BibleStudy

True Blessedness

27 As he said these things, a woman in the crowd raised her voice and said to him, “Blessed is the womb that bore you, and the breasts at which you nursed!”

28 And he came to her and said, “Greetings, O favored one, the Lord is with you!”

42 and she exclaimed with a loud cry, “Blessed are you among women, and blessed is the fruit of your womb!

Most blessed of women be Jael,

the wife of Heber the Kenite,

of tent-dwelling women most blessed. JDG 5:24

Horayot 10b:15

And Ulla says: Tamar engaged in licentiousness withJudah (see Gen 38), and Zimri engaged in licentiousness with Cozbi (see Num 25:6-9). Tamar engaged in licentiousness, and kings and prophets emerged from her. Zimri engaged in licentiousness, and tens of thousands from the Jewish people fell. Rav Nahman bar Yitzhak says: A transgression performed for the sake of heaven is greater than a commandment performed not for its own sake, as it is stated: “Most blessed of women be Jael, the wife of Heber the Kenite, of tent-dwelling women most blessed” (Jdg 5:24). Who are these “tent-dwelling women”? They are Sarah, Rebekah, Rachel, and Leah, and Jael is more blessed than they are. Apparently, a commandment performed not for its own sake is a negative phenomenon.

Nazir 23b:6

Rather, one must emend the above statement and say as follows: A transgression for the sake of heavenis equivalent to a commandment not for its own sake. The proof is as it is written: “Most blessed of women be Jael, the wife of Heber the Kenite, of tent-dwelling women she shall be blessed” (Jdg 5:24), and it is taught: Who are these “tent-dwelling women?” They are Sarah, Rebekah, Rachel, and Leah. Jael’s forbidden intercourse with Sisera for the sake of heaven is compared to the sexual intercourse in which the Matriarchs engaged.

Rashi

Of tent-dwelling women—Heb. אֹהֶל. Referring to Sarah of whom it is said (Gen 18:9), “She is in the tent,” Rebekah of whom it is said (ibid. 24:67), “Then Isaac brought her into the tent,” and Rachel and Leah of whom it is said (ibid 31:33), “And he went out of Leah’s tent and he entered Rachel’s.”

Of tent-dwelling women most blessed—(Referring to) Jael, because they bore and raised children, but if not Jael, this evil one (i.e., Sisera) would have come and destroyed them. Another interpretation is that Jael also dwelt in tents (above 4:18), therefore she was mentioned in the blessing of tents.

48 for he has looked on the humble estate of his servant.

For behold, from now on all generations will call me blessed . . . LUK 1:28, 42, 48

And she vowed a vow and said, “O Lord of hosts, if you will indeed look on the affliction of your servant and remember me and not forget your servant, but will give to your servant a son, then I will give him to the Lord all the days of his life, and no razor shall touch his head.” 1SA 1:11

Berakhot 31b:6

Incidental to this discussion of Hannah’s prayer, the Gemara explores related topics. In her prayer, Hannah said: “And she swore an oath and said, ‘Lord of hosts [Tzeva’ot], if you will indeed look on the affliction of your servant and remember me and not forget your servant, but will give to your servant a son, then I will give him to the Lord all the days of his life, and there shall be no razor come upon his head” (1Sa 1:11). Rabbi Elazar said: From the day that the Holy One, blessed be he, Lord of hosts until Hannah came and called him Lord of hosts. This is the first time in the Bible that God is referred to by this name.

Berakhot 31b:14

In the oath/prayer uttered by Hannah, she refers to herself as “your servant” [amatekha] three times: “The affliction of your servant . . . and not forget your servant, but will give to your servant” (1Sa 1:11).

Nazir 66a:10

MISHNA: The tractate concludes with an aggadic statement about Nazirites. Samuel the prophet was a Nazirite, in accordance with the statement of Rabbi Nehorai, as it was stated that when Hannah, his mother, prayed for a son, she vowed: “And no mora shall touch his head” (1Sa 1:11). How is it derived that mora is an expression of Naziriteship? It is stated with regard to Samson: “No razor [mora] shall shall come upon his head, for the child shall be a Nazirite to God” (Jdg 13:5), and it is stated: “And no mora,” with regard to Samuel. Just as the term “mora” that is stated with regard to Samson means that he was a Nazirite, so too the term “mora”that is stated with regard to Samuel indicates that he was a Nazirite.

Rashi

O Lord of hosts—Why was this name designated here? She said before him, “Lord of the universe, you created two hosts in your world. The heavenly beings neither multiply nor do they die; the earthly beings both multiply and die. If I am of the earthly beings, let me multiply, and if I am of the heavenly beings, let me not die.” I found this explanation in the Aggadah of R. Jose the Galilean. Our rabbis in tractate Berakhot 31b, expounded what they expounded: Until then, there was no person who called the Holy One, blessed is he, hosts. She said thus before him; “Lord of the universe, of all the hosts which you created in your world, is it difficult for you to grant me one son?”

If you will . . . look—In tractate Berakhot, our sages expounded what they expounded.

