Esnoga Bet Emunah

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Triennial Cycle (Triennial Torah Cycle) / Septennial Cycle (Septennial Torah Cycle)

Three and 1/2 year Lectionary Readings	Second Year of the Reading Cycle
Heshvan 13, 5770 – Oct. 30/31 , 2009	Second Year of the Shmita Cycle

Candle Lighting and Havdalah Times:

Atlanta, Georgia, U.S. Friday Oct. 30, 2009 – Candles at 6:30 PM Saturday Oct. 31, 2009 – Havdalah 7:25 PM	San Antonio, Texas, U.S. Friday Oct. 30, 2009 – Candles at 6:32 PM Saturday Oct. 31, 2009 – Havdalah 7:25 PM
Baton Rouge & Alexandria, Louisiana, U.S. Friday Oct. 30, 2009 – Candles at 6:01 PM Saturday Oct. 31, 2009 – Havdalah 6:55 PM	Sheboygan & Manitowoc, Wisconsin US Friday Oct. 30, 2009 – Candles at 5:27 PM Saturday Oct. 31, 2009 – Havdalah 6:28 PM
Bowling Green, Kentucky, U.S. Friday Oct. 30, 2009 – Candles at 5:33 PM Saturday Oct. 31, 2009 – Havdalah 6:30 PM	Brisbane, Australia Friday Oct. 30, 2009 – Candles at 5:46 PM Saturday Oct. 31, 2009 – Havdalah 6:41 PM
Chattanooga, & Cleveland, Tennessee, US Friday Oct. 30, 2009 – Candles at 6:32 PM Saturday Oct. 31, 2009 – Havdalah 7:27 PM	Bucharest, Romania Friday Oct. 30, 2009 – Candles at 4:51 PM Saturday Oct. 31, 2009 – Havdalah 5:52 PM
Miami, Florida, US Friday Oct. 30, 2009 – Candles at 6:23 PM Saturday Oct. 31, 2009 – Havdalah 7:15 PM	Jakarta, Indonesia Friday Oct. 30, 2009 – Candles at 5:28 PM Saturday Oct. 31, 2009 – Havdalah 6:18 PM
Murray, Kentucky, & Paris, Tennessee U.S. Friday Oct. 30, 2009 – Candles at 5:42 PM Saturday Oct. 31, 2009 – Havdalah 6:38 PM	Kuala Lumpur, Malaysia Friday Oct. 30, 2009 – Candles at 6:39 PM Saturday Oct. 31, 2009 – Havdalah 7:29 PM
New London, Connecticut USA Friday Oct. 30, 2009 – Candles at 5:21 PM Saturday Oct. 31, 2009 – Havdalah 6:20 PM	Manila & Cebu, Philippines Friday Oct. 30, 2009 – Candles at 5:11 PM Saturday Oct. 31, 2009 – Havdalah 6:01 PM
Olympia, Washington, U.S. Friday Oct. 30, 2009 – Candles at 5:41 PM Saturday Oct. 31, 2009 – Havdalah 6:45 PM	Singapore, Singapore Friday Oct. 30, 2009 – Candles at 6:33 PM Saturday Oct. 31, 2009 – Havdalah 7:22 PM
Philadelphia, Pennsylvania USA Friday Oct. 30, 2009 – Candles at 5:44 PM Saturday Oct. 31, 2009 – Havdalah 6:42 PM

For other places see: http://chabad.org/calendar/candlelighting.asp

Roll of Honor:

This Torah commentary comes to you courtesy of:

His Honor Rosh Paqid Adon Hillel ben David and

beloved wife HH Giberet Batsheva bat Sarah

His Honor Paqid Adon Mikha ben Hillel

His Honor Paqid Adon David ben Abraham

Her Excellency Giberet Sarai bat Sarah & beloved family,

His Excellency Adon Barth Lindemann & beloved family,

His Excellency Adon John Batchelor & beloved wife,

His Excellency Adon Ezra ben Abraham and

beloved wife HE Giberet Karmela bat Sarah,

Her Excellency Giberet Alitah bat Sarah

His Excellency Adon Stephen Legge and

beloved wife HE Giberet Angela Legge

His Excellency Adon Yoel ben Abraham and

beloved wife HE Giberet Miryam bat Sarah

His Excellency Rev. Dr. Adon Chad Foster and

beloved wife HE Giberet Tricia Foster

His Excellency Adon Yisrael ben Abraham and

beloved wife HE Giberet Elisheva bat Sarah

Her Excellency Giberet Laurie Taylor

For their regular and sacrificial giving, providing the best oil for the lamps, we pray that G-d’s richest blessings be upon their lives and those of their loved ones, together with all Yisrael and her Torah Scholars, amen ve amen!

Also a great thank you and great blessings be upon all who send comments to the list about the contents and commentary of the weekly Torah Seder and allied topics.

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Shabbat Va’era

Shabbat	Torah Reading:	Weekday Torah Reading:
וָאֵרָא
“Va’era”	Reader 1 – Sh’mot 6:2-5	Reader 1 – Sh’mot 7:8-10
“And I appeared”	Reader 2 – Sh’mot 6:6-9	Reader 2 – Sh’mot 7:11-13
“Y Me aparecí”	Reader 3 – Sh’mot 6:10-13	Reader 3 – Sh’mot 7:8-13
Shemot (Exodus) 6:2 - 7:7	Reader 4 – Sh’mot 6:14-19
Ashlamatah: Isaiah 42:8-16, 21	Reader 5 – Sh’mot 6:20-22
	Reader 6 – Sh’mot 6:23-28	Reader 1 – Sh’mot 7:8-10
Psalm 45:1-18	Reader 7 – Sh’mot 6:29 – 7:7	Reader 2 – Sh’mot 7:11-13
	Maftir – Sh’mot 7:5-7	Reader 3 – Sh’mot 7:8-13
N.C.: Mark 6:17-29	Isaiah 42:8-16, 21

