Invoking1 the name of the Great and Awe-inspiring God,

I begin to explain the meaning of the Torah.

I beseech thee, O God of my father Abraham,

deal kindly with thy servant Abraham.2

May the opening of thy words give light

to thy servant the son of thy servant Meir.

And from the salvation of thy face,3 may help come

to the son of thy maid servant who is named Ben Ezra.

This Book of Jashar,4. Cf. Josh. 10:13. composed by Abraham the poet,

is bound by ropes of grammar.

The eyes of the intelligent will find it fit.

All who take hold of it will be glad.

The above mentioned Abraham the Spaniard says:

Those who comment on the Torah do so in one of five ways.

The first way (to Biblical interpretation) ranges far and wide (from the text). It is beyond the interest of our time. If truth be likened to a dot within a circle then this approach can be compared to the periphery of the circle, which goes round about only to return to its starting point. A number of great scholars chose this approach, namely, the wise men of the academies in Moslem countries, such as Rabbi Isaac5 who composed two books on the first chapter of Genesis, from In the beginning to were finished, and did not finish his commentary, so verbose was he. He makes mention of the believers in a god of light and a god of darkness6 in his comments on the verse Let there be light (Gen. 1:3). But he (Rabbi Isaac) walked in darkness without being aware of it. In his comment on And the earth brought forth grass (Gen. 1:12), he brought forth words from his fancy7 and spoke about trees and plants both large and small. On the other hand, on the term living creature8 he quoted foreign sciences. In the same vein, Rabbi Saadiah, Gaon of the Diaspora, commenting on the verse Let there be lights (Gen. 1:14), quoted the opinion of secular scholars and gave the dimensions of the heavenly bodies according to the astronomers. Similarly Rabbi Samuel ben Hofni gathered wind in his fists (chofnav) (Prov. 30:4)9 (Hofni) and chofnav. in his lengthy comments on And Jacob went out from Beer-sheba (Gen. 28:10). He there mentioned every prophet by name, and how many times each one was exiled from his place. He also expounded on the value of travel. The only value of his commentary is its length. On the verse And he dreamed (Gen. 28:12) he expostulated on dream interpretation and why people see what they see when they are asleep. If one desires to learn secular wisdom let him learn it from the works of experts in these fields and let him examine their proofs and see if they are correct. The Geonim only cited from these works without offering any of the proofs as to the veracity of the opinions they quoted.10 Some of the Geonim had no knowledge of the method of the ancient sages and how they arrived at their conclusions.

