@jo-howell I am missing your daily scripture verse
Flag This! 0
Shabbat is almost here. Here's a verse to get you in the mood.
Flag This! 0
#verse of the day

‘With My mighty steeds who battled Pharaoh’s riders I revealed that you are My beloved.”
Shir haShirim 1:9
Flag This! 0
I don't know if anyone has noticed but the verses I am using are from the 10 Psalms that Rabbi Nachman asked us to recite as a remedy to sin, teshuvah. The Tikkun HaKlali. It is good for me to go through them like this because I am getting a lot out of them. When I get all 10 Psalms done I hope to post them here in a separate section. One Fridays, though, I go looking for a verse in our weekly Parashah that would be meaningful.
Flag This! 0
@mayim Posted an update
8 months ago
"God's anger will burn against you… You should place these words of Mine on your heart." God's anger is not meant solely to punish. Rather, it is a means of awakening a person to return to God so that he can begin to heal. Thus, verse 18 begins with the word ve-SaMtem (ושמתם, you should place). The Torah possesses two powers: it can be a SaM (סם, elixir or potion) of life, or a SaM of death (Yoma 72b). One must learn to accept the Torah for life. The same applies to one's fear of God. One should strive to accept God's anger and the fear of punishment as being for his benefit, as an elixir of life (Likutey Halakhot III, p. 322).
Flag This! 0
From a member:

A little late, but wanted to share this anyway.

Rabbeinu Bahya on Exodus 21:24...

עין תחת עין, “an eye for an eye.” Mechilta Nezikin section 8 understands these words as “the value of an eye for an eye,” and not that the guilty party is being deprived of his own physical eye. Proof that this interpretation is correct can be deduced from verse 19 where the Torah had legislated financial compensation for injuries caused to a fellow human being. If we would inflict upon a person who had struck and caused injury to another person a similar injury to the one he had inflicted, what would there be left for him to pay? He himself would then be in need of medical attention and he himself would then suffer loss of income while laid up?
Furthermore, if we were to apply the principle of “an eye for an eye” literally, this would often not be justice at all. If a man ruins the only eye of a one-eyed individual and he had an eye of his removed as a penalty, the former would remain blind whereas the guilty party would still have a good eye to see with. What kind of justice would this be? Moreover, a weak individual might not survive having his eye gouged out so that he would pay with his life for having ruined a strong person’s eye. Surely this would not be justice! The only way a semblance of justice could be arrived at in the situations described in verses 24-27 is to make financial compensation for the damage caused.
Furthermore, the Torah writes in Leviticus 24,19-20: “and if a man inflicts a wound on his fellow, as he did so shall be done to him; fracture for fracture, an eye for an eye, a tooth for a tooth; just as he will have inflicted a wound on a person, so shall be inflicted upon him!” It is quite impossible to carry out the instructions in this verse except by accepting the ruling of our sages that what is meant is financial compensation.
You may well ask how it is possible to fulfill an instruction such as “as he has done so shall be done to him,” unless we inflict the same kind of injury that the guilty party has inflicted? Surely giving someone money in compensation for experiencing pain and suffering is not what the Torah had in mind when writing: ”as he has done so shall be done to him?”
We need to answer that the meaning of the words: “as he has done so shall be done to him” is: “as he did something evil, so something evil shall be done to him.” The proof that this is what the Torah had in mind can be appreciated through the words of Shimshon who said: “as they have done to me so I have done to them” (Judges 15,11). When you read up you will find that the Philistines had stolen Shimshon’s wife and he had paid them back by burning their crops! There was no comparison at all between what the Philistines had done to Shimshon to the type of revenge he took upon them. The meaning of his words is obviously: “just as they have caused me personal harm and grief, so I have caused them plenty of harm.” We find something similar when the prophet Ovadiah (Ovadiah 1,15-16) prophesied about Esau “As you did, so shall be done to you (Esau). Your conduct shall be requited. That same cup you drank on My Holy Mount, etc.” You have now had a variety of ancient sources all proving that our sages never interpreted this verse of “an eye for an eye” to be understood literally. Thus far Rabbeinu Chananel.
The verse mentions injury of seven different kinds: 1) eye; 2) tooth; 3) hand; 4) foot; 5) burn wounds; 6) פצע, an “injury.” 7) חבורה, “a bruise.” Each of this injuries contains at least one element not contained in all the other six, thus making it impossible to omit any of these seven examples. An eye is something we have from birth; teeth we are not borne with; their loss might be considered as less serious. Teeth are also not included in the 248 organs which make up man as a healthy specimen. All the 248 organs are covered with tissue and flesh whereas the teeth appear in our mouth completely exposed. The function of the teeth is not to help man survive as a viable human being, but they are merely a tool to break down the food we eat. Just as we could not have assumed that the legislation contained in our verse applies to teeth unless the Torah had made a point of writing it, so the loss of none of the seven examples cited by the Torah would have been presumed to be a cause for the freeing of a slave forthwith.
Flag This! 0
to bring Queen Vashti before the king [adorned] with the royal crown, to show off to the people and the officials her beauty. for she was beautiful of appearance. But Queen Vashti refused to come at the king's command [conveyed] by the hand of the chamberlains; the king therefore became very enraged and his wrath burned in him. Then the king spoke to the wise men, those who knew the times (for such was the king's procedure [to turn] to all who knew law and judgement), those closest to him - Carshena, Shethar, Admatha, Tarshish, Meres, Marsena and Memucan, the seven officers of Persia and Media who had access to the king, who sat first in the kingdom: "By the law, what should be done to Queen Vashti for not having obeyed the bidding of the King Ahasuerus [conveyed] by the hand of the chamberlains?"
Memucan declared before the King and the officials, "Not only against the King has Queen Vashti done wrong, but against all the officials and all the people in all the provinces of King Ahasuerus. For the Queen's deeds will go forth to all women, making their husbands contemptible in their eyes, when they will say, 'King Ahasuerus said to bring Queen Vashti before him, but she did not come!" And this day the princesses of Persia and Media who have heard of the queen's deed will speak of it to all the king's officials and there will be much contempt and rage. If it pleases the king, let there go forth a royal edict from him, and let it be written into the laws of Persia and Media, that it not be revoked, that Vashti never appear before King Ahasuerus; and let the king confer her royal estate upon another who is better than she.

