DOCSLIB.ORG

Points to Ponder Mekeitz/Chanukah 5776 and It Was at the of 2 Years

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Points to Ponder Mekeitz/Chanukah 5776 and It Was at the of 2 Years Points to Ponder Mekeitz/Chanukah 5776 And it was at the of 2 years (41:1) – The Midrash Rabba comments that that Mekeitz is a reference to the fact that Hashem puts an end to the darkness for once the time was complete, Pharaoh dreamed a dream. Rav Elyashiv ztl. explained that Yosef thought that the time had passed. After all, Pharaoh underwent 2 birthdays and nothing. He thought that the butler would have saved him and for naught. Still, at the time that a person least expects it, the result can be fast – Vayirutzuhu min Habor for when the time comes, Hashem does not delay even a moment. And Pharaoh dreamed (41:1) – Rav Shlomo Heiman ztl. noted that there are many in the Torah who dream. However, while the others dream dreams of destiny, Pharaoh dreams of cows. This is a fulfillment of the Chazal that dreams come from Hirhurei HaLev. Pharaoh’s lev was built on the notion that he must be the master over creation and thus only thought about creations and finances. Why should you appear satiated (42:1) – The Yalkut Shimoni notes that Yaakov told his children that they should not be ostentatious or stand out especially in moments of national famine as it brings on Ayin Hara. Rav Altusky ztl. asked what the power of the Ayin Hara was? After all, it does not come from a Talmid Chacham so it is not Tzaddik Gozer? He answers that through Ayin HaRa there is a Kitrug that is unleashed on a person. Left alone, it does not mean much but in context to other occasional failings, it has the power to wreak havoc on a life as the final straw. That is, when a person raises an Ayin Hara, the person is acting in a way that is counter the way that Hashem acts. That’s why it creates the Kitrug despite the source of the Kitrug. Rav Schachter Shlita would often mention to us that the demonstrative style is the opposite of Hashem. He is a Keil Mistater and we should be as well. Rav Pam ztl. added that this is especially true when we deal with Chanukah – while we light the candles openly, we need not also leave the windows open to the living or dining room long after the candles go out. The opposite message of Chanukah comes through if we do. Yosef commanded to return the money of each man to his sack (42:25) – Why did Yosef return the money? The Gerrer Rebbe Shlita explained that the brothers knew that a little bribe went a long way in the corrupt world around them. Unfortunately, that bribe was received and returned suggesting to the brothers that Tzafnas Paneiach was not a regular world leader at that time. Thus, in his returning the money he was giving them a message that their general plan of engaging corruption was not going to work this time. That is why he returned the money – to tell them he wasn’t for sale. That’s why when the brothers find the money in their sacks that is precisely when they get scared. And prepare the meat (43:16) – The Talmud (chullin 91) notes that Yosef commanded them to take the Gid HaNasheh out in front of the brothers. Why is the first time that the mitzvah of Gid Hanasheh is mentioned, is it in context of Yosef’s observance? Rav Shmuel Brazil Shlita suggests that in the same way that there are 365 Lavin there are 365 solar days and the Zohar notes that the Lav of Tisha B’av is Gid HaNasheh. It follows that Yosef, who is always prepared to handle trouble, no matter what comes his way, is the ideal one to face the Gid HaNashe and to utilize its challenge for his betterment and that of the Jewish people. For the Egyptians would not break bread with him as it was an abomination to the Egyptians (43:32) – The amazing concept that an Egyptian citizen found it abominable to eat with the viceroy with whom they could get ahead. Why did this not bother Yosef? Rabbi Lamm Shlita once explained that as opposed to the American Jew who would have been miserable about the situation, Yosef did not feel that he was alone when he was not connected to the Egyptian culture or people. Instead, he felt ever more connected to Hashem and it helped him in the trying moments. Shir Shel Yom of Chanukah – The late, great Mr. Sam Halpern z”l and his brother Arie z”l escaped from the lager in World War II, they ran into a field, and with the gunfire of the SS guards ringing in their ears, took refuge in haystacks, each to their own hiding place to enhance the possibility of at least one of the family surviving. These stacks of hay were not the safe haven that we might assume. The Nazis either seized or murdered quite a number of escapees by ramming their bayonets into the loosely piled hay. Both Arie and Sam independently related that throughout the time that they remained in that dark place, and long after the gunfire subsided, they recited Mizmor Shir Chanukat haBayit l’David. Over and over. Again and again. My friend, Dr. Harris Saltzburg who reminded me of