Rashi & Targumim for: Sh’mot (Exodus) 6:2 – 7:7

RASHI	TARGUM PSEUDO JONATHAN	TARGUM NEOFITI
2. El-him spoke to Moshe and said to him, "I am Ad-noy.	2. AND the Lord spoke with Mosheh, and said to him, I am the Lord who revealed Myself to you in the midst of the bush, and said to you, I am the Lord.	2. And the Lord: spoke with Moses and said to him: “I am the Lord.
3. I revealed Myself to Avraham, to Yitzchok, and to Yaakov as Almighty Sh-ddai, but My Name Ad-noy I did not make known to them.	3. And I was revealed unto Abraham, and to Izhak, and to Jakob, as EI-Shaddai; but My Name Ye-ya, as it discovers My Glory, was not known to them. [JERUSALEM. And the Lord was revealed in His Word unto Abraham, to Izhak, and to Jakob, as the God of Heaven; but the Name of the Word of the Lord was not known. to them.]	3. And I was revealed in my Memra [Word] to Abraham, to Isaac and to Jacob as the God of the heavens but my mighty name, the Lord, I did not make known to them.
4. I also established My covenant with them, to give them the land of Canaan, the land of their sojourning where they lived as strangers.	4. And I confirmed also My covenant with them, to give them the land of Kenaan, the land of their sojourning in which they were sojourners.	4. And I also established My covenant with them to give them the land of Canaan, the land of their sojournings in which they sojourned.
5. I have also heard the groaning of the B'nei Yisrael, whom the Egyptians enslave, and I have remembered My covenant.	5. And now comes before Me the groaning of the sons of Israel, because the Mizraee do enslave them; and I remember My covenant.	5. And I also have heard the plaint of the children of Israel whom the Egyptians enslave, and in mercy I have remembered My covenant.
6. Therefore say to the B'nei Yisrael, 'I am Ad-noy. I will bring you out from under the burdens of Egypt, and I will save you from their slavery. I will redeem you with an outstretched arm, and with acts of great judgments.	6. Therefore say to the sons of Israel, I am the Lord; and I will bring you forth from the oppressive bondage of the Mizraee, and will deliver you from your servitude, and save you with an uplifted arm, and by great judgments.	6. By an oath; say to the children of Israel: ‘I am the Lord, and I will bring you out redeemed from beneath the yoke of the servitude of the Egyptians, and I will deliver you from your toils and redeem you with a strong hand and with numerous judgments.
7. I will take you to Myself as a people, and I will be to you El-him. You will know that I am Ad-noy, your G-d Who is bringing you out from under the burdens of Egypt.	7. And I will bring you near before Me to be a people, and I will be a God unto you, and you will know that I am the Lord your God who has led you forth from the hard service of the Mizraee.	7. And I will set you aside to My Name as a people of holy ones, and my Memra [Word] will be to you a redeemer God, and you will know that I am the Lord your God who redeemed and brought you out from beneath the yoke of the servitude of the Egyptians.
8. I will bring you to the land regarding which I raised My hand [in oath] that I would give it to Avraham, Yitzchok and Yaakov, and I will give it to you as an inheritance. I am Ad-noy.' "	8. And I will bring you into the land which I covenanted by My Word to give unto Abraham, to Izhak, and to Jakob; and I will give it to you for an inheritance. I Am the Lord.	8. And I will bring you into the land which I raised My hand in oath to give to Abraham, to Isaac and to Jacob, and I will give it to you as <an inheritance> and a possession, I am the Lord.’”
9. Moshe spoke [these words] to the B'nei Yisrael, but they would not listen to Moshe because of [their] distress and hard labor.	9. And Mosheh spoke according to this to the sons of Israel; but they received not from Mosheh, through anxiety of spirit, and from the strange and hard service which was upon their hands. [JERUSALEM. From anxiety.]	9. And Moses spoke thus with the children of Israel, but they did not listen to the words of Moses because of broken spirits and harsh bondage.
10. Ad-noy spoke to Moshe saying,	10. And the Lord spoke to Mosheh saying,	10. And the Lord spoke to Moses, saying:
11. "Come, speak to Pharaoh, king of Egypt, that he send the B'nei Yisrael out of his land."	11. Go in, speak with Pharoh, the king of Mizraim, that he release the children of Israel from his land.	11. “Go in; speak with Pharaoh, the king of Egypt, that he let the children of Israel go from his land.”
12. Moshe spoke before Ad-noy, saying, "Behold the B'nei Yisrael have not listened to me, how then will Pharaoh listen to me--- I whose lips are covered."	12. And Mosheh said before the Lord, Behold, the sons of Israel do not hearken to me; how then will Pharaoh hearken to me, and I a man difficult of speech?	12. And Moses spoke before the Lord, saying: “Behold, the children of Israel have not listened to <my> words and how will Pharaoh listen to me, I who am halting of speech?"
13. Ad-noy [then] spoke to Moshe and Aharon, commanding them regarding the B'nei Yisrael and Pharaoh, king of Egypt, to bring out the B'nei Yisrael from the land of Egypt.	13. And the Lord spoke with Mosheh and with Aharon, and gave them admonition for the sons of Israel, and sent them to Pharaoh, king of Mizraim, to send forth the children of Israel from the land of Mizraim.	13. And the Lord spoke with Moses and with Aaron and commanded them concerning the children of Israel and concerning Pharaoh, the king of Egypt, to lead out the children of" Israel from the land.
14. These are the heads of their paternal households: the sons of Reuvein, the first-born of Yisrael [are]: Chanoch, Pallu, Chetzron and Carmi. These are the families of Reuvein.	14. These are the heads of the house of their fathers. The sons of Reuben, the firstborn of Israel, Hanok and Phallu, Hezron and Karmi; these are the race of Reuben.	14. These are the heads of the house of their fathers: the sons of Reuben, the first-born of Israel: Hanok and Pallu, and Hezron and Carmi; these are the descendants of the sons of Reuben.
15. The sons of Shimon: Yemuel, Yamin, Ohad, Yachin, Tzochar and Shaul, the son of the Canaanite woman. These are the families of Shimon.	15. And the sons of Shimeon, Jemuel, and Jamin, and Ohad, and Jakin, and Sochar, and Shaul (he is Zimri, who yielded himself unto fornication, among the Kenaanee); these are the race of Shimeon.	15. And the sons of Simeon: Jemuel and Jamin and Ohad and Jachin and Zohar and Shaul, the sons of the Canaanite woman; these are the descendants of the sons of Simeon
16. These are the names of the sons of Leivi, according to their generations: Gershon, Kehos, and Merari. The years of Leivi's life were one hundred and thirty-seven years.	16. And these are the names of the sons of Levi, according to their race: Gershon, and Kehath, and Merari. And the years of the life of Levi a hundred and thirty and seven years: he lived to see Mosheh and Aharon the deliverers of Israel.	16. And these are the names of the sons of Levi according to their pedigrees: Gershom and Kohath and Merari; and the years of the life of Levi were one hundred and thirty-seven years.
17. The sons of Gershon: Livni and Shimi, and their families [descending from them].	17. And the sons of Gershon, Libni and Shemei, according to their generations.	17. The sons of Gershon: Libni and Shimei, according to their descendants.
18. The sons of Kehos: Amram, Yitzhar, Chevron and Uzziel. The years of Kehos's life were one hundred and thirty-three years.	18. And the sons of Kehath, Amram, and Jitshar, and Hebron, and Uzziel. And the years of the life of Kehath the saint, a hundred and thirty and three years. He lived to see Phinehas, who is Elijah, the Great Priest, who is to be sent to the captivity of Israel at the end of the days.	18. And the sons of Kohath: Amram and Izhar and Hebron and Uzziel; and the years of the life of Kohath were one hundred and thirty-three years.
19. The sons of Merari: Machli and Mushi. These are the families of the Levites according to their [descending] generation.	19. And the sons of Merari, Mahali and Mushi; these are the race of Levi according to the generations.	19. And the sons of Merari: Mahli and Mushi. These are the descendants of the sons of Levi according to their pedigrees.
20. Amram took his aunt Yocheved for his wife and she bore him Aharon and Moshe. The years of Amram's life were one hundred and thirty-seven years.	20. And Amram took Jokeved his cousin to wife, and she bare him Aharon and Mosheh; and the years of Amram the saint were a hundred and thirty and seven years. He lived to see the children of Rechabia bar Gershom bar Mosheh.	20. And Amram took as wife Jochabed, the daughter of the brother of his father, who bore him Aaron and Moses; and the years of the life of Amram were one hundred and thirty-seven years.
21. The sons of Yitzhar: Korach, Nefeg and Zichri.	21. And the sons of Jitshar (were) Korah, and Nepheg, and Zichri.	21. And the sons of Izhar: Korah and Nepheh and Zichri.
22. The sons of Uzziel: Mishaeil, Eltzaphan and Sisri.	22. And the sons of Uzziel, Mishael, and Elsaphan, and Sithri.	22. And the sons of Uzziel: Mishael and Elzaphan and Sithri.
23. Aharon took Elisheva, daughter of Aminadav, sister of Nachshon, for a wife, and she bore him Nadav, Avihu, Elazar and Isamar.	23. And Aharon took Elisheba, daughter of Aminadab, sister of Nachshon, unto him to wife, and she bare him Nadab and Abihu, Elazar and Ithamar.	23. And Aaron took as wife Elisheba, the daughter of Amminadab, the sister of Nahshon, and she bore him Nadab and Abihu and Eleazar and Ithamar.
24. The sons of Korach: Assir, Elkanah and Aviasaf. These are the families of the Korachites.	24. And the sons of Korah, Assir, and Elkanah, and Abiasaph: these are the race of Korah.	24. And the sons of Korah: Assir and Elkanah and Abiasaph; these are the descendants of the sons of Korah.
25. Elazar, son of Aharon took, for himself one of the daughters of Putieil, for a wife, and she bore him Pinchas. These are the heads of the Levites' patriarchs according to their families.	25. And Elazar bar Aharon took unto him a wife from the daughters of Jethro who is Putiel, and she bare him Phinehas. These are the heads of the fathers of the Levites, according to their generations.	25. And Eleazar, Aaron's son, took as wife from the daughters of Putiel, and she bore him Phinehas. These are the heads of the Levite fathers according to their descendants.
26. This is [the lineage of] Aharon and Moshe to whom Ad-noy had said, "Bring the B'nei Yisrael out of the land of Egypt with their multitudes."	26. These are Aharon and Mosheh, to whom the Lord said, Bring forth the sons of Israel free from the land of Mizraim, according to their hosts;	26. These are Aaron and Moses to whom the Lord <said>: “Bring out the children of Israel from the land of Egypt according to their hosts.”
27. They are the ones who spoke to Pharaoh, king of Egypt, to bring the B'nei Yisrael out of Egypt. These are Moshe and Aharon.	27. -these are they who spoke with Pharaoh, king of Mizraim, that he should send out the sons of Israel from Mizraim; it is Mosheh the prophet, and Aharon the priest.	27. These are they who spoke with Pharaoh, king of Egypt, about bringing out the children of Israel from Egypt, this Moses and Aaron.
28. It was the day when Ad-noy spoke to Moshe in the land of Egypt.	28. And it was in the day when the Lord spoke with Mosheh in the land of Mizraim, that Aharon gave a listening ear, and heard what He spoke with him.	28. And it happened on the day that the Lord spoke with Moses in the land of Egypt
29. Ad-noy spoke to Moshe saying, "I am Ad-noy. Speak to Pharaoh, king of Egypt, all that I am speaking to you."	29. And the Lord spoke with Mosheh, and said to him, I am the Lord. Say to Pharaoh, king of Mizraim all that I tell you.	29. that the Lord spoke with Moses, saying: “I am the Lord; speak with Pharaoh, king of Egypt, all that I speak with you.”
30. Moshe said before Ad-noy, "Behold, I have covered lips. How will Pharaoh listen to me?"	30. And Mosheh said before the Lord, Behold, I am difficult in speaking; how then will Pharaoh hearken to me?	30. And Moses said before the Lord; "I am halting of speech; and how will Pharaoh listen to me?”
1. Ad-noy said to Moshe, "See, I have made you a god to Pharaoh, and Aharon, your brother will be your spokesman.	1. But the Lord said to Mosheh, Wherefore are you fearful? Behold, I have set you a terror to Pharaoh, as if you were his God, and Aharon your brother will be your prophet.	1. And the Lord a said to Moses: “See, I have made you Lord and ruler to Pharaoh; and Aaron, your brother, will be your interpreter.
2. You will speak all that I command you and Aharon, your brother, will speak to Pharaoh, that he send the B'nei Yisrael out of his land.	2. You will speak to Aharon that which I command you, and Aharon your brother will speak to Pharaoh, that he release the sons of Israel from his land.	2. And you will speak all that I have commanded you; and Aaron your brother will speak with Pharaoh, that he let the children of Israel go from his land.
3. I will harden Pharaoh's heart, [in order to] increase My signs and wonders in the land of Egypt.	3. But I will harden the disposition of Pharaoh's heart to multiply My signs and My wonders in the land of Mizraim.	3. And I will make stubborn the heart of Pharaoh, and I will multiply <My> signs and wonders in the land of the Egyptians,
4. [Thus] Pharaoh will not listen to you. But then I will display My hand against Egypt, and I will bring My multitude, My people, the B'nei Yisrael out of the land of Egypt with great acts of judgment.	4. Nor will Pharaoh hearken to you. But I will shoot among them the arrows of death, and inflict the plagues of My mighty hand upon Mizraim, and will bring out the sons of Israel free from among them.	4. but Pharaoh will not listen to you. And I will set the plagues of My punishment in Egypt, and I will bring out the hosts of the people of the children of Israel from Egypt in plentiful judgments.
5. Egypt will then know that I am Ad-noy when I send forth My hand over Egypt and bring out the B'nei Yisrael from among them."	5. ___	5. And the Egyptians will know that I am the Lord when I set the plagues of My punishment upon Egypt and bring out the children of Israel redeemed from among them."
6. Moshe and Aharon did so. They did exactly as Ad-noy commanded them.	6. And Mosheh and Aharon did as the Lord commanded them, even so did they.	6. And Moses and Aaron did as the Lord commanded them; thus they did.
7. Moshe was eighty years old and Aharon was eighty-three years old when they spoke to Pharaoh.	7. And Mosheh was the son of eighty years, and Aharon the son of eighty and three years, at their speaking with Pharoh.	7. And Moses was eighty years old and Aaron eighty-three years old when they spoke with Pharaoh.