Your servant—Which is stated three times in this verse, corresponding to the three precepts which a woman is commanded to observe.

A son—(Lit., seed of men, meaning) righteous men, as it is written (1Ki 2:32): “Two righteous men.” אנשים also means important men, as it is written (Deu 1:13): wise and known men.

Then I will give him to the Lord—That he be fit to be given to the Lord.

And no razor shall touch his head—Targum Jonathan renders: and the fear of man will not be upon him.

28 But he said, “Blessed rather are those who hear the word of God and keep it!”

John Gill

But he said—Christ said “to the woman,” Persic version reads, as correcting her, though not denying it, nor reproving her for it, but improving upon it:

Blessed rather are those who hear the word of God and keep it—Intimating, that though his mother was happy in bearing and suckling such a son, yet it was a far greater happiness to hear the word of God; meaning either himself, the eternal “Logos,” so as to embrace him, believe on him, and have him formed in the heart; or the gospel preached by him, so as to understand it, receive it as the ingrafted word, and bring forth fruit, and act in obedience to it, observe it, and abide by it, and never relinquish it. This is a greater happiness than to be related to Christ in the flesh, though ever so nearly. The Ethiopic version reads, “who hear the word of God and believe and keep it”: for faith comes by hearing, and shows itself in doing. Barely to hear the word, and even give an assent to it, will be of little avail, unless what is heard and believed is put in practice.

The Way of the Righteous and the Wicked

1 Blessed is the man

who walks not in the counsel of the wicked,

nor stands in the way of sinners,

nor sits in the seat of scoffers;

Avodah Zarah 18b:5

The Sages taught: With regard to one who goes to stadiums [le’itztadinin] where people are killed in contests with gladiators or beasts, or to a camp of besiegers [ulkharkom] where different forms of entertainment are provided for the besieging army, and he sees there the acts of the diviners and those who cast spells, or the acts of the clowns known as bukiyon, or mukiyon, or muliyon, or luliyon, or belurin, or salgurin, this is categorized as “the seat of scoffers”; and with regard to such places the verse states: “Blessed is the man who walks not in the council of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers; but his delight is in the law of the Lord” (Psa 1:1-2). You learn from here that these matters bring a person to dereliction of the study of the law, since had he not sat in “the seat of scoffers,” he would delight in the study of the law.

Avodah Zarah 18b:11

Apropos the earlier discussion of the evils of scornfulness, the Gemara cites several statements that criticize such behavior. Rabbi Shimon ben Pazi taught: What is the meaning of that which is written: “Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers” (Psa 1:1)? Since he did not walk in the counsel of the wicked, how could he stand with them? And since he did not stand, how could he sit with them? And since he did not sit with them, how could he have scorned? Since he never joined the company of the wicked, he would have no reason to be involved with them in any manner.

Kiddushin 41a:1

has managed to acquire only anger, i.e., nothing beneficial comes through anger; in the end he is left with nothing but the anger itself. And a good person is given the fruit of his actions to taste. And with regard to any person who does not engage in the study of Bible, nor the study of Mishna, nor the desired mode of behavior, one should vow to not derive benefit from him, and one should have no contact with him, as it is stated: “Nor sits in the seat of scoffers” (Psa 1:1). The seat of this person is certainly the seat of scoffers, as he is engaged in nothing but idle matters.

Rashi

Blessed is the man—Heb. אשרי les felicements(?) in Old French. The praises of a man, and these are the praises of a man who walks not, because since he walks not, he did not stand, and since he did not stand, he did not sit.

Blessed is the man—This book was composed with ten expressions of song: 1) with conducting, 2) with melody, 3) with musical accompaniment, 4) with song, 5) with praise, 6) with prayer, 7) with blessing, 8) with thanksgiving, 9) with praises, and 10) with “Praise God.” These correspond to the ten men who composed them: 1) Adam, 2) Melchizedek, 3) Abraham, 4) Moses, 5) David, 6) Solomon, 7) Asaph, and 8-10) the three sons of Korah. Concerning Jeduthun, there is a dispute. Some say that Jeduthun was a man, as is written in Chronicles. Others maintain that Jeduthun mentioned in this Book means nothing else but the ordinances and laws of the decrees that were passed over him and over Israel.

Scoffers—(Old French, gabors.)

2 but his delight is in the law of the Lord,

and on his law he meditates day and night.

Rashi

But his delight is in the law of the Lord—Hence you learn that the seat of scoffers brings one to neglect the study of the law.

And on his law he meditates—In the beginning, it is called the law of the Lord, and after he has toiled to master it, it is called his own law.

He meditates—Heb. יהגה. Every expression of הגה refers to the heart, as you say (below 19:15): “and the meditation (והגיון) of my heart”; (Isa 33:18), “Your heart will muse (יהגה) on the terror”; (Pro 24:2), “For their hearts devise (יהגה) violence.”

3 He is like a tree

planted by streams of water

that yields its fruit in its season,

and its leaf does not wither.

