lord,  and  the  waves  of  the  sea  covered  them;  they  went  down  and  sank  as  lead  in  the  proud  waters. JERUSALEM:  The  sea  and  the  earth  had  controversy  one  with  the  other.  The  sea  said  to  the  earth,  receive  thy  children;  and  the  earth  said  to  the  sea,  Receive  thy  murderers.  But  the  earth  willed  not  to  swallow  them,  and  the  sea  willed  not  to  overwhelm  them.  And  by  the  Word  from  before  Thee  Thou.  didst  stretch  forth  Thy  right  hand  in  oath.,  and  didst  swear  unto  the  earth  that  Thou  wilt  not  require  them  of  her  in  the  world  to  come.  Then  did  the  earth  open  her  mouth  and  swallow  them  up.
11.  Who  is  like  You  among  the  powerful,  O  Lord?  Who  is  like  You,  powerful  in  the  holy  place?  Too  awesome  for  praises,  performing  wonders!	11.  Who  is  like  Thee  among  the  exalted  gods,  O  Lord,  who  is  like  Thee,  glorious  in  holiness,  fearful  in  praises,  doing  wonders  and  manifestations  for  Thy  people,  the  house  of  Israel?
12.  You  inclined  Your  right  hand;  the  earth  swallowed  them  up.	12.  The  sea  spoke  to  the  earth,  receive  thy  children:  but  the  earth  spoke  to  the  sea,  Receive  thy  murderers.  And  the  sea  was  not  willing  to  overwhelm  them,  and  the  earth  was  not  willing  to  swallow  them  up.  The  earth  was  afraid  to  receive  them,  lest  they  should  be  required  from  her  in  the  day  of  the  great  judgment  in  the  world  to  come,  even  as  the  blood  of  Habel  will  be  required  of  her:  whereupon  Thou,  O  Lord,  didst  stretch  forth  Thy  right  hand  in  swearing  to  the  earth  that  in  the  world  to  come  they  should  not  be  required  of  her.  And  the  earth  opened  her  mouth  and  consumed  them.
13.  With  Your  loving  kindness  You  led  the  people  You  redeemed;  You  led  [them]  with  Your  might  to  Your  holy  abode.	13.  Thou  hast  led  in  Thy  mercy  the  people  whom  Thou  hast  redeemed  and  given  them  the  heritage  of  the  mountain  of  Thy  sanctuary,  the  place  of  the  dwelling  of  Thy  holy  Shekinah.
14.  People  heard,  they  trembled;  a  shudder  seized  the  inhabitants  of  Philistia.	14.  The  nations  will  hear  and  be  afraid;  terror  will  lay  hold  upon  them,  even  upon  all  the  pillars  of  the  inhabitants  of  the  Palestinian  land.
15.  Then  the  chieftains  of  Edom  were  startled;  [as  for]  the  powerful  men  of  Moab,  trembling  seized  them;  all  the  inhabitants  of  Canaan  melted.	15.  Behold,  then  will  the  princes  of  the  Edomaee  be  confounded,  the  strong  ones  of  Moaba  will  be  seized  with  fear,  their  heart  within  them  will  melt  away,  even  all  the  pillars  of  the  inhabitants  of  the  Kenaanian  land.
16.  May  dread  and  fright  fall  upon  them;  with  the  arm  of  Your  greatness  may  they  become  as  still  as  a  stone,  until  Your  people  cross  over,  O  Lord,  until  this  nation  that  You  have  acquired  crosses  over.	16.  Through  the  power  of  Thy  mighty  arm,  let  the  terrors  of  death  fall  upon  them,  let  them  be  silent  as  a  stone,  till  the  time  when  Thy  people,  O  Lord,  shall  have  passed  the  streams  of  Arnona,  till  the  time  when  Thy  people  whom  Thou  didst  ransom  shall  have  crossed  the  dividing  current  of  Jabeka. JERUSALEM:  Thou  wilt  make  the  terror  of  death  to  fall  upon  them  and  undoing,  by  the  power  of  Thy  mighty  arm,  that  they  shall  be  as  silent  as  a  stone,  until  this  people  whom  Thou  hast  redeemed  shall  have  gone  over  the  dividing  stream  of  Jobeka  and  that  of  Jardena;  till  this  people  shall  have  passed  over  whom  Thou  hast  ransomed  for  Thy  Name.
17.  You  shall  bring  them  and  plant  them  on  the  mount  of  Your  heritage,  directed  toward  Your  habitation,  which  You  made,  O  Lord;  the  sanctuary,  O  Lord,  [which]  Your  hands  founded.	17.  Thou  wilt  bring  them  in  and  plant  them  on  the  mountain  of  Thy  sanctuary,  the  place  which  Thou  hast  provided  before  the  throne  of  Thy  glory,  the  house  of  Thy  holy  Shekinah,  which  Thou,  O  Lord,  hast  prepared,  Thy  sanctuary  that  with  both  hands  Thou  hast  established. JERUSALEM:  Thou  wilt  bring  them  in,  and  wilt  plant  them  in  the  mountain  of  Thy  inheritance,  the  dwelling  of  the  glory  of  Thy  holiness,  which  Thou  0  Lord,  hast  prepared  for  Thyself,  the  sanctuary  of  the  Lord  that  with  both  hands  He  hath  established.}
18.  The  Lord  will  reign  to  all  eternity	18.  When  the  people  of  the  house  of  Israel  beheld  the  signs  and  manifestations  which  the  Holy  One,  whose  Name  be  praised,  had  done  at  the  sea  of  Suph,  and  the  power  of  His  hand,  the  children  of  the  captives  answering  said  one  to  the  other,  Come,  and  let  us  set  the  crown  of  majesty  on  the  head  of  our  Redeemer,  who  makes  to  pass  over,  and  passes  not;  who  changes,  and  is  not  changed;  whose  is  the  crown  of  the  kingdom;  the  King  of  kings  in  this  world;  whose,  too,  is  the  kingdom  in  the  world  to  come,  for  ever  and  ever. JERUSALEM:  When  the  house  of  Israel  had  beheld  the  signs  and  wonders  that  the  Holy  One,  Blessed  be  He,  had  wrought  for  them  at  the  border  of  the  sea,  let  His  great  Name  be  blessed  for  ever  and  ever,­  they  gave  glory  and  thanksgiving  and  exaltation  unto  their  God.  The  sons  of  Israel  answered  and  said  one  to  another,  Come,  let  us  set  the  crown  upon  the  head  of  the  Redeemer,  who  causes  to  pass  over,  but  is  not  passed;  who  changes,  but  is  not  changed;  the  King  of  kings  in  this  world;  whose,  too,  is  the  crown  of  the  kingdom  of  the  world  to  come,  and  whose  it  will  be  for  ever  and  ever.
19.  When  Pharaoh’s  horses  came  with  his  chariots  and  his  horsemen  into  the  sea,  and  the  Lord  brought  the  waters  of  the  sea  back  upon  them,  and  the  children  of  Israel  walked  on  dry  land  in  the  midst  of  the  sea,	19.  ¶  For  Pharoh's  horses  with  his  chariots  and  horsemen  went  into  the  sea,  and  the  Lord  made  the  waters  of  the  sea  to  return  upon  them;  but  the  sons  of  Israel  walked  upon  the  land  in  the  midst  of  the  sea,  and  there  did  spring  up  sweet  fountains  and  trees  yielding  food  and  verdure  and  ripe  fruits,  (even)  on  the  ground  of  the  sea.
20.  Miriam,  the  prophetess,  Aaron’s  sister,  took  a  timbrel  in  her  hand,  and  all  the  women  came  out  after  her  with  timbrels  and  with  dances.	20.  And  Miriam  the  prophetess,  the  sister  of  Aharon,  took  a  tambourine  in  her  hand,  and  all  the  women  came  out  after  her,  dancing  with  tambourines  and  playing  on  instruments. JERUSALEM:  With  tambourines  dancing.
21.  And  Miriam  called  out  to  them,  Sing  to  the  Lord,  for  very  exalted  is  He;  a  horse  and  its  rider  He  cast  into  the  sea	21.  And  Miriam  sang  to  them,  Let  us  give  thanks  and  praise  before  the  Lord,  for  might  and  supremacy  are  His;  above  the  proud  He  is  glorified,  and  above  the  lofty  He  is  exalted.  When  the  wicked,  Pharoh  in  his  pride  followed  after  the  people  of  the  sons  of  Israel,  his  horses  and  his  chariots  did  He  cast  and  drown  in  the  sea  of  Suph.
22.  Moses  led  Israel  away  from  the  Red  Sea,  and  they  went  out  into  the  desert  of  Shur;  they  walked  for  three  days  in  the  desert  but  did  not  find  water.	22.  ¶  And  Mosheh  made  Israel  go  forward  from  the  sea  of  Suph,  and  they  went  forth  into  the  wilderness  of  Chalutsa.  And  they  journeyed  three  days  in  the  desert,  empty  of  instruction,  and  found  no  water. JERUSALEM:  ¶  The  way  of  Chalutsa.
23.  They  came  to  Marah,  but  they  could  not  drink  water  from  Marah  because  it  was  bitter;  therefore,  it  was  named  Marah.	23.  And  they  came  to  Marah  but  could  not  drink  the  waters  of  Marah  because  they  were  bitter;  therefore,  he  called  the  name  of  it  Marah.
24.  The  people  complained  against  Moses,  saying,  what  shall  we  drink?	24.  And  the  people  murmured  against  Mosheh,  saying,  what  shall  we  drink?
25.  So  he  cried  out  to  the  Lord,  and  the  Lord  instructed  him  concerning  a  piece  of  wood,  which  he  cast  into  the  water,  and  the  water  became  sweet.  There  He  gave  them  a  statute  and  an  ordinance,  and  there  He  tested  them.	25.  ¶  And  he  prayed  before  the  Lord,  and  the  Lord  showed  him  the  bitter  tree  of  Ardiphne;  and  he  wrote  upon  it  the  great  and  glorious  Name,  and  cast  it  into  the  midst  of  the  waters,  and  the  waters  were  rendered  sweet.  And  there  did  the  Word  of  the  Lord  appoint  to  him  the  ordinance  of  the  Sabbath,  and  the  statute  of  honouring  father  and  mother,  the  judgments  concerning  wounds  and  bruises.,  and  the  punishments  wherewith  offenders  are  punished;  and  there  he  tried  (them)  with  the  tenth  trial, JERUSALEM:  ¶  And  Mosheh  prayed  before  the  Lord,  and  the  Word  of  the  Lord  showed  him  the  tree  of  Ardiphne,  and  he  cast  it  into  the  midst  of  the  waters,  and  the  waters  were  made  sweet.  There  did  the  Word  of  the  Lord  show  unto  him  statutes  and  orders  of  judgment,  and  there  He  tried  him  with  trials  in  the  tenth  trial.
26.  And  He  said,  If  you  hearken  to  the  voice  of  the  Lord,  your  God,  and  you  do  what  is  proper  in  His  eyes,  and  you  listen  closely  to  His  commandments  and  observe  all  His  statutes,  all  the  sicknesses  that  I  have  visited  upon  Egypt  I  will  not  visit  upon  you,  for  I,  the  Lord,  heal  you	26.  and  said,  If  you  will  truly  hearken  to  the  Word  of  the  Lord  your  God,  and  do  that  which  is  right  before  Him,  and  will  listen  to  His  precepts  and  keep  all  His  statutes,  all  those  evil  things  that  I  laid  upon  the  Mizraee  I  will  not  lay  upon  thee:  but  if  thou  wilt  transgress  against  the  word  of  the  law,  upon  thee  shall  they  be  sent.  If  thou  convert,  I  will  remove  them  from  thee;  for  I  am  the  Lord  thy  Healer. JERUSALEM:  For  I  am  the  Lord  who  healeth  thee  by  My  Word.
27.  They  came  to  Elim,  and  there  were  twelve  water  fountains  and  seventy  palms,  and  they  encamped  there  by  the  water.	27.  ¶  And  they  came  to  Elim;  and  in  Elim  were  twelve  fountains  of  water,  a  fountain  for  each  tribe;  and  seventy  palm-trees,  corresponding  with  the  seventy  elders  of  Israel:  and  they  encamped  there  by  the  waters. JERUSALEM:    ¶  And  they  came  to  Elim,  where  were  twelve  fountains  of  water,  answering  to  the  twelve  tribes  of  Israel,  and  seventy  palm-trees,  answering  to  the  seventy  elders  of  the  Sanhedrin  of  Israel.
1.  They  journeyed  from  Elim,  and  the  entire  community  of  the  children  of  Israel  came  to  the  desert  of  Sin,  which  is  between  Elim  and  Sinai,  on  the  fifteenth  day  of  the  second  month  after  their  departure  from  the  land  of  Egypt.	1.  ¶  And  the  whole  congregation  of  Israel  journeyed  from  Elim,  and  came  to  the  desert  of  Sin,  which  is  between  Elim  and  Sinai,  on  the  fifteenth  day  of  the  month  of  Iyar,  the  second  month  from  their  going  forth  from  the  land  of  Mizraim.
2.  The  entire  community  of  the  children  of  Israel  complained  against  Moses  and  against  Aaron  in  the  desert.	2.  And  on  that  day  the  bread  which  they  had  brought  out  of  Mizraim  was  finished.  And  all  the  sons  of  Israel  grumbled  against  Mosheh  and  against  Aharon  in  the  desert.
3.  The  children  of  Israel  said  to  them,  If  only  we  had  died  by  the  hand  of  the  Lord  in  the  land  of  Egypt,  when  we  sat  by  pots  of  meat,  when  we  ate  bread  to  our  fill!  For  you  have  brought  us  out  into  this  desert,  to  starve  this  entire  congregation  to  death	3.  And  the  sons  of  Israel  said  to  them,  Would  that  we  had  died  by  the  Word  of  the  LORD  in  the  land  of  Mizraim,  when  we  sat  by  the  cisterns  of  meat,  and  ate  bread  and  had  enough!  Why  have  you  brought  us  out  into  this  wilderness  to  kill  all  this  congregation  with  hunger?

 

Rashi’s  Commentary  for:  Shemot  (Exod.)  14:15  –  16:3

 

15  Why  do  you  cry  out  to  Me  [This  verse]  teaches  us  that  Moses  was  standing  and  praying.  The  Holy  One,  blessed  be  He,  said  to  him,  “This  is  no  time  to  pray  at  length,  when  Israel  is  in  distress.”  Another  explanation  [of  God’s  question  (Why  do  you  cry  out  to  me?)  implies]:  “The  matter  depends  on  Me  and  not  on  you,”  as  it  is  said  further  [in  Scripture]:  “Concerning  My  children  and  the  work  of  My  hands  do  you  command  Me?”  (Isa.  45:11).-[from  Mechilta,  Exod.  Rabbah  21:  8] 

 

Speak  to  the  children  of  Israel  and  let  them  travel  They  have  nothing  to  do  but  to  travel,  for  the  sea  will  not  stand  in  their  way.  The  merit  of  their  forefathers  and  their  own  [merit],  and  the  faith  they  had  in  Me  when  they  came  out  [of  Egypt]  are  sufficient  to  split  the  sea  for  them.-[from  Mechilta,  Exod.  Rabbah  21:8] 

 

19  and  went  behind  them  to  separate  between  the  Egyptians’  camp  and  the  Israelites’  camp  and  to  catch  the  arrows  and  the  catapult  stones  of  the  Egyptians.  Everywhere  it  says:  “the  angel  of  the  Lord  (ה'),”  but  here  [it  says]:  “the  angel  of  God  (אֱלֽהִים).”  Everywhere  [in  Scripture]  אֱלֽהִים  denotes  [God’s  attribute  of]  judgment.  This  teaches  that  at  that  moment,  the  Israelites  were  being  judged  whether  to  be  saved  or  to  perish  with  the  Egyptians. 

 

and  the  pillar  of  cloud  moved  away  When  it  became  dark,  and  the  pillar  of  cloud  delivered  the  camp  to  the  pillar  of  fire,  the  cloud  did  not  go  away  as  it  would  customarily  go  away  completely  in  the  evening,  but  it  moved  away  and  went  behind  them  [the  Israelites]  to  make  it  dark  for  the  Egyptians. 

 

20  And  he  came  between  the  camp  of  Egypt  This  can  be  compared  to  a  person  walking  along  the  road  with  his  son  walking  in  front  of  him.  [When]  bandits  came  to  capture  him  [the  son],  he  [the  father]  took  him  from  in  front  of  him  and  placed  him  behind  him.  A  wolf  came  behind  him;  so  he  put  him  [his  son]  in  front  of  him.  [When]  bandits  came  in  front  of  him  and  wolves  behind  him,  he  put  him  [his  son]  on  his  arms  and  fought  them  off.  Similarly  [the  prophet  depicts  the  angel  protecting  Israel  when  they  drew  near  to  the  Red  Sea],  “But  I  sent  to  train  Ephraim,  he  took  them  on  his  arms”  (Hos.  11:3).-[from  Mechilta] 

 

and  there  were  the  cloud  and  the  darkness  for  the  Egyptians. 

 

and  it  illuminated  [I.e.,]  the  pillar  of  fire  [illuminated]  the  night  for  the  Israelites,  and  it  went  before  them  as  it  usually  went  all  night  long,  and  the  thick  darkness  [from  the  cloud]  was  toward  the  Egyptians. 

 

and  one  did  not  draw  near  the  other  [I.e.,  one]  camp  to  [the  other]  camp.  -  [from  Mechilta,  Jonathan] 

 

21  with  the  strong  east  wind  [I.e.,]  with  the  east  wind,  which  is  the  strongest  of  the  winds.  That  is  the  wind  with  which  the  Holy  One,  blessed  be  He,  visits  retribution  upon  the  wicked,  as  it  is  said  [in  the  following  verses]:  “With  an  east  wind  I  will  scatter  them”  (Jer.  18:17);  “an  east  wind  shall  come,  a  wind  of  the  Lord”  (Hos.  13:15);  “the  east  wind  broke  you  in  the  heart  of  the  seas”  (Ezek.  27:26);  “He  spoke  with  His  harsh  wind  on  the  day  of  the  east  wind”  (Isa.  27:8).-[from  Mechilta] 

 

and  the  waters  split  All  the  water  in  the  world.  -  [from  Mechilta  Exod.  Rabbah  21:6] 

 

23  all  Pharaoh’s  horses  Heb.  כּֽל  סוּס  פַּרְעֽה,  lit.,  in  the  singular.  Now  was  there  only  one  horse?  This  informs  us  that  they  [the  horses]  are  all  considered  by  the  Omnipresent  as  one  horse.  -[from  Mechilta  Shirah  2] 

 

24  It  came  about  in  the  morning  watch  Heb.  בְּאַֽשְמֽרֶת.  The  three  parts  of  the  night  are  called,  אַשְׁמוּרוּת,  watches  (Ber.  3b),  and  the  one  [watch]  before  morning  is  called  אַשְׁמֽרֶת  הַבּֽקֶר,  the  morning  watch.  I  say  that  because  the  night  is  divided  into  the  watches  of  the  songs  of  the  ministering  angels,  one  group  after  another  into  three  parts,  it  is  called  אַשְׁמֽרֶת,  watch.  This  is  what  Onkelos  [means  when  he]  renders  מַטְּרַת. 

 

looked  down  Heb.  וַיַּשְׁקֵף,  looked,  that  is  to  say  that  He  turned  toward  them  to  destroy  them,  and  the  Targum  [Onkelos]  renders:  וְאִסְתְּכֵי.  This  too  is  an  expression  of  looking,  like  “to  the  field  of  seers”  (Num.  23:14),  [which  Onkelos  renders:]  לַחֲקַל  סָכוּתָא

 

through  a  of  fire  and  cloud  The  pillar  of  cloud  descends  and  makes  it  [the  earth]  like  mud,  and  the  pillar  of  fire  boils  it  [the  earth],  and  the  hoofs  of  their  horses  slip.-[from  Mechilta] 

 

and  He  threw  the  Egyptian  camp  into  confusion  Heb.  וַיָּהָם,  an  expression  of  confusion,  estordison  in  Old  French.  He  confused  them;  He  took  away  their  intelligence.  We  learned  in  the  chapters  of  Rabbi  Eliezer  the  son  of  Rabbi  Yose  the  Galilean  [not  found  in  our  edition]  [that]  wherever  it  says  מְהוּמָה  [confusion],  it  means  a  tumultuous  noise.  And  the  “father”  of  them  all,  [the  best  example  of  the  use  of  מְהוּמָה,  is  [in  the  verse:]  “and  the  Lord  thundered  with  a  loud  noise,  etc.,  on  the  Philistines  and  threw  them  into  confusion  (וַיְהוּמֵּם)”  (I  Sam.  7:10). 

 

25  And  He  removed  the  wheels  of  their  chariots  With  the  fire  the  wheels  were  burned,  and  the  chariots  dragged,  and  those  sitting  in  them  were  moved  to  and  fro,  and  their  limbs  were  wrenched  apart.-[from  an  unknown  source,  similar  to  Mechilta] 

 

and  He  led  them  with  heaviness  in  a  manner  that  was  heavy  and  difficult  for  them.  [This  punishment  was]  in  the  measure  that  they  [the  Egyptians  had]  measured  [to  the  Israelites],  namely  “and  he  made  his  heart  heavy,  he  and  his  servants”  (Exod.  9:34).  Here  too,  “He  led  them  with  heaviness.”-[from  an  unknown  source,  similar  to  Mechilta] 

 

is  fighting  for  them  against  the  Egyptians  Heb.  בְּמִצְרָיִם,  [is  like]  against  the  Egyptians.  Alternatively:    בְּמִצְרָיִם[means]  in  the  land  of  Egypt,  for  just  as  these  [Egyptians]  were  being  smitten  in  the  sea,  so  were  those  remaining  in  Egypt  being  smitten.  -  [from  Mechilta] 

 

26  and  let  the  water  return  [I.e.,  the  water]  that  is  standing  upright  like  a  wall  [will]  return  to  its  place  and  cover  up  the  Egyptians. 

 

27  toward  morning  Heb.  לִפְנוֹת  בּֽקֶר,  at  the  time  the  morning  approaches  [lit.,  turns  (פּוֹנֶה)  to  come]. 

 

to  its  strength  Heb.  לְאֵיתָנוֹ.  To  its  original  strength.  -  [from  Mechilta] 

 

were  fleeing  toward  it  Because  they  were  confused  and  crazed  and  running  toward  the  water. 

 

and  the  Lord  stirred  Heb.  וַיְנַעֵר.  As  a  person  stirs  (מְנַעֵר)  a  pot  [of  food]  and  turns  what  is  on  the  top  to  the  bottom  and  what  is  on  the  bottom  to  the  top,  so  were  they  [the  Egyptians]  bobbing  up  and  down  and  being  smashed  in  the  sea,  and  the  Holy  One,  blessed  be  He,  kept  them  alive  to  bear  their  tortures.-[from  Mechilta] 

 

stirred  Heb.  וַיְנַעֵר.  [Onkelos  renders  it]  וְֽשַנִּיק,  which  means  stirring  in  the  Aramaic  language,  and  there  are  many  [examples  of  this  word]  in  aggadic  midrashim. 

 

28  and  covered  the  chariots...the  entire  force  of  Pharaoh  Heb.  לְכֽל  חֵיל  פַּרְעֽה  So  is  the  custom  of  Scriptural  verses  to  write  a  superfluous  “lammed,”  such  as  in  “all  (לְכָל)  its  utensils  you  shall  make  copper”  (Exod.  27:3);  and  similarly,  “all  (לְכֽל)  the  utensils  of  the  Tabernacle  for  all  its  services”  (Exod.  27:19);  [and  in  the  phrase]  “their  stakes  and  their  ropes,  along  with  all  (לְכָל)  their  utensils”  (Num.  4:32),  and  it  [the  “lammed”]  is  [used]  merely  to  enhance  the  language. 

 

30  and  Israel  saw  the  Egyptians  dying  on  the  seashore  For  the  sea  spewed  them  out  on  its  shore,  so  that  the  Israelites  would  not  say,  "Just  as  we  are  coming  up  on  this  side  [of  the  sea],  so  are  they  coming  up  on  another  side,  far  from  us,  and  they  will  pursue  us."-[from  Mechilta  and  Pes.  118b] 

 

31  the  great  hand  the  great  mighty  deed  that  the  hand  of  the  Holy  One,  blessed  be  He,  had  performed.  Many  meanings  fit  the  term  יָד,  and  they  are  all  expressions  derived  from  an  actual  hand,  and  he  who  interprets  it  must  adjust  the  wording  according  to  the  context. 