Reading Assignment:

The Torah Anthology: Yalkut Me’Am Lo’Ez - Vol IV: Israel in Egypt

By: Rabbi Ya’aqob Culi

Published by: Moznaim Publishing Corp. (New York, 1978)

Vol. IV – “Israel in Egypt,” pp. 157-176.

Welcome to the World of P’shat Exegesis

In order to understand the finished work of the P’shat mode of interpretation of the Torah, one needs to take into account that the P’shat is intended to produce a catechetical output, whereby a question/s is/are raised and an answer/s is/are given using the seven Hermeneutic Laws of R. Hillel and as well as the laws of Hebrew Grammar and Hebrew expression.

The Seven Hermeneutic Laws of R. Hillel are as follows

[cf. http://www.jewishencyclopedia.com/view.jsp?artid=472&letter=R]:

1. Ḳal va-ḥomer: "Argumentum a minori ad majus" or "a majori ad minus"; corresponding to the scholastic proof a fortiori.

2. Gezerah shavah: Argument from analogy. Biblical passages containing synonyms or homonyms are subject, however much they differ in other respects, to identical definitions and applications.

3. Binyan ab mi-katub eḥad: Application of a provision found in one passage only to passages which are related to the first in content but do not contain the provision in question.

4. Binyan ab mi-shene ketubim: The same as the preceding, except that the provision is generalized from two Biblical passages.

5. Kelal u-Peraṭ and Peraṭ u-kelal: Definition of the general by the particular, and of the particular by the general.

6. Ka-yoẓe bo mi-maḳom aḥer: Similarity in content to another Scriptural passage.

7. Dabar ha-lamed me-'inyano: Interpretation deduced from the context.

Rashi’s Commentary for: Sh’mot (Exodus) 6:2 - 7:7

2 God spoke to Moses - He called him to account since he [Moses] had spoken harshly by saying, “Why have You harmed this people?” (Exod. 5:22) - [from Tanchuma Buber, Va’era 4]

and He said to him, I am the Lord - [Meaning: I am] faithful to recompense all those who walk before Me. I did not send you [to Pharaoh] except to fulfill My words, which I spoke to the early fathers. In this sense, we find that it אֲנִי יְהוָה [ is interpreted in many places [in Scripture] as “I am the Lord,” [meaning that I am] faithful to exact retribution. [It has this meaning] when it is stated in conjunction with [an act warranting] punishment, e.g., “or you will profane the name of your God; I am the Lord” (Lev. 19:12). When it is stated in conjunction with the fulfillment of commandments, e.g., “And you shall keep My commandments and perform them; I am the Lord” (Lev. 22:31), [it means: I am] faithful to give reward.

3 I appeared - to the fathers.

with [the name] Almighty God-I made promises to them, in all of which I said to them, “I am the Almighty God.”

but [with] My name YHWH, I did not become known to them - It is not written here לֹא הוֹדַעְתִּי, “but My Name YHWH I did not make known to them,” but לֹא נוֹדַעְתִּי, “I did not become known.” [I.e.,] I was not recognized by them with My attribute of keeping faith, by dint of which My name is called YHWH, [which means that I am] faithful to verify My words, for I made promises to them, but I did not fulfill [them while they were alive].

4 And also, I established My covenant, etc.-And also, when I appeared to them as the Almighty God, I established and set up a covenant between Myself and them.

to give them the land of Canaan-To Abraham in the section dealing with [the commandment of] circumcision (Gen. 17), it is said: “I am the Almighty God… And I will give you and your seed after you the land of your sojournings” (Gen. 17:1, 8). To Isaac [it is stated], “for to you and to your seed I will give all these lands, and I will establish the oath that I swore to Abraham” (Gen. 26:3), and that oath which I swore to Abraham was spoken with the [name] “Almighty God.” To Jacob [it is said], “I am the Almighty God; be fruitful and multiply, etc. And the land that, etc.” (Gen. 35:11, 12). So you see that I vowed to them [many vows], but I did not fulfill [My vows yet].

5 And also, I heard Just as I established and set up the covenant, it is incumbent upon Me to fulfill [it]. Therefore, I heard the moans [complaints] of the children of Israel, who are moaning.

whom the Egyptians are holding in bondage. I remembered that covenant [which I made with Abraham], for in the Covenant between the Parts, I said to him, “And also the nation that they will serve will I judge” (Gen. 15:14).

6 Therefore-according to that oath.

say to the children of Israel, I am the Lord [I am] faithful to My promise.

and I will take you out-for so did I promise him [Abraham], “and afterwards they will go forth with great possessions” (Gen. 15:14).

the burdens of the Egyptians-The toil of the burden of the Egyptians.

8 I raised My hand-I raised it to swear by My throne. [following Onkelos]

9 but they did not hearken to Moses-They did not accept consolation. I.e., they despaired completely of ever being redeemed.

because of [their] shortness of breath Whoever is under stress, his wind and his breath are short, and he cannot take a deep breath. Similar to this [interpretation, namely that what is meant by I am the Lord is: I am faithful to fulfill My word] I heard from Rabbi Baruch the son of Rabbi Eliezer, and he brought me proof [of this explanation] from this [following] verse: “at this time I will let them know My power and My might, and they shall know that My name is the Lord” (Jer. 16:21). [Rabbi Baruch said,] We learn from this that when the Holy One, blessed be He, fulfills His words-even [when it is] for retribution-He makes it known that His name is the Lord. How much more so [does this expression apply] when he fulfills [His word] for good [because the Tetragrammaton represents the Divine Standard of Mercy]. Our Rabbis, however, interpreted it (Sanh. 111a) as related to the preceding topic, [namely] that Moses said [verse 22], “Why have You harmed…?” (Exod. 5:22). The Holy One, blessed be He, said to him, “We suffer a great loss for those [the Patriarchs] who are lost and [whose replacement] cannot be found. I must lament the death of the Patriarchs. Many times I revealed Myself to them as the Almighty God and they did not ask Me, ‘What is Your name?’ But you asked, What is His name? What shall I say to them?’” (Exod. 3:13).

And also, I established, etc.-And when Abraham sought to bury Sarah, he could not find a grave until he bought [one] for a very high price. Similarly, [with] Isaac, [the Philistines] contested the wells he had dug. And so [with] Jacob, “And he bought the part of the field where he had pitched his tent” (Gen. 33:19), yet they did not question My actions! But you said, “Why have You harmed [the Israelites]?” This midrash, however, does not fit the text, for many reasons: First, because it does not say, “And My Name, יְהוָה they did not ask me.” And if you say [in response to this] that He did not let them [the Patriarchs] know that this is His name, [and nevertheless they did not ask Him, (and we will explain לֹא נוֹדַעְתִּי like לֹא הוֹדַעְתִּי, I did not make known,) I will answer you that] indeed, at the beginning, when He revealed Himself to Abraham “between the parts” (Gen. 15:10), it says: “I am the Lord (אֲנִי יְהוָה), Who brought you forth from Ur of the Chaldees” (Gen. 15:7). Moreover, how does the context continue with the matters that follow this [verse]: “And also, I heard, etc. Therefore, say to the children of Israel.” Therefore, I say that the text should be interpreted according to its simple meaning, [with] each statement fitting its context, and the midrashic explanation may be expounded upon, as it is said: “‘Is not My word so like fire,’ says the Lord, ‘and like a hammer which shatters a rock?’” (Jer. 23:29). [The rock it strikes] is divided into many splinters.

12 closed lips-Heb. עֲרַל שְׂפָתָיִם, Literally, of “closed” lips. Similarly, every expression of (עׇרְלָה) I say, denotes a closure: e.g., “their ear is clogged (עֲרֵלָה) ” (Jer. 6:10), [meaning] clogged to prevent hearing; “of uncircumcised (עַרְלֵי) hearts” (Jer. 9:25), [meaning] clogged to prevent understanding; “You too drink and become clogged up (וְהֵעָרֵל) ” (Hab. 2:16), [which means] and become clogged up from the intoxication of the cup of the curse; “and you shall treat its fruit as forbidden (וַעֲרַלְתֶּם עָרְלָתוֹ) ” (Lev. 19:23), [i.e.,] make for it a closure and a covering of prohibition, which will create a barrier that will prevent you from eating it. “For three years, it shall be closed up [forbidden] (עֲרֵלִים) for you” (Lev. 19:23), [i.e.,] closed up, covered, and separated from eating it.

How then will Pharaoh hearken to me-This is one of the ten kal vachomer inferences mentioned in the Torah.-[from Gen. Rabbah 92:7] [I.e., inferences from major to minor, such as in this case. I.e., if, because of my speech impediment, the children of Israel, who have everything to gain by listening to me, did not listen to me, Pharaoh, who has everything to lose by listening to me, will surely not listen to me.]

13 So the Lord spoke to Moses and to Aaron-Because Moses had said, “I am of closed lips,” the Holy One, blessed be He, combined Aaron with him to be for him as a “mouth” [i.e., speaker] and an interpreter.

and He commanded them concerning the children of Israel-He commanded regarding them [the Israelites] to lead them gently and to be patient with them.-[from Sifrei Beha’alothecha 91]

and concerning Pharaoh, the king of Egypt He commanded them concerning him [Pharaoh], to speak to him respectfully. This is its midrashic interpretation (Mechilta, Bo, ch. 13; Exod. Rabbah 7: 2). Its simple meaning is that He commanded them [Moses and Aaron] concerning Israel and concerning His mission to Pharaoh. What the content of the command was is delineated in the second section [verses 29-31], after the order of the genealogy [that follows this passage]. [This second section should be here] but since [Scripture] mentioned Moses and Aaron, it interrupts the narrative with “These are the heads of the fathers’ houses” (verse 14) to inform us how Moses and Aaron were born and after whom they traced their lineage.

