© 2010 by Yi•rᵊmᵊyâh′u Bën-Dâ•wid′
Update: 2010.01.20
"…and to this I will gaze, to the poor [or distressed] and the gloomy of spirit and the quaker over My Saying."
(Note: the adjective çÈøÅã is the noun form from which the adjective(s) Khâ•reid•i(m)′ derive.)
The 1QIsa reading appears to be a likely source for one of the teachings of Rib′i Yᵊho•shu′a's Hillside Address (NHM 5.1-2), in which he seemed to cover all of these translations—suggesting the uncertainty of spelling and meaning was widely-known even then:
"Seeing the Qᵊhil•ot′, he went up upon a hill and, having sat down, his ta•lᵊmid•im′ came to him; and having opened his mouth, he taught them saying –
"Happy are they to be who are poor and broken-hearted, for the Realm of the heavens is theirs. Happy are they to be who cry, for they shall receive forbearance. Happy are they to be who are modest for they shall inherit hâ-Âr′ëtz."
(wᵊ-ël-zëh a•bit′, ël â•ni′ u-ni•kheih′-ru′akh, wᵊ-khâ•reid′ al-dᵊvâr•i′; and toward this I will gaze: to the poor and stricken of spirit, and the quaker over My Saying).
åÌðÀëÅä (u-nᵊkheih′) rather than åÌðÄëÅä (u-ni•kheih′).
((u-vᵊ-dein′ ra•a•wâ′ qa•dâm•ay′ lᵊ-is•ta•kâl•â′ vay bi-dᵊ•inᵊwᵊtân′ u-ma•kikh ru′akh u-mi•shᵊtᵊweiy′ lâ-qa•beil′ pit•gâm•i; and in this [is] a desire before Me to look at him, [who is] of a modest and humble spirit and places oneself attentively to accept My decree)
Every one of the authors of these source texts accepted that the "decree" of é--ä referred to the logical interpretations = Oral Law (Tor•âh′ shë-be•al′ pëh), by a Beit-Din descended from Shᵊm•ot′ 18.24-26 & Dᵊvâr•im′ 16:18; 17:9-13, of Tor•âh′ shë-bi•khᵊtâv′.
In later times, the era of the Second Beit ha-Mi•qᵊdâsh′, there arose three major schools of interpretation: (1) governing the priestly Ko•han•im′—Qum•rân′ Tzᵊdoq•im′, (2) the laity (Yi•sᵊr•â•eil′)—Pᵊrush•im′, and a new innovation: the Hellenists pseudo-Tzᵊdoq•im′ who had taken over and controlled the Second Beit ha-Mi•qᵊdâsh′.
The Oral Law as interpreted by the Qum•rân′ Tzᵊdoq•im′ is what we know today as Dead Sea Scroll 4Q MMT.
The Oral Law as interpreted by the Hellenist pseudo-Tzᵊdoq•im′ was codified in their Hellenist language—Greek: Χειρογραφον τοις Δογμασιν (kheirografon tois dogmasin; "Handwritten-Book of Decrees/Doctrines")
The Oral Law as interpreted by the Pᵊrush•im′ is the one most people have heard of today: Ha•lâkh•âh′.
Thus, to obtain the favorable attention of é--ä, these authors all agree with the Shᵊm•a′: be humble in spirit and do your utmost to keep Tor•âh′ according to Ha•lâkh•âh′. For an exclamation point to this, see Mi•shᵊl•ei′ Shᵊlom•oh′ 28.9.
Variances from the Aleppo Codex (below) are minor spelling variations, perhaps exhibiting some Aramaic influence or simply more ancient tradition. Scholars debate whether this chapter was written by the original Yᵊsha•yâh′u, ca. B.C.E. 720, or by later ta•lᵊmid•im′ of his ca. B.C.E. 540.