A second approach is the one chosen by the distorters, albeit they are Israelites. They think that they have reached the very point of the circle, but in reality they do not know its place. This is the way of the Sadducees,11 such as Anan,12 Benjamin,13 Ben Mashiach, Joshua,14 and of all heretics who do not believe the words of the transmitters of tradition,15 turning away from it to the right or the left.16 (Deut. 17:11), is a command to heed the words of the “transmitters of tradition.” Each one interprets verses as he sees fit. They do the same even with respect to commandments and laws. They are ignorant of the form of Hebrew and therefore err even in grammar. How can people rely on their opinion, with regard to the precepts when they are always changing their mind, moving from one extreme to the other? They do this because there is not a single commandment fully explained in the Torah itself. I will note one example.17 Someone conversant with these things will recognize its significance because it entails the penalty of karet (shortened life span) with regard to eating on Yom Kippur, eating leaven on Passover and, for one who is in a state of ritual purity on Passover, not offering the paschal lamb.18. 38. The printed texts read, “and leavened bread on Passover which one in a state of purity did not observe.” This is an impossible reading. It also involves the seven rest days of the festivals,19 the festival sacrifices, dwelling in booths and the sounding of the shofar. Nowhere in the Torah do we find clearly stated the rules governing the establishment of years nor how to calculate months. These wretched, poor in learning, find support for their calendric calculations in the verse *and let them be for signs, and for seasons (festivals)*20. Mo’adim also means festivals. Genesis 1:14 reads, Let there be lights in the firmament of the heaven…and let them be for signs, and for seasons (mo’adim). The Karaites interpreted this verse: Let them be for signs for the festival, i.e., let the moon (the lunar month) determine the time of the festivals. (Gen. 1:14). But they don’t know that Let them be is in the plural and speaks about the sun, moon and stars.21 not ve-hayah. Ve-hayu is a plural and so cannot refer only to the moon. As to the person who says that the vav of u-le-mo’adim (and for seasons) is superfluous and that for signs is connected to for seasons,22 for seasons (festivals). The Karaites tried to get around the problem by claiming that the vav of u-le-mo’adim is superfluous and should not be translated. U-le-mo’adim should be rendered: for seasons (festivals) rather than: and for seasons. Thus the verse is to be translated: And let them be for signs for seasons (festivals). let him search for a friend to tell it to; perhaps he will believe it. If we do find two or three superfluous vavs, how do we know that this is one of them,23 in Scripture, but he asks, how do we know that this is one of them? since we find thousands of vavs in Scripture which have meaning? Furthermore, the verse Who appointedst the moon for seasons (le-mo’adim) (Ps. 104:19) is not in accordance with the interpretation of those whose loins totter.24 Even if Scripture explicitly stated (which it never does) that the moon shall be for a sign for the appointed seasons (mo’adim) falling in the various months, how could we determine that the Bible speaks of God’s holy appointed seasons, since various types of appointed seasons are mentioned in the Pentateuch, the Prophets and the Holy Writings?25, how do we know that the mo’adim refer to religious festivals? The word mo’ed may refer to any appointed time and does not necessarily refer to a religiously appointed one. Furthermore, even if the Bible explicitly said: let the moon be as a sign for God’s holy seasons,26 a very important aspect of the problem remains to be solved.27 series, Vol. XI, The Code of Maimonides, Sanctification of the New Moon, p. 126). Cherez explains that the moon was believed to move within four spheres. The first is called galgal ha-domeh (the all-encompasing sphere). It is so called because like the zodiacal sphere, it encompasses the whole world and like it has the earth as its center. This sphere turns from east to west. Within the all-encompassing sphere lies another sphere called galgal ha-noteh (the inclined sphere). This sphere is not contained within the galgal ha-domeh but intersects it. The chord connecting the points of intersection are called the teli (the dragon). The point at which the moon moves north of this intersection is called the head (or top) of the teli; its opposite point, where the moon moves south, is called the tail of the teli. The galgal ha-noteh is inclined five degrees above the galgal ha-domeh on the north and five degrees below it on the south, hence the term galgal ha-noteh. The center of this sphere is the same as that of the galgal ha-domeh. This sphere also turns in an east to west direction. Within the galgal ha-noteh is another sphere called the galgal ha-yotze (the eccentric sphere). It is so called because the earth is not the center of this sphere. It is also called the galgal ha-noseh (the carrying sphere) because it bears a sphere which the moon circles (the galgal ha-katan or epicycle). The galgal ha-yotze turns from west to east. These spheres move at different speeds and their movements explain the complicated motions of the moon. Does a new moon start when the moon completes circling the sphere of the zodiac, i.e., every 27 days and some limited hours,28 or when it completes circling the apogee of the eccentric sphere whose center is far from the center of the earth,29 or when it completes circling the sphere of the dragon according to the calculation of the wise men because its epicycle turns in the opposite direction.30, Amsterdam, 1722; Hayyim Wolf Kaputa, Or La-netivah, Lemberg, 1897; Weiser and Cherez. While the specifics of I.E.’s comments are difficult to unravel, as is evidenced by the wide interpretation given his comments in the above-noted commentaries, the thrust of his remarks is clear. The moon makes a number of cycles in the sky. If a new moon is to be determined by the moon’s revolution, which one of its cycles is to determine the new moon? On the other hand, it may be that the month depends upon the conjunction of the sun and the moon.31, 6:1. There are three such conjunctions: the mean conjunction,32 the true conjunction33 and the conjunction contingent on the place of the beholder.34 We do not know which conjunction determines the new moon; is it one or the other? As to that which they say, that the month begins when the new moon is actually seen, they have been deceived, for they have eyes but see not. Let them show us where in the Torah and the testimony35 it is stated that the new moon is to be so determined. Similarly they did not correctly comment on This is the burnt-offering of every new moon throughout the months of the year (Num. 28:14) because this verse does not mention the moon.36 to mean the moon when it is new. They claimed that be-chodsho is to be interpreted as be-chiddusho (when it is new). I.E. disagrees. He feels that be-chodsho means in its month, and furthermore, chodesh does not mean moon but month. Cf. I.E. on Num. 28:14. It merely says that the various sacrifices are to be offered in their proper time and day and the Sabbath sacrifices on the Sabbath.37 It is also known that sometimes there are six hours between the birth of the new moon and sunset. At such times the new moon can only be seen under certain astonomical conditions. At other times there may be a thirty hour difference between them,38 and the moon will not be visible even to one standing on a mountain. This is so because the path of the moon changes due to its and the sun’s spheres.39 series, Vol. XI, p. 126). Its time of appearance also changes depending on the longitude and the latitude of the country from which it is observed. If it is cloudy and the new moon is not seen at the beginning of Elul or Tishri, shall we fast three days of atonement?40 Furthermore, who says that a month consists of thirty days, for behold, Judah Ha-Parsi41 wrote a book in which he counted the year and the months according to a solar year. We also do not find in the Torah of Moses the law of witnesses testifying that they saw the new moon, or who is qualified to testify that he saw the new moon, or if one is permitted to walk a great distance on a holy day to testify that he saw the new moon,42 1:5-8. or if a father and son, or proselytes, or women are fit to testify that they saw the new moon. Even if all these things were written in the Torah, another problem remains. The Torah of Moses does not state how many months make a year. And even though the Torah connects the new year with the fresh young ears43 it is not clear whether it refers to the fresh young ears of the wheat44 or barley,45 or when during this period the new year is to start, or from where young fresh ears of barley are to be brought.46 If there is a hunger in the land of Israel and its environs and there is no seed and certainly no fresh ears, what is to be done? In such a case shall we leave the year as it is or add an additional month?47 In such a year the Omer would not be counted and there would be no festival of weeks.48 Therefore all these commandments are dependent on true traditions. Those who dispute what I have said and say, do not the sages of the Mishnah also teach that the months are determined by when the new moon is seen, to them I reply that if you accept their tradition as truth, that the month is determined by the sighting of the new moon, also accept their tradition that the needs of the people also determine the new moon. For the new moon is contingent upon its announcement by the Bet Din. The Bet Din took into consideration the time of the fresh young ears, the solstice and the needs of the community49 11b. in determining whether to add an additional month. Why, with regard to the laws of plagues, which apply only to individuals and very rarely at that, does the Torah go into such great detail? And yet with regard to the laws of the calendar, which determine the festivals that apply to all Israel at all times, there is no clear-cut statement so that we must look for hints here and there as to how the month is to be determined. Why is this so in this perfect Torah? This is ironclad proof that Moses relied in these matters on the oral Torah which is a gladness to the heart and a healing to the bones. In reality, there is no difference between the written and oral Torot. They were both handed down to us by our ancestors. The Passover observed by King Hezekiah supports our faith in the Rabbinic tradition. It was done so on the advice of wise elders. Hezekiah did not offer the paschal lamb in its time and he presumed to eat leaven in the first month. He observed the “second Passover” for seven days, in a manner similar to the “first Passover.”50 There is ample proof that the Most High and Exalted One accepted what he did. This was so because his actions were based on the ruling of a Bet Din. There was no deceit in him.

