I resolve to Trust in G*d, the Master of Destiny.
Every day I will ask myself six questions:
1. What will you do today to Sanctify G*d in the world?
2. What will you do today for Justice and Charity?
3. What will you do today for your Health so you may do more of 1 and 2?
4. What will you do today for your Finances so you may do more of 1 and 2?
5. What did you do today for your family and for future generations so they will do 1 and 2?
Finally a quote from Matis Greenblatt on Don Yitzchak Abrabanel (1437-1508)
"In his last work, a letter written to Saul HaKohen in 1507 Abrabanel writes: "All these commentaries I wrote after I left my country. Before that, all the time was spent in the courts and palaces of the kings... my days in vanity and my years in getting riches and honor; and now these riches have perished... It was only after I had become a fugitive...without money, that I sought out the Book of the Lord"
Tuesday, March 27, 2012
Tuesday, March 20, 2012
Definition of Boraitha
From Wikipedia.
Baraita (Aramaic ברייתא: "external" or "outside"; pl. Baraitot (actually, Barayata). Also Baraitha, Beraita, Ashkenazi Beraisa) designates a tradition in the Jewish oral law not incorporated in the Mishnah. "Baraita" thus refers to teachings "outside" of the six orders of the Mishnah. Originally, "Baraita" probably referred to teachings from schools outside of the main Mishnaic-era academies - although in later collections, individual Baraitot are often authored by sages of the Mishna (Tannaim).
According to Rambam (Introduction to Mishna Torah), the baraitot were compiled by Rabbi Hoshaya and bar Qappara, although no compilation was passed down to us like the Tosefta was.
Because the Mishnah encapsulates the entire Oral Law in a purposely compact form (designed to both facilitate and necessitate oral transmission), many variant versions, additional explanations, clarifications and rulings were not included in the Mishnah. These were later compiled in works called the "Baraitot" - often in the form of a list of teachings by one sage. "Baraita" can thus also designate collections of such traditions. The main collections of Baraita are the Tosefta, and the Halakhic Midrashim (Mekhilta, Sifra and Sifre).
The authority of the Baraita is somewhat less than that of the Mishnah. Nevertheless, these works are the basic "proof-text" cross-referenced by the Talmudic sages in their analysis and interpretation of the Mishna; See Gemara. Here, a teaching from the Baraita is usually introduced by the Aramaic word "Tanya" ("It was orally taught") or by "Tanu Rabanan" ("Our Rabbis have orally taught"), whereas "Tnan" ("We have orally taught") introduces quotations from the Mishnah. Anonymous Baraitot are often attributed to particular Tannaim by the Talmud. In the Jerusalem Talmud, references to Baraitot are less common.
The style of the Baraita is basically indistinguishable from that of the Mishna, but some come closer to Mishnaic idiom than others. For example, the second chapter of Kallah Rabbathi, a beraita compilation, is often appended to Pirkei Avoth, as both are similar in style and content.
Baraita (Aramaic ברייתא: "external" or "outside"; pl. Baraitot (actually, Barayata). Also Baraitha, Beraita, Ashkenazi Beraisa) designates a tradition in the Jewish oral law not incorporated in the Mishnah. "Baraita" thus refers to teachings "outside" of the six orders of the Mishnah. Originally, "Baraita" probably referred to teachings from schools outside of the main Mishnaic-era academies - although in later collections, individual Baraitot are often authored by sages of the Mishna (Tannaim).
According to Rambam (Introduction to Mishna Torah), the baraitot were compiled by Rabbi Hoshaya and bar Qappara, although no compilation was passed down to us like the Tosefta was.
Because the Mishnah encapsulates the entire Oral Law in a purposely compact form (designed to both facilitate and necessitate oral transmission), many variant versions, additional explanations, clarifications and rulings were not included in the Mishnah. These were later compiled in works called the "Baraitot" - often in the form of a list of teachings by one sage. "Baraita" can thus also designate collections of such traditions. The main collections of Baraita are the Tosefta, and the Halakhic Midrashim (Mekhilta, Sifra and Sifre).
The authority of the Baraita is somewhat less than that of the Mishnah. Nevertheless, these works are the basic "proof-text" cross-referenced by the Talmudic sages in their analysis and interpretation of the Mishna; See Gemara. Here, a teaching from the Baraita is usually introduced by the Aramaic word "Tanya" ("It was orally taught") or by "Tanu Rabanan" ("Our Rabbis have orally taught"), whereas "Tnan" ("We have orally taught") introduces quotations from the Mishnah. Anonymous Baraitot are often attributed to particular Tannaim by the Talmud. In the Jerusalem Talmud, references to Baraitot are less common.
The style of the Baraita is basically indistinguishable from that of the Mishna, but some come closer to Mishnaic idiom than others. For example, the second chapter of Kallah Rabbathi, a beraita compilation, is often appended to Pirkei Avoth, as both are similar in style and content.
Small Pesach Study
For purposes of study, I took a quiz on the OU site. I took the correct answers and added to them with some research. Please see the quizzes here:Ou Quizzes
Pesach Quiz Answers with some Remarks.
1. Moshe's name appears in the Haggadah once, quoting the verse Shemot 14:31 "And Moses said unto the people: 'Fear ye not, stand still, and see the salvation of the LORD, which He will work for you to-day; for whereas ye have seen the Egyptians to-day, ye shall see them again no more for ever." This is right before the Yom Suf is parted
2. A fifth cup of wine at the Seder Drunk exclusively by Yemenite Jews
According to different sources a fifth cup of wine was either optional, laudatory, or required, but was edited out of our Seder.
3. The word Pesach means "Skipped over and "Had mercy"
4. As a Sedar custom we don’t eat roasted meat because of the Korban Pesach (Paschal lamb sacrifice)
5. Korban Pesach is the only Mitzvat Aseh (positive commandment) that incurs karet (excision) except for Circumcision.
6. There is a custom to eat Eggs at the Seder but according to Rashi, Shir Hashirim 8:5 is the basis of our using Charoset at the Seder.
Shir Hashirm is the Song of Songs. See also this article with many good citations on the subject of Charoset.
On Charoset
7. The special grain Korban brought on Pesach was made from Barley. The Korban HaOmer was brought from the barley crop.
8. The words “Chasal Siddur Pesach” are first recited on Shabbat HaGadol. “Chasal Siddur Pesach” is the concluding paragraph of the Piyyut recited on Shabbat HaGadol.
9. If you cannot find your Afikoman when it is time for tzafun you can do any of the following:
A. Use the other half of the middle matzah
B. Use the top matzah
C. Use the bottom Matzah
D. Use other matzah than the original three
Interestingly, I found that the word Tzfun has been related by sound to “Zephon” (Same consants). Baal-Zephon incidentally is the name of the place the Israelites encamped mentioned in the Pesach readings. (Interestingly also the verse mentioned in question one refereing to Moses S14:31)
10. The word “Afikomen” literally means "Dessert."
Some also conjecture that there is a tie to
Afik (אֲפִיק = bottom, chanel (see for example Psa 18:16: אֲפִיקֵי מַיִם - the bottom of the sea). I am not sure gramatically but it would tie to the S14:31 reference and if Tzfun is Zephon it makes good sense. However Mishna, where in the order Moed in the tractate Pesahim the tenth and final chapter is definitive on the order of the Seder.
Tractate Pesachim 10
11. The Jewish shame mentioned in the Mishneh is recited in the seder by recalling that our ancestors were idolaters and slaves
12. In the Seder described in the Mishneh in the 10th Perek (Chapter) of Pesachim, which of the following comes first:
A. Korban Pesach
B. Matzah - Correct but in practice, we say maggid before matzah.
C. Maggid
D. Hallel
E. Maror
13. In the Seder described in the Mishneh in the 10th Perek (Chapter) of Pesachim, which of the following comes last:
A. Kiddush
B. Korban Pesach
C. Maggid - Correct
D. Matzah
E. Karpas
14. Which Mitzvah of the Seder is not D’Orayta (Biblical)?
Eating Maror and Drinking four cups of wine are not D'Orayta.
15. Yoshiyahu (Joshiah) great revival that featured a rededication of the Bait Hamikdash and the bringing of a Korban Pesach which had been done since the time of Shmuel haNavi?
This history (2 SAM 22) is the haftorah for the 7th day of Pesach and it is also references chronicles. (See my article on special readings for Pesach.)
Pesach Quiz Answers with some Remarks.
1. Moshe's name appears in the Haggadah once, quoting the verse Shemot 14:31 "And Moses said unto the people: 'Fear ye not, stand still, and see the salvation of the LORD, which He will work for you to-day; for whereas ye have seen the Egyptians to-day, ye shall see them again no more for ever." This is right before the Yom Suf is parted
2. A fifth cup of wine at the Seder Drunk exclusively by Yemenite Jews
According to different sources a fifth cup of wine was either optional, laudatory, or required, but was edited out of our Seder.
3. The word Pesach means "Skipped over and "Had mercy"
4. As a Sedar custom we don’t eat roasted meat because of the Korban Pesach (Paschal lamb sacrifice)
5. Korban Pesach is the only Mitzvat Aseh (positive commandment) that incurs karet (excision) except for Circumcision.
6. There is a custom to eat Eggs at the Seder but according to Rashi, Shir Hashirim 8:5 is the basis of our using Charoset at the Seder.
Shir Hashirm is the Song of Songs. See also this article with many good citations on the subject of Charoset.
On Charoset
7. The special grain Korban brought on Pesach was made from Barley. The Korban HaOmer was brought from the barley crop.
8. The words “Chasal Siddur Pesach” are first recited on Shabbat HaGadol. “Chasal Siddur Pesach” is the concluding paragraph of the Piyyut recited on Shabbat HaGadol.
9. If you cannot find your Afikoman when it is time for tzafun you can do any of the following:
A. Use the other half of the middle matzah
B. Use the top matzah
C. Use the bottom Matzah
D. Use other matzah than the original three
Interestingly, I found that the word Tzfun has been related by sound to “Zephon” (Same consants). Baal-Zephon incidentally is the name of the place the Israelites encamped mentioned in the Pesach readings. (Interestingly also the verse mentioned in question one refereing to Moses S14:31)
10. The word “Afikomen” literally means "Dessert."
Some also conjecture that there is a tie to
Afik (אֲפִיק = bottom, chanel (see for example Psa 18:16: אֲפִיקֵי מַיִם - the bottom of the sea). I am not sure gramatically but it would tie to the S14:31 reference and if Tzfun is Zephon it makes good sense. However Mishna, where in the order Moed in the tractate Pesahim the tenth and final chapter is definitive on the order of the Seder.
Tractate Pesachim 10
11. The Jewish shame mentioned in the Mishneh is recited in the seder by recalling that our ancestors were idolaters and slaves
12. In the Seder described in the Mishneh in the 10th Perek (Chapter) of Pesachim, which of the following comes first:
A. Korban Pesach
B. Matzah - Correct but in practice, we say maggid before matzah.
C. Maggid
D. Hallel
E. Maror
13. In the Seder described in the Mishneh in the 10th Perek (Chapter) of Pesachim, which of the following comes last:
A. Kiddush
B. Korban Pesach
C. Maggid - Correct
D. Matzah
E. Karpas
14. Which Mitzvah of the Seder is not D’Orayta (Biblical)?
Eating Maror and Drinking four cups of wine are not D'Orayta.
15. Yoshiyahu (Joshiah) great revival that featured a rededication of the Bait Hamikdash and the bringing of a Korban Pesach which had been done since the time of Shmuel haNavi?
This history (2 SAM 22) is the haftorah for the 7th day of Pesach and it is also references chronicles. (See my article on special readings for Pesach.)
Thursday, March 15, 2012
Pesach Special Readings
The Special Readings for Peach are as follows.
• Pesach Day 1 Shemot 12:21-51 Bamidbar 28:16-25 Josh 3:5-7; 5:2-6:1; 6:27 (Josh 5:2-6:1)
• Pesach Day 2 Vayikra 22:26-23:44 II Ki 23:1-9; 21-25
• Chol Ha-mo'ed Day 1 Shemot 13:1-16; Bamidbar 28:19-25
• Chol Ha-mo'ed Day 2 Shemot 22:24-23:19; Bamidbar 28:19-25
• Chol Ha-mo'ed Day 3 Shemot 34:1-26;
• Chol Ha-mo'ed Day 4 Shemot 9:1-14; Bamidbar 28:19-25
• Intermediate Shabbat Shemot 33:12-34:26 Bamidbar 28:19-25 Ezek 37:1-37:14 (Ezek 36:37-37:14)
• Day 7 Shemot 13:17-15:26 II Sam 22:1-51
• Day 8 (weekday) Dvarim 15:19-16:17 Is 10:32-12:6
• Day 8 (Shabbat) Dvarim 14:22-16:17
Introduction
As an Exercise, I have written some remarks on each of these special readings. This work is also intended as an appendix to my Torah Commentary.