Not because of modesty. Megillah 12b
When Ahasuerus sent for her, "Vashti, the Queen" implying that her title was of secondary importance. He was suggesting that she was simply, "a vashti," a commoner, who had been elevated to the throne because it pleased him to do so. She, on the other hand, referred to herself as "Queen Vashti" to make it plain that she was of royal blood even before her marriage, and that her dignity was not to be trifled with. Further on when he wished to spare her, Ahasuerus referred to her a Queen Vashti reminding his advisers that she was a queen - the daughter of a great ruler, a royal personage in her own right. Vilna Gaon

The Talmud (Megillah 12b) understands this to be the Rabbis.

That is, who knew how to calculate the timing of leap years and fix new moons. Megillah 12b

Ibn Ezra, however, interprets this as referring to astrologers or those familiar with the historical precedents of earlier monarchs.
Ahasuerus, seeking impartial and trusted counsel, turned first to the Jewish sages and asked them to pass sentence on his queen. The sages thought to themselves: "If we condemn the queen to death we shall suffer for it as soon as Ahasuerus becomes sober and hears that it was upon our advice that she was executed. If we advise clemency and advise him to pardon her, he will accuse us of not paying due reverence to the majesty of the king." They therefore resolved to take a position of neutrality.
They said to him, "From the day the Temple was destroyed and we were exiled from our land, we lost the powers to give judgment in capital cases. Better seek counsel with the wise men of Ammon and Moab who have dwelt at ease in their land." Thereupon he sought advice from his seven officials, as we read "those closes to him - Carshena, etc." Megillah 12b