14 These [following] are the heads of the fathers’ houses-Since [Scripture] had to trace the lineage of the tribe of Levi as far as Moses and Aaron-because of Moses and Aaron-it commenced to trace their [the Israelites’] lineage in the order of their births, starting with Reuben. (In the Great Pesikta [Rabbathi] (7:7) I saw [the following statement]: Because Jacob rebuked [the progenitors of] these three tribes at the time of his death (Gen. 49:4-7), Scripture again traces their lineage here by themselves, to infer that [even though Jacob rebuked them] they are of high esteem.)

16 and the years of Levi’s life-Why were Levi’s years counted? To let us know how many were the years of bondage. For as long as one of the tribes was alive, there was no bondage, as it is said: “Now Joseph died, as well as all his brothers,” and afterwards, “A new king arose” (Exod. 1:6, 8), and Levi outlived them all.-[from Seder Olam, ch. 3]

18 and the years of Kehath’s life…

20. and the years of Amram’s life-From these calculations, we can learn [more information] concerning the dwelling of the children of Israel-[i.e., the] four hundred years, which Scripture states (Gen. 15:13, Exod. 12:40) that they were not only in Egypt, but [they date] from the day that Isaac was born. For was not Kehath one of those who migrated to Egypt? Now figure out all of his years [133] and Amram’s years [137] and Moses’ eighty years. You will not find them [to add up to] four hundred years. [In this calculation] many of the sons’ years are overlapped by the fathers’ years.-[from Seder Olam, ch. 3] [I.e., the sons were not born in their fathers’ last year. Therefore, the years cannot all be counted but the overlapping years must be deducted.]

20 Jochebed, his aunt-Heb. דֹּדָתוֹ [Onkelos renders:] his father’s sister, the daughter of Levi, the sister of Kehath.

23 the sister of Nahshon From here we learn that one who contemplates taking a wife must [first] investigate her brothers.- [from B.B. 110a, Exod. Rabbah 7:5]

25 [one] of the daughters of Putiel- Of the seed of Jethro, who fattened (פִּטֵּם) calves for idolatry (see Rashi on Exod. 2:16) and [who was also] of the seed of Joseph, who defied and fought (פִּטְפֵּט) against his passion [when he was tempted by Potiphar’s wife].-[from B.B. 109b]

26 That is Aaron and Moses-Who are mentioned above [verse 20], whom Jochebed bore to Amram, [these two] are [the same] Aaron and Moses to whom the Lord said, etc. In some places, [Scripture] places Aaron before Moses, and in other places it places Moses before Aaron, to tell us that they were equal.-[from Mechilta, 7:1]

with their legions-Heb. עַל-צִבְאֹתָם [equivalent to בְּצִבְאֹתָם], with their legions. [I.e.,] all their legions according to their tribes. There are [examples] of עַל when it is used instead of one letter, [e.g.,] “you shall live by your sword (עַל-חַרְבְּךָ) ” (Gen. 27:40), [which is] the same as בְּחַרְבְּךָ [by your own sword]; You stood by your sword (עַל-חַרְבְּכֶם) (Ezek. 33:26), [which is the same as] בְּחַרְבְּכֶם

27 They are the ones who spoke, etc.-[It was] they [who] are the ones who were commanded, and they are the ones who fulfilled [what they had been commanded to do, i.e., speak to Pharaoh].

they are Moses and Aaron-They remained in their mission and in their righteousness/generosity from beginning to end.-[from Meg. 11a]

28 Now it came to pass on the day that the Lord spoke, etc.-[This is] connected with the following verse: [“That the Lord spoke to Moses”].

29 that the Lord spoke-This is the very same speech stated above, “Come, speak to Pharaoh, the king of Egypt” (verse 11), but since [Scripture] interrupted the topic in order to trace their [Moses’ and Aaron’s] lineage, it returned to it [the statement, in order] to resume with it.

I am the Lord-I have the power to send you and [also] to fulfill the words of My mission.

30 But Moses said before the Lord-This is the statement [that Moses] stated above: “Behold, the children of Israel did not hearken to me” (verse 12). Scripture repeats it here because it had interrupted the topic [for the reasons given above], and this is customary, similar to a person who says, “Let us return to the earlier [topic].”

1 I have made you a lord over Pharaoh-Heb. אֱלֹהִים, a judge and a chastiser, to chastise him with plagues and torments.-[from Onkelos and Tanchuma, Va’era 9]

will be your speaker-Heb. נְבִיאֶךָ, as the Targum renders: M’TURG’MANAKH, your interpreter. Every expression of נְבוּאָה (prophecy) denotes a man who publicly announces to the people words of reproof. It is derived from the root of “I create the speech (נִיב) of the lips” (Isa. 57: 19); “speaks (יָנוּב) wisdom” (Prov. 10:31); “And he (Samuel) finished prophesying (מֵהִתְנַבּוֹת) ” (I Sam. 10:13). In Old French this is called predi(je) ir, advocate.-[based on Onkelos]

2 You will speak - once every message, as you have heard it from My mouth, and Aaron, your brother, will interpret it and explain it in Pharaoh’s ears.-[from Tanchuma, Va’era 10]

3 But I will harden-Since he [Pharaoh] behaved wickedly and defied Me, and I know full well that there is no delight among the nations to make a wholehearted attempt to repent, it is better for Me that his heart be hardened, so that [I can] increase My signs and My wonders in him, and you will recognize My mighty deeds, and so is the custom of the Holy One, blessed be He. He brings retribution on the nations so that Israel should hear and fear, as it is said: “I have cut off nations; their towers have become desolate… I said, ‘Surely you will fear Me, you will accept reproof’” (Zeph. 3:6, 7). Nevertheless, in the first five plagues, it does not say, “And the Lord strengthened Pharaoh’s heart,” but “Pharaoh’s heart remained steadfast.”-[from Exod. Rabbah 13:3, 11:6; Tanchuma Buber, Va’era 22; Yeb. 63a]

5 My hand - A real hand, to strike them.

Ketubim: Targum Tehillim (Psalms) 45:1-18

Judaica Press	Targum on the Psalms
1. For the conductor on shoshannim, of the sons of Korah, a maskil a song of loves.	1. 1 For praise; concerning those who sit in the Sanhedrin of Moses, which was spoken in prophecy by the sons of Korah; a good lesson, and a psalm, and a thanksgiving.
2. My heart is astir with a good theme; I say, "My works are for a king; my tongue is a pen of an expert scribe."	2. My heart desires fine speech; I will speak my work to the king; the utterance of my tongue is quick, like the pen of a fluent scribe.
3. You are more handsome than [other] men; charm is poured into your lips. Therefore, God blessed you forever.	3. Your beauty, O King Messiah, is greater than the sons of men; the spirit of prophecy has been placed on your lips; because of this the LORD has blessed you forever.
4. Gird a sword on your thigh, O mighty one, your majesty and your glory.	4. Gird your sword on your thigh, O champion; your glory and your brilliance is to kill kings as well as rulers.
5. And your glory is that you will pass and ride for the sake of truth and righteous humility, and it shall instruct you so that your right hand shall perform awesome things.	5. And your brilliance is great; therefore you will succeed in mounting the horse of the kingdom, by reason of faithfulness and truth and humility and righteousness/generosity; and the LORD will teach you to do fearful things with your right hand.
6. Your arrows are sharpened, nations shall fall under you, in the heart of the king's enemies.	6. Your arrows are drawn to kill Gentile hordes; beneath you they will fall; and the sons of your bow will be released into the heart of the enemies of the king.
7. Your throne, O judge, [will exist] forever and ever; the scepter of equity is the scepter of your kingdom.	7. The throne of Your glory, O LORD, lasts forever and ever; the sceptre of Your kingdom is an upright sceptre.
8. You loved righteousness and you hated wickedness; therefore God, your God, anointed you with oil of joy from among your peers.	8. Because you [King Messiah] have loved righteousness/ generosity and hated wickedness/ Lawlessness because of this the LORD your God has anointed you with the oil of gladness more than your fellows.
9. Myrrh and aloes and cassia are all your garments; more than ivory palaces, those that are Mine will cause you to rejoice.	9. Pure myrrh and aloe-wood and cassia your garments are perfected, from the palaces paved with ivory below; from me they will make you glad.
10. The daughters of kings will visit you; the queen will stand at your right [bedecked] with golden jewelry from Ophir.	10. The provinces of the kingdom come to welcome you and to honour you, while the book of Torah is stationed at your right side, and written in gold from Ophir.
11. Hearken, daughter, and see, and incline your ear, and forget your people and your father's house.	11. Hear, O congregation of Israel, the Torah of his mouth, and see the wonders of his deeds, and incline your ear to the words of Torah, and you will forget the evil deeds of the wicked/Lawless of your people, and the place of idols that you worshipped in the house of your father.
12. And the King shall desire your beauty, for He is your Lord, and prostrate yourself to Him.	12. And then the king will desire your beauty; for he is your master and you will bow down to him.
13. And the daughter of Tyre shall seek your presence with tribute, those who are the richest of the people.	13. And those who dwell in the fortress of Tyre will come with an offering, and the rich Gentiles will seek your face at your sanctuary.
14. All honor [awaits] the King's daughter who is within; her raiment is superior to settings of gold.	14. All the best and choicest sacrifices from the provinces, the treasuries of the kings that are hidden within, will they bring for the priests whose clothing is chased with pure gold.
15. With embroidered garments, she will be brought to the King; and virgins in her train who are her companions will be brought to You.	15. In their decorated garments they will offer their sacrifices before the king of the world, and the rest of their fellows who are scattered among the Gentiles will be brought in joy to you to Jerusalem.
16. They shall be brought with joy and exultation; they shall come forth into the King's palace.	16. They will be brought in joy and praise and they will enter the temple of the king of ages.
17. Instead of your forefathers will be your sons; you shall appoint them as princes throughout the land.	17. In the place of your fathers will be the righteous/generous, your sons; you will appoint them as leaders in all the land.
18. I will mention Your name in every generation; therefore peoples shall thank You forever and ever.	18. At that time you will say, "We will invoke Your name in every generation"; because of this the Gentiles who are converted will praise Your name forever and ever and ever.