The third approach is the way of darkness and gloom. It lies outside of the circle. This is the approach of those who invent secret explanations for everything in Scripture. They believe that the laws and statutes of the Torah are riddles.51 I will not expend much time answering them for, they are a people who do err in their heart (Ps. 95:10). The fact of the matter is that the laws of the Torah do not disagree with what is right.52 They are correct in only one thing, viz., that every precept, be it minor or major, must be weighed in the scale of one’s heart wherein the Eternal has planted some of his wisdom. Thus if there appears something in the Torah that is intellectually impossible to accept or contrary to the evidence of our senses, then we must search for a hidden meaning. This is so because intelligence is the basis of the Torah.53 The Torah was not given to ignoramuses. Man’s intelligence is the angel which mediates between him and his God. Thus anything in the Torah which does not contradict reason we must explain literally, take as it is written, and believe that it is so. We should not grope walls as the blind do, and interpret verses according to our subjective needs. Why should we turn what is evident into mysteries? Now if there are places with two meanings both of which are clearly true, one referring to the body and the other to the mind such as “circumcision of the flesh,”54 and “uncircumcised of heart,”55 and if there is a secret meaning to the tree of life, they are to be taken literally as well.56 Now if anyone cannot accept what I have said, if he be wise let him open his eyes. In nature, too, we find things that serve more than one purpose, such as the nostrils, the tongue, and the legs that serve two purposes.57