 

Chapter  15

 

1  Then...sang  Heb.  אָז  יָשִׁיר.  [The  future  tense  presents  a  problem.  Therefore,  Rashi  explains:]  Then,  when  he  [Moses]  saw  the  miracle,  it  occurred  to  him  to  recite  a  song,  and  similarly,  “Then  Joshua  spoke  (אָז  יְדַבֵּר  יְהשֻׁעַ)”  (Josh.  10:12);  and  similarly,  “and  the  house  [which]  he  would  make  (יַעֲשֶׂה)  for  Pharaoh’s  daughter”  (I  Kings  7:8),  [which  means]  he  decided  to  make  it  for  her.  Here  too,  יָשִׁיר  [in  the  future  tense  means  that]  his  heart  dictated  to  him  that  he  should  sing,  and  so  he  did,  “and  they  spoke,  saying,  I  will  sing  to  the  Lord.’  ”  Likewise,  with  [the  above  reference  to]  Joshua,  when  he  saw  the  miracle  [of  the  defeat  of  the  Amorite  kings  (Josh.  10:11)],  his  heart  dictated  to  him  that  he  speak  [praises  to  God],  and  so  he  did,  “and  he  said  in  the  sight  of  Israel”  (Josh.  10:12).  Likewise,  the  song  of  the  well,  with  which  [Scripture]  commences:  “Then  Israel  sang  (אָז  יָשִׁיר)”  (Num.  21:17),  it  explains  after  it,  “Ascend,  O  well!,  sing  to  it.”  [I.e.,  in  these  three  instances,  the  “yud”  of  the  future  tense  denotes  the  thought,  and  after  each  one,  Scripture  continues  that  the  thought  was  brought  to  fruition.]  “Then  did  Solomon  build  (אָז  יִבְנֶה)  a  high  place”  (I  Kings  11:7);  the  Sages  of  Israel  explain  that  he  sought  to  build  [it]  but  did  not  build  [it]  (Sanh.  91b).  We  [thus]  learn  that  the  “yud”  may  serve  to  indicate  a  thought.  This  is  to  explain  its  simple  meaning,  but  the  midrashic  interpretation  is  [as  follows]:  Our  Rabbis  of  blessed  memory  stated:  From  here  is  an  allusion  from  the  Torah  to  the  resurrection  of  the  dead  (Sanh.  91b,  Mechilta),  and  so  it  is  [i.e.,  the  future  tense  is  used]  with  them  all,  except  that  of  Solomon,  which  they  explained  as  [implying]  “he  sought  to  build  but  did  not  build.”  One  cannot  say  and  explain  this  form  like  other  words  written  in  the  future,  but  which  mean  [that  they  occurred]  immediately,  such  as  “So  would  Job  do  (וָעֲשֶׂה)”  (Job  1:5);  “by  the  command  of  the  Lord  would  they  encamp  (יַחֲנוּ)”  (Num.  9:23);  “And  sometimes  the  cloud  would  be  (יִהְיֶה)”  (Num.  9:21),  because  that  is  [an  example  of]  something  that  occurs  continually,  and  either  the  future  or  the  past  is  appropriate  for  it,  but  that  which  occurred  only  once  [i.e.,  the  song  that  was  sung],  cannot  be  explained  in  this  manner.- 

 

for  very  exalted  is  He  Heb.  גָאֽה  גָאָה,  [to  be  interpreted]  according  to  the  Targum  [He  was  exalted  over  the  exalted,  and  the  exaltation  is  His].  Another  explanation:  [The]  doubling  [of  the  verb]  comes  to  say  that  He  did  something  impossible  for  a  flesh  and  blood  [person]  to  do.  When  he  fights  with  his  fellow  and  overwhelms  him,  he  throws  him  off  the  horse,  but  here,  “a  horse  and  its  rider  He  cast  into  the  sea,”  [i.e.,  with  the  rider  still  on  the  horse].  Anything  that  cannot  be  done  by  anyone  else  is  described  as  exaltation  (גֵּאוּת),  like  “for  He  has  performed  an  exalted  act  (גֵּאוּת)”  (Isa.  12:5).  Similarly,  [throughout]  the  entire  song  you  will  find  the  repetitive  pattern,  such  as:  “My  strength  and  my  praise  are  the  Eternal,  and  He  was  my  salvation”  (verse  2);  “The  Lord  is  a  Master  of  war;  the  Lord  is  His  Name,”  (verse  3);  and  so  on,  all  of  them  (in  an  old  Rashi).  Another  explanation:  גָאֽה  גָאָה  means  for  He  is  exalted  beyond  all  songs,  [i.e.,]  for  however  I  will  praise  Him,  He  still  has  more  [praise].  [This  is]  unlike  the  manner  of  a  human  king,  who  is  praised  for  something  he  does  not  possess.  -  [from  Mechilta] 

 

a  horse  and  its  rider  Both  bound  to  one  another,  and  the  water  lifted  them  up  high  and  brought  them  down  into  the  depths,  and  [still]  they  did  not  separate.  -  [from  Mechilta] 

 

He  cast  Heb.  רָמָה,  [meaning]  He  cast,  and  similarly,  “and  they  were  cast  (וּרְמִיו)  into  the  burning,  fiery  furnace”  (Dan.  3:21).  The  aggadic  midrash,  however,  [states  as  follows]:  One  verse  (verse  1)  says:  רָמָה  בַיָם,  [derived  from  רוּם,  meaning  “to  cast  up,”]  and  one  verse  (verse  4)  says:  יָרָה  בַיָם  [meaning  “to  cast  down”].  [This]  teaches  us  that  they  [the  horse  and  rider]  went  up  and  [then]  descended  into  the  deep,  [i.e.,  they  were  thrown  up  and  down].  [The  meaning  of  יָרָה  is  here]  similar  to:  “who  laid  (יָרָה)  its  cornerstone”  (Job  38:6),  [which  signifies  laying  the  stone]  from  above,  downward.  -  [from  Mechilta,  Tanchuma,  Beshallach  13] 

 

2  The  Eternal’s  strength  and  His  vengeance  were  my  salvation  Heb.  עָזִי  וְזִמְרָת  יָ-ה.  Onkelos  renders:  My  strength  and  my  praise,  [thus  interpreting]  עָזִי  like  עֻזִי  [my  strength]  with  a  “shuruk,”  and  וְזִמְרָת  like  וְזִמְרָתִי  [my  song].  But  I  wonder  about  the  language  of  the  text,  for  there  is  nothing  like  it  [the  word  עָזִי]  in  Scripture  with  its  vowelization  except  in  three  places  [i.e.,  here  and  in  Isa.  12:2  and  Ps.  118:14],  where  it  is  next  to  וְזִמְרָת,  but  [in]  all  other  places,it  is  vowelized  with  a  “shuruk"  [now  called  a  "kubutz"],  [e.g.,  in  the  phrase]  "O  Lord,  Who  are  my  power  (עֻזִי)  and  my  strength”  (Jer.  16:19);  “[Because  of]  his  strength(עֻזוֹ),  I  hope  for  You”  (Ps.  59:10).  Likewise,  any  word  [noun]  consisting  of  two  letters,  vowelized  with  a  “melupum,”  [i.e.,  a  "cholam,"]  when  it  is  lengthened  by  [the  addition  of]  a  third  letter,  and  the  second  letter  is  not  punctuated  with  a  “sheva”  the  first  [letter]  is  vowelized  with  a  “shuruk,”  e.g.,  עֽז  strength,  becomes  עֻזִי,  my  strength,  spittle  (Job  30:10),  רֽק  becomes  רֽקִי,  my  spittle  (Job  7:19).  allotment  (Gen.  47:22),  חֽק  becomes  חֽקִי,  my  allotment  (Prov.  30:8).  עֽל,  yoke  (Deut.  28:48),  becomes  עֻלוֹ,  his  yoke,  “shall  be  removed...his  yoke  עֻלוֹ”  (Isa.  10:27).  כּֽל,  all  (Gen.  21:12),  becomes  כֻּלוֹ,  all  of  it,  “with  officers  over  them  allכֻּלוֹ”  (Exod.  14:7).  But  these  three  [examples  of  the  phrase],  עָזִי  וְזִמְרָת,  [namely]  the  one  [written]  here,  the  one  [written  in]  Isaiah  (12:2),  and  the  one  [written  in]  Psalms  (118:14)  [all  examples  of  the  word  ]עָזִי  are  vowelized  with  a  short  “kamatz.”  Moreover,  not  one  of  them  [i.e.,  of  these  examples]  is  written  וְזִמְרָתִי  butוְזִמְרָת,  and  next  to  each  of  them  it  says  וַיְהִי-לִי  לִיֽשוּעָה,  were  my  salvation.  Therefore,  in  order  to  reconcile  the  language  of  the  text,  I  say  that  עָזִי  is  not  like  עֻזִי,  nor  is  וְזִמְרָת  like  וְזִמְרָתִי,  but  עָזִי  is  a  noun  [and  the  final  “yud”  is  only  stylistic],  like  [the  final  “yud”  in  these  examples:]  “You  Who  dwell  (הַישְׁבִי)  in  heaven”  (Ps.  123:1);  “who  dwell  (שֽׁכְנִי)  in  the  clefts  of  the  rock”  (Obad.  1:3);  “Who  dwells  (שֽׁכְנִי)  in  the  thorn  bush”  (Deut.  33:16).  And  this  is  the  praise  [that  Moses  and  the  Israelites  sing  to  God]:  The  strength  and  the  vengeance  of  the  Eternal--that  was  my  salvation.  [In  brief,  the  “yud”  at  the  end  of  the  word  is  a  stylistic  suffix,  which  has  no  bearing  on  the  meaning.]  And  the  word  וְזִמְרָת  is  connected  to  the  word  denoting  the  Divine  Name,  like  “to  the  aid  of  (לְעֶזְרַת)  the  Lord”  (Jud.  5:23);  [and  like  the  word  בְּעֶבְרַת  in]  “By  the  wrath  of  (בְּעֶבְרַת)  the  Lord”  (Isa.  9:18);  [and  the  word  דִבְרַת  in:]  “concerning  the  matter  of  (דִבְרַת)”  (Eccl.  3:18).  [In  brief,  the  ַת  or,  ָת  denotes  the  construct  state  of  a  feminine  noun.]  The  expression  וְזִמְרָת  is  an  expression  related  to  “and  your  vineyard  you  shall  not  prune  (א  תִזְמֽר)”  (Lev.  25:4);  “the  downfall  of  (זְמִיר)  the  tyrants”  (Isa.  25:5),  an  expression  denoting  mowing  down  and  cutting  off.  [Thus  the  phrase  means:]  The  strength  and  the  vengeance  of  our  God  was  our  salvation.  Now  [since  this  is  the  meaning  of  the  phrase,]  do  not  be  puzzled  about  the  expression  וַיְהִי,  [i.e.,]  that  it  does  not  say  הָיָה  [without  a  “vav”  since  this  is  the  verb  following  עָזִי  וְזִמְרָת  and  does  not  begin  a  clause  as  the  conversive  “vav”  usually  does],  for  there  are  verses  worded  this  way,  and  this  is  an  example:  “[against]  the  walls  of  the  house  around  [both]  the  temple  and  the  sanctuary,  he  made  (וַיַּעַשׂ)  chambers  around  [it]”  (I  Kings  6:5).  It  should  have  said  עָשָׂה,  “chambers  around  [it]”  [instead  of  וַיַּעַשׂ].  Similarly,  in  (II)  Chron.  (10:17):  “But  the  children  of  Israel  who  dwelt  in  the  cities  of  Judah-Rehoboam  reigned  (וַיִמְלֽךְ)  over  them.”  It  should  have  said:  “Rehoboam  (מָלַךְ)  over  them.”  [Similarly,]  “Because  the  Lord  was  unable...He  slaughtered  them  (וַיִשְׁחָטֵם)  in  the  desert”  (Num.  14:16).  It  should  have  said:  שְׁחָטָם.  [Similarly,]  “But  the  men  whom  Moses  sent...died  (וַיָמוּתוּ)”  (Num  14:36,  37).  It  should  have  said:  מֵתוּ.  [Similarly,]  “But  he  who  did  not  pay  attention  to  the  word  of  the  Lord  left  (וַיַעֲזֽב)”  (Exod.  9:21).  It  should  have  said:  עָזַב. 

 

this  is  my  God  He  revealed  Himself  in  His  glory  to  them  [the  Israelites],  and  they  pointed  at  Him  with  their  finger  [as  denoted  by  זֶה,  this].  By  the  sea,  [even]  a  maidservant  perceived  what  prophets  did  not  perceive.  -  [from  Mechilta] 

 

and  I  will  make  Him  a  habitation  Heb.  וְאַנְוֵה.  Onkelos  rendered  it  as  an  expression  of  habitation  (נָוֶה)  [as  in  the  following  phrases]:  “a  tranquil  dwelling  (נָוֶה)”  (Isa.  33:  20);  “a  sheepfold  (נְוֵה)”  (Isa.  65:10).  Another  explanation:  וְאַנְוֵהוּ  is  an  expression  of  beauty  (נוּ).  [Thus,  the  phrase  means]  I  will  tell  of  His  beauty  and  His  praise  to  those  who  enter  the  world,  such  as:  [When  Israel  is  asked:]  "How  is  your  beloved  more  than  another  beloved...?  [Israel  will  say]  My  beloved  is  white  and  ruddy..."  and  the  entire  section  [of  Song  of  Songs]  (Song  of  Songs  5:9,  10).  -[from  Mechilta] 

 

the  God  of  my  father  is  this  One,  and  I  will  exalt  Him. 

 

the  God  of  my  father  I  am  not  the  beginning  of  the  sanctity  [i.e.,  I  am  not  the  first  to  recognize  His  sanctity],  but  the  sanctity  has  been  established  and  has  remained  with  me,  and  His  Divinity  has  been  upon  me  since  the  days  of  my  forefathers.-[from  Mechilta] 

 

3  The  Lord  is  a  Master  of  war  Heb.  אִישׁ  מִלְחָמָה,  lit.,  a  man  of  war,  [which  is  inappropriate  in  reference  to  the  Deity.  Therefore,]  Rashi  renders:  Master  of  war,  like  “Naomi’s  husband  (אִישׁ  נָעֳמִי)”  (Ruth  1:3)  and  so,  every  [instance  in  the  Torah  of]  אִישׁ,  husband,  and  אִישֵׁךְ,  your  husband,  is  rendered:  בַּעַל,  master.  Similarly,  “You  shall  be  strong  and  become  a  man  (לְאִישׁ)”  (I  Kings  2:2),  [meaning]  a  strong  man.  - 

 

the  Lord  is  His  Name  His  wars  are  not  [waged]  with  weapons,  but  He  wages  battle  with  His  Name,  as  David  said  [to  Goliath  before  fighting  him],  “[You  come  to  me  with  spear  and  javelin]  and  I  come  to  you  with  the  Name  of  the  Lord  of  Hosts”  (I  Sam.  17:45).  Another  explanation:  The  Lord  י-ה-ו-ה,  denoting  the  Divine  Standard  of  Clemency,]  is  His  Name--Even  when  He  wages  war  and  takes  vengeance  upon  His  enemies,  He  sticks  to  His  behavior  of  having  mercy  on  His  creatures  and  nourishing  all  those  who  enter  the  world,  unlike  the  behavior  of  earthly  kings.  When  he  [an  earthly  king]  is  engaged  in  war,  he  turns  away  from  all  his  [other]  affairs  and  does  not  have  the  ability  to  do  both  this  [i.e.,  wage  war]  and  that  [other  things].-[from  Mechilta] 

 

4  He  cast  into  the  sea  Heb.  יָרָה  בַיָם.  [Onkelos  renders:]  שְׁדִי  .שְׁדִי  בְיַמָּא  is  an  expression  of  casting  down  (יָרָה),  as  [Scripture]  says:  “or  shall  surely  be  cast  down  (יָרֽה  יִיָָּרֶה)”  (Exod.  19:13),  which  Onkelos  renders:  אִשְׁתְּדָאָה  יִשְׁתְּדִי.  The  “tav”  serves  in  these  [forms]  in  the  hithpa’el  form. 

 

and  the  elite  of  Heb.  וּמִבְחַר,  a  noun,  like  מֶרְכָּב,  riding  gear  (Lev.  15:9);  מִשְׁכָּב,  bed  (Lev.  15:23);  מִקְרָא  קֽדֶשׁ,  holy  convocation  (Exod.  12:16,  Lev.  23:3). 

 

sank  Heb.  טֻבְּעוּ.  The  term  טְבִיעָה  [for  sinking]  is  used  [in  the  Tanach]  only  [when  referring]  to  a  place  where  there  is  mud,  like  “I  have  sunk  (טָבַעְתִּי)  in  muddy  depths”  (Ps.  69:3);  “and  Jeremiah  sank  (וַיִּטְבַּע)  into  the  mud”  (Jer.  38:6).  This  informs  [us]  that  the  sea  became  mud,  to  recompense  them  [the  Egyptians]  according  to  their  behavior,  [namely]  that  they  enslaved  the  Israelites  with  [work  that  entailed]  clay  and  bricks.  -[from  Mechilta] 

 

5  covered  them  Heb.  יְכַסְיֻמוּ,  like  יְכַסוּם.  The  “yud”  in  the  middle  of  it  is  superfluous.  This  is,  however,  a  common  biblical  style  [to  add  an  additional  “yud”],  like  “and  your  cattle  and  your  flocks  will  increase  (יִרְבְּיֻן)”  (Deut.  8:13);  “They  will  be  sated  (יִרְוְיֻן)  from  the  fat  of  Your  house”  (Ps.  36:9).  The  first  “yud,”  which  denotes  the  future  tense,  is  to  be  explained  as  follows:  They  sank  in  the  Red  Sea,  so  that  the  water  would  return  and  cover  them  up.  There  is  no  word  in  Scripture  similar  to  יְכַסְיֻמוּ  in  its  vowelization.  It  would  usually  be  vowelized  יְכַסְיֻמוּ  with  a  “melupum.”  [Here  too  it  is  obvious  that  Rashi  means  a  “cholam,”  as  I  explained  above  (Exod.  14:12).] 

 

like  a  stone  Elsewhere  (verse  10),  it  says,  “they  sank  like  lead.”  Still  elsewhere  (verse  7),  it  says,  “it  devoured  them  like  straw.”  [The  solution  is  that]  the  [most]  wicked  were  [treated]  like  straw,  constantly  tossed,  rising  and  falling;  the  average  ones  like  stone;  and  the  best  like  lead-[i.e.,]  they  sank  immediately  [and  thus  were  spared  suffering].-[from  Mechilta] 

 

6  Your  right  hand...Your  right  hand  twice.  When  the  Israelites  perform  the  will  of  the  Omnipresent,  [even]  the  left  hand  becomes  a  right  hand.  -[Rashi  from  Mechilta] 

 

Your  right  hand,  O  Lord,  is  most  powerful  to  save  Israel,  and  Your  second  right  hand  crushes  the  foe.  It  seems  to  me,  however,  that  that  very  right  hand  [also]  crushes  the  foe,  unlike  a  human  being,  who  cannot  perform  two  kinds  of  work  with  the  same  hand.  The  simple  meaning  of  the  verse  is:  Your  right  hand,  which  is  strengthened  with  might--what  is  its  work?  Your  right  hand,  O  Lord,  crushes  the  foe.  There  are  many  verses  resembling  it  [i.e.,  where  parts  of  the  verse  are  repeated]:  “For  behold  Your  enemies,  O  Lord,  for  behold  Your  enemies  will  perish”  (Ps.  92:10);  “How  long  will  the  wicked,  O  Lord,  how  long  will  the  wicked  rejoice?”  (Ps.  94:3);  “The  rivers  have  raised,  O  Lord,  the  rivers  have  raised  their  voice”  (Ps.  93:3);  “Not  for  us,  O  Lord,  not  for  us”  (Ps.  115:1);  “I  will  answer,  says  the  Lord;  I  will  answer  the  heavens”  (Hos.  2:23);  “I  to  the  Lord,  I  shall  sing”  (Jud.  5:3);  “Had  it  not  been  for  the  Lord,  etc.  Had  it  not  been  for  the  Lord  Who  was  with  us  when  men  rose  up  against  us”  (Ps.  124:1,  2);  “Praise!  Praise!  Deborah.  Praise!  Praise!  Utter  a  song”  (Jud.  5:12);  “A  foot  shall  trample  it,  the  feet  of  a  poor  man”  (Isa.  26:6);  “And  He  gave  their  land  as  an  inheritance,  an  inheritance  to  Israel  His  people”  (Ps.  135:12). 

 

is  most  powerful  Heb.    נֶאְדָּרִיThe  “yud”  is  superfluous,  like  “populous  (רַבָּתִי  עָם)...princess  (שָׂרָתִי)  among  the  provinces”  (Lam.  1:1);  “what  was  stolen  by  day”  (גְּנֻבְתִי)  (Gen.  31:  39). 

 

crushes  the  foe  Heb.  תִּרְעַץ,  [which  means]  it  constantly  crushes  and  breaks  the  foe.  Similar  to  this,  “And  they  crushed  (וַיִרְעֲצוּ)  and  broke  the  children  of  Israel,”  in  Jud.  (10:8).  (Another  explanation:  Your  right  hand,  which  is  strengthened  with  might-it  breaks  and  strikes  the  foe.) 

 

7  And  with  Your  great  pride  -  (If  the  hand  alone  crushes  the  foe,  then  when  it  is  raised  with  its  great  pride,  it  will  [definitely]  tear  down  those  who  rise  up  against  Him.  And  if  with  His  great  pride  alone  His  foes  are  torn  down,  how  much  more  so,  when  He  sends  upon  them  His  burning  wrath,  will  it  consume  them.) 

 

You  tear  down  You  always  tear  down  those  who  rise  up  against  You.  And  who  are  those  who  rise  up  against  Him?  These  are  the  ones  who  rise  up  against  Israel,  and  so  does  he  [the  Psalmist]  say,  “For  behold,  Your  enemies  stir.”  And  what  is  that  stirring?  “Against  Your  people  they  plot  cunningly”  (Ps.  83:3,  4).  For  this  reason,  he  calls  them  the  enemies  of  the  Omnipresent.  -  [from  Mechilta] 

 

8  And  with  the  breath  of  Your  nostrils  Breath  which  comes  out  of  the  two  nostrils  of  the  nose.  Scripture  speaks  anthropomorphically  about  the  Shechinah,  on  the  model  of  a  mortal  king,  in  order  to  enable  the  ears  of  the  people  to  hear  it  [to  understand  God’s  anger]  as  it  usually  occurs  [in  humans],  so  that  they  should  be  able  to  understand  the  matter.  [Namely  that]  when  a  person  becomes  angry,  wind  comes  out  of  his  nostrils.  Likewise,  “Smoke  went  up  from  His  nostrils”  (Ps.  18:9),  and  similarly,  “and  from  the  wind  of  His  nostrils  they  will  be  destroyed”  (Job  4:9).  And  this  is  what  it  [Scripture]  says:  “For  the  sake  of  My  Name,  I  defer  My  anger”  (Isa.  48:9)  [lit.,  I  lengthen  the  breath  of  My  nose].  [This  means  that]  when  his  [a  person’s]  anger  subsides,  his  breath  becomes  longer,  and  when  he  becomes  angry,  his  breath  becomes  shorter;  [the  verse  continues:]  “and  for  My  praise  I  restrain  My  wrath  (אֶחֱטָם)  for  you”  (Isa.  48:9).  [I.e.,]  I  put  a  ring(חֲטָם)  into  My  nostrils  in  front  of  the  anger  and  the  wind,  [so]  that  they  should  not  come  out.  “For  you”  means  “for  your  sake.”  [The  word]  אֶחֱטָם  is  like  [the  expression  in  the  Mishnah:]  “a  dromedary  with  a  nose  ring”  (בַּחֲטָם)  in  tractate  Shabbath  (51b).  This  is  how  it  appears  to  me.  And  concerning  every  [expression  of]אַף  and  חָרוֹן  in  the  Bible  [which  are  expressions  of  anger]  I  say  this:  [The  expression]  חָרָה  אַף,  anger  was  kindled,  is  like  [the  word  חָרָה  in:]  “and  my  bones  dried  out  (חָרָה)  from  the  heat”  (Job  30:30);  חָרָה  is  an  expression  of  fire  and  burning,  for  the  nostrils  heat  up  and  burn  at  the  time  of  anger.  חָרוֹן  (burning)  is  from  the  root  חרה  (to  burn)  just  as  רָצוֹן  (will)  is  from  the  root  רצה  (to  desire).  And  likewise,  חֵמָה  is  an  expression  of  heat  (חֲמִימוּת).  Therefore,  it  [Scripture]  says:  “and  his  anger  (וַחֲמָתוֹ)  burnt  within  him”  (Esther  1:12),  and  when  the  anger  subsides,  we  say,  “His  mind  has  cooled  off  (נִתְקָרְרָה  דַעְתּוֹ).” 