Rashi’s Commentary for: Psalm 45:1-18

1 on shoshannim They founded this psalm in honor of the Torah scholars, who are as tender as roses and as beautiful as roses, and perform good deeds as fresh as roses.

a maskil Through an interpreter.

a song of loves Heb. שִׁיר יְדִידֹת, a song of loves, a song of praise for them [the Torah scholars] to endear them to the people and to endear their Torah to them [the people].

2 My heart is astir In this manner, the Psalmist commenced his song: My heart caused a good theme to swarm within me in your praise, O Torah scholar.

is astir Heb. רָחַשׁ, an expression of moving, and so is every expression of swarming and crawling.

I say, “My works are for a king” This song, which I have founded and composed, I say to one who is fit to be a king, as it is stated (Prov. 8:15): “Kings reign with me.”

my tongue is as poetic as the pen of an expert scribe. I saw in the commentary of Rabbi Moses the Preacher: מָהִיר in Arabic means expert.

3 You are more handsome than [other] men who engage in the work of transitory life. Why? Because charm is poured into your lips to instruct according to the halakhah. הוּצַק means “poured,” as (Exod. 38:27): “to cast (לָצֶקֶת) ”; (Gen. 28: 18), “and he poured (וַיִּצֹק) oil.”

Therefore...blessed you as it is stated (below 29:11): “The Lord will grant strength to His people.” And what is their reward? “The Lord will bless His people with peace.”

4 Gird a sword on your thigh to wage the war of Torah, and that is your majesty and that is your glory.

5 for the sake of truth To instruct according to the Law and to behave with righteous/generous humility.

and it will instruct you The Torah and the matter of truth in which you will engage will teach you tactics of war so that your right should perform awesome things. Since he mentions the study of Torah in an expression of war, the expression of the right hand, prepared to fight, is appropriate (i.e., it is customary to fight with the right hand).

6 Your arrows are sharpened, etc., in the heart of the king’s enemies Heb. שְׁנוּנִים, is aiguises in French, sharpened. This is a transposed verse. We find that the disciples are called arrows, as it is stated (above 127:4): “As arrows in the hand of a mighty man, so are the children of youth.” And Torah scholars who argue with each other about halakhah are called enemies to each other for the time, as it is stated: “they will not be ashamed when they speak with the enemies in the gate.”

nations will fall under you As a reward for Torah, nations will fall under Israel.

7 Your throne, O judge Your throne, O prince and judge, shall exist forever and ever, as the matter that is stated (Exod. 7:1): “I have made you a judge (נְתַתִּיךָ אֱלֹהִים) over Pharaoh.” And why? Because “a scepter of equity is the scepter of your kingdom,” that your judgments are true, and you are fit to govern.

8 anointed you...with oil of joy Every expression of greatness is depicted by the anointment of oil, as is the custom of the kings.

9 Myrrh and aloes and cassia Heb. קִדָּה (Exod. 30:24) is translated קְצִיעוֹת, cassia.

all your garments All your garments smell with the fragrance of spices. Its midrashic interpretation is: All your betrayals and sins are expiated and smell of a fragrant scent.

more than ivory palaces, those that are Mine will cause you to rejoice More than the best ivory palaces, are the palaces that are prepared for you in Paradise to cause you to rejoice with them. שֵׁן is ivoire in French, ivory.

those that are Mine will cause you to rejoice The palaces that are Mine they will make you rejoice, those that give you your reward.

10 The daughters of kings will visit you, as the matter that is stated (Isa. 49:23): “and their princesses your wet nurses.”

will visit you lit. your visitors. Heb. בְּיִקְּרוֹתֶיךָ. The “kaph” is punctuated with a “dagesh” because it is an expression of visiting, although it is preceded by a “yud.” I saw in Rav Saadia’s punctuation that this word is arranged with (Isa. 42:24), “Who subjected Jacob to plunder (לִמְשִׁסָּה),” which is written with a “yud” although the “sammech” is punctuated with a “dagesh.” Menachem, however, associated it as an expression of value, as (Job 28:16): “with precious (יָקָר) onyx.

the queen Heb. שֵׁגַל, the queen, as (Neh. 2:6): “and the queen (וְהַשֵּׁגַל) was sitting beside him”; (Dan. 5:2), “and they shall drink with them, the king and his nobles, his queen (שֵׁגְלָתֵהּ) and his concubines.” Your wife will stand at your right.

with golden jewelry from Ophir with a collection of golden ornaments that comes from Ophir.

11 Hearken, daughter, and see Hearken, O nation of Israel, and see the good way.

and incline your ear to the Torah.

and forget your people The nations among whom you were raised.

and your father’s house The idolatry that your fathers worshipped on the other side of the river.

12 And the King shall desire your beauty And if you do this, the King, the Holy One, blessed be He, will desire the beauty of your deeds.

13 And the daughter of Tyre shall seek your presence with tribute Heb. יְחַלּוּ, as (Exod. 32:11): “And Moses prayed (וַיְחַל).” And as reward for this, you will merit that those who are now the richest of the people will bring you tribute and gifts.

14 All honor [awaits] the King’s daughter who is within, etc. Those who deserve all honor, and they are the nation of the King, who behaved with modesty now their garments will be more esteemed than the settings of gold of the High Priests. zFvayn is chatons in French, settings.

15 With embroidered garments, she will be brought to the King In embroidered garments, they will bring her as a gift to the King of all the earth. מִּשְׁבְּצוֹת is a broderies in French. This is what is stated (Isa. 66:20): “And they shall bring all your brethren from all the nations as a tribute, etc.”

virgins in her train who are her companions Some of the idolatrous nations will follow them, as the matter that is stated (Zech. 8:23): “shall take hold of the skirt of a Jewish man, saying, ‘Let us go with you, for we have heard that God is with you.’ “

will be brought to You The Psalmist addresses the Holy One, blessed be He.

17 Instead of your forefathers, etc. He addresses each Israelite.

18 I will mention Your name The Psalmist addresses the Holy One, blessed be He.

Ashlamatah: Isaiah 42:8-16, 21

JPS Version	Targum of Isaiah
5. ¶ Thus says God the LORD, He that created the heavens, and stretched them forth, He that spread forth the earth and that which comes out of it, He that gives breath unto the people upon it, and spirit to them that walk therein:	5. Thus says the everlasting God, the LORD who created the heavens and stretched them out, founded the earth and its residents, gives breath to the people upon it and spirit to those who walk in it.
6. I the LORD have called you in righteousness/ generosity, and have taken hold of your hand, and kept you, and set you for a covenant of the people, for a light of the Gentiles;	6. “I am the LORD, I have exalted you in truth, I have taken you by the hand and will establish you and give you as a covenant to people, a light to the peoples.
7. To open the blind eyes, to bring out the prisoners from the dungeon, and them that sit in darkness out of the prison-house.	7. To open the eyes of the house of Israel who are as blind to the Law, to bring out their exiles, who resemble prisoners, from among the Gentiles, to deliver from the slavery of the kingdoms those who are jailed as prisoners of darkness.
8. I am the LORD, that is My name; and My glory will I not give to another, neither My praise to graven images.	8. I am the LORD, that is My name; My glory-that I am revealed upon you-I will give to no other people, nor My praise to those who serve images.
9. Behold, the former things are come to pass, and new things do I declare; before they spring forth I tell you of them. {P}	9. Behold, the former things have come to pass, and new things I now declare; before they come I will announce to you.
10. Sing unto the LORD a new song, and His praise from the end of the earth; you that go down to the sea, and all that is therein, the isles, and the inhabitants thereof.	10. Sing before the LORD a new song, speak of His praise from the end of the earth, those who go down to the sea and all that fills it, islands and their inhabitants!
11. Let the wilderness and the cities thereof lift up their voice, the villages that Kedar does inhabit; let the inhabitants of Sela exult, let them shout from the top of the mountains.	11. Let the desert and the cities that dwell in it praise, let open cities inhabit the desert of the Arabians; let the dead sing for joy when they come forth from their tombs, from the top of the mountains let them lift up their voice.
12. Let them give glory unto the LORD, and declare His praise in the islands.	12. Let them give glory before the LORD, and declare His praise in the islands.
13. The LORD will go forth as a mighty man, He will stir up jealousy like a man of war; He will cry, yea, He will shout aloud, He will prove Himself mighty against His enemies. {S}	13. The LORD is revealed to do prodigies, to do prodigies He is revealed in anger, in speech, even with quaking, He is revealed in His might against His foes.
14. I have long time held My peace, I have been still, and refrained Myself; now will I cry like a travailing woman, gasping and panting at once.	14. For a long time I have given them respite, that if they repented to the Law ... but they did not repent! Like pangs upon a woman in travail My judgment will be revealed upon them, they will be devastated and come to an end together.
15. I will make waste mountains and hills, and dry up all their herbs; and I will make the rivers islands, and will dry up the pools.	15. I will lay waste mountains and hills, and dry up all their herbage; I will turn their rivers into islands, and dry up pools.
16. And I will bring the blind by a way that they knew not, in paths that they knew not will I lead them; I will make darkness light before them, and rugged places plain. These things will I do, and I will not leave them undone.	16. And I will lead those who are as blind in a way that they do not know, in paths that they have not learned I will guide them. I will turn darkness before them into light, and uneven ground into a plain. These are the things I will do, and I will not forsake them.
17. They will be turned back, greatly ashamed, that trust in graven images, that say unto molten images: 'You are our gods.'{P}	17. They will be turned back and utterly put to shame who serve images, who say to a cast image, "You are our idols."
18. Hear, you deaf, and look, you blind, that ye may see.	18. You wicked/Lawless who are as deaf, have you no ears? Hear! And you sinners/Law-breakers who are as blind, have you no eyes? Consider and see!
19. Who is blind, but My servant? Or deaf, as My messenger that I send? Who is blind as he that is wholehearted, and blind as the LORD'S servant?	19. If the wicked/Lawless repent, will they not be called my servant, even the sinners, against whom I sent my prophets? But the wicked/ Lawless are about to be repaid the retribution of their sins/transgressions of the Law, except that if they repent they will be called the servants of the LORD.
20. Seeing many things, you observe not; opening the ears, he hears not.	20, You see many things, but do not observe them; your ears are open, but you do not listen to teaching.
21. The LORD was pleased, for His righteousness'/generosity’s sake, to make the Torah great and glorious	21. The LORD is pleased in order to justify Israel, He will magnify those who perform His Law and strengthen them.
22. But this is a people robbed and spoiled, they are all of them snared in holes, and they are hid in prison-houses; they are for a prey, and none delivers, for a spoil, and none says: “Restore.”	22. But this is a people plundered and robbed, young men are all of them covered with shame and their confinement is in prisons; they have become booty with none to rescue, spoil with none to say, "Restore!"
23. Who among you will give ear to this? Who will hearken and hear for the time to come?	23. Who among you will give ear to this, will listen and apprehend to the end!
24. Who gave Jacob for a spoil, and Israel to the robbers? Did not the LORD? He against whom we have sinned, and in whose ways they would not walk, neither were they obedient unto His Law.	24. Who handed over Jacob for booty, and Israel to spoilers? Was it not the LORD, before whom they sinned and did not wish to walk in ways that were correct before him and did not listen to the teaching of his law?
25. Therefore He poured upon him the fury of His anger, and the strength of battle; and it set him on fire round about, yet he knew not, and it burned him, yet he laid it not to heart.	25. So He poured out upon him the heat of His anger and the strength of his war-makers He brought upon them; they killed among them, round about them, but they did not understand; they ruled them, but they did not take His fear to heart.

