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
Kislev 11, 5770 – Nov. 27/28 , 2009	Second Year of the Shmita Cycle

Candle Lighting and Havdalah Times:

Atlanta, Georgia, U.S. Friday Nov. 27, 2009 – Candles at 5:12 PM Saturday Nov. 28, 2009 – Havdalah 6:09 PM	Baton Rouge & Alexandria, Louisiana, U.S. Friday Nov. 27, 2009 – Candles at 4:46 PM Saturday Nov. 28, 2009 – Havdalah 5:42 PM	Bowling Green, Kentucky, U.S. Friday Nov. 27, 2009 – Candles at 4:12 PM Saturday Nov. 28, 2009 – Havdalah 5:12 PM
Brisbane, Australia Friday Nov. 27, 2009 – Candles at 6:07 PM Saturday Nov. 28, 2009 – Havdalah 7:05 PM	Bucharest, Romania Friday Nov. 27, 2009 – Candles at 4:22 PM Saturday Nov. 28, 2009 – Havdalah 5:27 PM	Chattanooga, & Cleveland, Tennessee, US Friday Nov. 27, 2009 – Candles at 5:12 PM Saturday Nov. 28, 2009 – Havdalah 6:11 PM
Jakarta, Indonesia Friday Nov. 27, 2009 – Candles at 5:35 PM Saturday Nov. 28, 2009 – Havdalah 6:27 PM	Kuala Lumpur, Malaysia Friday Nov. 27, 2009 – Candles at 6:41 PM Saturday Nov. 28, 2009 – Havdalah 7:32 PM	Manila & Cebu, Philippines Friday Nov. 27, 2009 – Candles at 5:06 PM Saturday Nov. 28, 2009 – Havdalah 5:58 PM
Miami, Florida, US Friday Nov. 27, 2009 – Candles at 5:11 PM Saturday Nov. 28, 2009 – Havdalah 6:06 PM	New London, Connecticut USA Friday Nov. 27, 2009 – Candles at 3:56 PM Saturday Nov. 28, 2009 – Havdalah 4:58 PM	Olympia, Washington, U.S. Friday Nov. 27, 2009 – Candles at 4:09 PM Saturday Nov. 28, 2009 – Havdalah 5:17 PM
Murray & Paducah Kent., & Paris, Tenn. U.S. Friday Nov. 27, 2009 – Candles at 4:21 PM Saturday Nov. 28, 2009 – Havdalah 5:20 PM	Philadelphia, Pennsylvania USA Friday Nov. 27, 2009 – Candles at 4:20 PM Saturday Nov. 28, 2009 – Havdalah 5:21 PM	San Antonio, Texas, U.S. Friday Nov. 27, 2009 – Candles at 5:17 PM Saturday Nov. 28, 2009 – Havdalah 6:13 PM
Sheboygan & Manitowoc, Wisconsin US Friday Nov. 27, 2009 – Candles at 3:59 PM Saturday Nov. 28, 2009 – Havdalah 5:04 PM	Singapore, Singapore Friday Nov. 27, 2009 – Candles at 6:36 PM Saturday Nov. 28, 2009 – Havdalah 7:27 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

His Excellency Adon Dr. Walter Oakley and beloved wife HE Giberet Dr. Elizabeth Oakley

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!

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Shabbat	Torah Reading:	Weekday Torah Reading:
וַיְהִי בַּחֲצִי הַלַּיְלָה
“VaY’hi BaChatsi HaLailah”	Reader 1 – Sh’mot 12:29-36	Reader 1 – Sh’mot 12:29-36
“And it came to pass at midnight”	Reader 2 – Sh’mot 12:37-47	Reader 2 – Sh’mot 12:37-42
“Y aconteció que á la medianoche”	Reader 3 – Sh’mot 12:48 – 13:10	Reader 3 – Sh’mot 12:43-51
Shemot (Exodus) Ex 12:29 – 14:14	Reader 4 – Sh’mot 13:11-16
Ashlamatah: Isaiah 21:11-17 + 24:13-15	Reader 5 – Sh’mot 13:17-22
	Reader 6 – Sh’mot 14:1-8	Reader 1 – Sh’mot 12:29-36
Psalm 50:1-23 – 51:1-21	Reader 7 – Sh’mot 14:9-14	Reader 2 – Sh’mot 12:37-42
	Maftir – Sh’mot 14:11-14	Reader 3 – Sh’mot 12:37-42
N.C.: Mark 6:53 – 7:13	Isaiah 21:11-17 + 24:13-15