A Tanna taught: "Memucan is Haman. Why was he called Memucan? Because he was destine for destruction. Rav Kahana said: 'From here we see that an ignoramus always thrust himself to the forefront'" [Memucan is mentioned last in verse 14, yet he speaks first] Megillah 12b; Midrash
Everywhere else he is referred to as mem*mem*vav*Kuf*nun but here he is called mem*vav*mem*Kuf*nun a combination of the two words kuf*nun and Mem*vav*mem, meaning "a blemish is here." The blemish is his discourtesy in speaking out of turn. The Torah is not tolerant of boorishness. Mesoras HaBris
Flag This! 0
Talmud - Mas. Ta'anith 23a
IT HAPPENED THAT THE PEOPLE SAID TO HONI, THE CIRCLE DRAWER etc. Once it happened that the greater part of the month of Adar had gone and yet no rain had fallen. The people sent a message to Honi the Circle Drawer, Pray that rain may fall. He prayed and no rain fell. He thereupon drew a circle and stood within it in the same way as the prophet Habakuk had done, as it is said, I will stand upon my watch, and set me upon the tower etc.3 He exclaimed [before God], Master of the Universe, Thy children have turned to me because [they believe] me to be a member of Thy house. I swear by Thy great name that I will not move from here until Thou hast mercy Upon Thy children! Rain began to drip and his disciples said to him, We look to you to save us from death;4 we believe that this rain came down merely to release you from your oath. Thereupon he exclaimed: It is not for this that I have prayed, but for rain [to fill] cisterns, ditches and caves. The rain then began to come down with great force, every drop being as big as the opening of a barrel and the Sages estimated that no one drop was less than a log. His disciples then said to him: Master,we look to you to save us from death; we believe that the rain came down to destroy the world.Thereupon he exclaimed before [God], It is not for this that l have prayed, but for rain of benevolence, blessing and bounty. Then rain fell normally until the Israelites [in Jerusalem] were compelled to go up [for shelter] to the Temple Mount because of the rain. [His disciples] then said to him, Master, in the same way as you have prayed for the rain to fall pray for the rain to cease. He replied: I have it as a tradition that we may not pray on account of an excess of good. Despite this bring unto me a bullock for a thanks-giving-offering.] They brought unto him a bullock for a thanks-giving-offering and he laid his two hands upon it and said, Master of the Universe, Thy people Israel whom Thou hast brought out from Egypt cannot endure an excess of good nor an excess of punishment; when Thou wast angry with them, they could not endure it; when Thou didst shower upon them an excess of good they could not endure it; may it be Thy will that the rain may cease and that there be relief for the world. Immediately the wind began to blow and the clouds were dispersed and the sun shone and the people went out into the fields and gathered for themselves mushrooms and truffles. Thereupon Simeon b. Shetah sent this message to him, Were it not that you are Honi I would have placed you under the ban; for were the years like the years [of famine in the time] of Elijah5 (in whose hands were the keys of Rain) would not the name of Heaven be profaned through you?6 But what shall I do unto you who actest petulantly before the Omnipresent and He grants your desire, as a son who acts petulantly before his father and he grants his desires; thus he says to him, Father, take me to bathe in warm water, wash me in cold water, give me nuts, almonds, peaches, and pomegranates and he gives them unto him. Of you Scripture says, Let thy father and thy mother be glad, and let her that bore thee rejoice.7 Our Rabbis have taught: What was the message that the Sanhedrin8 sent to Honi the Circle-Drawer? [It was an interpretation of the verse], Thou, shalt also decree a thing, and it shall be established unto thee, and light shall shine upon thy ways etc.9 ‘Thou shalt also decree a thing:’ You have decreed [on earth] below and the Holy One, Blessed be He, fulfills your word [in heaven] above. ‘And light shall shine upon thy ways:’ You have illumined with your prayer a generation in darkness. ‘When they cast thee down, thou shalt say: There is lifting up:’ You have raised with your prayer a generation that has sunk low. ‘For the humble person He saveth:’ You have saved by your prayer a generation that is humiliated with sin. ‘He delivereth him that is not innocent:’ You have delivered by your prayer a generation that is not innocent. ‘Yea, He shall be delivered through the cleanliness of thy hands:’ You have delivered it10 through the work of your clean hands.R. Johanan said: This righteous man [Honi] was throughout the whole of his life troubled about the meaning of the verse, A Song of Ascents, When the Lord brought back those that returned to Zion, we were like unto them that dream.11 Is it possible for a man to dream continuously for seventy years?12 One day he was journeying on the road and he saw a man planting a carob tree; he asked him, How long does it take [for this tree] to bear fruit? The man replied: Seventy years. He then further asked him: Are you certain that you will live another seventy years? The man replied: I found [ready grown] carob trees in the world; as my forefathers planted these for me so I too plant these for my children.