(Shim•u′ dᵊvar-Y--H, ha-kha•reid•′ ël-sᵊvâr•o′; â•mᵊr•u′ a•kheiy•khëm′, so•nᵊeiy•khëm′ mᵊnad•eiy•khëm′, lᵊma′an shᵊm•i′ yi•khᵊbad′ Y--H, wᵊ-ni•rëh′ vᵊ-si•mᵊkh•atᵊkhëm′ wᵊ-heim yei•vosh•u′; Hearken to the Saying of é--ä, the kha•reid•im′ to His Saying; your brothers, who eschewingly banish you, say, "for the sake of my name shall Y--H be respected"; but we will see your rejoicing and they shall be shamed)
(qa•bil•u pit•gâm•â da-Y--H, tza•diq•yâ dᵊ-mishᵊtᵊwan lâ-qâ•beil pitᵊgâm•eiy rᵊut•eiyh â•mᵊr•in ᵊkh•eiy•khon sâ•nᵊeiy•khon mᵊra•khëq•eiy•khon bᵊdil shᵊm•i′ yis•jeiy′ yᵊqâr•â da-Y--H wᵊ-ni•khᵊz•eiy′ bᵊ-kha•d•wat•khon wᵊ-i•nun yi•bah•tun; Accept the decree of é--ä, tza•diq•im′, and place yourself attentively to accept the decrees of His desire; your brothers, who eschew you—banishing you because of my name—say, "Calling on é--ä shall increase and we shall observe your dancing-revelry," but they shall be confounded.
"R. [Yᵊhud•âh′] son of R. Ila'i taught: What is meant by the verse, Hear the [Saying] of [ha-Sheim′], you that [quake] at His [Saying]? — This refers to scholars; Your brethren said, to [ta•lᵊmid•im′] of Scripture; that [eschew] you — to [ta•lᵊmid•im′] of the Mish′nâh; that cast you out — to the ignorant. [Yet] lest you say, their hope [of future joy] is destroyed, and their prospects frustrated, Scripture states, And we shall see your [rejoicing]. Lest you think, [Yi•sᵊr•â•eil′] shall be ashamed,—therefore it is stated, and they shall be ashamed: the idolaters shall be ashamed, whilst [Yi•sᵊr•â•eil′] shall rejoice." (Soncino, p. 207).
Soncino editors note that "Ta•lᵊmid•im′ of Scripture" likely refers to those who discussed Scripture and codified the main points of the discussion as Gᵊmâr•â′. (Tal•mud′ comprises Mish′nâh + Gᵊmâr•â′.)
These sources reveal that internal strife has been intrinsic to adherents of Tor•âh′ for as long as the historical record covers. Where internal disagreements were restricted to civil debate and tolerance Yi•sᵊr•â•eil′ prospered. Where internal disagreements resulted in min•im′, Yi•sᵊr•â•eil′ suffered the consequences. In this respect, our situation is no different today and will be no different in the future. Within the constraints of logic and science, internal disagreement of interpretations—Ha•lâkh•âh′—must be limited to civil debate and tolerance—not divisiveness, mutual exclusion and resulting sectarianism (min•im′).
Variances from the Aleppo / Masoretic, below, reflect only the earlier spelling and grammar with no significant change in meaning.
( 7 Bᵊ-tër′ëm tâ•khil′ yâ•lâd•â′; ; bᵊ-tër′ëm yâ•vo′ khei•vël′, lâh wᵊ-hi•mᵊlit•âh′ zâ•khâr′; 8 Mi-shâm•a′ kâ-zot′, mi râ•âh′ kâ-eil′ëh, ha•yu•khal′ ër′ëtz bᵊ-yom′ ë•khâd′, im-yi•wâ•leid′ joy pa′am ë•khât′; ki-khâl•âh′, jam-yâ•lᵊd•âh′ Tzi•yon′ ët-bân•ë•yâh. 9 ha-a•ni′ a•shᵊbir′, wᵊ-lo o•lid′ yo•mar′ Y--H; im-a•ni′ ha-mo•lid′, wᵊ-â•tzar•i•ti′ â•mar′ Ël•oh•â•yikh′;