In all that he does, he prospers. PSA 1:1-3

Rashi

Planted—Heb. שתול, plonte in Old French (plante).

Streams—Ruyseys in Old French, (ruisseaux), brooks (as in Eze 32:6).

And its leaf does not wither—Even the inferior part of it serves a purpose. The conversation of law scholars is essential and requires study.

Does not wither—Heb. יבול, an expression of wilting, fleistre in Old French.

Mary Visits Elizabeth

39 In those days Mary arose and went with haste into the hill country, to a town in Judah,

40 and she entered the house of Zechariah and greeted Elizabeth.

41 And when Elizabeth heard the greeting of Mary, the baby leaped in her womb. And Elizabeth was filled with the Holy Spirit,

The children struggled together within her, and she said, “If it is thus, why is this happening to me?” So she went to inquire of the Lord. GEN 25:22

Rashi

Struggled—Perforce, this verse calls for a Midrashic interpretation since it leaves unexplained what this struggling was about and it states, “If it is thus, why is this happening to me?” Our Rabbis explain that the word וַיִתְרוֹצִצוּ has the meaning of running. When she passed by the doors of the law schools of Shem and Eber, Jacob moved convulsively in his efforts to come to birth; when she passed the gate of a pagan temple Esau moved convulsively in his efforts to come to birth (Bereishit Rabbah 63:6). Another explanation is: they struggled with one another and quarrelled as to how they should divide the two worlds as their inheritance (Yalkut Shimoni on Torah 111:2).

If it is thus—That the pain of pregnancy is so great.

Why is this happening to me? Why did I desire and pray to become pregnant? (Bereishit Rabbah 63:6).

So she went to inquire to the school of Shem (Bereishit Rabbah 63:6).

To inquire of the Lord, that he might tell her what would happen to her at the end.

42 and she exclaimed with a loud cry, “Blessed are you among women, and blessed is the fruit of your womb!

Most blessed of women be Jael,

the wife of Heber the Kenite,

of tent-dwelling women most blessed. JDG 5:24

Horayot 10b:15

And Ulla says: Tamar engaged in licentiousness withJudah (see Gen 38), and Zimri engaged in licentiousness with Cozbi (see Num 25:6-9). Tamar engaged in licentiousness, and kings and prophets emerged from her. Zimri engaged in licentiousness, and tens of thousands from the Jewish people fell. Rav Nahman bar Yitzhak says: A transgression performed for the sake of heaven is greater than a commandment performed not for its own sake, as it is stated: “Most blessed of women be Jael, the wife of Heber the Kenite, of tent-dwelling women most blessed” (Jdg 5:24). Who are these “tent-dwelling women”? They are Sarah, Rebekah, Rachel, and Leah, and Jael is more blessed than they are. Apparently, a commandment performed not for its own sake is a negative phenomenon.

Nazir 23b:6

Rather, one must emend the above statement and say as follows: A transgression for the sake of heavenis equivalent to a commandment not for its own sake. The proof is as it is written: “Most blessed of women be Jael, the wife of Heber the Kenite, of tent-dwelling women she shall be blessed” (Jdg 5:24), and it is taught: Who are these “tent-dwelling women?” They are Sarah, Rebekah, Rachel, and Leah. Jael’s forbidden intercourse with Sisera for the sake of heaven is compared to the sexual intercourse in which the Matriarchs engaged.

Rashi

Of tent-dwelling women—Heb. אֹהֶל. Referring to Sarah of whom it is said (Gen 18:9), “She is in the tent,” Rebekah of whom it is said (ibid. 24:67), “Then Isaac brought her into the tent,” and Rachel and Leah of whom it is said (ibid 31:33), “And he went out of Leah’s tent and he entered Rachel’s.”

Of tent-dwelling women most blessed—(Referring to) Jael, because they bore and raised children, but if not Jael, this evil one (i.e., Sisera) would have come and destroyed them. Another interpretation is that Jael also dwelt in tents (above 4:18), therefore she was mentioned in the blessing of tents.

43 And why is this granted to me that the mother of my Lord should come to me?

44 For behold, when the sound of your greeting came to my ears, the baby in my womb leaped for joy.

45 And blessed is she who believed that there would be a fulfillment of what was spoken to her from the Lord.”

Mary’s Song of Praise: The Magnificat

46 And Mary said,

“My soul magnifies the Lord,

47 and my spirit rejoices in God my Savior,

48 for he has looked on the humble estate of his servant.

For behold, from now on all generations will call me blessed;

And she vowed a vow and said, “O Lord of hosts, if you will indeed look on the affliction of your servant and remember me and not forget your servant, but will give to your servant a son, then I will give him to the Lord all the days of his life, and no razor shall touch his head.” 1SA 1:11

Berakhot 31b:6

Incidental to this discussion of Hannah’s prayer, the Gemara explores related topics. In her prayer, Hannah said: “And she swore an oath and said, ‘Lord of hosts [Tzeva’ot], if you will indeed look on the affliction of your servant and remember me and not forget your servant, but will give to your servant a son, then I will give him to the Lord all the days of his life, and there shall be no razor come upon his head” (1Sa 1:11). Rabbi Elazar said: From the day that the Holy One, blessed be he, Lord of hosts until Hannah came and called him Lord of hosts. This is the first time in the Bible that God is referred to by this name.