Sam’s story, also added that one cannot help but think of Arie and Sam in those haystacks in a field in Poland. Homeless, running for their lives. Cold, shivering with fright, in their lager stripes, endlessly pleading with HaShem, “...What gain would there be if I died and went down to the grave? Can dust thank you? Can it declare your truth? Hear Lord, and be gracious to me; Lord, be my help. You have turned my sorrow into dancing. You have removed my sackcloth and clothed me with joy, so that my soul may sing to You and not be silent. Lord my God, forever will I thank You. The Chanukah message so strong – never give in and remember to be thankful each and every day. Haftorah: In the infamous Haftorah of Shabbos Chanukah, we find Yehoshua Kohein Gadol in unfitting clothes which prevent the image of the Menorah from being experienced until they are removed. Why? Rav Dr. Benny Lau Shlita explained that Yehoshua’s children were maligned because they had intermarried. He quotes Rav Uziel ztl. who noted that while the clothes are changed in the Nevuah, the person is not removed. He interprets that one needs to work hard to keep the kesher with the families. Although not agreed to by all, Rav Uziel encourages the conversion of the non-Jewish spouse so as not to write off lines of the Jewish people. .
Load more

Recommended publications
  • Tanya Sources.Pdf
    The Way to the Tree of Life Jewish practice entails fulfilling many laws. Our diet is limited, our days to work are defined, and every aspect of life has governing directives. Is observance of all the laws easy? Is a perfectly righteous life close to our heart and near to our limbs? A righteous life seems to be an impossible goal! However, in the Torah, our great teacher Moshe, Moses, declared that perfect fulfillment of all religious law is very near and easy for each of us. Every word of the Torah rings true in every generation. Lesson one explores how the Tanya resolved these questions. It will shine a light on the infinite strength that is latent in each Jewish soul. When that unending holy desire emerges, observance becomes easy. Lesson One: The Infinite Strength of the Jewish Soul The title page of the Tanya states: A Collection of Teachings ספר PART ONE לקוטי אמרים חלק ראשון Titled הנקרא בשם The Book of the Beinonim ספר של בינונים Compiled from sacred books and Heavenly מלוקט מפי ספרים ומפי סופרים קדושי עליון נ״ע teachers, whose souls are in paradise; based מיוסד על פסוק כי קרוב אליך הדבר מאד בפיך ובלבבך לעשותו upon the verse, “For this matter is very near to לבאר היטב איך הוא קרוב מאד בדרך ארוכה וקצרה ”;you, it is in your mouth and heart to fulfill it בעזה״י and explaining clearly how, in both a long and short way, it is exceedingly near, with the aid of the Holy One, blessed be He. "1 of "393 The Way to the Tree of Life From the outset of his work therefore Rav Shneur Zalman made plain that the Tanya is a guide for those he called “beinonim.” Beinonim, derived from the Hebrew bein, which means “between,” are individuals who are in the middle, neither paragons of virtue, tzadikim, nor sinners, rishoim.
    [Show full text]
  • The Anti-Samaritan Attitude As Reflected in Rabbinic Midrashim
    religions Article The Anti‑Samaritan Attitude as Reflected in Rabbinic Midrashim Andreas Lehnardt Faculty of Protestant Theology, Johannes Gutenberg‑University Mainz, 55122 Mainz, Germany; lehnardt@uni‑mainz.de Abstract: Samaritans, as a group within the ranges of ancient ‘Judaisms’, are often mentioned in Talmud and Midrash. As comparable social–religious entities, they are regarded ambivalently by the rabbis. First, they were viewed as Jews, but from the end of the Tannaitic times, and especially after the Bar Kokhba revolt, they were perceived as non‑Jews, not reliable about different fields of Halakhic concern. Rabbinic writings reflect on this change in attitude and describe a long ongoing conflict and a growing anti‑Samaritan attitude. This article analyzes several dialogues betweenrab‑ bis and Samaritans transmitted in the Midrash on the book of Genesis, Bereshit Rabbah. In four larger sections, the famous Rabbi Me’ir is depicted as the counterpart of certain Samaritans. The analyses of these discussions try to show how rabbinic texts avoid any direct exegetical dispute over particular verses of the Torah, but point to other hermeneutical levels of discourse and the rejection of Samari‑ tan claims. These texts thus reflect a remarkable understanding of some Samaritan convictions, and they demonstrate how rabbis denounced Samaritanism and refuted their counterparts. The Rabbi Me’ir dialogues thus are an impressive literary witness to the final stages of the parting of ways of these diverging religious streams. Keywords: Samaritans; ancient Judaism; rabbinic literature; Talmud; Midrash Citation: Lehnardt, Andreas. 2021. The Anti‑Samaritan Attitude as 1 Reflected in Rabbinic Midrashim. The attitudes towards the Samaritans (or Kutim ) documented in rabbinical literature 2 Religions 12: 584.