 

the  waters  were  heaped  up  --Heb.  נֶעֶרְמוּ.  Onkelos  rendered  [this  word]  as  an  expression  of  cunning  (עַרְמִימוּת).  According  to  the  clarity  of  Scripture,  however,  it  is  an  expression  related  to  “a  stack  (עֲרֵמַת)  of  wheat”  (Song  of  Songs  7:3),  and  [the  phrase  that  follows:]  “the  running  water  stood  erect  like  a  wall”  proves  this. 

 

the  waters  were  heaped  up  from  the  heat  of  the  wind  that  came  out  of  Your  nose,  the  water  dried  up,  and  it  became  like  piles  and  heaps  of  grain  stacks,  which  are  tall. 

 

like  a  wall  Heb.  כְמוֹ-נֵד,  as  the  Targum  [Onkelos]  renders:  כְּשׁוּר,  like  a  wall.  - 

 

wall  Heb.  נֵד,  an  expression  of  heaping  and  gathering,  like  “a  heap  (נֵד)  of  harvest  on  a  day  of  sickness”  (Isa.  17:11);  “He  gathers  (כּֽנֵס)  as  a  mound  כַּנֵד”  (Ps.  33:7).  It  does  not  say,  “He  brings  in  as  a  flask  כַּנּֽאד,”  but  כַּנַּד.  Now  if  כַּנַּד  were  the  same  as  כַּנּֽאד,  and  כּֽנֵס  were  an  expression  of  bringing  in,  it  should  have  said,  “He  brings  in  as  into  a  flask  (מַכְנִיס  כִּבְנֽאד)  the  waters  of  the  sea.”  Rather,  כּֽנֵס  is  an  expression  of  gathering  and  heaping,  and  so,  “shall  stand  in  one  heap  (נֵד)”;  “stood  in  one  heap  (נֵד).”  (Josh.  3:13,  16);  and  the  expression  of  rising  and  standing  does  not  apply  to  flasks,  but  to  walls  and  heaps.  Moreover,  we  do  not  find  נּֽאד,  meaning  a  flask,  vowelized  [with  any  vowel]  but  with  a  “melupum,”  (meaning  a  “cholam,”)  like  [in  the  phrases:]  “place  my  tears  into  Your  flask  (בְּנּֽאדֶךָ)”  (Ps.  56:  9);  “the  flask  of  נּֽאד  milk”  (Jud.  4:19). 

 

congealed  Heb.  קָפְאוּ,  like  “and  curdle  me  (תַּקְפִּיאֵנִי)  like  cheese”  (Job  10:10).  [I.e.,]  that  they  [the  depths]  hardened  and  became  like  stones,  and  the  water  hurled  the  Egyptians  against  the  stone  with  [all  its]  might  and  fought  with  them  [the  Egyptians]  with  all  kinds  of  harshness. 

 

in  the  heart  of  the  sea  Heb.  בְּלֶב  יָם,  in  the  strongest  part  of  the  sea.  It  is  customary  for  the  Scriptures  to  speak  in  this  manner,  [for  instance:]  “until  the  heart  of  (לֵב)  the  heavens”  (Deut.  4:11);  in  the  heart  of  (בְּלֵב)  the  terebinth"  (II  Sam.  18:14).  [The  heart  in  these  examples  is]  an  expression  denoting  the  root  and  the  strength  of  anything.  - 

 

9  [Because]  the  enemy  said  --to  his  people,  when  he  enticed  them  with  [his]  words,  "I  will  pursue,  and  I  will  overtake  them,  and  I  will  share  the  plunder  with  my  officers  and  my  servants." 

 

will  be  filled  from  them  Heb.  תִּמְלָאֵמוֹ,  equivalent  to  תִּמְלָא  מֵהֶם,  will  be  filled  from  them. 

 

my  desire  --Heb.  נַפְשִׁי,  lit.,  my  soul,  my  spirit,  and  my  will.  Do  not  be  surprised  at  [one]  word  speaking  for  two  [words];  i.e.,  תִּמְלָאֵמוֹ,  instead  of  תִּמְלָא  מֵהֶם,  because  there  are  many  such  words  [in  Tanach  like  this],  e.g.,  “you  have  given  me  (נְתַתָּנִי)  dry  land”  (Jud.  1:15),  [which  is]  like  נָתַתָּ  לִי  “and  they  could  not  speak  with  him  (דַּבְּרוּ)  peacefully”  (Gen.  37:4),  [which  is]  like  דַּבֵּר  עִמוֹ  “my  children  have  left  me  (יְצָאוּנִי)  ”  (Jer.  10:20),  [which  is]  like  יָצְאוּ  מִמֶנִי  “I  will  tell  him  (אַגִּידֶנּוּ)  ”  (Job  31:37),  [which  is]  like  אַגִיד  לוֹ.  Here  too,  תִּמְלָאֵמוֹ  is  equivalent  to  תִִִּמְלָאֵמוֹ  נַפְשִׁי  מֵהֶם. 

 

I  will  draw  my  sword  Heb.  אָרִיק  חַרְבִּי,  lit.,  I  will  empty  my  sword.  I  will  draw,  and  because  one  empties  the  sheath  by  drawing  it  [the  sword],  and  it  remains  empty,  an  expression  of  emptying  is  appropriate,  like  “And  it  came  to  pass  that  they  were  emptying  (מְרִיקִים)  their  sacks”  (Gen.  42:35);  “and  they  shall  empty(יָרִיקוּ)  his  vessels”  (Jer.  48:12).  Do  not  say  that  the  expression  of  emptiness  [in  these  examples]  does  not  apply  to  what  comes  out  [of  its  container]  but  [instead  applies]  to  the  sheath,  the  sack,  or  the  vessel  from  which  it  came  out,  but  not  to  the  sword  or  the  wine,  and  [thus]  to  force  an  interpretation  of  אָרִיק  חַרְבִּי  like  the  language  of  “and  he  armed  (וַיָרֶק)  his  trained  men”  (Gen.  14:14),  [claiming  that  its]  meaning  [is]  "I  will  arm  myself  with  my  sword.”  [To  this  I  answer  that]  we  find  the  expression  [of  emptying]  also  applied  to  that  which  comes  out,  e.g.,  “oil  poured  forth  (תּוּרַק)  ”  (Song  of  Songs  1:3);  “and  he  has  not  been  poured(הוּרַק)  from  one  vessel  to  another  vessel”  (Jer.  48:11).  It  is  not  written:  “the  vessel  was  not  emptied  (הוּרַק)”  but  “the  wine  was  not  poured  (הוּרַק)  from  one  vessel  to  another  vessel.”  Similarly,  “and  they  will  draw  (וְהֵרִיקוּ)  their  swords  on  the  beauty  of  your  wisdom”  (Ezek.  28:7),  referring  to  Hiram  [the  king  of  Tyre]-  [following  Onkelos,  Jonathan]. 

 

my  hand  will  impoverish  them  Heb.  תּוֹרִישֵׁמוֹ,  an  expression  of  poverty  (רֵישׁוּת)  and  destitution,  like  “The  Lord  impoverishes  (מוֹרִישׁ)  and  makes  rich”  (I  Sam.  2:7). 

 

10  You  blew  Heb.  נָשַׁפְתָּ,  an  expression  of  blowing,  and  likewise:  “and  also  He  blew  (נָשַׁף)  on  them”  (Isa.  40:24). 

 

they  sank  Heb.  צָלֲלוּ,  [which  means]  they  sank;  they  went  down  to  the  depths,  an  expression  of  מְצוּלָה,  deep. 

 

like  lead-Heb.  כַּעוֹפֶרֶת,  plomb  in  French,  lead. 

 

11  among  the  powerful  Heb.  בָּאֵלִם,  among  the  strong,  like  “and  the  powerful  (אֵילֵי)  of  the  land  he  took  away”  (Ezek.  17:13);  “my  strength  אֱיָלוּתִי,  hasten  to  my  assistance”  (Ps.  22:20). 

 

Too  awesome  for  praises  [You  are]  too  awesome  for  [one]  to  recite  Your  praises,  lest  they  fall  short,  as  it  is  written:  “Silence  is  praise  to  You”  (Ps.  65:2). 

 

12  You  inclined  Your  right  hand  When  the  Holy  One,  blessed  be  He,  inclines  His  hand,  the  wicked  perish  and  fall,  because  all  are  placed  in  His  hand,  and  they  fall  when  He  inclines  it.  Similarly,  it  [Scripture]  says:  “and  the  Lord  shall  turn  His  hand,  and  the  helper  shall  stumble,  and  the  helped  one  shall  fall”  (Isa.  31:3).  This  can  be  compared  to  glass  vessels  placed  in  a  person’s  hand.  If  he  inclines  his  hand  a  little,  they  fall  and  break.  -[based  on  Mechilta] 

 

the  earth  swallowed  them  up  from  here  [we  deduce]  that  they  merited  to  be  buried  as  a  reward  for  saying,  “The  Lord  is  the  righteous  One”  (Exod.  9:27).  -  [from  Mechilta] 

 

13  You  led  Heb.  נֵהַלְתָּ,  an  expression  of  leading.  Onkelos,  however,  rendered  [it  as]  an  expression  of  carrying  and  bearing,  but  he  was  not  exact  in  explaining  it  in  accordance  with  the  Hebrew.  [I.e.,  he  explained  the  sense  of  the  verse,  but  he  did  not  translate  the  word  literally.] 

 

14  they  trembled  Heb.  יִרְגָזוּן,  [which  means]  they  tremble. 

 

the  inhabitants  of  Philistia  [They  trembled]  since  they  slew  the  children  of  Ephraim,  who  hastened  the  end  [of  their  exile]  and  went  out  [of  Egypt]  forcibly,  as  is  delineated  in  (I)  Chronicles  (7:21).  And  the  people  of  [the  town  of]  Gath  slew  them  [the  children  of  Ephraim].  -  [from  Mechilta] 

 

15  the  chieftains  of  Edom...the  powerful  men  of  Moab  Now  they  had  nothing  to  fear  at  all,  because  they  [the  Israelites]  were  not  advancing  upon  them.  Rather,  [they  trembled]  because  of  grief,  that  they  were  grieving  and  suffering  because  of  the  glory  of  Israel. 

 

melted  Heb.  נָמֽגוּ,  [as  in  the  phrase]  “with  raindrops  You  dissolve  it  (תְּמֽגְגֶנָּה)”  (Ps.  65:11).  They  [the  inhabitants  of  Canaan]  said,  “They  are  coming  upon  us  to  annihilate  us  and  possess  our  land.”-[from  Mechilta] 

 

16  May  dread...fall  upon  them  Heb.  אֵימָתָה,  upon  the  distant  ones.  -  [from  Mechilta] 

 

and  fright  Heb.  וָפַחַד.  Upon  the  nearby  ones,  as  the  matter  that  is  stated:  “For  we  have  heard  how  the  Lord  dried  up  [the  water  of  the  Red  Sea  for  you,  etc.]”  (Josh.  2:10).  [from  Mechilta] 

 

until...cross  over,  until...crosses  over  As  the  Targum  [Onkelos]  renders. 

 

You  have  acquired  Heb.  קָנִיתָ.  [I.e.,  whom]  You  loved  more  than  other  nations,  similar  to  an  article  purchased  for  a  high  price,  which  is  dear  to  the  person  [who  purchased  it]. 

 

17  You  shall  bring  them  Moses  prophesied  that  he  would  not  enter  the  land  [of  Israel].  Therefore,  it  does  not  say:  “You  shall  bring  us.”  (It  appears  that  it  should  read  “that  they  would  not  enter  the  land,  etc.”  Indeed,  this  is  the  way  it  is  stated  in  Baba  Bathra  119b  and  in  Mechilta:  The  sons  will  enter  but  not  the  fathers.  Although  the  decree  of  the  spies  had  not  yet  been  pronounced,  he  [Moses]  prophesied,  not  knowing  what  he  was  prophesying.  -[Maharshal]) 

 

directed  toward  Your  habitation  The  Temple  below  is  directly  opposite  the  Temple  above,  which  You  made.  -[from  Mechilta] 

 

the  sanctuary  Heb.  מִקְּדָשׁ.  The  cantillation  sign  over  it  is  a  “zakef  gadol,”  to  separate  it  from  the  word  ה'  following  it.  [The  verse  thus  means:]  the  sanctuary  which  Your  hands  founded,  O  Lord.  The  Temple  is  beloved,  since,  whereas  the  world  was  created  with  “one  hand,”  as  it  is  said:  “Even  My  hand  laid  the  foundation  of  the  earth”  (Isa.  48:13),  the  sanctuary  [will  be  built]  with  “two  hands.”  When  will  it  be  built  with  "two  hands"?  At  the  time  when  “the  Lord  will  reign  to  all  eternity”  [verse  18].  In  the  future,  when  the  entire  ruling  power  is  His.  -[from  Mechilta  and  Keth.  5a] 

 

18  to  all  eternity  Heb.  לְעֽלָם  וָעֶד.  [This  is]  an  expression  of  eternity,  and  the  “vav”  in  it  is  part  of  the  root.  Therefore,  it  is  punctuated  with  a  “pattach.”  But  in  “and  I  am  He  Who  knows,  and  [I  am]  a  witness  וָעֵד”  (Jer.  29:23),  in  which  the  “vav”  is  a  prefix,  it  is  punctuated  with  a  “kamatz.” 

 

19  When  Pharaoh’s  horses  came  Heb.  כִּי  בָא  When  they  came. 

 

20  Miriam,  the  prophetess,  Aaron’s  sister,  took  When  did  she  prophesy?  When  she  was  [known  only  as]  “Aaron’s  sister,”  before  Moses  was  born,  she  said,  “My  mother  is  destined  to  bear  a  son”  [who  will  save  Israel],  as  is  found  in  Sotah  12b,  13a).  Another  explanation:  [It  is  written]  Aaron’s  sister  since  he  [Aaron]  risked  his  life  for  her  when  she  was  afflicted  with  zara’ath;  [thus]  she  is  called  by  his  name  (Mechilta). 

 

a  timbrel  Heb.  הַתּֽף,  a  type  of  musical  intrument. 

 

with  timbrels  and  with  dances  The  righteous  women  of  that  generation  were  [so]  certain  that  the  Holy  One,  blessed  be  He,  would  perform  miracles  for  them,  they  took  timbrels  out  of  Egypt.  -[from  Mechilta] 

 

21  And  Miriam  called  out  to  them  Moses  said  the  Song  to  the  men,  and  they  answered  after  him,  and  Miriam  said  the  song  to  the  women  [and  they  too  repeated  it].-[from  Mechilta] 

 

22  Moses  led  Israel  away  lit.,  made  Israel  journey.  He  led  them  away  against  their  will,  for  the  Egyptians  had  adorned  their  steeds  with  ornaments  of  gold,  silver,  and  precious  stones,  and  the  Israelites  were  finding  them  in  the  sea.  The  plunder  at  the  sea  was  greater  than  the  plunder  in  Egypt,  as  it  is  said:  “We  will  make  you  rows  of  gold  with  studs  of  silver”  (Song  of  Songs  1:11).  Therefore,  he  had  to  lead  them  against  their  will.  -[from  Tanchuma  Buber,  Beshallach  16,  Mechilta,  Exod.  12:35,  Song  Rabbah  1:11] 

 

23  They  came  to  Marah  Heb.  מָרָתָה,  like  לְמָרָָה.  The  “hey”  at  the  end  מָרָתָה  is  instead  of  a  “lammed”  [prefix]  at  the  beginning  [of  the  word],  and  the  “thav”  is  instead  of  the  “hey”  [that  is  part]  of  the  root  in  the  word  מָרָָה.  But  when  a  suffix  is  added,  when  it  is  attached  to  a  “hey”  that  replaces  a  “lammed,”  the  “hey”  of  the  root  is  transformed  into  a  “thav.”  Similarly,  every  “hey”  that  is  part  of  the  root  of  the  word  is  transformed  into  a  “thav”  when  a  suffix  is  added,  like  “I  have  no  wrath  (חֵמָה)  ”  (Isa.  27:4),  [becomes]  “and  his  wrath  (וַחֲמָתוֹ)  burnt  within  him”  (Esther  1:12).  Note  that  the  “hey”  of  the  root  is  transformed  into  a  “thav”  when  it  is  placed  next  to  the  added  “vav.”  Likewise,"bond  servants  and  handmaids    (וְאָמָה)“  (Lev.  25:44),  [becomes]  and  "Here  is  my  handmaid  (אֲמָתִי)  Bilhah”  (Gen.  30:3);  “a  living  (חַיָה)  soul”  (Gen.  2:7),  [becomes]  “and  his  living  spirit  (חַיָתוֹ)  causes  him  to  abhor  food”  (Job  33:20);  “between  Ramah  (הָרָמָה)”  (Jud.  4:5),  [becomes]  “And  his  return  was  to  Ramah  (הָרָמָתָה)”  (I  Sam.  7:  17). 

 

24  complained  Heb.  וַיִנוּ.  This  is  in  the  niph’al  conjugation.  [In  this  case,  the  niph’al  denotes  the  reflexive,  as  we  see  further  in  Rashi.]  Likewise,  in  the  Targum  [Onkelos],  it  is  also  a  niph’al  expression:  וְאִתְרַעֲמוּ.  The  nature  of  the  term  denoting  complaint  תְּלוּנָה  [is  that  it]  reverts  to  the  person  [complaining],  מִתְלוֹנֵן[complains]  or  מִתְרוֹעֵם  [storms],  but  one  does  not  say  לוֹנֵן  or  רוֹעֵם  [Hebrew].  The  Frenchman  also  says,  “Decomplenst  sey.”  He  reverts  the  statement  to  himself  when  he  says,  “Sey.” 

 

25  There  He  gave  them  In  Marah,  He  gave  them  some  sections  of  the  Torah  so  that  they  would  busy  themselves  with  them,  namely  [they  were  given  the  laws  governing]  the  Sabbath,  the  red  cow,  and  laws  of  jurisprudence.-[from  Mechilta  and  Sanh.  56b] 

 

and  there  He  tested  them  [He  tested]  the  people  and  saw  how  stiff-necked  they  were,  that  they  did  not  consult  Moses  with  respectful  language,  “Entreat  [God  to  have]  mercy  upon  us  that  we  should  have  water  to  drink,”  but  they  complained.-[from  Mechilta] 

 

26  If  you  hearken  This  is  the  acceptance  [of  the  law]  that  they  should  accept  upon  themselves. 

 

and  you  do  --This  means  the  performance  [of  the  commandments]. 

 

and  you  listen  closely  [This  means  that]  you  [should]  incline  your  ears  to  be  meticulous  in  [fulfilling]  them. 

 

all  His  statutes  Things  that  are  only  the  decree  of  the  King,  without  any  [apparent]  rationale,  and  with  which  the  evil  inclination  finds  fault,  [saying,]  “What  is  [the  sense  of]  the  prohibition  of  these  [things]?  Why  were  they  prohibited?”  For  example,  [the  prohibitions  of]  wearing  shatnes  [a  mixture  of  wool  and  linen]  and  eating  pork,  and  [the  ritual  of]  the  red  cow  and  their  like.  -[based  on  Yoma  67b] 

 

I  will  not  visit  upon  you  And  if  I  do  bring  [sickness  upon  you],  it  is  as  if  it  has  not  been  brought,  “for  I,  the  Lord,  heal  you.”  This  is  its  midrashic  interpretation  (see  Sanh.  101a,  Mechilta).  According  to  its  simple  meaning,  [we  explain:]  “for  I,  the  Lord,  am  your  Physician”  and  [I]  teach  you  the  Torah  and  the  mitzvoth  in  order  that  you  be  saved  from  them  [illnesses],  like  this  physician  who  says  to  a  person,  “Do  not  eat  things  that  will  cause  you  to  relapse  into  the  grip  of  illness.”  This  [warning]  refers  to  listening  closely  to  the  commandments,  and  so  [Scripture]  says:  “It  shall  be  healing  for  your  navel”  (Prov.  3:8).  -  [from  Mechilta]

 

27  twelve  water  fountains  Corresponding  to  the  twelve  tribes,  were  prepared  for  them.  -  [from  Mechilta]   

and  seventy  palms  Corresponding  to  the  seventy  elders.  -  [from  Mechilta,  Jonathan] 

 

Chapter  16

 

1  on  the  fifteenth  day  the  day  of  this  encampment  is  stated  because  on  that  day  the  cakes  that  they  had  taken  out  of  Egypt  were  depleted,  and  they  needed  manna.  We  learn  [from  this]  that  they  ate  of  the  remaining  dough  (or  from  the  remaining  matzoth)  sixty-  one  meals.  And  the  manna  fell  for  them  on  the  sixteenth  of  Iyar,  which  was  a  Sunday,  as  appears  in  tractate  Shabbath  (87b).  -[from  Mechilta] 

 

2  complained  Because  the  bread  [they  had  taken  out  of  Egypt]  was  depleted. 

 

 

Ketubim  (Psalms)  53:1-7

 

Rashi	Targum
1.  For  the  conductor,  on  machalath,  a  maskil  of  David.	1.  For  praise;  on  the  punishment  of  the  wicked  who  profane  the  name  of  the  LORD;  good  teaching  composed  by  David.
2.  The  fool  said  in  his  heart,  "There  is  no  God";  they  have  dealt  corruptly;  they  have  committed  abominable  injustice;  no  one  does  good.	2.  The  fool  said  in  his  heart,  "There  is  no  God  taking  retribution";  because  of  this  the  wicked  have  corrupted  their  ways;  they  have  become  estranged  from  goodness,  for  iniquity  is  found  in  them;  there  is  none  that  does  good.
3.  God  looked  down  from  heaven  upon  the  sons  of  men  to  see  whether  there  is  a  man  of  understanding,  who  seeks  God.	3.  Yet  God  looked  down  from  heaven  on  the  sons  of  men  to  see  whether  there  is  one  who  will  grow  wise  in  the  Torah,  seeking  instruction  from  the  presence  of  the  LORD.
4.  They  are  all  dross;  together  they  have  spoiled;  no  one  does  good,  not  even  one.	4.  All  of  them  alike  have  turned  aside;  they  have  fouled  themselves,  there  is  none  that  does  good,  not  even  one.
5.  Did  not  the  workers  of  iniquity  know?  Those  who  devoured  My  people  partook  of  a  feast;  they  did  not  call  upon  the  Lord.	5.  Do  not  all  the  doers  of  lies  know  that  food  is  given  from  His  presence?  And  why  then  have  the  eaters  of  my  people  dined  on  bread,  but  not  blessed  the  name  of  the  LORD?
6.  There  they  were  in  great  fear;  there  was  never  such  fear,  for  God  scattered  the  bones  of  those  who  camp  around  you;  You  have  put  them  to  shame,  for  God  rejected  them.	6.  There  they  were  greatly  afraid  of  their  idols,  in  whom  is  nothing  to  fear,  for  God  scatters  the  might  of  the  army  of  sinners;  You  put  them  to  shame,  because  the  word  of  the  LORD  abhors  them.
7.  O  that  the  salvations  of  Israel  would  come  out  of  Zion;  when  God  returns  the  captivity  of  His  people,  Jacob  will  rejoice,  Israel  will  be  glad.	7.  Who  is  it  who  gives  the  redemption  of  Israel  from  Zion  but  the  LORD?  When  the  word  of  the  LORD  brings  back  the  exiles  of  His  people,  those  of  the  house  of  Jacob  will  be  glad,  those  of  the  house  of  Israel  will  rejoice.

 

Rashi’s  Commentary  for:  Psalm  53:1-7 

 

1  on  machalath  the  name  of  a  musical  instrument.  Another  explanation:  concerning  the  malady  (מחלתן)  of  Israel  when  the  Temple  will  be  destroyed.  He  already  recited  another  psalm  resembling  this  one  (above  14):  “The  fool  said  in  his  heart,  ‘there  is  no  God,  etc.’  “,  One  relates  to  the  destruction  of  the  First  Temple  and  this  one,  to  the  Second  Temple. 

 

2  The  fool  said  in  his  heart  This  is  Titus;  when  he  cut  into  the  curtain  and  his  sword  was  dripping  with  blood,  he  said  that  he  had  killed  [God]  Himself. 