The fourth approach is close to the point, and a group of commentators have pursued it. This is the method adopted by the scholars in the land of the Greeks and Romans.58 They do not rely on grammar but rather on Midrashic exegesis as do the books Lekah Tov59, N.Y., 1966.) and Or Enayim.60 Since the interpretations quoted in these works are already found in the books of the ancients, why do these later interpreters tire us by writing them again?61 There are Midrashic interpretations that are, in reality, in keeping with the literal meaning of the text.62 There are other Midrashim that are not to be taken literally, they have a secret meaning, an example being the Midrash to the effect that the Torah pre-dated the world by two thousand years. This Midrash is true only according to its secret meaning. However, many do not understand it so. Actually, it is impossible to take this Midrashic statement literally because a year is made up of a given number of days, and the measure of the minute and the day is contingent upon the motion of the sphere.63 Hence if there is no sphere there is no day, certainly not two days or a year or two thousand years. If one were to ask,64 what was the world like before creation, would he not be ashamed of himself for seeking an entity when as yet there was nothing in existence? Those who respond65 by saying that God created other worlds before this one and that he created this world at a propitious time66 3, “Rabbi Judah bar Simon said, ‘Scripture states and there was evening’ (Gen. 1:5), this teaches that there was time before this…Rabbi Abahu said, ‘God created worlds and destroyed them until he created this one…’” are offering an answer based on the plummet of emptiness (Is. 34:11). Similarly those who say that the Almighty brought the world into existence to show his might to man, the object of creation, have satisfied themselves with a miserable answer which takes into consideration only part of a larger problem. There is clear proof to all but the blind that only one-twelfth of the earth is inhabited. Furthermore, the entire earth is an insignificant dot in relation to the sphere over it67 and even less so to the uppermost sphere. The interpretation of yom yom (daily) (Prov. 8:30) as meaning two thousand years is also wrong from a purely exegetical point of view.68 (yom yom) all delight, Playing always before Him (Prov. 8:30). Now a day of God consists of one thousand years, as it is written, For a thousand years in Thy sight are but as yesterday (yom etmol) (Ps. 90:4).” Hence yom yom means that the Torah was God’s delight for two thousand years (Bereshit Rabbah, 8:2). If the meaning of yom yom (day) was two thousand years, Scripture would have read: yomayim (two days) rather than yom yom (daily). This is so because the meaning of yom yom is daily. We similarly read, ish ish (what man soever) (Lev. 17:3) and Blessed be the Lord day by day (yom yom) (Ps. 68:20). Furthermore, the end of the verse Playing always before him proves the point.69 means the same as yom yom; hence yom yom means daily not two thousand. Additionally, Proverbs goes on to say, Happy is the man, that hearkeneth to me, Watching daily (yom yom) at my gates (Prov. 8:34). Now, if yom yom means two thousand years then it follows that we should observe the true Torah for two thousand years.70 means two thousand years then Prov. 8:34 reads: Happy is the man that hearkeneth to me, watching for two thousand years at my gates, i.e., observing the Torah for two thousand years. Since no one lives that long what purpose is there for Scripture to make such a statement? Hence yom yom cannot mean two thousand years. Furthermore, the verse For a thousand years in Thy sight are but as yesterday (Ps. 90:4) speaks of man not of God.71 as God’s sight. According to I.E. Thy sight refers to man’s sight. Those who are interested in the interpretation of this verse will find it in my commentary on Psalms.