    [Show full text]
  • New Contradictions Between the Oral Law and the Written Torah 222
    5/7/2019 222 New Contradictions between the Oral Torah and the Written Torah - iGod.co.il Science and faith main New Contradictions Between The Oral Law And The Written Torah 222 Contradictions in the Oral Law Talmud Mishneh Halacha 1/68 /מדע-אמונה/-101סתירות-מביכות-בין-התורה-שבעל-פה-לתורה/https://igod.co.il 5/7/2019 222 New Contradictions between the Oral Torah and the Written Torah - iGod.co.il You may be surprised to hear this - but the concept of "Oral Law" does not appear anywhere in the Bible! In truth, such a "Oral Law" is not mentioned at all by any of the prophets, kings, or writers in the entire Bible. Nevertheless, the Rabbis believe that Moses was given the Oral Torah at Sinai, which gives them the power, authority and control over the people of Israel. For example, Rabbi Shlomo Ben Eliyahu writes, "All the interpretations we interpret were given to Moses at Sinai." They believe that the Oral Torah is "the words of the living God". Therefore, we should expect that there will be no contradictions between the written Torah and the Oral Torah, if such was truly given by God. But there are indeed thousands of contradictions between the Talmud ("the Oral Law") and the Bible (Torah Nevi'im Ketuvim). According to this, it is not possible that Rabbinic law is from God. The following is a shortened list of 222 contradictions that have been resurrected from the depths of the ocean of Rabbinic literature. (In addition - see a list of very .( embarrassing contradictions between the Talmud and science .
    [Show full text]
  • Dura Europos Synagogue
    INFORMATION TO USERS This manuscript has been reprPaiced fmm the rnicrdiim master. UMI films the text direclly from the original or wpy submitted. fhuî, some thesis and disserfation copies are in typmhtw face, whik dwsmay be from any type of amputer printer. In the unlikely event that the authar di mt send UMI a compleb rnanuSCI\Pt and them are missing p8ges. them will be noted. Ako, if unauthorized copyright material had to be mmoved, a note will indicate the deW!km. Oversize materials (0-g., rnaps, drawings, &arts) are reproduced by sectiming the original, beginning at îhe upper left-hand corner adcmtinuing frwn left @ right in equal sections with small ovedaps. Photographs included in the original manuscfipt have ben feproduoed xerographically in this copy. Higher quality 6- x W blodr and white photiograghic prïnts are availabk for any mmphsor illustrci(ionr maring in mis c~pyfW an additional charge. Contas UMI diredly to order. 8811 & Hdllnformatian and Learning 300 North Zeeb Road, Ann A-, Ml 48106-1346 USA READING MIDRASH AS GRAPHIC ARTISTIC ACTIVITY: THE COMPlLATIONS OF MIDRASH RABBA H AS POSSIBLE INFLUENCES ON EARLY JEWISH AND CHRISTIAN ART Elana Dascal Department of Jewish Studies McGill University, Montreal November 1997 A Thesis submitted to the Faculty of Graduate Studies and Research in partial fulfillment of the requirements for the degree of Master of Arts. National Library Bibliothèque nationale 1+1 ,,nad, du Canada Acquisitions and Acquisitions et Bibliographie Services services bibliographiques 395 Wellington Street 395. rue WeUington Ottawa ON KiA ON4 O&awaON KIA ON4 Canada Canada The author has granted a non- L'auteur a accordé une Licence non exclusive licence ailowing the exclusive permettant à la National Library of Canada to Bibliothèque nationale du Canada de reproduce, loan, distribute or seîi reproduire, prêter, distribuer ou copies of this thesis in microform, vendre des copies de cette thèse sous paper or electronic formats.