 

4  dross  Heb.  סג,  an  expression  of  סיגים,  dross. 

 

not  even  one  of  all  His  armies  will  protest  against  His  deeds. 

 

5  Did  not  Should  not  those  who  devour  My  people  like  a  meal  of  bread,  and  who  did  not  call  upon  the  Lord,  know  that  ultimately,  they  will  experience  there  a  great  fear  at  the  end  of  days? 

 

6  there  was  never  such  fear  This  fear  was  not  like  the  first  fear  that  came  over  Belshazzar,  for  in  this  redemption  the  Holy  One,  blessed  be  He,  scattered  the  bones  of  חוֹנָךְ,  those  who  camp  around  you,  Jerusalem,  as  the  matter  that  is  stated  (Zech.  14:12):  “His  flesh  will  waste  away,  etc.”  Menachem  (p.  91)  interpreted  it  that  way,  but  Dunash  (pp.  63f.)  interpreted  it  as  (Prov.  22:6):  “Train  (חנך)  a  child  according  to  his  way”;  the  “chaph”  of  חוֹנָךְ  is  a  radical  as  the  “chaph”  of  חֲנֽךְ,  train. 

 

 

 

Meditation  from  the  Psalms

Psalms  ‎‎53:1-7

By:  H.Em.  Rabbi  Dr.  Hillel  ben  David

 

Shemot  (Exodus)  14:15  –  16:3

Yeshayahu  (Isaiah)  65:24  –  66:2  +  66:5-10

Tehillim  (Psalms)  53

Mk  6:45-52

 

Psalms chapter 53 is almost an exact replica of Psalm 14. Both compositions speak of the exile and the future redemption. However, the earlier work focuses on the destruction of the First Temple at the hands of Nebuchadnezzar, whereas this chapter of Psalms describes the destruction of the Second Temple by Titus.^[1] David composed this psalm and dedicated it to the destruction of the second Temple. Psalms chapter 14 also composed by David, which is dedicated to the destruction of the first Temple. In Psalms chapter 14 the use of ‘HaShem’^[2] predominates whereas in our current psalm the name ‘Elohim’^[3] predominates.

 

Radak^[4] and Meiri^[5] explain that this position in the Book of Tehillim was chosen with great care in order to emphasize its theme.

 

The founding of the royal house of David met with fierce opposition from those who denied David’s right to rule. They resorted to the most devious and treacherous means to prevent David’s ascent to the throne. In Psalms chapter 52, we read of Doeg’s evil machinations and slander. In Psalms chapter 54, we learn of the Ziphites^[6] who mercilessly betrayed David to Saul. In both cases, G-d foiled the plots of those who attempted to disrupt the establishment of David’s reign.

 

Psalms chapter 53 depicts the climax and the conclusion of the Davidean line, which will occur with the advent of Messiah, who will end the exile and clear the ruins of the Second Temple by dedicating the Third. Like his ancestor David, Messiah will suffer persecution at the hands of sceptics and scoffers, who will refuse to recognize his sovereignty and will scheme to assassinate him to destroy his monarchy. Furthermore, throughout Jewish history, we will be threatened by wicked men, such as Titus, who will attempt to destroy Israel, the nation of David. However, all of these villains will share the fate of Doeg and the Ziphites: utter failure and terrible misfortune.^[7]

 

There is another reason why David composed this psalm and placed it here, between the matter of Doeg^[8] and the matter of the Ziphites,^[9] both of whom conspired against him. It teaches us that what happened to David will also happen to the entire Jewish people. David aspired to kingship and his enemies plotted his death, so G-d paid them back in kind. The same is true of Israel who are set upon in every generation, marked for destruction. We are vilified for looking forward to the coming of the Messiah son of David. The nations tell us that our own sovereign kingship will never come into being, and in the future they will also set forth against the Messiah himself. But it will not help them.^[10]

 

V.2 of our psalm tells us something very profound that we need to learn and focus on:

 

Tehillim (Psalms) 53:2 The fool hath said in his heart: ‘There is no God’; they have dealt corruptly, and have done abominable iniquity; there is none that doeth good.

 

The Midrash says: The wicked are possessed by their hearts, and the righteous possess their hearts. The wicked are possessed by their hearts, as it says: “The villain has said in his heart”; “Said Esau in his heart”;^[11] “And Jeroboam said in his heart”.^[12] It says בלבו, “in his heart,” they inquire of their hearts to tell them. But the righteous possess their hearts, as it says: “Now Hannah spoke to her heart”;^[13] it says לבה על,^[14] indicating that the righteous dominate and are in command of the heart.^[15] This begs a question:  Do we dictate to our heart, or does are heart dictate to us? This is a critical question because on Shavuot HaShem commanded us to write the Torah on our hearts. This is only possible if we are in control of our own heart.

 

The last verse of our psalm (above) has a curious phrase: let Yaaqob rejoice, let Israel^[16] be glad. This begs the question:  What is the difference between Yaaqob and Israel that they should be mentioned together?

 

Throughout the Torah, and particularly in Bereshit, there is great deal of significance associated with names. A name is not merely a way to call someone but, rather, it encapsulates the essence of the individual.

The meaning: He was called Yaaqob (derived from ‘heel’) because when he was born, his hand was holding Esau’s heel.^[17] He was also called Israel (meaning ‘head’ or ‘exalted one’) because he had triumphed over an angel.^[18] Thus his original name connotes a lowly, subservient nature while the one given him later in life implies strength and victory. Torah uses both names interchangeably. Throughout the Torah the names Yaaqob and Israel are used intermittently.

 

Malbim says that the name Yaaqob always describes the Jewish masses, the common-folk. However, Israel denotes the elite, the scholars and saints who guide the mas­ses.

 

All of them together will rejoice at the final redemp­tion. The great men, Israel, never ceased to trust in the future redemption. To them it was always a definite reality, a tangible fact of life. When the redemption occurs, it will not at all take them by surprise, for they have been waiting. Not so Yaaqob, the unlearned masses who lacked this clear faith. The redemption will burst upon them like a sudden thunderbolt and they will be overwhelmed with ec­stasy and elation. However, Israel will take it all in stride and continue with their constant serene state of gladness and joy.

 

From a more rational or scientific point of view we may detect a distinct pattern in the Torah sometimes choosing to refer to Yaaqob by his original name and sometimes by his additional name. The name Yaaqob applies to the physical part of Yaaqob’s personality, matters connected to his terrestrial existence, whereas the name Israel refers to spiritual aspects of his personality, matters connected to his eternal existence in celestial regions. When Yaaqob had first been given the name “Yaaqob” the Torah stated that this reflected his holding on to the heel of his brother Esau.^[19] We find the name Israel first used in connection with Yaaqob having successfully contended with the celestial force representing his brother Esau.^[20] It is therefore clear that the additional name Israel was intended principally to reflect Yaaqob’s spiritual accomplishments. Seeing that it is impossible for a human being while part of a body to divest himself totally of bodily needs and concerns, we can appreciate what our Sages said that, contrary to the name Avraham which replaced the name Avram, the name Israel did not replace the name Yaaqob. It reflected the fact that this Yaaqob had attained an additional dimension in his personality development, according to Kli Yakar, as reflected in the Talmud:

 

Berachoth 13a GEMARA. It has been taught: Ben Zoma said to the Sages: Will the Exodus from Egypt be mentioned in the days of the Messiah? Was it not long ago said: Therefore behold the days come, saith the Lord, that they shall no more say: As the Lord liveth that brought up the children of Israel out of the land of Egypt; but, As the Lord liveth that brought up and that led the seed of the house of Israel out of the north country and from all the countries whither I had driven them?^[21] They replied: This does not mean that the mention of the exodus from Egypt shall be obliterated, but that the [deliverance from] subjection to the other kingdoms shall take the first place and the exodus from Egypt shall become secondary. Similarly you read: Thy name shall not be called any more Yaaqob, but Israel shall be thy name.^[22] This does not mean that the name Yaaqob shall be obliterated, but that Israel shall be the principal name and Yaaqob a secondary one. And so it says: Remember ye not the former things, neither consider the things of old^[23]. ‘Remember ye not the former things’: this refers to the subjections to the other nations; ‘Neither consider the things of old’: this refers to the exodus from Egypt.

 

Midrash Rabbah - Genesis XLVI:8 NEITHER SHALL THY NAME ANY MORE BE CALLED ABRAM, BUT THY NAME SHALL BE ABRAHAM (XVII, 5). Bar Kappara said: Whoever calls Abraham ‘Abram’, violates a positive commandment. R. Levi said: A positive commandment and a negative commandment. NEITHER SHALL THY NAME ANY MORE BE CALLED ABRAM--that is a negative command; BUT THY NAME SHALL BE ABRAHAM--that is a positive command. But surely the men of the Great Assembly called him Abram, as it is written, Thou... who didst choose Abram.^[24] There it is different, as it means that He chose him while he was yet Abram. Then, by analogy, does one who calls Sarah ‘Sarai’ infringe a positive command? No, for only he [Abraham] was enjoined respecting her. Again, by analogy, if one calls Israel, ‘Yaaqob’, does one infringe a positive command? [No, for] it was taught: It was not intended that the name Yaaqob should disappear, but that ‘Israel’ should be his principal name, while ‘Yaaqob’ should be a secondary one. R. Zebida interpreted in R. Aha’s name: At all events, Thy name is Yaaqob, save that, But Israel [too] shall be thy name:^[25] ‘Yaaqob’ will be the principal name, while ‘Israel’ will be an additional one.

 

The name Yaaqob henceforth became subordinate to that of Israel. The use of these names teaches amongst other matters that if someone makes his spiritual dimension subordinate to his physical, terrestrial concerns this “kills” him, leads to his death sooner or later. This is what David had in mind when he said:

 

Tehillim (Psalms) 22:30 all those who in full vigor shall eat and prostrate themselves, all those at death’s door whose spirit lag, shall bend the knee before Him.

 

David refers to people who make a point of first tasting all the pleasures of terrestrial life before prostrating themselves before HaShem as having their priorities reversed. As a result, such people experience death in a very real sense of the word. In the verse we just quoted the word “they will bend the knee” does not refer to something similar to “prostrating” oneself before HaShem; rather, it is similar to Tehillim (Psalms) 20:9. In that psalm it is used as meaning falling down and not rising up again. This is the punishment for having had one’s priorities mixed up. When the people mentioned in Psalm 22 finally decide to “give to Caesar what is Caesar’s”,^[26] i.e. to also make an obeisance to HaShem as an afterthought, it is too late. They had not lifted a finger to secure their share in eternity while there was time.

 

Upon closer examination you will find that when the Torah employs the name Yaaqob to describe our patriarch it refers to his terrestrial concerns, the feminine attribute, concerns which are indispensable for any human being, whereas when it switches by calling him Israel it refers to his spiritual concerns, matters which are largely abstract. This is what the prophet had in mind when he said:

 

Yeshayahu (Isaiah) 43:1 who created you O Yaaqob, who formed you O Israel?

 

In connection with the name Yaaqob, the prophet only mentioned the word “Bara – Created”, a primitive kind of creation, whereas in connection with spiritual parts of man the prophet speaks of a more sophisticated product, one that has undergone an advanced stage of formation. You will note that at the revelation of the Torah at Mount Sinai HaShem says to Moses:

 

Shemot (Exodus) 19:3 So shall you say to the house of Yaaqob and relate to the children of Israel.

 

The name Yaaqob referred to the women, the word Israel to the men. [Perhaps the fact that Adam had described Eve as “bones of my bones and flesh of my flesh,” but not as “spirit of my spirit”,^[27] is the reason that woman symbolizes primarily the physical part of the human being. Yeshayahu had something similar in mind when he wrote:

 

Yeshayahu (Isaiah) 43:22 But you have not worshipped Me, O Yaaqob, that you should be weary of me O Israel.

 

He meant that while you Yaaqob were concerned with your terrestrial matters you did not really worship Me, even if you paid lip-service. As to worshipping Me as Israel, you indicated that it was too wearisome for you.

 

When a Parsha commences by referring to Yaaqob’s existence on earth by calling him Yaaqob, twice in Bereshit 47:28, this is in keeping with what we have explained. In Bereshit 47:29 however, when the Torah commences to speak of death of the body, it switches to using the name Israel seeing that the death of a righteous person is but the necessary preamble to his taking his place in eternal life. Whenever preparations for death are described, including the very mention of the bed on which Yaaqob lay sick, the Torah describes him as Israel. As soon as the Torah finishes describing his preparations for the life in the hereafter by blessing Yosef and his brothers, it reverts to the use of the name Yaaqob. The Torah never describes Yaaqob as having died. Only Israel is described as having died. The embalmers are described as embalming Israel.^[28] As soon as Yaaqob had made the physical preparations for death, i.e. “he gathered in his feet to the bed,” the Torah calls him Israel again. As of that moment he had entered eternal life. When we find, in Bereshit 49:1, that the Torah refers to Yaaqob suddenly again as Yaaqob, the reason is that at that moment HaShem withheld from him the visions of the redemption and what precedes it which he had intended to reveal to his sons. In other words, at that moment he had become primarily physical, his spiritual dimension having temporarily become subordinate. There is another instance where we could question why the Torah suddenly reverts to the use of the name Yaaqob. This is, in Bereshit 48:3, where he explains to Joseph where and when he had his first communication from HaShem, i.e. at Luz. The reason that the Torah calls him Yaaqob at that point in our chapter is because he referred to a time in his life prior to his having the name Israel added to his regular name. in other words, we detect the following pattern. When the Torah indicates that Yaaqob had not yet established mutual communication with HaShem he is called Yaaqob. When, even after he had established such communication, this channel of communication had been interrupted, he is also called Yaaqob instead of Israel.

 

No more clearly do we see this than in the chapter of the Blessings. In that chapter the verse says:^[29]

 

Bereshit (Genesis) 27:9 Go please to the flocks.

 

The Midrash says Rivka is hinting “Go take care of the needs of the nation, which is compared to sheep.”

 

Midrash Rabbah - Genesis LXV:14 AND REBEKAH SPOKE UNTO YAAQOB HER SON... BRING ME VENISON... NOW THEREFORE, MY SON, HEARKEN TO MY VOICE... GO NOW TO THE FLOCK (XXVII, 6-9). R. Levi said: [She bade him], ‘Go and anticipate [the blessings on behalf of] the people that is compared to a flock,’ as you read, And ye My sheep, the sheep of My pasture (Ezek. XXXIV, 31).

AND FETCH ME FROM THENCE TWO GOOD KIDS OF THE GOATS (ib.). R. Helbo said: [She said thus to him]: ‘If thou findest [of thy father’s], ‘tis well; if not, bring them to me out of my dowry.’ For R. Helbo said that he [Isaac] had engaged to provide her with two kids daily. GOOD: R. Berekiah commented in R. Helbo’s name: They are good for thee and good for thy descendants. Good for thee, since thou wilt receive the blessings through them; and good for thy descendants, who will be pardoned through them on the Day of Atonement, as it is written, For on this day shall atonement be made for you, etc. (Lev. XVI, 30).2

 

Performing this masquerade and deceitful act sets the stage. The actions of the forefathers foreshadow the actions of the children. Your children, Rivka says, are sometimes going to have to deal with the more powerful Esav, with the Roman Empire, with the nations of the world. Sometimes, as a nation, we will have to resort to surreptitious types of acts. Why? Because the Torah tells us that there are times when that has to use the behavior of Yaaqob.

 

But, points out Rav Elie Munk, Yaaqob undergoes two name changes in the Torah. First, Yaaqob is changed to Israel. Rashi, over there, says that ‘Yaaqob’ refers to a person who waits in ambush, but there will come a time when you will be called ‘Israel’, connoting an officer and a prince. You will then be able to deal with Esav, no longer surreptitiously, but as an equal.

 

However, we find, that even after Yaaqob was called Israel, the Torah still, sometimes refers to him as ‘Yaaqob’ and sometimes refers to him as ‘Israel.’ Why? Because Yaaqob cannot yet totally abandon the practices of ‘Yaaqob’. Throughout Jewish history, there were times when we as a people had to fall back on the tactics of ‘Yaaqob’ and could not go with the name ‘Israel.’ When we are surrounded by 140 million people wishing to destroy us, we cannot always go with the ‘high-road’ behavior. We have to come back to the practices of ‘Yaaqob.’

 

In the End of Days, however, our Sages tell us that Yaaqob will go from the name of Yaaqob and Israel to the name of Yeshurun, meaning straight.^[30] When the nations of the world will finally come to recognize the greatness of Israel, then Yaaqob can be transformed into the name Yeshurun and will no longer have to deal with Esav with deceit and tricks.

 

This is what Yeshayahu HaNavi means when he says:

 

Yeshayahu (Isaiah) 40:4 ... and the crooked will be made straight...

 

Rav Munk says this refers to the name Yaaqob becoming the name Yeshurun. We will abandon the practices which were forced upon us, those of ‘Yaaqob’ and will strictly conduct ourselves according to the practices of ‘Yeshurun’ (straightness).^[31]

 

The names “Yaaqob” and “Israel” are used to refer to the entire Jewish people; each of the two terms emphasizes a particular characteristic of the Jewish nation. According to Chasidic philosophy, “Yaaqob” and “Israel” symbolize two levels in the Jew’s relationship with HaShem.

 

Jews are referred to as both servants of HaShem and as HaShem’s sons. As “servants,” they are called “Yaaqob”--”Hearken unto Me, Yaaqob my servant.” As “sons,” they are called “Israel”--”My son, My firstborn, Israel.”

 

The difference between a servant and a son is obvious. When a son fulfills his father’s wishes, he does so happily and out of love. A servant, however, is not necessarily overjoyed at the opportunity to carry out his master’s command, quite frequently doing so only because he has no choice in the matter.

 

Both situations apply to our own lives, in our own personal service of HaShem. A Jew can pray, learn Torah, observe the mitzvot and serve his Father like a son, or he can perform the very same actions without joy, like a servant serves his Master. When a Jew stands on the level of “Israel,” he willingly fulfills his Father’s commands, experiencing no inner conflict with the Evil Inclination. When, however, a Jew is on the level of “Yaaqob,” it means he is forced to grapple with the Evil Inclination in order to properly fulfill his Master’s command, quite frequently doing so only out of a sense of obligation and submission.

 

Obviously, the level of “Israel” is the one toward which we all strive, yet one cannot reach this level without first passing through the level of “Yaaqob”. If a Jew is not always enthusiastic in his service, sometimes finding it difficult to serve HaShem properly, he should know that this is only natural when one embarks upon a new course. The Evil Inclination is not vanquished all at once, and it takes time to transform the will of HaShem into one’s own personal will. At first (and this stage may last for years!), the Evil Inclination howls in protest, attempting to divert the Jew. But when a Jew consistently stands up for what is right and refuses to despair, the Evil Inclination is eventually conquered.

 

When we put all of the pieces together, we understand that what makes Israel an Ish, a man of nobility, is his attachment to HaShem and the spiritual world.

 

Our verse says, “Yaaqob will rejoice, Israel will be glad”. Now we just learned that the men of stature and enlightenment are “Israel”, and the ordinary masses of the people are “Yaaqob”. But our verse goes on to give us a tremendous insight: “Rejoicing” (גילה) pertains to that which is novel, and “gladness” (שמחה) is said of the commonplace. Accordingly, the scripture says: “Yaaqob will rejoice, Israel will be glad”. What in the eyes of the masses will be a novelty that calls for rejoicing, will in the eyes of enlightened men be a source of gladness. For they had expected and were always looking forward to God’s deliverance.^[32]

 

Will you be rejoicing, or will you be glad? It all depends on what we do with the Torah, specifically the oral Torah.

 

Psalms chapter 53 is almost an exact replica of Psalm 14. Both compositions speak of the exile and the future redemption. However, the earlier work focuses on the destruction of the First Temple at the hands of Nebuchadnezzar, whereas this chapter of Psalms describes the destruction of the Second Temple by Titus.^[33] David composed this psalm and dedicated it to the destruction of the second Temple. Psalms chapter 14 also composed by David, which is dedicated to the destruction of the first Temple. In Psalms chapter 14 the use of ‘HaShem’^[34] predominates whereas in our current psalm the name ‘Elohim’^[35] predominates.

 

Radak^[36] and Meiri^[37] explain that this position in the Book of Tehillim was chosen with great care in order to emphasize its theme.

 

The founding of the royal house of David met with fierce opposition from those who denied David’s right to rule. They resorted to the most devious and treacherous means to prevent David’s ascent to the throne. In Psalms chapter 52, we read of Doeg’s evil machinations and slander. In Psalms chapter 54, we learn of the Ziphites^[38] who mercilessly betrayed David to Saul. In both cases, G-d foiled the plots of those who attempted to disrupt the establishment of David’s reign.

 

Psalms chapter 53 depicts the climax and the conclusion of the Davidean line, which will occur with the advent of Messiah, who will end the exile and clear the ruins of the Second Temple by dedicating the Third. Like his ancestor David, Messiah will suffer persecution at the hands of sceptics and scoffers, who will refuse to recognize his sovereignty and will scheme to assassinate him to destroy his monarchy. Furthermore, throughout Jewish history, we will be threatened by wicked men, such as Titus, who will attempt to destroy Israel, the nation of David. However, all of these villains will share the fate of Doeg and the Ziphites: utter failure and terrible misfortune.^[39]

 

There is another reason why David composed this psalm and placed it here, between the matter of Doeg^[40] and the matter of the Ziphites,^[41] both of whom conspired against him. It teaches us that what happened to David will also happen to the entire Jewish people. David aspired to kingship and his enemies plotted his death, so G-d paid them back in kind. The same is true of Israel who are set upon in every generation, marked for destruction. We are vilified for looking forward to the coming of the Messiah son of David. The nations tell us that our own sovereign kingship will never come into being, and in the future they will also set forth against the Messiah himself. But it will not help them.^[42]

 

V.2 of our psalm tells us something very profound that we need to learn and focus on:

 

Tehillim (Psalms) 53:2 The fool hath said in his heart: ‘There is no God’; they have dealt corruptly, and have done abominable iniquity; there is none that doeth good.

 

The Midrash says: The wicked are possessed by their hearts, and the righteous possess their hearts. The wicked are possessed by their hearts, as it says: “The villain has said in his heart”; “Said Esau in his heart”;^[43] “And Jeroboam said in his heart”.^[44] It says בלבו, “in his heart,” they inquire of their hearts to tell them. But the righteous possess their hearts, as it says: “Now Hannah spoke to her heart”;^[45] it says לבה על,^[46] indicating that the righteous dominate and are in command of the heart.^[47] This begs a question:  Do we dictate to our heart, or does are heart dictate to us? This is a critical question because on Shavuot HaShem commanded us to write the Torah on our hearts. This is only possible if we are in control of our own heart.

 

The last verse of our psalm (above) has a curious phrase: let Yaaqob rejoice, let Israel^[48] be glad. This begs the question:  What is the difference between Yaaqob and Israel that they should be mentioned together?

 

Throughout the Torah, and particularly in Bereshit, there is great deal of significance associated with names. A name is not merely a way to call someone but, rather, it encapsulates the essence of the individual.

The meaning: He was called Yaaqob (derived from ‘heel’) because when he was born, his hand was holding Esau’s heel.^[49] He was also called Israel (meaning ‘head’ or ‘exalted one’) because he had triumphed over an angel.^[50] Thus his original name connotes a lowly, subservient nature while the one given him later in life implies strength and victory. Torah uses both names interchangeably. Throughout the Torah the names Yaaqob and Israel are used intermittently.

 

Malbim says that the name Yaaqob always describes the Jewish masses, the common-folk. However, Israel denotes the elite, the scholars and saints who guide the mas­ses.

 

All of them together will rejoice at the final redemp­tion. The great men, Israel, never ceased to trust in the future redemption. To them it was always a definite reality, a tangible fact of life. When the redemption occurs, it will not at all take them by surprise, for they have been waiting. Not so Yaaqob, the unlearned masses who lacked this clear faith. The redemption will burst upon them like a sudden thunderbolt and they will be overwhelmed with ec­stasy and elation. However, Israel will take it all in stride and continue with their constant serene state of gladness and joy.