Sh’mot (Exodus) 12:29 – 14:14

RASHI	TARGUM PSEUDO JONATHAN	TARGUM ONKELOS	TORAH
29. It was [exactly] midnight and Adonai struck down [killed] every first-born son in the land of Egypt, from the first-born son of Pharaoh sitting on his throne, to the first-born son of the captive [prisoner] who was in the dungeon, as well as every first-born animal.	29. And it was in the dividing, of the night of the fifteenth, that the Word of the Lord slew all the firstborn in the land of Mizraim, from the firstborn son of Pharaoh, who would have sat upon the throne of his kingdom, unto the firstborn sons of the kings who were captives in the dungeon as hostages under Pharaoh's hand; and who, for having rejoiced at the servitude of Israel, were punished as (the Mizraee): and all the firstborn of the cattle that did the work of the Mizraee died also.	29. And it came to pass at the dividing of the night that the Lord slew all the firstborn in the land of Mizraim; from the firstborn of Pharaoh who should sit on the throne of his kingdom unto the firstborn of the captive in the house of the chained, and all the firstborn of cattle.	כט וַיְהִי ׀ בַּֽחֲצִי הַלַּיְלָה וַֽיהוָֹה הִכָּה כָל־בְּכוֹר בְּאֶרֶץ מִצְרַיִם מִבְּכֹר פַּרְעֹה הַיֹּשֵׁב עַל־כִּסְאוֹ עַד בְּכוֹר הַשְּׁבִי אֲשֶׁר בְּבֵית הַבּוֹר וְכֹל בְּכוֹר בְּהֵמָֽה:
30. Pharaoh arose at night, he and all his servants and all the Egyptians, and there was a great cry in Egypt, for there was no house where there were no dead.	30. And Pharaoh rose up in that night, and all the rest of his servants, and all the rest of the Mizraee; and there was a great cry, because there was no house of the Mizraee where the firstborn was not dead. And the border of the land of Mizraim extended four hundred pharsee; but the land of Goshen, where Mosheh and the sons of Israel were, was in the midst of the land of Mizraim; and the royal palace of Pharaoh was at the entrance of the land of Mizraim.	30. And Pharaoh rose up in that night, and all his servants and all the Mizraee; and there was a great cry in Mizraim, because there was no house in which there was not the dead.	ל וַיָּקָם פַּרְעֹה לַיְלָה הוּא וְכָל־עֲבָדָיו וְכָל־מִצְרַיִם וַתְּהִי צְעָקָה גְדֹלָה בְּמִצְרָיִם כִּי־אֵין בַּיִת אֲשֶׁר אֵין־שָׁם מֵֽת:
31. [Pharaoh] called for Moshe and Aharon that night and said, "Set out! Get out from among my people, both you and the B’ne Yisrael. Go worship Adonai as you have said [requested].	31. But when he cried to Mosheh and to Aharon in the night of the Pascha, his voice was heard unto the land of Goshen; Pharaoh crying with a voice of woe, and saying thus: Arise, Go forth from among my people, both you and the sons of Israel ; and go, worship before the Lord, as you have said;	31. And he cried to Mosheh and to Aharon by night, and said, Arise, go out from among my people, you and the sons of Israel, and go and serve before the Lord, as you have said.	לא וַיִּקְרָא לְמֹשֶׁה וּֽלְאַֽהֲרֹן לַיְלָה וַיֹּאמֶר קוּמוּ צְּאוּ מִתּוֹךְ עַמִּי גַּם־אַתֶּם גַּם־בְּנֵי יִשְׂרָאֵל וּלְכוּ עִבְדוּ אֶת־יְהוָֹה כְּדַבֶּרְכֶֽם:
32. Take your sheep and cattle too, as you have said and go; bless me too.	32. your sheep also take, and whatever of mine you have spoken about, and go; and nothing ask I of you except that you pray for me that I may not die. When Mosheh and Aharon, and the sons of Israel, heard the voice of Pharaoh's weeping, they were not mindful, until he came himself, and all his servants,	32. Your flocks and your herds take also, as you have spoken, and go, and pray also for me.	לב גַּם־צֹֽאנְכֶם גַּם־בְּקַרְכֶם קְחוּ כַּֽאֲשֶׁר דִּבַּרְתֶּם וָלֵכוּ וּבֵֽרַכְתֶּם גַּם־אֹתִֽי:
33. The Egyptians pressed the people to hurry them---to send them out of the land, for they said, "We are all dead men."	33. and all the Mizraee, and urged all the people of the house of Israel, that they might hasten to send them forth from the land; For, said they, if they prolong here one hour more, behold, we are all dead. [JERUSALEM. For, said the Mizraee, if Israel delay one hour (longer), behold, all Mizraim dies.]	33. And the Mizraee were forcible on the people to hasten to send them away; for they said, All of us are dead.	לג וַתֶּֽחֱזַק מִצְרַיִם עַל־הָעָם לְמַהֵר לְשַׁלְּחָם מִן־הָאָרֶץ כִּי אָֽמְרוּ כֻּלָּנוּ מֵתִֽים:
34. The people took their dough before it was leavened. Their leftovers were wrapped in their clothing, [and carried] on their shoulders.	34. And the people carried their dough upon their beads, being unleavened, and what remained to them of the paschal cakes and bitter things they carried, bound up with their raiment, upon their shoulders.	34. And the people took their dough while not leavened, remaining in the kneading pans, bound with their clothes upon their shoulders.	לד וַיִּשָּׂא הָעָם אֶת־בְּצֵקוֹ טֶרֶם יֶחְמָץ מִשְׁאֲרֹתָם צְרֻרֹת בְּשִׂמְלֹתָם עַל־שִׁכְמָֽם:
35. The B’ne Yisrael did as Moshe said, and they requested of the Egyptians silver articles and gold articles and clothing.	35. And the sons of Israel did according to the word of Mosheh, and asked of the Mizraee vessels of silver and vessels of gold.	35. And the children of Israel did according to the word of Mosheh, and demanded of the Mizraee vessels of silver, and vessels of gold, and raiment.	לה וּבְנֵֽי־יִשְׂרָאֵל עָשׂוּ כִּדְבַר מֹשֶׁה וַֽיִּשְׁאֲלוּ מִמִּצְרַיִם כְּלֵי־כֶסֶף וּכְלֵי זָהָב וּשְׂמָלֹֽת:
36. Adonai granted the people favor in the eyes of the Egyptians, and they granted their request. They [B’ne Yisrael thus] drained Egypt of its wealth.	36. And the Lord gave the people favour and compassion before the Mizraee, and they brought forth to them, and they emptied the Mizraee of their riches.	36. And the Lord gave the people favour in the eyes of the Mizraee, and they demanded of them, and left the Mizraee empty.	לו וַֽיהֹוָה נָתַן אֶת־חֵן הָעָם בְּעֵינֵי מִצְרַיִם וַיַּשְׁאִלוּם וַֽיְנַצְּלוּ אֶת־מִצְרָֽיִם:
37. The B’ne Yisrael traveled from Ramses to Sukkot. There were about six hundred thousand males on foot besides the children.	37. And the sons of Israel moved forth from Pilusin towards Succoth, a hundred and thirty thousand, protected there by seven clouds of glory on their four sides: one above them, that neither hail nor rain might fall upon them, nor that they should be burned by the heat of the sun; one beneath them, that they might not be hurt by thorns, serpents, or scorpions; and one went before them, to make the valleys even, and the mountains low, and to prepare them a place of habitation. And they were about six hundred thousand men, journeying on foot, none riding on horses except the children five to every man;	37. And the children of Israel journeyed from Ramases to Succoth; about six hundred thousand men on foot, besides children (or families);	לז וַיִּסְעוּ בְנֵֽי־יִשְׂרָאֵל מֵֽרַעְמְסֵס סֻכֹּתָה כְּשֵׁשׁ־מֵאוֹת אֶלֶף רַגְלִי הַגְּבָרִים לְבַד מִטָּֽף:
38. A great mixture [of nationalities] also went up with them. There were [also] sheep and cattle, a huge amount of livestock.	38. and a multitude of strangers, [JERUSALEM. A mixed multitude,] two hundred and forty myriads, went up with them, and sheep, and oxen, and cattle, very many.	38. and a multitude of strangers also went up with them, and flocks and herds and very much cattle.	לח וְגַם־עֵרֶב רַב עָלָה אִתָּם וְצֹאן וּבָקָר מִקְנֶה כָּבֵד מְאֹֽד:
39. They baked the dough that they had brought out of Egypt into matzah cakes, for it was not leavened. Since they were driven out of Egypt and could not delay, they had also not prepared provisions for themselves.	39. And they divided the dough which they brought out of Mizraim, which they had carried on their heads, and it was baked for them by the heat of the sun, (into) unleavened cakes, because it had not fermented; for the Mizraee had thrust them out, neither could they delay; and it was sufficient for them to eat until the fifteenth of the month Ijar; because they had not prepared provision for the way.	39. And they baked the dough which they had brought out from Mizraim (into) unleavened cakes; for it had not been leavened, because they had been driven out from Mizraim and could not stay, and they had not made provision.	לט וַיֹּאפוּ אֶת־הַבָּצֵק אֲשֶׁר הוֹצִיאוּ מִמִּצְרַיִם עֻגֹת מַצּוֹת כִּי לֹא חָמֵץ כִּי־גֹֽרְשׁוּ מִמִּצְרַיִם וְלֹא יָֽכְלוּ לְהִתְמַהְמֵהַּ וְגַם־צֵדָה לֹֽא־עָשׂוּ לָהֶֽם:
40. The habitation of the B’ne Yisrael living in Egypt lasted four hundred and thirty years.	40. And the days of the dwelling of the sons of Israel in Mizraim were thirty weeks of years, (thirty times seven years,) which is the sum of two hundred and ten years. But the number of four hundred and thirty years (had passed away since) the Lord spoke to Abraham, in the hour that He spoke with him on the fifteenth of Nisan, between the divided parts, until the day that they went out of Mizraim.	40. And the dwelling of the sons of Israel in their abode in Mizraim (was) four hundred and thirty years.	מ וּמוֹשַׁב בְּנֵי יִשְׂרָאֵל אֲשֶׁר יָֽשְׁבוּ בְּמִצְרָיִם שְׁלשִׁים שָׁנָה וְאַרְבַּע מֵאוֹת שָׁנָֽה:
41. It was at the end of the four hundred and thirty years, and on that very day all of Adonai's multitudes went out of the land of Egypt.	41. And it was at the end of thirty years from the making of this covenant, that Izhak was born; and thence until they went out of Mizraim four hundred (years), on the selfsame day it was that all the hosts of the Lord went forth made free from the land of Mizraim.	41. And it was at the end of four hundred and thirty years, in that same day, that all the hosts of the Lord went forth from the land of Mizraim.	מא וַיְהִי מִקֵּץ שְׁלֹשִׁים שָׁנָה וְאַרְבַּע מֵאוֹת שָׁנָה וַיְהִי בְּעֶצֶם הַיּוֹם הַזֶּה יָֽצְאוּ כָּל־צִבְאוֹת יְהוָֹה מֵאֶרֶץ מִצְרָֽיִם:
42. This was a night of vigil for Adonai, to bring them out of the land of Egypt. This night remains a night of vigil to Adonai for all the B’ne Yisrael for [all] their generations.	42. Four nights are there written in the Book of Memorials before the Lord of the world. Night the first,--when He was revealed in creating the world; the second,--when He was revealed to Abraham; the third,--when He was revealed in Mizraim, His hand killing all the firstborn of Mizraim, and His right hand saving the firstborn of Israel; the fourth,--when He will yet be revealed to liberate the people of the house of Israel from among the nations. And all these are called Nights to be observed; for so explained Mosheh, and said thereof, It is to be observed on account of the liberation which is from the Lord, to lead forth the people of the sons of Israel from the land of Mizraim. This is that Night of preservation from the destroying angel for all the sons of Israel who were in Mizraim, and of redemption of their generations from their captivity. [JERUSALEM. TARGUM. It is a night to be observed and celebrated for the liberation from before the Lord in bringing forth the sons of Israel, made free from the land of Mizraim. Four nights are there written in the Book of Memorial. Night first; when the Word of the Lord was revealed upon the world as it was created; when the world was without form and void, and darkness was spread upon the face of the deep, and the Word of the Lord illuminated and made it light; and he called it the first night. Night second; when the Word of the Lord was revealed unto Abraham between the divided parts; when Abraham was a son of a hundred years, and Sarah was a daughter of ninety years, and that which the Scripture says was confirmed,--Abraham a hundred years, can he beget? and Sarah, ninety year old, can she bear? Was not our father Izhak a son of thirty and seven years, at the time he was offered upon the altar? The heavens were (then) bowed down and brought low, and Izhak saw their realities, and his eyes were blinded at the sight, and he called it the second night. The third night; when the Word of the Lord was revealed upon the Mizraee, at the dividing of the night; His right hand slew the firstborn of the Mizraee, His right hand spared the firstborn of Israel; to fulfill what the Scripture has said, Israel is My firstborn son. And he called it the third night. Night the fourth; when the end of the age will be accomplished, that it might be dissolved, the bands of wickedness destroyed and the iron yoke broken. Mosheh came forth from the midst of the desert; but the King Meshiha (comes) from the midst of Roma. The Cloud preceded that, and the Cloud will go before this one; and the Word of the Lord will lead between both, and they will proceed together. This is the night of the Pascha before the Lord, to be observed and celebrated by the sons of Israel in all their generations.]	42. It is a night to be kept before the Lord for bringing them forth from the land of Mizraim: this is that night before the Lord kept by all the children of Israel in their generations.	מב לֵיל שִׁמֻּרִים הוּא לַֽיהֹוָה לְהֽוֹצִיאָם מֵאֶרֶץ מִצְרָיִם הֽוּא־הַלַּיְלָה הַזֶּה לַֽיהֹוָה שִׁמֻּרִים לְכָל־בְּנֵי יִשְׂרָאֵל לְדֹֽרֹתָֽם:
43. Adonai said to Moshe and Aharon, "This is the statute of the Pesach offering: No alien may eat it.	43.	43. And the Lord said to Mosheh and to Aharon, This is the rite of the Pascha. Every son of Israel who apostatizes will not eat of it;	מג וַיֹּאמֶר יְהוָֹה אֶל־מֹשֶׁה וְאַֽהֲרֹן זֹאת חֻקַּת הַפָּסַח כָּל־בֶּן־נֵכָר לֹא־יֹאכַל בּֽוֹ:
44. However each man's slave [if he was] purchased with money, you must circumcise him and then he may eat it.	44.	44. but every male servant bought with silver, and you have circumcised him, may eat thereof.	מד וְכָל־עֶבֶד אִישׁ מִקְנַת־כָּסֶף וּמַלְתָּה אֹתוֹ אָז יֹאכַל בּֽוֹ:
45. An [alien] sojourner or hired worker may not eat it.	45. A sojourner or a hired stranger will not eat thereof. In his own company he will eat. [JERUSALEM. A sojourning man and a hireling born of the Gentiles will not eat of it.]	45. A sojourner and a hireling will not eat thereof. In one company it will be eaten.	מה תּוֹשָׁב וְשָׂכִיר לֹא־יֹאכַל בּֽוֹ:
46. It must be eaten in one house. You must not remove from the house any of its flesh, to the outdoors, and you must not break any of its bones.	46. You will not carry any of the flesh out of the house from (your) company, nor send a gift one mail to his neighbour; and a bone of him will not be broken for the sake of eating that which is within it.	46. You will not carry any of the flesh from the house without, and a bone will not be broken in him.	מו בְּבַיִת אֶחָד יֵֽאָכֵל לֹֽא־תוֹצִיא מִן־הַבַּיִת מִן־הַבָּשָׂר חוּצָה וְעֶצֶם לֹא תִשְׁבְּרוּ־בֽוֹ:
47. The entire community of Yisrael must make this [offering].	47. All the congregation of Israel will mix together, this one with that, one family with another, that they may perform it.	47. All the congregation of Israel will do this.	מז כָּל־עֲדַת יִשְׂרָאֵל יַֽעֲשׂוּ אֹתֽוֹ:
48. When a proselyte dwells with you and wants to make the Pesach-offering to Adonai, every male must be circumcised. He may then come near [join] to make it, and be like the native born. But no uncircumcised male may eat of it.	48. And if a proselyte sojourn with you, and would perform the pascha before the Lord, let every male belonging to him be circumcised, and so be made fit to perform it; and he will be as the native of the land: but no uncircumcised one of the sons of Israel will eat thereof.	48. And when the sojourner who sojourns with you will perform the pascha before the Lord, every male of his will be circumcised, and he may then approach and perform it; he will be as one born in the land, but none uncircumcised will eat of it.	מח וְכִֽי־יָגוּר אִתְּךָ גֵּר וְעָשָׂה פֶסַח לַֽיהֹוָה הִמּוֹל לוֹ כָל־זָכָר וְאָז יִקְרַב לַֽעֲשֹׂתוֹ וְהָיָה כְּאֶזְרַח הָאָרֶץ וְכָל־עָרֵל לֹא־יֹאכַל בּֽוֹ:
49. There shall be one law for the native born and for the proselyte who dwells among you.	49. One law will there be as to appointments for the native and for the proselyte who sojourns among you.	49. One law will there be for the native and for the proselyte who sojourns among you.	מט תּוֹרָה אַחַת יִֽהְיֶה לָֽאֶזְרָח וְלַגֵּר הַגָּר בְּתֽוֹכְכֶֽם:
50. All the B’ne Yisrael did as Adonai commanded Moshe and Aharon. They [Moshe and Aharon] also did so.	50. And all the sons of Israel did as the Lord had commanded Mosheh and Aharon, so did they.	50. And all the children of Israel did as the Lord commanded Mosheh and Aharon, so did they.	נ וַֽיַּֽעֲשׂוּ כָּל־בְּנֵי יִשְׂרָאֵל כַּֽאֲשֶׁר צִוָּה יְהוָֹה אֶת־מֹשֶׁה וְאֶֽת־אַֽהֲרֹן כֵּן עָשֽׂוּ:
51. On that very day, Adonai took the B’ne Yisrael out of Egypt in their multitudes.	51. And it was on that same day that the Lord brought forth the sons of Israel from the land of Mizraim, with their hosts.	51. And it was on the same day that the Lord led forth the sons of Israel from the land of Mizraim by their armies.	נא וַיְהִי בְּעֶצֶם הַיּוֹם הַזֶּה הוֹצִיא יְהֹוָה אֶת־בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרַיִם עַל־צִבְאֹתָֽם:
1. Adonai spoke to Moshe, saying,	1. And the Lord spoke unto Mosheh, saying,	1. And the Lord spoke with Mosheh, saying,	א וַיְדַבֵּר יְהוָֹה אֶל־מֹשֶׁה לֵּאמֹֽר:
2. "Sanctify to Me all the first-born, that [is the first to] open the womb among the B’ne Yisrael, both of man and beast, it is Mine."	2. Sanctify before Me every firstborn male. Whatsoever opens the womb of all the sons of Israel among men, and (also) among beasts, is Mine.	2. Sanctify unto Me all the firstborn. Every one which opens the womb among the children of Israel, of man and of beast, that is Mine.	ב קַדֶּשׁ־לִי כָל־בְּכוֹר פֶּטֶר כָּל־רֶחֶם בִּבְנֵי יִשְׂרָאֵל בָּֽאָדָם וּבַבְּהֵמָה לִי הֽוּא:
3. Moshe said to the people, "Remember this day [as the day] on which you came out of Egypt, from the house of slavery, for with a strong hand Adonai brought you out from this. You must not eat chametz.	3. And Mosheh said to the people, Remember this the day in which you went out free from Mizraim from the house of the bondage of slaves; for by great strength of hand did the Lord bring you forth from thence; and you will not eat leaven.	3. And Mosheh said to the people, Remember this day, in which you went forth from Mizraim from the house of servitude; for with a mighty hand hath the Lord brought you forth from thence; and you will not eat what is leavened.	ג וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם זָכוֹר אֶת־הַיּוֹם הַזֶּה אֲשֶׁר יְצָאתֶם מִמִּצְרַיִם מִבֵּית עֲבָדִים כִּי בְּחֹזֶק יָד הוֹצִיא יְהוָֹה אֶתְכֶם מִזֶּה וְלֹא יֵֽאָכֵל חָמֵֽץ:
4. On this day you went out, in the month of Aviv [Nissan].	4. This day you are come out free; on the fifteenth of Nisan, which is the month of Abiba.	4. This day have you come out, in the month of Abiba.	ד הַיּוֹם אַתֶּם יֹֽצְאִים בְּחֹדֶשׁ הָֽאָבִֽיב:
5. When Adonai brings you to the land of the Canaanite, the Chittites, the Emorites, the Chivites and the Yevusites, which He swore to your fathers [that He would] give to you--- a land flowing with milk and honey--- you must conduct this service in this month.	5. And it will be, when the Lord your God will have brought you into the land of the Kenaanaee, and Hittaee, and Amoraee, and Hivaee, and Jebusaee, which He swore by His Word unto Abraham to give to you, a land producing milk and honey, that you will keep this service in this month.	5. And it will be when the Lord has led you into the land of the Kenaanaee and Hittaee and Emoraee and Hivaee and Jebusaee, which He covenanted to your fathers to give you, a land producing milk and honey, that you will perform this service in this month.	ה וְהָיָה כִֽי־יְבִֽיאֲךָ יְהֹוָה אֶל־אֶרֶץ הַֽכְּנַֽעֲנִי וְהַֽחִתִּי וְהָֽאֱמֹרִי וְהַֽחִוִּי וְהַיְבוּסִי אֲשֶׁר נִשְׁבַּע לַֽאֲבֹתֶיךָ לָתֶת לָךְ אֶרֶץ זָבַת חָלָב וּדְבָשׁ וְעָֽבַדְתָּ אֶת־הָֽעֲבֹדָה הַזֹּאת בַּחֹדֶשׁ הַזֶּֽה:
6. For seven days you must eat matzot, and the seventh day is a festival to Adonai.	6. Seven days will you eat unleavened cakes, and on the seventh day will be a feast before the Lord.	6. Seven days you will eat the (phatira) unleavened cake, and in the seventh day solemnize a feast before the Lord.	שִׁבְעַת יָמִים תֹּאכַל מַצֹּת וּבַיּוֹם הַשְּׁבִיעִי חַג לַיהוָֹֽה:
7. Matzot must be eaten these seven days. No chametz may be seen in your possession, and no leaven may be seen in all your boundaries.	7. Unleavened cakes will be eaten seven days, and nothing leavened will be seen with you, nor leaven itself be seen with you in all your borders.	7. The unleavened cake you will eat seven days; that which is leavened will not be seen with you; the leavened thing will not be seen with you in all your limits.	ז מַצּוֹת יֵֽאָכֵל אֵת שִׁבְעַת הַיָּמִים וְלֹא־יֵֽרָאֶה לְךָ חָמֵץ וְלֹא־יֵֽרָאֶה לְךָ שְׂאֹר בְּכָל־גְּבֻלֶֽךָ:
8. You must tell your son [child] on that day saying, 'Because of this, Adonai did [this] for me when I came out of Egypt.'	8. And you will instruct your son on that day, saying, This precept is on account of what the Word of the Lord did for me in miracles and wonders, in bringing me forth from Mizraim.	8. And you will teach your son on that day, saying, (It is) on account of that which the Lord did for me in bringing me out of Mizraim.	ח וְהִגַּדְתָּ לְבִנְךָ בַּיּוֹם הַהוּא לֵאמֹר בַּֽעֲבוּר זֶה עָשָׂה יְהוָֹה לִי בְּצֵאתִי מִמִּצְרָֽיִם:
9. It will be to you as a sign on your hand, and for a reminder between your eyes, so that Adonai's teachings will be in your mouth, for with a strong hand Adonai brought you out of Egypt.	9. And this miracle will be inscribed and set forth upon the tephilla of the hand, on the top of your left (arm,) and for a memorial inscribed and set forth upon the tephilla of your head, set between your eyes on your forehead; that the Law of the Lord may be in your mouth, because in strength, with a mighty hand, the Lord brought you forth from Mizraim .	9. And it will be a sign to you on your hand, and for a memorial between your eyes, that the Law of the Lord may be in your mouth, for that with a mighty hand did the Lord bring you forth from Mizraim:	ט וְהָיָה לְךָ לְאוֹת עַל־יָֽדְךָ וּלְזִכָּרוֹן בֵּין עֵינֶיךָ לְמַעַן תִּֽהְיֶה תּוֹרַת יְהוָֹה בְּפִיךָ כִּי בְּיָד חֲזָקָה הוֹצִֽאֲךָ יְהוָֹה מִמִּצְרָֽיִם:
10. You must preserve this statute in its appointed time, from year to year.	10. You will therefore keep this statute of the Tephillin in the season to which it belongs, on work days, not on Sabbaths or solemnities; and by day, not by night.	10. and you will keep this ordinance in its season from time to time.	י וְשָֽׁמַרְתָּ אֶת־הַֽחֻקָּה הַזֹּאת לְמֽוֹעֲדָהּ מִיָּמִים יָמִֽימָה:
11. When Adonai brings you to the land of the Canaanites as He swore to you and to your fathers; and He will have given it to you.	11. And when I the Lord have brought you into the land of the Kenaanaee, which I have sworn to you and to your fathers to give you,	11. And it will be, when the Lord has brought you into the land of the Kenaanaee, as He swore to you and to your fathers, and has given it to you,	יא וְהָיָה כִּֽי־יְבִֽאֲךָ יְהוָֹה אֶל־אֶרֶץ הַֽכְּנַֽעֲנִי כַּֽאֲשֶׁר נִשְׁבַּע לְךָ וְלַֽאֲבֹתֶיךָ וּנְתָנָהּ לָֽךְ:
12. [At that time] you must pass on, [set aside] every one that [is first to] open the womb, to Adonai. Every firstling that is dropped [born] by animals that belong to you, the males shall belong to Adonai.	12. You will set apart before the Lord every one that opens the womb; and every animal that its dam bears and that opens the womb if it be to you a male you will sanctify it before the Lord.	12. that you will make over whatsoever opens the womb before the Lord; among the cattle which you have the male will be consecrated before the Lord.	יב וְהַֽעֲבַרְתָּ כָל־פֶּֽטֶר־רֶחֶם לַֽיהוָֹה וְכָל־פֶּטֶר ׀ שֶׁגֶר בְּהֵמָה אֲשֶׁר יִהְיֶה לְךָ הַזְּכָרִים לַיהוָֹֽה:
13. Redeem each firstling donkey with a sheep. If it is not redeemed, you must break its neck. Redeem every first-born male among your sons.	13. And every ass that opens the womb you will redeem with a lamb; and if you redeem him not, you will cut him off; [JERUSALEM. You wilt kill him;] and every firstborn man (child) among your sons you will redeem; but your servant you may not redeem with money.	13. And every firstling of an ass you will ransom with a lamb; but if you wilt not ransom it, you will destroy it; and every firstborn of man among your children you will ransom.	יג וְכָל־פֶּטֶר חֲמֹר תִּפְדֶּה בְשֶׂה וְאִם־לֹא תִפְדֶּה וַֽעֲרַפְתּוֹ וְכֹל בְּכוֹר אָדָם בְּבָנֶיךָ תִּפְדֶּֽה:
14. When your son asks you at a later time saying 'What is this?' You should say to him, "With a strong hand Adonai brought us out of Egypt from the house of slavery.	14. And when in future your son will ask you, saying, What is this ordinance of the firstborn? You will tell him: By the power of a mighty hand the Lord delivered us from Mizraim, redeeming us from the house of the servitude of slaves.	14. And it will be, when your son will ask you tomorrow, saying, Why is this? You will say to him, By a mighty hand the Lord brought us out of Mizraim from the house of servitude.	יד וְהָיָה כִּֽי־יִשְׁאָֽלְךָ בִנְךָ מָחָר לֵאמֹר מַה־זֹּאת וְאָֽמַרְתָּ אֵלָיו בְּחֹזֶק יָד הֽוֹצִיאָנוּ יְהוָֹה מִמִּצְרַיִם מִבֵּית עֲבָדִֽים:
15. When Pharaoh stubbornly refused to send us out, Adonai killed every first-born in the land of Egypt, from the first-born of man to the first-born of beast. I am therefore sacrificing to Adonai all that [is first to] open the womb which are male, and the first-born of my sons I redeem.'	15. And when the Word of the Lord had hardened the heart of Pharaoh (that be would) not deliver us, he killed all the firstborn in the land of Mizraim, from the firstborn of man to the firstborn of cattle; therefore do I sacrifice before the Lord every male that opens the womb, and every firstborn of my sons I redeem with silver.	15. And it was when Pharaoh was obdurate about letting us go away that the Lord slew all the firstborn in the land of Mizraim, from the firstborn of man to the firstborn of cattle: therefore I sacrifice before the Lord of all that opens the womb, the males, and all the firstborn of my children I ransom.	טו וַיְהִי כִּֽי־הִקְשָׁה פַרְעֹה לְשַׁלְּחֵנוּ וַיַּֽהֲרֹג יְהוָֹה כָּל־בְּכוֹר בְּאֶרֶץ מִצְרַיִם מִבְּכֹר אָדָם וְעַד־בְּכוֹר בְּהֵמָה עַל־כֵּן אֲנִי זֹבֵחַ לַֽיהֹוָה כָּל־פֶּטֶר רֶחֶם הַזְּכָרִים וְכָל־בְּכוֹר בָּנַי אֶפְדֶּֽה:
16. [These words] shall be a sign on your hand and for totafot between your eyes, for with a strong hand Adonai brought us out of Egypt."	16. And it will be inscribed and set forth upon your left land, and on the tephilla between your eyebrows; because by mighty strength of hand the Lord brought us out of Mizraim.	16. And it will be for a sign upon your hand and for Tephillin between your eyes, because with a mighty hand has the Lord brought you out of Mizraim.	טז וְהָיָה לְאוֹת עַל־יָדְכָה וּלְטֽוֹטָפֹת בֵּין עֵינֶיךָ כִּי בְּחֹזֶק יָד הֽוֹצִיאָנוּ יְהוָֹה מִמִּצְרָֽיִם:
17. When Pharaoh sent away the people El-him did not lead them by way of the land of the Philistines although it was the shortest route; for El-him said, "The people might change their minds should they encounter war, and return to Egypt.	17. AND it was when Pharaoh bad released the people, that the Lord did not conduct, them by the way of the land of the Phelishtaee though. that was the near one; for the Lord said, Lest the people be affrighted in seeing their brethren who were killed in war, two hundred thousand men of strength of the tribe of Ephraim, who took shields, and lances, and weapons of war, and went down to Gath to carry off the flocks of the Phelishtaee; and because they transgressed against the statute of the Word of the Lord, and went forth from Mizraim three years before the (appointed) end of their servitude, they were delivered into the hand of the Phelishtaee, who slew them. These are the dry bones which the Word of the Lord restored to life by the ministry (hand) of Yechezekel the prophet, in the vale of Dura; but which, if they (now) saw them, they would be afraid, and return into Mizraim.	17. And it was when Pharaoh had sent the people away, that the Lord led them not by the way of the land of the Philistaee because it was the nearest: for the Lord said, Lest the people be terrified at the seeing of war, and return to Mizraim.	יז וַיְהִי בְּשַׁלַּח פַּרְעֹה אֶת־הָעָם וְלֹֽא־נָחָם אֱלֹהִים דֶּרֶךְ אֶרֶץ פְּלִשְׁתִּים כִּי קָרוֹב הוּא כִּי ׀ אָמַר אֱלֹהִים פֶּן־יִנָּחֵם הָעָם בִּרְאֹתָם מִלְחָמָה וְשָׁבוּ מִצְרָֽיְמָה:
18. And so El-him led the people round-about by way of the Reed Sea Desert, and the B’ne Yisrael went up armed from the land of Egypt.	18. But the Lord led the people round by the way of the desert of the sea of Suph; and every one of the sons of Israel, with five children, went up from the land of Mizraim. [JERUSALEM. And the Word of the Lord conducted the people by the way of the desert of the sea of Suph; armed in good works went up the sons of Israel, free from the land of Mizraim.]	18. But the Lord led the people round by the way of the desert to the sea of Suph; and harnessed (or girded) went the sons of Israel up out of the land of Mizraim.	יח וַיַּסֵּב אֱלֹהִים ׀ אֶת־הָעָם דֶּרֶךְ הַמִּדְבָּר יַם־סוּף וַֽחֲמֻשִׁים עָלוּ בְנֵֽי־יִשְׂרָאֵל מֵאֶרֶץ מִצְרָֽיִם:
19. Moshe took the bones of Yosef with him, for [Yosef] had bound the B’ne Yisrael by oath saying, "El-him will surely remember you, and [then] you must carry up my bones out of here with you.	19. Arid Mosheh carried up the ark in which were the bones of Joseph, from out of the Nilos, and took them with him; because, adjuring, he adjured the sons of Israel, saving, The Lord will surely remember you, and you will carry up my bones with you. [JERUSALEM. For, adjuring, he adjured the sons of Israel, saving, The Lord remembering; will remember you in is Word, and in His good mercies.]	19. And Mosheh brought up the bones of Joseph with him; for he had adjured the sons of Israel with an oath, saying, Remembering, the Lord will remember you, and you will carry up my bones from hence.	יט וַיִּקַּח מֹשֶׁה אֶת־עַצְמוֹת יוֹסֵף עִמּוֹ כִּי הַשְׁבֵּעַ הִשְׁבִּיעַ אֶת־בְּנֵי יִשְׂרָאֵל לֵאמֹר פָּקֹד יִפְקֹד אֱלֹהִים אֶתְכֶם וְהַֽעֲלִיתֶם אֶת־עַצְמֹתַי מִזֶּה אִתְּכֶֽם:
20. They journeyed from Sukkot and camped at Etam at the edge of the desert.	20. And they journeyed from Succoth, the place where they had been covered with the clouds of glory, and sojourned in Ethan, which is on the side of the desert. [JERUSALEM. Which comes upon the end of the desert.]	20. And they journeyed from Sukkoth, and encamped in Etham, which is beside the desert.	כ וַיִּסְעוּ מִסֻּכֹּת וַיַּֽחֲנוּ בְאֵתָם בִּקְצֵה הַמִּדְבָּֽר:
21. Adonai went before them by day in a pillar of cloud to lead them on the way, and at night in a pillar of fire to provide them with light, so that they could travel by day and by night.	21. And the glory of the Shekinah of the Lord went before them by day in the column of the Cloud to lead them in the way, and at night the column of the Cloud removed behind them to darken on their pursuers behind them; but to be a column of fire to enlighten them before, that they might go forward by day and by night.	21. And the Lord went before them by day in the column of the cloud to lead them in the way, and by night in the column of fire to enlighten them, that they might go in the day and in the night.	כא וַֽיהֹוָה הֹלֵךְ לִפְנֵיהֶם יוֹמָם בְּעַמּוּד עָנָן לַנְחֹתָם הַדֶּרֶךְ וְלַיְלָה בְּעַמּוּד אֵשׁ לְהָאִיר לָהֶם לָלֶכֶת יוֹמָם וָלָֽיְלָה:
22. He did not remove the pillar of cloud by day, or the pillar of fire at night, from before the people.	22. The column of the Cloud departed not by day, nor the column of fire by night, in leading on before the people. [JERUSALEM. It ceased not.]	22. The column of the cloud by day, nor the column of the fire by night, departed not before the people.	כב לֹֽא־יָמִישׁ עַמּוּד הֶֽעָנָן יוֹמָם וְעַמּוּד הָאֵשׁ לָיְלָה לִפְנֵי הָעָֽם:
1. Adonai spoke to Moshe saying:	1. And the Lord spoke to Mosheh, saying,	1. And the Lord spoke to Mosheh, saying,	א וַיְדַבֵּר יְהוָֹה אֶל־מֹשֶׁה לֵּאמֹֽר:
2. "Speak to the B’ne Yisrael and have them turn back and camp before Pi haChiros, between Migdol and the sea, facing Ba'al Tzephon. Camp opposite it, near the sea."	2. Speak to the sons of Israel, that they return back, and encamp before the Mouths of Hiratha, as they lie, created after the manner (likeness) of the children of men, male and female, and their eyes open to them: it is the place of Tanes, which is between Migdol and the sea, before the idol Zephon (Typhon), that is left of all the idols of Mizraim. For the Mizraee will say, More excellent is Baal Zephon than all idols, because it is left, and not smitten; and therefore will they come to worship it, and will find that you are encamped near unto it, on the border of the sea. [JERUSALEM. And they will return and encamp before the caravansaries of Hiratha, between Migdol and the sea, before the idol of Zephon, you will encamp over against it.]	2. Speak with the sons of Israel that they return and encamp before Pum Hiratha, between Migdol and the sea, before Beel Zephon: you will encamp before it by the sea.	ב דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְיָשֻׁבוּ וְיַֽחֲנוּ לִפְנֵי פִּי הַֽחִירֹת בֵּין מִגְדֹּל וּבֵין הַיָּם לִפְנֵי בַּעַל צְפֹן נִכְחוֹ תַֽחֲנוּ עַל־הַיָּֽם:
3. Pharaoh will then say of the B’ne Yisrael, "They are confused in the land, the desert has shut [trapped] them in."	3. And Pharaoh said to Dathan and Abiram, sons of Israel, who had remained in Mizraim, The people of the house of Israel are bewildered in the land: the idol Zephon has shut them in close upon the desert. [JERUSALEM. And Pharaoh will say concerning the people of the sons of Israel, They are losing themselves in the wilderness: the idol of Peor has shut them in before the desert.]	3. And Pharaoh will say of the children of Israel, They are bewildered in the land, the desert has got hold of them:	ג וְאָמַר פַּרְעֹה לִבְנֵי יִשְׂרָאֵל נְבֻכִים הֵם בָּאָרֶץ סָגַר עֲלֵיהֶם הַמִּדְבָּֽר:
4. I will harden Pharaoh's heart and he will pursue them. and I will be glorified through Pharaoh and his entire army. Egypt will [then] know that I am Adonai." They [the B’ne Yisrael] did just that.	4. And I will strengthen the design of Pharaoh's heart to pursue after them, and I will be glorified upon Pharaoh and upon his hosts, and the Mizraee will know that I am the Lord. And they did so.	4. and I will harden Pharaoh's heart, and he will pursue them; and I will be glorified in Pharaoh and in all his host; and the Mizraee will know that I am the Lord.	ד וְחִזַּקְתִּי אֶת־לֵב־פַּרְעֹה וְרָדַף אַֽחֲרֵיהֶם וְאִכָּֽבְדָה בְּפַרְעֹה וּבְכָל־חֵילוֹ וְיָֽדְעוּ מִצְרַיִם כִּֽי־אֲנִי יְהוָֹה וַיַּֽעֲשׂוּ־כֵֽן:
5. The king of Egypt was told that the people had fled. Pharaoh and his servants had a change of heart regarding the people, and they said, "What have we done? [How did] we release Israel from serving us?	5. And the officers who went with Israel announced that the people had fled. [[JERUSALEM. And it was declared to the king.] And the heart of Pharaoh and his servants was turned unto evil against the people; and they said, What is this that we have done? For we have released Israel from serving us.	5. And they did so. And it was seen by the king of Mizraim that the people had gone. And the heart of Pharaoh and of his servants was turned to the people; and they said, What is this that we have done, that we have sent Israel away from serving us?	ה וַיֻּגַּד לְמֶלֶךְ מִצְרַיִם כִּי בָרַח הָעָם וַיֵּֽהָפֵךְ לְבַב פַּרְעֹה וַֽעֲבָדָיו אֶל־הָעָם וַיֹּֽאמְרוּ מַה־זֹּאת עָשִׂינוּ כִּֽי־שִׁלַּחְנוּ אֶת־יִשְׂרָאֵל מֵֽעָבְדֵֽנוּ:
6. He [Pharaoh] harnessed his chariot and he took his people with him.	6. And he himself prepared his chariot, and his people led he with him by soft words.	6. And he set his chariot in order, and took his people with him.	ו וַיֶּאְסֹר אֶת־רִכְבּוֹ וְאֶת־עַמּוֹ לָקַח עִמּֽוֹ:
7. He took six hundred elite chariots [and crews], and all the [other] chariots of Egypt, and commanders over all of them.	7. And he took six hundred choice chariots, and all the chariots of the Mizraee his servants, who were afraid of the Word of the Lord, lest they should be killed with pestilence, if not with hail: and a third mule, for drawing and following swiftly, he added to each chariot.	7. He took also six hundred select chariots, and all the chariots of the Mizraee, and appointed strong men over them.	ז וַיִּקַּח שֵׁשׁ־מֵאוֹת רֶכֶב בָּחוּר וְכֹל רֶכֶב מִצְרָיִם וְשָֽׁלִשִׁם עַל־כֻּלּֽוֹ:
8. Adonai hardened the heart of Pharaoh, king of Egypt, and he pursued the B’ne Yisrael. The B’ne Yisrael went out high handedly [in triumph].	8. And the Lord hardened the design of the heart of Pharaoh king of Mizraim, and he pursued after the sons of Israel. But the sons of Israel, going out with a high hand, were stronger than the Mizraee.	8. And the Lord hardened the heart of Pharaoh king of Mizraim, and he pursued after the children of Israel. But the children of Israel went forth with uncovered head.	ח וַיְחַזֵּק יְהֹוָה אֶת־לֵב פַּרְעֹה מֶלֶךְ מִצְרַיִם וַיִּרְדֹּף אַֽחֲרֵי בְּנֵי יִשְׂרָאֵל וּבְנֵי יִשְׂרָאֵל יֹֽצְאִים בְּיָד רָמָֽה:
9. The Egyptians pursued them and overtook them as they were encamped by the sea. There were all Pharaoh's chariot horses, his cavalry and his army [infantry], at Pi haChirot, facing Ba'al Tzephon.	9. And the Mizraee followed after them, and came upon them as they were encamped by the sea, gathering of pearls and goodly stones, which the river Pishon had carried from the garden of Eden into the Gihon, and the Gihon had carried into the sea of Suph, and the sea of Suph had cast upon its bank. But all the chariot horses of Pharaoh, and his horsemen, and his hosts (were coming) towards the Mouths of Hiratha, which are before the idol Zephon. And Pharaoh saw the idol Zephon (still) preserved, and offered oblations before it. [JERUSALEM. But the sons of Israel had gone out free.... Before the caravansaries of Hiratha, before the idol Zephon.]	9. And the Mizraee followed after them, and overtook them while encamping by the sea; all the chariot horses of Pharaoh, and his horsemen, and his army, by Pum Hiratha which is before Beel Zephon.	ט וַיִּרְדְּפוּ מִצְרַיִם אַֽחֲרֵיהֶם וַיַּשִּׂיגוּ אוֹתָם חֹנִים עַל־הַיָּם כָּל־סוּס רֶכֶב פַּרְעֹה וּפָֽרָשָׁיו וְחֵילוֹ עַל־פִּי הַֽחִירֹת לִפְנֵי בַּעַל צְפֹֽן:
10. Pharaoh drew near, and the B’ne Yisrael looked up, and beheld the Egyptians coming after them. They were very frightened, and the B’ne Yisrael cried out to Adonai.	10. And the children of Israel lifted up their eyes, and, beheld, the Mizraee were pursuing them; and they were sorely afraid, and the children of Israel prayed before the Lord.	10. And Pharaoh drew nigh, and the sons of Israel lifted up their eyes, and, behold, the Mizraee were coming after them: and they were greatly afraid, and the children of Israel cried before the Lord.	י וּפַרְעֹה הִקְרִיב וַיִּשְׂאוּ בְנֵֽי־יִשְׂרָאֵל אֶת־עֵֽינֵיהֶם וְהִנֵּה מִצְרַיִם ׀ נֹסֵעַ אַֽחֲרֵיהֶם וַיִּֽירְאוּ מְאֹד וַיִּצְעֲקוּ בְנֵֽי־יִשְׂרָאֵל אֶל־יְהוָֹֽה:
11. They said to Moshe, "Were there not enough graves in Egypt that you took us out to die in the desert? What have you done to us, bringing us out of Egypt?	11. But the wicked generation said to Mosheh, Because there were no places of burial for us in Mizraim, have you led us forth to die in the wilderness? What have you done to us, in bringing us out of Mizraim?	11. But to Mosheh they said, Was it because there were no graves in Mizraim that you have taken us to die in the wilderness? What is this that you have done to bring us out of Mizraim?	יא וַיֹּֽאמְרוּ אֶל־מֹשֶׁה הֲמִבְּלִי אֵין־קְבָרִים בְּמִצְרַיִם לְקַחְתָּנוּ לָמוּת בַּמִּדְבָּר מַה־זֹּאת עָשִׂיתָ לָּנוּ לְהֽוֹצִיאָנוּ מִמִּצְרָֽיִם:
12. This is the [exact] thing that we told you in Egypt saying, 'Leave us alone and let us serve the Egyptians.' It would have been better for us to serve the Egyptians than we should die in the desert."	12. Was as not this the word that we spoke to you in Mizraim, Let the Lord manifest Himself over us and judge, saying, Desist from us, and we will serve the Mizraee? for it is better for us to serve the Mizraee than to perish in the desert.	12. Was not this the word which we spoke with thee in Mizraim, saying, Let us alone, and we will serve the Mizraee? for better would it have been for us to serve the Mizraee, than to die in the wilderness.	יב הֲלֹא־זֶה הַדָּבָר אֲשֶׁר דִּבַּרְנוּ אֵלֶיךָ בְמִצְרַיִם לֵאמֹר חֲדַל מִמֶּנּוּ וְנַֽעַבְדָה אֶת־מִצְרָיִם כִּי טוֹב לָנוּ עֲבֹד אֶת־מִצְרַיִם מִמֻּתֵנוּ בַּמִּדְבָּֽר:
13. Moshe said to the people, "Do not be afraid, stand firm and you will see the deliverance of Adonai, which He will perform for you this day, for the Egyptians you have seen this day you will never again see them, even to eternity.	13. Four parties were made (among) the sons of Israel on the shore of the Weedy Sea: one said, Let us go down into the sea; another said, Let us return into Mizraim; another said Let us set against them the line of battle; and another said Let us raise a cry against them, and confound them. Unto the company which said, Let us go down to the sea, spoke Mosheh, Fear not, stand still, and see the salvation of the Lord, which will be wrought for you today. To the company which said, Let us return into Mizraim Mosheh said, You will not return; for, though you see the Mizraee today, you will see them no more forever.	13. And Mosheh said to the people, Fear not, stand still (or, be ready) and see the Lord's deliverance which He will work for you this day; for as you have seen the Mizraee this day, you will see them no more forever:	יג וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם אַל־תִּירָאוּ הִֽתְיַצְּבוּ וּרְאוּ אֶת־יְשׁוּעַת יְהֹוָה אֲשֶׁר־יַֽעֲשֶׂה לָכֶם הַיּוֹם כִּי אֲשֶׁר רְאִיתֶם אֶת־מִצְרַיִם הַיּוֹם לֹא תֹסִפוּ לִרְאֹתָם עוֹד עַד־עוֹלָֽם:
14. Adonai will fight for you, and you [must] remain silent.	14. To the company who said, Let us set against them the line of battle, said Mosheh, Contend not; for the victory will be wrought among you from the presence of the Lord. And to the company who said. Let us raise a cry against them, Mosheh said, Be silent; and give the glory, and praise, and exaltation to your God.	14. the Lord will fight for you the fight, and you will be quiet.	יד יְהוָֹה יִלָּחֵם לָכֶם וְאַתֶּם תַּֽחֲרִשֽׁוּן:

Reading Assignment:

The Torah Anthology: Yalkut Me’Am Lo’Ez - Vol V: Redemption

By: Rabbi Ya’aqob Culi

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

Vol. V – “Redemption,” pp. 87-183.

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) 12:29 – 14:14

29 and the Lord - Heb. וַיְהִי. Wherever it says, “and the Lord,” it means “He and His tribunal” (Exod. Rabbah 12:4), for the “vav” is an expression of addition, like “so-and-so and (“vav”) so-and- so.”

smote every firstborn-Even [a firstborn] of another nation who was in Egypt.-[from Mechilta]

from the firstborn of Pharaoh-Pharaoh, too, was a firstborn, but he remained [alive] of the firstborn. Concerning him, He [God] says: “But, for this [reason] I have allowed you to stand, in order to show you My strength” (Exod. 9:16) at the Red Sea.-[from Mechilta]

to the firstborn of the captive-Because they rejoiced at Israel’s misfortune (Tanchuma 7), and furthermore, so that they would not say, “Our deity brought about this retribution” (Mechilta). The firstborn of the slave woman was included, because [Scripture] counts from the most esteemed to the lowest, and the firstborn of the slave woman is more esteemed than the firstborn of the captive. See commentary on Exodus 11:5.

30 And Pharaoh arose-from his bed.

at night-Unlike the custom of kings, [who rise] three hours after daybreak.-[from Mechilta]

he-[arose] first, and afterwards his servants. This teaches us that he went around to his servants’ houses and woke them up.-[from Mechilta]

for there was no house in which no one was dead-If there was a firstborn, he was dead. If there was no firstborn, the oldest household member was called the firstborn, as it is said: “I, too, shall make him [David] a firstborn” (Ps. 89:28) (Tanchuma Buber 19). [Rashi explains there: I shall make him great.] Another explanation: Some Egyptian women were unfaithful to their husbands and bore children from bachelors. Thus they would have many firstborn; sometimes one woman would have five, each one the firstborn of his father (Mechilta 13:33).