7 Before she writhes [in labor] she shall have given birth, before [labor] travails have come, then she shall have delivered a male. 8 Who hearkens to [anything] like this? Who has seen [anything] like these? Has a land been begun in one day? Has a people been born in one time? Has a land writhed [in labor] in one day if giving birth to a goy one time? For, writhing [in labor], Tziy•on′ also gave birth to her son. 9 Shall I break [water] and not give birth? Says ha-Sheim′. If I am He Who is giving birth, will I stop it? says ha-Sheim′)
( 7 Ad lâ meiy•teiy′ â•qâ′ lah, tit•pᵊreiq′, wᵊ-ad lâ yeiy•teiy′ lah zәy•â; kᵊ-khiv•liyn′ al yâ•lᵊd•â′ yit•jᵊl•eiy′ Mal•kah. 8 Man shᵊm•a′ kᵊ-hâd•â′? Man kha•zâ kᵊ-i•lein′? Ha•iph•shar′ dᵊ-tit•a•veid′ ar•â′ bᵊ-yom•â′ khad? Im yit•bᵊr•ei′ am•ah′ zᵊmân′ khad•â′? A•reiy a•tid•â′ dᵊ-tit•na•kham′ Tzi•yon′, wᵊ-tit•mᵊlei′ mei-am′ jâ•lᵊwâ•ta•hâ′ 9 A•nâ′ A•lâ•hâ bᵊreiyt â•lᵊm•â′, mi-bᵊ-Reish•it′, a•mar′ ha-Sheim′. A•nâ′ bᵊreiyt kâl a•nâsh•â. A•nâ′ ba•dar•it′ yâ•tᵊhon′ lᵊ-veiyn•eiy• amᵊma•yâ′. Aph, a•nâ′ a•tiyd′ lᵊ-kha•nâsh•â′ Jâ•wât•ikh•, a•mar′ Ël•âh•hikh′; 7 Before trouble comes to her, she shall be delivered; and before quaking is brought to her, like birth-pains upon child-birth her King shall be revealed. 8 Who pays attention to such as this? Who has observed such as these? Is there a possibility of making a land in one day? If a kindred shall be created in one fell swoop? Behold, Tziyon shall be comforted, and shall be filled with the kindred of her Gâl•ut′. 9 I [am] Al•âh; I have created the o•lâm′ from bᵊ-Reish•it′, says éé; I have created all men; I have scattered them among the kindreds, also I will gather your Gâl•ut′, says your Ël•âh)
Some of the words are missing and others are smudged or later filled in, apparently by a different scribe. The most striking difference is the word àåúåú (ot•ot′; signs—plural), whereas the singular is found in the Masoretic and Aleppo texts.
A second difference is the word ìéà (li; to/for me) following "I will take." (Compare with the text below.)
( 17 … okh•leiy′ bᵊsar′ ha-kha•zir′, … ya•khᵊd•âw′ yâ•suph′u nᵊum ha-Sheim′. 18 wᵊ-â•nokh•i′, ma•as•eiy•hëm′ u-ma•khᵊshᵊv•ot•eiy•hëm′, bâ•âh′ lᵊ-qa•beitz′ ët-kâl-ha-joy•im′ wᵊ-ha-lᵊshon•ot′; wᵊ-râ•u′ ët-Kᵊ•i′. 19 wᵊ-sam•ti′ vâ-hëm′ ot, wᵊ-shi•lakh•ti′ mei-hëm—pᵊleit•im′, ël-ha-joy•im′… a•shër′ lo-shâm′u ët-shim•i′ wᵊ-lo-râ•u′ ët-Kᵊvod•i′, wᵊ-hi•jid′u ët-Kᵊvod•i′ ba-joy•im′. 