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| Torâh | Haphtârâh | Âmar Ribi Yᵊhoshua | Mᵊnorat ha-Maor |
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| Setting: ca. B.C.E. 1428. Location: Area of Shit•imꞋ & Har Nᵊvo, east of NᵊharꞋ ha-Yar•deinꞋ, opposite Yᵊrikh•oꞋ (see map below: 31° 46' N, 35° 43' E). |
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33.52 –
åÀàÄáÌÇãÀúÆí,
àÅú
ëÌÈì-îÇùÒÀëÌÄéÌÉúÈí
åÀàÅú
ëÌÈì-öÇìÀîÅé îÇñÌÅëÉúÈí
úÌÀàÇáÌÅãåÌ,
åÀàÅú
ëÌÈì-áÌÈîåÉúÈí
úÌÇùÑÀîÄéãåÌ:
Putting this together into smoother English, this reads: "Then you shall get rid of all of their idols; and all of the images of their idol-masks you shall get rid of, and you shall demolish their worship-mounds."
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 Eastern Sin•aiꞋ & the NëgꞋëv of Yi•sᵊr•â•eilꞋ, showing the relationship between Har Kar• |
It is clear from this passage that when Yᵊhud•imꞋ live in Yi•sᵊr•â•eilꞋ they are required to rid the land of idolatry.
This applies today every bit as much as it did when it was written.
[2002: Though Muslim terrorists are the most barbaric perpetrators of almost daily massacres, nevertheless, Muslims aren't idolators.] The most widespread idolatry present in modern Yi•sᵊr•â•eilꞋ is the Displacement Theology of Christianity.
Therefore, it is incumbent upon Yᵊhud•imꞋ today to oppose and uproot Christian Displacement Theology in Yi•sᵊr•â•eilꞋ as it is to fight the terrorism of Muslim terrorists.
Visits by Christians should be heartily encouraged—for the purpose of seeing and learning about the original followers of RibꞋi Yᵊho•shuꞋa in Yi•sᵊr•â•eilꞋ, who were Yᵊhud•imꞋ and practiced úÌåÉøÈä non-selectively, not Displacement Theology; and neither planting nor tending their own Asherah (garden of idol-trees) here in Yi•sᵊr•â•eilꞋ. Despite the tourist dollar, however, it is equally incumbent upon Yi•sᵊr•â•eilꞋ today to resist and oppose the building of pagan attractions, Christian or otherwise.
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35.31 ëÌÉôÆø — In Hebrew, the instruction is to accept no ëÌÉôÆø, either to save the life of a murderer or to allow him to return home. ëÌÉôÆø is the masc. noun ùÑÉøÆùÑ for the cognate verbal noun (participle) ëÌÄôÌåÌø.
35.33— The laws governing the adjudication of murderers, via the Beit-Din and "holding" cities, were given "åÀìÉà-úÇçÂðÄéôåÌ the land that you are in, for it is the dâm that secularizes the land, and the land shall not be ëÌÉôÆø for the dâm that is spilled/poured out in it; except with the dâm of the spiller / pourer-out [of dâm]."
This is relevant to today's situation in Israel, in which the Sho•mᵊr•onꞋ & Gaza Arab authority refuses to extradite murderers of Israelis to Israel. In their refusal to extradite these murderers, the Sho•mᵊr•onꞋ & Gaza Arab authority is—yet again—in breach of the Oslo agreements. (Of course, these murderers also include Arafat and his henchmen. )
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This pâ•râsh•âhꞋ begins
33.1 – àÅìÌÆä îÇñÀòÅé…
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33.4 — is another pâ•suqꞋ that intimates that the death of the firstborn of Mi•tzᵊr•ayꞋim at the Yᵊtzi•âhꞋ resulted from a qor•bânꞋ ritual as the Mi•tzᵊr•ayꞋim solicited their gods to their defense. The two ideas
death of Mi•tzᵊr•ayꞋim's firstborn which climaxed the ten plagues,
are found together. While logic precludes assuming cause & effect based on sequence alone, nevertheless, the proximity of the two suggests that "
At this point in the history of Yi•sᵊr•â•eilꞋ, particularly after just studying about áÌÄìÀòÈí in áÌÈìÈ÷ and
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 "Palistani" Arab Muslims rejoicing with bloodied hands holding out intestines of two lynched Israelis who took wrong turn into Ramallah (2000.10.12). Click photos below for enlargements. | ||
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| "Palistani" Muslim Arab Vigilante "Street Justice" Lynchings | ||
What is the Nᵊtzâr•imꞋ position concerning vigilantism, lynching and capital punishment? Clearly, it's Muslims and Arabs who have elevated vigilantism and lynching to their Islamic way of life.
