The Bible, the Talmud, and the New Testament. Elijah Zvi Soloveitchik

editions such as the ArtScroll Stone Edition Tanakh, the Jewish Publication Society (JPS) Tanakh, and the English Standard Version (ESV) Bible. I did this in order to retain consistency with transliteration, representing the Tetragrammaton with “HaShem” instead of “the LORD,” and to accurately convey a specific idea or word that Soloveitchik might be emphasizing that might not be as clearly or accurately represented in a standard Bible translation. Translations of Jewish literature are my own, for the same reasons.

      Soloveitchik’s words have been as carefully and precisely translated as possible, and his ideas and opinions have not been censored or summarized. His unique approach to the Gospels remains intact, in his own words. This translation will once again enable Soloveitchik to illuminate the connections that he saw between the Jewish literature of the Gospels and the Talmud.

      The text of Soloveitchik’s commentary on Mark and Matthew includes annotations and commentary by Shaul Magid.

      Jordan Gayle Levy

      THE COMMENTARIES

       Dedication

       To Mr. Maurice Schlesinger

      While writing this commentary of the New Testament, I had no other goal, as I have said in the first volume, but to reconcile these two enemy sisters: the Church and the Synagogue.¹ I wanted to prove that this centuries-old enmity was based on dreadful misunderstandings through false interpretations by everyone—Jews and Christians—that were made concerning the words of Yeshua and the Apostles, who tried to instill in humanity the love of ONE GOD and the love of one’s NEIGHBOR.

      No one more than you, dear sir, professes these righteous beliefs and puts them into practice. More than anyone, you merit my affection for the nobility of your soul and my gratitude for all your generosity.

      For all these things, allow me to pay you my respects with this second part of my work.

      THE AUTHOR (R. Elijah Zvi Soloveitchik)

      1 When the word “Synagogue” is used in this work with a capital S, it indicates that Rabbi Soloveitchik is referring to the entire congregation of Israel, i.e., all the Jewish people, much in the same way that the “Church” is used to refer to the body of Christian believers.

      A Word to the Reader

      Before continuing with this work, I feel the need to give thanks to the Almighty, who has brought me this far, and has inspired generous men with the thought of helping me to accomplish my task.

      It was with incredible difficulty that I could even successfully complete the publication of the first volume. It has been three years since I was in Paris, with unending troubles, unending anxiety for the next day—and occasionally, even for the present day—barely having clothing to cover myself, a piece of bread to calm my hunger, or shelter to rest my head under.

      I have battled and I have triumphed.

      Despite all the material difficulties, I was able to complete the first part of my commentary with the help of a generous audience, and the reception given to the first publishing has rewarded my perseverance. Like Abraham’s servant, I saw that “God has led me on the right path,” and I determined to walk it to the very end. But how do I reach it under the twofold burden of old age and poverty? For the meager sum received from the sale of a few hundred copies—a sum greatly reduced by printing costs, as well as other costs—could not bring me financial relief, nor could it bring me the spiritual freedom essential to an undertaking of this importance.

      However, the Almighty is never unfaithful to those who put their trust in him. The powerful God, to whom I pleaded my case, whose Torah I glorified, who placed the idea in my heart of reconciling his children, has always watched over me and has never abandoned me in this endeavor. My book fell into the hands of a gentleman, an Israelite who loves God and men, passionate for justice, kind beyond all comprehension, compassionate to all who suffer: Mr. Maurice Schlesinger, a simple merchant, yet a man who, in his youth, immersed himself in the great works of philosophy and religion. What is strange to me is that, responding to his own convictions and dearest hopes, he wanted to make my acquaintance, converse with me about the lofty goal that I pursue, inquire of my personal well-being, and was distressed over my destitution, for his eyes revealed more to him than my mouth could. He cried: “Here is piety, and here is its reward! [zo torah ve-zo sekharah, ].” And he resolved to put an end to this distressing situation, to remove this dreadful obstacle that halted my steps; and, assisted by his virtuous wife, to whom I am equally grateful, he provided in great measure for my most urgent needs.

      But that is not all. The present was sure, but the future still needed to be secured. This gentleman spoke with some other men, honorable hearts like his own, favorably disposed them toward me, and formed a small society that assumed the responsibility of providing for my needs from then on, so that I could attend to the holy task that I assumed without such bitter worries, and their generosity added to the production of my book and allowed me to live and to feed my family. It is a need of my heart, as well as an imperative for my conscience, to proclaim the names of these generous protectors of mine in my old age. I must completely disregard their modesty. The gentlemen are:

      Raphaël BISCHOFFSHEIM, Count Xavier de BRANICKI, the Count de CAMONDO, Jules DAVID, ETTINGHAUSEN, FALLEK, Jérôme FRANCK, Joseph HALPHEN, Salomon HALPHEN, HECKLER, Henri HIRSCH, James LEVERSON, Georges LEVERSON, Dr. Edouard MEYER, Adolph MEYER, Léon PECZENICK, REITLINGER (on Rue Lafayette), REITLINGER (on Rue Pourtalès), Maurice SCHLESINGER, Henri de SCHWABACHER, and Léopold TAUB.

      May God return to these wonderful, charitable men all the good they do for an old man! May they receive his most precious blessings, as they truly deserve! May the words of the prophet be fulfilled for them and their children.¹

      “You who share your bread with the hungry, and take the wretched poor into your home, when you see the naked, to clothe him, who do not ignore the suffering of your kin—your light shall burst through like the dawn, and your healing spring up quickly; your virtue shall march before you, and YHWH will welcome you into his glory. Then, when you call, YHWH will answer; when you cry, he will say: ‘Here I am!’ YHWH will guide you always, he will give you strength to your bones, he will satisfy your soul and your thirst, and you shall be like a watered garden, like a spring whose waters do not fail.”

      These are the wishes of your servant, O my God, and this is the prayer he addresses to you from the deepest depths of his heart on behalf of your chosen ones!

      E. S.

      Nota bene—The first volume of Qol Qore was finished at the end of 1873. Some difficult circumstances forced me to publish the last pages in great haste; consequently, my skillful and accommodating French translator, Chief Rabbi Wogue, was unable to revise the ending, where several mistakes slipped by and some important annotations were missed. Also, a few pages were misplaced during the printing process, and since a few copies are incomplete, it will be necessary to reprint a part of the first volume. This reprinting, which will be done as soon as possible, will be accompanied by: 1) an alphabetical index; and 2) an erratum, where the errors and omissions will be carefully indicated. I ask for a little patience from my gracious readers

      1 Isaiah 58:7 and on.

      Author’s Preface

      Notwithstanding the contrary misconception, the New Testament is in no manner contrary to the Tanakh (Hebrew