20 wᵊ-hei•vi′u ët-kâl-akh•ei•khëm′ mi-kâl-ha-joy•im′—mi•nᵊkh•âh′—la-Sheim′ ba-sus•im′, u-vâ-rëkh′ëv, u-va-tzab•im′, u-va-pᵊrâd•im′, u-va-ki•rᵊkâr•ot′, al Har Qâ•dᵊsh•i′, Yᵊru•shâ•la′yim â•mar′ ha-Sheim′; ka-a•shër′ yâvi′u′, Vᵊn•ei-Yi•sᵊr•â•eil′ ët-ha-Mi•nᵊkhâh′, bi-khᵊli tâ•hor′ Beit ha-Sheim′. 21 wᵊ-gam-mei-hëm′ ë•qakh′, la-Ko•han•im′ la-Lᵊwiy•im′ â•mar′ ha-Sheim′. 22 Ki ka-a•shër′ ha-shâ•may′im ha-kha•dâsh•im′, wᵊ-hâ-â′rëtz ha-kha•dâsh•âh′ a•shër′ a•ni′ o•sëh′, a•mod•im′ lᵊphân•ai′ nᵊum′ ha-Sheim′; kein, ya•a•mod′ zar•a•khëm′ wᵊ-shim•khëm′. 23 wᵊ-hâ•yâh′, mi•dei′-kho′dësh bᵊ-khâ•dᵊsh•o′, u-mi•dei′ Sha•bât′ bᵊ-Sha•bat•o′; yâ•vo′ kâl-bâ•sâr′, lᵊhi•shᵊtakh•ot′ lᵊphân•ai′ â•mar′ ha-Sheim′. 24 wᵊ-yâ•tzᵊu′ wᵊ-râ•u′, bᵊ-phi•gᵊr•ei′ hâ-a•nâsh•im′, ha-posh•im′ bi; ki tol•a•tâm′ lo tâ•mut′, wᵊ-ish•âm′ lo ti•khëb•ëh′, wᵊ-hâ•yu′ dei•râ•on′ lᵊkhâl-bâ•sâr′.; 17 … Eaters of pig meat, … will together meet their final-state, declares ha-Sheim′. 18 And I [am] Myself, but their contemplations [are] their Ma•as•ëh′; [the occasion] has come to gather all of the goy•im′ and languages; and they will come and they will see My Kâ•vod′. 19 Then I will place a sign in them, and I will send them—refugees, to the goy•im′… that have not hearkened to My Shᵊm•a′ and have not seen My Kâ•vod′, and they will narrate My Kâ•vod′ in the goy•im′. 20 And they shall bring all of your brothers from all of the goy•im′—a Mi•nᵊkhâh′—for ha-Sheim′, by horses, and by vehicles, and by covered-trailers, and by mules and by dromedaries, upon My Holy Mountain, Yᵊru•shâ•la′yim says ha-Sheim′; when Bᵊn•ei′-Yi•sᵊr•â•eil′ brings the Mi•nᵊkhâh′, in a purified vessel of the House of ha-Sheim′. 21 Then from among them I will also take, for Ko•han•im′ for Lewiy•im′ says ha-Sheim′. 22 For when the new heavens, and the new â′rëtz that I am making, stands before Me, declares é--ä; so, your masc. pl. descendant masc. sing. and your masc. pl. name masc. sing. shall stand. 23 Then it shall be, from Kho′dësh by its Kho′dësh, and from Shab•ât′ by its Shab•ât′; shall come all flesh, to prostrate before Me, says ha-Sheim′. 24 Then they shall go out and see, corpses of the men, those rebelling [against] Me; because their worm shall not die, and their fire shall not be extinguished, and they will be a repulsive-aversion to all flesh.)
( 17 â•khᵊl•ei′, bᵊsar kha•zir•â′, … ka-khᵊd•â′ yᵊsuph•un′, a•mar′ ha-Sheim′ 18 u-qᵊdâm•ai′ jᵊlan, o•vᵊd•eiy•hon′, wᵊ-a•sᵊt•o•neiy•hon′, a•tidᵊnâ′, lᵊ-kha•nâsh•â′ yât kâl amᵊma•yâ′, um•a•yâ′ wᵊ-li•shân•a•yâ′, wᵊ-yeiy•ton′, wᵊ-yi•khᵊzon′ yât yᵊqâ•riy′ 19 wa-a•shaw•eiy′ bᵊhon, ât•âh′, wᵊ-a•sha•lakh′ mi-nᵊhon′, mᵊshei•ziv•in′, lᵊvein•eiy′ amᵊma•yâ′, … dᵊ-lo shâm•u′ yât sheim•a′ jᵊvurᵊti′, wᵊ-lo khaz•o′ yât yëqâr•i′, wi-y•kha•von′ yât yât yëqâr•i′, bᵊ-amᵊma•yâ′. 