Before we, Jews, can address that question, however, we must first dispel a popular canard about bᵊ-Mi•dᵊbarꞋ 35.9-34. When a Jew(ess) was killed, did the âÌÉàÅì äÇãÌÈí (35.19 et al.) have an immediate right to kill the suspected perpetrator? Street justice? Vigilantism?
No. The key term here is "suspected." Until the suspect was convicted by a Beit-Din (in fact, for capital cases, the conviction could only be by a Beit-Din ha-Ja•dolꞋ) according to Ha•lâkh•âhꞋ, he is only a suspect, not a äÈøÉöÅçÇ who can be executed by the âÌÉàÅì äÇãÌÈí (cf. 35.12). Nowhere does Tor•âhꞋ even remotely hint at permitting vengeance against a mere suspect. Exactly the opposite (35.12)! This precludes "street justice" or vigilantism (and lynchings) and makes the acts of murderers like Barukh Goldstein and Yigal Amir contrary to úÌåÉøÈä. In contrast to modern western practice, however, it would be more just, after a suspect has been duly convicted in a court of law, to allow the âÌÉàÅì äÇãÌÈí to execute the sentence of the court – which is what Tor•âhꞋ commanded!
With this in mind, úÌåÉøÈä (and, therefore, the Nᵊtzâr•imꞋ) advocate the death penalty as prescribed in úÌåÉøÈä, administered by courts of law. However, the death penalty is then to be executed upon conviction, not delayed to the point that the death penalty is nothing but a bluff, often to be later rescinded, with a rare a token execution – invariably of someone too poor for the best lawyers.
There should be no death row. The Beit-Din ha-Ja•dolꞋ fasted when handing down a death sentence. If all of the defense attorneys, judges and jury members involved were forced to fast until they either demonstrated reasonable doubt of guilt to the court's satisfaction or the sentence was carried out the system would be far more fair and efficient. Moreover, if all of the attorneys and judges involved in appeals of capital cases were forced to fast during the process and deliberations, you would be amazed how swift justice would become and the "death row" sections emptied. Allowing these attorneys and judges to go out and party every night, eating at fine restaurants and attending plays and the opera together, partitions and insulates them from the harsh reality of the crimes, the victims and justice.
An O.J. Simpson can afford to pay lawyers to delay an execution for a long time (of course, celebrities like O.J. are above the law and are exempted from the death sentence by their ability to engage the "right" lawyers in the first place), but lawyers and judges can go without food no longer for an O.J. than they could for any other client. It would be a great equalizer.
The argument is often raised that juries sometimes make mistakes and an innocent man could be executed. Beyond the truth of the matter, that these are nothing more than an excuse for misojudaics who oppose capital punishment even when there's no doubt about guilt, the proper response to this argument is that while this is certainly true, it is equally true that for every innocent man a jury executes, criminals released by this system execute thousands of innocent victims!!!
The blood of every one of those thousand innocent victims is upon the hands of those who release the criminals for fear of relying upon witnesses, science and juries to properly convict the guilty. The blood of these innocent victims is also upon the hands of psychiatrists, pscyhologists and "social scientists" who falsely claim that they can "rehabilitate" violent predators. Those who turn predators loose on society are every bit as guilty of innocent blood as the predators they release.
Even if they could "rehabilitate" a predator, and that would be good, that possibility in no way mitigates the death sentence handed down by the court. Even if rehabilitation were a certainty , the death penalty would remain in effect. The predator's blood is upon his own hands and his death is a ki•purꞋ for his misdeed. Even if rehabilitation is genuine, its benefit would accrue only in hâ-ol•âmꞋ ha-baꞋ, not in this life.
Victims shouldn't be permitted to languish without justice being rendered. Even convicted murderers shouldn't be permitted to languish for weeks, much less years, in prison hoping for some technicality to win them a pardon.
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33.3 — "And they traveled from Ramseis áçãù äøàùåï (ba-khodësh hâ-rishon; in Firstmonth), áçîùä òùø éåí (ba- khamish•âhꞋ âsâr yom; in the fifteenth day) of Firstmonth." Here we find the name of the months before the assimilation of names during the Babylonian Gâl•utꞋ. Even today, in Hebrew, the days of the week are Firstday, Secondday, …, Sixthday and Shab•âtꞋ. In the earlier parts of úÌåÉøÈä, the month names follow the same identical pattern: Firstmonth through Twelfthmonth. Firstmonth is identified here as the month in which pësꞋakh falls.