These readings are beautifully arranged like music. There are readings from all the books of the Torah but Bereshit. The Haftorahs include Joshua, Samuel, Isaiah, Ezek, and 2 Kings. As chapters and verses were not Jewish creations the fact that they start in mid chapter sometimes is not that odd. Yet they will skip verses in the same chapter and they append lines wildly. Such as the first (Josh 3:5-7; 5:2-6:1; 6:27). Having come across this before I am always amazed that in Torah there is a shadow of eternity. Stretching the mind over thousands of years (From Moshe's to David for example) is part of the spark G*d gave man alone. That spark reflects G*d's being present and ubiquitous, omnipresent in all of creation and all of history.
I would go so far as to say that the reason Pesach exists is because it precedes the central event of history of man, the receiving of the Torah. If we let ourselves go through a single day without 'remembering' without being conscious that G*d has given us the Torah then we are still in "Egypt." The Hagaddah itself is to be read specifically because it is commanded not to forget this. Along with guarding Shabbat (Which joins us outside of time to all the Avotim), we must also remember that G*d created the world. Otherwise our lives will become meaningless.
Pesach is what everyone who has ever lived dreams of, G*d acting directly to save and then instruct. Not to belabor the metaphysics but G*d cannot be said to "Have done" the action in Pesach but is doing it at every moment. Our lives stretch between Egypt and the Promised Land and at the center must be accepting the Law. May the world rejoice in such a perfect design that is immutable. May we embrace it fully and all the hearts that are broken be full again.
Some High-Level Notes
The first six days of Pesach include the reading Bambidbar 28:16-25 or Bambidbar 28:19-25. I assume the reason for dropping lines 16-18 on Chol Ha-Mo'ed is because
lines 16-18 refer to the First two days themselves:
16 And in the first month, on the fourteenth day of the month, is the LORD'S Passover.
17. And on the fifteenth day of this month shall be a feast; seven days shall unleavened bread be eaten.
18. In the first day shall be a holy convocation; ye shall do no manner of servile work;
The remaining seven verses contain law regarding burnt, meal, drink offerings for Pesach. The last verse also says that the seventh day shall be a day of rest.
19 but ye shall present an offering made by fire, a burnt-offering unto the LORD: two young bullocks, and one ram, and seven he-lambs of the first year; they shall be unto you without blemish;
20 and their meal-offering, fine flour mingled with oil; three tenth parts shall ye offer for a bullock, and two tenth parts for the ram;
21 a several tenth part shalt thou offer for every lamb of the seven lambs;
22 and one he-goat for a sin-offering, to make atonement for you.
23 Ye shall offer these beside the burnt-offering of the morning, which is for a continual burnt-offering.
24 After this manner ye shall offer daily, for seven days, the food of the offering made by fire, of a sweet savor unto the LORD; it shall be offered beside the Continual burnt-offering, and the drink-offering thereof.
25 And on the seventh day ye shall have a holy convocation; ye shall do no manner of servile work.
Good Yontif!!
Pesach Day 1
Shemot 12:21-51 Bamidbar 28:16-25 Josh3:5-7; 5:2-6:1; 6:27
The first Torah Reading (Shemot12:21-51) begins with Moshe instructing the Elders to "take a bunch of hyssop, dip it in the blood (Of the Passover lamb), and strike the lintel and two side-post."
"And you shall observe ordinance to thee and to thy sons forever" (12:24).
This action is taken so that "the LORD will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you." (22)
The text then relates the horrifying drama of the last plague, the despoiling of the Egyptians, and the beginning of the Exodus.
It was then that after "four hundred and thirty years" (Shemot 21:41) The children of Israel were delivered by G*d from Mitzrim. Blessed is he.
They first "journeyed from Rameses to Succoth, about six hundred thousand men on foot, beside children and a mixed multitude went up also with them; and flocks, and herds, even very much cattle" (37-38)
We are told they had unleavened bread because "they were thrust out of Egypt, and could not tarry, neither had they prepared" (39)
Further it is said that it was "a night of watching unto the LORD for all the children of Israel throughout their generations." (42) I don't know what a night of watching means? Perhaps a bad English translation?
Verses 43-49 concern laws of pesach such as "No uncircumcised person shall eat thereof" (48)
The second Torah Reading (Bamidbar 28:16-25) relates more laws of Pesach.
The L*rd's Pesach is the first month, on the fourteenth day (28:1)
On the fifteenth day (of the first month), shall be a feast, seven days shall unleavened bread be eaten (28:2) Note that is a positive commandment.
It shall be a holy convocation and you shall do no manner of work (28:3)
Verses 19-25 concern special sacrifices to be made.
That Joshua is selected for the Haftorah is clearly tied to 3:9-10 "And the LORD said unto Joshua: 'This day have I rolled away the reproach of Egypt from off you.'
Wherefore the name of that place was called Gilgal, unto this day. And the children of Israel encamped in Gilgal; and they kept the Passover on the fourteenth day of the month at even in the plains of Jericho."
I don't clearly see the other reason for the selection but there are some poetic associations. The Ark of the Covenant is processed before the people in 3:6. Why? It is done because G*d commands that they "Sanctify themselves" in 3:5. What is the Ark? It contains the tablets of law and by extension the 'Torah'. Moreover 3:7 states that they may know that, as with Moses, so I will be with thee." In the Law, In the Torah, G*d is with us just as he was with Moshe and we are with them. This is one expression of the holiness. Since it is also Joshua that holiness is tied to the fulfillment of the Promise; they have arrived in the Land G*d offered in the covenant.
That theme is picked up in the second part of the reading (5:2-6:1) in which "All the people that came forth from Egypt... died in the wilderness by the way" (5:4) The texts says "They were consumed because they hearkened not unto the voice of the L*rd." (6)
After the new generation is circumcised, they become 'whole' again. In verse 9 we read, "And the L*rd said unto Joshua, ''This day have I rolled away the reproach of Egypt from off you.' This is very interesting because it is said to be over forty years after they escaped Pharaoh. Also, the day of this pronouncement is Pesach.
The text is intriguing because immediately after this the manna which has been provided to the people all the years in the desert ceases and they must live off "The fruit of the land" (12)
Suddenly we are back in the real world and Jericho stands before the people. A "Captain of the L*rd's host" appears. Joshua asks if he is for them or his adversaries in Jericho. The Angelic warrior says only "Put off thy shoe from off thy foot; for the place where on thou standest is holy"
To me this of course recalls the burning bush but I don't understand this sequence. Sufficed to say the last two lines read are:
6:1 Now Jericho was straightly shut up because of the children of Israel: none went out, and none came in.
and
6:27 So the LORD was with Joshua; and his fame was in all the land.
I will just add that we are taught that G*d brought the plagues to show his power, that people may know his 'fame.' To refer to Joshua in this way and by extension Israel is to suggest that through Israel's fame G*d's name can be greatly sanctified
May we all live up to that covenant and purpose.
Bless the L*rd day and night!
Blessed is the L*rd from eternity to eternity.
Pesach Day 2
Vayikra 22:26-23:44 II Ki 23:1-9; 21-25
The Haftorah II Ki 23:1-9; 21-25 is again curious in that it skips verses 10-20. The missing verses are full of retributive but extremely violent warfare by King Josiah who is the central figure of the passage. The Haftorah contains the famous and controversial discovery of the "Book of the covenant" (1:1, and 1:24). This subject is very esoteric. For example it says it was found in the "House of '' " a phrase I have never noted anywhere else. It is intriguing and I am not a good enough scholar to understand. I can see it says "Sefer HBrit" (Book of Covenant) In (1:1, 1:24) but in (1:21) it says "Et dvaru HaTorah" which means (I think) the words of the Law. I will leave it at that. With no guidance I can't comment but my imagination says perhaps this revival was in knowledge of Hebrew itself; which Torah requires.
The simple idea, however, is that at this time in history King Josiah did everything in his power (including genocide) to destroy idolatry. One result was the celebration of Passover in accordance with the Torah.
"Keep the Passover unto the LORD your God, as it is written in this book of the covenant. For there was not kept such a Passover from the days of the judges that judged Israel, nor in all the days of the kings of Israel, nor of the kings of Judah; but in the eighteenth year of king Josiah was this passover kept to the L*rd in Jerusalem." (21-23)
In the remainder of the selection Josiah is praised for all these actions.
(Note the last verses 26-37 relate the sad progression of Josiah's sons. In short King Josiah sided with Babylon against Egypt and Assyria. He died in battle and his son Jehochaz (Shallum) was named king. He was deposed by the victorious Pharaoh Neco II three months later and "Pharaoh necho make Eliakim (Jehoiakim) King. Jehoiakim paid tribute
However, when the Egyptians were defeated by the Babylonians at Carchemish in 605 BC, Jehoiakim changed allegiances, paying tribute to Nebuchadnezzar II of Babylon.
After three years, with the Egyptians and Babylonians still at war, he switched back to the Egyptians and ceased paying the tribute to Babylon. In 599 BC,
“Nebuchadnezzar II invaded Judah and laid siege to Jerusalem. In 598 BC, Jehoiakim died [4] and his body was thrown out of the walls.[8] He was succeeded by his son Jeconiah (also known as Jehoiachin). Jerusalem fell within three months.[5][6] Jeconiah was deposed by Nebuchadnezzar, who installed Zedekiah, Jehoiakim's elder brother, in his place. Jeconiah, his household, and many of the elite and craftsmen of Judah were exiled to Babylon.[9] while Zedekiah was compelled to pay tribute, and continued to be king of the devastated kingdom.” – Wikipedia.
See also (Jerm 22:15-16) and (Chronicles 36:1-4). Incidentally, II King 23:28 mentions this second reference "are they not written in the book of the chronicles of the kings of Judah?"
What are we to make of this?
My answer is that we are to remember all of it. I cite verse 25 which resounds with reference to the Torah and incidentally Dvarim 6:8 (was this the book discovered?)
25 "And like unto him [Josiah] was there no king before him, that turned to the LORD with all his heart, and with all his soul, and with all his might, according to all the law of Moses; neither after him arose there any like him.
Egypt from which G*d delivered them, is an instrument of the destruction of the kingdom. Why? simplicity itself - because there arose no other king whose might was in the Torah. Therefore, the Torah is the point of the salvation from Egypt. The Torah is the meaning of the kingdom. The Torah is the light of exile and the eternal 'refuge' of the righteous. The Torah is the Soul of Creation and our souls can unite in it outside of time and space, and through that 'door' are the worlds of the spirit from which holiness 'descends' from the Soul of Creation the name, from the name unto the ineffable, limitless perfection of G*d.
Chol Ha-mo'ed Day 1
Shemot 13:1-16; Bamidbar 28:19-25
Shemot 16 has 22 verses but only the first 16 are read on the first day of Chol Ha-moed. (I have determined that the remaining verses of C13 starting with 13:17 are read on Day 7, see below.)
The Day 1 reading is extremely relevant to Pesach.
The L*rd commands Moshe’s that all the first born "Man and beast" (13:2) are his and should be sanctified unto him. (1,13,14)
The L*rd commands "Remember this day, in which ye came out from Egypt, out of the house of bondage; for by strength of hand the LORD brought you out from this place" (2) and that "An it shall be when thy son asks in time to come what is this (the sanctification of first born) say.. By the strength of the hand of the L*rd brought us out from Egypt, from the house of bondage. (14)
Injunctions against unleavened bread are given (3,6,7)
The promise of the holy land is repeated. (4)
The law of tefillin is stated in verse 16.
Chol Ha-mo'ed Day 2
Shemot 22:24-23:19; Bamidbar 28:19-25
The reading for the second day of Chol Ha Moed is the last 6 lines of Shemot 22 and then the first 19 of Shemot 23.
This torah section is all laws in quick succession. Included in 13:15 is "The feast of unleavened bread shalt thou keep; seven days thou shalt eat unleavened bread, as I commanded thee, at the time appointed in the month Abib--for in it thou camest out from Egypt; and none shall appear before Me empty;" It appears in a few verses on festivals. Yet the other commandments given range widely in subject. They include issues of Kashruit, credit, clothing, animal sacrifice, charity, and agriculture.