Berakhot 31b:14

In the oath/prayer uttered by Hannah, she refers to herself as “your servant” [amatekha] three times: “The affliction of your servant . . . and not forget your servant, but will give to your servant” (1Sa 1:11).

Nazir 66a:10

MISHNA: The tractate concludes with an aggadic statement about Nazirites. Samuel the prophet was a Nazirite, in accordance with the statement of Rabbi Nehorai, as it was stated that when Hannah, his mother, prayed for a son, she vowed: “And no mora shall touch his head” (1Sa 1:11). How is it derived that mora is an expression of Naziriteship? It is stated with regard to Samson: “No razor [mora] shall shall come upon his head, for the child shall be a Nazirite to God” (Jdg 13:5), and it is stated: “And no mora,” with regard to Samuel. Just as the term “mora” that is stated with regard to Samson means that he was a Nazirite, so too the term “mora”that is stated with regard to Samuel indicates that he was a Nazirite.

Rashi

O Lord of hosts—Why was this name designated here? She said before him, “Lord of the universe, you created two hosts in your world. The heavenly beings neither multiply nor do they die; the earthly beings both multiply and die. If I am of the earthly beings, let me multiply, and if I am of the heavenly beings, let me not die.” I found this explanation in the Aggadah of R. Jose the Galilean. Our rabbis in tractate Berakhot 31b, expounded what they expounded: Until then, there was no person who called the Holy One, blessed is he, hosts. She said thus before him; “Lord of the universe, of all the hosts which you created in your world, is it difficult for you to grant me one son?”

If you will . . . look—In tractate Berakhot, our sages expounded what they expounded.

Your servant—Which is stated three times in this verse, corresponding to the three precepts which a woman is commanded to observe.

A son—(Lit., seed of men, meaning) righteous men, as it is written (1Ki 2:32): “Two righteous men.” אנשים also means important men, as it is written (Deu 1:13): wise and known men.

Then I will give him to the Lord—That he be fit to be given to the Lord.

And no razor shall touch his head—Targum Jonathan renders: and the fear of man will not be upon him.

49 for he who is mighty has done great things for me,

and holy is his name.

50 And his mercy is for those who fear him

from generation to generation.

And I will establish my covenant between me and you and your offspring after you throughout their generations for an everlasting covenant, to be God to you and to your offspring after you. GEN 17:7

Rashi

And I will establish my covenant—And what is this covenant? To be God to you.

Yevamot 64a:2

Abba Hanan said in the name of Rabbi Eliezer: A man who does not engage in procreation is liable to death, as it is stated with regard to the sons of Aaron: “But Nadab and Abihu died . . . and they had no children” (Num 3:4). This indicates that if they would have had children they would not have died. Others say: He causes the divine presence to depart from the Jewish people, as it is stated: “To be God to you and to your offspring after you” (Gen 17:7). When your offspring is after you, i.e., when you have children, the divine presence rests upon the Jewish people, but if your offspring is not after you, upon whom can the divine presence rest? Upon wood and stones?

51 He has shown strength with his arm;

he has scattered the proud in the thoughts of their hearts;

52 he has brought down the mighty from their thrones

and exalted those of humble estate;

11 he sets on high those who are lowly,

and those who mourn are lifted to safety.

Rashi

He sets on high those who are lowly—He gives the rain, and he frustrates the plans of the crafty, who intend to raise the prices and buy the fields of the poor for little grain.

And those who mourn—Whose fares are shriveled from hunger.

12 He frustrates the devices of the crafty,

so that their hands achieve no success.

Rashi

So that their hands achieve no success—The counsel that they planned to perform.

13 He catches the wise in their own craftiness,

and the schemes of the wily are brought to a quick end. JOB 5:11-13

Rashi

Are brought to a quick end—Any counsel that is planned hastily is foolishness.

53 he has filled the hungry with good things,

and the rich he has sent away empty.

54 He has helped his servant Israel,

in remembrance of his mercy,

55 as he spoke to our fathers,

to Abraham and to his offspring forever.”

God said, “No, but Sarah your wife shall bear you a son, and you shall call his name Isaac. I will establish my covenant with him as an everlasting covenant for his offspring after him. GEN 17:19

Rashi

No, but—אֲבָל is an expression of a confirmation of a statement, and likewise (Gen 42:21): “In truth (אֲבָל) we are guilty”; (2Ki 4:14): “Well, she has no son.”

And you shall call his name Isaac—With reference to his laughter. Some say the name has reference to the ten (י) trials, the ninety (צ) years of Sarah’s age, the eight (ח) days of the circumcision and the hundred (ק) years of Abraham’s age (Bereishit Rabbah 53:7).