    [Show full text]
  • An Analysis of Bat Pharaoh's Character and Identity In
    RIGHTEOUS GENTILE AND DIVINE DAUGHTER: AN ANALYSIS OF BAT PHARAOH’S CHARACTER AND IDENTITY IN ANCIENT, MEDIEVAL, AND MODERN TIMES By Daniella Pressner Thesis Submitted to the Faculty of the Graduate School of Vanderbilt University in partial fulfillment of the requirements for the degree of MASTER OF ARTS in Religion May, 2010 Nashville, Tennessee Approved: Annalisa Azzoni Leah Marcus To Shaul Aryeh and Cole Yehudah For making this a journey of exploration and joy לפיכ אנחנו חייבי להודות , להלל , לשבח , לפאר , לרומ , להדר , לבר , לעלה ולקלס , למי שעשה לאבותינו ולנו את כל הניסי האלו . הוציאנו מעבדות לחרות , מיגו לשמחה , ומאבל ליו טוב , ומאפלה לאור גדול , ומשעבוד לגאו לה . ונאמר לפניו שירה חדשה . הללויה : : הגדה של פסח ii ACKNOWLEDGEMENTS I would like to thank the following individuals who were my partners in this process. My deepest appreciation to Professor Annalisa Azzoni who challenged me to find meaning in form and punctuation in content. Thank you for encouraging me to begin the writing process, and for supporting, encouraging, and directing me throughout this process. Your humble intellect, zest for perfection, and warm guidance are truly inspirational. Thank you to Professor Leah Marcus, my second reader, for reminding me to work hard and to live life. Thank you for your suggestions, advice, feedback, and fresh eyes. The Jewish Studies Department at Vanderbilt is very lucky to have you on board. A special thank you to Lynne Perler for your reminders to register, your help with scheduling, and for your ongoing and steady encouragement over the past 5 years. Walking into an office with you sitting at the desk somehow always made it feel like home.
    [Show full text]
  • Narratology, Hermeneutics, and Midrash
    Poetik, Exegese und Narrative Studien zur jüdischen Literatur und Kunst Poetics, Exegesis and Narrative Studies in Jewish Literature and Art Band 2 / Volume 2 Herausgegeben von / edited by Gerhard Langer, Carol Bakhos, Klaus Davidowicz, Constanza Cordoni Constanza Cordoni / Gerhard Langer (eds.) Narratology, Hermeneutics, and Midrash Jewish, Christian, and Muslim Narratives from the Late Antique Period through to Modern Times With one figure V&R unipress Vienna University Press Bibliografische Information der Deutschen Nationalbibliothek Die Deutsche Nationalbibliothek verzeichnet diese Publikation in der Deutschen Nationalbibliografie; detaillierte bibliografische Daten sind im Internet über http://dnb.d-nb.de abrufbar. ISBN 978-3-8471-0308-0 ISBN 978-3-8470-0308-3 (E-Book) Veröffentlichungen der Vienna University Press erscheineN im Verlag V&R unipress GmbH. Gedruckt mit freundlicher Unterstützung des Rektorats der Universität Wien. © 2014, V&R unipress in Göttingen / www.vr-unipress.de Alle Rechte vorbehalten. Das Werk und seine Teile sind urheberrechtlich geschützt. Jede Verwertung in anderen als den gesetzlich zugelassenen Fällen bedarf der vorherigen schriftlichen Einwilligung des Verlages. Printed in Germany. Titelbild: „splatch yellow“ © Hazel Karr, Tochter der Malerin Lola Fuchs-Carr und des Journalisten und Schriftstellers Maurice Carr (Pseudonym von Maurice Kreitman); Enkelin der bekannten jiddischen Schriftstellerin Hinde-Esther Singer-Kreitman (Schwester von Israel Joshua Singer und Nobelpreisträger Isaac Bashevis Singer) und Abraham Mosche Fuchs. Druck und Bindung: CPI Buch Bücher.de GmbH, Birkach Gedruckt auf alterungsbeständigem Papier. Contents Constanza Cordoni / Gerhard Langer Introduction .................................. 7 Irmtraud Fischer Reception of Biblical texts within the Bible: A starting point of midrash? . 15 Ilse Muellner Celebration and Narration. Metaleptic features in Ex 12:1 – 13,16 .