 

From a more rational or scientific point of view we may detect a distinct pattern in the Torah sometimes choosing to refer to Yaaqob by his original name and sometimes by his additional name. The name Yaaqob applies to the physical part of Yaaqob’s personality, matters connected to his terrestrial existence, whereas the name Israel refers to spiritual aspects of his personality, matters connected to his eternal existence in celestial regions. When Yaaqob had first been given the name “Yaaqob” the Torah stated that this reflected his holding on to the heel of his brother Esau.^[51] We find the name Israel first used in connection with Yaaqob having successfully contended with the celestial force representing his brother Esau.^[52] It is therefore clear that the additional name Israel was intended principally to reflect Yaaqob’s spiritual accomplishments. Seeing that it is impossible for a human being while part of a body to divest himself totally of bodily needs and concerns, we can appreciate what our Sages said that, contrary to the name Avraham which replaced the name Avram, the name Israel did not replace the name Yaaqob. It reflected the fact that this Yaaqob had attained an additional dimension in his personality development, according to Kli Yakar, as reflected in the Talmud:

 

Berachoth 13a GEMARA. It has been taught: Ben Zoma said to the Sages: Will the Exodus from Egypt be mentioned in the days of the Messiah? Was it not long ago said: Therefore behold the days come, saith the Lord, that they shall no more say: As the Lord liveth that brought up the children of Israel out of the land of Egypt; but, As the Lord liveth that brought up and that led the seed of the house of Israel out of the north country and from all the countries whither I had driven them?^[53] They replied: This does not mean that the mention of the exodus from Egypt shall be obliterated, but that the [deliverance from] subjection to the other kingdoms shall take the first place and the exodus from Egypt shall become secondary. Similarly you read: Thy name shall not be called any more Yaaqob, but Israel shall be thy name.^[54] This does not mean that the name Yaaqob shall be obliterated, but that Israel shall be the principal name and Yaaqob a secondary one. And so it says: Remember ye not the former things, neither consider the things of old^[55]. ‘Remember ye not the former things’: this refers to the subjections to the other nations; ‘Neither consider the things of old’: this refers to the exodus from Egypt.

 

Midrash Rabbah - Genesis XLVI:8 NEITHER SHALL THY NAME ANY MORE BE CALLED ABRAM, BUT THY NAME SHALL BE ABRAHAM (XVII, 5). Bar Kappara said: Whoever calls Abraham ‘Abram’, violates a positive commandment. R. Levi said: A positive commandment and a negative commandment. NEITHER SHALL THY NAME ANY MORE BE CALLED ABRAM--that is a negative command; BUT THY NAME SHALL BE ABRAHAM--that is a positive command. But surely the men of the Great Assembly called him Abram, as it is written, Thou... who didst choose Abram.^[56] There it is different, as it means that He chose him while he was yet Abram. Then, by analogy, does one who calls Sarah ‘Sarai’ infringe a positive command? No, for only he [Abraham] was enjoined respecting her. Again, by analogy, if one calls Israel, ‘Yaaqob’, does one infringe a positive command? [No, for] it was taught: It was not intended that the name Yaaqob should disappear, but that ‘Israel’ should be his principal name, while ‘Yaaqob’ should be a secondary one. R. Zebida interpreted in R. Aha’s name: At all events, Thy name is Yaaqob, save that, But Israel [too] shall be thy name:^[57] ‘Yaaqob’ will be the principal name, while ‘Israel’ will be an additional one.

 

The name Yaaqob henceforth became subordinate to that of Israel. The use of these names teaches amongst other matters that if someone makes his spiritual dimension subordinate to his physical, terrestrial concerns this “kills” him, leads to his death sooner or later. This is what David had in mind when he said:

 

Tehillim (Psalms) 22:30 all those who in full vigor shall eat and prostrate themselves, all those at death’s door whose spirit lag, shall bend the knee before Him.

 

David refers to people who make a point of first tasting all the pleasures of terrestrial life before prostrating themselves before HaShem as having their priorities reversed. As a result, such people experience death in a very real sense of the word. In the verse we just quoted the word “they will bend the knee” does not refer to something similar to “prostrating” oneself before HaShem; rather, it is similar to Tehillim (Psalms) 20:9. In that psalm it is used as meaning falling down and not rising up again. This is the punishment for having had one’s priorities mixed up. When the people mentioned in Psalm 22 finally decide to “give to Caesar what is Caesar’s”,^[58] i.e. to also make an obeisance to HaShem as an afterthought, it is too late. They had not lifted a finger to secure their share in eternity while there was time.

 

Upon closer examination you will find that when the Torah employs the name Yaaqob to describe our patriarch it refers to his terrestrial concerns, the feminine attribute, concerns which are indispensable for any human being, whereas when it switches by calling him Israel it refers to his spiritual concerns, matters which are largely abstract. This is what the prophet had in mind when he said:

 

Yeshayahu (Isaiah) 43:1 who created you O Yaaqob, who formed you O Israel?

 

In connection with the name Yaaqob, the prophet only mentioned the word “Bara – Created”, a primitive kind of creation, whereas in connection with spiritual parts of man the prophet speaks of a more sophisticated product, one that has undergone an advanced stage of formation. You will note that at the revelation of the Torah at Mount Sinai HaShem says to Moses:

 

Shemot (Exodus) 19:3 So shall you say to the house of Yaaqob and relate to the children of Israel.

 

The name Yaaqob referred to the women, the word Israel to the men. [Perhaps the fact that Adam had described Eve as “bones of my bones and flesh of my flesh,” but not as “spirit of my spirit”,^[59] is the reason that woman symbolizes primarily the physical part of the human being. Yeshayahu had something similar in mind when he wrote:

 

Yeshayahu (Isaiah) 43:22 But you have not worshipped Me, O Yaaqob, that you should be weary of me O Israel.

 

He meant that while you Yaaqob were concerned with your terrestrial matters you did not really worship Me, even if you paid lip-service. As to worshipping Me as Israel, you indicated that it was too wearisome for you.

 

When a parsha commences by referring to Yaaqob’s existence on earth by calling him Yaaqob, twice in Bereshit 47:28, this is in keeping with what we have explained. In Bereshit 47:29 however, when the Torah commences to speak of death of the body, it switches to using the name Israel seeing that the death of a righteous person is but the necessary preamble to his taking his place in eternal life. Whenever preparations for death are described, including the very mention of the bed on which Yaaqob lay sick, the Torah describes him as Israel. As soon as the Torah finishes describing his preparations for the life in the hereafter by blessing Yoseph and his brothers, it reverts to the use of the name Yaaqob. The Torah never describes Yaaqob as having died. Only Israel is described as having died. The embalmers are described as embalming Israel.^[60] As soon as Yaaqob had made the physical preparations for death, i.e. “he gathered in his feet to the bed,” the Torah calls him Israel again. As of that moment he had entered eternal life. When we find, in Bereshit 49:1, that the Torah refers to Yaaqob suddenly again as Yaaqob, the reason is that at that moment HaShem withheld from him the visions of the redemption and what precedes it which he had intended to reveal to his sons. In other words, at that moment he had become primarily physical, his spiritual dimension having temporarily become subordinate. There is another instance where we could question why the Torah suddenly reverts to the use of the name Yaaqob. This is, in Bereshit 48:3, where he explains to Joseph where and when he had his first communication from HaShem, i.e. at Luz. The reason that the Torah calls him Yaaqob at that point in our chapter is because he referred to a time in his life prior to his having the name Israel added to his regular name. in other words, we detect the following pattern. When the Torah indicates that Yaaqob had not yet established mutual communication with HaShem he is called Yaaqob. When, even after he had established such communication, this channel of communication had been interrupted, he is also called Yaaqob instead of Israel.

 

No more clearly do we see this than in the chapter of the Blessings. In that chapter the verse says:^[61]

 

Bereshit (Genesis) 27:9 Go please to the flocks.

 

The Midrash says Rivka is hinting “Go take care of the needs of the nation, which is compared to sheep.”

 

Midrash Rabbah - Genesis LXV:14 AND REBEKAH SPOKE UNTO YAAQOB HER SON... BRING ME VENISON... NOW THEREFORE, MY SON, HEARKEN TO MY VOICE... GO NOW TO THE FLOCK (XXVII, 6-9). R. Levi said: [She bade him], ‘Go and anticipate [the blessings on behalf of] the people that is compared to a flock,’ as you read, And ye My sheep, the sheep of My pasture (Ezek. XXXIV, 31).

AND FETCH ME FROM THENCE TWO GOOD KIDS OF THE GOATS (ib.). R. Helbo said: [She said thus to him]: ‘If thou findest [of thy father’s], ‘tis well; if not, bring them to me out of my dowry.’ For R. Helbo said that he [Isaac] had engaged to provide her with two kids daily. GOOD: R. Berekiah commented in R. Helbo’s name: They are good for thee and good for thy descendants. Good for thee, since thou wilt receive the blessings through them; and good for thy descendants, who will be pardoned through them on the Day of Atonement, as it is written, For on this day shall atonement be made for you, etc. (Lev. XVI, 30).2

 

Performing this masquerade and deceitful act sets the stage. The actions of the forefathers foreshadow the actions of the children. Your children, Rivka says, are sometimes going to have to deal with the more powerful Esav, with the Roman Empire, with the nations of the world. Sometimes, as a nation, we will have to resort to surreptitious types of acts. Why? Because the Torah tells us that there are times when that has to use the behavior of Yaaqob.

 

But, points out Rav Elie Munk, Yaaqob undergoes two name changes in the Torah. First, Yaaqob is changed to Israel. Rashi, over there, says that ‘Yaaqob’ refers to a person who waits in ambush, but there will come a time when you will be called ‘Israel’, connoting an officer and a prince. You will then be able to deal with Esav, no longer surreptitiously, but as an equal.

 

However, we find, that even after Yaaqob was called Israel, the Torah still, sometimes refers to him as ‘Yaaqob’ and sometimes refers to him as ‘Israel.’ Why? Because Yaaqob can not yet totally abandon the practices of ‘Yaaqob’. Throughout Jewish history, there were times when we as a people had to fall back on the tactics of ‘Yaaqob’ and could not go with the name ‘Israel.’ When we are surrounded by 140 million people wishing to destroy us, we cannot always go with the ‘high-road’ behavior. We have to come back to the practices of ‘Yaaqob.’

 

In the End of Days, however, our Sages tell us that Yaaqob will go from the name of Yaaqob and Israel to the name of Yeshurun, meaning straight.^[62] When the nations of the world will finally come to recognize the greatness of Israel, then Yaaqob can be transformed into the name Yeshurun and will no longer have to deal with Esav with deceit and tricks.

 

This is what Yeshayahu HaNavi means when he says:

 

Yeshayahu (Isaiah) 40:4 ... and the crooked will be made straight...

 

Rav Munk says this refers to the name Yaaqob becoming the name Yeshurun. We will abandon the practices which were forced upon us, those of ‘Yaaqob’ and will strictly conduct ourselves according to the practices of ‘Yeshurun’ (straightness).^[63]

 

The names “Yaaqob” and “Israel” are used to refer to the entire Jewish people; each of the two terms emphasizes a particular characteristic of the Jewish nation. According to Chasidic philosophy, “Yaaqob” and “Israel” symbolize two levels in the Jew’s relationship with HaShem.

 

Jews are referred to as both servants of HaShem and as HaShem’s sons. As “servants,” they are called “Yaaqob”--”Hearken unto Me, Yaaqob my servant.” As “sons,” they are called “Israel”--”My son, My firstborn, Israel.”

 

The difference between a servant and a son is obvious. When a son fulfills his father’s wishes, he does so happily and out of love. A servant, however, is not necessarily overjoyed at the opportunity to carry out his master’s command, quite frequently doing so only because he has no choice in the matter.

 

Both situations apply to our own lives, in our own personal service of HaShem. A Jew can pray, learn Torah, observe the mitzvot and serve his Father like a son, or he can perform the very same actions without joy, like a servant serves his Master. When a Jew stands on the level of “Israel,” he willingly fulfills his Father’s commands, experiencing no inner conflict with the Evil Inclination. When, however, a Jew is on the level of “Yaaqob,” it means he is forced to grapple with the Evil Inclination in order to properly fulfill his Master’s command, quite frequently doing so only out of a sense of obligation and submission.

 

Obviously, the level of “Israel” is the one toward which we all strive, yet one cannot reach this level without first passing through the level of “Yaaqob”. If a Jew is not always enthusiastic in his service, sometimes finding it difficult to serve HaShem properly, he should know that this is only natural when one embarks upon a new course. The Evil Inclination is not vanquished all at once, and it takes time to transform the will of HaShem into one’s own personal will. At first (and this stage may last for years!), the Evil Inclination howls in protest, attempting to divert the Jew. But when a Jew consistently stands up for what is right and refuses to despair, the Evil Inclination is eventually conquered.

 

When we put all of the pieces together we understand that what makes Israel an Ish, a man of nobility, is his attachment to HaShem and the spiritual world.

 

Our verse says, “Yaaqob will rejoice, Israel will be glad”. Now we just learned that the men of stature and enlightenment are “Israel”, and the ordinary masses of the people are “Yaaqob”. But our verse goes on to give us a tremendous insight: “Rejoicing” (גילה) pertains to that which is novel, and “gladness” (שמחה) is said of the commonplace. Accordingly, the scripture says: “Yaaqob will rejoice, Israel will be glad”. What in the eyes of the masses will be a novelty that calls for rejoicing, will in the eyes of enlightened men be a source of gladness. For they had expected and were always looking forward to God’s deliverance.^[64]

 

Will you be rejoicing, or will you be glad? It all depends on what we do with the Torah, specifically the oral Torah.

 

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Ashlamatah:  Yeshayahu  (Isaiah)  65:24  –  66:2  +  66:5-10

 

Rashi	Targum
24.  And  it  shall  be,  when  they  have  not  yet  called,  that  I  will  respond;  when  they  are  still  speaking,  that  I  will  hearken.	24.  Before  they  pray  before  Me  I  will  accept  their  prayer,  and  before  they  beseech  before  Me  I  will  do  their  request.
25,  A  wolf  and  a  lamb  shall  graze  together,  and  a  lion,  like  cattle,  shall  eat  straw,  and  a  serpent-dust  shall  be  his  food;  they  shall  neither  harm  nor  destroy  on  all  My  holy  mount,"  says  the  Lord.	25,  The  wolf  and  the  lamb  will  feed  together,  the  lion  will  eat  straw  like  an  ox,  And  dust  will  be  the  serpent’s  food.  They  will  not  hurt  or  destroy  in  all  My  holy  mountain  says  the  LORD.
1.  So  says  the  Lord,  "The  heavens  are  My  throne,  and  the  earth  is  My  footstool;  which  is  the  house  that  you  will  build  for  Me,  and  which  is  the  place  of  My  rest?	1.  Thus  says  the  LORD:  “The  heavens  are  the  throne  of  My  glory  and  the  earth  is  a  highway  before  Me;  What  is  the  house  which  you  would  build  before  Me,  and  what  is  the  place  of  the  dwelling  of  My  Shekhinah?
2,  And  all  these  My  hand  made,  and  all  these  have  become,"  says  the  Lord.  "But  to  this  one  will  I  look,  to  one  poor  and  of  crushed  spirit,  who  hastens  to  do  My  bidding.	2,  All  the  things  My  might  (Heb.  Yadi  –  My  Hand)    has  made,  did  not  all  these  things  came  to    be,  says  the  LORD?  But  in  this  man  there  is  pleasure  before  Me  to  regard  him,  he  that  is  poor  and  humble  in  spirit,  and  trembles  at  My  Word.
5.  Hearken  to  the  word  of  the  Lord,  who  quake  at  His  word,  "Your  brethren  who  hate  you,  who  cast  you  out,  said,  "For  the  sake  of  my  name,  the  Lord  shall  be  glorified,"  but  we  will  see  your  joy,  and  they  shall  be  ashamed.	5.  Listen  to  the  Word  of  the  LORD,  you  righteous/  generous  who  tremble  at  the  words  of  His  pleasure:  “Your  brethren,  your  adversaries  who  despise  you  for  My  name’s  sake  say,  ‘Let  the  glory  of  the  LORD  increase,  that  we  may  see  your  joy,’  but  it  is  they  who  will  be  put  to  shame
6.  There  is  a  sound  of  stirring  from  the  city,  a  sound  from  the  Temple,  the  voice  of  the  Lord,  recompensing  His  enemies.	6.  A  sound  of  tumult  from  the  city  of  Jerusalem!  A  voice  from  the  Temple!  The  voice  of  the  Memra  of  the  LORD,  rendering  recompense  to  his  enemies.
7.  When  she  has  not  yet  travailed,  she  has  given  birth;  when  the  pang  has  not  yet  come  to  her,  she  has  been  delivered  of  a  male  child.	7.  Before  distress  comes  to  her  she  will  be  delivered;  and  before  shaking  will  come  upon  her,  as  pains  upon  a  woman  in  travail,  her  king  will  be  revealed.
8.  Who  heard  [anything]  like  this?  Who  saw  [anything]  like  these?  Is  a  land  born  in  one  day?  Is  a  nation  born  at  once,  that  Zion  both  experienced  birth  pangs  and  bore  her  children?	8.  Who  has  heard  such  a  thing?  Who  has  seen  such  things?  Is  it  possible  that  a  land  will  be  made  in  one  day?  Will  its  people  be  created  in  one  moment?  For  Zion  is  about  to  be  comforted  and  to  be  filled  with  people  of  her  exiles.
9.  "Will  I  bring  to  the  birth  stool  and  not  cause  to  give  birth?"  says  the  Lord.  "Am  I  not  He  who  causes  to  give  birth,  now  should  I  shut  the  womb?"  says  your  God.	9.  I,  God,  created  the  world  from  creation,  says  the  LORD;  I  created  every  man,  I  scattered  them  among  the  peoples;  I  am  also  about  to  gather  your  exiles,  says  your  God.
10.  Rejoice  with  Jerusalem  and  exult  in  her  all  those  who  love  her:  rejoice  with  her  a  rejoicing,  all  who  mourn  over  her.	10.  Rejoice  in  Jerusalem  and  be  glad  for  her,  all  you  who  love  her;  rejoice  in  her  with  joy,  all  you  who  were  mourning  over  her.

 

Rashi’s  Commentary  for  Yeshayahu  (Isaiah)  65:24  –  66:2  +  66:5-10

 

25  shall  eat  straw  and  will  not  have  to  destroy  animals.  

 

and  a  serpent  Indeed,  dust  is  his  food,  which  is  always  available  for  him.  And  the  Midrash  Aggadah  explains:  And  a  lion,  like  cattle,  shall  eat  straw.  Since  we  find  that  Esau  will  fall  into  the  hands  of  the  sons  of  Joseph,  as  it  is  said  (Obadiah  18):  “The  house  of  Esau  shall  become  stubble,  and  the  house  of  Joseph  a  flame  etc.”  But  [that  they  should  fall]  into  the  hands  of  the  remaining  tribes,  who  were  compared  to  beasts,  we  do  not  find.  It  is,  therefore,  stated:  “And  a  lion,  like  cattle,  shall  eat  straw.”  Those  tribes  that  were  compared  to  a  lion,  such  as  Judah  and  Dan,  like  Joseph,  who  was  compared  to  an  ox,  shall  devour  Esau  who  was  compared  to  straw.

 

1  The  heavens  are  My  throne  I  do  not  need  your  Temple.  which  is  the  house  that  is  fitting  for  My  Shechinah.

 

2  And  all  these  The  heavens  and  the  earth,  and  for  this  reason  I  confined  My  Shechinah  among  you  when  you  obeyed  Me,  for  so  is  My  wont,  to  look  at  one  poor  and  of  crushed  spirit,  who  hastens  to  do  My  bidding.  But  now,  I  have  no  desire  for  you,  for  whoever  slaughters  an  ox,  has  smitten  its  owner  and  robbed  him  of  it.  Therefore,  whoever  slaughters  a  lamb  seems  to  Me  as  one  who  beheads  a  dog,  and  whoever  offers  up  a  meal  offering  is  before  Me  like  swine  blood,  and  מזכיר,  (Maz’kir)  he  who  burns  incense.  Comp.  (Lev.  5:12)    memorial  part  (Azkaratah).  Also  (ibid.  24:7),  and  it  shall  be  for  the  bread  as  a  memorial  (L’Azkaratah).

 

5  who  quake  at  His  word  The  righteous  who  hasten  with  quaking  to  draw  near  to  His  words.  

 

Your  brethren...said  The  transgressors  of  Israel  mentioned  above.  Another  explanation:  

 

Your  brethren...who  cast  you  out,  said  Who  said  to  you  (Lam.  4:15),  “Turn  away,  unclean  one.”  

 

who  hate  you,  who  cast  you  out  Who  say  (supra  65:5),  “Keep  to  yourself,  do  not  come  near  me.”  [Because  of  the  confusion,  we  quote  other  readings.  Some  manuscripts,  as  well  as  K’li  Paz,  read:]  

 

Your  brethren...said  The  transgressors  of  Israel  mentioned  above.  

 

who  hate  you,  who  cast  you  out  who  say  (supra  65:5),  “Keep  to  yourself,  do  not  come  near  me.”  Another  explanation:  

 

Your  brethren...said  The  children  of  Esau.  

 

who  cast  you  out  Who  said  to  you  (Lam.  4:15),  “Turn  away,  unclean  one.”  

 

For  the  sake  of  my  name,  the  Lord  shall  be  glorified  With  our  greatness,  the  Holy  One,  blessed  be  He,  is  glorified,  for  we  are  closer  to  Him  than  you  are.  

 

but  we  will  see  your  joy  The  prophet  says,  But  it  is  not  so  as  their  words,  for  “we  will  see  your  joy,  and  they  shall  be  ashamed.”  Why?  For  sound  a  sound  of  their  stirring  has  come  before  the  Holy  One,  blessed  be  He,  from  what  they  did  in  His  city,  and  a  sound  emanates  from  His  Temple  and  accuses  those  who  destroyed  it,  and  then  the  voice  of  the  Lord,  recompensing  His  enemies.  

 

7  When  she  has  not  yet  travailed  When  Zion  has  not  yet  travailed  with  birth  pangs,  she  has  borne  her  children;  that  is  to  say  that  her  children  will  gather  into  her  midst,  which  was  desolate  and  bereft  of  them,  and  it  is  as  though  she  bore  them  now  without  birth  pangs,  for  all  the  nations  will  bring  them  into  her  midst.  

 

she  has  been  delivered  of  a  male  child  Heb.  V’HiM’litah.  Any  emerging  of  an  embedded  thing  is  called  HaM’latah.  And  HaM’latah  is  esmoucer,  or  eschamocier  in  O.F.,  to  allow  to  escape.  

 

8  Is  a  land  born  in  one  day?  Can  a  pain  come  to  a  woman  in  confinement  to  bear  a  land  full  of  sons  in  one  day?  

 

9  Will  I  bring  to  the  birth  stool  and  not  cause  to  give  birth?  Will  I  bring  a  woman  to  the  birth  stool  and  not  open  her  womb  to  bring  out  her  fetus?  That  is  to  say,  Shall  I  commence  a  thing  and  not  be  able  to  complete  it?  Am  I  not  the  One  Who  causes  every  woman  in  confinement  to  give  birth,  and  now  will  I  shut  the  womb?  This  is  a  question.

 

Pirqe  Abot

 

“All  Israel  have  a  share  in  the  World  to  Come,  as  it  is  stated:  And  your  people  are  all  righteous;  they  shall  inherit  the  land  forever;  they  are  the  branch  of  My  planting,  the  work  of  My  hands,  in  which  to  take  pride.”

 

Pirqe  Abot  I:9

 

Shemayah  and  Abtalion  received  from  them.  The  former  was  in  the  habit  of  saying:  "Love  work  and  hate  to  attain  superiority,  and  see  to  it  that  your  name  be  not  known  to  the  government."

 

Tosephtha--Aboth  of  R.  Nathan.

 

  "Love  work."  How  so?  That  is,  one  should  love  work;  at  all  events,  he  ought  not  to  hate  it,  for  as  the  Torah  was  given  in  a  covenant,  so  was  labor,  as  it  is  written  [Ex.  20:9-10]:  "Six  days  shall  you  labor,  and  do  all  your  work,  but  the  seventh  day  is  the  Sabbath  in  honor  of  the  Lord  your  God."

 

Said  R.  Aqiba:  There  comes  a  time  when  one  does  his  work,  and  thereby  escapes  death;  and  on  the  other  band  there  comes  a  time  when  one  does  no  work,  and  incurs  the  penalty  of  death  by  heaven.  How  so?  One  who  is  idle  the  whole  week  and  has  nothing  to  eat  on  the  eve  of  Sabbath,  but  having  in  his  possession  consecrated  money  misappropriates  it  for  his  own  use,  incurs  the  penalty  of  death  by  heaven;  but  if  he  was  making  repairs  in  the  Temple,  and  is  paid  with  consecrated  money  and  uses  it,  he  escapes  the  death  penalty.