31 So he called for Moses and Aaron at night-[This] tells [us] that Pharaoh went around to the entrances [i.e., to the doors of the houses] of the city, and cried out, “Where is Moses staying? Where is Aaron staying?”-[from Mechilta]

both you-the men.

as well as the children of Israel-The young children.

and go, worship the Lord as you have spoken-Everything is as you said, not as I said. “Neither will I let Israel out” (Exod. 5:2) is nullified. “Who and who are going?” (Exod. 10:8) is nullified. “But your flocks and your cattle shall be left” (Exod. 10: 24) is nullified. [Instead,] take also your flocks and also your cattle. What is [the meaning of] “as you have spoken”? You too shall give into our hands sacrifices and burnt offerings (Exod. 10:25).-[from Mechilta]

32 Take… as you have spoken… but you shall also bless me-[I.e.,] pray for me that I shall not die, for I am a firstborn.-[from Onkelos]

33 We are all dead-They said, “This is not in accordance with Moses’ decree, for he said, ‘And every firstborn in the land of Egypt will die’ (Exod. 11:5), but here, the ordinary people too are dead, five or ten in one house.”-[from Mechilta] See Rashi on verse 30.

34 when it was not yet leavened-The Egyptians did not permit them to tarry long enough for it to leaven.

their leftovers-Heb. מִשְׁאֲרֹתָם. The remaining matzah and bitter herbs.-[from Mechilta and Jonathan]

on their shoulders-Although they took many animals with them, they [carried the remaining matzoth and bitter herbs on their shoulders because] they loved the mitzvoth.-[from Mechilta]

35 according to Moses’ order-that he said to them in Egypt: “and let them borrow, each man from his friend” (Exod. 11:2).-[from Mechilta]

and garments-These meant more to them than the silver and the gold, and [thus] whatever is mentioned later in the verse is more esteemed.-[from Mechilta]

36 and they lent them-Even what they [the Israelites] did not request, they [the Egyptians] gave them. You say, “[Lend me] one.” [They responded,] “Take two and go!”-[from Mechilta]

and they emptied out-Heb. וַיְנַצְּלוּ. Onkelos renders: V’ROQINU, and they emptied out.

37 from Rameses to Succoth-They were 120 “mil” [apart]. Yet they arrived there instantly, as it is said: “and I carried you on eagles’ wings.”-[from Mechilta]

the men-from 20 years old and older.-[from Song Rabbah 3:6]

38 a great mixed multitude-A mixture of nations of proselytes.-[from Zohar, vol. 2, p. 45b]

39 and also, they had not made provisions for themselves for the trip. [This verse] tells [of] Israel’s praise, [namely] that they did not say, “How will we go out into the desert without provisions?” Instead they believed and left. This is what is what is stated explicitly in the Prophets: “I remember to you the loving kindness of your youth, the love of your nuptials, your following Me in the desert, in a land not sown” (Jer. 2:2). Now what was the [Israelites’] reward? It is explained afterward: “Israel is holy to the Lord, etc.” (Jer. 2:3).-[from Mechilta]

40 that they dwelled in Egypt-after the other dwellings in which they dwelled as foreigners in a land that was not theirs.-[from Mechilta]

was four hundred and thirty years-Altogether, from the time that Isaac was born, until now, were 400 years. From the time that Abraham had seed [i.e., had a child, the prophecy] “that your seed will be strangers” (Gen. 15:13) was fulfilled; and there were another 30 years from the decree “between the parts” (Gen 15:10) until Isaac was born. It is impossible, however, to say that [they spent 400 years] in Egypt alone, because Kehath [the grandfather of Moses] was [one] of those who came with Jacob. Go and figure all his years, all the years of his son Amram, and Moses’ 80 years; you will not find them [to be] that many, and perforce, Kehath lived many of his years before he descended to Egypt, and many of Amram’s years are included in the years of Kehath, and many of Moses’ years are included in Amram’s years. Hence, you will not find 400 years counting from their arrival in Egypt. You are compelled, perforce, to say that the other dwellings [which the Patriarchs settled] were also called being “sojournings” and even in Hebron, as it is said: “where Abraham and Isaac sojourned (Ex¨B) ” (Gen. 35:27), and [Scripture] states also “the land of their sojournings in which they sojourned” (Exod. 6:4). Therefore, you must say that [the prophecy] “your seed will be strangers” [commences] when he [Abraham] had offspring. And only when you count 400 years from the time that Isaac was born, you will find 210 years from their entry into Egypt. This is one of the things that [the Sages] changed for King Ptolemy.-[from Mechilta, Meg. 9a]

41 It came to pass at the end of four hundred and thirty years, and it came to pass in that very day [This] tells [us] that as soon as the end [of this period] arrived, the Omnipresent did not keep them [even] as long as the blink of an eye. On the fifteenth of Nissan, the angels came to Abraham to bring him tidings. On the fifteenth of Nissan Isaac was born; on the fifteenth of Nissan the decree of “between the parts” was decreed.-[from Mechilta]

42 It is a night of anticipation-for which the Holy One, blessed be He, was waiting and anticipating, [in order] to fulfill His promise to take them out of the land of Egypt.

this night is the Lord’s-This is the night concerning which He said to Abraham, “On this night I will redeem your children.”-[from Mechilta]

guarding all the children of Israel throughout their generations-from that time onward, it [the Israelites] is guarded from harmful spirits, like the matter that is stated: “and He will not permit the destroyer, etc.” (above verse 23).-[from Mechilta]

43 This is the statute of the Passover sacrifice-On the fourteenth of Nissan, this section was told to them.-[from Exod. Rabbah 19:5]

No estranged one-Whose deeds have become estranged from his Father in heaven. Both a gentile and an Israelite apostate are meant.-[from Mechilta]

44 you shall circumcise him; then he will be permitted to partake of it-[I.e., he means] his master. [This] tells [us] that the [failure to perform the] circumcision of one’s slaves prevents one from partaking of the Passover sacrifice. [These are] the words of Rabbi Joshua. Rabbi Eliezer says: The [failure to perform the] circumcision of one’s slaves does not prevent one from partaking of the Passover sacrifice. If so, what is the meaning of “then he will be permitted to partake of it”? [“He” in this phrase is referring to] the slave.-[from Mechilta]

45 A sojourner-This is a resident alien.-[from Mechilta] [I.e., a gentile who has accepted upon himself not to practice idolatry but eats carcasses.]

or a hired hand-This is a gentile. Now why is this [verse] stated? Aren’t they uncircumcised? And it is stated: “but no uncircumcised man may partake of it” (verse 48). But this refers to a circumcised Arab or a circumcised Gibeonite, who is a sojourner or a hired hand.-[from Mechilta]

46 It must be eaten in one house-In one group, that those counted upon it may not become two groups and divide it. You say [that it means] in two groups, or [perhaps] it means nothing other than in one house as is its apparent meaning, and to teach that if they started eating in the yard and it rained, that they may not enter the house. Therefore, Scripture states: “on the houses in which they will eat it” (above verse 7). From here [we deduce] that the one who eats [the Passover sacrifice] may eat [it] in two places.-[from Mechilta]

you shall not take any of the meat out of the house-[I.e.,] out of the group.-[from Mechilta]

neither shall you break any of its bones-If it [the bone] is edible, e.g., if there is an olive-sized amount of meat on it, it bears the prohibition of breaking a bone; if there is neither an olive-sized amount of meat on it nor marrow [in it], it does not bear the prohibition against breaking a bone.-[from Pes. 84b]

47 The entire community of Israel shall make it-Why was this stated? Because it says concerning the Passover sacrifice of Egypt: “a lamb for each parental home” (above verse 3), we might think that the same applies to the Passover sacrifice of later generations. Therefore, Scripture states: “The entire community of Israel shall make it.”-[from Mechilta]

48 he shall make a Passover sacrifice We might think that everyone who converts must make a Passover sacrifice immediately. Therefore, Scripture states: “and he will be like the native of the land,” [indicating that] just as the native [makes the sacrifice] on the fourteenth [of Nissan], so must a proselyte [make it] on the fourteenth [of Nissan].-[from Mechilta]

but no uncircumcised male may partake of it-This includes one whose brothers died because of circumcision, [one] who is not considered an apostate in regards to circumcision, and [his disqualification] is not derived from “No estranged one may partake of it” (verse 43).-[from Mechilta]

49 There shall be one law-[This verse comes] to liken a proselyte to a native also regarding other commandments in the Torah.-[from Mechilta]

Chapter 13

2 every one that opens the womb-Heb. פֶּטֶר כָּל-רֶחֶם, which opened the womb first, [פֶּטֶר meaning to open] as “in The beginning of strife is like letting out (פּוֹטֵר) water” (Prov. 17:14); “יַפְטִירוּ בְשָׂפָה, they will open their lips” (Ps. 22:8).-[from Mechilta, targumim]

it is Mine-For Myself I have acquired them by smiting the firstborn of Egypt.-[from Mechilta]

3 Remember this day This teaches us that we are to mention the Exodus from Egypt daily.-[from Mechilta]

4 in the month of spring Now do we not know in what month they went out? [Early editions read: Now did they not know in what month they went out?] Rather, this is what he [Moses] said to them, “See the loving-kindness that He bestowed upon you, that He took you out in a month in which it is suitable to go out, when there is neither heat nor cold nor rain,” and so it says: “He takes the prisoners out at the most opportune time (בַּכּוֹשָׁרוֹת) ” (Ps. 68:7), in the month when it is best suited (KASHER) to go out.-[from Mechilta]

5 into the land of the Canaanites, etc.- Although [Scripture] enumerated [here] only five nations, it means all seven [of the nations], for they are all included in the [term] Canaanites, [even though] there was one of the families of Canaan that had only the name Canaanite.-[from Mechilta; Tanchuma, Bo 12]

swore to your forefathers, etc.-Concerning Abraham, it says: “On that day, the Lord formed a covenant with Abram, [saying, ‘To your seed I have given this land’]” (Gen. 15:18); and concerning Isaac it says: “Sojourn in this land […for to you and to your seed I will give all these lands, and I will set up the oath that I swore to Abraham your father]” (Gen. 26:3); concerning Jacob it says: “the land upon which you are lying [to you I will give it and to your seed]” (Gen. 28: 13).-[from Mechilta]

flowing with milk and honey-Milk flows from the goats’ [udders], and honey flows from the dates and the figs.-[from Kethuboth 111b]

this service-[that] of the Passover sacrifice (Mechilta, Pes. 96a, Mechilta d’Rabbi Shimon ben Yochai). Now was it not already stated above (12:25): “And it shall come to pass when you enter the land [that you should keep this service], etc.” Now why did [Scripture] repeat it? Because of the thing that was newly introduced in it. In the former chapter (12:26), it says: “And it will come to pass if your children say to you, ‘What is this service to you?’” [There,] Scripture refers to a wicked son, who excludes himself from the community [by saying “to you”], and here (verse 8), “And you shall tell your son,” refers to a son who does not know to ask. Scripture teaches you that you yourself should initiate the discourse for him (Mechilta 14) with words of the Aggadah, which draw his interest [lit., draw the heart].-[from Mechilta 18:14]

8 Because of this In order that I fulfill His commandments, such as these [commandments of] the Passover sacrifice, matzah, and bitter herbs.-[from Jonathan, Passover Haggadah]

the Lord did [this] for me-[Scripture] alluded to a reply to the wicked son, to say, “the Lord did [this] for me,” but not for you. Had you been there, you would not have been worthy of being redeemed.-[from Mechilta]

9 And it shall be to you as a sign-The Exodus from Egypt shall be to you as a sign.-[from Jonathan]

upon your hand and as a remembrance between your eyes-This means that you shall write these passages [verses 1:10 and 11:16] and bind them on the head and on the arm.

upon your hand-On the left hand. Therefore, in the second section, יָדְךָ is written with the full spelling, to explain thereby [that it means] the hand (Yad) that is weaker (KEHAH).-[from Men. 37b]

10 from year to year - Heb. מִיָּמִים, יָמִימָה, from year to year.- [from Onkelos].

11 And it will come to pass when… will bring you-Some of our Sages learned from here that the firstborn that were born in the desert were not sanctified. The one who rules that they were sanctified explains this “entry” as saying: If you fulfill it [this commandment] in the desert, you will merit to fulfill it there [in the Holy Land].-[from Bechoroth 4b]

as He swore to you-Now where did He swear to you? “And I will bring you to the land, concerning which I raised, etc.” (Exod. 6:8).-[from Mechilta]

and He has given it to you-It should seem to you as if He gave it to you today, and it should not seem to you as an inheritance from your forefathers.-[from Mechilta]

12 That you shall give over - Heb. וְהַעֲבַרְתָּ is only an expression of separation, and so [Scripture] states: “and you shall give over (וְהַעֲבַרְתֶּם) his inheritance to his daughter” (Num. 27: 8).-[from Mechilta]

and every miscarriage-Heb. שֶׁגֶר, an aborted fetus, which its mother ejected (SHESHAGARTO) and sent out before its time. The text teaches you that it is holy in regards to freeing the one that follows it. A fetus that is not aborted is also called שֶׁגֶר, like “the offspring (שְׁגַר) of your cattle” (Deut. 7:13), but this [verse] came only to teach [us] about the aborted fetus, because [Scripture] already stated: “whatever opens the womb.” If you say that the firstborn of an unclean animal is meant, [Scripture] came and explained elsewhere “of your cattle and of your flocks” (Deut. 15:19). In another way we can explain: “you shall give over to the Lord whatever opens the womb,” that the text speaks of the firstborn of man.-[from Mechilta]

13 firstborn donkey-But not the firstborn of other unclean animals (Mechilta). This is a biblical edict [decreed that the firstling donkey be redeemed] because the firstborn of the Egyptians were likened to donkeys. Moreover, because they [the donkeys] assisted the Israelites in their departure from Egypt, (for there was not a single Israelite who did not take donkeys from Egypt) laden with the silver and gold of the Egyptians.-[from Bech. 5b]

you shall redeem with a lamb-He must give the lamb to a kohen. The firstborn donkey is permitted to be used, and the lamb is the ordinary property [i.e., unconsecrated] of the kohen.-[from Bech. 9a, b] [I.e., the lamb has no sanctity and may be used by the kohen.]

you shall decapitate it- He decapitates it with a cleaver from behind and kills it (Bech. 13a). He caused the kohen to lose his money [by neglecting to give him the redemption lamb]. Therefore, he must lose his own money [by decapitating his donkey].-[from Bech. 10b]

and every firstborn of man among your sons, you shall redeem-His redemption [price] is established elsewhere (Num. 18:16) as five selas.

14 if your son asks you in the future-Heb. מָחָר. מָחָר sometimes means “now” and sometimes means “at a later time,” such as it does here and such as “In time to come מָחָר, your children might say to our children” (Josh. 22:24), which refers to the children of Gad and the children of Reuben.-[from Mechilta]

“What is this?” This is [the question of] the simple child, [referred to in the Haggadah,] who does not know how to pose his question in depth, and asks a general question: “What is this?” Elsewhere it [Scripture] says: “What are the testimonies, the statutes, and the judgments, etc.?” (Deut. 6:20). This is the question of the wise son. The Torah spoke regarding four sons: the wicked one (Exod. 12:26), the one who does not understand to ask (Exod. 13:8), the one who asks [a] general [question], and the one who asks in a wise manner.-[from Yerushalmi, Pes. 10:4]

16 and for ornaments-Heb. וּלְטוֹטָפֹת, tefillin. Since they are [composed of] four compartments, they are called טוֹטָפֹת, Tet Tet in Coptic meaning two, and Fei Tav, in Afriki (Phrygian) meaning two (Men. 34b) [thus 2+2=4 boxes of tefillin]. Menachem (Machbereth Menachem p. 99), however, classified it [טוֹטָפֹת] with “Speak (הַטֵּף) to the south” (Ezek. 21:2) and “Preach not (אַל-תַּטִּפוּ)” (Micah 2:6), an expression of speech, like “and as a remembrance” (Exod. 13:9), for whoever sees them [the tefillin] bound between the eyes will recall the miracle [of the Exodus] and speak about it.

17 It came to pass when Pharaoh let...that God did not lead them Heb. וְלֹא-נָחָם, and did not lead them, similar to “Go, lead (נְחֵה) the people” (Exod. 32:34) [and] “When you walk, it shall lead (תַּנְחֶה) you” (Prov. 6:22).

for it was near-and it was easy to return by that road to Egypt. There are also many aggadic midrashim [regarding this].

when they see war For instance, the war of “And the Amalekites and the Canaanites descended, etc.” (Num. 14:45). If they had gone on a direct route, they would have returned. Now, if when He led them around in a circuitous route, they said, “Let us appoint a leader and return to Egypt” (Num. 14:4), how much more [would they have planned to do this] if He had led them on a direct route? [According to the sequence of the verse, the headings appear to be transposed. See Mizrachi, Gur Aryeh, and Minchath Yehudah for a correct solution of this problem.]

Lest...reconsider They will have [second] thoughts about [the fact] that they left Egypt and they will think about returning.

18 led...around He led them around from a direct route to a circuitous route.

the Red Sea Heb. יַם-סוּף, like לְיַם-סוּף, to the Red Sea. סוּף means a marsh where reeds grow, similar to “and put [it] into the marsh (בַּסּוּף)” (Exod. 2:3); “reeds and rushes (וָסוּף) shall be cut off” (Isa. 19:6).

armed Heb. וַחֲמֻשִׁים. חֲמֻשִׁים [in this context] can only mean “armed.” (Since He led them around in the desert [circuitously], He caused them to go up armed, for if He had led them around through civilization, they would not have [had to] provide for themselves with everything that they needed, but only [part,] like a person who travels from place to place and intends to purchase there whatever he will need. But if he travels a long distance into a desert, he must prepare all his necessities for himself. This verse was written only to clarify the matter, so you should not wonder where they got weapons in the war with Amalek and in the wars with Sihon and Og and Midian, for the Israelites smote them with the point of the sword.) [In an old Rashi]) And similarly [Scripture] says: “and you shall cross over armed (חֲמֻשִׁים)” (Josh. 1:14). And so too Onkelos rendered M’ZARZIN just as he rendered: “and he armed (V’ZAREIZ) his trained men” (Gen. 14:14). Another interpretation: חֲמֻשִׁים means “divided by five,” [meaning] that one out of five (CHAMISHAH) [Israelites] went out, and four fifths [lit., parts of the people] died during the three days of darkness [see Rashi on Exod. 10:22].-[from Mechilta, Tanchuma, Beshallach 1]

19 for he had adjured- Heb. הַשְׁבֵּעַ הִשְׁבִּיעַ. [The double expression indicates that] he [Joseph] had made them [his brothers] swear that they would make their children swear (Mechilta). Now why did he not make his sons swear to carry him to the land of Canaan immediately [when he died], as Jacob had made [him] swear? Joseph said, “I was a ruler in Egypt, and I had the ability to do [this]. As for my sons-the Egyptians will not let them do [it].” Therefore, he made them swear that when they would be redeemed and would leave there [Egypt], they would carry him [out].-[from Mechilta]

and you shall bring up my bones from here with you-He made his brothers swear in this manner. We learn [from this] that the bones of all [the progenitors of] the tribes they brought up [out of Egypt] with them as it is said “with you”-[from Mechilta]

20 They traveled from Succoth on the second day, for on the first day they came from Rameses to Succoth.

21 to cause it to lead them on the way Heb. לַנְחֹתָם. [The “lammed” is] vowelized with a “pattach,” which is equivalent to לְהַנְחֹתָם, like “to show you (לַרְאֹתְכֶם) on the way on which you shall go” (Deut. 1:33), which is like לְהַרְאֹתְכֶם. Here also, [it means] to cause to lead you (לְהַנְחֹתָם) through a messenger. Now who was that messenger? [It was] the pillar of cloud, and the Holy One, blessed be He, in His glory, led it before them. In any case, it was the pillar of cloud that He prepared so that they could be led by it, for they would travel by the pillar of cloud, and the pillar of cloud was not [meant] to provide light but to direct them [on] the way.