    [Show full text]
  • Bernard Revel Graduate School of Jewish Studies
    Bernard Revel Graduate School of Jewish Studies Table of Contents Ancient Jewish History .......................................................................................................................................... 2 Medieval Jewish History ....................................................................................................................................... 4 Modern Jewish History ......................................................................................................................................... 8 Bible .................................................................................................................................................................... 19 Jewish Philosophy ............................................................................................................................................... 24 Talmud ................................................................................................................................................................ 29 Course Catalog | Bernard Revel Graduate School of Jewish Studies 1 Ancient Jewish History JHI 6221 and 6239 also counts toward a Talmud concentration. JHI 6222 also counts towards a modern history concentration. JHI 5213 Second Temple Jewish Literature Dr. Joseph Angel Critical issues in the study of Second Temple literature, including biblical interpretations and commentaries, laws and rules of conduct, historiography, prayers, and apocalyptic visions. JHI 5215 Jews under Roman Rule Dr. Angel
    [Show full text]
  • The Beast Between Us the Construction of Identity and Alterity Through Animal Symbolism in Late Antique Jewish and Christian Tradition
    DOI number: DOI - 10.14754/CEU.2017.11 Doctoral Dissertation The Beast between Us The Construction of Identity and Alterity through Animal Symbolism in Late Antique Jewish and Christian Tradition By: Andor Kelenhegyi Supervisor(s): Carsten L. Wilke Submitted to the Medieval Studies Department, and the Doctoral School of History Central European University, Budapest in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Medieval Studies, and for the degree of Doctor of Philosophy in History CEU eTD Collection Budapest, Hungary 2017 Table of contents Acknowledgements .............................................................................................................................. 5 I. Introduction....................................................................................................................................... 7 I.I. Animal symbolism and the study of Jewish-Christian interrelations ......................................... 7 I.I.II. Research questions, sources and methodology ................................................................. 10 I.I.III. State of the art and hypothesis ......................................................................................... 12 I.II. Animal symbolism and human communities .......................................................................... 19 I.II.I. The Darwinian turn ........................................................................................................... 19 I.II.II. Animals describing reality ..............................................................................................
    [Show full text]
  • Yeshivat Har Etzion Israel Koschitzky Virtual Beit Midrash (Vbm)
    YESHIVAT HAR ETZION ISRAEL KOSCHITZKY VIRTUAL BEIT MIDRASH (VBM) ********************************************************* This parasha series is dedicated in memory of Michael Jotkowitz, z"l. ********************************************************* This shiur is dedicated in memory of Howard (Haim) Greenspan z"l. ********************************************************* PARASHAT VAYERA The Way of God and the Way of Righteousness and Justice By Rav Yaakov Medan INTRODUCTION '"He placed, eastwards of the Garden of Eden, the keruvim… and the revolving flaming sword to guard the way' – this refers to the 'way of the world' (derekh eretz). 'The tree of life' – this teaches that derekh eretz precedes the tree of life. And the tree of life is none other than Torah, as it is written, 'It is a tree of life for those who grasp it.'" (Tana Devei Eliyahu Rabba, 1) In this statement, as in many others, Chazal clarify their attitude towards these two foundations of man's obligation in the world. The two sides of the scale that represent man's labor are "derekh eretz," good character traits, good deeds and interpersonal relationships – on the one hand, and faith, Torah, fear of Heaven and man's relationship with God – on the other hand. What is the ratio between these two? Which is more important? Can there be a contradiction between them? And if so, how can it be bridged? We shall examine this question from the perspective of the path chosen by the founder of our nation. On the one hand, Avraham was the first and firmest believer in One God, in a
    [Show full text]