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Scholars have mistakenly assumed from this the passage (33.3) that "Ramses," a corruption of Ra-Moses ("Ra-incarnate"), therefore, was the Pharaoh of the "Exodus." Notice two things, however.
First, this ancient city was called by two names, at different times: øÇòÀîÀñÅñ and Pi-Tōm (Shᵊm•otꞋ 1.11)!
Second, the documented tell-tale origin of Pi prefixed before his name, in Pi-Ra-moses, suggests that, rather, he renovated and renamed the city, originally built by the Hebrews around B.C.E. 1654—named Pi-Tōm.
Egyptologists consistently demonstrate their eagerness to bury or pervert whatever facts necessary to deny, whenever possible, any connection between [a] the Habiru and the Hebrews and [b] between Ra-Moses and his adopted step-great-grandfatherx9 of almost two centuries earlier—Moses = MoshꞋëh. Misojudaic Egyptologists neglected to insist on a more corrupted pronunciation of the—earlier—name of the par•ohꞋ of the house of Tut-Moses. Had they done so, the connection to Moses might never have resurfaced. There is a diversity of opinion among Egyptologists concerning 'the correct' pronunciation and spelling of virtually every Egyptian word. The spelling used here accurately dispenses with most of the corruptions by many translators to convey the consensus opinion.
35.19— "The âÌÉàÅì äÇãÌÈí, he shall put the murderer to death, upon encountering him he shall put him to death."
Non-Jewish readers consistently misread this passage, ascribing particularly misojudaic interpretations to it. The suspect was not a murderer until the Beit-Din handed down their mi•shᵊpâtꞋ finding him guilty and sentencing him to death. Yᵊhud•imꞋ were not permitted to go around killing people they suspected of being murderers. Vigilantism is the antithesis of úÌåÉøÈä.
Would that those who wrongly sully úÌåÉøÈä were as just. In unparalleled hypocrisy, by contrast, the "civilized" world slanders úÌåÉøÈä while showering predators with the "compassion" that is rightfully due, instead, to their victims; sacrificing justness on the altar of an adversarial legal system, instead of a fair and equitable system of justice. Criminals receive sympathy, help and forgiveness. Citizens trying to be honest and decent are penalized, victimized, terrorized, and given the legal shuffie.
Why should a murderer, rapist or whatever have a right to confide his guilt to a lawyer, cleric or doctor? Why should lawyers, clerics or doctors be allowed to protect the guilty? How perverse that these professionals serve injustice! That makes them servants of injustice! This is especially sanctimonious for a cleric. It's satanic! How does that ever protect the innocent or serve justice? Let the innocent live in peace and the guilty be ensnared in their guilt. That's tzëdꞋëq.
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 Egyptians donning idol-masks for ritual: Singer of |
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33.51 "Speak to the Israelis and say to them that in crossing the [Nᵊhar] Ya•rᵊd•einꞋ to the land of Kᵊna•anꞋ, 52 åÀäåÉøÇùÑÀúÌÆí all of the settlements of the land before you,m.p. and you m.p. shall destroy all of their îÇùÒÀëÌÄéÌÉúÌÈí; and you m.p. shall destroy all of their öÇìÀîÅé îÇñÌÅëÉúÈí and you m.p. shall obliterate all of their áÌÈîåÉú; 53 åÀäåÉøÇùÑÀúÌÆí the land and shall settle it because I have given you the land ìÈøÆùÑÆú her."
The term îÇùÒÀëÌÄéú is not well understood. Klein (A Comprehensive Etymological Dictionary of the Hebrew Language For Readers of English, p. 391) suggested "…[Prob. from ùÒëä, ñÀëÈä (= to look at).]". Both the Keren and Artscroll Stone English translations have rendered it as "figured pavements" – assuming a relationship to images depicted in Hellenist mosaic floors. The presumed modern Hebrew cognate, îÇñÌÅëÈä, seems more likely related to both îÇùÒÀëÌÄéÌÉúÌÈí and the phrase öÇìÀîÅé îÇñÌÅëÉúÈí (33.52); suggesting that these terms derive, instead, from ðÈñÇêÀ, including the pouring of molten metal into a cast of an image or idol-mask as well as pouring out a libation offering.