I don't see the connection.
Chol Ha-mo'ed Day 3
Shemot 34:1-26;
A quick reading of this is striking. The section begins with "I will write upon the tables the words that were on the first tables, with though didst break."
The scene is to my mind the most important event in human history. In it Moshe is bowed before G*d who instructs him in Halakah. You need to read this in the source!
The relation to Pesach is in line "The feast of unleavened bread shalt thou keep. Seven days thou shalt eat unleavened bread, as I commanded thee, at the time appointed in the month Abib, for in the month Abib thou camest out from Egypt." (17).
We can now see that this verse is almost verbatim from some of the other Pesach special readings. Other lines are also duplicated such as "Thou shalt not seethe a kid in its mother's milk" that line was also in the reading for day 2.
One could jump to the conclusion that these duplications mean there were multiple sources. I would do so if G*d himself had not just declared he was repeating "The words that were on the first tables..." Think about that!
Instead of looking at this repetition as something to scan past because we are familiar, instead think of Pesach as an "object" around which Law is collected. Pesach does not represent an event in time, it represents the direct action of G*d in creation. This is constant. The various laws which surround repetitions of Pesach are kept in consciousness by reference to them around Pesach.
It is the opposite of what modern secular holidays represent. Only when we realize that the purpose G*d brought Israel out of Egypt (Pesach) was to give the people the law. May we be nourished by it always, May G*d grant us our portion in his love for Israel.
Chol Ha-mo'ed Day 4
Shemot 9:1-14; Bamidbar 28:19-25
This reading relates of the fifth and sixth plagues those of the cattle pestilence and of boils (Shkhin). The Pharaoh still refuses to let the Israelites leave Egypt. It is stated that G*d sets plagues on them that " thou mayest know that there is none like me in all the earth."
I do not perceive why the 5 and 6th plagues were chosen. It is enough to remember to stand in awe of G*d and to also pity those who are arrogant and do not fear him.
Intermediate Shabbat Shemot
33:12-34:26 Bamidbar 28:19-25 Ezek 37:1-37:14 (Ezek 36:37-37:14)
This reading is the same as that of Chol Ha Moed day 3 but adds verses 33:12-23.
Verses 33:12-23 relate the captivating moment Moshe asks G*d on Sinai, "Show me, I pray thee, thy glory." (18).
The L*rd commands Moshe to place himself in a cleft in a rock so that "(I) will cover thee with my hand until I have passed by. I will take my hand away and thous shalt see my back, but my face shall not be seen." (22,23) I will forever relate this to a suggestion from the floor of the schul of shabbat when someone suggested this cleft was the "present."
Moreover these verses have G*d proclaiming his own name (19) Which in one sense is the Authority and summary of meaning and law. For Israel this is the means in which
"Thou goest with us, so that we are distinguished, I and Thy people, from all the people that are upon the face of the earth" (16)
Commentary on this is not necessary, contemplate it even in your greatest sorrow and you will realize the Ultimate truth of the People. We are to Sanctify the World to
G*d through his name (Every word of Torah is a name.)
Ezek 37:1-37:14 (Ezek 36:37-37:14)
This is the disturbing prophecy in which we are Ezekiel in a field of bones (representing all the ancestors) is told by G*d "I will open your graves, and cause you to come up out of your graves, O My people; and I will bring you into the land of Israel." (12) Further we are told "I will put my spirit in you, and ye shall live" (14)
The word for spirit is Rauch (breath).
This passage is of course dear to christians but for me it is no more than the same story of the original Adam. Who is in our very blood to this day. The entire creation is alive only because of G*d's 'breath.' There is no mystery to this for me only devotion.
The connection to Passover eludes me at this time.
Day 7
Shemot 13:17-15:26 II Sam 22:1-51
Interestingly we already read Shemot 13:1-16 on the first day of Chol Moed, now we pick it up at verse 17.
Verses 17-22 begin with the words " God led the people about, by the way of the wilderness by the Red Sea; and the children of Israel went up armed out of the land of Egypt." (17) They are carrying with the bones of Yosef. G*d manifests as a "pillar of cloud" by day and a "pillar of light at night."
Chapter 14 begins with the encampment at Etham and has all the events of the parting of the sea and destruction of the Pharaoh’s pursing army by the L*rd.
Chapter 15 recapitulates this action in the reverent Song of the Sea.
These are among the most beautiful, famous, and enduring passages ever written. I shall not treat them here but there reading is obviously a fulfillment of the commandment to remember. The song itself immediately after is an expression of this. Moreover, repetition is never without meaning in Torah. Chapter 14 is G*d's miracle, Chapter 15 is Israel's reflection on that miracle. The song is so much less than the deed, but in its praise we are joined to the doer of the deed, to the deliverance of Israel which is a constant action of creation!
Praise G*d and all his works.
And to that end I think the liturgy also agrees for the haftorah 2 Samuel 22 is almost identical to Psalm 18. Though it is a prayer of David HaMelek when he was delivered from "the hand of Saul" it is perfectly the same story of Pesach. Every moment of creation G*d delivers us from an "Egypt."
May we all work for justice so that the most people can most clearly perceive the presence. Amen.
Day 8 (weekday) Dvarim 15:19-16:17, Is 10:32-12:6
Day 8 (Shabbat) Dvarim 14:22-16:17 (Haftorah on Shabbat appears to be dropped.)
Here again we have additional verses if the Eighth Day of Pesach falls on Shabbat. In this case a lot more. Twenty six additional lines (14:22 to 15:19)
I cannot see why they are added for Shabbat, especially as some concern money "Though turn it into money, and bind up the money in the hand" (14:24). Some also concern freeing slaves and charity to orphans, widows, and strangers. D14 ends and D15 consists mainly of those beautiful summarizing, sermonizing tones. Yet not until chapter 16 which is concerned with Pesach almost exclusively is the connection to the Eighth Day clear.
The Haftorah IS (10:32-12:6) mentions Egypt once "here shall be a highway for the remnant of His people, that shall remain from Assyria, like as there was for Israel in the day that he came up out of the land of Egypt."(I11:16). Yet 10:32-11 concern the Line of Jesse. Here of course is the tie to David HaMelek and to Shlomo HaMelek, the Temple, and by extension to the fate of exile. The promise of the Holy Land, the salvation from Egypt, are measured against the other great figure of the fall from holiness of a people and a kingdom. To that very point remembering G*d's mercy and his power in delivering Israel from Egypt is the only way to end the figurative exile. The actual exile from the holy land being a dimension of that spiritual exile from devotion to the Torah.
The last lines from I12 are a fine conclusion to the eighth and final day. They enact this devotion literally and turn the heart where it belongs:
1. I will give thanks unto Thee, O LORD; for though Thou was angry with me, Thine anger is turned away, and Thou comfortest me.
2. Behold, God is my salvation; I will trust, and will not be afraid; for GOD the LORD is my strength and song; and He is become my salvation.'
3. Therefore with joy shall ye draw water out of the wells of salvation.
4. And in that day shall ye say: 'Give thanks unto the LORD, proclaim His name, declare His doings among the peoples, make mention that His name is exalted.
5. sing unto the LORD; for He hath done gloriously; this is made known in all the earth.
6. Cry aloud and shout, thou inhabitant of Zion, for great is the Holy One of Israel in the midst of thee.' {S
Amen! Blessed is the L*rd Our G*d. <15 MAR 12 JCS>
• Pesach Day 1 Shemot 12:21-51 Bamidbar 28:16-25 Josh 3:5-7; 5:2-6:1; 6:27 (Josh 5:2-6:1)
• Pesach Day 2 Vayikra 22:26-23:44 II Ki 23:1-9; 21-25
• Chol Ha-mo'ed Day 1 Shemot 13:1-16; Bamidbar 28:19-25
• Chol Ha-mo'ed Day 2 Shemot 22:24-23:19; Bamidbar 28:19-25
• Chol Ha-mo'ed Day 3 Shemot 34:1-26;
• Chol Ha-mo'ed Day 4 Shemot 9:1-14; Bamidbar 28:19-25
• Intermediate Shabbat Shemot 33:12-34:26 Bamidbar 28:19-25 Ezek 37:1-37:14 (Ezek 36:37-37:14)
• Day 7 Shemot 13:17-15:26 II Sam 22:1-51
• Day 8 (weekday) Dvarim 15:19-16:17 Is 10:32-12:6
• Day 8 (Shabbat) Dvarim 14:22-16:17
Introduction
As an Exercise, I have written some remarks on each of these special readings. This work is also intended as an appendix to my Torah Commentary.
These readings are beautifully arranged like music. There are readings from all the books of the Torah but Bereshit. The Haftorahs include Joshua, Samuel, Isaiah, Ezek, and 2 Kings. As chapters and verses were not Jewish creations the fact that they start in mid chapter sometimes is not that odd. Yet they will skip verses in the same chapter and they append lines wildly. Such as the first (Josh 3:5-7; 5:2-6:1; 6:27). Having come across this before I am always amazed that in Torah there is a shadow of eternity. Stretching the mind over thousands of years (From Moshe's to David for example) is part of the spark G*d gave man alone. That spark reflects G*d's being present and ubiquitous, omnipresent in all of creation and all of history.
I would go so far as to say that the reason Pesach exists is because it precedes the central event of history of man, the receiving of the Torah. If we let ourselves go through a single day without 'remembering' without being conscious that G*d has given us the Torah then we are still in "Egypt." The Hagaddah itself is to be read specifically because it is commanded not to forget this. Along with guarding Shabbat (Which joins us outside of time to all the Avotim), we must also remember that G*d created the world. Otherwise our lives will become meaningless.
Pesach is what everyone who has ever lived dreams of, G*d acting directly to save and then instruct. Not to belabor the metaphysics but G*d cannot be said to "Have done" the action in Pesach but is doing it at every moment. Our lives stretch between Egypt and the Promised Land and at the center must be accepting the Law. May the world rejoice in such a perfect design that is immutable. May we embrace it fully and all the hearts that are broken be full again.
Some High-Level Notes
The first six days of Pesach include the reading Bambidbar 28:16-25 or Bambidbar 28:19-25. I assume the reason for dropping lines 16-18 on Chol Ha-Mo'ed is because
lines 16-18 refer to the First two days themselves:
16 And in the first month, on the fourteenth day of the month, is the LORD'S Passover.
17. And on the fifteenth day of this month shall be a feast; seven days shall unleavened bread be eaten.
18. In the first day shall be a holy convocation; ye shall do no manner of servile work;
The remaining seven verses contain law regarding burnt, meal, drink offerings for Pesach. The last verse also says that the seventh day shall be a day of rest.
19 but ye shall present an offering made by fire, a burnt-offering unto the LORD: two young bullocks, and one ram, and seven he-lambs of the first year; they shall be unto you without blemish;
20 and their meal-offering, fine flour mingled with oil; three tenth parts shall ye offer for a bullock, and two tenth parts for the ram;
21 a several tenth part shalt thou offer for every lamb of the seven lambs;
22 and one he-goat for a sin-offering, to make atonement for you.
23 Ye shall offer these beside the burnt-offering of the morning, which is for a continual burnt-offering.
24 After this manner ye shall offer daily, for seven days, the food of the offering made by fire, of a sweet savor unto the LORD; it shall be offered beside the Continual burnt-offering, and the drink-offering thereof.
25 And on the seventh day ye shall have a holy convocation; ye shall do no manner of servile work.
Good Yontif!!
Pesach Day 1
Shemot 12:21-51 Bamidbar 28:16-25 Josh3:5-7; 5:2-6:1; 6:27
The first Torah Reading (Shemot12:21-51) begins with Moshe instructing the Elders to "take a bunch of hyssop, dip it in the blood (Of the Passover lamb), and strike the lintel and two side-post."
"And you shall observe ordinance to thee and to thy sons forever" (12:24).
This action is taken so that "the LORD will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you." (22)
The text then relates the horrifying drama of the last plague, the despoiling of the Egyptians, and the beginning of the Exodus.
It was then that after "four hundred and thirty years" (Shemot 21:41) The children of Israel were delivered by G*d from Mitzrim. Blessed is he.