Mark (Mordechai) 6:17-29

Delitzsch Hebrew Rendition

17כִּי הוּא הוֹרְדוֹס שָׁלַח וַיִּתְפֹּשׂ אֶת־יוֹחָנָן וַיַּאַסְרֵהוּ בְּבֵית הַסֹּהַר בִּגְלַל הוֹרוֹדְיָה אֵשֶׁת פִילִפּוֹס אָחִיו אֲשֶׁר לְקָחָהּ לוֹ לְאִשָּׁה׃

18כִּי יוֹחָנָן אָמַר אֶל־הוֹרְדוֹס אֵשֶׁת אָחִיךָ אֵינֶנָּה מֻתֶּרֶת לָךְ׃

19וְתִּשְׂטֹם אוֹתוֹ הוֹרוֹדְיָה וַתְּבַקֵּשׁ הֲמִיתוֹ וְלֹא מָצָאָה׃

20כִּי הוֹרְדוֹס יָרֵא אֶת־יוֹחָנָן בַּאֲשֶׁר יָדַע כִּי־אִישׁ צַדִּיק וְקָדוֹשׁ הוּא וַיִּשְׁמֹר עָלָיו וְהַרְבֵּה עָשָׂה וַיֶּעֱרַב לוֹ לִשְׁמֹעַ אֹתוֹ׃

21וַיְהִי הַיּוֹם הַמֻּכְשָׁר כַּאֲשֶׁר עָשָׂה הוֹרְדוֹס מִשְׁתֶּה בְּיוֹם הֻלֶּדֶת אֹתוֹ לִגְדוֹלָיו וּלְשָׂרֵי הָאֲלָפִים וּלְרָאשֵׁי הַגָּלִיל׃

22וְתָּבֹא בַת־הוֹרוֹדְיָה וַתְּרַקֵּד וַתִּיטַב בְּעֵינֵי הוֹרְדוֹס וּבְעֵינֵי הַמְסֻבִּים עִמּוֹ וַיֹּאמֶר הַמֶּלֶךְ אֶל־הַנַּעֲרָה שַׁאֲלִי מִמֶּנִּי אֶת־אֲשֶׁר תַּחְפְּצִי וְאֶתֵּן לָךְ׃

23וַיִשָּׁבַע לָהּ לֵאמֹר כָּל־אֲשֶׁר תִּשְׁאֲלִי מִמֶּנִּי אֶתֶּן־לָךְ עַד־חֲצִי הַמַּלְכוּת׃

24וַתֵּצֵא וַתֹּאמֶר לְאִמָּהּ מָה אֶשְׁאָל וַתֹּאמֶר אֶת־רֹאשׁ יוֹחָנָן הַמַּטְבִּיל׃

25וַתְּמַהֵר מְאֹד לָבוֹא אֶל־הַמֶּלֶךְ וַתִּשְׁאַל לֵאמֹר רְצוֹנִי שֶׁתִּתֵּן לִי עַתָּה בַקְּעָרָה אֶת־רֹאשׁ יוֹחָנָן הַמַּטְבִּיל׃

26וַיּתְעַצֵּב הַמֶּלֶךְ מְאֹד אַךְ בַּעֲבוּר הַשְּׁבוּעָה וּבַעֲבוּר הַמְסֻבִּים עִמּוֹ לֹא רָצָה לְהָשִׁיב פָּנֶיהָ׃

27וּמִיָּד שָׁלַח הַמֶּלֶךְ אַחַד הַטַּבָּחִים וַיְצַוֵּהוּ לְהָבִיא אֶת־רֹאשׁוֹ׃

28וַיֵּלֶךְ וַיִּכְרֹת אֶת־רֹאשׁוֹ בְּבֵית הַסֹּהַר וַיְבִיאֵהוּ בַּקְּעָרָה וַיִּתְּנֵהוּ לַנַּעֲרָה וְהַנַּעֲרָה נָתְנָה אֶל־אִמָּהּ׃ 29וַיִּשְׁמְעוּ תַּלְמִידָיו וַיָּבֹאוּ וַיִּשְׂאוּ אֶת־גְּוִיָּתוֹ וַיְשִׂימוּהָ בַּקָּבֶר׃

Murdoch’s Peshitta Translation

17. For Herod had sent and seized John and bound him in prison, on account of Herodias, his brother Philips wife, whom he had taken.

18. For John had said to Herod: It is not lawful for you to take your brother's wife.

19. And Herodias herself was an enemy to him, and wished to kill him, but was not able.

20. For Herod was afraid of John, because he knew him to be a just and holy man: and he observed him, and gave ear to him in many things and did [the things], and he heard him with satisfaction.

21. And there was a noted day, when Herod made a supper, in the house of his nativity, for his nobles and the chiliarchs and the chiefs of Galilee.

22. And the daughter of Herodias came in, and danced; and she pleased Herod and those reclining with him. And the king said to the maid: Ask of me what you please, and I will give it to you.

23. And he swore to her: Whatever you will ask, I will give to you, even to the half of my kingdom.

24. And she went out, and said to her mother: What will I ask of him? She said to her: The head of John the Baptizer.

25. And she soon entered with eagerness to the king, and said: I desire that you, this hour, give me in a dish the head of John the Baptizer.

26. And it pained the king greatly; yet, on account of the oath, and on account of the guests, he would not deny her:

27. And the king sent immediately an executioner, and commanded [him] to bring the head of John. And he went, and struck off the head of John in the prison;

28. And brought it on a dish, and gave it to the maid; and the maid gave it to her mother.

29. And his disciples heard [of it]; and they came and took up the corpse, and laid it in a sepulchre.

Etheridge’s Peshitta Translation

17. For Herodes had sent and had taken Jochanan, and had cast him into the house of the bound, on account of Herodia, wife of Philipos his brother, whom he had taken.

18. For Jochanan had said to Herodes, It is not lawful to you to take the wife of your brother.

19. But Herodia herself was adverse to him, and wished to kill him, but she could not.

20. For Herodes feared Jochanan, because he knew that he was a man righteous/generous and holy, and he protected him, and was many (times) hearing him, doing, and hearing him favourably.

21. And there was a notable day when Herodes, in the house of his nativity, (B’bet Yal’deh,) made a feast to his chiefs and xiliarchs and the heads of Galil;

22. and the daughter of Herodia came in (and) danced; and she pleased Herodes and them who reclined with him. And the king said to the damsel, Ask of me whatever you will, and I will give it to you.

23. And he sware to her, Whatever you will ask (of) me, I will give to you, unto the dividing of my kingdom.

24. Then went she out and said to her mother, What will I ask of him? She said to her, The head of Jochanan the Baptizer.

25. And immediately she entered with solicitude unto the king, and said to him, I will this hour that you give me, upon a dish, the head of Jochanan the Baptizer.

26. And greatly grieved was the king; but, for the sake of the oath, and the sake of the guests, he could not deprive her.

27. But the king despatched at once a sentinel, and commanded that he should bring the head of Jochanan. And he went and cut off the head of Jochanan in the house of the bound,

28. And brought (it) in a dish and gave to the damsel, and the damsel herself gave to her mother.

29. And his disciples heard and went, took up his corpse, and laid it in the place of the buried.

Hakham’s Rendition:

17. For having sent, Herod himself had seized Yochanan and bound him in the prison, because of Herodias the wife of his brother Philip, whom he had taken.

18. For Yochanan said to Herod that “It is not Lawful to take to you the wife of your bother.”

19. And Herodias held it against him, and desired to kill him, but was not able.

20. For Herod was afraid of Yochanan and because he knew that he was a righteous/generous and Set Apart man, and kept him safe. And hearing him, he did many things, and gladly heard from him.

21. And a suitable day having come, when Herod made a dinner for his nobles on his birthday, also the chiliarchs (military commanders, lit. “leaders of a thousand soldiers”), and the heads of Galilee.

22. And the daughter of Herodias herself entering, and having danced, she also pleased Herod and those reclining with him. The king said to the girl, “Ask me whatever you wish, and I will give it to you.”

23. And he swore to her that. “Anything that you ask, I will give it to you, up to half of my kingdom.” 24. And going out, she said to her mother, “What should I ask of him?” She said to her, “The head of Yochanan the Imrnerser.”

25. And immediately going in with diligence she said to the king, "I desire that immediately you give to me the head of Yochanan the Immerser on a platter!"

26. And having become deeply grieved, but because of the oaths and those reclining together, the king did not wish to deny her.

27. Rather immediately the king sent the executioner and commanded that they should bring the head of Yochanan, and he went and cut off the head of Yochanan in prison.