  • Maamar Shalosh Shevuos Siman 1
    Maamar Shalosh Shevuos Siman 1 The Gemara says in Kesubos 110b: Rabbi Zeira avoided meeting Rav Yehudah, because he was planning to go up to Eretz Yisroel, for Rav Yehudah said: Anyone who goes from Babylonia to Eretz Yisroel transgresses a positive commandment, as it says, “They will be brought to Babylonia and there they will stay until the day I revisit them, said Hashem.” (Yirmiyahu 27:22) Rabbi Zeira held that that verse refers only to the vessels of the Temple. Rav Yehudah [surely agrees to this, but forbids going to Eretz Yisroel based on] another verse, as it says, “I adjure you, daughters of Jerusalem, with the gazelles and the deer of the field…” (Shir Hashirim 2:7) Rabbi Zeira holds that that verse means that Israel may not go up as a wall. Rav Yehudah [surely agrees to this, but forbids an individual to go to Eretz Yisroel based on] the second time the verse “I adjure you…” occurs (ibid. 3:5). Rabbi Zeira uses that verse [and the last remaining “I adjure you”] as the basis for the statement of Rabbi Yossi bar Chaninah: To what to these three oaths refer? One, that Israel should not go up as a wall. One, that the Holy One, blessed is He, adjured Israel not to rebel against the nations of the world. One, that the Holy One, blessed is He, adjured the nations not to subjugate Israel too much. Rav Yehudah [surely agrees to this, but derives the prohibition on an individual from the extra words] “if you arouse” and “if you wake up.” Rabbi Zeira needs [those extra words] for the statement of Rabbi Levi: “To what do these six oaths refer? Three we have already explained, and the rest: that they [the prophets] should not reveal the end, that they should not make the end more distant, and that they should not reveal the secret to the gentiles.
    [Show full text]
  • Introduction Welcome to Bernard Revel Graduate School of Jewish
    Introduction Welcome to Bernard Revel Graduate School of Jewish Studies. This Academic Catalog provides statements about policies and procedures which are currently operative and it is intended primarily as a source of information for graduate students. The School, however, reserves the right to change policy and procedures without prior notice and to notify all parties of such changes. In regard to curriculum requirements, students will be governed by the Academic Catalog in the year in which they entered the program. Students are ultimately responsible for knowing and observing all regulations and degree requirements that may affect their status at Bernard Revel Graduate School and paying all fees. For this reason, students should meet with academic advisors and the Office of the Registrar on a regular basis as well as read thoroughly the contents of this catalog. YESHIVA UNIVERSITY Now in its second century, Yeshiva University is the oldest and most comprehensive educational institution under Jewish auspices in America. It is an independent university that ranks among the nation's leading academic research institutions and, reflecting the time-honored tradition of Torah Umadda, provides the highest quality Jewish and secular education of any Jewish university in the world. Since its inception the University has been dedicated to melding the ancient traditions of Jewish law and life with the heritage of Western civilization, and each year we celebrate as future leaders make YU their home. In September 2003, Richard M. Joel was inaugurated as Yeshiva University's fourth president, succeeding Norman Lamm, who had held the office since 1976. President Joel's two other predecessors were Bernard Revel, president from 1915 to 1940, and Samuel Belkin, who served from 1943 to 1975.
    [Show full text]
  • Two Introductions to Midrash Author(S): JAMES KUGEL Source: Prooftexts, Vol
    Two Introductions to Midrash Author(s): JAMES KUGEL Source: Prooftexts, Vol. 3, No. 2 (MAY 1983), pp. 131-155 Published by: Indiana University Press Stable URL: http://www.jstor.org/stable/20689066 . Accessed: 16/12/2013 06:50 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Indiana University Press is collaborating with JSTOR to digitize, preserve and extend access to Prooftexts. http://www.jstor.org This content downloaded from 151.204.232.58 on Mon, 16 Dec 2013 06:50:21 AM All use subject to JSTOR Terms and Conditions JAMESKUGEL Two Introductions toMidrash THERE ARE A NUMBER of alphabetical psalms in the Bible, that is, psalms inwhich each line or group of lines begins with a new letter of the Hebrew alphabet. One such is Psalm 145?yet for some reason, at least in the Hebrew text, the verse that should start with the Hebrew letter "N" (nun) is missing. Did the verse somehow get lost in trans mission? Rabbinic tradition has a different answer: David, the author of the Psalms, purposely omitted it. Why is there no nun-verse inPsalm 145? Rabbi Yohanan explained that it is because Israel's (as itwere) downfall begins with that letter, as it iswritten, "She-has-fallen [nafelah] and will no more rise, the virgin of Israel" (Amos 5:2).
    [Show full text]