They first "journeyed from Rameses to Succoth, about six hundred thousand men on foot, beside children and a mixed multitude went up also with them; and flocks, and herds, even very much cattle" (37-38)
We are told they had unleavened bread because "they were thrust out of Egypt, and could not tarry, neither had they prepared" (39)
Further it is said that it was "a night of watching unto the LORD for all the children of Israel throughout their generations." (42) I don't know what a night of watching means? Perhaps a bad English translation?
Verses 43-49 concern laws of pesach such as "No uncircumcised person shall eat thereof" (48)
The second Torah Reading (Bamidbar 28:16-25) relates more laws of Pesach.
The L*rd's Pesach is the first month, on the fourteenth day (28:1)
On the fifteenth day (of the first month), shall be a feast, seven days shall unleavened bread be eaten (28:2) Note that is a positive commandment.
It shall be a holy convocation and you shall do no manner of work (28:3)
Verses 19-25 concern special sacrifices to be made.
That Joshua is selected for the Haftorah is clearly tied to 3:9-10 "And the LORD said unto Joshua: 'This day have I rolled away the reproach of Egypt from off you.'
Wherefore the name of that place was called Gilgal, unto this day. And the children of Israel encamped in Gilgal; and they kept the Passover on the fourteenth day of the month at even in the plains of Jericho."
I don't clearly see the other reason for the selection but there are some poetic associations. The Ark of the Covenant is processed before the people in 3:6. Why? It is done because G*d commands that they "Sanctify themselves" in 3:5. What is the Ark? It contains the tablets of law and by extension the 'Torah'. Moreover 3:7 states that they may know that, as with Moses, so I will be with thee." In the Law, In the Torah, G*d is with us just as he was with Moshe and we are with them. This is one expression of the holiness. Since it is also Joshua that holiness is tied to the fulfillment of the Promise; they have arrived in the Land G*d offered in the covenant.
That theme is picked up in the second part of the reading (5:2-6:1) in which "All the people that came forth from Egypt... died in the wilderness by the way" (5:4) The texts says "They were consumed because they hearkened not unto the voice of the L*rd." (6)
After the new generation is circumcised, they become 'whole' again. In verse 9 we read, "And the L*rd said unto Joshua, ''This day have I rolled away the reproach of Egypt from off you.' This is very interesting because it is said to be over forty years after they escaped Pharaoh. Also, the day of this pronouncement is Pesach.
The text is intriguing because immediately after this the manna which has been provided to the people all the years in the desert ceases and they must live off "The fruit of the land" (12)
Suddenly we are back in the real world and Jericho stands before the people. A "Captain of the L*rd's host" appears. Joshua asks if he is for them or his adversaries in Jericho. The Angelic warrior says only "Put off thy shoe from off thy foot; for the place where on thou standest is holy"
To me this of course recalls the burning bush but I don't understand this sequence. Sufficed to say the last two lines read are:
6:1 Now Jericho was straightly shut up because of the children of Israel: none went out, and none came in.
and
6:27 So the LORD was with Joshua; and his fame was in all the land.
I will just add that we are taught that G*d brought the plagues to show his power, that people may know his 'fame.' To refer to Joshua in this way and by extension Israel is to suggest that through Israel's fame G*d's name can be greatly sanctified
May we all live up to that covenant and purpose.
Bless the L*rd day and night!
Blessed is the L*rd from eternity to eternity.
Pesach Day 2
Vayikra 22:26-23:44 II Ki 23:1-9; 21-25
The Haftorah II Ki 23:1-9; 21-25 is again curious in that it skips verses 10-20. The missing verses are full of retributive but extremely violent warfare by King Josiah who is the central figure of the passage. The Haftorah contains the famous and controversial discovery of the "Book of the covenant" (1:1, and 1:24). This subject is very esoteric. For example it says it was found in the "House of '' " a phrase I have never noted anywhere else. It is intriguing and I am not a good enough scholar to understand. I can see it says "Sefer HBrit" (Book of Covenant) In (1:1, 1:24) but in (1:21) it says "Et dvaru HaTorah" which means (I think) the words of the Law. I will leave it at that. With no guidance I can't comment but my imagination says perhaps this revival was in knowledge of Hebrew itself; which Torah requires.
The simple idea, however, is that at this time in history King Josiah did everything in his power (including genocide) to destroy idolatry. One result was the celebration of Passover in accordance with the Torah.
"Keep the Passover unto the LORD your God, as it is written in this book of the covenant. For there was not kept such a Passover from the days of the judges that judged Israel, nor in all the days of the kings of Israel, nor of the kings of Judah; but in the eighteenth year of king Josiah was this passover kept to the L*rd in Jerusalem." (21-23)
In the remainder of the selection Josiah is praised for all these actions.
(Note the last verses 26-37 relate the sad progression of Josiah's sons. In short King Josiah sided with Babylon against Egypt and Assyria. He died in battle and his son Jehochaz (Shallum) was named king. He was deposed by the victorious Pharaoh Neco II three months later and "Pharaoh necho make Eliakim (Jehoiakim) King. Jehoiakim paid tribute
However, when the Egyptians were defeated by the Babylonians at Carchemish in 605 BC, Jehoiakim changed allegiances, paying tribute to Nebuchadnezzar II of Babylon.
After three years, with the Egyptians and Babylonians still at war, he switched back to the Egyptians and ceased paying the tribute to Babylon. In 599 BC,
“Nebuchadnezzar II invaded Judah and laid siege to Jerusalem. In 598 BC, Jehoiakim died [4] and his body was thrown out of the walls.[8] He was succeeded by his son Jeconiah (also known as Jehoiachin). Jerusalem fell within three months.[5][6] Jeconiah was deposed by Nebuchadnezzar, who installed Zedekiah, Jehoiakim's elder brother, in his place. Jeconiah, his household, and many of the elite and craftsmen of Judah were exiled to Babylon.[9] while Zedekiah was compelled to pay tribute, and continued to be king of the devastated kingdom.” – Wikipedia.
See also (Jerm 22:15-16) and (Chronicles 36:1-4). Incidentally, II King 23:28 mentions this second reference "are they not written in the book of the chronicles of the kings of Judah?"
What are we to make of this?
My answer is that we are to remember all of it. I cite verse 25 which resounds with reference to the Torah and incidentally Dvarim 6:8 (was this the book discovered?)
25 "And like unto him [Josiah] was there no king before him, that turned to the LORD with all his heart, and with all his soul, and with all his might, according to all the law of Moses; neither after him arose there any like him.
Egypt from which G*d delivered them, is an instrument of the destruction of the kingdom. Why? simplicity itself - because there arose no other king whose might was in the Torah. Therefore, the Torah is the point of the salvation from Egypt. The Torah is the meaning of the kingdom. The Torah is the light of exile and the eternal 'refuge' of the righteous. The Torah is the Soul of Creation and our souls can unite in it outside of time and space, and through that 'door' are the worlds of the spirit from which holiness 'descends' from the Soul of Creation the name, from the name unto the ineffable, limitless perfection of G*d.
Chol Ha-mo'ed Day 1
Shemot 13:1-16; Bamidbar 28:19-25
Shemot 16 has 22 verses but only the first 16 are read on the first day of Chol Ha-moed. (I have determined that the remaining verses of C13 starting with 13:17 are read on Day 7, see below.)
The Day 1 reading is extremely relevant to Pesach.
The L*rd commands Moshe’s that all the first born "Man and beast" (13:2) are his and should be sanctified unto him. (1,13,14)
The L*rd commands "Remember this day, in which ye came out from Egypt, out of the house of bondage; for by strength of hand the LORD brought you out from this place" (2) and that "An it shall be when thy son asks in time to come what is this (the sanctification of first born) say.. By the strength of the hand of the L*rd brought us out from Egypt, from the house of bondage. (14)
Injunctions against unleavened bread are given (3,6,7)
The promise of the holy land is repeated. (4)
The law of tefillin is stated in verse 16.
Chol Ha-mo'ed Day 2
Shemot 22:24-23:19; Bamidbar 28:19-25
The reading for the second day of Chol Ha Moed is the last 6 lines of Shemot 22 and then the first 19 of Shemot 23.
This torah section is all laws in quick succession. Included in 13:15 is "The feast of unleavened bread shalt thou keep; seven days thou shalt eat unleavened bread, as I commanded thee, at the time appointed in the month Abib--for in it thou camest out from Egypt; and none shall appear before Me empty;" It appears in a few verses on festivals. Yet the other commandments given range widely in subject. They include issues of Kashruit, credit, clothing, animal sacrifice, charity, and agriculture.
I don't see the connection.
Chol Ha-mo'ed Day 3
Shemot 34:1-26;
A quick reading of this is striking. The section begins with "I will write upon the tables the words that were on the first tables, with though didst break."
The scene is to my mind the most important event in human history. In it Moshe is bowed before G*d who instructs him in Halakah. You need to read this in the source!
The relation to Pesach is in line "The feast of unleavened bread shalt thou keep. Seven days thou shalt eat unleavened bread, as I commanded thee, at the time appointed in the month Abib, for in the month Abib thou camest out from Egypt." (17).
We can now see that this verse is almost verbatim from some of the other Pesach special readings. Other lines are also duplicated such as "Thou shalt not seethe a kid in its mother's milk" that line was also in the reading for day 2.
One could jump to the conclusion that these duplications mean there were multiple sources. I would do so if G*d himself had not just declared he was repeating "The words that were on the first tables..." Think about that!
Instead of looking at this repetition as something to scan past because we are familiar, instead think of Pesach as an "object" around which Law is collected. Pesach does not represent an event in time, it represents the direct action of G*d in creation. This is constant. The various laws which surround repetitions of Pesach are kept in consciousness by reference to them around Pesach.
It is the opposite of what modern secular holidays represent. Only when we realize that the purpose G*d brought Israel out of Egypt (Pesach) was to give the people the law. May we be nourished by it always, May G*d grant us our portion in his love for Israel.
Chol Ha-mo'ed Day 4
Shemot 9:1-14; Bamidbar 28:19-25
This reading relates of the fifth and sixth plagues those of the cattle pestilence and of boils (Shkhin). The Pharaoh still refuses to let the Israelites leave Egypt. It is stated that G*d sets plagues on them that " thou mayest know that there is none like me in all the earth."
I do not perceive why the 5 and 6th plagues were chosen. It is enough to remember to stand in awe of G*d and to also pity those who are arrogant and do not fear him.
Intermediate Shabbat Shemot
33:12-34:26 Bamidbar 28:19-25 Ezek 37:1-37:14 (Ezek 36:37-37:14)
This reading is the same as that of Chol Ha Moed day 3 but adds verses 33:12-23.
Verses 33:12-23 relate the captivating moment Moshe asks G*d on Sinai, "Show me, I pray thee, thy glory." (18).
The L*rd commands Moshe to place himself in a cleft in a rock so that "(I) will cover thee with my hand until I have passed by. I will take my hand away and thous shalt see my back, but my face shall not be seen." (22,23) I will forever relate this to a suggestion from the floor of the schul of shabbat when someone suggested this cleft was the "present."
Moreover these verses have G*d proclaiming his own name (19) Which in one sense is the Authority and summary of meaning and law. For Israel this is the means in which
"Thou goest with us, so that we are distinguished, I and Thy people, from all the people that are upon the face of the earth" (16)
Commentary on this is not necessary, contemplate it even in your greatest sorrow and you will realize the Ultimate truth of the People. We are to Sanctify the World to
G*d through his name (Every word of Torah is a name.)
Ezek 37:1-37:14 (Ezek 36:37-37:14)
This is the disturbing prophecy in which we are Ezekiel in a field of bones (representing all the ancestors) is told by G*d "I will open your graves, and cause you to come up out of your graves, O My people; and I will bring you into the land of Israel." (12) Further we are told "I will put my spirit in you, and ye shall live" (14)
The word for spirit is Rauch (breath).
This passage is of course dear to christians but for me it is no more than the same story of the original Adam. Who is in our very blood to this day. The entire creation is alive only because of G*d's 'breath.' There is no mystery to this for me only devotion.
The connection to Passover eludes me at this time.
Day 7
Shemot 13:17-15:26 II Sam 22:1-51
Interestingly we already read Shemot 13:1-16 on the first day of Chol Moed, now we pick it up at verse 17.
Verses 17-22 begin with the words " God led the people about, by the way of the wilderness by the Red Sea; and the children of Israel went up armed out of the land of Egypt." (17) They are carrying with the bones of Yosef. G*d manifests as a "pillar of cloud" by day and a "pillar of light at night."