22 He did not move away [I.e.,] the Holy One, blessed be He, [did not move away] the pillar of cloud by day or the pillar of fire at night. [This verse] tells that the pillar of cloud transmitted [its light to] the pillar of fire, and the pillar of fire transmitted [its light to] the pillar of cloud, for while one had not yet set, the other one would rise.-[from Shab. 23b]

Chapter 14

2 and let them turn back to their rear. They approached nearer to Egypt during the entire third day in order to mislead Pharaoh, so that he would say, “They are astray on the road,” as it is said: “And Pharaoh will say about the children of Israel...” (Exod. 14:3).

and encamp in front of Pi- hahiroth That is Pithom [one of the cities built by the Israelites, Exod 1:11], but now it was called Pi-hahiroth, since there they [the Israelites] became free men (B’ne Chorin). They [the Hiroth] are two high upright rocks, and [because there is] the valley between them [this] is called the mouth (PI) of the rocks.-[from Mechilta]

in front of Ba’al Zephon [Only] this was left from all the Egyptian deities in order to mislead them [the Egyptians], so they would say that their deity is powerful. Concerning this [tactic] Job explained: “He misleads nations and destroys them” (Job 12:23).-[from Mechilta]

3 And Pharaoh will say when he hears that they [the Israelites] are turning back.

about the children of Israel Heb. לִבְנֵי יִשְׂרָאֵל, concerning the children of Israel. And so [the “lammed” is understood similarly in the phrase] "The Lord will fight for you (לָכֶם) (verse 14), on your behalf; [and similarly,] “say about me (לִי)” (Gen. 20:13), [which signifies] concerning me.

They are trapped Heb. נְבֻכִים, locked in and sunk, and in French serrer, [meaning] press, tighten, or squeeze, like “in the deep (הַבָּכָא) valley” (Ps. 84:7); [and like] “the depths of (מִבְּכִי) the rivers” (Job 28:11); [and likewise] “the locks of (נִבְכֵי) the sea” (Job 38:16). [In his commentary on this verse, Rashi follows Menachem (Machbereth Menachem, p. 45). Rashi on Psalms and Job 28:11, however, interprets those verses as expressions of weeping, from the root בכה. See Judaica Press commentary digest on Job 28:11.]

They are trapped They are locked in the desert, for they do not know how to get out of it and where to go.

4 and I will be glorified through Pharaoh-When the Holy One blessed be He wreaks vengeance upon the wicked, His name becomes magnified and glorified. So it [Scripture] says: “And I will judge against him, etc.” and afterwards [the prophet says], “And I will magnify and sanctify Myself and I will be known, etc.” (Ezek 38:22, 23) And [Scripture similarly] says: “There he broke the arrows of the bow,” [which refers to Sennacherib’s defeat,] and afterwards [i.e., the result of that], “God is known in Judah” (Ps. 76:2,4) And [Scripture similarly] says: “The Lord is known for the judgment that He performed” (Ps. 9: 17).-[from Mechilta]

through Pharaoh and through his entire force He [Pharaoh] initiated the sinful behavior, and [thus] the retribution started with him.-[from Mechilta]

And they did so [This is stated] to tell their praise, that they obeyed Moses and did not say, “How will we draw near to our enemies [by returning in the direction of Egypt]? We have to escape.” Instead they said, “All we have are the words of [Moses] the son of Amram.” [I. e., we have no other plan to follow, only the words of the son of Amram.]-[from Mechilta]

5 It was reported to Pharaoh He [Pharaoh] sent officers with them, and as soon as the three days they [the Israelites] had set to go [into the desert] and return had elapsed, and they [the officers] saw that they were not returning to Egypt, they came and informed Pharaoh on the fourth day. On the fifth and the sixth [days after the Israelites’ departure], they pursued them. On the night preceding the seventh, they went down into the sea. In the morning [of the seventh day], they [the Israelites] recited the Song [of the Sea (Exod. 15:1-18)]. Therefore, we read [in the Torah] the Song on the seventh day, that is the seventh day of Passover.

had a change He [Pharaoh] had a change of heart from how he had felt [previously], for he had said to them [the Israelites], “Get up and get out from among my people” (Exod. 12:31). His servants [also] had a change of heart, for previously they had said to him, “How long will this one be a stumbling block to us?” (Exod. 10:7). Now they had a change of heart to pursue them [the Israelites] on account of the money that they had lent them.-[based on Mechilta]

from serving us Heb. מֵעָבְדֵנוּ, from serving us.

6 So he [Pharaoh] harnessed his chariot He [did so] personally.-[from Mechilta]

and took his people with him He attracted them with [his] words, "We suffered, they took our money, and [then] we let them go! Come with me, and I will not behave with you as do other kings. With other kings, it is customary that their servants precede them in battle, but I will precede you," as [indeed] it is said: “Pharaoh drew near” (Exod. 14:10). [This means that Pharaoh] himself drew near and hastened before his armies. "It is customary for other kings to take plunder at the beginning, as much as he [the king] chooses. [But] I will share equally with you," as it is said: “I will share the booty” (Exod. 15:9).

7 select Heb. וְשָׁלִשִׁם, chosen. [This is] a singular expression, [meaning that] every single chariot in this number was [a] chosen [chariot].

and all the chariots of Egypt And with them, all the rest of the chariots. Now where did all these animals come from? If you say [that they belonged] to the Egyptians, it says already: “and all the livestock of the Egyptians died” (Exod. 9:6). And if [you say that they belonged] to the Israelites, does it not say: “also our cattle will go with us” (Exod. 10:26). Whose were they [from if that was the case]? They [belonged] to those who feared the word of the Lord [i.e., to those who drove their servants and their livestock into the houses as in Exod. 9:20]. From here Rabbi Simeon would say, "[Even] the best of the Egyptians --[you must] kill; [even] the best of the serpents-[you must] crush its head."-[from Mechilta]

with officers over them all Heb. וְשָׁלִשִׁם, officers over the legions, as the Targum [Onkelos] renders.

8 And the Lord hardened the heart of Pharaoh Because he vacillated about whether to pursue [the Israelites] or not. [So] He hardened his heart to pursue [them].-[from Mechilta]

and the children of Israel were marching out triumphantly Heb. בְּיָד רָמָה, lit., with a high hand. With lofty and openly displayed might.

10 Pharaoh drew near Heb. וּפַרְעֹה, הִקְרִיב, lit., and Pharaoh brought near. It [the verse] should have said: QARAV. What is the meaning of הִקְרִיב? He [Pharaoh] drew himself near and strove to go before them [his army], as he had stipulated with them.-

the Egyptians were advancing after them Heb. נֹסֵעַ [in the singular]. With one accord, like one man. Alternatively, [in the singular it means that] and behold, Egypt was advancing after them, [denoting that] they [the Israelites] saw the heavenly prince of Egypt advancing from heaven to aid the Egyptians. [From] Tanchuma.

cried out They seized the art of their ancestors [i.e., they prayed]. Concerning Abraham, it [Scripture] says: “to the place where he had stood before the Lord” (Gen. 19:27). Concerning Isaac, [it is stated] “to pray in the field” (Gen. 24:63). Concerning Jacob, “And he entreated the Omnipresent” (Gen. 28:11). (See Judaica Press comm. digest on that verse.)-[from Mechilta; Tanchuma Beshallach 9]

11 Is it because there are no graves Heb. הֲמִבְּלִי אֵין-קְבָרִים. Is it because of the want? Namely that there are no graves in Egypt in which to be buried, that you have taken us out of there? Si por falyanze de non fosses in Old French [i.e., Is it for lack, that there are no graves?].

12 Isn’t this the thing [about] which we spoke to you in Egypt When had they said [this]? "And they said to them, “May the Lord look upon you and judge’ ” (Exod. 5:21). [from Mechilta]

than die Heb. מִמֻּתֵנוּ, than we should die. If it [מִמֻּתֵנוּ] were vowelized with a “melupum” (i.e., a “cholam,” [מִמּוֺתֵנוּ] as it is known that the grammarians called a “cholam” a “melupum.” See Rashi below on Exod. 19:24), it would be explained as: “than our death.” Now that it is vowelized with a “shuruk” [מִמֻּתֵנוּ], it is explained as “than we should die.” Likewise [in the verse], “If only we had died (מוּתֵנוּ)” (Exod. 16:3), [means] that we would die. [Similarly,] “If only I had died (מוּתִי) instead of you” (II Sam. 19:1), referring to Absalom [means, I should have died]; [And מוּתִי is similar to (קוּמִי) in the verse:] “for the day that I will rise up (קוּמִי)” (Zeph. 3:8); [and also similar to (שׁוּבִי) in the verse] “until I return (שׁוּבִי) in peace” (II Chron. 18:26), [which mean respectively] that I rise up, that I return.

13 for the way you have seen the Egyptians, etc. The way you have seen them—that is only today. It is [only] today that you have seen them, but you shall no longer continue [to see them].

14 The Lord will fight for you Heb. לָכֶם, for you, and similarly [the “lammed” in the verse], “because the Lord is fighting for them (לָהֶם)” (verse 25), and similarly [in the verse] “Will you contend for God (לָאֵל)?” (Job 13:8). And similarly, "and Who spoke about me (לִי) (Gen. 24:7), and similarly, “Will you contend for the Baal (לַבַּעַל)?” (Jud. 6:31).