20 wᵊ-yay•ton′ yât kâl akh•eiy•khon′ mi-kâl amᵊma•yâ′, qu•rᵊb•ân•â′ qâ•dâm′ ha-Sheim′, bᵊ-sus•â•wân′, u-vi-ri•tik•in′, u-vi-ri•kheil•â•wân′ u-vᵊ-kho•dᵊnâ•wân′, u-vᵊ-tu•shᵊbᵊkhân′, al tur•â′ dᵊ-qu•dᵊsh•i′, Yᵊru•shᵊlam′, a•mar′ ha-Sheim′, kᵊmâ dᵊya•yi•ton′ Bᵊn•ei′ Yi•sᵊr•â•eil′ yâat qu•rᵊb•ân•â′, bᵊmân dᵊkheiy, Beit ma•qᵊdᵊsh•â′ da-ha-Sheim′. 21 wᵊ-aph mi•nᵊhon′ a•qâ•reiv′, lᵊ-mi•hᵊweiy′ khâ•han•a•yâ′ leiy•wâ•eiy′, a•mar′ ha-Sheim′. 22 a•reiy′ kᵊmâ dᵊ-shᵊma•yâ′ kha•dat•in′, wᵊ-a•rᵊâ′ kha•dat•â′, da•a•nâ′ â•veid′, qâ•yᵊmin′ qâ•dâm′ai′, a•mar′ ha-Sheim′, kein, yitᵊqa•yam′ za•rᵊa•khon′, wi-shomᵊkhon′. 23 wi-heiy′ ki-zᵊman yᵊrakh bi-yrakh, wë-khi-zᵊman sha•bâ′, bᵊ-sha•bâ′, yeiy•ton′ kâl Bën•ei bi•sᵊr•â′, lᵊ-mi•sᵊjad′ qâ•dâm•ai′, a•mar′ ha-Sheim′. 24 wᵊ-yi•pᵊqun′, wᵊ-yi•khᵊzon, bᵊ-pi•gᵊr•ei′, ju•vᵊr•a•yâ′ kha•yây•va•yâ′, di-mᵊrad•u′ bᵊ-meiy•mᵊr•i′, a•reiy′ ni•shᵊm•âtᵊhon′, lâ yᵊmut•un′, wᵊ-ish•âtᵊhon′ lâ ti•tᵊph•eiy′, wi-yhon′ mi•did•ân•iv′ ra•shi•a•yâ′ bᵊ-Jeiy•Hi•nâm′, ad dᵊ-yeiy•mᵊrun′ al•eiy•hon′ tza•diq•a•yâ′, mi-sât kha•zein•â′; 17 They who… eat pig meat… as one shall reach their final-state, says ha-Sheim′. 18 Their works and their doings are revealed before me; in future I will gather all kindreds, nations and languages; and they shall come, and view My Respect. 19 And I will make a sign among them, and I will send of the refugees among the kindreds, … that have not hearkened to the hearkening of My Might, neither have viewed My Respect; but they shall state My Respect among the kindreds. 20 And they shall bring all of your brothers out of all kindreds a qor•bân′ before ha-Sheim′, on horses, and in vehicles, and litters, and upon mules, in praise, upon the Mountain of My Qᵊdush•âh′ in Yᵊru•shâ•la′yim, says ha-Sheim′, like that which Bᵊn•ei′-Yi•sᵊr•â•eil′ gives as a qor•bân′, in a purified vessel of the House of the Mi•qᵊdâsh′ of ha-Sheim′. 21 And I will also make them a bring-near-offering to be Ko•han•im′ and Lewiy•im′, says ha-Sheim′. 22 Behold just as the new heavens and the new land, which I will work, shall persist before Me, says ha-Sheim′, thus shall your descendent persist, and your name. 23 Then it shall be, at the time of the month, by month, and at the time of Shab•ât′, by Shab•ât′, that all of the sons of flesh shall come, to bow before Me, says ha-Sheim′. 24 And they shall go out, and view the corpses of the men, the convicted, who have rebelled against My Sayings; behold, their nᵊshâm•ot′ shall not die, and their fire shall not be extinguished; and the wicked shall be sentenced to Gei-Hin•om′, until the tza•diq•im′ shall say about them, "We have viewed enough.")
"If [Rosh Kho′dësh] falls on a [Shab•ât′] the [Haph•târ•âh′] is [the passage concluding] 'And it shall come to pass that from one [Rosh Kho′dësh] to another.'"