Chapter 14 begins with the encampment at Etham and has all the events of the parting of the sea and destruction of the Pharaoh’s pursing army by the L*rd.
Chapter 15 recapitulates this action in the reverent Song of the Sea.
These are among the most beautiful, famous, and enduring passages ever written. I shall not treat them here but there reading is obviously a fulfillment of the commandment to remember. The song itself immediately after is an expression of this. Moreover, repetition is never without meaning in Torah. Chapter 14 is G*d's miracle, Chapter 15 is Israel's reflection on that miracle. The song is so much less than the deed, but in its praise we are joined to the doer of the deed, to the deliverance of Israel which is a constant action of creation!
Praise G*d and all his works.
And to that end I think the liturgy also agrees for the haftorah 2 Samuel 22 is almost identical to Psalm 18. Though it is a prayer of David HaMelek when he was delivered from "the hand of Saul" it is perfectly the same story of Pesach. Every moment of creation G*d delivers us from an "Egypt."
May we all work for justice so that the most people can most clearly perceive the presence. Amen.
Day 8 (weekday) Dvarim 15:19-16:17, Is 10:32-12:6
Day 8 (Shabbat) Dvarim 14:22-16:17 (Haftorah on Shabbat appears to be dropped.)
Here again we have additional verses if the Eighth Day of Pesach falls on Shabbat. In this case a lot more. Twenty six additional lines (14:22 to 15:19)
I cannot see why they are added for Shabbat, especially as some concern money "Though turn it into money, and bind up the money in the hand" (14:24). Some also concern freeing slaves and charity to orphans, widows, and strangers. D14 ends and D15 consists mainly of those beautiful summarizing, sermonizing tones. Yet not until chapter 16 which is concerned with Pesach almost exclusively is the connection to the Eighth Day clear.
The Haftorah IS (10:32-12:6) mentions Egypt once "here shall be a highway for the remnant of His people, that shall remain from Assyria, like as there was for Israel in the day that he came up out of the land of Egypt."(I11:16). Yet 10:32-11 concern the Line of Jesse. Here of course is the tie to David HaMelek and to Shlomo HaMelek, the Temple, and by extension to the fate of exile. The promise of the Holy Land, the salvation from Egypt, are measured against the other great figure of the fall from holiness of a people and a kingdom. To that very point remembering G*d's mercy and his power in delivering Israel from Egypt is the only way to end the figurative exile. The actual exile from the holy land being a dimension of that spiritual exile from devotion to the Torah.
The last lines from I12 are a fine conclusion to the eighth and final day. They enact this devotion literally and turn the heart where it belongs:
1. I will give thanks unto Thee, O LORD; for though Thou was angry with me, Thine anger is turned away, and Thou comfortest me.
2. Behold, God is my salvation; I will trust, and will not be afraid; for GOD the LORD is my strength and song; and He is become my salvation.'
3. Therefore with joy shall ye draw water out of the wells of salvation.
4. And in that day shall ye say: 'Give thanks unto the LORD, proclaim His name, declare His doings among the peoples, make mention that His name is exalted.
5. sing unto the LORD; for He hath done gloriously; this is made known in all the earth.
6. Cry aloud and shout, thou inhabitant of Zion, for great is the Holy One of Israel in the midst of thee.' {S
Amen! Blessed is the L*rd Our G*d. <15 MAR 12 JCS>
Wednesday, March 7, 2012
The Book of Esther
On the holiday of Purim it is traditional to read the Megliah Esther. Therefore I have reflected on it in essay.
Esther is lavish and decorous in its language. The characters are established in clear bold strokes. It is not hard to tell the good guys from the bad. This is one reason kids love it. As literature I think it is an amazing work; as liturgy it is a complete failure. Esther's heroics for example are hollow to me because she seems to have no spiritual life.
The text is odd in that it doesn't mention G*d. I tend to compensate for this by thinking of Mordecai as representing him, and Esther as representing the people of Israel. This however is not what a Jew should be doing. The G*d of all does not wear masks.
Actually the first time I read it critically, I had some contempt thinking of Esther as (Ashtoreth) and Mordecai as (Modred) Two Babylonian deities. However, I judged this finally not as corruption but camouflage. It is deeply concerning however because there is a very great inertia to legends they
tend to absorb smaller ones into them. This can be a fertile thing for art. Fertility however is a gift from G*d and not something to be worshiped.Fertility breeds worthy vessels, holiness is not breed. There is something of a 'horse' story in my reading of Esther. Something of two lines being brought together,
the each elevating the other.
The mercy of G*d and the excellence of Esther maybe tied to the blessing G*d gave the Avot but the power which saves them does not free them as King Cyrus does. Cyrus interestingly was a mede and the medes are under lords of the Persians (Iranians, King Ahasuerus' people). They even are mentioned as being at his table in the first verses.
Certainly a miracle which saved the people is worthy of a history. However, where is the praise for that miracle in this text? The book is very oriental in style full of effusive language and gaudy adjectives. Yes it recalls the crazy events of Abraham and Isaac offering their wives to Pharaoh but where is the spiritual gain? Again it only works as allegory. Allegory is part of Torah for example the Avot represent different kinds of wisdom and response to G*d. However, it is divorced in the book of Esther from the source of light and honor. Esther is a story of base human drives and opulence. It does not speak to me because it doesn't seem concerned with H'shem.
The only mitigation I can think is that it teaches (Like the haftorah associations) that in some circumstances the light must be hidden to preserve the light. The story treats of a time between the temples. A time of loss I can't imagine. Therefore, I will pursue the text without prejudice in fulfillment of Tradition. I must confess however to bitterness in my life at the moment which makes me quite critical. I am trying like my life depends on it to change. I want to judge all by their finest points. Perhaps this exercise in exegesis will help me. G*d willing I will find peace.
Here are my thoughts.
C1.
King Ahasuerus who rules "from India even unto Ethiopia, over a hundred and seven and twenty provinces" has a feast in his capital city of Shushan for “his princes
and his servants; the army of Persia and Media, the nobles and princes of the provinces".
He calls for Queen Vashti to join them and she refuses. This infuriates and embarrasses the king in front of his 'court.' The King with great chauvinism and vanity then decrees that "Vashti come no more before king Ahasuerus, and that the king give her royal estate unto another that is better than she."
C2.
So it was decreed that King Ahasuerus' officers in all the provinces would "gather together all the fair young virgins unto Shushan the castle, to the house of the women, unto the custody of Hegai the king's chamberlain."
More importantly we meet Hadassah (Esther) and Mordecai. Moredecai is given a notably long linage of 4 generations he is "Mordecai Ben Jair Ben Shme Ben Kish a Benjamite." Mordecai is called "A certain Jew in the Shushan" which means he is at the court. He is also said to have been one of the "captives that had been carried away with Jeconiah king of Judah" Jeconiah was carried away by Nebuchadnezzar when the first Holy Temple fell. (Also see Book of Daniel and Lamentations.)
This in itself is suspicious, not all the population went with Jeconiah. At first Nebuchadnezzar only took Jeconiah and the nobles. (The rest of the kingdom was ruled for a short time by his governor Gedilah. The fast of Gedilah reminds us that it was the assassination of Gedilah by jews seeking to restore their rule which lead to the complete Babylonian captivity. However, this could have been a false flag thing. In other words it could have been a pretext of Nebuchadnezzar.
But I am straying into conjecture. On a hunch though I dug a little and found some confirmation that Moredecai might have had royal blood. I was intrigued by the phrase "Esther His (Mordecai's) Uncle's Daughter. Looking into it I found some amazing things. The most interesting is that in the Midrash Mordecai tells Esther not to let King Ahasuerus or anyone know she is descended of King Saul! (See Esther 2:20)
I don't wish to focus on Mordecai too much but would say that the text ends with his name not Esther’s.
2:17 relates "And the king loved Esther above all the women, and she obtained grace and favor in his sight more than all the virgins; so that he set the royal crown upon her head, and made her queen instead of Vashti."
Chapter 2 (and remember chapters are not Jewish inventions) ends with a few verses relating that Mordecai and Esther also saved the Kings life from an attempt to assassinate him by two of his chamberlains "Bigthan and Teresh."
This statement maybe factual but it serves as a device. If Esther and Mordecai saved the King they must 'care' for him. It could be that they wish to preserve the gain of her being queen but it certainly represents no contempt for her being forced into the virgin contest. (haha.) It also would convey something of 'debt' on the ledger which the King of course will repay at the end of the story. That almost makes it seem cheesy but it signifies that the relationship between Esther and Ahasuerus was not simply based on her beauty. I will leave it at that.
C3.
It is about five years later. Enter the son of Hammedatha the Agagite, an arch anti-Semite. (Quickly I checked the term Agagite on Wikipedia, it says that it maybe the Persian town of Agag but that the Midrash states this relates to King Agag of the Amalekites. Amalek being of course being also an arch anti-Semite. (For Amalek Ben Eliphaz Ben Esau see (Gen. 36:12; 1 Chr. 1:36) That makes sense because we are supposed to blot out the name of Amalek and at Purim celebration we literally make noise over the name of the Agagite which is best known as Haman. Henceforth I will call him the Agagite which is my own eccentricity and derived only from my own feelings.
In an episode that reminds me of the Book of Daniel (again contemporaneous). Mordecai refuses to bow before the Agagite, even in defiance of King Ahasuerus who has "Set him (The Agagite) above all the princes" (3:1) Yet, the Agagite doesn't just want to revenge himself on Mordecai but on all the Jews in Persia. He argues they keep their own law. (May they always.)
King Ahasuerus sells all Jews gives to the Agagite "to do with them as it seemeth good to thee."
A genocidal slaughter begins throughout the vast kingdom of Ahasuerus.
C4.
Mordecai goes to Esther and entreats her as a Jew that they must try to end the slaughter. She declares "'Go, gather together all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night or day; I also and my maidens will fast in like manner; and so will I go in unto the king, which is not according to the law; and if I perish, I perish" (4:16). This is the source of the Fast of Esther which is still observed.
C5.
Esther goes before Ahasuerus who before she even speaks offers "What wilt thou, Queen Esther? for whatever thy request, even to the half of the kingdom, it shall be given thee." (5:3) She asks the Agagite attend a banquet she will provide. Again Ahasuerus offers "Whatever thy petition, it shall be granted thee; and whatever thy request, even to the half of the kingdom, it shall be performed." (5:6)
The stage is set almost as if it were a chemical figure that must be balanced. The tension is palpable. Life and death are at stake.
The Agagite considers this banquet another honor for himself but he is still full of hatred, he says "All this availed me nothing, so long as I see Mordecai the Jew sitting at the king's gate." (And still not bowing before him.) The Agagite orders a gallows to be built and resolves to have Mordecai hung at his banquet. This is the great lesson. How can any of us come to such a state as the villain? Only by thinking not of G*d can we become so proud.
C6.
Chapter six begins with a farce worthy of Shakespeare's Twelfth Night. The King just happens to be reminded of Mordecai having saved him from the plot of Bigthana and Teresh. He resolves to honor him at the same banquet as the Agagite. The Agagite agrees before he knows the man to be honored is Mordecai. The Agagite complies with the King and honors Moredecai but his hatred is only increased. (Chazal teaches that to humiliate a person is like to murder.)
C7
"So the King and (Agagite) came to banquet with Esther the Queen." (7:1) This sequence is extremely sparse. Esther says "we are sold, I and my people to be destroyed and slain." (7:4). The King exits to the garden apparently deliberating, then he returns and the Agagite is "hung on the gallows that he had prepared for Mordecai." (7:10).
C8.
King Ahasuerus sets Esther over the house of the Agagite (and all the Jews.) She in turn sets Mordecai over them. Esther then pleads that the King also reverse the work of the Agagite and rescind the orders to destroy the Jews. It is done.
C9.
This chapter describes retribution by the Jews and the death of the ten sons of the Agagite. It also contains the decree that "they should keep the fourteenth day of the month Adar, and the fifteenth day of the same, yearly," (9:21)
C10
In a few verses praises Mordecai. Would that the praise was given to G*d to whom it is due.
So I will add them…
Praise the L*rd our G*d who preserves the righteous, who is their refuge.
Praise the L*rd, the Holy King, there is no other.
Amen.
Esther is lavish and decorous in its language. The characters are established in clear bold strokes. It is not hard to tell the good guys from the bad. This is one reason kids love it. As literature I think it is an amazing work; as liturgy it is a complete failure. Esther's heroics for example are hollow to me because she seems to have no spiritual life.