Ketubim: Targum Tehillim (Psalms) 50:1-23 – 51:1-21

Judaica Press	Targum on the Psalms	Tehillim
1. A song of Asaph; God, God the Lord, spoke and called to the earth, from the rising of the sun until its setting.	1. A hymn composed by Asaph. Mighty is God; the Lord spoke at the Creation a song; and He carved out the earth from the rising of the sun to its setting.	א מִזְמוֹר לְאָסָף אֵל ׀ אֱֽלֹהִים יְֽהוָה דִּבֶּר וַיִּקְרָא־אָרֶץ מִמִּזְרַח־שֶׁמֶשׁ עַד־מְבֹאֽוֹ:
2. From Zion, the finery of beauty, God appeared.	2. The perfection and the beginning of the eternal creation is from Zion; and from there its beauty is complete, God will be revealed.	ב מִצִּיּוֹן מִכְלַל־יֹפִי אֱלֹהִים הוֹפִֽיעַ:
3. Our God shall come and not be silent; fire shall devour before Him, and around Him it storms furiously.	3. The righteous/generous will say on the great day of judgment, “Our God will come, and He will not neglect to vindicate His people”; fire will blaze before Him, and around Him a storm will rage mightily.	ג יָבֹא אֱלֹהֵינוּ וְֽאַל־יֶחֱרַשׁ אֵֽשׁ־לְפָנָיו תֹּאכֵל וּסְבִיבָיו נִשְֽׂעֲרָה מְאֹֽד:
4. He shall call to the heavens above and to the earth to avenge His people.	4. He will call to the angels of the height above, and to the righteous/generous of the earth below, to extend judgment to His people.	ד יִקְרָא אֶל־הַשָּׁמַיִם מֵעָל וְאֶל־הָאָרֶץ לָדִין עַמּֽוֹ:
5. Gather to Me My devoted ones, who made a covenant with Me over a sacrifice.	5. Gather to Me, My pious ones, who have made My covenant, and fulfilled My Torah, and have engaged in prayer, which is likened to a sacrifice.	ה אִסְפוּ־לִי חֲסִידָי כֹּרְתֵי בְרִיתִי עֲלֵי־זָֽבַח:
6. And the heavens will tell His righteousness/ justice/generosity, for He is a God Who judges forever.	6. And the angels of the height will recount His righteousness/generosity, for God is the judge forever.	ו וַיַּגִּידוּ שָׁמַיִם צִדְקוֹ כִּֽי־אֱלֹהִים ׀ שֹׁפֵט הוּא סֶֽלָה:
7. Hearken, My people, and I will speak, Israel, and I will admonish you; God, even your God am I.	7. Hear, O My people, and I will speak, O Israel; and I will testify to you; I am God, your God.	ז שִׁמְעָה עַמִּי ׀ וַֽאֲדַבֵּרָה יִשְׂרָאֵל וְאָעִידָה בָּךְ אֱלֹהִים אֱלֹהֶיךָ אָנֹֽכִי:
8. I will not reprove you concerning your sacrifices, neither are your burnt offerings before Me constantly	8. I am not rebuking you on account of your sacrifices that you did not offer before Me in exile, for your holocausts that your fathers offered are in front of Me always.	ח לֹא עַל־זְבָחֶיךָ אוֹכִיחֶךָ וְעוֹלֹתֶיךָ לְנֶגְדִּי תָמִֽיד:
9. I will not take from your household a bull, from your pens any goats.	9. From the day that My sanctuary was laid waste, I have not accepted a bull from your hands, or rams from your flock.	ט לֹא־אֶקַּח מִבֵּיתְךָ פָר מִמִּכְלְאֹתֶיךָ עַתּוּדִֽים:
10. For all the beasts of the forest are Mine, the behemoth of the thousand mountains.	10. For mine are all the animals of the forest, and I have prepared for the righteous/generous in the Garden of Eden clean beasts and a wild bull who grazes every day on a thousand mountains.	י כִּי־לִי כָל־חַיְתוֹ־יָעַר בְּהֵמוֹת בְּהַרְרֵי־אָֽלֶף:
11. I know all the fowl of the mountains, and the creeping things of the field are with Me.	11. Manifest before Me are all the kinds of birds who fly in the air of heaven; and the rooster whose legs rest on the earth, while his head reaches to heaven, rejoicing before Me.	יא יָדַעְתִּי כָּל־עוֹף הָרִים וְזִיז שָׂדַי עִמָּדִֽי:
12. If I were hungry I would not tell you, for the world and its fullness are Mine.	12. If the time of the continual morning sacrifice should arrive, I would not tell you; for Mine is the earth and its fullness.	יב אִם־אֶרְעַב לֹא־אֹמַר לָךְ כִּי לִי תֵבֵל וּמְלֹאָֽהּ:
13. Will I eat the flesh of bulls or do I drink the blood of he-goats?	13. From the day My sanctuary was laid waste, I have not accepted the flesh of the sacrifice of fatlings, and the priests have not sprinkled the blood of rams before Me.	יג הַֽאוֹכַל בְּשַׂר אַבִּירִים וְדַם עַתּוּדִים אֶשְׁתֶּֽה:
14. Slaughter for God a confession and pay the Most High your vows.	14. Subdue the evil impulse and it will be reckoned before the Lord as a sacrifice of thanksgiving; and pay to the Most High your vows.	יד זְבַח לֵאלֹהִים תּוֹדָה וְשַׁלֵּם לְעֶלְיוֹן נְדָרֶֽיךָ:
15. And call to Me on a day of distress; I will rescue you and you will honor Me.	15. And pray in My presence in the day of trouble; I will save you, for you will glorify Me.	טו וּקְרָאֵנִי בְּיוֹם צָרָה אֲחַלֶּצְךָ וּֽתְכַבְּדֵֽנִי:
16. But to the wicked/Lawless man God said, "For what reason do you recount My statutes, and bring up My covenant on Your mouth?	16. But to the wicked who has not repented, and prays in impiety, the Lord says, “Why do you recite My covenant, and swear by My name, and invoke My covenant with your mouth?”	טז וְלָרָשָׁע ׀ אָמַר אֱלֹהִים מַה־לְּךָ לְסַפֵּר חֻקָּי וַתִּשָּׂא בְרִיתִי עֲלֵי־פִֽיךָ:
17. For you hated discipline and threw My words behind you.	17. But you hate the rebuke of the wise (Hakhamim), and you have cast My words behind you.	יז וְאַתָּה שָׂנֵאתָ מוּסָר וַתַּשְׁלֵךְ דְּבָרַי אַֽחֲרֶֽיךָ:
18. If you saw a thief, you agreed [to be] with him, and with adulterers is your portion.	18. If you saw a thief, you ran after him; and you have placed your portion with adulterers.	יח אִם־רָאִיתָ גַנָּב וַתִּרֶץ עִמּוֹ וְעִם מְנָֽאֲפִים חֶלְקֶֽךָ:
19. You let loose your mouth for evil, and you accustomed your tongue to deceit.	19. You have loosened your mouth to utter evil speech; and your tongue adheres to speaking deceit.	יט פִּיךָ שָׁלַחְתָּ בְרָעָה וּלְשׁוֹנְךָ תַּצְמִיד מִרְמָֽה:
20. You sit and talk against your brother; you slander your mother's son.	20. You will sit with your brother, you will speak lies against your mother’s son, you will cast aspersions.	כ תֵּשֵׁב בְּאָחִיךָ תְדַבֵּר בְּבֶן־אִמְּךָ תִּֽתֶּן־דֹּֽפִי:
21. You did these and I remained silent; you thought that I would be like you. I will contend with you and set up before your eyes.	21. These bad deeds you did and I waited for you to repent; you thought you would be at peace forever; you said in your heart, “I will be strong like you”; I will rebuke you in this world, and I will prepare the judgment of Gehenna before you in the world to come.	כא אֵלֶּה עָשִׂיתָ ׀ וְֽהֶחֱרַשְׁתִּי דִּמִּיתָ הֱיוֹת אֶֽהְיֶה כָמוֹךָ אוֹכִיֽחֲךָ וְאֶֽעֶרְכָה לְעֵינֶֽיךָ:
22. Understand this now, you who forget God, lest I tear [you] to pieces, and there will be no one to save [you].	22. Now understand this, you wicked/Lawless who have forgotten God, lest I break your might, with no one to save.	כב בִּֽינוּ־נָא זֹאת שֹׁכְחֵי אֱלוֹהַּ פֶּן־אֶטְרֹף וְאֵין מַצִּֽיל:
23. One who slaughters a confession sacrifice honors Me, and [I will] prepare the way; I will show him the salvation of God."	23. He who sacrifices the evil impulse, it will be reckoned to him like a sacrifice of thanksgiving, and he honours Me; and whoever will remove the evil way, I will show him the redemption of the Lord.	כג זֹבֵחַ תּוֹדָה יְֽכַבְּדָנְנִי וְשָׂם דֶּרֶךְ אַרְאֶנּוּ בְּיֵשַׁע אֱלֹהִֽים:
1. For the conductor, a song of David.	1. For praise; a hymn of David.	א לַֽמְנַצֵּחַ מִזְמוֹר לְדָוִֽד:
2. When Nathan the prophet came to him when he went to Bath-sheba.	2. When Nathan the prophet came to him when he had lain with Bathsheba.	ב בְּֽבוֹא־אֵלָיו נָתָן הַנָּבִיא כַּֽאֲשֶׁר־בָּא אֶל־בַּת־שָֽׁבַע:
3. Be gracious to me, O God, according to Your kindness; according to Your great mercies, erase my transgressions.	3. Have mercy on me, O Lord, according to Your kindness; according to the abundance of Your mercies, forgive my rebellion.	ג חָנֵּנִי אֱלֹהִים כְּחַסְדֶּךָ כְּרֹב רַֽחֲמֶיךָ מְחֵה פְשָׁעָֽי:
4. Wash me thoroughly of my iniquity, and purify me of my sin.	4. Cleanse me thoroughly from my iniquity, and make me clean from my sin.	ד  הֶרֶבה [הֶֽרֶב] כַּבְּסֵנִי מֵֽעֲוֹנִי וּמֵחַטָּאתִי טַֽהֲרֵֽנִי:
5. For I know my transgressions, and my sin is always before me.	5. For my rebellions are manifest before me, and my sin is in front of me always.	ה כִּֽי־פְשָׁעַי אֲנִי אֵדָע וְחַטָּאתִי נֶגְדִּי תָמִֽיד:
6. Against You alone have I sinned, and I have done what is evil in Your sight, in order that You be justified in Your conduct, and right in Your judgment.	6. Before You, You alone, I have sinned, and that which is evil in Your presence I have done; so that You may make me righteous/generous when You speak, You will clear me when You give judgment.	ו לְךָ לְבַדְּךָ ׀ חָטָאתִי וְהָרַע בְּעֵינֶיךָ עָשִׂיתִי לְמַעַֽן־תִּצְדַּק בְּדָבְרֶךָ תִּזְכֶּה בְשָׁפְטֶֽךָ:
7. Behold, with iniquity I was formed, and with sin my mother conceived me.	7. Behold, in iniquity was I born, and in sin my mother was pregnant with me. Another Targum: Behold, in iniquities my father thought to create me; and in the sin of the evil impulse my mother conceived me.	ז הֵן־בְּעָווֹן חוֹלָלְתִּי וּבְחֵטְא יֶֽחֱמַתְנִי אִמִּֽי:
8. Behold, You desired that truth be in the hidden places, and in the concealed part You teach me wisdom.	8. Behold, You desire truth in the inner being; and in the hidden place of the heart You will make wisdom known.	ח הֵן־אֱמֶת חָפַצְתָּ בַטֻּחוֹת וּבְסָתֻם חָכְמָה תוֹדִיעֵֽנִי:
9. Purify me with a hyssop, and I will become pure; wash me, and I will become whiter than snow.	9. You will sprinkle me like a priest who sprinkles with hyssop waters of purification made from the ashes of the heifer on the unclean, and I will be clean; You will wash me, and I will be whiter than snow.	ט תְּחַטְּאֵנִי בְאֵזוֹב וְאֶטְהָר תְּכַבְּסֵנִי וּמִשֶּׁלֶג אַלְבִּֽין:
10. Make me hear joy and gladness; let the bones that You crushed exult.	10. You will proclaim to me joy and jubilation; the limbs that You have purified will rejoice with a hymn.	י תַּשְׁמִיעֵנִי שָׂשׂוֹן וְשִׂמְחָה תָּגֵלְנָה עֲצָמוֹת דִּכִּֽיתָ:
11. Hide Your countenance from my sins, and erase all my iniquities.	11. Remove Your face from my sins, and blot out all my iniquities.	יא הַסְתֵּר פָּנֶיךָ מֵֽחֲטָאָי וְֽכָל־עֲוֹנֹתַי מְחֵֽה:
12. Create for me a pure heart, O God, and renew a steadfast spirit within me.	12. A pure heart create for me, O God; and renew within me a spirit inclined to revere You.	יב לֵב טָהוֹר בְּרָא־לִי אֱלֹהִים וְרוּחַ נָכוֹן חַדֵּשׁ בְּקִרְבִּֽי:
13. Do not cast me away from before You, and do not take Your holy spirit from me.	13. Do not cast me from Your presence; and do not remove from me your holy spirit of prophecy.	יג אַל־תַּשְׁלִיכֵנִי מִלְּפָנֶיךָ וְרוּחַ קָדְשְׁךָ אַל־תִּקַּח מִמֶּֽנִּי:
14. Restore to me the joy of Your salvation, and let a noble spirit support me.	14. Return Your Torah to me, to exult in Your redemption; and may the spirit of prophecy support me.	יד הָשִׁיבָה לִּי שְׂשׂוֹן יִשְׁעֶךָ וְרוּחַ נְדִיבָה תִסְמְכֵֽנִי:
15. I will teach transgressors Your ways, and sinners will return to You.	15. I will teach the rebellious Your ways, and sinners will return to Your presence.	טו אֲלַמְּדָה פשְׁעִים דְּרָכֶיךָ וְחַטָּאִים אֵלֶיךָ יָשֽׁוּבוּ:
16. Save me from blood, O God, the God of my salvation; let my tongue sing praises of Your charity.	16. Deliver me from the sentence of death, O Lord, God of my salvation; my tongue will rejoice in Your generosity.	טז הַצִּילֵנִי מִדָּמִים ׀ אֱֽלֹהִים אֱלֹהֵי תְשׁוּעָתִי תְּרַנֵּן לְשׁוֹנִי צִדְקָתֶֽךָ:
17. O Lord, You shall open my lips, and my mouth will recite Your praise.	17. O Lord, open my lips with Torah, and my mouth will recount Your praise.	יז אֲדֹנָי שְׂפָתַי תִּפְתָּח וּפִי יַגִּיד תְּהִלָּתֶֽךָ:
18. For You do not wish a sacrifice, or I should give it; You do not desire a burnt offering.	18. For You will not desire the holy sacrifice; when I give a burnt offering, You are not pleased.	יח כִּי ׀ לֹא־תַחְפֹּץ זֶבַח וְאֶתֵּנָה עוֹלָה לֹא תִרְצֶֽה:
19. The sacrifices of God are a broken spirit; O God, You will not despise a broken and crushed heart.	19. The holy sacrifice of God is a broken spirit; a heart broken and purged, O God, You will not spurn.	יט זִבְחֵי אֱלֹהִים רוּחַ נִשְׁבָּרָה לֵֽב־נִשְׁבָּר וְנִדְכֶּה אֱלֹהִים לֹא תִבְזֶֽה:
20. With Your will, do good to Zion; build the walls of Jerusalem.	20. Show favour in your good will to Zion; You will complete the walls of Jerusalem.	כ הֵיטִיבָה בִרְצוֹנְךָ אֶת־צִיּוֹן תִּבְנֶה חוֹמוֹת יְרֽוּשָׁלָֽם:
21. Then You will desire sacrifices of righteousness/justice/generosity, a burnt offering and a whole offering; then they will offer up bulls on Your altar.	21. Then you will desire the sacrifices of righteousness/generosity, burnt offering and holocaust; then the priests will sacrifice bulls on Your altar.	כא אָז תַּחְפֹּץ זִבְחֵי־צֶדֶק עוֹלָה וְכָלִיל אָז יַֽעֲלוּ עַל־מִזְבַּֽחֲךָ פָרִֽים:

Rashi’s Commentary for: Psalm 50:1-23 – 51:1-21

1 God of gods is the Lord I shall call (the God of gods YHWH is His name).

spoke and called to the earth The entire earth, but He appeared from Zion, which is the adornment of beauty. מִכְלַל is a noun, parement in Old French, adornment. He [Asaph] prophesies concerning the future redemption.

3 Our God shall come and not be silent any longer concerning the spilt blood of His servants.

4 He shall call to the heavens to visit upon the celestial princes of the peoples.

and to the earth to visit upon the kings of the earth.

to avenge His people Heb. לָדִין, to avenge the vengeance of His people, as (Deut. 32:36): “For the Lord shall judge His people, and He shall avenge the blood of His servants.”

5 Gather to Me My devoted ones And He will further call to the heavens and the earth that they gather the exiles to Him, as the matter that is stated (Song 4:16): “Awake, O north wind, and come, O south wind.”

who made a covenant with Me over a sacrifice Who received the Torah with a covenant and a sacrifice, as it is stated (Exod. 24:8): “Behold the blood of the covenant, which the Lord has made with you.”

8 I will not reprove you concerning your sacrifices If you do not bring Me sacrifices, and your burnt offerings are not before Me constantly. I do not set My eyes and My heart on that.

9 I will not take from your household a bull They are not yours but Mine.

from your pens Heb. מִמִּכְלְאֹתֶיךָ. That is a sheepfold, as (Habakkuk 3:17): “the flock shall be cut off from the fold (מִמִּכְלָה).” Parc in French, pen.

10 the behemoth of the thousand mountains That is (the bull) destined for the future feast [of the righteous/generous], which grazes on a thousand mountains daily, and every day they grow back. Others explain this to mean one thousand mountains or one thousand parasangs (i.e., one mountain that is 1,000 parasangs long, or perhaps it should read: 1,000 bulls. The plural “mountains” indicates that there were many mountains of that type.[Shem Ephraim]) Others explain that this is like (Deut. 7:13): “the litter of your cattle (אֲלָפֶיךָ).” i.e., mountains full of cattle, because he says, “I will not take from your household a bull.”

11 and the creeping things of the field are with me Heb. זִיז, the creeping things of the field. They are called זִיז because they move (זזים) from place to place; esmoubemant in Old French, movement.

with Me I know them all.

13 Will I eat the flesh of bulls I did not order you to bring a sacrifice because I need to eat, but it is My pleasure that I spoke and My will was performed.

14 Slaughter for God a confession Confess your deeds and return to Me. That is the sacrifice that I desire, and afterwards pay the Most High your vows, for then they will be accepted willingly.

15 and you will honor Me For this is My honor, that I will save those who trust in Me.

16 and bring up My covenant on your mouth My Torah.

18 you agreed You agreed to go with him.

19 you accustomed your tongue to deceit Heb. תַּצְמִיד. You accustom deceit to be with you; to speak evil. תַּצְמִיד is ajouter in French, to join, as (Num. 19:15): “a cover (צָמִיד) bound.”

20 You sit in the company of the scorners.

your mother’s son with whom you have no [legal] quarrel, since he does not inherit with you.

slander Heb. דֹּפִי, defamation to cast him off, an expression of (Num. 35:20): “he pushes him off (יֶהְדֳּפֶנּוּ).”

21 you thought You thought that I would be like you, to condone your evil deeds; (and others explain: you thought that I do not know what is hidden.)

23 One who slaughters a confession sacrifice [One] who brings Me a sacrifice of repentance and confession for his iniquities, honors Me.

and [I will] prepare the way for the one who returns to Me. I teach and prepare the way for sinners to return to Me (and he who returns to MeShem Ephraim), I will show him My salvation.

Chapter 51

5 and my sin is always before me Since I regret [my sin] and worry about it, it is as though it is constantly before me, always.

6 Against You alone have I sinned Therefore, it is in Your power to forgive [me]. Even in my sin against Uriah, I sinned against You, for You warned against the matter.

in order that You be justified in Your conduct like בְּדָבְרֶךָ, in Your conduct. I had the strength to overpower my evil inclination, but, so that they should not say, “The servant overpowered his master,” for I said to You (Ps. 26:2), “Test me, O Lord, and try me,” and You tested me and I was not found perfect, in order that You should be justified and not I (Sanh. 107a). Another explanation:

in order that You be justified in Your conduct If You forgive me, You will be justified in Your judgment against all the wicked who do not repent, so that they will not be able to say, “If we had repented, it would not have availed us.”

7 Behold, with iniquity I was formed Now how could I not sin when the main part of my creation was through coitus, the source of many iniquities? Another explanation: The main part of my creation is from a male and a female, both of whom are full of iniquity. There are many midrashim to this verse, but they do not fit the context of the psalm.

conceived me Heb. יֶחֱמַתְנִי, an expression of heat, as (Gen. 30:38): “And they came into heat (וַיֵּחַמְנָה) when they came to drink.”

8 Behold, You desired that truth be in the hidden places and behold, I confess to the truth, that I sinned.

in the hidden places Heb. בַטֻּחוֹת. These are the reins, which are smooth. Menachem (p. 97), however, associated it with (Gen. 21:16): “as it were a bowshot (כִּמְטַחֲוֵי קֶשֶׁת)”; and so (Job 38:36): “Who placed wisdom in the inward parts (בַּטֻּחוֹת).” And their interpretation is an expression of drawing, for just as a bow is drawn, so is their yearning for knowledge.

and in the concealed part You teach me wisdom And in the heart, which is concealed, You have taught me wisdom to confess.

9 Purify me with a hyssop As one purifies the “mezora” and the one who became unclean through contact with a corpse.

10 Make me hear joy and gladness The forgiveness of the sin.

the bones that You crushed when You were wroth with me.

12 Create for me a pure heart, O God so that I do not stumble again.

13 and do not take Your holy spirit from me that the holy spirit should not be withdrawn from me.

14 Restore to me the joy of Your salvation The holy spirit, which has left me.

noble Heb. נְדִיבָה, an expression of nobility and leadership.

15 I will teach transgressors Your ways and they will learn from me. They will repent if they see that You forgive me.

16 Save me from blood that I should not die by the sword as a punishment for Uriah, whom I killed.

17 O Lord, You shall open my lips Forgive me so that I will be able to open my lips to recite Your praise.

18 For You do not wish a sacrifice Because a sacrifice of a sin offering is not brought for a willful transgression.

or I should give it For if You desired it, I would give it to You.

20 do good to build Your Temple in its midst in the days of my son, Solomon.