And my covenant—Why is this stated? Is it not already written (Gen 17:9): “As for you, you shall keep my covenant, you and your offspring, etc.?” But because he said (verse 7): “And I will establish, etc.,” one might think that the sons of Ishmael and the sons of Keturah are included in the establishment of the covenant, therefore it states here (Gen 17:19) “I will establish my covenant with him,” and not with others. Now, why does it say again in verse 21: “But I will establish my covenant with Isaac?” This teaches us that he was holy from the womb. Another explanation for the repetition of verse 19: Said R. Aba: Scripture here derives an a fortiori conclusion regarding the son of the mistress from what is said regarding the son of the handmaid: It is written (Gen 17:20) “Behold, I have blessed him and will make him fruitful and multiply him.” This refers to Ishmael. How much more so, “But I will establish my covenant with Isaac!” (Bereishit Rabbah 47:5).

My covenant—The covenant of circumcision shall be given over only to the descendants of Isaac.

56 And Mary remained with her about three months and returned to her home.

WORD

You shall remember the Lord your God, for it is he who gives you power to get wealth, that he may confirm his covenant that he swore to your fathers, as it is this day. DEU 8:18

For forty years, the Israelites depended completely on God for their survival. But as they were about to enter the land he had promised, Moses told them that God would give them the power to get wealth. They may or may not have understood what this meant, but Moses assured them that it would happen because it was part of God’s covenant with their forefathers. Before they even experienced this and entered the Promised Land, Moses charged them to keep trusting God, who gives the power to get wealth. They were to trust him, not their own ability or the provision itself. Today, we will look at three truths about trusting God for provision.

We are not to rely on our own power, but on God

Beware lest you say in your heart, “My power and the might of my hand have gotten me this wealth.” DEU 8:17

Everything the Israelites had in the wilderness and would have in the Promised Land was from God. This provision was based on his power and ability. Moses assured them that there would be abundance in the land God was bringing them into (Deu 8:12-13), but warned them not to believe it was their own power that had brought them wealth and abundant resources. They were to put their trust in God, who gave them this power. We, too, should fix our eyes on our Provider, not our own strength and power. When all our needs are met, it is easy to forget that everything we have is from God. We have to continue to depend on him and seek his guidance. What do you think would happen if we relied on our own wealth and resources? How does this fall short?

John Gill

Beware lest you say in your heart—These words are in connection with the former part of Deu 8:14:

And you forget the Lord your God—The author and giver of all the good things enjoyed, and think within themselves, though they might not express it in words at length:

My power and the might of my hand have gotten me this wealth—So ascribing that to themselves, their labour, and diligence, which ought to be ascribed to the bounty and blessing of God; see Hos 12:9.

12 . . . lest, when you have eaten and are full and have built good houses and live in them,

John Gill

Lest, when you have eaten and are full—Not only once and again, but continually, day after day, being indulged with great plenty:

And have built good houses and live in them—Who for forty years had only dwelt in tents, moving from place to place in the wilderness.

For when I have brought them into the land flowing with milk and honey, which I swore to give to their fathers, and they have eaten and are full and grown fat, they will turn to other gods and serve them, and despise me and break my covenant. DEU 31:20

Berakhot 32a:12

On a similar note, Rav Aha, son of Rav Huna, said that Rav Sheshet said: That is what people say in a popular maxim: Filling his stomach is a type of sin, as it is stated: “When they had grazed and became full, they were filled, and their hearts were lifted and they forgot me” (Hos 13:6). Rav Nahman said: This principle is derived not from the verse in Hosea, but from here: “Then your heart is lifted up, and you forget the Lord” (Deu 8:14). And the Rabbis say that this principle is derived from here: “And they will have eaten and been sated and fattened, they will turn to other gods” (Deu 31:20).

Rashi

Despise me—Heb. וְנִאֲצוּנִי, and they will provoke me to anger. So, too, every mention of the word נִאוּץ denotes anger.

13 and when your herds and flocks multiply and your silver and gold is multiplied and all that you have is multiplied . . . DEU 8:12-13

John Gill

And when your herds and flocks multiply—Having good pasture for them in so fruitful a land:

And your silver and gold is multiplied—By trading with other nations:

And all that you have is multiplied—Children, servants, and substance.

God gives us the power to produce wealth

You shall remember the Lord your God, for it is he who gives you power to get wealth . . . DEU 8:18

The God who led the Israelites in the wilderness by miraculously providing food, water, and shelter for them is the same God who promised to give them the power to get wealth. Like the Israelites, God will give us the power and ability we need—including skills, ideas, and opportunities—so that we can produce wealth. He wants us to come to him and acknowledge his presence in our lives not just in times of lack, but also in times of plenty. How is God enabling you to produce wealth? Why is it important to trust God not only in times of difficulty but also in times when we have more than we need?