There are also Midrashim whose main purpose is to relieve the mind tired by the study of a difficult and intricate halakhah.72 30b. Other Midrashim are based upon well-known concepts. There are also Midrashim that are not according to halakhah. There are some Midrashim whose main purpose is to enlighten others.73 These Midrashim explain the Torah to the young. There is a bird that cannot see on sunny days and is able to see only at night because its eyes are dim.74 Among the Midrashim that are for the young is the one that says that the Torah opens with a bet because the word berakhah (blessing) opens with a bet. Now, the fact is that there are many curses that open with a bet, viz., Behold, the Lord maketh the earth empty (bokek) and maketh it waste (bolekah) (Is. 24:1); And I will lay it waste (batah) (Is. 5:6); And the grinders cease (batelu) (Eccles. 12:3); And as for his ordinances, they have not known them (ba’al-yeda’um) (Ps. 147:20); From the pit of corruption (beli) (Is. 38:17); Your clothes are not waxen old (balu) (Deut. 29:4); The Lord hath swallowed up (billa) (Lam. 2:2); The Lord did there confound (balal) (Gen. 11:9); and thrust thee through (bittekukh) (Ezek. 16:40); and despatch them (bare) them with their swords (Ezek. 23:47); between the parts thereof (betarav) (Jer. 34:18); contempt (bizzayon) and wrath (Es. 1:18); bring forth for terror (behalah) (Is. 65:23); I will make thee a terror (ballahot) (Ezek. 26:21); a base fellow (beliyya’al) (II Sam. 20:1); Baal-peor (Deut. 4:3); Bel boweth down (Is. 46:1); priests of the high places (bamot) (I Kings 13:33).

As to the resh,75 this way, or I.E. points it out, should one so wish to interpret the resh. if it stands for head as in its head (resheh) was of fine gold ((Dan. 2:32), it can also stand for evil (ra) as in the wicked men (ra) and base fellows (I Sam. 30:22).

Anyone with a little bit of intelligence and certainly one who has knowledge of the Torah can create his own Midrashim. The Midrashic interpretations are like clothes to the naked body.76 Concerning such interpretations our sages of blessed memory said, a verse never loses its literal meaning.77 63a.

One Midrash78 interprets the word bereshit to mean that God created the world through the Torah, as it is written, The Lord made me as the beginning (reshit) of His way (Prov. 8:22).79 1:2, God looked into the Torah and created the world. Another Midrash states that the world was created upon the leviathan, as it is written, He is the beginning (reshit) of the ways of God (Job. 40:19). Another Midrash states that the world was created so that God might be feared, as it is written, The fear of the Lord is the beginning (reshit) of wisdom (Ps. 111:10). Another Midrash states that the world was created because of the bikkurim (first fruits), as it is written, The choicest (reshit) first-fruits of thy land thou shalt bring into the house of the Lord thy God (Ex. 23:19).

Another Midrash asks, why does the Torah open with a bet? To teach that God is one. It is only His creation that has two (bet) aspects, i.e., matter and form.80; after creation there came into being something with two aspects. The word bet also serve as the number two. Another Midrashic reason given for the Torah opening with a bet is that the bet alludes to the two worlds.81 Another Midrash asks, why does the Torah open with a bet followed by resh, alef, shin and finally by yod tav? It answers that Scripture teaches that the first Temple, which preceded the creation of heaven and earth,82 54a. will stand for 410 years and then be destroyed.83 stands for bayit (the Temple), resh, alef, shin stands for rishon (first). Tav is numerically equivalent to 400 and yod to 10, hence, the interpretation: the bayit rishon (first Temple) will stand for 410 years. The Bible continues, Now the earth was unformed and void, and darkness was upon the face of the deep (v. 2). This means that darkness descended upon the earth following the removal of the Divine presence from the earth.84 However, all was not lost, for (and) the spirit of God hovered over the face of the waters (v. 2); i.e., the spirit of wisdom and understanding rested on the expounders of the Torah which is likened to water.85 30 reads, “What does, and the spirit of God hovered over the face of the waters, mean? Without a doubt it means that when the Shikhinah went into exile God’s spirit hovered over those who study the Torah.” Ultimately God will say, Let there be light (v. 3); i.e., the Messianic age will come. At that time God will separate those who hope for the Lord’s salvation and those who do evil deeds in the dark.86, etc. (v. 4).