Ashlamatah: Isaiah 21:11-17 + 24:13-15

JPS Version	TANAKH
11. The burden of Dumah. One calleth unto me out of Seir: 'Watchman, what of the night? Watchman, what of the night?'	יא מַשָּׂא, דּוּמָה:  אֵלַי, קֹרֵא מִשֵּׂעִיר, שֹׁמֵר מַה-מִּלַּיְלָה, שֹׁמֵר מַה-מִּלֵּיל.
12. The watchman said: 'The morning comes, and also the night - if you will inquire, inquire; return, come.' {P}	יב אָמַר שֹׁמֵר, אָתָה בֹקֶר וְגַם-לָיְלָה; אִם-תִּבְעָיוּן בְּעָיוּ, שֻׁבוּ אֵתָיוּ.  {פ}
13. The burden upon Arabia. In the thickets in Arabia will you lodge, O you caravans of Dedanites.	יג מַשָּׂא, בַּעְרָב:  בַּיַּעַר בַּעְרַב תָּלִינוּ, אֹרְחוֹת דְּדָנִים.
14. Unto him that is thirsty bring water! The inhabitants of the land of Tema did meet the fugitive with his bread.	יד לִקְרַאת צָמֵא, הֵתָיוּ מָיִם; יֹשְׁבֵי אֶרֶץ תֵּימָא, בְּלַחְמוֹ קִדְּמוּ נֹדֵד.
15. For they fled away from the swords, from the drawn sword, and from the bent bow, and from the grievousness of war. {S}	טו כִּי-מִפְּנֵי חֲרָבוֹת, נָדָדוּ; מִפְּנֵי חֶרֶב נְטוּשָׁה, וּמִפְּנֵי קֶשֶׁת דְּרוּכָה, וּמִפְּנֵי, כֹּבֶד מִלְחָמָה.  {ס}
16. For thus has the Lord said unto me: 'Within a year, according to the years of a hireling, and all the glory of Kedar will fail;	טז כִּי-כֹה אָמַר אֲדֹנָי, אֵלָי:  בְּעוֹד שָׁנָה כִּשְׁנֵי שָׂכִיר, וְכָלָה כָּל-כְּבוֹד קֵדָר.
17. and the residue of the number of the archers, the mighty men of the children of Kedar, will be diminished; for the LORD, the God of Israel, has spoken it.' {S}	יז וּשְׁאָר מִסְפַּר-קֶשֶׁת גִּבּוֹרֵי בְנֵי-קֵדָר, יִמְעָטוּ:  כִּי יְהוָה אֱלֹהֵי-יִשְׂרָאֵל, דִּבֵּר.  {ס}
1. Behold, the LORD makes the earth empty and makes it waste, and turns it upside down, and scatters abroad the inhabitants thereof.	א הִנֵּה יְהוָה בּוֹקֵק הָאָרֶץ, וּבוֹלְקָהּ; וְעִוָּה פָנֶיהָ, וְהֵפִיץ יֹשְׁבֶיהָ.
2. And it will be, as with the people, so with the priest; as with the servant, so with his master; as with the maid, so with her mistress; as with the buyer, so with the seller; as with the lender, so with the borrower; as with the creditor, so with the debtor.	ב וְהָיָה כָעָם, כַּכֹּהֵן, כַּעֶבֶד כַּאדֹנָיו, כַּשִּׁפְחָה כַּגְּבִרְתָּהּ; כַּקּוֹנֶה, כַּמּוֹכֵר, כַּמַּלְוֶה כַּלֹּוֶה, כַּנֹּשֶׁה כַּאֲשֶׁר נֹשֶׁא בוֹ.
3. The earth will be utterly emptied, and clean despoiled; for the LORD has spoken this word.	ג הִבּוֹק תִּבּוֹק הָאָרֶץ, וְהִבּוֹז תִּבֹּז:  כִּי יְהוָה, דִּבֶּר אֶת-הַדָּבָר הַזֶּה.
4. The earth faints and fades away, the world fails and fades away, the lofty people of the earth do fail.	ד אָבְלָה נָבְלָה הָאָרֶץ, אֻמְלְלָה נָבְלָה תֵּבֵל; אֻמְלָלוּ, מְרוֹם עַם-הָאָרֶץ.
5. The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, violated the statute, broken the everlasting covenant.	ה וְהָאָרֶץ חָנְפָה, תַּחַת יֹשְׁבֶיהָ:  כִּי-עָבְרוּ תוֹרֹת חָלְפוּ חֹק, הֵפֵרוּ בְּרִית עוֹלָם.
6. Therefore has a curse devoured the earth, and they that dwell therein are found guilty; therefore the inhabitants of the earth waste away, and men are left few.	ו עַל-כֵּן, אָלָה אָכְלָה אֶרֶץ, וַיֶּאְשְׁמוּ, יֹשְׁבֵי בָהּ; עַל-כֵּן, חָרוּ יֹשְׁבֵי אֶרֶץ, וְנִשְׁאַר אֱנוֹשׁ, מִזְעָר.
7. The new wine fails, the vine fades; all the merry-hearted do sigh.	ז אָבַל תִּירוֹשׁ, אֻמְלְלָה-גָפֶן; נֶאֶנְחוּ, כָּל-שִׂמְחֵי-לֵב.
8. The mirth of tabrets ceases, the noise of them that rejoice ends, the joy of the harp ceases.	ח שָׁבַת מְשׂוֹשׂ תֻּפִּים, חָדַל שְׁאוֹן עַלִּיזִים; שָׁבַת, מְשׂוֹשׂ כִּנּוֹר.
9. They drink not wine with a song; strong drink is bitter to them that drink it.	ט בַּשִּׁיר, לֹא יִשְׁתּוּ-יָיִן; יֵמַר שֵׁכָר, לְשֹׁתָיו.
10. Broken down is the city of wasteness; every house is shut up, that none may come in.	י נִשְׁבְּרָה, קִרְיַת-תֹּהוּ; סֻגַּר כָּל-בַּיִת, מִבּוֹא.
11. There is a crying in the streets amidst the wine; all joy is darkened, the mirth of the land is gone.	יא צְוָחָה עַל-הַיַּיִן, בַּחוּצוֹת; עָרְבָה, כָּל-שִׂמְחָה, גָּלָה, מְשׂוֹשׂ הָאָרֶץ.
12. In the city is left desolation, and the gate is smitten unto ruin.	יב נִשְׁאַר בָּעִיר, שַׁמָּה; וּשְׁאִיָּה, יֻכַּת-שָׁעַר.
13. For thus will it be in the midst of the earth, among the peoples, as at the beating of an olive-tree, as at the gleanings when the vintage is done.	יג כִּי כֹה יִהְיֶה בְּקֶרֶב הָאָרֶץ, בְּתוֹךְ הָעַמִּים, כְּנֹקֶף זַיִת, כְּעוֹלֵלֹת אִם-כָּלָה בָצִיר.
14. Those yonder lift up their voice, they sing for joy; for the majesty of the LORD they shout from the sea:	יד הֵמָּה יִשְׂאוּ קוֹלָם, יָרֹנּוּ; בִּגְאוֹן יְהוָה, צָהֲלוּ מִיָּם.
15. 'Therefore glorify the LORD in the regions of light, even the name of the LORD, the God of Israel, in the isles of the sea.'{S}	טו עַל-כֵּן בָּאֻרִים, כַּבְּדוּ יְהוָה; בְּאִיֵּי הַיָּם, שֵׁם יְהוָה אֱלֹהֵי יִשְׂרָאֵל.  {ס}

Mark (Mordechai) 6:53 – 7:13

ESV[1]	A,B,R.’s Version[2]	Greek[3]	Delitzsch[4]
53. When they had crossed over, they came to land at Gennesaret and moored to the shore.	53. Then when they had crossed to the other side, they came to the land of Genesar.	53. Καὶ διαπεράσαντες ἦλθον ἐπὶ τὴν γῆν Γεννησαρὲτ καὶ προσωρμίσθησαν.	53וַיַּעַבְרוּ אֶת־הַיָּם וַיָּבֹאוּ אַרְצָה גִּנֵּיסַר וַיִּקְרְבוּ אֶל־הַיַּבָּשָׁה׃
54. And when they got out of the boat, the people immediately recognized him	54. And when they departed from the boat, the people of the place recognized him at once.	54. καὶ ἐξελθόντων αὐτῶν ἐκ τοῦ πλοίου εὐθέως ἐπιγνόντες αὐτὸν	54וַיְהִי כְּצֵאתָם מִן־הָאֳנִיָּה וַיַּכִּירֻהוּ׃
55. and ran about the whole region and began to bring the sick people on their beds to wherever they heard he was.	55. And they all ran into that region and began to bring those who were very sick, while carrying them on pallets to wherever they had heard that he was.	55. περιέδραμον ὅλην τὴν περίχωρον ἐκείνην καὶ ἤρξαντο ἐπὶ τοῖς κραβάττοις τοὺς κακῶς ἔχοντας περιφέρειν ὅπου ἤκουον ὅτι ἐκεῖ ἐστι	55וַיָּרוּצוּ בְּכָל־הַכִּכָּר הַהוּא מִסָּבִיב וַיָּחֵלּוּ לָשֵׂאת אֶת־הַחֹלִים בְּמִשְׁכָּבוֹת אֶל־כָּל־מָקוֹם אֲשֶׁר שָׁמְעוּ כִּי הוּא שָׁם׃
56. And wherever he came, in villages, cities, or countryside, they laid the sick in the marketplaces and implored him that they might touch even the fringe of his garment. And as many as touched it were made well.	56. And wherever he had entered into the villages and cities, the sick were placed in the streets and they were entreating him that they might touch the edge of his clothing. And all of those who were touching him were healed.	56. καὶ ὅπου ἂν εἰσεπορεύετο εἰς κώμας ἢ πόλεις ἢ ἀγροὺς, ἐν ταῖς ἀγοραῖς ἐτίθεσαν τοὺς ἀσθενοῦντας καὶ παρεκάλουν αὐτὸν ἵνα κἂν τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ ἅψωνται· καὶ ὅσοι ἂν ἥπτοντο αὐτοῦ, ἐσῴζοντο.	56וּבְכָל־מָקוֹם אֲשֶׁר יָבֹא אֶל־הַכְּפָרִים אוֹ אֶל־הֶעָרִים וְאֶל־הַשָׂדוֹת שָׁם שָׂמוּ אֶת־הַחוֹלִים בַּחוּצוֹת וַיִּתְחַנְּנוּ לוֹ שֶׁיִּגְּעוּ רַק בִּכְנַף בִּגְדוֹ וְהָיָה כֹּל אֲשֶׁר נָגְעוּ־בוֹ וְנוֹשָׁעוּ׃
1. Now when the Pharisees gathered to him, with some of the scribes who had come from Jerusalem,	1. And the Pharisees and scribes who came from Urishlim gathered around him.	1. Καὶ συνάγονται πρὸς αὐτὸν οἱ Φαρισαῖοι καί τινες τῶν γραμματέων ἐλθόντες ἀπὸ ῾Ιεροσολύμων·	1וַיִּקָּהֲלוּ אֵלָיו הַפְּרוּשִׁים וַאֲנָשִׁים מִן־הַסּוֹפְרִים אֲשֶׁר בָּאוּ מִירוּשָׁלָיִם׃
2. they saw that some of his disciples ate with hands that were defiled, that is, unwashed.	2. And they saw some of his disciples who were eating bread while their hands were not washed, and they complained.	2. καὶ ἰδόντες τινὰς τῶν μαθητῶν αὐτοῦ κοιναῖς χερσί, τοῦτ᾿ ἔστιν ἀνίπτοις, ἐσθίοντας ἄρτους, ἐμέμψαντο·	2וַיְהִי כִּרְאוֹתָם מִתַּלְמִידָיו אֹכְלִים לֶחֶם בְּיָדַיִם טְמֵאוֹת כְּלוֹמַר בְּלֹא נְטִילָה וַיּוֹכִיחוּ אֹתָם׃
3. (For the Pharisees and all the Jews do not eat unless they wash their hands, holding to the tradition of the elders,	3. For all the Yehudeans and the Pharisees, if they do not carefully wash their hands, they do not eat, because they hold to the traditions of the elders.	3. οἱ γὰρ Φαρισαῖοι καὶ πάντες οἱ ᾿Ιουδαῖοι, ἐὰν μὴ πυγμῇ νίψωνται τὰς χεῖρας, οὐκ ἐσθίουσι, κρατοῦντες τὴν παράδοσιν τῶν πρεσβυτέρων·	3כִּי הַפְּרוּשִׁים וְכָל־הַיְּהוּדִים לֹא יֹאכְלוּ עַד־אֲשֶׁר נָטְלוּ אֶת־יְדֵיהֶם עַד־הַפֶּרֶק בְּאָחֳזָם בְּמָה־שֶּׁמָּסְרוּ הַזְּקֵנִים׃
4. and when they come from the marketplace, they do not eat unless they wash. And there are many other traditions that they observe, such as the washing of cups and pots and copper vessels and dining couches.)	4. And goods from the marketplace, unless they are washed, they would not eat. And there are many other traditions that they have received to keep washings of cups and of pots and of brass vessels and of beds.	4. καὶ ἀπὸ ἀγορᾶς, ἐὰν μὴ βαπτίσωνται, οὐκ ἐσθίουσι· καὶ ἄλλα πολλά ἐστιν ἃ παρέλαβον κρατεῖν, βαπτισμοὺς ποτηρίων καὶ ξεστῶν καὶ χαλκίων καὶ κλινῶν·	4וְאֶת אֲשֶׁר מִן־הַשׂוּק אֵינָם אֹכְלִים בְּלֹא טְבִילָה וְעוֹד דְּבָרִים רַבִּים אֲשֶׁר קִבְּלוּ לִשְׁמֹר כְּמוֹ טְבִילַת כֹּסוֹת וְכַדִּים וְיוֹרוֹת (וּמִטּוֹת)׃
5. And the Pharisees and the scribes asked him, "Why do your disciples not walk according to the tradition of the elders, but eat with defiled hands?"	5. The scribes and the Pharisees asked him. "Why don't your disciples walk according to the traditions of the elders? But while they eat bread their hands are not washed!"	5. ἔπειτα ἐπερωτῶσιν αὐτὸν οἱ Φαρισαῖοι καὶ οἱ γραμματεῖς· διατί οὐ περιπατοῦσιν οἱ μαθηταί σου κατὰ τὴν παράδοσιν τῶν πρεσβυτέρων, ἀλλὰ ἀνίπτοις χερσὶν ἐσθίουσι τὸν ἄρτον;	5וַיִּשְׁאֲלוּ אוֹתוֹ הַפְּרוּשִׁים וְהַסּוֹפְרִים מַדּוּעַ תַּלְמִידֶיךָ אֵינָם נֹהֲגִים כְּפִי מַסֹּרֶת הַזְּקֵנִים כִּי־אֹכְלִים לֶחֶם בְּלֹא נְטִילַת יָדָיִם׃
6. And he said to them, "Well did Isaiah prophesy of you hypocrites, as it is written, "'This people honors me with their lips, but their heart is far from me;	6. And he said to them, "Yesha'yahu the prophet did well prophesy about you hypocrites! As it is written that, 'This people honor me with their lips. But their hearts are very distant from me.	6. ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς· ὅτι καλῶς προεφήτευσεν ῾Ησαΐας περὶ ὑμῶν τῶν ὑποκριτῶν, ὡς γέγραπται· οὗτος ὁ λαὸς τοῖς χείλεσί με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾿ ἐμοῦ.	6וַיַּעַן וַיֹּאמֶר אֲלֵיהֶם הֵיטֵב נִבָּא יְשַׁעְיָהוּ עֲלֵיכֶם הַחֲנֵפִים כַּכָּתוּב הָעָם הַזֶּה בִּשְׂפָתָיו כִּבְּדוּנִי וְלִבּוֹ רִחַק מִמֶּנִּי׃
7. in vain do they worship Me, teaching as doctrines the commandments of men.'	7. And vainly they fear Me while they are teaching the doctrines of the commandments of the sons of men. (Isaiah 29:13)	7. μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων.	7וְתֹהוּ יִרְאָתָם אֹתִי מִצְוֹת אֲנָשִׁים מְלַמְּדִים׃
8. You leave the commandment of God and hold to the tradition of men."	8. For you have left the Commandment of Elohim, and you have embraced the tradition of the sons of men: the washing of cups and of pots and many others that are like these."	8. ἀφέντες γὰρ τὴν ἐντολὴν τοῦ Θεοῦ κρατεῖτε τὴν παράδοσιν τῶν ἀνθρώπων, βαπτισμοὺς ξεστῶν καὶ ποτηρίων, καὶ ἄλλα παρόμοια τοιαῦτα πολλά ποιεῖτε	8כִּי עֲזַבְתֶּם אֶת־מִצְוַת אֱלֹהִים לְהַחֲזִיק בְּמַסֹּרֶת בְּנֵי־אָדָם (טְבִילוֹת כַּדִּים וְכֹסוֹת וְכָאֵלֶּה רַבּוֹת אַתֶּם עֹשִׂים)׃
9. And he said to them, "You have a fine way of rejecting the commandment of God in order to establish your tradition!	9. He said to them, "You well rejected the Commandment of Elohim that you might establish your tradition.	9. καὶ ἔλεγεν αὐτοῖς· καλῶς ἀθετεῖτε τὴν ἐντολὴν τοῦ Θεοῦ ἵνα τὴν παράδοσιν ὑμῶν τηρήσητε.	9וַיֹּאמֶר אֲלֵיהֶם יָפֶה בִטַּלְתֶּם אֶת־מִצְוַת הָאֱלֹהִים כְּדֵי שֶׁתִּשְׁמְרוּ אֶת־הַמַּסֹּרֶת שֶׁלָּכֶם׃
10. For Moses said, 'Honor your father and your mother'; and, 'Whoever reviles father or mother must surely die.'	10. For Moshe said to honor your father and your mother (Ex. 20:12), and anyone who reviles his father and his mother, 'Let them be put to death?" (Deut. 5:16)	10. Μωϋσῆς γὰρ εἶπε· τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου· καί· ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω·	10כִּי־משֶׁה אָמַר כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ וּמְקַלֵּל אָבִיו וְאִמּוֹ מוֹת יוּמָת׃
11. But you say, 'If a man tells his father or his mother, "Whatever you would have gained from me is Corban"' (that is, given to God)--	11. But you say, 'If a man says to his father or to his mother, "My offering is what you have gained from me, '"	11. ὑμεῖς δὲ λέγετε· ἐὰν εἴπῃ ἄνθρωπος τῷ πατρὶ ἢ τῇ μητρί, κορβᾶν, ὅ ἐστι δῶρον, ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς,	11וְאַתֶּם אֹמְרִים אִישׁ כִּי־יֹאמַר לְאָבִיו וּלְאִמּוֹ קָרְבָּן פֵּרוּשׁוֹ מַתָּנָה לֵאלֹהִים מַה־שֶּׁאַתָּה נֶהֱנֶה לִי׃
12. then you no longer permit him to do anything for his father or mother,	12. Then you do not allow him to do anything for his father or for his mother.	12. καὶ οὐκέτι ἀφίετε αὐτὸν οὐδὲν ποιῆσαι τῷ πατρὶ αὐτοῦ ἢ τῇ μητρί αὐτοῦ,	12וְלֹא תַנִּיחוּ לוֹ לַעֲשׂוֹת עוֹד מְאוּמָה לְאָבִיו וּלְאִמּוֹ׃
13. thus making void the word of God by your tradition that you have handed down. And many such things you do."	13. And you despise the Word of Elohim, because of the tradition that you have handed down and that resemble these many things that you do,"	13. ἀκυροῦντες τὸν λόγον τοῦ Θεοῦ τῇ παραδόσει ὑμῶν ᾗ παρεδώκατε· καὶ παρόμοια τοιαῦτα πολλὰ ποιεῖτε.	13וַתָּפֵרוּ אֶת־דְּבַר הָאֱלֹהִים עַל־יְדֵי קַבָּלַתְכֶם אֲשֶׁר קִבַּלְתֶּם וְהַרְבֵּה כָאֵלֶּה אַתֶּם עֹשִׂים׃

Hakham’s Rendition & Commentary:

As you can probably have observed, last week and this week we have a case of two Torah Sedarim for one Shabbat. This week we have two Torah Sedarim:

1. Seder (58) Ex 12:29-51 – Mark 6:53-56, and
2. Seder (59) Ex 13:1 – 14:14 – Mark 7:1-13

Therefore the reading from Mordechai this week corresponds to two Torah Sedarim. The first story centres around an OT (sign) by way of the Tsitsit of the Master’s Tallit. The second deals with a Halkhic dispute between the schools of Shamai and Hillel. And since the Master was the product of the school of Hillel, and R. Hillel his relative, the Master sides with R. Hillel. As we shall see the second story has been really overworked by some Christian copyist to comply with the demands of the Christian dogma that the Master “had rendered from that moment all unclean foods clean” and further, that there is no need to observe the traditions of our Jewish Fathers which is very justifiable by Scripture itself. We will explain more as we go through the verses. For not let us start with the first story that of Mark 6:53-56.

v. 53 - And having passed over, they came into the land of Gennesaret and drew to shore. – The Greek verb being translated as “having passed over” is διαπεράω (DIAPERAOU) – Strong’s # G1276, and meaning: “to cross entirely: - go over, pass (over), sail over.” This, therefore is hinting that we are still considering the topic of the Passover and the seven Days of Unleavened Bread.