"Khiz•qi•yâh′u] said, A man's [tᵊphil•âh′] is not heard unless he makes his heart [soft] like flesh; as it is said, And it shall come to pass, that from one [Rosh Kho′dësh] to another, shall all flesh come to [prostrate themselves], etc.
"Also, [Rabbi A•qi′vâ] used to say: There are five things of [the duration of] twelve months: the judgment of the generation of the [Ma•bul′ continued] twelve months; the judgment of [I•yov′ continued] twelve months; the judgement of the Egyptians [continued] twelve months. The judgement of Gog and Ma•gog′ in the time to come [will continue] twelve months. The judgment of the [goy•im′] in [Gei-Hin•om′] continues twelve months. For it is said, And it will be from one month until the [same] month [the next year]…"
"You have judged well, You have condemned well, and well provided Gei-Hin•om′ for the wicked and Gan Ei′dën for the [tza•diq•im′]."
But this is not [so]? For did not R. [Shim•on′ Bën-Lakish] state: The wicked do not repent even at the gate of [Gei-Hin•om′] for it is said, "And they shall go forth, and look upon the carcasses of the men that rebel against Me," etc. It was not said, "that have rebelled," but "that rebel" [implying] that they go on rebelling forever?"
"We do not recite a [bᵊrâkh•âh′] over light except at the termination of [Shab•ât′], since it was then created for the first time; and as soon as he sees [it] he immediately recites a [berakhah]… [The fire we speak of was created] at the termination of [Shab•ât′]; the fire of [Gei-Hin•om′] on the eve of [Shab•ât′].
Yet was the fire of [Gei-Hin•om′] created on the eve of [Shab•ât′]? Surely it was taught: Seven things were created before the world was created, and these are they: The [Tor•âh′], [tᵊshuv•âh′], [Gan Ei′dën], the ki•sei′ kâ•vod′, the [Beit ha-Mi•qᵊdâsh′] and the name of the [Mâ•shi′akh].
The [Tor•âh′], for it is written, ha-Sheim′] made me [sc. The Tor•âh′] as the beginning of His Way. [Tᵊshuv•âh′], for it is written, Before the mountains were brought forth, and it is written, You turned man to contrition, and said, Make [tᵊshuv•âh′] you Bᵊn•ei′-â•dâm′]. [Gan Ei′dën], as it is written, And [ha-Sheim′] planted a gan in Ei′dën from aforetime. [Gei-Hin•om′], for it is written, For [to•eiv•âh′, i.e., Gei-Hin•om′] is ordered of old. The ki•sei′ kâ•vod′ and the [Beit ha-Mi•qᵊdâsh′], for it is written, You, ki•sei′ kâ•vod′ and the [Beit ha-Mi•qᵊdâsh′], on High from the beginning. You, Place of our [Mi•qᵊdâsh′]. The name of the Mâ•shi′akh, as it is written, His [sc. the Mâ•shi′akh's] name shall endure forever, and has existed before the sun.—I will tell you, only [the fire's] hearth was created before the world was created, but its fire [was created] on the eve of [Shab•ât′].
Yet was its fire created on the eve of [Shab•ât′]? Surely it was taught, R. Jose said: The fire which the Holy One, blessed be He, created on the second day of the week shall never be extinguished, as it is said, And they shall go forth, and look upon the carcasses of the men that have rebelled against Me; for their worm shall not die, neither shall their fire be [extinguished].
But as for the min•im′ and the informers and the [Epicureans] who rejected the Tor•âh′ and denied the resurrection of the dead, and those who abandoned the ways of the community, and those who 'spread their terror in the land of the living,' and who sinned and made the masses sin, like Yârâvâm′ Bën-Nᵊvât and his fellows—these will go down to [Gei-Hin•om′] and be punished there for all generations, as it says, And they shall go forth and look upon the carcasses of the men that have rebelled against me, etc.
"Which measure is greater? That of goodness [i.e., reward] or of punishment? [100b] Surely the measure of reward is greater than that of punishment, for with respect to the measure of goodness it is written, And He commanded the clouds from above, and opened the doors of heaven, And rained down manna upon them to eat; whilst of the measure of punishment it is written, And they shall go forth, and look upon the carcasses of the men that have transgressed against me, for their worm shall not die, , neither shall their fire be [extinguished] and they shall be an abhorring unto all flesh."
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