The text is odd in that it doesn't mention G*d. I tend to compensate for this by thinking of Mordecai as representing him, and Esther as representing the people of Israel. This however is not what a Jew should be doing. The G*d of all does not wear masks.
Actually the first time I read it critically, I had some contempt thinking of Esther as (Ashtoreth) and Mordecai as (Modred) Two Babylonian deities. However, I judged this finally not as corruption but camouflage. It is deeply concerning however because there is a very great inertia to legends they
tend to absorb smaller ones into them. This can be a fertile thing for art. Fertility however is a gift from G*d and not something to be worshiped.Fertility breeds worthy vessels, holiness is not breed. There is something of a 'horse' story in my reading of Esther. Something of two lines being brought together,
the each elevating the other.
The mercy of G*d and the excellence of Esther maybe tied to the blessing G*d gave the Avot but the power which saves them does not free them as King Cyrus does. Cyrus interestingly was a mede and the medes are under lords of the Persians (Iranians, King Ahasuerus' people). They even are mentioned as being at his table in the first verses.
Certainly a miracle which saved the people is worthy of a history. However, where is the praise for that miracle in this text? The book is very oriental in style full of effusive language and gaudy adjectives. Yes it recalls the crazy events of Abraham and Isaac offering their wives to Pharaoh but where is the spiritual gain? Again it only works as allegory. Allegory is part of Torah for example the Avot represent different kinds of wisdom and response to G*d. However, it is divorced in the book of Esther from the source of light and honor. Esther is a story of base human drives and opulence. It does not speak to me because it doesn't seem concerned with H'shem.
The only mitigation I can think is that it teaches (Like the haftorah associations) that in some circumstances the light must be hidden to preserve the light. The story treats of a time between the temples. A time of loss I can't imagine. Therefore, I will pursue the text without prejudice in fulfillment of Tradition. I must confess however to bitterness in my life at the moment which makes me quite critical. I am trying like my life depends on it to change. I want to judge all by their finest points. Perhaps this exercise in exegesis will help me. G*d willing I will find peace.
Here are my thoughts.
C1.
King Ahasuerus who rules "from India even unto Ethiopia, over a hundred and seven and twenty provinces" has a feast in his capital city of Shushan for “his princes
and his servants; the army of Persia and Media, the nobles and princes of the provinces".
He calls for Queen Vashti to join them and she refuses. This infuriates and embarrasses the king in front of his 'court.' The King with great chauvinism and vanity then decrees that "Vashti come no more before king Ahasuerus, and that the king give her royal estate unto another that is better than she."
C2.
So it was decreed that King Ahasuerus' officers in all the provinces would "gather together all the fair young virgins unto Shushan the castle, to the house of the women, unto the custody of Hegai the king's chamberlain."
More importantly we meet Hadassah (Esther) and Mordecai. Moredecai is given a notably long linage of 4 generations he is "Mordecai Ben Jair Ben Shme Ben Kish a Benjamite." Mordecai is called "A certain Jew in the Shushan" which means he is at the court. He is also said to have been one of the "captives that had been carried away with Jeconiah king of Judah" Jeconiah was carried away by Nebuchadnezzar when the first Holy Temple fell. (Also see Book of Daniel and Lamentations.)
This in itself is suspicious, not all the population went with Jeconiah. At first Nebuchadnezzar only took Jeconiah and the nobles. (The rest of the kingdom was ruled for a short time by his governor Gedilah. The fast of Gedilah reminds us that it was the assassination of Gedilah by jews seeking to restore their rule which lead to the complete Babylonian captivity. However, this could have been a false flag thing. In other words it could have been a pretext of Nebuchadnezzar.
But I am straying into conjecture. On a hunch though I dug a little and found some confirmation that Moredecai might have had royal blood. I was intrigued by the phrase "Esther His (Mordecai's) Uncle's Daughter. Looking into it I found some amazing things. The most interesting is that in the Midrash Mordecai tells Esther not to let King Ahasuerus or anyone know she is descended of King Saul! (See Esther 2:20)
I don't wish to focus on Mordecai too much but would say that the text ends with his name not Esther’s.
2:17 relates "And the king loved Esther above all the women, and she obtained grace and favor in his sight more than all the virgins; so that he set the royal crown upon her head, and made her queen instead of Vashti."
Chapter 2 (and remember chapters are not Jewish inventions) ends with a few verses relating that Mordecai and Esther also saved the Kings life from an attempt to assassinate him by two of his chamberlains "Bigthan and Teresh."
This statement maybe factual but it serves as a device. If Esther and Mordecai saved the King they must 'care' for him. It could be that they wish to preserve the gain of her being queen but it certainly represents no contempt for her being forced into the virgin contest. (haha.) It also would convey something of 'debt' on the ledger which the King of course will repay at the end of the story. That almost makes it seem cheesy but it signifies that the relationship between Esther and Ahasuerus was not simply based on her beauty. I will leave it at that.
C3.
It is about five years later. Enter the son of Hammedatha the Agagite, an arch anti-Semite. (Quickly I checked the term Agagite on Wikipedia, it says that it maybe the Persian town of Agag but that the Midrash states this relates to King Agag of the Amalekites. Amalek being of course being also an arch anti-Semite. (For Amalek Ben Eliphaz Ben Esau see (Gen. 36:12; 1 Chr. 1:36) That makes sense because we are supposed to blot out the name of Amalek and at Purim celebration we literally make noise over the name of the Agagite which is best known as Haman. Henceforth I will call him the Agagite which is my own eccentricity and derived only from my own feelings.
In an episode that reminds me of the Book of Daniel (again contemporaneous). Mordecai refuses to bow before the Agagite, even in defiance of King Ahasuerus who has "Set him (The Agagite) above all the princes" (3:1) Yet, the Agagite doesn't just want to revenge himself on Mordecai but on all the Jews in Persia. He argues they keep their own law. (May they always.)
King Ahasuerus sells all Jews gives to the Agagite "to do with them as it seemeth good to thee."
A genocidal slaughter begins throughout the vast kingdom of Ahasuerus.
C4.
Mordecai goes to Esther and entreats her as a Jew that they must try to end the slaughter. She declares "'Go, gather together all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night or day; I also and my maidens will fast in like manner; and so will I go in unto the king, which is not according to the law; and if I perish, I perish" (4:16). This is the source of the Fast of Esther which is still observed.
C5.
Esther goes before Ahasuerus who before she even speaks offers "What wilt thou, Queen Esther? for whatever thy request, even to the half of the kingdom, it shall be given thee." (5:3) She asks the Agagite attend a banquet she will provide. Again Ahasuerus offers "Whatever thy petition, it shall be granted thee; and whatever thy request, even to the half of the kingdom, it shall be performed." (5:6)
The stage is set almost as if it were a chemical figure that must be balanced. The tension is palpable. Life and death are at stake.
The Agagite considers this banquet another honor for himself but he is still full of hatred, he says "All this availed me nothing, so long as I see Mordecai the Jew sitting at the king's gate." (And still not bowing before him.) The Agagite orders a gallows to be built and resolves to have Mordecai hung at his banquet. This is the great lesson. How can any of us come to such a state as the villain? Only by thinking not of G*d can we become so proud.
C6.
Chapter six begins with a farce worthy of Shakespeare's Twelfth Night. The King just happens to be reminded of Mordecai having saved him from the plot of Bigthana and Teresh. He resolves to honor him at the same banquet as the Agagite. The Agagite agrees before he knows the man to be honored is Mordecai. The Agagite complies with the King and honors Moredecai but his hatred is only increased. (Chazal teaches that to humiliate a person is like to murder.)
C7
"So the King and (Agagite) came to banquet with Esther the Queen." (7:1) This sequence is extremely sparse. Esther says "we are sold, I and my people to be destroyed and slain." (7:4). The King exits to the garden apparently deliberating, then he returns and the Agagite is "hung on the gallows that he had prepared for Mordecai." (7:10).
C8.
King Ahasuerus sets Esther over the house of the Agagite (and all the Jews.) She in turn sets Mordecai over them. Esther then pleads that the King also reverse the work of the Agagite and rescind the orders to destroy the Jews. It is done.
C9.
This chapter describes retribution by the Jews and the death of the ten sons of the Agagite. It also contains the decree that "they should keep the fourteenth day of the month Adar, and the fifteenth day of the same, yearly," (9:21)
C10
In a few verses praises Mordecai. Would that the praise was given to G*d to whom it is due.
So I will add them…
Praise the L*rd our G*d who preserves the righteous, who is their refuge.
Praise the L*rd, the Holy King, there is no other.
Amen.
Purim Research
I am working on a meditation regarding Megilah Esther for Purim and found this interesting blog. I have copied it from:
http://parsha.blogspot.com/2006/11/was-mordechai-esthers-uncle-or-first_17.html
..........
The popular conception is that he is her uncle. Yet this appears at first glance to be contradicted explicitly by two pesukim. In Esther 2:7:
ז וַיְהִי אֹמֵן אֶת-הֲדַסָּה, הִיא אֶסְתֵּר בַּת-דֹּדוֹ--כִּי אֵין לָהּ, אָב וָאֵם; וְהַנַּעֲרָה יְפַת-תֹּאַר, וְטוֹבַת מַרְאֶה, וּבְמוֹת אָבִיהָ וְאִמָּהּ, לְקָחָהּ מָרְדֳּכַי לוֹ לְבַת. 7 And he brought up Hadassah, that is, Esther, his uncle's daughter; for she had neither father nor mother, and the maiden was of beautiful form and fair to look on; and when her father and mother were dead, Mordecai took her for his own daughter.
and a bit later in Esther 2:15:
טו וּבְהַגִּיעַ תֹּר-אֶסְתֵּר בַּת-אֲבִיחַיִל דֹּד מָרְדֳּכַי אֲשֶׁר לָקַח-לוֹ לְבַת לָבוֹא אֶל-הַמֶּלֶךְ, לֹא בִקְשָׁה דָּבָר--כִּי אִם אֶת-אֲשֶׁר יֹאמַר הֵגַי סְרִיס-הַמֶּלֶךְ, שֹׁמֵר הַנָּשִׁים; וַתְּהִי אֶסְתֵּר נֹשֵׂאת חֵן, בְּעֵינֵי כָּל-רֹאֶיהָ. 15 Now when the turn of Esther, the daughter of Abihail the uncle of Mordecai, who had taken her for his daughter, was come to go in unto the king, she required nothing but what Hegai the king's chamberlain, the keeper of the women, appointed. And Esther obtained favour in the sight of all them that looked upon her.
As Dr. Ari Zivotofsky explains quite nicely in this essay, the sources that claim she was was his niece are:
a) Josephus who states this explicitly as their sole relation
b) Targum Rishon to Esther 7:6 where she speaks of Mordechai my father's brother (though by these two aforementioned pesukim Targum Rishon gives the relationship of first cousins)
c) "the 3rd-5th century Latin translation (Vetus Latina) and the Vulgate (dating to 390-405 C.E.). The Vulgate, chapter 2, verse 7, says that Mordecai raised the daughter of his brother (fratis), and in the same chapter, verse 15, Esther is identified as the daughter of Abihail, Mordecai’s brother."
In his essay, he considers the Vulgate to be based on an error, perhaps from the Septuagint.
However, we must also consider the possibility that this was no accident but deliberate. Joesphus often makes use of midrashic material, and perhaps he was basing himself on a midrash unknown to us, which the Targum Rishon was also citing.
Which brings us to the following question: Do the pesukim actually contradict the suggestion that Mordechai was Esther's uncle? I would say: Not at all.
A general rule: If you see a midrash (though this is not necessarily a midrash) which is contradicted by a pasuk, this does not mean that whoever framed the midrash was unaware of the pasuk. It is quite possible that the midrashist read that very pasuk and had his own midrashic interpretation of it, and that is the very basis for his midrash. This is the point I made a while back to a question R' Gil Student had.
Does the pasuk state that Esther was the daughter of Mordechai's uncle? No. It states that Esther was the daughter of Mordechai's dod.
What is a dod? Vulgate and the Latin translation, and apparently Josephus or Josephus' basis, translate it as brother. Meanwhile, King James Version of the Bible translates it uncle. Can we really ask based on translations into English?
But in general, we know that dod means uncle! Yes, but how do we know this? It is true that at the beginning of sefer Bereishit, there is a list of words and their definitions in English?! Of course not! Rather, we try using etymology and try to get a sense by how it is used in various contexts in Tanach.