28. And he brought it on a platter and gave it to the girl, and the girl gave it to her mother.

29. And having heard, his disciples went and took his corpse and placed it in a tomb.

Commentary:

Last week in our live class through the internet I was asked where did Mordechai (Mark) learnt the technique of sandwiching one story in the middle of another. You may recall that we are in the midst of one of those famous Markan sandwiches:

TORAH	PSALM	PROPHETS	N.C.	EPISODE
Exodus 3:1-4:17	43	Isaiah 40:11-18, 21-22	Mark 6:6b-13	Empowering Talmidim and Sending them two by two
Exodus 4:18-6:1	44	Isaiah 55:12 – 56:8 2 Samuel 15:7-15, 37	Mark 6:14-16	Messiah = Eliyahu?
Exodus 6:2-7:7	45	Isaiah 42:8-16, 21 Isaiah 52:6-13 + 53:4-5	Mark 6:17-29	Death of Yochanan the Immerser
Exodus 7:8-8:15	46	Joel 3:3 – 4:6, 16	Mark 6:30-32	Debrief of the Talmidim’s Mission

Whilst for lectionary purposes we needed to divide the narrative of Mark 6:14-29 (shaded above) into two pericopes (Mark 6:14-16 & 6:17-29; in fact the pericope of Mark 6:14-29 allows for this logical division into two parts). Now if you carefully observe the Torah Seder for this week we have a similar sandwich:

1. Exodus 6:2-13 – G-d’s Promise of Deliverance
2. Exodus 6:14-28 – The Descendants of Ruben, Shimon and Levi
3. Exodus 6:29 – 7:7 – Aaron to Speak for Moses

[Please see Rashi’s comment above on Shemot 6:13, page 9] In other words, it seems that since the Torah is making a sandwich, Mark is also obliged to make a parallel sandwich. In fact, the interruption of Exodus 6:14-28 in the flow of our Torah Seder concerns largely (13 out of 15 verses) with a description of the descendants of Levi, and in our Pericope in Mark for this week, we read about the violent murder of one of the descendants of Levi – Yochanan the Immerser.

As can be seen from this and many other similar observations, the intention of Mordechai in writing this Peshat commentary on the Torah is to anchor firmly the teachings and events about Yeshua Mashiach ben Yosef in the Torah, for the master himself is the quintessential human Tsadiq (Saint) – a living embodiment of the Written and Oral Torah. It is after him as the prototype man (Adam Kadmon) as well as the chief Torah Sage of Israel that we need to model our lives, behaviours, mind, thoughts and desires.

v. 17 For having sent, Herod himself had seized Yochanan and bound him in the prison, because of Herodias the wife of his brother Philip, whom he had taken. - The Greek word for "having sent out" is αποστειλας (APOSTEILAS). Concerning this word Marcus[1] aptly comments:

“APOSTEILAS is the verb that is used for Jesus’ sending out of messengers to heal and proclaim good news in the previous story (Mark 6:7), and one that is cognate with “apostles” in the following story (Mark 6:30). This contrast between the two sendings-out is part of a motif of demonic caricature that runs through the passage.”

The probable reason why Herod Antipas (4 b.c.e. – 39 c.e.) put Yochanan in prison was to protect Yochanan from any murder attempt by Herodias. This is intimated in v.20 of this pericope – “For Herod was afraid of Yochanan and because he knew that he was a righteous/generous and Set Apart man, and kept him safe. And hearing him, he did many things, and gladly heard from him.”.

v. 18 - For Yochanan said to Herod that “It is not Lawful to take to you the wife of your bother.” – The Herodian family tree is a quite complex one, given the fact that Herod the Great had 10 wives and numerous children, many of whom ended up intermarrying with each other. Again, Marcus[2] comments:

“Herodias was a grand-daughter of Herod the Great. Her first husband was a son of Herod the Great (hence her uncle); his name, according to Josephus, was also Herod; Mark, however calls him Philip, perhaps confusing him with Philip the Tetrarch, Herodias son-in-law. ... Herodias divorced this Herod and then married his half-brother Herod Antipas, who was her uncle too.”

The Law in Leviticus 18:16 and 20:21 forbids sexual intercourse with a brother’s wife and Talmud Babli Yebamot 55a makes it clear that this also includes the wife of a half brother, as is in the present case. Here we have an excellent example of how the Mishnah and much later the Gemarah, although not written down yet at the time when the Book of Mark was first written, was well known in oral form and upheld faithfully by the Master’s Talmidim. Every passage of the Book of Mark is saturated with underlying passages from the Mishnah!\

v. 22 – And the daughter of Herodias herself entering, and having danced, she also pleased Herod and those reclining with him. The king said to the girl, “Ask me whatever you wish, and I will give it to you.” - The Greek verb for "pleased" – in Greek is αρεσασης. The verb ἀρέσκω (ARESKO) in the Septuagint is associated with arousing or satisfying sexual interest (cf. Gen. 19:8; Judges 14:1, 14:3, 14:17, Esther 2:4.9, Job 31:10 and in the N.C.: 1 Cor. 7:33-34). It is quite possible that the verse is intimating something without explicitly saying it. This becomes clear when examining the implications of the next verse.

v. 23 – And he swore to her that. “Anything that you ask, I will give it to you, up to half of my kingdom.” – In Esther 5:3 we have a similar verbal construction:

^{Est 5:2} And it happened, when the king saw Esther the queen standing in the court, she rose in favour in his eyes. And the king held out the golden sceptre that was in his hand to Esther. And Esther drew near and touched the top of the sceptre.

^{Est 5:3} And the king said to her. What will be done for you, O Queen Esther, and what is your wish? It will be given to you also, even to half of the kingdom.

The Midrash in Exodus Rabba 2:2-3 and Esther Rabba have some harsh criticism to make about the morality and character of King Ahasuerus, and this verbal tally between Esther 5:3 and Mark 6:23 serves the purpose to insinuate that the morality and character of Herod Antipas was quite murky. If we add to that the fact that he agrees to murder Yochanan the Immerser rather than loose face or break the vow (since a vow can not include the right to murder).

v. 29 - And having heard, his disciples went and took his corpse and placed it in a tomb. – Sabin[3] comments on this verse:

Mark has told the story of John’s death in a way that illuminates how it results from a tragic and ironic mixture of vengeful hatred, chance opportunity, filial devotion, and vacillating weakness. As Mark tells the story, it is clear that while there is certainly some real evil at work (the unlawful marriage to begin with, and then the desire for revenge on the part of Herodias), the murder would never have been accomplished without Herod’s weak ambivalence. Even though he knew Jon “to be a righteous and holy (set-apart) ma,” he had him imprisoned (6:17,20), and even though he was “deeply distressed” (6:26) by the girl’s savage request, he gave the order for John’s beheading (6:27).

Mark’s narrative and theological purpose in telling this story is revealed in the conclusion: “When his disciples heard about it, they came and took his body and laid it in a tomb” (6:29). Mark has put the story of John’s death here as a foreshadowing of Jesus’ death. The two stories are not, of course, exactly the same, but there are parallels. In the second part of this Gospel, Mark will show Jesus speaking some unwelcome truths to those in power, and he will suggest how some leaders (both Roman and Jewish) were resentful of this criticism, and so looked for a way to get rid of him. He will show the collaboration between this vengeful people and the opportunist Judas (14:10-11). Bot above all, he will show how it is Pilate’s weakness, especially his desire “to satisfy the vested interests crowd,” that results in his condemnation of Jesus (15:15).

By the way this is not the end of the story of Eliyahu. We have said that Yochanan the Immerser was known by the Master as being the Neshamah of Eliyahu. And the Book of Revelation, makes mention of two witnesses (most probably Daniel and Yochanan the beloved Talmid of the Master) who will both in tandem have the Neshamah of Yochanan the Immerser and will be again killed by the powers that be at that time.

Next week we will resume our story of the Master sending out (Apostolizing) his Talmidim two by two, and their coming back and debriefing. Again we need to contrast here the apostolizing of the Master in order to redeem and heal, and the apostolizing of Herod Antipas of one his guards to behad Yochanan the Immerser. Similarly in our Torah Seder we have Mosheh and Aharon being apostolized by G-d and the powers of darkness apostolizing Pharaoh to enslave and murder the Israelites. The more things change, the more they remain the same!

Some Questions to Ponder:

1. After diligently reading and studying the different readings for this Shabbat what reading especially touched your heart and fired your imagination?
2. What questions/s were asked of Rashi regarding Shemot (Exodus) 6:2?
3. What questions/s were asked of Rashi regarding Shemot (Exodus) 6:3?
4. What questions/s were asked of Rashi regarding Shemot (Exodus) 6:9?
5. What questions/s were asked of Rashi regarding Shemot (Exodus) 6:12?
6. What questions/s were asked of Rashi regarding Shemot (Exodus) 6:13?
7. What questions/s were asked of Rashi regarding Shemot (Exodus) 6:26?
8. What questions/s were asked of Rashi regarding Shemot (Exodus) 6:29?
9. What questions/s were asked of Rashi regarding Shemot (Exodus) 7:1?
10. What questions/s were asked of Rashi regarding Shemot (Exodus) 7:3?
11. What is a “Kal VaChomer” and where is it used for the first time in the Torah? (Hint: Answer in Rashi’s Commentary on the Torah Seder)
12. What is the importance of the name YHWH? Is it how to pronounce it correctly or something far more vital and important? Explain your answer.
13. What four harsh decrees did the Egyptians imposed upon the Israelites and how did G-d countered these harsh decrees?
14. Why did G-d abstained to cure Mosheh from his speech impediment? And what are the implications of this for us?
15. What academic rules of etiquette can we learn from Exodus 6:27?
16. What word/words/phrase/concept of the Torah fired the imagination of our Psalmist this week?
17. How is our Ashlamatah of Yeshayahu (Isaiah) 42:8-16, 21 related to our Torah Seder?
18. How is Mark 6:17-29 related to our Torah Seder, Psalm and Ashlamatah?
19. In your opinion what is the basic teaching of Mark 6:17-29?
20. In your opinion and taking altogether our Torah Seder, Psalm, Ashlamatah and the Pericope of Mark for this week, what do you think is the prophetic statement for the week?

Remember, the Temple was built by Herod

Oct. 27, 2009

ROBERT EISENMAN , THE JERUSALEM POST

The Temple, over which we now see such weekly struggles, was built by Herod who, for all intents and purposes, was not Jewish. He had not an ounce of Jewish blood in him - if one can speak in such "racial" terms in this period - his mother, according to Josephus, being an "Arab" from Petra, probably related to the royal family there; his grandfather, a Greco-Arab priest of Apollo from the Gaza/Ashkelon "Philistine"/Palestine Coast.