 

R.  Dostai  said:  "How  can  it  happen  that  one  who  did  no  work  all  the  six  days  shall  finally  be  compelled  to  labor  all  seven  days?  Strange  as  this  appears,  yet  it  may  happen.  For  instance,  a  man  who  did  no  work  during  the  week,  Friday  comes  and  he  has  nothing  to  eat.  He  starts  to  look  for  work,  but  is  seized  by  conscription  officers,  who,  holding  him  by  an  iron  chain,  compel  him  to  make  up  on  Sabbath  for  what  he  neglected  during  the  six  days."

 

R.  Simeon  b.  Elazar  said:  Even  Adam  the  First  tasted  nothing  before  he  performed  some  work,  as  it  is  written  [Gen.  2:15]:  "And  put  him  into  the  garden  of  Eden,  to,  till  it  and  to  keep  it";  and  afterward  he  was  commanded:  "Of  every  tree  in  the  garden  you  may  freely  eat"  [ibid.,  ibid.  16].

 

R.  Tarphon  said:  Even  the  Holy  One,  blessed  be  He,  rested  not  His  Shekhina  in  the  midst  of  Israel  before  some  work  was  performed  by  them,  as  is;  written  [Ex.  25:9]:  "And  they  shall  make  me  a  sanctuary;  and  I  will  dwell  in  the  midst  of  them."

 

Rabbi  Jehudah  b.  Bathyra  said:  What  shall  one  do  who  is  without  work?  (Let  him  seek  it,  and  he  will  find  it.)  Let  him  see  whether  there  is  no  demolition  in  his  yard  or  field,  and  employ  himself  in  that  manner,  as  it  is  written  [ibid.  20:9]:  "Six  days  shall  you  labor,  and  do  all  your  work."  Wherefore  is  it  said,  "And  do  all  your  work"?  R.  Tarphon  said:  One  is  doomed  to  death  only  through  idleness.  R.  Jose  the  Galilean  explained  (the  saying  of  R..  Tarphon)  thus:  If  one  through  idleness  stood  upon  the  edge  of  a  roof,  castle,  or  building,  or  upon  the  edge  of  a  river  and  fell  down  and  died,  his  death  was  caused  through  idleness.

 

R.  Nathan  said:  Moses  worked  at  the  Tabernacle  without  consulting  the  princes  of  Israel,  who  right  along  thought  that  at  any  moment  he  might  solicit  their  cooperation.  When  they  heard  the  voice  which  went  throughout  the  camp  proclaiming  that  the  material  prepared  was  sufficient  for  all  the  work,  they  cried:  "Woe  to  us,  that  we  have  not  participated  in  the  work  of  the  holy  Tabernacle."  They,  therefore,  rose  and  added  a  great  thing  of  their  own  accord,  as  it  is  written  [Ex.  35:27]:  And  the  princes  brought  the  onyx  stones."

 

"Do  not  care  for  superiority."  It  means  that  one  must  not  place  the  crown  merited  by  him  upon  his  own  head,  but  should  let  others  do  it,  as  it  is  written  [Prov.  27:2]:  "Let  another  man  praise  you,  and  not  your  own  mouth;  a.  stranger,  and  not  your  own  lips."

 

R.  Aqiba  said:  One  that  makes  himself  superior  to  the  Law  is  compared  to  a  putrefied  carcass  which  lies  in  the  road,  so  that  every  passer-by  puts  his  hand  to  his;  nose  and  hastens  away,  as  it  is  written  [Prov.  30:32]:  "If  you  have  become  degraded  by  lifting  up  yourself,  or  if  you  have  devised  evil,  put  your  hand  to  your  mouth."  Said  Ben  Azai  to  him:  The  sense  of  this  passage  seems  to  be  thus:  One  who  degrades  himself  for  the  sake  of  the  Law,  and  eats  decayed  dates,  and  dresses  in  worn-out  clothes,  and  is  watching  at  the  door  of  the  sages,  the  passers-by  call  him  an  idiot,  but  be  sure  that  in  the  end  it  will  be  found  that  he  is  full  of  knowledge.  This  is  what  people  say:  One  who  makes  himself  superior  to  the  Law  will  finally  be  put  down,  and  one  who  lowers  himself  for  the  sake  of  the  Law  will  finally  be  greatly  elevated.

 

"And  see  to  it  that  your  name  be  not  known  to  the  government."  One  should  not  have  the  ambition  to  be  prominent  among  government  officials,  otherwise  they  will  become  jealous  of  him,  slay  him,  and  confiscate  his  property.  Neither  shall  one  proclaim  his  neighbor's  name  to  the  government;  that  is,  one  shall  not  say:  "May  the  Lord  protect  so  and  so,  from  whose  house  to-day  went  out  a  hundred  oxen,  a  hundred  ewes,  and  a  hundred  goats,"  etc.,  as  it  may  happen  that  just  at  that  time  the  officer  passes  by  and  hears  this  and  reports  it  to  his  chief,  and  the  latter  surrounds  his  house  and  takes  away  all  he  has.  As  to  this,  the  following  passage  applies  [Prov.  27:14]:  "When  one  salutes  his  friend  with  a  loud  voice  ...  it  will  be  counted  a  curse  to  him."  According  to  others,  the  word  Rashuth  means  not  the  government  but  publicity,  and  the  passage  is  to  be  construed  thus:  If  one's  friends  say  publicly  in  the  market:  "May  God  protect  so  and  so;  to-day  he  brought  into  his  house  many  measures  of  wheat  and  barley,"  etc.,  etc.,  robbers  may  hear  of  it  and  come  in  the  night,  surround  the  house,  and  take  away  all  he  possesses,  and  in  the  morning  he  has  nothing  left.  Of  him  it  is  said  in  Scripture:  "When  one  salutes  his  friend  with  a  loud  voice,"  etc.

 

Others,  again,  say  that  it  means  the  government,  and  the  expression  "he  shall  not  announce,"  etc.,  means  one  shall  not  endeavor  to  be  a  solicitor  for  the  governor  of  the  city  or  his  vice,  for  they  rob  the  money  of  Israel.

 

Still  another  explanation  is:  One  shall  not  seek  any  governing  power,  for  although  in  the  beginning  it  appears  very  pleasing,  in  the  end  he  will  find  it  very  burdensome.

Correlations

By:  H.Em.  Rabbi  Dr.  Hillel  ben  David

&  H.H.  Giberet  Dr.  Elisheba  bat  Sarah

 

Shemot  (Exodus)  14:15  –  16:3

Yeshayahu  (Isaiah)  65:24  –  66:2  +  66:5-10

Tehillim  (Psalms)  53

Mk  6:45-52

 

The  verbal  tallies  between  the  Torah  and  the  Psalm  are:

Said  /  Saith  -  אמר,  Strong’s  number  0559.

Children  -  בן,  Strong’s  number  01121.

Israel  -  ישראל,  Strong’s  number  03478.

 

The  verbal  tallies  between  the  Torah  and  the  Ashlamata  are:

LORD  -  יהוה,  Strong’s  number  03068.

Said  /  Saith  -  אמר,  Strong’s  number  0559.

Speak  -  דבר,  Strong’s  number  01696.

Children  -  בן,  Strong’s  number  01121.

Hand  -  יד,  Strong’s  number  03027.

Go  /  Came  -  בוא,  Strong’s  number  0935.

 

Shemot  (Exodus)  14:15  And  the  LORD  <03068>  said  <0559>  (8799)  unto  Moses,  Wherefore  criest  thou  unto  me?  speak  <01696>  (8761)  unto  the  children  <01121>  of  Israel  <03478>,  that  they  go  forward:

16    But  lift  thou  up  thy  rod,  and  stretch  out  thine  hand  <03027>  over  the  sea,  and  divide  it:  and  the  children  <01121>  of  Israel  <03478>  shall  go  <0935>  (8799)  on  dry  ground  through  the  midst  of  the  sea.

 

Tehillim  (Psalms)  53:1  To  the  chief  Musician  upon  Mahalath,  Maschil,  A  Psalm  of  David.  »  The  fool  hath  said  <0559>  (8804)  in  his  heart,  There  is  no  God.  Corrupt  are  they,  and  have  done  abominable  iniquity:  there  is  none  that  doeth  good.

Tehillim  (Psalms)  53:2  God  looked  down  from  heaven  upon  the  children  <01121>  of  men,  to  see  if  there  were  any  that  did  understand,  that  did  seek  God.

Tehillim  (Psalms)  53:6  Oh  that  the  salvation  of  Israel  <03478>  were  come  out  of  Zion!  When  God  bringeth  back  the  captivity  of  his  people,  Jacob  shall  rejoice,  and  Israel  <03478>  shall  be  glad.

 

Yeshayahu  (Isaiah)  65:24  And  it  shall  come  to  pass,  that  before  they  call,  I  will  answer;  and  while  they  are  yet  speaking  <01696>  (8764),  I  will  hear.

Yeshayahu  (Isaiah)  65:25  The  wolf  and  the  lamb  shall  feed  together,  and  the  lion  shall  eat  straw  like  the  bullock:  and  dust  shall  be  the  serpent’s  meat.  They  shall  not  hurt  nor  destroy  in  all  my  holy  mountain,  saith  <0559>  (8804)  the  LORD  <03068>.

Yeshayahu  (Isaiah)  66:2  For  all  those  things  hath  mine  hand  <03027>  made,  and  all  those  things  have  been,  saith  the  LORD  <03068>:  but  to  this  man  will  I  look,  even  to  him  that  is  poor  and  of  a  contrite  spirit,  and  trembleth  at  my  word.

Yeshayahu  (Isaiah)  66:7  Before  she  travailed,  she  brought  forth;  before  her  pain  came  <0935>  (8799),  she  was  delivered  of  a  man  child.

Yeshayahu  (Isaiah)  66:8  Who  hath  heard  such  a  thing?  who  hath  seen  such  things?  Shall  the  earth  be  made  to  bring  forth  in  one  day?  or  shall  a  nation  be  born  at  once?  for  as  soon  as  Zion  travailed,  she  brought  forth  her  children  <01121>.

 

 

Hebrew:

 

 

 

Greek:

 

GREEK	ENGLISH	Torah  Reading Ex.  14:15  –  16:3	Psalms 53:1-7	Ashlamatah Is  65:24  –  66:2  +  5-10	Peshat   Mk  6:45-52
ἀκούω	hear,  heard	Exo  15:14 Exo  15:26		Isa  65:19 Isa  66:5 Isa  66:8
ἄνεμος	wind	Exo  14:21			Mk.  6:48 Mk.  6:51
ἄρτος	loaves,  bread	Exod.  16:3	Ps.  53:4	Isa.  65:25	Mk.  6:52
γῆ	land,  earth	Exo  15:12 Exo  16:1 Exo  16:3		Isa  65:16 Isa  65:17 Isa  65:25 Isa  66:1 Isa  66:8	Mk.  6:47
δίδωμι	appoint,  give		Psa  53:6	Isa  66:9
εἴδω	see,  knowing,  beholding	Exo  14:30 Exo  14:31	Psa  53:2		Mar  6:48 Mar  6:49 Mar  6:50
ἔπω	said	Exod.  14:15 Exod.  14:25 Exod.  14:26 Exod.  15:1 Exod.  15:9 Exod.  15:24 Exod.  15:26 Exod.  16:3	Ps.  53:1	Isa.  65:25 Isa.  66:1 Isa.  66:5 Isa.  66:9
ἔρχομαι	came,  come	Exod.  14:16 Exod.  14:17 Exod.  14:20 Exod.  14:22 Exod.  14:23 Exod.  14:28 Exod.  15:17 Exod.  15:19 Exod.  15:23 Exod.  15:27 Exod.  16:1		Isa.  66:7	Mk.  6:48
ἡμέρα	days	Exod.  14:30 Exod.  15:22 Exod.  16:1		Isa.  66:8
θάλασσα	sea	Exo  14:16 Exo  14:21 Exo  14:22 Exo  14:23 Exo  14:26 Exo  14:27 Exo  14:28 Exo  14:29 Exo  14:30 Exo  15:1 Exo  15:4 Exo  15:8 Exo  15:10 Exo  15:19 Exo  15:21 Exo  15:22			Mk.  6:47 Mk.  6:48 Mk.  6:49
καρδία	heart	Exod.  14:17 Exod.  15:8	Ps.  53:1		Mk.  6:52
λαλέω	speak	Exo  14:15		Isa  65:12 Isa  65:24	Mk.  6:50
λαμβάνω	take,  took	Exo  15:14 Exo  15:15 Exo  15:20
λέγω	saying,  says	Exo  15:21 Exo  15:24		Isa  65:5 Isa  65:7 Isa  65:8  Isa  65:13 Isa  65:25 Isa  66:1 Isa  66:2	Mk.  6:50
λόγος	word			Isa  66:2 Isa  66:5
μέσος	midst	Exo  14:16 Exo  14:22 Exo  14:23 Exo  14:27 Exo  14:29 Exo  15:8 Exo  15:19			Mk.  6:47
νύξ	night	Exo  14:20 Exo  14:21			Mk.  6:48
ὁράω	see,  seen			Isa  66:5 Isa  66:8	Mk.  6:48 Mk.  6:49 Mk.  6:50
ὄρος	mountain	Exo  15:17		Isa  65:7 Isa  65:9 Isa  65:11 Isa  65:25	Mk.  6:46
οὐρανός	heaven		Ps.  53:2	Isa.  66:1
ὄχλος	multitude,  crowd				Mk.  6:45
παρέρχομαι	pass  by	Exo  15:16			Mk.  6:48
πᾶς	all,  whole,  entire,  every	Exod.  14:17 Exod.  14:20 Exod.  14:21 Exod.  14:23 Exod.  14:28 Exod.  15:15 Exod.  15:20 Exod.  15:26 Exod.  16:1 Exod.  16:2 Exod.  16:3	Ps.  53:3	Isa.  65:25 Isa.  66:2 Isa.  66:10	Mk.  6:50
ποιέω	did,  do,  done,  make	Exod.  14:31 Exod.  15:11 Exod.  15:26	Ps.  53:1 Ps.  53:3	Isa.  66:2
συναγωγή	gathering	Exo  16:1 Exo  16:2    Exo  16:3
συνίημι	perceiving		Psa  53:2		Mk.  6:52
ταράσσω	disturbed				Mk.  6:50
τρεῖς    /    τρία	three	Exo  15:22
υἱός	sons	Exod.  14:15 Exod.  14:16 Exod.  14:22 Exod.  14:29 Exod.  15:1 Exod.  15:19 Exod.  16:1 Exod.  16:2 Exod.  16:3	Ps.  53:2	Isa.  66:8
φοβέω	feared	Exo  14:31	Psa  53:5		Mk.  6:50
φυλακή	guard,  watch	Exo  14:24			Mk.  6:48

 

Nazarean  Talmud

Sidra  of  Shmot  (Ex.)  14:15  -16:3

“Mah  Titsa’aq  Elai”  “Why  do  you  cry  to  Me”

By:  H.  Em  Rabbi  Dr.  Eliyahu  ben  Abraham  

 

Hakham  Tsefet’s  School  of  Peshat Mordechai  (Mk)  6:45-52 Mishnah  א:א

And  he  immediately[65]  made[66]  his  talmidim  get  into  the  boat  and  go  on  ahead  to  the  other  side,[67]  to  Bet  Tsaida,  while  he  himself  dismissed[68]  (set  at  liberty)[69]  the  congregation.  And  after  he  had  separated[70]  (himself)  from  them,  he  went  away  to  the  mountain  to  pray.  And  when  evening  came,  the  boat  was  in  the  middle  of  the  sea  and  he  was  alone  on  the  land.  And  he  saw  them  only  making  headway  with  great  effort  because  the  wind  was  against  them.  Around  the  fourth  watch  of  the  night,  he  came  to  them,  walking  on  the  sea,  and  he  was  wanting  to  pass  by  (over)  them.  But  when  they  saw  him  walking  on  the  sea,  they  thought  that  it  was  a  phantom,  and  they  cried  out.[71]  For  they  all  saw  him  and  were  disturbed.[72]  But  immediately  he  spoke  with  them  and  said  to  them,  “Have  courage,  it  is  me!  Do  not  be  afraid!”  And  he  went  up  with  them  into  the  boat,  and  the  wind  abated.  And  they  were  awestruck  within  themselves,  because  they  did  not  understand  concerning  the  loaves,  but  their  hearts  were  blind[73].

Nazarean  Codicil  to  be  read  in  conjunction  with  the  following  Torah  Seder

 

Commentary  to  Hakham  Tsefet’s  School  of  Peshat

 

Again,  we  do  not  need  great  help  realizing  that  the  present  Marqan  pericope  of  Hakham  Tsefet’s  Peshat  is  anchored  firmly  in  the  present  Torah  Seder.  

 

And  he  immediately  made  his  talmidim  get  into  the  boat  and  go  on  ahead  to  the  other  side…

 

The  subtlety  of  the  text  does  not  tell  us  why  the  talmidim  were  “made”  to  get  into  the  boat  and  begin  their  journey  to  the  “other  side.”  However,  we  can  easily  note  that  the  language  shows  a  bit  of  hesitancy  on  the  part  of  the  talmidim.  This  may  have  been  because  they  were  awestruck  by  the  miracle  of  loaves  and  fishes.  Nevertheless,  the  Marqan  phrase  “immediately”  (εὐθέως)  again  shows  a  moral  expediency.  Scholars  want  to  dismiss  the  expediency  here  and  fail  to  understand  the  immediacy.^[74]  Likewise,  they  fail  to  understand  the  gravity  of  the  whole  scenario  as  posited  alongside  the  Torah  Seder  where  the  B’ne  Yisrael  is  during  crossing  the  Yam  Suf.  However,  the  whole  pericope  is  laced  with  this  immediacy.  While,  the  Midrash  of  Matityahu  posits  another  “Midrashic”  scenario  the  Peshat  of  Hakham  Tsefet  shows  the  immediacy  of  the  B’ne  Yisrael  as  they  are  wedged  between  the  immediacy  of  the  water  and  the  army  of  Paro  (Pharaoh).  

 

Having  participated  in  the  miracle  of  “loaves  and  fishes,”  Yeshua’s  talmidim  must  have  experienced  an  overwhelming  of  their  souls.  The  talmidim  were  most  certainly  overwhelmed  and  at  a  loss  to  explain  what  they  had  just  experienced.  Yeshua’s  forceful  “making”  his  talmidim  leave  with  this  immediacy  shows  his  Hokhmah  (wisdom)  and  Binah  (understanding)  of  the  forces  of  nature,  i.e.  the  spheres,  their  duties  and  their  Moedim.^[75]  Their  movement  is  the  cause  of  all  events  natural  and  that,  which  appears  to  be  supernatural.  The  etymology  of  the  word  “supernatural”  is  “supra”  meaning  above  and  “natura”  referring  to  nature.  However,  the  spheres  are  the  complex  infrastructure  of  the  cosmic  universe  as  G-d  has  created  it.  Consequently,  these  forces/spheres,  which  influence  the  cosmos  with  what  would  appear  as  “supernatural,”  are  in  fact  only  themselves  the  natural  cause  of  ostensible  miraculous  events.

 

The  “miracle”  of  the  loaves  and  fishes  has  subliminal  insinuation  that  the  B’ne  Yisrael  placed  their  complete  trust  in  HaShem.  This  is  determined  by  the  fact  that  they  embarked  on  this  spiritual  quest  with  only  a  few  unleavened  cakes  in  their  sacks.  What  would  600,000  Jewish  pilgrims  eat  as  they  journeyed  towards  the  land  that  flowed  with  milk  and  honey?

By  way  of  analogy,  we  are  presented  with  the  question  of  how  Yeshua’s  talmidim  in  a  boat  is  in  any  way  associated  with  the  B’ne  Yisrael’s  crossing  the  Yam  Suf.    

 

Rabbi  Yaakov  Culi  answers  our  question  for  us.  Hakham  Culi  tells  us  that  there  were  50  miracles,  which  occurred  at  the  Yam  Suf.  The  first  he  cites  is  the  “Seven  Ananei  HaKabod”  as  being  enveloped  in  the  Shekinah  (Divine  Presence)  by  seven  clouds  that  coalesced  into  one  solid  cloud.    “They  were  protected  from  the  weather,  snakes  and  scorpions  on  all  sides.”  Citing  Shemot  Rabbah,  Culi  states,  “The  clouds  carried  them  along  day  and  night  [as  if]  they  were  in  a  huge  ship.”^[76]  Therefore,  Hakham  Tsefet’s  analogy  of  a  boat  with  “twelve”  talmidim  now  becomes  clear.  The  “twelve”  tribes  traveled  day  and  night  in  the  huge  ship  of  G-d’s  Kabod  –  glory,  which  is  always  associated  with  a  cloud.  Perhaps  this  imagery  is  what  initiated  the  Christian  falsehood  of  the  afterlife  where  they  are  to  float  on  the  clouds  while  the  angels  feed  them  grapes.

 

Hakham  Shaul  must  be  referring  to  the  “Seven  Ananei  HaKabod”  when  he  states…

 

1  Co.  10:2  And  were  all  immersed  in  Moshe  in  the  cloud  and  in  the  sea;  

 

While  he  himself  dismissed^[77]  (set  at  liberty)^[78]  the  congregation…    

 

This  sentence  may  also  be  read,  that  Yeshua  himself  “set  the  congregation  free.”  This  is  a  play  on  the  name  “Yeshua,”  which  has  over  thirty  definitions,  all  of  which  deal  with  the  idea  of  tikun  and  redemption.  This  is  Hakham  Tsefet’s  way  of  showing  us  our  place  in  the  schedule  of  the  Septennial  Torah  readings.  Consequently,  Hakham  Tsefet  has  shown  us  the  contiguity  of  Shabuoth  and  the  crossing  of  the  Yam  Suf.    However,  the  key  point  we  are  to  derive  from  this  statement  by  way  of  analogy  is  that  the  B’ne  Yisrael  are  “set  free”  from  the  tyrannical  bondage  of  Mitzrayim.

 

And  after  he  had  separated^[79]  (himself)  from  them…

 

Again,  by  way  of  analogy,  Hakham  Tsefet  refers  to  the  splitting  of  the  Yam  Suf.  Here  at  the  Yam  Suf  a  new  revelation  of  HaShem  unfolded.  The  previous  10  plagues  had  shown  G-d  as  the  personification  of  strict  justice.  At  the  Yam  Suf  the  B’ne  Yisrael  experienced  the  compassionate  loving-kindness  of  HaShem.    

 

Around  the  fourth  watch  of  the  night,  he  came  to  them,  walking  on  the  sea,  and  he  was  wanting  to  pass  by  (over)  them.  But  when  they  saw  him  walking  on  the  sea,  they  thought  that  it  was  a  phantom,  and  they  cried  out.

 

Before  we  pass  judgment  on  Yeshua’s  talmidim,  we  should  consider  what  it  would  be  like  to  be  in  their  situation.  They  are  amid  a  storm-tossed  sea  and  suddenly  the  see  a  man  walking  on  water?  It  would  have  been  a  most  remarkable  situation.  However,  we  note  here  the  same  phrase  that  we  find  in  the  Torah  Seder.  The  talmidim  “cried  out.”  Just  as  Moshe  had  “cried  out”  to  G-d,  so  did  the  talmidim.  In  both  cases,  the  frightened  parties  are  comforted  by  the  reassurance  that  G-d  is  in  control.

 

In  both  scenarios,  we  have  an  overwhelming  voice  to  tell  us  that  we  must  trust  in  HaShem.  In  the  Torah  Seder,  we  see  a  congregation  going  into  the  desert  with  little  provisions  and  are  wedged  between  Paro  (Pharaoh)  and  the  Yam  Suf.  However,  we  must  commend  their  faithful  obedience  in  striking  out.  They  did  not  stop  to  make  sure  that  they  had  enough  to  eat  and  that  they  had  everything  that  they  needed  for  the  journey.  In  similar  fashion,  those  who  followed  Yeshua  into  the  deserted  place  did  not  stop  to  pack  a  lunch.  In  the  So’od  commentary  of  Yochanan,  we  see  that  a  “lad”  who  did  pack  his  lunch.^[80]  This  “lunch”  was  the  source  of  blessing  for  the  whole  congregation.  Interestingly,  it  was  Hakham  Tsefet’s  brother,  Adam  bar  Yona  (Andrew)  who  knew  where  that  lunch  was  and  exactly  what  was  in  the  “sack.”

 

After  reviewing  the  miracles  of  feeding  multitudes  and  walking  on  the  water,  we  are  left  with  the  question  as  to  what  all  of  this  means.