While Egyptian death masks, with human faces of pharaohs, are afforded overwhelming publicity and sought after by the public almost exclusively, there is no dearth of ancient Egyptian idol-masks of their gods. Their usage and importance in idol-worship rituals have simply been ignored.
35.11 – åÀðÈñ ùÑÈîÌÈä øÉöÅçÇ, îÇëÌÅä-ðÆôÆùÑ áÌÄùÑÀâÈâÈä
Hebrew has several different terms for different types of killing:
÷ÈèÇì
äÈøÇâ
øÈöÇç (Note that 35.11 refers to an accused murderer, not a [convicted] murderer.)
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The term used in this verse, from øÈöÇç, is qualified by the condition that the blow was struck by mistake. That is, the blow, which, if not fatal would be manslaughter (a deliberate and intentional blow), was not intended to be fatal, and the resulting murder was, therefore, unintentional – nevertheless, the death was caused by intentional violence not in self-defense or defense of another. An example might be a blow of the fist which causes the victim to fall, fatally hitting his head on a street curb. This is known today as 2nd degree murder.
"Until he stand before the Eid•âhꞋ for mi•shᵊpâtꞋ" (pâ•suqꞋ 12), the 2nd degree murderer was entitled to make a run for the nearest "Remand City" (popularly "city of refuge"), voluntarily bound-over pending trial, to attempt to elude the avenging relative of the victim until his case could be heard by a Beit-Din. Thus, the cities provided no refuge for convicted intentional (i.e., 1st degree) murderers (which would have contradicted úÌåÉøÈä (
The guidelines for such determinations follow this pâ•suqꞋ. Essentially, if the murder was a result of aggravated assault (assault using a weapon), the murderer stood guilty of capital punishment. Only then could capital punishment be meted out, and then capital punishment cases could only by tried and authorized by the Beit-Din ha-Ja•dolꞋ. Only after all of this could the capital punishment be meted out by the âÌÉàÅì äÇãÌÈí of the victim.
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| Setting: ca. B.C.E. 720. Location: éÀøåÌùÑÈìÇéÄí |
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1.2 … Children have I grown and raised-up, but they ôÌÈùÑÀòåÌ against Me.
There's no disagreement on the Hebrew term. Dead Sea Scroll 1QIsa (ôùòå) and
The significance of this distinction lies in the fact that many Jews (
And what does say about these? 1.3 – "An ox has known its owner and an ass [has known] the trough of its
The result? 1.4 Woe! It is a goy kheit, an am weighed-down in
1.9 Had
Then (1.10), addressing the "main body," as "officers of
1.11 Why is there such an incredible glut of sacrifices to Me?!? Here, we should recall
 250x165.jpg "Tolaat shani (crimson worm, Coccus ilicis)") |
 640x423.jpg "Click to enlarge"){kind=small} úÌåÉìÇòÇú ùÈÑðÄé |
This is, yet again, confirmed in the famous verse that (1.16) commands the remedy – to stop the laxness of trespassing against úÌåÉøÈä: Clean up your act! øÇçÂöåÌ, äÄæÌÇëÌåÌ, eliminate the wrongness from your practices from before My Eyes; Stop the wrong-doing!
Instead (1.17), Learn good-doing! –
ãÌÄøÀùÑåÌ îÄùÑÀôÌÈè, àÇùÑÌÀøåÌ çÈîåÉõ; ùÑÄôÀèåÌ éÈúåÉí, øÄéáåÌ àÇìÀîÈðÈä
1.18 – " 'Come, prithee, åÀðÄåÌÈëÀçÈä, éÉàîÇø
(For the record: no condition of "believing" in a messiah; only learning good-doing of
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In the
"If you swear 'As
é--ä lives!' in truth, in justice and in righteousness then the nations shall bless themselves by you, and by you they shall praise themselves."
However, the elimination of the unsupported "as," coupled with following the proper cantillation, dictates rather:
4.2– åÀðÄùÑÀáÌÇòÀúÌÈ çÇé é--ä, áÌÆàÆîÆú áÌÀîÄùÑÀôÌÈè åÌáÄöÀãÈ÷Èä; åÀäÄúÀáÌÈøÀëåÌ áÌÀåÉ, âÌåÉéÄí åÌáÌÀåÉ éÄúÀäÇìÌÈìåÌ:
[1.1: If you make tᵊshuv•âhꞋ to Me…] "Then you m.s. shall swear "
é--ä lives," in ë•mëtꞋ, in mi•shᵊpâtꞋ and in tzᵊdâq•âhꞋ ; and they m.p. shall bless themselves by it—the goy•imꞋ, and by it shall they m.p. praise themselves."