John Gill

You shall remember the Lord your God—That he was the author of their beings, the God of their lives and mercies; what great and good things he had done for them in Egypt, and in the wilderness; and particularly in putting them into the possession of such a fruitful country, abounding with all that heart could wish for:

For it is he who gives you power to get wealth—For though men may have seeming opportunities for getting wealth, may have capacities for the management of business for the acquisition of it, and may not be wanting in diligence and industry, yet may not attain it; it is the blessing of God that makes rich, and to that it should be imputed whenever it is enjoyed; see 1Ch 29:12; Psa 127:2; Pro 10:22; Ecc 9:11.

1 A Song of Ascents. Of Solomon.

Unless the Lord builds the house,

those who build it labor in vain.

Unless the Lord watches over the city,

the watchman stays awake in vain.

2 It is in vain that you rise up early

and go late to rest,

eating the bread of anxious toil;

for he gives to his beloved sleep. PSA 127:1-2

John Gill

It is in vain that you rise up early and go late to rest—A description of an industrious and laborious person, who takes great pains to get a livelihood, or increase his substance; see Psa 104:23; Pro 31:15, 18; which, yet, as in the former instances, depends upon the blessing of divine providence (Pro 10:4, 22; Ecc 9:11). For, after all, it may come to nothing more at last than

Eating the bread of anxious toil—That is, eating bread gotten with much sorrow and labour; such get bread, and that is all, and not that without the providence of God;

For he gives to his beloved sleep—That is, the Lord: such who are partakers of his grace, that fear and love him; to them, thus diligent and industrious, he gives not only bread to eat, but sleep, which to a labouring man is sweet; and having food and garments, he gives them contentment, quietness, and satisfaction of mind, which is the greatest blessing of all. Sleep, even bodily sleep, was reckoned with the very heathens a divine gift. Some think respect is had to, Solomon, whose name was Jedidiah, and signifies the beloved of the Lord (2Sa 12:24-25); to whom God gave peace, rest, and safety all around; or, as others, the kingdom without labour, when Absalom and Adonijah toiled for it: Christ, who is the beloved of the Lord, the Son of his love, his well beloved Son, may be thought of, whose rest is glorious; his sleep in the grave, where his flesh rested from his labours and sufferings, in hope of the resurrection of it: and it may be applied to all the Lord’s beloved ones; to whom he gives spiritual rest in this world, sleep in the arms of Jesus at death, and an everlasting rest in the world to come; all which depends not on their endeavours, but on his grace and goodness.

Rashi

It is in vain that you—The craftsmen, who rise early and stay late at their work and sustain themselves with toil and labor, with bread of toil, i.e., of the toil of work.

For he gives—The Holy One, blessed be he, will give sustenance to him who banishes his sleep from his eyes in order to engage in the law.

This power is a confirmation of his covenant

You shall remember the Lord your God, for it is he who gives you power to get wealth, that he may confirm his covenant that he swore to your fathers, as it is this day. DEU 8:18

God’s promise to provide for and prosper the Israelites is a confirmation of the covenant that he swore to their fathers. God promised to bring Abraham into the land that he showed him. He promised to bless Abraham and make his name great (Gen 12:1-3). Hundreds of years later, Abraham’s descendants entered that Promised Land. God is faithful and will always be true to his promises. In the same way that he was faithful to the Israelites, we can be assured that God will faithfully provide for anyone who trusts in him. How has God shown you his faithfulness to provide for you in this season?

John Gill

That he may confirm his covenant that he swore to your fathers, as it is this day—That he would give the land of Canaan to their seed, and make them a rich and flourishing people, as they would be and were when possessed of the land, which is supposed throughout this discourse.

1 Now the Lord said to Abram, “Go from your country and your kindred and your father’s house to the land that I will show you.

Rashi

Go (literally, go to you)—For your own benefit, for your own good: there I will make of you a great nation whilst here you will not merit the privilege of having children (Rosh Hashanah 16b). Furthermore, I shall make known your character throughout the world (Midrash Tanchuma, Lech Lecha 3).

From your country—Now had he not already gone out of there with his father and come as far as Haran? Rather, thus did he say to him, “Distance yourself more from there and leave your father’s house.”

That I will show you—He did not reveal the land to him immediately, in order to make it dear in his eyes and to give him reward for every command. Similarly (below 22:2): “your son, your only son Isaac, whom you love.” Similarly (ibid.): “on one of the mountains that I shall say to you.” Similarly (Jon 3:2): “and call out against it the message that I will tell you.” from Bereishit Rabbah 39:9

2 And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing.

Rashi

And I will make of you a great nation—Since traveling is the cause of three things—it decreases family life, it reduces one’s wealth and lessens one’s renown (lit. name), he therefore needed these three blessings: that God blessed him concerning children, concerning wealth, and concerning fame (Bereishit Rabbah 39:11).

And I will bless you—With wealth (Bereishit Rabbah 39:11).

So that you will be a blessing—Blessings are entrusted to you; hitherto they were in my power—I blessed Adam and Noah—but from now on you shall bless whomsoever you wish (Bereishit Rabbah 39:11). Another explanation: And I will make of you a great nation, this alludes to the fact that we say in our prayer “God of Abraham”; And I will bless you—that we say, “God of Isaac”; And make your name great—that we say, “God of Jacob.” One might think that we should conclude the benediction by mentioning the names of all the patriarchs—the text therefore states “so that you will be a blessing”: with you will they conclude, and not with them (Pesachim 117b).