 

Hakham  Shaul’s  School  of  Remes

Igeret  To  the  Romans

TS_NC-60  -  Sivan  14,  5780  June  6,  2020

Igeret  to  the  Romans,  6:1-23

 

What  therefore  can  we  say?  Will  we^[81]  continue  in  sin,^[82]  in  order  that  loving-kindness  may  increase?  May  it  never  be  so!  How  can  we  who  died  to  habitual  sin  still  live  in  it?  Or  do  you  not  know  that  as  many  as  were  immersed  into  Yeshua  the  Messiah  were  immersed  into  his  death,  burial  and  resurrection?  Therefore,  allegorically  speaking  we  have  been  buried  with  him  through  immersion  into  death,  in  order  that  just  as  Messiah  was  raised  from  the  dead  through  the  glory  of  the  Father,  so  also  we  may  live  in  a  new  way  of  life.  For  if  we  have  become  identified  with  him  in  the  likeness  of  his  death,  certainly  also  we  will  be  identified  with  him  in  the  likeness  of  his  resurrection,  knowing  this,  that  our  old  man  was  crucified  together  with  him,  in  order  that  the  body  of  sin  may  be  done  away  with,  that  we  may  no  longer  be  enslaved  to  sin.  For  the  one  who  has  died  has  been  freed  from  sin.  Now  if  we  died  with  the  Messiah,  we  believe  that  we  will  also  live  with  him,  knowing  that  the  Messiah,  because  he  has  been  raised  from  the  dead,  is  going  to  die  no  more,  death  no  longer  being  master  over  him.  For  that  he  died,  he  died  to  sin  once  and  never  again,  but  that  life  he  lives,  he  lives  for  God.  So  also  you,  consider  yourselves  to  be  dead  to  habitual  sin,  but  alive  to  God  in  Yeshua  the  Messiah.

Therefore  do  not  let  habitual  sin  control^[83]  your  mortal^[84]  body,  giving  in  to  its  inordinate  desires,  and  do  not  present  your  members^[85]  to  sin  as  weapons^[86]  of  injustice,  but  submit  (present)  yourselves  to  the  mighty  hand  of  God  as  those  who  are  brought  from  death  to  life,  and  your  members  to  God  as  weapons  of  righteous/generosity.  For  sin  will  not  be  your  master,  because  previously  you  have  not  been  under^[87]  (in  close  connection  with)  the  written  Torah’s  loving  kindness  (which  delights  the  soul^[88]  by  turning  towards  the  Oral  Torah  (as  a  Paraclete)  for  assistance^[89]  in  understanding  the  written  Torah).^[90]

 

What  then?  Will  we  sin  because  we  are  no  longer  under  the  principle  (law)  of  sin  and  death^[91]  but  under  the  Torah’s  loving-kindness?  May  it  never  be!  Do  you  not  know  that  to  whomever  you  present^[92]  yourselves^[93]  as  slaves^[94]  for  obedience,  you  are  slaves  to  whomever  you  obey,  whether  sin,  leading  to  death,  or  obedience,  leading  to  becoming  a  Tsaddiq?  But  thanks  be  to  God  that  you  were  slaves  of  sin,  but  you  have  obeyed  from  the  heart  the  pattern  of  teaching  (instruction  of  the  Torah,  i.e.  Oral  Torah)  to  which  you  were  entrusted,  and  having  been  set  free  from  habitual  sin  (i.e.  the  principle  of  sin  and  death),  you  became  enslaved  to  righteous/generosity.  (I  am  speaking  in  human  terms  because  of  your  natural  limitations.)  For  just  as  you  presented  your  members  as  slaves  to  impurity  and  lawlessness,  leading  to  habitual  lawlessness,  so  now  present  your  members  as  slaves  to  righteous/generosity,  leading  to  becoming  a  Tsadiq.  For  when  you  were  slaves  of  sin,  you  were  free  with  respect  to  righteous/generosity.  Therefore,  what  sort  of  fruit  did  you  have  then,  about  which  you  are  now  ashamed?  For  the  end  of  those  things  is  death  (spiritual  annihilation).  But  now,  having  been  set  free  from  sin^[95]  (the  principle  of  sin  and  death)  and  now  being  a  courtier  to  God,  you  have  your  fruit  leading  to  a  consecrated^[96]  life,  and  its  goal  is  the  Olam  HaBa.  For  the  wages  of  sin  is  death  (spiritual  annihilation),  but  the  gift  of  God  is  endless  life  in  the  Olam  HaBa  (in  the  Y’mot  HaMashiach)  in  union  with  Yeshua  the  Messiah  our  Master.

 

Commentary  to  Hakham  Shaul’s  School  of  Remes

Waters  of  Eden

We  will  concentrate  on  the  allegorical  meaning  of  Hakham  Shaul’s  pericope.  Forgive  us  for  barrowing  the  title  of  Rabbi  Aryeh  Kaplan’s  title  (The  Waters  of  Eden).  While  it  may  not  be  perfectly  evident  how  this  connects  the  Remes  to  the  Peshat  in  some  minds,  we  note  that  Hakham  Tsefet  uses  once  again  the  word  “delight”  in  the  opening  of  his  pericope.  Gan  Eden  is,  as  we  have  noted  “ad  nauseam”  a  reference  to  “delight.”      

 

Hakham  Shaul’s  argument  so  far  is  that  Abraham  Abinu  logically  attached  himself  to  the  Cosmic  Torah,  i.e.  the  Oral  Torah,  and  as  such,  Hakham  Shaul  shows  that  every  Gentile  coming  to  G-d  must  take  the  same  steps.

 

If  we  fail  to  connect  the  allegorical  dots  of  Hakham  Shaul’s  Remes,  we  will  wander  in  hermeneutic  darkness  to  our  eventual  demise.  Hakham  Shaul  brought  Abraham  into  the  picture  to  show  that  the  Gentiles  turning  to  G-d  MUST  be  circumcised.  If  we  are  not  astute  enough  to  garner  this  information  from  his  Igeret  to  the  Romans,  we  will  have  missed  his  whole  agenda.  Having  shown  that  Abraham  circumcised  his  whole  household  as  a  sign  of  their  entering  the  Covenant  with  G-d,  he  shows  the  next  step  in  conversion  is  “immersion”  in  the  “waters  of  Eden”  per  se.  Why  do  we  refer  to  them  as  the  “waters  of  Eden?”  It  should  be  evident  that  Hakham  Shaul  speaks  of  being  immersed  into  Messiah,  the  “son  of  Delight.”  Interestingly  because  Hakham  Tsefet  uses  the  word  “delight”  once  again  in  the  opening  of  his  pericope.  Hakham  Shaul  notices  this  idea  and  brings  us  to  the  place  of  “immersion.”  Notice  the  connection  between  the  idea  of  immersion  and  delight  fostered  by  Hakham  Tsefet.^[97]

The  Tents  (Academy)  of  Shem

Is  it  possible  for  a  Gentile  to  attend  the  academy  of  Shem?

 

We  have  already  seen  that  Hakham  Shaul  is  showing  a  progressive  working  out  of  Gentile  conversion.  However,  we  must  realize  that  Hakham  Shaul  and  Hakham  Tsefet  are  not  just  making  “general”  converts.  They  are  making  “specific”  converts.  Therefore,  we  are  focusing  on  the  “particular”  rather  than  the  general.

 

Here  we  connect  with  five  Remes  Hermeneutic  rules.

 

3.  Binyan  ab:  “A  standard  from  a  passage  or  passages  of  Scripture.”  A  certain  passage  serves  as  a  basis  for  the  interpretation  of  many  others  so  that  the  decision  given  in  the  case  of  one  is  valid  for  all  the  rest  or  a  decision  in  two  laws  having  a  characteristic  in  common  is  applied  to  many  other  laws,  which  have  this  same  characteristic.

4.  Kelal  u-perat:  “General  and  s,  particular  and  general”  is  a  limitation  of  the  general  by  the

particular  and  vice  versa.

5.  U-perat.  u-kelal:  The  particular  and  the  general.

6.  Kelal  u-perat.  u-kelal:  The  general,  the  particular,  and  the  general.

7.  The  general,  which  requires  elucidation  by  the  particular,  and  the  particular,  which  requires  elucidation  by  the  general.

 

Therefore,  we  are  not  dealing  with  Gentiles  as  a  whole.  Secondly,  we  are  not  dealing  with  conversion  as  a  whole.  We  are  dealing  with  particular  Gentiles,  i.e.  those  who  are  turning  towards  G-d  and  their  particular  conversion.^[98]

 

b.  Meg  9b  R.  SIMEON  B.  GAMALIEL  SAYS  THAT  BOOKS  [OF  THE  SCRIPTURE]  ALSO  ARE  PERMITTED  TO  BE  WRITTEN  ONLY  IN  GREEK.  R.  Abbahu  said  in  the  name  of  R.  Johanan:  The  halachah  follows  R.  Simeon  b.  Gamaliel.  R.  Johanan  further  said:  What  is  the  reason  of  R.  Simeon  b.  Gamaliel?  Scripture  says,  God  enlarge  Japheth,  and  he  shall  dwell  in  the  tents  of  Shem;^[99]  [this  means]  that  the  words  of  Japheth^[100]  shall  be  in  the  tents  of  Shem.  But  why  not  say  [the  words  of]  Gomer  and  Magog?^[101]    R.  Hiyya  b.  Abba  replied:  The  real  reason  is  because  it  is  written,  Let  God  enlarge  [yaft]  Japheth:  implying,  let  the  chief  beauty  [yafyuth]  of  Japheth^[102]  be  in  the  tents  of  Shem.

 

The  cited  Talmudic  passage  follows  our  same  hermeneutics  and  connects  with  the  idea  that  we  are  positing.  There  is  a  specific  aspect  of  Yaphet  that  the  Talmudic  passage  is  dealing  with  rather  than  all  of  Yaphet’s  descendants.  Note  that  “Gomer  and  Magog”  are  excluded.  Therefore,  we  are  dealing  with  a  specific  rather  than  a  generality.  The  Gentiles  that  Hakham  Shaul  is  addressing  are  those  who  are  turning  to  Judaism  with  the  belief  that  Yeshua  is  the  Messiah.  Hakham  Shaul  then  points  to  the  allegorical  aspects  of  the  Master’s  death  burial  and  resurrection  as  a  means  for  the  Gentile  converts  in  order  to  understand  the  structure  and  meaning  of  their  conversion.

Talmidim  of  the  Master:

Rom  8:1  ¶  Therefore  there  is  now  no  condemnation  for  those  who  are  identified  with  Yeshua  HaMashiach.

 

While  there  are  as  many  translations  and  commentaries  on  the  8^th  Chapter  of  Romans  as  there  are  "scholars,"  this  chapter  is  one  of  the  most  misunderstood  chapters  in  all  of  Hakham  Shaul's  writings.  The  opening  phrase  has  been  used  to  propagate  more  confusion  and  antinomianism  than  would  seem  humanly  possible.  

 

So  if  we  suggest  that  the  idea  of  there  being  no  "condemnation  in  Messiah,"  what  are  we  saying?

 

The  reasoning  behind  the  lack  of  “condemnation”  has  nothing  to  do  with  the  “forgiveness  of  sin.”  What  Hakham  Shaul  is  saying  is  that  there  is  not  a  possibility  of  condemnation  among  those  who  are  “in”  union,  or  “identified”  with  Messiah  because  they  are  Shomer  Shabbat,  i.e.  “La  Crème  de  la  Crème."  They  lead  exemplary  lives  and  while  not  being  above  reproach  they,  like  Zachariah  and  Elisheba  live  as  Tsadiqim.^[103]

 

Hakham  Shaul  is  not  making  these  arguments  for  the  sake  of  “saving  the  whole  world.”  Herein  we  find  the  context  for  the  statement  of  Yochanan  in  3:16.  Yeshua,  Hakham  Tsefet  and  Hakham  Shaul  along  with  all  the  other  Nazarean  Rabbanim  are  “raising  the  bar”  per  se.  It  is  one  thing  to  know  of  the  Master  and  his  works  and  another  to  be  a  full  convert.  Those  who  are  “without  condemnation”  are  not  above  reproach  because  they  came  to  Judaism  through  the  Master.  They  are  above  reproach  and  condemnation  because  they  keep  the  mitzvoth  in  the  same  way  that  the  Master  and  his  Talmidim  have  taught.  They  follow  the  Master’s  interpretation  of  the  Mesorah.  

Submission  to  the  Oral  Torah:  Death  of  the  Old  Man

“Raising  the  Bar”  “(to)  raise  the  bar,”  or  “raising  the  bar,”"  is  an  expression  used  to  convey  the  idea  of  gradually  setting  the  accepted  minimum  standards  higher  in  order  to  reach  an  objective  of  excellence.  

 

Hakham  Tsefet  posits  these  ideas  by  using  terms  to  describe  the  Priesthood  of  the  Firstborn.  The  Priesthood  of  the  Firstborn  is  a  collegiate  institution  of  Hakhamim  who  are  ἱερός  ἀνθρώπους  –  ieros  anthrapous,  “men  as  a  sanctuary”  (מקדש),”  i.e.  the  Mishkan.  These  men  are  the  receptacle  of  the  Oral  Torah  and  personification  of  an  “unwritten  Law/Torah.”  Being  a  talmid  in  the  school  of  a  Master/Hakham,  was  not  just  the  “study”  of  the  “unwritten  Torah,”  the  talmid  had  to  imitate  the  “living”  (incarnate)  Torah  Scroll  that  his  master  represented.  This  living  Torah  was  imitated  in  every  gesture,  which  was  believed  to  have  been  a  part  of  the  ancient  tradition.^[104]  These  Hakhamim  were  more  than  just  a  living  expression  of  the  Torah,  they  became  the  new  father^[105]  to  their  talmidim.^[106]  As  fathers,  they  were  responsible  for  the  welfare  of  their  sons  (talmidim).  In  the  school  of  his  Hakham  the  talmid’s,  character  was  fashioned  and  readied  for  the  Y’mot  HaMashiach  (days  of  Messiah)  and  the  Olam  HaBa  (the  ever-coming  world).  In  this  way,  the  Hakhamim  were  the  forge  of  the  talmid’s  soul.  The  acceptance  of  a  talmid  into  the  school  of  a  Hakham  meant  the  end  of  an  “old  life”  (old  man)  and  the  beginning  of  a  new  being  (creature).^[107]  “He  was  a  convert  from  one  way  of  living  to  another”^[108]  and  said  to  have  been  “born  again.”  This  is  perfectly  illustrated  in  the  present  Remes  portion  of  our  Nazarean  Talmud.  “For  if  we  have  become  identified  with  him  in  the  likeness  of  his  death,  certainly  also  we  will  be  identified  with  him  in  the  likeness  of  his  resurrection,  knowing  this,  that  our  old  man  was  crucified  together  with  him,  in  order  that  the  body  of  sin  may  be  done  away  with,  that  we  may  no  longer  be  enslaved  to  sin.”  The  present  Remes  pericope  demonstrates  this  when  the  “talmidim”  after  hearing  the  Mesorah  of  the  Master  were  “immersed  into  Messiah.”  Becoming  talmidim  of  the  Master  gave  them  the  new  life  they  were  looking  for.  The  new  life  in  the  Master  sets  the  goal  above  the  norm  and  creates  a  new  atmosphere  of  life  for  his  talmidim.  

 

Commentary  to  Hakham  Shaul’s  School  of  Remes

Igeret  To  the  Romans  6:12-23

Textual  Analysis

We  have  offered  our  notes  and  foundation  for  our  translation  in  the  cited  footnotes  above.  Please  pay  close  attention  to  these  comments  when  reading  the  Remes  commentary.

What  Now?

Hakham  Shaul,  addressing  new  converts  is  saying,  “now  that  you  are  Jewish  through  your  conversion,  witnessed  by  the  signs  of  circumcision  and  immersion,  we  must  address  the  issue  of  (habitual)  sinful  conduct,  i.e.  violation  of  halakhah.”

 

Hakham  Shaul  looks  at  the  previous  pericopes  noting  that  he  has  discussed  the  mortality  of  the  body  and  the  power  of  sin.  Death  having  entered  the  cosmos  through  sin  demonstrates  the  mortality  of  man.  However,  Hakham  Shaul  is  keenly  aware  of  what  he  is  saying.  In  this  vein,  we  can  relate  to  the  foundational  Mitzvah  of  normative  Judaism.

 

Shemot  (Ex.)  20:1  ¶  Then  God  spoke  all  these  words,  saying,  “I  am  the  LORD  your  God,  who  brought  you  out  of  the  land  of  Egypt,  out  of  the  house  of  slavery.

 

Hakham  Shaul  does  not  need  to  cite  the  passage  that  all  the  Jewish  people  know  to  be  the  foundation  of  their  faith.  Furthermore,  we  can  also  make  a  connection  to  the  “Shema.”^[109]  If  we  continue  to  allow  “sin”  to  be  our  master,  we  can  see  that…

 

1.  We  are  in  true  bondage  to  sin  (i.e.,  the  transgression  of  the  Law)

2.  The  result  will  be  the  destruction  of  both  the  body  and  the  soul

 

Because  the  soul  has  a  Divine  origin,^[110]  we  fail  to  understand  that  that  spark  is  diminished  by  or  through  sin.  Not  only  will  the  soul/Neshamah  be  “diminished,”  it  bears  a  certain  amount  of  damage.  In  most  cases,  this  is  resolved  by  “teshubah”  (repentance);  however,  this  is  not  always  the  case.  It  is  possible  to  bring  irreparable  damage  to  the  soul  through  some  actions.  Usually,  we  see  that  the  sins  that  bring  this  level  of  damage  to  the  soul  are  the  mitzvoth,  which  when  transgressed  the  Torah  describes  its  penalty  as  “karet,”  being  “cut  off.”  Here  being  “cut  off,”  first  relates  to  being  excised  from  the  community.  Secondly,  it  refers  to  the  damage  done  to  our  relationship  with  G-d  with  no  part  in  the  Olam  HaBa.

Who  is  your  Master?

Will  you  allow  sin  to  be  your  master?  We  have  translated  βασιλεύω  -  basileuo  as  “control”  because  it  is  greater  than  the  idea  of  just  “reigning”  over  someone  like  a  king.  Even  so,  there  are  positive  reasons  for  translating  βασιλεύω  -  basileuo  as  “reign,”  which  we  will  not  discuss  at  present.  

 

The  Remes  of  the  text  will  draw  on  the  differing  contrasts  of  the  Soma  (body)  of  Adam  HaRishon  and  the  Soma  (body)  of  the  Adam  Kadmon  archetypal  man.  Had  Adam  HaRishon  obeyed  the  mitzvoth  of  G-d  in  relation  to  Shabbat,  Erubin,  and  Orlah  in  a  general  manner  of  speaking  we  would  have  remained  in  a  Sabbatical  Eden,  a  place  of  eternal  delight.  As  noted  in  the  footnotes  above  the  Nazarean  Hakhamim  still  maintain  a  connection  with  Eden/Delight.  In  short,  Hakham  Shaul  is  now  giving  guidance  on  matters  of  halakhah  to  the  Gentiles  who  have  turned  towards  G-d  through  conversion.  Drawing  on  the  continuity  of  thought  presented  by  Hakham  Shaul,  we  see  a  structured  pattern  and  procedural  halakhot  for  Gentile  conversion.  Hakham  Shaul  began  by  showing  that  Gentiles  were  in  the  realm  of  G-d’s  wrath  by  being  outside  the  Torah.  However,  they  were  under  the  legal  auspices  of  the  Written  Torah  without  their  distinct  knowledge  of  being  so.  Hakham  Shaul  proceeds  with  a  systematic  and  ordered  discussion  of  how,  and  what  halakhic  protocols  the  Gentiles  must  follow  to  escape  G-d’s  wrath  and  become  Jewish.  He  then  turns  to  the  ceremonial  act  of  circumcision  by  speaking  of  Abraham’s  entering  covenant  with  G-d  as  a  prototypical  Gentile  converting  to  Judaism.  He  has  in  this  chapter  spoken  of  Immersion  into  Messiah  showing  that  immersion  is  the  final  stage  for  those  who  are  serious  about  halakhic  observance  and  becoming  Jewish.  Therefore,  we  can  surmise  that  Hakham  Shaul  is  addressing  those  Gentiles  who  either  are  in  the  process  of  Conversion  or  newly  converted.

Midrash  or  Remes

βασιλεύω  -  basileuo  and  ὅπλον  –oplon  are  both  Midrashic  terms.  The  pericope  is  dressed  in  Midrashic  language.  Thus,  the  whole  pericope  is  a  “Midrashic  Remes”  per  se.  While  we  may  not  have  seen  this  connection  and  combination  in  the  past,  it  should  be  expected  more  often.  Because  Hakham  Shaul  uses  Remes  and  Midrashic  phrases,  he  intends  that  we  join  the  struggle  to  find  a  balance  between  the  Yetser  HaRa  and  the  Yetser  HaTob.

 

And,  when  we  further  investigate  these  matters,  we  find  that  the  desire  of  the  soul,  Neshamah  is  to  honor  G-d.  And  because  the  soul  is  engaged,  we  can  see  that  we  enter  this  process  through  valiant  struggle  in  acquiring  knowledge  (Da’at)  and  the  discipline  of  reason.  Therefore,  we  must  come  to  realize  that  each  choice  of  human  action  is  met  with  Divine  Providence.  Divine  Providence  includes  G-d’s  interaction  with  His  creation.  Hakham  Shaul  makes  it  abundantly  clear  that  not  only  is  G-d  involved  in  creation,  He  guides  it  through  His  constant  preservation.^[111]  The  human  condition  in  one  sense  of  the  word  influences  history.  Acts  of  righteous  generosity  bring  the  Cosmos  ever  closer  to  the  Tikun  needed  to  enter  the  Y’mot  HaMashiach.  Adam  HaRishon’s  sin  was  the  model  sin.  The  Master  serves  to  counteract  the  damage  done  through  the  sin  of  Adam.  

 

Romans  5:18  For  as  through  the  one  man's  disobedience  the  many  (Gentiles)  were  made  sinners,  even  so  through  the  obedience  of  the  One  (Yeshua  HaMashiach)  the  many  (Gentiles)  will  come  to  justice.

 

Sin  is  the  point  where  G-d  and  man  meet.  This  can  also  be  countered  through  worship.  In  other  words,  we  encounter  G-d  through  sin  or  worship  (i.e.  Torah  Study).  And,  we  must  understand  that  these  two  actions  have  cosmic  repercussions  either  positive  or  negative.  Therefore,  in  relation  to  man’s  original  occupation,  meaning  that  man  was  established  to  have  “dominion”  over  creation,  the  whole  cosmos  is  ordered  by  man’s  actions.  Each  action  brings  to  bear  on  the  cosmic  order  of  things.  Even  man’s  creation  and  fall  caused  the  cosmic  order  to  be  changed.  This  is  evident  by  reading  B’resheet  1:1-2.  In  the  second  pasuk  darkness  has  appeared.  In  other  words,  the  “light-bearer,”  Lucifer  fell  because  of  G-d’s  intention  in  creating  Adam.  This  is  because  it  is  man  of  all  creatures  terrestrial  and  celestial  that  can  resist  G-d  through  freewill.  Consequently,  any  flaw  found  in  the  cosmos  is  due  to  man’s  resistance  to  G-d’s  will.  The  consequence  of  man’s  resistance  is  cosmic.  History  is  the  cosmic  tale  of  man’s  encounter  with  G-d.  While  man  must  bear  the  consequence  for  his  sin,  each  recompense  of  G-d  is  justly  commensurate.  Each  penalty  for  sin  is  justly  meted  out  and  man  receives  the  exact  and  true  penalty  for  his  sin.  However,  at  this  point  we  must  depart  from  the  singular  and  engage  the  collective.  We  must  rid  ourselves  of  the  idea  that  “salvation”  is  singular  or  personal.  Nothing  could  be  farther  from  the  truth.  As  such,  the  consequence  for  sin  is  communal  as  noted  in  the  Peshat  commentary  above.  Each  member  of  the  community  bears  the  sins  of  his  congregation.  The  primal  battles  of  the  B’ne  Yisrael  bear  this  truth.  Yericho  was  accomplished  through  collective  unity.  The  battle  of  Ai  was  lost  because  of  singular  independence.  Singular  independence  testifies  to  the  fact  of  Collective,  communal  responsibility.