On occasion, he might have simulated Jewish ways in line with his appointment as king of the Jews (which did not necessarily require being Jewish - it was a Roman title and a tax-farming fiefdom). His father Antipater was the first Roman procurator of Judea (c. 60 BCE), who parlayed a Roman governorship into a family dynasty, in the process eliminating the Maccabees and garnering a Roman citizenship for himself and his family after him.

Herod might have had a few Jewish wives among the 10 or so he allowed himself, including two high priests' daughters - one the proverbial Maccabean princess Mariamme/Miriam, whom he actually had executed, as he did his children by her, due to his jealousy of their Maccabean blood and therefore their popularity among the masses. Almost all of his other wives were Greek or Arab.

He also built a host of Greek temples - in Sebaste (Samaria) in honor of the Emperor Augustus, at Caesarea and across the Mediterranean, as well as the Antonia fortress in the Temple in honor of Mark Anthony and Phasael (Feisal) after his brother was executed by one of his Maccabean wife's uncles.

Herod used his building projects to magnify his own image and keep a disaffected population busy. The Temple itself, which he began early in his reign in the 20s BCE, was not finished until shortly before its fall in 70 CE. Herod in fact was a typical Arab potentate, combining the worst qualities of a latter-day Saddam Hussein and the harem aspects of the House of Saud.

As Josephus tell us, Herod had spies everywhere, executed all the members of the previous Maccabean or nationalistic Sanhedrin except the two Pharisees "Pollio and Sameas" - probably Hillel and Shammai - and even went on the streets in disguise to search out malcontents. These he had taken to the fortresses Hyrcania and Machaerus (as John the Baptist was, by one of his Greco-Arab sons) to be tortured and ultimately put to death. He was hated by the Jewish people and, as noted, responsible for the extirpation of the whole Maccabean family root and stalk, including his own several grafts upon them; and there followed 110 years of struggle (37 BCE-73 CE) to be rid of him, his heirs and the Romans who imposed them on the Jews and supported them.

Nor is the celebrated Western Wall anything but a part of this extravaganza he built to mollify Jews and busy unemployed priests. It was consecrated by their Roman overlords, after they destroyed the Temple, as a place Jews could go once a year (on the Ninth of Av) in humiliation to bewail their former glories - therefore its traditional name, the Wailing Wall.

SO THE Jews go today to worship at the remains of a stone edifice built by their arch-enemy, responsible more than anyone else for their destruction, who was himself certainly not native born and hardly Jewish at all except where convenient. (This is much like Paul, in 1 Corinthians 9:19-27. To paraphrase: "I am a Jew to the Jews, a Greek to the Greeks, a law-keeper to the law-keepers, a law-breaker to the law-breakers. I believe in winning. I will do whatever I have to do to win. That's how I fight, not beating the air." And Herod did "win," as did Paul, his probable descendant).

But here's the rub. The Pharisees and the Herodian Sadducees whom they dominated were the only party willing to live with Herod and the Romans. In fact, Pollio and Sameas in 37 BCE recommended opening Jerusalem's gates to Herod and the Roman army given him by Mark Anthony. This behavior was repeated over and over, including 130 years earlier, at the time of Judah Maccabee, when they were willing to support Alcimus, a high priest appointed by a foreign power (the Greek Seleucids in Syria) - probably "the birth moment" of the Pharisee party. It happened again when Pompey stormed the Temple 100 years after that. According to Josephus, the Pharisees cooperated with the Romans in slaughtering the Temple's pro-Maccabean defenders.

Notwithstanding, over and over again the people rejected the counsel of the Pharisees, including at the time of the uprising against Rome in 66 CE, when they cooperated in inviting the Roman army into the city. The Pharisees were not the popular party they are assumed to be, despite the pretensions of historians probably based on Gospel portraiture.

Predictably the nationalists were the popular party (as they usually are even today).

Pollio and Sameas became the heads of Herod's Sanhedrin after he had executed all its Maccabean and pro-nationalist members when he took undisputed control. Earlier, in the mid-50s BCE, they alone opposed bringing him to Sanhedrin trial when he was governor of Galilee (under his father) and had executed guerrilla leaders there.

BUT THE Pharisees cum Rabbinic Judaism were, as noted, the only party Rome was willing to live with after the uprisings of 66-70 and 132-6 CE. Their patriarchs became the de facto Roman tax collectors in Palestine, as the Herodians had been earlier.

We all respect our rabbis, their durability, learning, and great venerability. We acknowledge their leadership in surviving 2,000 years of the Diaspora, that is, up to the Holocaust - but they were not up to the Holocaust. They could not provide real leadership then. Only the pro-Zionist parties left or right and the worker's movements did.

In the same manner, the rabbis, experts at non-territorial leadership, cannot provide - almost by definition - leadership in a territorial situation. Now, in the face of the seemingly miraculous Jewish regaining of the Temple Mount in 1967, their bans for or against walking on the Temple Mount smack of quaintness and out-of-touch or even self-serving unreality. One is not walking upon anything there except perhaps Herod's Temple (recently Herod's tomb seems to have been found under his pile of dirt Herodion, not surprisingly apparently smashed to bits by revolutionaries).

Perhaps there is an authentic First or early Second Temple Holy of Holies hidden somewhere beneath the ruins, but it would take an archeological investigation to determine this. The Western Wall with all its familiar comfort is nothing but stones set down by the destroyer of the Jewish people and its royal family and a probable abomination, i.e. kissing stones set down by Herod.

The problem is we must start from scratch based on being a territorial people once again.

We need a new approach to religion if, for instance, we are to combat the J Streets, Goldstones or George Soroses of this world, not to mention appealing to the imagination of questioning disaffected youth; and the first step should have been to start rebuilding the Temple.

This does not mean one should revive the priesthood or the sacrificial cult. You need living symbols to move the people. If nothing else, Herod showed us this and the durability of the wall he built is its final proof.

Unfortunately, Rabbinic Judaism can no longer provide us these. Two millennia, yes, and up to the Holocaust. But no further. It cannot provide us with the blueprint for becoming territorial once again. Moshe Dayan was wrong in ordering the Israeli flag taken down, in effect, surrendering sovereignty and giving the Muslim Wakf control over the Temple Mount. No self-respecting people after two victorious wars would have behaved in this way. But he had no guideposts to rely upon, only egocentrism and his own pragmatism - plus he loved the grande geste.

But now, almost three generations after the Holocaust and with its memory beginning to fade, we have nothing positive to appeal to our young generations in Israel and abroad. It is poetry and the spirit that provide this. They are the positives, not humiliating renunciations. The reconstruction of a Temple - any Temple - should have begun 40 years ago and we would be well on our way toward achieving these things. This does not mean we should emulate the old design. Its content, shape and operation should be open to investigation, even architectural competitions, and creativity; but the symbol would be there.

It took the Herodian Temple almost 90 years to be completed. Ours and even its early stage - archeological investigation - hasn't even begun. People need a positive historical Judaism to go forward and this does not mean a Roman/Herodian-sponsored Phariseeism. People need positive symbols to rally around. The time is late. There is plenty of room on the Mount for everyone.

In no other manner can we gain the respect of the world and regain our own self-respect, and the world come to understand us - and we come to understand ourselves.

The writer is the author of James the Brother of Jesus and The Dead Sea Scrolls and the First Christians and co-editor of The Facsimile Edition of the Dead Sea Scrolls and The Dead Sea Scrolls Uncovered. He is Professor of Middle East Religions and Archaeology and the Director of the Institute for the Study of Judeo-Christian Origins at California State University Long Beach.

Next Shabbat:

Shabbat	Torah Reading:	Weekday Torah Reading:
כִּי יְדַבֵּר
“Ki Y’Daber”	Reader 1 – Sh’mot 7:8-13	Reader 1 – Sh’mot 8:16-19
“When will speak”	Reader 2 – Sh’mot 7:14-18	Reader 2 – Sh’mot 8:20-23
“Cuando os respondiere”	Reader 3 – Sh’mot 7:19-25	Reader 3 – Sh’mot 8:24-28
Shemot (Exodus) 7:8 - 8:15	Reader 4 – Sh’mot 7:26-29
Ashlamatah: Joel 3:3 – 4:6, 16	Reader 5 – Sh’mot 8:1-4
	Reader 6 – Sh’mot 8:5-11	Reader 1 – Sh’mot 8:16-19
Psalm 46:1-12	Reader 7 – Sh’mot 8:12-15	Reader 2 – Sh’mot 8:20-23
	Maftir – Sh’mot 8:12-15	Reader 3 – Sh’mot 8:24-28
N.C.: Mark 6:30-32	Joel 3:3 – 4:6, 16

Reading Assignment:

The Torah Anthology: Yalkut Me’Am Lo’Ez - Vol IV: Israel in Egypt

By: Rabbi Ya’aqob Culi

Published by: Moznaim Publishing Corp. (New York, 1978)

Vol. IV – “Israel in Egypt,” pp. 176-204.

Please always remember:

The above questions are not about how many you can answer right or wrong, or how many you have answered at all, that is NOT the purpose of this exercise! The REAL merit is in making an effort to attempt to answer as many as you can and the best as you can! We run no competitions here! The competition if any is a matter between you and Ha-Shem, most blessed be He! The questions are given to help you grasp the mechanics of the Peshat level of Hermeneutics and to help you understand Scripture from a legitimate Jewish perspective. So far, only few brave souls have attempted to answer the questions posed. For those who have not yet jumped into the pool of the brave, why not give it a try, even if you answered a few questions that would be great and most encouraging for you and the honourable members of this list!

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai

Paqid Mikha ben Hillel

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[1] Marcus, J. (2000), The Anchor Bible: Mark 1-8 – A New Translation with Introduction and Commentary, New York: Doubleday, p.394.

[2] Ibid. pp.394-395.

[3] Sabin, M. N. (2006) New Collegeville Bible Commentary: The Gospel According to Mark, Collegeville, Minnesota: Liturgical Press.