Marcus[5] comments regarding the location of the landing as follows:

“Gennesaret” was not the name of a village but of the 3 and ½ mile-long plain on the western shore of the Sea of Galilee between Tiberias and Capernaum; it is a Greek rendering for the Hebrew name for the “sea,” KINNERET, which is derived from the Hebrew word for “lyre,” KINNOR, and refers to the harp-like shape of this body of water.”

v. 54 - And they, coming out of the boat, at once they recognized him, - Here we have again one of the famous words often repeated in Mark: εὐθέως – (EUTHEOUS – G2112 – “directly, that is, at once or soon: - anon, as soon as, forthwith, immediately, shortly, straightway”), after all, this is a servant’s manual, and a servant of Ha-Shem is characterized for his/her “immediate” obedience in the observance of the commandments and any other direction given by their Torah teachers.

vv. 55-56 – ^{v. 55} they ran around all that neighborhood. And they began to carry about those badly having illness on cots to where they heard that he was. ^{v. 56} And wherever he went into villages or cities or fields, they laid the ailing ones in the markets and begged him if only they may touch the TSITSIT of his Tallit. And as many as touched him were healed.- Sabin[6] aptly observes:

“The importance of the recognition here is underlined by Mark’s use of the word “straightway.” While Jesus’ own disciples fail to understand anything significant in Jesus’ feeding of the five thousand the congregations scurry to bring their sick, and like the woman with a disordered flow of blood (5:28) they “begged him that they might touch only the tassel on his cloak” (6:56).”

In our commentary on Mark 5:21-34 and accompanying illustrations we explained the enigmatic words translated by many as “the fringe of his garment.” Here we quote a more summarized version by Marcus:[7]

“The word translated “fringe” here, κράσπεδον (KRASPEDON – G2899), could mean a hem, but it is also the word used in the plural in the Septuagint (Num. 15:38-39; Deut 12:12) and in the NT (Matt. 23:5) for the tassels (TSITSIYOT) worn by Jewish males at the four corners of their garments to remind them of God’s commandments. ... Some Talmudic passages (e.g. Menah. 43b-44a) ascribe cosmic symbolism and near-magical powers to the fringes (TSITSIYOT) and it is possible that some such ideas underlie our story. It is also perhaps relevant, given the Exodus symbolism of the two previous passages, that the fringes are specially associated with the memory of the departure from Egypt (see Numbers 15:37-41 and Sifre on Num. 15:38 [#115]).” (emphasis and underlining mine).

There is no doubt whatsoever that this passage portrays the Master from Nazareth as a Torah Observant Jew, down to his Tsitsit. Also, and as Hooker[8] well puts it: “Jesus garment (TSITSIYOT) is seen as an extension of his personality.”

Now Marcus[9] and many other Christian commentators surmise that:

“But if, according to Num. 15:39, the fringe is a constant reminder to Jews in every generation to observe “all the commandments of the Lord,” it is also a perpetual warning “not to follow after your own heart and your own eyes, after which you are inclined to stray (RSV alt.). The reference to the fringe of Jesus’ garment, then, provides a fitting transition to a passage in which he will set the divine commandment over against traditions of human beings whose hearts have strayed from God.”

It is unbelievable that a person of the stature of Prof. Marcus, did not take a moment to reflect on his own words or to examine a Tallit in detail. The following questions come to mind: (1) How do we tie the Tsitsiyot? (2) How many strings are required in the Tsitsiyot? (3) How long must the strings of the Tsitsiyot be? (4) How many kinds of knots and how many of each must there be in the Tsitsiyot to make it Kosher? (5) of what fibres can the Tsitsiyot be made of? Of what colours should the Tsitsiyot be, and what dies are acceptable to us for the Tsitsiyot? Unfortunately, nowhere in the Scriptures are answers provided to these important questions. For the answers to these questions we need to go to received tradition from our Jewish Sages.

Therefore, to correct Prof. Marcus, we must say that indeed “The reference to the fringe of Jesus’ garment, then, provides a fitting transition to a passage in which he will” show that he is clearly obeying the traditions of the Fathers as corroborated by his wearing the TSITSIT in its correct and normative manner.

Now we start a new topic in Mark and is related to the second Torah Seder read this Shabbat: Ex 13:1 – 14:14 and Mark 7:1-13. This passage, as we have described before is one that has been not only misinterpreted drastically but also it contains Christian scribal distortions in order to support an un-Scriptural Christian Dogama – i.e that the Master rejected the Jewish Oral Law and Rabbinic authority.

Sabin[10] introduces this pericope of Mark with the following words:

“In Jewish tradition, there are clear boundaries between the sacred and the profane, between what is to be consecrated to God and what is to be regarded as secular or “common.” The Jewish people see themselves as consecrated to God in accordance with God’s blessings of them in Exodus 19:6 – “You will be to Me a kingdom of priests, a holy nations.” The Ten Commandments of the covenant, as well as the subsidiary Laws designed to support and protect them, are considered a gift to be cherished.

The laws concerning food are part of this larger context. Eating Kosher food and using Kosher dishes are an acknowledgement that all life, as well as the nourishing of it, is sacred to the Lord. The whole discussion in this chapter should be regarded in that context and not as an argument over trivial rules. The Jewish custom of washing their hands before eating, and the vessels before using them, was originally more than good hygiene. They were also acts of ritual purification, signalling Jewish desire to consecrate this most basic of human activities.”

With this thought in mind let us explore the import of this pericope of Mark.

We need to start this discussion by pointing to the Babylonian Talmud and Tractate Berakhot 51b. In this passage of the Babylonian Talmud there is a record of one of the important disputes between the School of Hillel and the School of Shamai. One of these disputes concerns the washing of hands. R. Hillel rules that one says the blessing over the wine and then washes hands, whereas, Shammai rules that one washes hands first and then blesses the wine. R. Shammai would say that R. Hillel was eating with defiled hands even when R. Hillel washed his hands before eating, because R. Hillel would have washed after the blessing of the wine.

In other words, because R. Hillel did not observe the order that Shammai had set, even though R. Hillel washed hands before eating, R. Shamai would say that such a washing of hands is invalid and considered of no effect because it was done after the blessing of the wine. Logically then, according to R. Shammai, R. Hillel would be “not walking according to the tradition of the elders, but eat bread with unwashed hands” (Mark 7:5).

Likewise, in the eyes of R. Shammai and his disciples, the Master and his disciples ate with unclean hands because they washed hands after the blessing of the cup.

For further information regarding this argument please see the following audio lectures by Mr. Stephen Allen:

• http://www.archive.org/details/DidYeshuaUpholdTheTraditionOfTheElders
• http://www.archive.org/details/DidYeshuaUpholdTheTraditionOfTheElderspart2
• http://www.archive.org/details/DidYeshuaUpholdTheTraditionOfTheElderspart3

And also next cycle we will go more in-depth when we study the Gemarah of I Luke dealing with an amplified statement of the same incident albeit in the Remes.

7:1 - And the Pharisees were synagogued to him (Yeshua), [and] also some of the scribes, [all] coming from Jerusalem. – Now this verse is alerting that these Pharisees and Scribes (Proto-Rabbis) had come to synagogue with Yeshua from Jerusalem. Since there were two schools of Law within the Pharisaic movement (House of Hillel and House of Shammai), we need to ask whether these Pharisees and scribes that came together from Jerusalem were of the School of R. Hillel or of the School of R. Shammai. As a general rule every time we read in the Nazarean Codicil of any Pharisees coming from Jerusalem we know that they came from the House of R. Shammai. We also find as a general rule that when Pharisees come from Jerusalem they always hold to the positions and teachings of the School of R. Shammai.

That these Pharisees and Scribes came from Jerusalem to observe what was the position of the Master regarding this Halakha means that they considered the Master to have at least Halakhic authority even when his position would not be in agreement with theirs. They considered him important enough to synagogue with him and the Master’s disciples!

7:2 - And seeing some of his disciples eating loaves of bread (i.e. MATSOT) with unclean, that is unwashed hands, they found fault. - Marcus[11]comments on this verse:

“Loaves of bread (Greek: ἄρτους – ARTOUS – G740) , lit. “the breads.” This plural is a bit awkward in the context; the singular ARTON would be more natural.”

Again, here we have an indication that it was NOT “normal leavened bread” that they were eating, but “unleavened MATSOT.” Thus, the uncomfortable awkward Greek plural. Mordechai is perhaps writing in Greek but his mother tongue is Hebrew and he twists the Greek grammar and syntax in order to conform with his mother tongue. That is why it is so relatively easy to retranslate back Mark to Hebrew as Pastor Lindsey[12] found out!

Therefore, here we have in this Pericope of Mark a connection to our Torah Seder by means of the word “MATSOT” (cf. Exodus 13:6,7), as well as offering a continuation like our Torah Seder with the Passover topic. Interesting this incident must have taken place sometime during the seven days of the festival of Unleavened Bread (Heb. MATSOT).

Note that the text says that “they (the Pharisees from the School of Shammai and the Scribes accompanying them) found fault.” The text does not say that they found the Master or his disciples to be heretics or apostates. They simply found the Master and his Talmidim at fault in the same way that they found the School of R. Hillel at fault as well, since both R. Hillel and the Master of Nazareth were of the same opinion!

7:3 - For the Pharisees and all the Jews do not eat unless they wash the hands with the hand shaped into a fist, holding the tradition of the elders. “All the Jews” does not mean “All of the Jewish people” but rather “the majority of the Jewish people.” The Greek word used here for “fist” is πυγμῇ - PYGMI (G 4435) and from where we get the English word “pugilist.” This could also be translated as “with a cupped hand” which the manner in which Orthodox Jews have washed hands since time immemorial. But it also admits the possibility that the washing of the hands is from the “wrist” or “fist” to the nails (cf. Mishnah Yadayim 2:3). Both are excellent possibilities with much and equal merit.

Interestingly, Christians with their misinterpretation and mistranslation of this pericope of Mark, seem to side with the Sadducees and their modern incarnation as Karaites, who hold that only the regulations written in Scripture, not those “from tradition of the Fathers” need to be observed. In fact much of Christianity seems to be “Sadducaism Redivivus.” But as Hanson[13] points out: “Scripture without an interpretative tradition is dumb and useless.” (See also above how the knowledge about what the Tsitsit are and how they are tied depends solely on TRADITION.)

7:4 - And [fruit and vegetable goods] coming from the market, if they do not immerse, they do not eat. And there are many other things which they received to observe: dippings of cups, and of utensils, and of copper vessels. – This is totally correct and for more information see Mishnah Tractate Kelim. By the way, this is from the Bible and not from Tradition (see: Lev. 11:32; 15:12).

7:5 - Then the Pharisees and scribes questioned him, Why do your disciples not walk according to the tradition of the Elders, but eat bread with unwashed hands?

7:6 - And answering, He said to them, Well did Isaiah prophesy concerning you, painted-ones; as it has been written: "This people honors Me with the lips, but their heart is far away from Me;

7:7 - And in vain they worship Me, teaching as doctrines the commandments of men." (Isa. 29:13).

7:8 – [This is an obvious Christian interpolation disrupting the flow of the text, since as we mentioned above, the immersion of utensils is a Biblical command.]

7:9 – For Moses said, "Honor your father and your mother;" (Ex. 20:12; Deut. 5:16) and, "The one speaking evil of father or mother, let him be executed." (Ex. 21:17)

7:11 - But you say, If a man says to his father or mother, Qorban, (pledged to G-d) whatever you may profit by me.

7:12 - And you no longer allow him to do anything for his father or mother,

7:13 - making the Word of God of no effect by your tradition which you delivered. And many such like things you do.

Now this was severly criticised by the Rabbis, who agree with the Master (see Mishnah Qidd. 31b – “Honor Father and Mother” means that he must give them food and drink, clothes and cover them, lead them in and out. See also Philo Decalogue 113-18). This therefore seems to be also an area where the Schools of R. Hillel and R. Shammai may have differed, albeit there is no evidence for this. Again, Marcus[14] notes:

“We have no direct evidence for judging the attitude of the Pharisees to vows, but their successors, the Rabbis, agreed with Josephus and the Jesus of the Gospels: vows are not binding if made for an unworthy purpose, and avoidance of the necessary support of parents would fall into this category.” The sort of abuse here is forbidden in the third century by the Mishnah, which says that the imperative to honor parents overrules any vow (Mishnah Nedarim 9:1).”

Kl;ausner[15] is of the opinion Pharisaic stringency on vows was subsequently relaxed by the Rabbis as expressed in the Mishnah and Talmuds. Klausner’s proposition seems to be similar to mine (although I am more forceful in attributing stringency on vows to R. Shammai and leniency to R. Hillel and our Master. However, this is just pure academic guesstimate, as there is no record to prove this, except this and other passages of the Nazarean Codicil.

Another opinion with merit, is proposed by Marcus[16] when he states that: “It is also possible, however, that a Pharisaic ruling on hand washing is conflated with a priestly one, since priests would have had a motive for insisting that vows to the Temple be honoured.” Interestingly in this pericope Yeshua is not only arguing with Pharisees from the school of R. Shammai but also with Scribes who may well have been also priests.

In summary, Sabin provides for us the final note, when she comments:

“In context, Isaiah is expressing God’s frustration that the people of Jerusalem do not trust that God will save them from the besieging enemies. Gofd finds the root cause in the fact that the people honor Him with their lips, not with their hearts and minds. Their worship has become merely “routine observance of G-d’s commandments” and thereby transformed into human precepts. ... But the point of Jesus criticism is clearly part of the larger theme of the chapter, Jesus is pointing out that human relationships (i.e. parents to children and vice versa) are what is truly sacred, and no religious formula can rationalize that sacredness away.”

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) 12:29?
3. What questions/s were asked of Rashi regarding Shemot (Exodus) 12:34?
4. What questions/s were asked of Rashi regarding Shemot (Exodus) 12:37?
5. What questions/s were asked of Rashi regarding Shemot (Exodus) 12:39?
6. What questions/s were asked of Rashi regarding Shemot (Exodus) 12:42?
7. What questions/s were asked of Rashi regarding Shemot (Exodus) 13:12?
8. What questions/s were asked of Rashi regarding Shemot (Exodus) 13:13?
9. What questions/s were asked of Rashi regarding Shemot (Exodus) 13:14?
10. What questions/s were asked of Rashi regarding Shemot (Exodus) 13:16?
11. What questions/s were asked of Rashi regarding Shemot (Exodus) 13:17?
12. What questions/s were asked of Rashi regarding Shemot (Exodus) 13:19?
13. What questions/s were asked of Rashi regarding Shemot (Exodus) 14:2?
14. What questions/s were asked of Rashi regarding Shemot (Exodus) 14:10?
15. What questions/s were asked of Rashi regarding Shemot (Exodus) 14:12?
16. What word/words/phrase/concept of the Torah fired the imagination of our Psalmist this week?
17. How is our Ashlamatah of Isaiah 21:11-17 + 24:13-15 related to our Torah Seder?
18. How is Mark 6:53 – 7:13 related to our Torah Seder, Psalms and Ashlamatah?
19. In your opinion what is the basic teaching of Mark 6:53 – 7:13?
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??

Coming Festival: Chanukah

Kislev 25 – Tebet 02

Evening Friday 11^th of December, 2009 – Evening Saturday 19^th of December, 2009

For further information please see:

http://www.betemunah.org/lapin.html; http://www.betemunah.org/connection.html; and http://www.betemunah.org/chanukah.html

Next Shabbat:

Shabbat	Torah Reading:	Weekday Torah Reading:
מַה-תִּצְעַק אֵלָי
“Mah Titsa’aq Elai”	Reader 1 – Sh’mot 14:15-18	Reader 1 – Sh’mot 16:4-6
“Why do you cry to Me?”	Reader 2 – Sh’mot 14:19-22	Reader 2 – Sh’mot 16:6-8
“¿Por qué clamas á mí?”	Reader 3 – Sh’mot 14:23-25	Reader 3 – Sh’mot 16:8-10
Shemot (Exodus) 14:15 – 16:3	Reader 4 – Sh’mot 14:26-28
Ashlamatah: Isaiah 65:24 – 66:2, 5	Reader 5 – Sh’mot 14:29-31
	Reader 6 – Sh’mot 15:1-21	Reader 1 – Sh’mot 16:4-6
Psalm 52:1-11	Reader 7 – Sh’mot 15:22-27	Reader 2 – Sh’mot 16:6-8
	Maftir – Sh’mot 16:1-3	Reader 3 – Sh’mot 16:8-10
N.C.: Mark 7:14-23	Isaiah 65:24 – 66:2, 5

Reading Assignment:

The Torah Anthology: Yalkut Me’Am Lo’Ez - Vol V: Redemption

By: Rabbi Ya’aqob Culi

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

Vol. V – “Redemption,” pp. 183-268.

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai & Paqid Mikha ben Hillel

---

[1] ESV (English Standard Version) as found in Rick Meyers (2009) E-Sword v. 9.5.1 - http://www.e-sword.net/downloads.html

[2] Roth, A.G. (2009), Aramaic English New Testament, Netzari Press,

[3] Greek New Testament (Majority Text) as found in Rick Meyers (2009) E-Sword v. 9.5.1 - http://www.e-sword.net/downloads.html

[4] Delitzsch, F., Hebrew New Testament, As found in: http://www.kirjasilta.net/ha-berit/Mar.html

[5] Marcus, J. (2000), The Anchor Bible: Mark 1-8 – A New Translation with Introduction and Commentary, New York: Doubleday, p. 436.

[6] Sabin, M. N. (2006), New Collegeville Bible Commentary: The Gospel According to Mark, Collegeville, Minnesota: Liturgical Press, p. 62.

[7] Ibid. p. 437.

[8] Hooker, M.D. (1991), Black’s New Testament Commentaries: The Gospel According to Mark, Peabody, Massachusetts: Hendrickson Publishers, p. 172.

[9] Ibid. p. 430.

[10] Ibid. pp. 63-64.

[11] Ibid., p. 440.

[12] Lindsey R.L. (1969) A Hebrew Translation of the Gospel of Mark: Greek-Hebrew Diglot With English Introduction, Jerusalem: Dugith Publishers, p. 9.

[13] Hanson, A. T. (1980). The New Testament Interpretation of Scripture, London: SPCK, pp. 13-20.

[14] Ibid. p. 445.

[15] Klausner, J. (1929), Jesus of Nazareth: His Life, Times, and Teaching, New York: Macmillan, p.290.

[16] Ibid. pp. 445-446