 

The  Paraclete  that  we  possess  is  the  Torah,  Written  and  Oral.  However,  this  can  be  equally  our  adversary.  The  Torah  can  be  our  opponent  and  accuser.  How  will  we  be  able  to  read  Yochanan  (John)  1:1  if  we  do  not  understand  that  the  Torah  is  both  an  accuser  and  an  advocate?  As  an  incarnate  Torah  like  all  the  Rabbanim  are  or  should  be  Yeshua  MUST  judge  by  the  Torah!  

 

Textual  Analysis  -  B

Again,  we  are  faced  with  what  seems  to  be  an  antinomian  position  of  “free-grace,”  which  is  nothing  but  disgrace.  Yet,  nothing  could  be  farther  than  the  truth.  Therefore,  as  usual  we  need  to  turn  to  logic  (Sevarah)  to  determine  context  and  purpose.  One  question  that  is  not  asked  in  true  sincerity  is  whether  “righteousness/generosity”  through  Torah  observance  exists.  It  is  evident  through  these  passages  of  the  Nazarean  Codicil  that  “righteousness/generosity”  through  Torah  observance  does  exist!  (See:  Lk.  1:5,  Mk.  10:20,  and  Phil.  3:5-6).

 

Secondly,  it  should  be  abundantly  clear  to  the  reader  that  Hakham  Shaul  has  a  specific  agenda  in  the  Remes  portion  of  our  Nazarean  Talmud.  That  objective  is  the  acceptance  of  an  appointed  position  as  an  agent  (slave  -  courtier)  of  G-d  rather  than  an  agent  for  sin.  This  means  acceptance  of  the  Torah  both  written  and  Oral  as  we  will  see.  

 

The  Principle  of  sin  and  death

Since  the  sin  of  Adam,  death  entered  the  cosmic  world.  Sin  infuses  the  cosmos  with  death,  disease  and  all  its  siblings.  Hakham  Shaul  begins  discussing  this  principle  in  the  opening  pericope  of  his  Igeret  to  the  Romans  in  chapter  Six.

 

Gentiles  die  on  the  account  of  their  (habitual)  sins.^[112]  As  such,  they  only  see  a  minimal  reward  for  their  life.  G-d  compensates  them  in  this  life  for  their  good  deeds.  They  never  fully  experience  the  holy  or  the  spiritual.  In  some  cases,  they  die  an  immediate  death  because  of  the  enormity  of  their  immorality.  Some  will  die  the  death  of  spiritual  annihilation.  G-d  eradicates  them  from  history  as  if  they  never  existed.

 

G-d’s  will  for  humanity  is  to  be  men  of  righteous/generosity,  living  eternally  as  Tsadiqim.  When  men  rebel  and  become  (habitual)  sinners  is  it  no  longer  G-d’s  will  for  them  to  live  eternally.^[113]  The  principle  of  sin  and  death  related  to  Adam’s  forfeiture  of  living  eternally  in  Gan  Eden.  Men  who  are  habitual  sinners  likewise,  forfeit  eternal  life  on  the  earth.^[114]  Death  then  is  the  punishment  for  habitual  sin,^[115]  this  punishment  relating  to  forfeiture  of  eternal  life.  This  is  because  man  now  knows  there  are  sinful  actions  he  must  avoid.    This  is  written  into  the  cosmic  fabric  of  the  universe.  The  cosmic  DNA  is  the  Oral  Torah  therefore  man  is  without  excuse.  His  choice  of  violating  the  good  that  G-d  would  have  him  do  sees  him  forfeiting  his  claim  to  enter  the  Olam  HaBa  or  Y’mot  HaMashiach.

 

Eating  of  the  tree  of  evil  married  to  good  resulted  in  the  shortening  of  life^[116]  because  the  evil  is  also  associated  with  the  “principle  of  sin  and  death.”

 

G-d  Sat  in  Judgment:

“You  are  slaves  to  whomever  you  obey”

 

These  words  directly  relate  to  the  fall  of  Adam  in  Gan  Eden.  When  we  read  the  Biblical  account  of  Adam’s  fall,  we  notice  that  Hakham  Shaul’s  words  reveal  a  very  interesting  truth.  You  are  a  slave  to  whomever  you  obey  reveals  the  Adamic  failure.  Adam  is  placed  in  Gan  Eden  with  what  appears  to  be  a  few  simple  mitzvoth  i.e.  do  not  eat  of  the  tree  and  cultivate  the  Garden  etc.  However,  we  opine  that  Adam  knew  the  whole  Oral  Torah,  as  we  will  see.  What  we  may  fail  to  see  in  its  proper  perspective  is  that  Adam  chose  to  follow  the  teachings  (oral  teachings)  of  the  serpent  rather  than  those  of  G-d.  Or,  as  some  would  point  out  that  Adam  followed  the  words  of  Chavah.  Regardless,  Adam  does  not  follow  the  words  and  mitzvoth  of  G-d.  His  choice  is  to  follow  the  words  of  the  primordial  Nachash  (serpent)  and  or  the  words  of  Chavah  his  wife.  The  Midrash  shows  that  even  though  the  verse  reads,  “Because  you  have  listened  to  the  voice  of  your  wife”  we  understand  that  ultimately  Adam  obeyed  the  words  (teachings)  of  the  Nachash.  As  G-d  begins  His  judgment,  He  begins  with  the  primordial  Nachash.  The  Midrash  offers  an  interesting  perspective  showing  that  the  “Name  of  G-d”  appears  in  the  text  of  the  Written  Torah  seventy-one  times  before  G-d  pronounces  judgment  on  the  Nachash  for  his  criminal  acts  of  treason.  According  to  Rabbi  Yehudah  ben  Shimon  on  the  authority  of  Rabbi  Hoshaya  his  master…  “From  the  beginning  of  the  Book  [of  Genesis]  up  to  this  point  the  Divine  Name  occurs  seventy-one  times:  this  intimates  that  he  [the  serpent]  was  judged  by  a  full  court.”^[117]  The  treasonous  disobedience  to  the  primordial  Nachash  is  therefore  prototypical  of  sin.  Sin  refuses  to  obey  the  Torah,  i.e.  the  Mitzvoth  of  G-d  preferring  the  enticements  of  the  Nachash.  Allegorically  speaking  sin  is  therefore,  obedience  to  the  Nachash  and  rejection  of  the  Living  Torah.  We  can  equate  the  “Living  Torah”  with  the  Jewish  people  who  are  the  model  for  the  Tsadiqim.  Therefore,  “Lawlessness,  leading  to  habitual  lawlessness”  is  a  fitting  description  of  the  continuity  of  sin.  Interestingly,  the  antinomian  teachings  of  the  Nachash  remain  alive  to  this  day.  Many  are  unwittingly  bitten  with  the  poison  of  the  primordial  Nachash’s  venom  refusing  to  obey  the  Torah  of  G-d.  

 

Adam’s  terror  at  the  Divine  presence’s  entering  the  Garden  is  due  to  his  sin.  But,  how  are  we  to  understand  his  sin?  Note  that  G-d  does  not  appear  to  have  viewed  the  traitorous  act  of  Adam  HaRishon.  And,  why  is  this?  This  is  because  G-d  vowed  to  Himself  not  to  look  on  man’s  sin.^[118]  Therefore,  Adam  was  invisible  to  G-d.  Yet,  Adam  hid  himself  from  the  Divine  Presence  because  he  had  no  mitzvah  to  his  credit.^[119]  He  had  not  abstained  from  eating  what  was  forbidden.  Therefore,  Adam  violated  the  laws  of  Kashrut.  Allegorically  we  have  stated  that  Adam  also  violated  the  laws  of  Shabbat  and  Erubin.  Eating  of  the  tree  of  evil  married  to  good  resulted  is  trespassing  a  boundary  that  was  forbidden,  i.e.  going  beyond  the  Erub.  Chavah  violates  Shabbat  and  the  Erub  in  that  she  carries  fruit  from  a  profane  place  outside  the  Erub,  into  the  Erub.  Furthermore,  the  food  is  not  kosher  and  therefore  compounding  the  matter.  Note  also  that  Adam  and  Chavah  intentionally  hid  from  the  Divine  presence  on  Shabbat,  which  is  tantamount  to  violating  Shabbat.  Shabbat  is  the  day  to  embrace  the  Shekinah.  Adam  rejected  the  Divine  presence  for  his  own  personal  pleasure.  The  violation  of  Shabbat  is  evidence  that  they  violated  the  whole  Oral  Torah  by  not  being  Shomer  Shabbat.

 

In  the  prelude  of  B’resheet  where  we  read  the  narrative  of  the  separation  of  Chavah  from  Adam,  we  learn  that  the  “D’barim  Elohim”^[120]  were  in  the  mouth  of  Adam.  In  other  words,  Adam  was  G-d’s  appointed  courtier  (agent).  Then  G-d  passes  all  the  beasts  of  the  field  before  Adam  to  see  what  he  would  call  them.  The  Ruach  HaKodesh  (Oral  Torah  –  Divine  Breath)  was  resident  within  Adam  and  he  called  (breathed  out)  each  creature  by  its  essential  self.  We  must  maintain  careful  attention  to  our  wording  here.  Our  intention  is  to  use  allegorical  terms  for  the  sake  of  understanding  the  spiritual  realm.  The  essence  and  “names”  of  the  creatures  is  inconsequential  to  our  discussion.  To  understand  the  work  of  Adam  HaRishon  we  must  see  the  names  of  the  creatures  from  their  symbolic  meanings.  In  other  words,  Adam  was  working  on  a  deeply  So’odic  level  in  naming  the  creatures.  Adam  did  not  see  the  creatures  in  the  usual  sense.  Adam  saw  the  “invisible  technical  spermatic  word  of  G-d,”^[121]  its  words  and  letters  in  the  supernal  dimension  while  reading  the  (Oral)  Torah.^[122]  The  Torah’s  pre-existence  (supernal  existence)  is  supported  by  the  verse  “The  Lord  possessed  me  in  the  beginning  of  His  way,  before  His  works  of  old”  (Prov.  8:22).  Upon  seeing  the  combinations  of  the  letters,  he  read,  or  spoke  their  essence.  At  this  point,  they  became  a  true  and  living  entity.  Our  point  here  is  that  Adam  was  already  the  master  of  the  Primordial  Torah  (Torah  Kedumah)  i.e.  Oral  Torah.  From  the  top  of  Har  Sinai  Moshe  Rabbenu  peered  into  the  realm  of  the  Divine,  an  a-temporal  dimension.  As  he  saw  the  letters  forming  in  that  realm  and  he  read  them.  As  he  read  each  word,  he  heard  the  voice  of  G-d  speaking  (breathing  it  out)  as  he  read.^[123]  The  “unpardonable  sin”  according  to  the  Jewish  Sages  is  the  sin  of  rejecting  the  Torah  (both  Oral  and  Written).^[124]  This  is  seen  in  the  Oral  Torah  as  “averah”  meaning  to  “pass  over”^[125]  or  transgress.  Sin,  therefore,  is  a  “going  over”  (passing  over)  or  setting  the  Torah  aside.^[126]

 

If  we  were  able  to  peer  into  the  dimension  of  the  Divine  as  Adam  and  Moshe  did  we  would  see  the  Divine  Torah  Kedumah  in  the  form  of  letters  and  words  forming  and  dancing  before  our  eyes.  We  can  better  understand  this  by  way  of  allegorical  analogy  of  the  rain  that  falls  and  with  every  drop  it  changes  and  influences  creation.  The  Torah  Kedumah  constantly  changes  creation  and  brings  it  ever  closer  to  its  intended  end.

 

The  sin  of  Adam  is  the  model  sin.  In  the  allegorical  interpretation  of  Adam’s  sin,  we  see  the  violation  of  the  second  positive  mitzvah.  “You  will  have  no  gods  before  Me.”^[127]  Hakham  Shaul  clearly  shows  us  that  we  sacrifice  the  eternal  on  the  altar  of  the  temporal  when  we  allow  sin  to  control  us.  He  further  stresses  the  idea  that  man  is  the  appointed  courtier  (agent)  of  G-d  in  the  cosmos.  His  mouth  is  to  be  filled  with  the  D’barim  Elohim  (the  words  of  G-d).

 

Messiah:  Job  Description

The  “Messianic  idea”  is  that  of  agency  and  appointment.  Messiah  must  restore  all  that  Adam  HaRishon  forfeited  in  Eden.  However,  we  often  mistakenly  think  that  one  day  Messiah  will  return  and  with  the  snap  of  his  fingers,  he  will  make  everything  better.  Nothing  could  be  farther  from  the  truth.  This  is  the  lackadaisical  man’s  theology.  Yisrael  is  Messiah  and  as  “Messiah,”  we  have  a  great  deal  of  work  to  do.  The  Sages  constructed  Oral  Torah  so  that  we  have  the  Divine  pattern  for  reconstructing  Eden  right  before  our  eyes.  By  viewing  the  allegorical  images  of  Gan  Eden,  we  are  able  to  learn  of  their  supernal  realities.  The  Theocratic  Society  of  the  Y’mot  HaMashiach  are  not  magical  happenings  we  idly  wait  for  hoping  that  things  will  get  better.  The  cosmos  is  to  be  engaged  by  a  dynamic  interaction  with  the  Torah  Kedumah.  True  spirituality  is  willful,  intentional  refinement  of  one’s  character  through  Torah  study  and  practice.  This  then  allows  G-d  to  be  genuinely  at  home  (tabernacle)  with  in  our  psyche.  The  destruction  of  the  Temple  prophesied  by  the  Master  makes  room  in  the  Temple  of  the  Heart.

 

Moshe’s  Vestment  of  Kabod

We  have  discussed  in  our  translation  to  Hakham  Shaul’s  Igeret  to  the  Ephesians  the  “Lights  of  Messiah.”  There  are  many  versions  of  these  lights  and  many  explanations.  At  present,  we  need  to  look  at  a  view  of  these  lights  from  another  perspective.  The  Dead  Sea  Scrolls  have  preserved  some  of  the  ancient  traditions  that  occasionally  surface  as  we  put  the  pieces  of  the  puzzle  together.  In  the  section  called  “The  Words  of  the  Heavenly  lights,”  we  have  a  view  of  Adam  HaRishon  as  one  of  these  “lights.”  The  following  is  an  excerpt  from  4Q504.  [128]

 

Fr.  8  recto

...  [  ...  Adam,]  our  [fat]her,  you  fashioned  in  the  image  of  [Your]  glory…[...  the  breath  of  life]  you  [b]lew  into  his  nostril,  and  intelligence  and  knowledge  [...]  [...  in  the  gard]en  of  Eden,  which  you  had  planted.  You  made  [  him]  govern  [...]  [...]  and  so  that  he  would  walk  in  a  glorious  land...  [...]  [...]  he  kept.  And  you  imposed  on  him  not  to  tu[rn  away...  ]  [...]  he  is  flesh,  and  to  dust  [...].

 

Adam  HaRishon  in  his  state  before  he  sinned  was  seen  to  bear  the  image  of  G-d.  While  there  are  other  ideas  concerning  which  Adam  this  truly  was  (whether  Adam  HaRishon  or  Adam  Kadmon),  we  will  proceed  with  the  Dead  Sea  scenario  for  the  sake  of  making  our  point.

 

Fr.  6.  recto

...  [...Re]member,  please,  that  all  of  us  are  your  people.  You  have  lifted  us  wonderfully  [upon  the  wings  of]  eagles  and  you  have  brought  us  to  you.  And  like  the  eagle  which  watches  its  nest,  circles  [over  its  chicks,]  stretches  its  wings,  takes  one  and  carries  it  upon  fits  pinions]  [...]  we  remain  aloof  and  one  does  not  count  us  among  the  nations.  And  [...]  [...]  You  are  in  our  midst,  in  the  column  of  fire  and  in  the  cloud  [...]  [...]  your  [hol]y  […]  walks  in  front  of  us,  and  your  glory  is  in  [our]  midst  [...]  [...]  the  face  of  Moses  [your]  serv[ant]...

 

There  is  an  evident  connection  between  the  “kabod”  of  Adam  HaRishon  fashioned  in  the  “image  of  G-d”  and  Moshe  Rabbenu’s  face  that  would  shine  with  the  “kabod”  of  G-d.  Adam  possessed  a  “body  of  light,”  which  shone  from  one  end  of  the  world  to  the  other.  This  light  was  identical  to  the  Ohr  HaGanuz  (primordial  light)  that  was  created  on  the  first  day.  So  bright  was  that  light  that  Adam’s  heel  outshone  the  globe  of  the  sun,  how  much  more  so  the  brightness  of  his  face.

 

Moshe  Rabbenu  ascended  to  the  supernal  realm  and  communed  with  G-d  when  he  received  (kibel)  the  Torah.  However,  as  noted  above  he  was  bathed  in  the  Ohr  HaGanuz,  i.e.  the  Oral  Torah.  This  constant  immersion  caused  Moshe  Rabbenu  to  become  infused  with  the  Ohr  HaGanuz,  radiating  it  from  his  being.  His  face  shone  with  radiance  that  was  overwhelming  to  the  B’ne  Yisrael.

 

While  there  is  a  great  deal  to  be  discussed  on  the  matter  of  Moshe,  Adam  and  their  “Kabod”  (glory),  the  evident  connection  is  between  the  two  Torahs  that  existed  in  the  cosmos.  Adam  HaRishon  represents  the  Oral  Torah.

 

B’resheet  (Gen)  2:20  Adam  gave  names  to  all  the  cattle,  and  to  the  birds  of  the  sky,  and  to  every  beast  of  the  field…

 

Shemot  (Exo)  34:29  It  came  about  when  Moses  was  coming  down  from  Mount  Sinai  (and  the  two  tablets  of  the  testimony  were  in  Moses'  hand  as  he  was  coming  down  from  the  mountain),  that  Moses  did  not  know  that  the  skin  of  his  face  shone  because  of  his  speaking  with  Him  (God).

 

The  “Glory”  of  Adam  relates  to  the  Oral  Torah,  whereas  the  “Glory”  of  Moshe  Rabbenu  relates  to  the  Written  Torah.

 

Moshe  Rabbenu  repairs  the  damage  done  to  the  Cosmos  by  bringing  the  Torah  down  from  the  Heavens.  Therefore,  Adam  was  responsible  for  giving  the  world  the  Oral  Torah.  Consequently,  he  failed  at  his  mission.  Moshe  Rabbenu  initiated  the  tikun  for  this  cosmic  sin  by  bringing  the  Torah  MiSinai  down  from  the  Heavens.  However,  the  cosmos  was  still  in  need  of  further  repair.  This  is  because  the  principle  of  reconstruction  is  always  the  reverse  of  its  construction.  We  can  see  this  same  principle  in  the  plagues  G-d  poured  out  on  the  Egyptians.

 

Mordechai  (Mk)  9:2-4  And  after  six  days  Yeshua  took  the  three  Paqidim  Tsefet  and  Ya’aqob  and  Yochanan  and  led  them  up  to  a  high  mountain  apart  (from  the  other  talmidim).  And  he  transformed  in  front  of  them.  And  his  clothing  began  shining,  outstandingly  white  as  snow  such  as  no  launderer  on  earth  had  the  capacity  to  whiten  them.  And  they  saw  Eliyahu  with  Moshe,  and  they  were  talking  with  Yeshua.

 

Time  nor  space  will  allow  us  to  elaborate  at  length  the  whole  setting  and  occasion  of  this  great  miracle.  What  we  need  to  draw  from  these  passages  is  a  relationship  between  the  Master,  Moshe  Rabbenu  and  Eliyahu.  As  we  have  stated  above  Moshe  relates  to  the  Written  Torah.  Because  Eliyahu  is  a  prophet,  Oral  Spokesman  for  G-d  he  relates  to  the  Oral  Torah.  Therefore,  we  see  that  the  Master  is  the  synthesis  of  these  Toroth.  Thus,  he  is  a  personification  of  the  Words  of  the  Torah  Kedumah,  as  are  all  the  Jewish  Sages  and  Jewish  people.

 

While  the  Sages  have  said  a  great  deal  about  sin,  we  know  that  Judaism  holds  a  “doctrine”  of  sin  per  se.  in  that  certain  sins  are  considered  “absolute  sin”^[129]  specifically  murder,  fornication  and  idolatry.^[130]  However,  even  these  sins  are  forgivable  through  true  repentance.  Yet,  there  remains  one  unpardonable  sin  according  to  the  Jewish  Sages.  That  sin  is  specifically  the  rejection  of  the  Torah  (both  Oral  and  Written).^[131]  This  is  seen  in  the  Oral  Torah  as  “averah”  meaning  to  “pass  over”^[132]  or  transgress.  This  sin,  therefore  is  a  “going  over”  (passing  over)  or  “setting  aside”  of  the  Torah  as  if  it  did  not  exist.^[133]  G-d  is  not  insulted  nor  does  He  take  offence  when  He  is  ignored,  in  a  manner  of  speech,  so  long  as  the  rebellious  soul  still  reads  and  studies  the  Torah.  Why?  Because  when  one  reads  and  studies  the  Torah,  he  is  guided  down  the  path  of  Teshuba  (repentance.)  Cleaving  to  G-d  is  always  seen  as  attending  to  the  Torah  studies  of  the  Sages.  Because  G-d  transcends  the  tangible  realm,  He  has  established  a  mediator  between  Himself  and  the  Cosmic  Order.  The  Torah  is  a  mediator  between  G-d  and  man.  We  must  come  to  realize  that  the  Oral  Torah  is  reflected  in  the  Cosmic  Order.  When  man  intentionally  violated  a  prohibition  or  directive  of  the  Oral  Torah,  he  becomes  part  and  parcel  of  the  unpardonable  sin.  “Lawlessness,  leading  to  habitual  lawlessness”  breeds  contempt  for  the  Torah  resulting  in  spiritual  annihilation.  Therefore,  study  of  the  Torah  is  paramount  in  the  life  of  the  Jewish  soul.  Abraham  Abinu  became  aware  of  this  truth  and  turned  many  souls  to  G-d.  However,  he  has  not  seen  the  full  scope  of  his  reward  because  Gentiles  are  still  coming  to  the  Torah  following  his  pattern.

 

Talmud  Torah  3:10  “Anyone  who  decides  to  be  engaged  in  Torah  [study]  and  not  to  work,  and  will  be  supported  by  charity  –  this  person  desecrates  God’s  name,  degrades  the  Torah,  extinguishes  the  light  of  our  faith,  brings  evil  upon  himself  and  forfeits  life  in  the  world  to  come;  since  it  is  forbidden  to  derive  benefit  from  the  words  of  Torah  in  this  world.^[134]

 

Questions  for  Reflection

1. From  all  the  readings  for  this  Shabbat  which  statement  touched  your  heart  and  fired  your  imagination?
2. In  your  opinion,  and  taking  into  consideration  all  the  above  readings  for  this  Shabbat,  what  is  the  prophetic  message  (the  idea  that  encapsulates  all  the  Scripture  passages  read)  for  this  week?

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Blessing  After  Torah  Study

 

Barúch  Atáh  Adonai,  Elohénu  Meléch  HaOlám,

Ashér  Natán  Lánu  Torát  Emét,  V'Chayéi  Olám  Natá  B'Tochénu.

Barúch  Atáh  Adonái,  Notén  HaToráh.  Amen!

 

Blessed  is  Ha-Shem  our  God,  King  of  the  universe,

Who  has  given  us  a  teaching  of  truth,  implanting  within  us  eternal  life.

Blessed  is  Ha-Shem,  Giver  of  the  Torah.  Amen!

 

On Learning 

I keep six honest serving-men
  (They taught me all I know);
Their names are “What?” and “Why?” and “When?”
  And “How?” and “Where?” and “Who?”
I send them over land and sea,
  I send them east and west;
But after they have worked for me,
  I give them all a rest.

 

I let them rest from nine till five,
  For I am busy then,
As well as breakfast, lunch, and tea,
  For they are hungry men.
But different folk have different views;
  I know a person small
She keeps ten million serving-men,
  Who get no rest at all!
She sends em abroad on her own affairs,
  From the second she opens her eyes
One million “Hows,” Two million “Wheres,”
  And seven million “Whys”!

 

Rudyard Kipling

                        What                Where

                              \          /      

            When -------------- Problem: -------------- How

                            /              \

 

 

Next  Shabbat: 

Shabbat:  “Hin’ni  Mam’tir”  –  “Behold  [I  will  cause  to]  rain”

 

 

     

Hakham  Dr.  Yosef  ben  Haggai

Rabbi  Dr.  Hillel  ben  David

Rabbi  Dr.  Eliyahu  ben  Abraham

 

 

Edited  by  Adon  Ovadya  ben  Abraham  and  Adon  Aviner  ben  Abraham

 

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