Another Midrash interprets bereshit to be two words that mean that everything was created out of fire which is the foundation of all.87 as berit esh, a covenant of fire. Cf. Weiser and Cherez. See also Tikune Zohar 22, which similarly interprets bereshit. Another Midrash states that bereshit alludes to six, as in six (shit) cubits (Dan. 3:1).88 as follows: bara (he created) shit (six). The six allude to the six compass points of every body. The numerical value of first letters of each word in the first verse of the Torah comes to 22. This alludes to the 22 letters of the Hebrew alphabet. Similarly the seven letters in this verse allude to the seven vowels or to the seven planets.89 The first verse of the Torah has 28 letters corresponding to the 28 phases of the moon. The same is the case with the 28 “times” mentioned in Kohelet (Eccles. 3:2 and 8).

The Midrash also states that Genesis opens with a bet and closes with a mem90 in Gen. 1:1, bereshit; the mem in Gen. 50:26, mitzrayim. Mem bet is numerically equivalent to 42. because it alludes to the name of God91 writes, “There was also a name (of God) of 42 letters known among them. Every intelligent person knows that one word of 42 letters is impossible. But it was a phrase of several words which totaled 42 letters.” enunciated by the High Priest on the Day of Atonement. The name was revealed to Moses at Sinai, as it is written, The Lord is among them (bam),92 is numerically equivalent to 42. as in Sinai, in holiness (Ps. 68:18). Another Midrash says that the Torah opens with In the beginning and closes with the word Israel because Israel was on God’s mind at the time of creation.93 1:5. The end of the matter is, there is no limit to Midrashic interpretations.

The fifth method is the one upon which I will base my commentary. It appears to me to be correct in the presence of God whom alone I fear. I will not show favoritism to anyone when it comes to interpreting the Torah.94 I will, to the utmost of my ability, try to understand grammatically every word and then do my best to explain it. Every word whose meaning the reader desires to know will be found explained the first time the word is encountered. For example, the meaning of sky (shamayim) will be given in the first verse of Genesis. This will apply to all terms. I will not make mention of the reasons offered by the Massorites95, Vol. III, London, 1877). as to why certain words are at times spelled full and at other times defectively because all of their reasons are of a Midrashic nature. The fact is that Scripture sometimes fully and clearly spells out a word and at other times omits an unpronounced letter for the sake of brevity. Since the Massorites claim to be able to explain the reasons for full and defective spellings, let them tell us what spelling the scribes should have used in writing Scripture.96. 38. Now Moses left out the vav of yimlokh (shall reign) in The Lord shall reign (yimlokh) (Ex. 15:18), whereas the editors of Proverbs spelled the word yimlokh with a vav in For a servant when he reigned (yimlokh) (Prov. 30:22). However, many years passed between Moses and the editors of Proverbs.97 Actually, the reason given by the Massorites for the different spellings of the same word are for children. I would also add that one who correctly interprets the Torah does not need to assume any scribal emendations.98 It should also be noted that the Aramaic translation of the Torah accurately rendered the meaning of the Pentateuch and explained to us all its difficult parts. Now if at times he (the Aramaic translator, Onkelos) followed the Midrashim,99 although he knew the basics better than we, he did so in order to offer additional meanings to a given text where even the simple could grasp the plain meaning of the text.100 Thus he renders iroh (Gen. 49:11) not as foal but as his city, and beni (colt) as will build. He also renders atono (his ass’s colt) (Ibid.) as “the gate of the entrance” (sha’ar ha-iton).101 (iroh) unto the vine, And his ass’s colt (beni atono) unto the choice vine as, Israel (the vine) will go round about His city (Jerusalem). Israel (the choice vine) will build (beni) His Temple (atono, connecting atono with sha’ar ha-iton in Ezek. 40:15). No harm was done by this because the literal meaning of a verse is never negated by Midrashic interpretations for there are 70 faces to the Torah. However, with regard to verses which deal with laws, statutes and regulations, if we find two possible interpretations for a verse and one of them is in keeping with the interpretation of the transmitters of tradition,102 all of whom were righteous men, then without reservation and with all our might we will rely on the truth of their words.103 Heaven forbid that we should join the Sadducees who claim that the traditions of the Rabbinic sages contradict the literal meaning of Scripture and the rules of grammar. The fact of the matter is that our ancient sages are true and all their words are true. May the Lord God of truth lead his servant in the way of truth.