Dod means friend, or beloved, and was applied to close relatives, namely aunt (doda) and uncle (dod). But we know this from verses which use these words to have this meaning.
But what if I could show you a pasuk where dod means brother rather than uncle? Let us contrast 2 Kings 24:17 with 2 Chronicles 36:10.
In 2 Kings 24:17:
יז וַיַּמְלֵךְ מֶלֶךְ-בָּבֶל אֶת-מַתַּנְיָה דֹדוֹ, תַּחְתָּיו; וַיַּסֵּב אֶת-שְׁמוֹ, צִדְקִיָּהוּ. {פ} 17 And the king of Babylon made Mattaniah his father's brother king in his stead, and changed his name to Zedekiah. {P}
In context, it would seem that Zedekiah was Jehoiachin's uncle.
Meanwhile, in 2 Chronicles 36:10:
י וְלִתְשׁוּבַת הַשָּׁנָה, שָׁלַח הַמֶּלֶךְ נְבוּכַדְנֶאצַּר, וַיְבִאֵהוּ בָבֶלָה, עִם-כְּלֵי חֶמְדַּת בֵּית-יְהוָה; וַיַּמְלֵךְ אֶת-צִדְקִיָּהוּ אָחִיו, עַל-יְהוּדָה וִירוּשָׁלִָם. {פ} 10 And at the return of the year king Nebuchadnezzar sent, and brought him to Babylon, with the goodly vessels of the house of the LORD, and made Zedekiah his brother king over Judah and Jerusalem. {P}
In this verse, Zedekiah is Jehoiachin's brother.
Now, there are various ways of resolving this. For example, perhaps two were appointed, a brother and an uncle. Thus, in 1 Chronicles 3:15-16:
טו וּבְנֵי, יֹאשִׁיָּהוּ--הַבְּכוֹר יוֹחָנָן, הַשֵּׁנִי יְהוֹיָקִים; הַשְּׁלִשִׁי, צִדְקִיָּהוּ, הָרְבִיעִי, שַׁלּוּם. 15 And the sons of Josiah: the firstborn Johanan, the second Jehoiakim, the third Zedekiah, the fourth Shallum.
טז וּבְנֵי, יְהוֹיָקִים--יְכָנְיָה בְנוֹ, צִדְקִיָּה בְנוֹ. 16 And the sons of Jehoiakim: Jeconiah his son, Zedekiah his son.
Though there are many ways of parsing this, and I don't want to get into it here. Alternatively, אָחִיו means uncle, just as Lot is both described both as achiv and ben achiv to Avraham.
One final possibility is that dodo in וַיַּמְלֵךְ מֶלֶךְ-בָּבֶל אֶת-מַתַּנְיָה דֹדוֹ, תַּחְתָּיו means his brother, not his uncle. The way we know meanings of words is by context, and here we see dodo in one place paralleling achiv in another place.
Especially given that {Update: brain-slip! I meant to say: Now, we only} know of Zedekiah son of Josiah (not son of Johoaikim) as king from, e.g. Jeremiah 37:1. This would mean that Zedekiah must be the uncle, and dodo means uncle. Unless, we say benei banim harei hem kevanim, so a grandson can be called a son.
However, as said above, we can just say that dod in this case means brother.
And this meaning of dodo may well be the basis of the translation in the Vulgate and in the Latin translation, and the basis of the midrash which may have serves as a basis for Josephus and the Targum Rishon.
And so, we need not say that this is a mistake, so much as a dispute. We may choose to disagree with this translation, of course, and many sources in fact do.
nachman levine said...
ֹOf course, the cool part about Ester being בַּת אֲבִיחַיִל דֹּד מָרְדֳּכַיand בַּת דֹּדו is that they are thus both descended from Shaul, so that as she becomes queen
לא הִגִּידָה אֶסְתֵּר אֶת עַמָּהּ וְאֶת מֽוֹלַדְתָּהּ כִּי מָרְדֳּכַי צִוָּה עָלֶיהָ אֲשֶׁר לא תַגִּיד
and אֵין אֶסְתֵּר מַגֶּדֶת מֽוֹלַדְתָּהּ וְאֶת עַמָּהּ כַּאֲשֶׁר צִוָּה עָלֶיהָ מָרְדֳּכָי
which plays off and reverses Shaul in Shmuel Alef (9:15-16) who does not tell his uncle he has become king -because Shmuel told him not to.
וַיּאמֶר דּוֹד שָׁאוּל הַגִּידָה נָּא לִי מָה אָמַר לָכֶם שְׁמוּאֵל
וַיּאמֶר שָׁאוּל אֶל דּוֹדוֹ הַגֵּד הִגִּיד לָנוּ כִּי נִמְצְאוּ הָֽאֲתֹנוֹת וְאֶת דְּבַר הַמְּלוּכָה לא הִגִּיד לוֹ אֲשֶׁר אָמַר שְׁמוּאֵל
The joke over there of course is that Shaul doesn’t tell (לא הִגִּיד) his uncle he has been annointed as the נָגִיד (9:15, 13:1).
Nachman Levine
In the Midrash, Mordechai tells Esther not to tell she is descended from Shaul HaMelech
http://parsha.blogspot.com/2006/11/was-mordechai-esthers-uncle-or-first_17.html
..........
The popular conception is that he is her uncle. Yet this appears at first glance to be contradicted explicitly by two pesukim. In Esther 2:7:
ז וַיְהִי אֹמֵן אֶת-הֲדַסָּה, הִיא אֶסְתֵּר בַּת-דֹּדוֹ--כִּי אֵין לָהּ, אָב וָאֵם; וְהַנַּעֲרָה יְפַת-תֹּאַר, וְטוֹבַת מַרְאֶה, וּבְמוֹת אָבִיהָ וְאִמָּהּ, לְקָחָהּ מָרְדֳּכַי לוֹ לְבַת. 7 And he brought up Hadassah, that is, Esther, his uncle's daughter; for she had neither father nor mother, and the maiden was of beautiful form and fair to look on; and when her father and mother were dead, Mordecai took her for his own daughter.
and a bit later in Esther 2:15:
טו וּבְהַגִּיעַ תֹּר-אֶסְתֵּר בַּת-אֲבִיחַיִל דֹּד מָרְדֳּכַי אֲשֶׁר לָקַח-לוֹ לְבַת לָבוֹא אֶל-הַמֶּלֶךְ, לֹא בִקְשָׁה דָּבָר--כִּי אִם אֶת-אֲשֶׁר יֹאמַר הֵגַי סְרִיס-הַמֶּלֶךְ, שֹׁמֵר הַנָּשִׁים; וַתְּהִי אֶסְתֵּר נֹשֵׂאת חֵן, בְּעֵינֵי כָּל-רֹאֶיהָ. 15 Now when the turn of Esther, the daughter of Abihail the uncle of Mordecai, who had taken her for his daughter, was come to go in unto the king, she required nothing but what Hegai the king's chamberlain, the keeper of the women, appointed. And Esther obtained favour in the sight of all them that looked upon her.
As Dr. Ari Zivotofsky explains quite nicely in this essay, the sources that claim she was was his niece are:
a) Josephus who states this explicitly as their sole relation
b) Targum Rishon to Esther 7:6 where she speaks of Mordechai my father's brother (though by these two aforementioned pesukim Targum Rishon gives the relationship of first cousins)
c) "the 3rd-5th century Latin translation (Vetus Latina) and the Vulgate (dating to 390-405 C.E.). The Vulgate, chapter 2, verse 7, says that Mordecai raised the daughter of his brother (fratis), and in the same chapter, verse 15, Esther is identified as the daughter of Abihail, Mordecai’s brother."
In his essay, he considers the Vulgate to be based on an error, perhaps from the Septuagint.
However, we must also consider the possibility that this was no accident but deliberate. Joesphus often makes use of midrashic material, and perhaps he was basing himself on a midrash unknown to us, which the Targum Rishon was also citing.
Which brings us to the following question: Do the pesukim actually contradict the suggestion that Mordechai was Esther's uncle? I would say: Not at all.
A general rule: If you see a midrash (though this is not necessarily a midrash) which is contradicted by a pasuk, this does not mean that whoever framed the midrash was unaware of the pasuk. It is quite possible that the midrashist read that very pasuk and had his own midrashic interpretation of it, and that is the very basis for his midrash. This is the point I made a while back to a question R' Gil Student had.
Does the pasuk state that Esther was the daughter of Mordechai's uncle? No. It states that Esther was the daughter of Mordechai's dod.
What is a dod? Vulgate and the Latin translation, and apparently Josephus or Josephus' basis, translate it as brother. Meanwhile, King James Version of the Bible translates it uncle. Can we really ask based on translations into English?
But in general, we know that dod means uncle! Yes, but how do we know this? It is true that at the beginning of sefer Bereishit, there is a list of words and their definitions in English?! Of course not! Rather, we try using etymology and try to get a sense by how it is used in various contexts in Tanach.
Dod means friend, or beloved, and was applied to close relatives, namely aunt (doda) and uncle (dod). But we know this from verses which use these words to have this meaning.
But what if I could show you a pasuk where dod means brother rather than uncle? Let us contrast 2 Kings 24:17 with 2 Chronicles 36:10.
In 2 Kings 24:17:
יז וַיַּמְלֵךְ מֶלֶךְ-בָּבֶל אֶת-מַתַּנְיָה דֹדוֹ, תַּחְתָּיו; וַיַּסֵּב אֶת-שְׁמוֹ, צִדְקִיָּהוּ. {פ} 17 And the king of Babylon made Mattaniah his father's brother king in his stead, and changed his name to Zedekiah. {P}
In context, it would seem that Zedekiah was Jehoiachin's uncle.
Meanwhile, in 2 Chronicles 36:10:
י וְלִתְשׁוּבַת הַשָּׁנָה, שָׁלַח הַמֶּלֶךְ נְבוּכַדְנֶאצַּר, וַיְבִאֵהוּ בָבֶלָה, עִם-כְּלֵי חֶמְדַּת בֵּית-יְהוָה; וַיַּמְלֵךְ אֶת-צִדְקִיָּהוּ אָחִיו, עַל-יְהוּדָה וִירוּשָׁלִָם. {פ} 10 And at the return of the year king Nebuchadnezzar sent, and brought him to Babylon, with the goodly vessels of the house of the LORD, and made Zedekiah his brother king over Judah and Jerusalem. {P}
In this verse, Zedekiah is Jehoiachin's brother.
Now, there are various ways of resolving this. For example, perhaps two were appointed, a brother and an uncle. Thus, in 1 Chronicles 3:15-16:
טו וּבְנֵי, יֹאשִׁיָּהוּ--הַבְּכוֹר יוֹחָנָן, הַשֵּׁנִי יְהוֹיָקִים; הַשְּׁלִשִׁי, צִדְקִיָּהוּ, הָרְבִיעִי, שַׁלּוּם. 15 And the sons of Josiah: the firstborn Johanan, the second Jehoiakim, the third Zedekiah, the fourth Shallum.
טז וּבְנֵי, יְהוֹיָקִים--יְכָנְיָה בְנוֹ, צִדְקִיָּה בְנוֹ. 16 And the sons of Jehoiakim: Jeconiah his son, Zedekiah his son.
Though there are many ways of parsing this, and I don't want to get into it here. Alternatively, אָחִיו means uncle, just as Lot is both described both as achiv and ben achiv to Avraham.
One final possibility is that dodo in וַיַּמְלֵךְ מֶלֶךְ-בָּבֶל אֶת-מַתַּנְיָה דֹדוֹ, תַּחְתָּיו means his brother, not his uncle. The way we know meanings of words is by context, and here we see dodo in one place paralleling achiv in another place.
Especially given that {Update: brain-slip! I meant to say: Now, we only} know of Zedekiah son of Josiah (not son of Johoaikim) as king from, e.g. Jeremiah 37:1. This would mean that Zedekiah must be the uncle, and dodo means uncle. Unless, we say benei banim harei hem kevanim, so a grandson can be called a son.
However, as said above, we can just say that dod in this case means brother.
And this meaning of dodo may well be the basis of the translation in the Vulgate and in the Latin translation, and the basis of the midrash which may have serves as a basis for Josephus and the Targum Rishon.
And so, we need not say that this is a mistake, so much as a dispute. We may choose to disagree with this translation, of course, and many sources in fact do.
nachman levine said...