Thus, this passage has a twofold meaning:
You shall swear [that], "é--ä lives" in ë•mëtꞋ, [é--ä lives] in mish•pâtꞋ and [é--ä lives] in tzᵊdâq•âhꞋ; and
You shall swear [that], "é--ä lives" in/by your works of ë•mëtꞋ, [é--ä lives] in/by your works of mish•pâtꞋ and [é--ä lives] in/by your works of tzᵊdâq•âhꞋ.
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4.1 –
àÄí-úÌÈùÑåÌá
éÄùÒÀøÈàÅì |
ðÀàËí
It's crucial to retain the original logic present in the Hebrew. The Hebrew does not read
"If you do x then you must do y to Me"
where, for example, x = repent and y = return. (Particularly since the single Hebrew term, úÌÈùÑåÌá, encompasses both ideas and, therefore, can only be x or y, but not both.)
Rather, in Hebrew the logic is:
"If you shall do x, then x shall you do to Me
i.e. x, in both cases, is the identical same verb: úÌÈùÑåÌá. There is no y. In still other words, if you will return-repent, you shall return-repent to Me—implying to none other.
Notice (continuation of the
4.2– åÀðÄùÑÀáÌÇòÀúÌÈ çÇé é--ä, áÌÆàÆîÆú áÌÀîÄùÑÀôÌÈè åÌáÄöÀãÈ÷Èä; åÀäÄúÀáÌÈøÀëåÌ áÌÀåÉ, âÌåÉéÄí åÌáÌÀåÉ éÄúÀäÇìÌÈìåÌ:
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| Nᵊviy•imꞋ | Translation | Mid•râshꞋ RibꞋi Yᵊho•shuꞋa (NHM ) |
NHM |
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The Haphtâr•âhꞋ section (5765) set forth what the servant of
How may the goy•imꞋ discover that
If you haven't internalized the basics of úÌåÉøÈä yourself yet, then how can you help goy•imꞋ to discover that
Study the origins of ë•mëtꞋ—not constrained by irrational beliefs or "supernatural-only" explanations imposed on an "extra-natural" origin of the universe. Where and what is the Prime Source, the Originator of ë•mëtꞋ and Engine that empowers us with the sapience to comprehend ë•mëtꞋ?
Search out the authentic (historically factual) mi•shᵊpâtꞋ Tor•âhꞋ. Where and what is the Prime Source, the Originator of mi•shᵊpâtꞋ Tor•âhꞋ and the Engine that drives our sense of care for others through keeping mi•shᵊpâtꞋ Tor•âhꞋ?
Seek genuine caring and compassion, which is true love, that motivates anonymous tzᵊdâq•âhꞋ. Where and what is the Prime Source, the Originator of tzᵊdâq•âhꞋ and the Engine that drives our sense of compassion and love for others that makes one practice the regular extension of tzᵊdâq•âhꞋ, unrelated to recognition or reward?
RibꞋi Yᵊho•shuꞋa has promised (NHM 7.7): "Ask and it shall be given to you. Request of Ël•oh•imꞋ and He will give it to you; search and you will find. Knock, and they will open it for you"—when you learn to ask for these things as instructed by úÌåÉøÈä and are diligent in your seeking. It's a matter of learning from úÌåÉøÈä what you need to serve Him, which dictates what you should request.
How, then, may the goy•imꞋ see that
How may the goy•imꞋ see that
How may the goy•imꞋ see that
Referring to Yᵊsha•yâhꞋu's prophecy concerning the Mâ•shiꞋakh, NHM 12.15-21 explains (42.1-4): "He shall bring forth mi•shᵊpâtꞋ to ë•mëtꞋ. He will neither flicker nor be crushed until he will have placed mi•shᵊpâtꞋ in Israel—and the isles are awaiting his úÌåÉøÈä."