3 I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.” GEN 12:1-3

Yevamot 63a:6

And Rabbi Elazar said: What is the meaning of that which is written: “And in you all the families of the earth shall be blessed [nivrekhu]” (Gen 12:3)? The Holy One, blessed be he, said to Abraham: I have two good shoots to graft [lehavrikh] onto you: Ruth the Moabite, the ancestress of the house of David, and Naamah the Ammonite, whose marriage with Solomon led to the ensuing dynasty of the kings of Judea. “All the families of the earth” means: Even families that live in the earth, i.e., who have land of their own, are blessed only due to the Jewish people. Similarly, when the verse states: “All the nations of the earth shall be blessed in him” (Gen 18:18), it indicates that even ships that come from Galia to Hispania are blessed only due to the Jewish people.

WORD

2 And you shall remember the whole way that the Lord your God has led you these forty years in the wilderness, that he might humble you, testing you to know what was in your heart, whether you would keep his commandments or not.

3 And he humbled you and let you hunger and fed you with manna, which you did not know, nor did your fathers know, that he might make you know that man does not live by bread alone, but man lives by every word that comes from the mouth of the Lord.

4 Your clothing did not wear out on you and your foot did not swell these forty years. DEU 8:2-4

God knew his people. Time and again, they had been unfaithful and tended to trust idols. Before they entered the land God had promised to give them, he charged them through Moses to remember him and all he had done for them. God humbled them so they would understand that man does not live on bread alone. He provided food that no one had seen before and could not store for the next day, so that they would depend on him totally for daily nourishment. He disciplined them as a father to his son because he wanted them to walk in his ways and receive his blessings. Today, we will look at three things God admonished his people to remember about their time in the wilderness.

Remember God’s guidance

And you shall remember the whole way that the Lord your God has led you these forty years in the wilderness, that he might humble you, testing you to know what was in your heart, whether you would keep his commandments or not. DEU 8:2

For forty years, God guided and sustained his people in the wilderness. God used their journey to humble and test them, to expose to them what he already knew was in their hearts. Moses charged the Israelites to remember how God had been faithful to them. Today, God guides us, humbles us, and allows our hearts to be tested, even as we wait for his promises to be fulfilled. How can we recognize and remember God’s guidance in our daily lives?

Then the Lord said to Moses, “Behold, I am about to rain bread from heaven for you, and the people shall go out and gather a day’s portion every day, that I may test them, whether they will walk in my law or not.” EXO 16:4

Rashi

A day’s portion every day—A day’s eating every day shall they gather on its (that) day, and they shall not today gather what will be needed tomorrow (cf. Mekhilta d’Rabbi Yishmael 16:4).

That I may test them, whether they will walk in my law—Whether they will observe the commands associated with it: viz., that they will not leave any overnight, and that they will not go out on the Sabbath to gather it.

5 Likewise, you who are younger, be subject to the elders. Clothe yourselves, all of you, with humility toward one another, for “God opposes the proud but gives grace to the humble.”

6 Humble yourselves, therefore, under the mighty hand of God so that at the proper time he may exalt you . . . 1PE 5:5-6

John Gill

Humble yourselves, therefore—Or be humbled before God, and in his sight; quietly submit to his will; patiently bear every affliction without murmuring, repining, or replying against him; be still under the rod, and despise not the chastening of the Lord; mourn over sin as the cause, acknowledge your vileness and unworthiness, and stand in awe of his majesty, considering yourselves as

Under the mighty hand of God—A phrase expressive of his omnipotence which cannot be stayed, and it would be madness to oppose it; and which is able to cast down the proud, and dash them to pieces, as well as to exalt the humble. His hand, upon men, in a way of chastisement, presses sore, and, in a way of punishment, presses down, and crushes to pieces; but to be under it in an humble manner is safe and profitable; such are hid as in the hollow of his hand, and are safe as in a pavilion, and comfortable under the shadow of his wings; and such humiliation and submission to him, and putting themselves under his mighty hand and care, is the way to exaltation:

That at the proper time he may exalt you—The Arabic version reads, “in the time of exaltation”: when his time to exalt is come, either in this world, or more especially at the appearance of Christ and his kingdom. The Vulgate Latin version, and two copies of Beza’s, one of Stephens’ and the Alexandrian, read, “in the time of visitation”; and so the Ethiopic version, “when he shall have visited you”; which seems to be taken out of 1Pe 2:12 sooner or later such who are humbled shall be exalted; it is the usual way and method which God takes to abase the proud, and exalt the humble; for humble souls honour him, and therefore such as honour him he will honour; and this he does in his own time, in a time that makes most for his glory, and their good; oftentimes he does it in this life, and always in that which is to come.

Rashi

Whether you would keep his commandments—That you would not put him or doubt him (i.e., his ways).