ֹOf course, the cool part about Ester being בַּת אֲבִיחַיִל דֹּד מָרְדֳּכַיand בַּת דֹּדו is that they are thus both descended from Shaul, so that as she becomes queen
לא הִגִּידָה אֶסְתֵּר אֶת עַמָּהּ וְאֶת מֽוֹלַדְתָּהּ כִּי מָרְדֳּכַי צִוָּה עָלֶיהָ אֲשֶׁר לא תַגִּיד
and אֵין אֶסְתֵּר מַגֶּדֶת מֽוֹלַדְתָּהּ וְאֶת עַמָּהּ כַּאֲשֶׁר צִוָּה עָלֶיהָ מָרְדֳּכָי
which plays off and reverses Shaul in Shmuel Alef (9:15-16) who does not tell his uncle he has become king -because Shmuel told him not to.
וַיּאמֶר דּוֹד שָׁאוּל הַגִּידָה נָּא לִי מָה אָמַר לָכֶם שְׁמוּאֵל
וַיּאמֶר שָׁאוּל אֶל דּוֹדוֹ הַגֵּד הִגִּיד לָנוּ כִּי נִמְצְאוּ הָֽאֲתֹנוֹת וְאֶת דְּבַר הַמְּלוּכָה לא הִגִּיד לוֹ אֲשֶׁר אָמַר שְׁמוּאֵל
The joke over there of course is that Shaul doesn’t tell (לא הִגִּיד) his uncle he has been annointed as the נָגִיד (9:15, 13:1).
Nachman Levine
In the Midrash, Mordechai tells Esther not to tell she is descended from Shaul HaMelech
Thursday, March 1, 2012
A Lesson from Psalm 18
I have always liked Rabbi Dr. Tzvi Hersh Weinreb's reflections on the pslams on the OU site. The excerpt below is from:
http://www.ou.org/index.php/torah/article/psalms_chapter_18/search4
.....
Psalm 18 is very nearly the same as the text of II Samuel 22...
"The most noteworthy difference between this chapter and the way the Psalm appears there is the last verse, which is recited at the end of bentching (birkas hamazon, grace after meals). In Samuel it reads, "migdol yeshuos malko," that G-d is the tower of His chosen king's salvations.
Here, it says "magdil yeshuos malko," that G-d increases His chosen king's salvations. In his personal version of the Psalm, David used the word migdol - tower - referring to his own complete salvation. For the "public" version here in Psalms, David used magdil - increases - referring to gradual growth leading towards the ultimate salvation.
On weekdays, we bentch using magdil, referring to gradual growth. On Shabbos, which is a taste of the "World to Come," we bentch with the word migdol, reflecting the eventual completion of our salvation as a people. "
http://www.ou.org/index.php/torah/article/psalms_chapter_18/search4
.....
Psalm 18 is very nearly the same as the text of II Samuel 22...
"The most noteworthy difference between this chapter and the way the Psalm appears there is the last verse, which is recited at the end of bentching (birkas hamazon, grace after meals). In Samuel it reads, "migdol yeshuos malko," that G-d is the tower of His chosen king's salvations.
Here, it says "magdil yeshuos malko," that G-d increases His chosen king's salvations. In his personal version of the Psalm, David used the word migdol - tower - referring to his own complete salvation. For the "public" version here in Psalms, David used magdil - increases - referring to gradual growth leading towards the ultimate salvation.
On weekdays, we bentch using magdil, referring to gradual growth. On Shabbos, which is a taste of the "World to Come," we bentch with the word migdol, reflecting the eventual completion of our salvation as a people. "
Overcast February.
This is a creative reflection in the form of a poem based on psalms 11-17.
I have freely thrown in my own thoughts and other lines from my studies with
only a desire to feel close to G*d.
-----
Upon my mind "rains coals, fire, brimstone, and a burning wind"
In my visions I am hunted through the wilderness of my heart.
"How shall I tell my soul, Flee thou to your mountain ye birds!"
Yet this is not my portion and I drink only from the cup of Torah.
My mind is the most pathetic aspect of me it cannot see.
The L*rd being righteous loves the righteous and is their refuge.
Under his throne is highest heaven that quickens the world with purpose.
All that is built and every foundation maybe destroyed save that refuge.
All that is made and each moment exists only for the L*rd,
Every string is snapped and I feel that I have failed.
I no longer hear anyone else singing, and no hands soothe me.
I never spoke falsely or flattered, never was unfaithful.
In my pride I destroyed myself and in a night was cut off from love, exiled to isolation.
Set me in safety Oh L*rd whose word is pure
let this suffering refine me, let nothing be unaccounted.
Even the righteous may ask why justice is hidden and feel forgotten by grace but
the L*rd is never hidden only unseen
Our lives fly by and then they seem interminable but in every instant all that exists is established by G*d and the world even in the worst horror is not absent of good.
Good prevails though it destroys nations, hopes, and dreams
for it preserves what is most good and yet that may never be known
We ask how long, we ask to be answered, we ask for light in our eyes yet
to G*d there is no time, no questions, and no darkness.
In thy mercy do I trust, thy bounty never failing the faithful, thy severity tempers my soul. I would not escape this loneliness by reversing one judgment you have made.
I will not beg those exalted over me, those who have abandoned me
The L*rd cannot forget for all is present unto the holy king.
Every empty space, even in the heart, is full of his glory.
Corruption and Abomination among men can turn the heart away from Seeking G*d
Our judgment is our creation and it may become a prison of the spirit.
Yet the light is never absent if we have understanding and do not presume
Thank G*d for your portion for the food he has brought forth from the earth
You must recognize it is all G*d's or you will come to exploit others
Call upon the L*rd do not be satisfied with your righteousness but work for the righteousness of your generation.
Do not trample the poor to dust, do not humiliate others or exalt over them
Not on our merit but only in G*d do we have meaning and purpose.
Make your mind a sanctuary for praise of G*d, In G*d's sanctity all can be purified.
Just as in the desert of Sin, just as in the Temple, just in the decree of Cyrus ending the book of Chronicles
You are free from all captivity when you make of yourself nothing more precious than to be his people
Let Yaakov rejoice, Let Israel be glad, The L*rd reigns in Zion from everlasting to everlasting.
The holy mountain, the tabernacle both have eternal 'souls'
even if they are not present to us they represent G*d's absolute immutable presence in his creation.
We must walk, work, and speak so that the upright, the righteous, and truth may define our hearts, our very lives.
No reproach, No slander, no evil should be between us or within us.
A vile person is despised but only if they do not change, if they do not fear the L*rd then they hurt themselves by swearing, usury, and bribery against the innocent.
We are to be moved, to change but these actions diminish our compassion and increase the evil that stands between people.
That which we gain, the falsehoods we create, and those we wrong stop the unity of man and therefore make understanding of what unity signifies about G*d seem unreal.
PRIDE IS GLORY IN OURSELF NOT IN G*D. It is the root of all iniquity that I know of.
Pride can strike anyone down from any height. Pride is the opposite of fear of the L*rd. By fear we mean awe in its most moving sense.
In the holy one I have taken refuge there is no good but in thee.
I speak to the L*rd with a mind that will not rest but his care soothes me.
The greatest beauty I have every known is in these psalms. I would that my
life was worth one of them, how much holiness have they brought to Earth?
The L*rd of Life sustains us and invests in us a destiny that is ours to fulfill or fail.
Anything we set before the L*rd in our hearts is an idol that passes away
Our lives will yield nothing more precious than that same inheritance of the covenant.
Offer only to the L*rd and know his name is holy, that there is no other.
Make this thy heritage and let it flow in your veins like royal blood.
Let those that put G*d and his commandments first be your counsel, bless the L*rd of wisdom.
Instruct yourself in the ways of the righteous so you will not be lost in the night.
Set the L*rd always before you, in all that you strive for be humble and pious.
The L*rd is the only safety, his work is firmly established
All may abandon you and all maybe lost, indeed you will surely die but
in G*d's presence is the soul at peace, the fullness of man is in that joy
What we call eternity is the slightest shadow of divinity
I will suffer for the law but I will never doubt again.
I have freely thrown in my own thoughts and other lines from my studies with
only a desire to feel close to G*d.
-----
Upon my mind "rains coals, fire, brimstone, and a burning wind"
In my visions I am hunted through the wilderness of my heart.
"How shall I tell my soul, Flee thou to your mountain ye birds!"
Yet this is not my portion and I drink only from the cup of Torah.
My mind is the most pathetic aspect of me it cannot see.
The L*rd being righteous loves the righteous and is their refuge.
Under his throne is highest heaven that quickens the world with purpose.
All that is built and every foundation maybe destroyed save that refuge.
All that is made and each moment exists only for the L*rd,
Every string is snapped and I feel that I have failed.
I no longer hear anyone else singing, and no hands soothe me.
I never spoke falsely or flattered, never was unfaithful.
In my pride I destroyed myself and in a night was cut off from love, exiled to isolation.
Set me in safety Oh L*rd whose word is pure
let this suffering refine me, let nothing be unaccounted.
Even the righteous may ask why justice is hidden and feel forgotten by grace but
the L*rd is never hidden only unseen
Our lives fly by and then they seem interminable but in every instant all that exists is established by G*d and the world even in the worst horror is not absent of good.
Good prevails though it destroys nations, hopes, and dreams
for it preserves what is most good and yet that may never be known
We ask how long, we ask to be answered, we ask for light in our eyes yet
to G*d there is no time, no questions, and no darkness.
In thy mercy do I trust, thy bounty never failing the faithful, thy severity tempers my soul. I would not escape this loneliness by reversing one judgment you have made.
I will not beg those exalted over me, those who have abandoned me
The L*rd cannot forget for all is present unto the holy king.
Every empty space, even in the heart, is full of his glory.
Corruption and Abomination among men can turn the heart away from Seeking G*d
Our judgment is our creation and it may become a prison of the spirit.
Yet the light is never absent if we have understanding and do not presume
Thank G*d for your portion for the food he has brought forth from the earth
You must recognize it is all G*d's or you will come to exploit others
Call upon the L*rd do not be satisfied with your righteousness but work for the righteousness of your generation.
Do not trample the poor to dust, do not humiliate others or exalt over them
Not on our merit but only in G*d do we have meaning and purpose.
Make your mind a sanctuary for praise of G*d, In G*d's sanctity all can be purified.
Just as in the desert of Sin, just as in the Temple, just in the decree of Cyrus ending the book of Chronicles
You are free from all captivity when you make of yourself nothing more precious than to be his people
Let Yaakov rejoice, Let Israel be glad, The L*rd reigns in Zion from everlasting to everlasting.
The holy mountain, the tabernacle both have eternal 'souls'
even if they are not present to us they represent G*d's absolute immutable presence in his creation.
We must walk, work, and speak so that the upright, the righteous, and truth may define our hearts, our very lives.
No reproach, No slander, no evil should be between us or within us.
A vile person is despised but only if they do not change, if they do not fear the L*rd then they hurt themselves by swearing, usury, and bribery against the innocent.
We are to be moved, to change but these actions diminish our compassion and increase the evil that stands between people.
That which we gain, the falsehoods we create, and those we wrong stop the unity of man and therefore make understanding of what unity signifies about G*d seem unreal.
PRIDE IS GLORY IN OURSELF NOT IN G*D. It is the root of all iniquity that I know of.
Pride can strike anyone down from any height. Pride is the opposite of fear of the L*rd. By fear we mean awe in its most moving sense.
In the holy one I have taken refuge there is no good but in thee.
I speak to the L*rd with a mind that will not rest but his care soothes me.
The greatest beauty I have every known is in these psalms. I would that my
life was worth one of them, how much holiness have they brought to Earth?
The L*rd of Life sustains us and invests in us a destiny that is ours to fulfill or fail.
Anything we set before the L*rd in our hearts is an idol that passes away
Our lives will yield nothing more precious than that same inheritance of the covenant.
Offer only to the L*rd and know his name is holy, that there is no other.
Make this thy heritage and let it flow in your veins like royal blood.
Let those that put G*d and his commandments first be your counsel, bless the L*rd of wisdom.
Instruct yourself in the ways of the righteous so you will not be lost in the night.
Set the L*rd always before you, in all that you strive for be humble and pious.
The L*rd is the only safety, his work is firmly established
All may abandon you and all maybe lost, indeed you will surely die but
in G*d's presence is the soul at peace, the fullness of man is in that joy
What we call eternity is the slightest shadow of divinity
I will suffer for the law but I will never doubt again.
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