Honi sat down to have a meal and sleep overcame him. As he slept a rocky formation enclosed upon him which hid him from sight and he continued to sleep for seventy years. When he awoke he saw a man gathering the fruit of the carob tree and he asked him, Are you the man who planted the tree? The man replied: I am his grandson. Thereupon he exclaimed: It is clear that I slept for seventy years. He then caught sight of his ass who had given birth to several generations of mules;13 and he returned home. He there enquired, Is the son of Honi the Circle-Drawer still alive? The people answered him, His son is no more, but his grandson is still living. Thereupon he said to them: I am Honi the Circle-Drawer, but no one would believe him. He then repaired to the Beth Hamidrash and there he overheard the scholars say, The law is as clear to us as in the days of Honi the Circle-Drawer, for whenever he came to the Beth Hamidrash he would settle for the scholars any difficulty that they had. Whereupon he called out, I am he; but the scholars would not believe him nor did they give him the honour due to him. This hurt him greatly and he prayed [for death] and he died. Raba said: Hence the saying, Either companionship or death.
Abba Hilkiah was a grandson of Honi the Circle-Drawer, and whenever the world was In need of rain the Rabbis sent a message to him and he prayed and rain fell. Once there was an urgent need for rain and the Rabbis sent to him a couple of scholars [to ask him] to pray for rain. They came to his house but they did not find him there. They then proceeded to the fields and they found him there hoeing. They greeted him
(1) People did not venture out on Wednesday evenings as there was a belief that demons were about. Cf. Pes. 112b.
(2) Jer. V, 25.
(3) Hab. II, 1.
(4) The meaning of the Hebrew phrase is doubtful. (3) [Rashi: ‘for confession of sins’.]
(5) Cf. I Kings XVII, 1ff.
(6) [Honi would not have hesitated to force, so to speak, the hand of Heaven even in the face of an oath such as Elijah
had made in the name of God that there would be no rain for years (1 Kings XVII, 1ff).]
(7) Prov. XXIII, 25.
(8) Lit., ‘the Men of the Hall of Hewn Stone’. The Sanhedrin met in the Hall of Hewn Stone.
(9) Job XXII, 28ff.
(10) The nation.
(11) Ps. CXXVI, 1.
(12) Cf. Jer. XXV, 11; XXIX, 10.
(13) [MS.M. omits the last sentence.]
Talmud - Mas. Ta'anith 23b
but he took no notice of them. Towards evening he gathered some wood and placed the wood and the rake on one shoulder and his cloak on the other shoulder. Throughout the journey he walked barefoot but when he reached a stream he put his shoes on; when he lighted upon thorns and thistles he lifted up his garments; when he reached the city his wife well bedecked came out to meet him; when he arrived home his wife entered first [the house] and then he and then the scholars. He sat down to eat but he did not say to the scholars, ‘Join me’. He then shared the meal among his children, giving the older son one portion and the younger two. He said to his wife, I know the scholars have come on account of rain, let us go up to the roof and pray, perhaps the Holy One, Blessed be He, will have mercy and rain will fall, without having credit given to us. They went up to the roof; he stood in one corner and she in another; at first the clouds appeared over the corner where his wife stood. When he came down he said to the scholars. Why have you scholars come here? They replied: The Rabbis have sent us to you, Sir, [to ask you] to pray for rain. Thereupon he exclaimed, Blessed be God, who has made you no longer dependent on Abba Hilkiah. They replied: We know that the rain has come on your account, but tell us, Sir, the meaning of these mysterious acts of yours, which are bewildering to us? Why did you not take notice of us when we greeted you? He answered: I was a labourer hired by the day and I said I must not relax [from my work]. And why did you, Sir, carry the wood on one shoulder and the cloak on the other shoulder? He replied: It was a borrowed cloak; I borrowed it for one purpose [to wear] and not for any other Purpose. Why did you, Sir, go barefoot throughout the whole journey but when you came to a stream you put your shoes on? He replied: What was on the road I could see but not what was in the water. Why did you, Sir, lift up your garments whenever you lighted upon thorns and thistles? He replied1 : This [the body] heals itself, but the other [the clothes] does not. Why did your wife come out well bedecked to meet you, Sir, when you entered the city? He replied: In order that I might not set my eyes on any other woman. Why, Sir, did she enter [the house] first and you after her and then we? He replied:Because I did not know your character.2 Why, Sir, did you not ask us to join you in the meal? [He replied]: Because there was not sufficient food [for all]. Why did you give, Sir, one portion to the older son and two portions to the younger? He replied: Because the one stays at home and the other is away in the Synagogue [the whole day]. Why, Sir, did the clouds appear first in the corner where your wife stood and then in your corner? [He replied]: Because a wife stays at home and gives bread to the poor which they can at once enjoy whilst I give them money which they cannot at once enjoy. Or perhaps it may have to do with certain robbers In our neighbourhood; I prayed that they might die, but she prayed that they might repent [and they did repent].
Hanan ha-Nehba was the son of the daughter of Honi the Circle-Drawer. When the world was in need of rain the Rabbis would send to him school children and they would take hold of the hem of his garment and say to him, Father, Father, give us rain. Thereupon he would plead with the Holy One, Blessed be He, [thus], Master of the Universe, do it for the sake of these who are unable to distinguish between the Father who gives rain and the father who does not. And why was he called, Hanan ha-Nehba? — Because he was wont to lock [mihabbeh] himself in the privy5 [out of modesty].
Flag This! 0
 / 2