Remember God’s provision

And he humbled you and let you hunger and fed you with manna, which you did not know, nor did your fathers know, that he might make you know that man does not live by bread alone, but man lives by every word that comes from the mouth of the Lord. DEU 8:3

The Israelites were taught that God was their source. When they were hungry, God fed them by sending manna and quail (Exo 16). They did not know what manna was, only that God was giving it to them to keep them from starving. All that time in the wilderness, God was faithful to provide for them. God provides for us today as he did for the Israelites. His blessings are not limited to material things. He wants us to live by every word that comes from the mouth of the Lord. He wants us to have a meaningful and abundant life. How have you seen God provide for you and your family?

Yoma 74b:14

Apropos the verse: “And he humbled you and caused you to hunger, and fed you with manna” (Deu 8:3), the Gemara expounds related verses. The law states: “Who feeds you in the wilderness with manna that your fathers did not know, that he might humble you” (Deu 8:16). What affliction was there in eating the manna? Rabbi Ami and Rabbi Asi disagreed on the matter. One said: There is no comparison between one who has bread in his basket and one who does not have bread in his basket. The affliction in eating the manna lay in there being no leftover food for the next day. Each day the people worried that they might not have any food to eat the next day. And one said: There is no comparison between one who sees the food and eats it and one who does not see the food and eats it. Though the manna could taste like anything, it always looked the same and did not look as it tasted. Being unable to see the food that they tasted was an affliction.

Trust in the Lord, and do good;

dwell in the land and befriend faithfulness. PSA 37:3

Rashi

Trust in the Lord, and do not say, “If I do not rob and steal,” or “If I give charity to a poor man, how will I sustain myself?”

And do good—Then you will dwell in the land for a long time.

And befriend faithfulness—You will eat and be sustained from the reward of your faithfulness, that you believed in the Holy One, blessed be he, to rely on him and do good.

29 And do not seek what you are to eat and what you are to drink, nor be worried.

30 For all the nations of the world seek after these things, and your Father knows that you need them. LUK 12:29-30

John Gill

For all the nations of the world seek after these things—That is, the Gentiles, as in Mat 6:32 who are frequently, in the Jewish writings, called, in distinction from the Jews, “the nations of the world.” This is an argument used to dissuade from an immediate and anxious concern for food and garments, because it is heathenish, and therefore very unbecoming the disciples and followers of Christ: it need not be wondered at in those that know not God, and do not acknowledge his providence, and are strangers to his covenant and promises; but must be very unsuitable to the characters of such who know that godliness has the promise of this life, and of that which is to come:

And your Father knows that you need them—And therefore it is needless to be so anxious about them: the Persic version reads, “all these things,” and so some copies; that is, meat, drink, and clothing, all the necessaries of life (see Gill on Mat 6:32).

Remember God’s preservation

Your clothing did not wear out on you and your foot did not swell these forty years. DEU 8:4

Rashi

Your clothing did not wear out—The clouds of glory used to rub the dirt off their clothes and bleach them so that they looked like new white articles, and also, their children, as they grew, their clothes grew with them, just like the shell of a snail which grows with it (cf. Shir HaShirim Rabbah 4:11; Yalkut Shimoni on Torah 850).

And your foot did not swell like dough, as is usual with those who walk barefoot—that their feet become swollen.

God was faithful to his covenant with the Israelites. He was mindful not only of their greatest needs, but also of the small things that brought them comfort. It was a miracle in itself that forty years of wandering in the wilderness did not cause their clothing to be damaged. Aside from that, their feet did not swell during the journey. God may not have given the Israelites new clothes, but he preserved what they had for four decades. In the same way, God not only provides for our needs; he also preserves us and what he has already provided us with. He doesn’t leave us on our own—he sustains us. According to Pro 10:22, what does God do when he provides? How have you seen this to be true in your life?

The blessing of the Lord makes rich,

and he adds no sorrow with it. PRO 10:22

Rashi

The blessing of the Lord makes rich, etc.—One need not toil to gain wealth, for it is enough with the blessing that he blesses him.

And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. GEN 12:2

Rashi

And I will make of you a great nation—Since traveling is the cause of three things—it decreases family life, it reduces one’s wealth and lessens one’s renown (lit. name), he therefore needed these three blessings: that God blessed him concerning children, concerning wealth, and concerning fame (Bereishit Rabbah 39:11).

And I will bless you—With wealth (Bereishit Rabbah 39:11).

So that you will be a blessing—Blessings are entrusted to you; hitherto they were in my power—I blessed Adam and Noah—but from now on you shall bless whomsoever you wish (Bereishit Rabbah 39:11). Another explanation: And I will make of you a great nation, this alludes to the fact that we say in our prayer “God of Abraham”; And I will bless you—that we say, “God of Isaac”; And make your name great—that we say, “God of Jacob.” One might think that we should conclude the benediction by mentioning the names of all the patriarchs—the text therefore states “so that you will be a blessing”: with you will they conclude, and not with them (Pesachim 117b).