 250x185.jpg "ccc") |  |
 600x444.jpg "Click to enlarge"){kind=small} Ancient Library of Alexandria: constructed in B.C.E. 3rd century, endured past "Julius Caesar's Fire" into the 3rd century C.E. Today's library is built on the ancient site, on the Mediterranean shore near the Alexandrian Lighthouse. | |
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 Site of the Alexandrian Lighthouse; built ca. B.C.E. 280-247. Damaged by 3 earthquakes from 956-1323 C.E., its stones were used to build this Citadel of Qaitbay on the site. | Model: |
2.13-15 with notes). We told only that he remained in Egypt until after the demise of Herod the Great (spring of B.C.E. 4), we are not told how long after. If we judge based on when we next hear of him in the
In the 1st century, life expectancy was around 37. University graduates at the Royal Library of Alexandria, as well as other lesser educational programs, likely graduated students at younger ages, and certainly had younger professors, than today. Since
Such a graduate from the #1 university in the world, and being a native
Satisfying these two requirements produced a unique, and most exclusive,
Additionally, the Ancient Library of Alexandria was on the shores of the Mediterranean – where he would be highly likely to spend time on the sea learning seamanship and fishing. One of the first, and most critical, skills of seamanship and fishing is learning to read, and constantly being aware of subtle changes in the weather that the average, landlubber, doesn't know about or notice.
In contrast to par•ohꞋ, symbol of the many oppressors of Israel and an obvious landlubber getting his armored chariot corps stuck and drowning in the sea (see the Mᵊnor•atꞋ ha-Mâ•orꞋ by Yi•tzᵊkhâqꞋ Abuhav section, next), we find (NHM 8.24-27), that RibꞋi Yᵊho•shuꞋa responded like an experienced sailor who understood the weather and the waters of Yâm Ki•nërꞋët. Was this a supernatural, divine deity, a man-god demonstrating its power or knowledge?
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| Yâm Ki•nërꞋët from Mâ•lonꞋ Mi•gᵊdâlꞋ Go•lânꞋ. Photographed © 1983 by Yi•rᵊmᵊyâhꞋu Bën-Dâ•widꞋ. |
He boarded a Gâ•lilꞋ-class boat, and took his ta•lᵊmid•imꞋ with him. Then look! There was a big squall on the lake, and the boat [probably the mast] was reckoned to break apart, and the RuꞋakh came up across the lake, great and strong; and Yᵊho•shuꞋa slept. His ta•lᵊmid•imꞋ came and roused him. •marꞋ [RibꞋi] Yᵊho•shuꞋa, You're from among the skeptics. Why are you terrified by a little squall? Then he stood up and instructed the lake and the rukhot that they should rest. The men who were there, who saw it, were astonished saying, Who is this, that the rukhot and the lake do his pleasure?
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Even before physical precautions (e.g., in modern times, spare outboard motor & spare marine gas tank) and proper safety equipment, seamen, like pilots, are vulnerable to the weather. Every year, landlubbers who know how to start an outboard motor and steer a boat go out on the sea and too many don't return. Reading the weather is as critical. Every experienced sailor worth his salt is constantly reading nuances of the weather where others are oblivious. Suddenly, they're caught in a storm which a knowledgeable seaman would have avoided.
There are also squalls. When suddenly caught in one, a landlubber likely wouldn't know the difference and whether they were in a dangerous storm or a relatively minor squall. On the sea, even when a squall covers only a small area, it can generate significant gusts and waves. But, being small in area, squalls are short-lived, passing through relatively quickly. A knowledgeable seaman can tell which from a distance as it approaches – early enough to maneuver around or dash for shore if need be – or whether it can be safely weathered by a small boat. On a lake like 5-mile x 7-mile, harp-shaped Yâm
A competent seaman knows the typical direction that storms pass through; and that defines which direction to look for what's next in a squall or storm. Further, a competent seaman develops a keen gauge of sky signs, day or night, that indicate the approaching weather.
Although the account states that
Not a Hellenist divine deity of storms, wind or waves.
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It is said, 'It seems to me, that their gods have no heroes except [those lying at the bottom] in the sea.' Pharaoh came—and he drowned in the sea. Cicero came—and he drowned in the sea, although he stood to drown me in the sea. If he was a hero he would have come up on dry land and made war against me. A Bat Kol went forth and said to him, 'Mr. Wicked Bën-Wicked, son of the sons of Ei•sauꞋ "the Wicked," there is sickly health for you to the ages; 'insect' [lit. mosquito or gnat] is the name [of the sickness vector]. Come up on dry land and make war with me! [When] he came up on dry land the insect went up his nose; and it bored into his brain for seven years'
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 250x167.jpg "Shitim, across the Yardein fm Yerikho (Jericho)")
 801x536.jpg "Click to enlarge"){kind=small}
