Esnoga Bet Emunah - 227 Millset Chase# - San Antonio, Texas 78253

Targum Pseudo Jonathan for:

B’resheet Gen. 39:1 – 40:23

XXXIX. But Joseph was brought down into Mizraim; and Potiphar, ... a man of Mizraim, a chief of Pharoh, a chief of the executioners, bought him with the pledge of the Arabians who had brought him down thither. And the Word of the Lord was Joseph's Helper, and he became a prosperous man in the house of his Mizraite master. And his master saw that the Word of the Lord was his Helper, and that the Lord prospered in his hand all that he did; and Joseph found favor in his eyes, and he served him, and he appointed him superintendent over his house, and all that he had he delivered in his hands. [JERUSALEM. And he delivered in his hands and appointed him superintendent.]

And it was from the time he appointed him superintendent over his house, and over all that he had, the Lord prospered the house of the Mizraite for the sake of the righteousness of Joseph, and the blessing of the Lord was on all that he had in the house and in the field. And he left all that he had in Joseph's hand, and took no knowledge of anything of his, except his wife with whom he lay.

And Joseph was of goodly form and beautiful aspect. And it was after these things that the wife of his master lifted up her eyes to Joseph, and said, Lie with me. But he refused to come near her, and said to his master's wife, Behold, my master takes no knowledge of what is with me in the house, and all he has he delivered into my hand; there is none in the house greater than I nor has he restricted me from anything but yourself, because you are his wife: and how can I do this great wickedness, and become guilty before the Lord? And it was when she spoke with Joseph this day and the next, and be hearkened not to her to lie with her, lest with her he should be condemned in the day of the great judgment of the world to come; it was on a certain day that he entered the house to examine the tablets of his accounts, and there was no man of the house within; that she caught him by his garment, saying, Lie with me: and he left his garment in her hand, and went forth into the street. And when she saw that he had left his garment in her hand, and had gone forth into the street, that she called the men of the house and said, See this, which the Hebrew man has done whom your master has brought to mock us. He came in to lie with me, and I cried with a high voice. And when he heard that I lifted up my voice, he left his garment with me, and went forth into the street. And she let the garment remain until his master came into his house; and she spoke to him according to these words, saying The Hebrew servant whom you brought to us came in to me to mock me. [JERUSALEM. And it was when I thundered with my voice.]

And when his master heard the words which his wife spoke with him, saying, According to these things did your servant to me, his wrath became strong. And Joseph's master took counsel of the priests, who put him not to death, but delivered him into the house of the bound, where the king's prisoners were bound; and he was there in the house of the bound. [JERUSALEM. In the prison house.] And the Word of the Lord was Joseph's Helper, and extended mercy to him, and gave him favor in the eyes of the captain of the prison. And the captain of the prison confided all the prisoners who were in the house to Joseph's hands, and whatsoever was done there he commanded to be done. It was not needful for the captain of the prison to watch Joseph, after the custom of all prisoners, because he saw that there was no fault in his hands; for the Word of the Lord was his Helper, and that which he did the Lord made it to prosper.

XL. And after these things it was shown, saying The chief of the butlers of the king of Mizraim, and the chief of the bakers, have offended; having taken counsel to throw the poison of death into his food, and into his drink, to kill their master the king of Mizraim. And Pharoh was angry when he heard concerning his two servants, the chief cup-bearer and the chief baker. And he gave them in ward in the house of the chief executioner, the prison house where Joseph was confined. And the chief executioner entrusted Joseph with them, and he served them, and they were certain days in the house of custody.

And they dreamed a dream, both of them, each man his dream in one night, each man his own dream, and the interpretation of his companion's dream, the butler and the baker of the king of Mizraim who were confined in the prison. And Joseph came to them in the morning, and saw them, and, behold, they were troubled. And Joseph asked the chiefs of Pharoh who were with him in the custody of his master's house, saying, Why is the look of your faces more evil today than all the other days that you have been here? And they said to him, We have dreamed a dream, and there is no interpreter for it. And Joseph answered, Are not the interpretations of dreams from the Lord? Tell it now to me. And the chief of the butlers related his dream to Joseph, and said to him, I saw in my dream, and, behold, a vine was before me. And in the vine were three branches; and as it sprouted it brought forth buds, an immediately they ripened into clusters, and became grapes. And I gave the cup of Pharoh into my hand, and I took the grapes, and expressed them into Pharoh's cup, and gave the cup into Pharoh's hand.

And Joseph said to him, This is the end of the interpretations of the dream. The three branches are the three Fathers of the world, Abraham, Izhak, and Jakob, the children of whose sons are to be enslaved in Mizraim in clay and brick (work,) and in all labor of the face of the field: but afterwards shall they be delivered by the hand of three shepherds. As you have said, I took the grapes and expressed them into Pharoh's cup, and gave the cup Into Pharoh's band: It is the vial of wrath which Paroh (himself) is to drink at the last. But you, the chief butler shall receive a good reward concerning the good dream which you have dreamed; and the interpretation of it, to yourself, is this: The three branches are three days until your liberation. At the end of three days the memory of you will come before Pharoh and he will lift up your head with honor, and restore you to your service, and you will give the cup of Pharoh into his hand, according to your former custom in pouring out for him.

[JERUSALEM. And Joseph said, This is the interpretations of the dream : The three branches are the three Fathers of the world, Abraham, Izhak, and Jakob the children of whose sons will be enslaved in the land of Mizriam and will be delivered by the band of three faithful pastors, who may be likened to the clusters. And whereas you have said, I took the grapes and expressed them into the cup of Pharoh and gave the cup into Pharoh's hand: It is the cup of retribution which Pharoh is to drink at the last. As to yourself, the chief of the butlers, you will not lose your reward; for this dream which you have dreamed is good. Nevertheless the interpretation of the dream (as relating to himself) Joseph had not told him; but afterwards he explained it, when it pleased him. And Joseph said to him, The three branches are three days.]

Joseph, leaving his higher trust and retaining confidence in a man, said to the chief butler, But be you mindful of me when it shall be well with you, and act kindly by me, and remember me before Paharoh and obtain my deliverance from this prison house. For I was verily carried away dishonestly from the land of the Hebrews and here also I have done nothing evil, that they should put me in prison.

And the chief baker, when he understood the interpretation of his companion's dream, seeing that he had interpreted well, began to speak with an impatient tongue, and said to Joseph, I also saw in my dream, and, behold, three baskets of fine cakes were upon my head; [JERUSALEM. And, behold, three baskets of hot loaves were upon my head;] and in the upper basket of all delicious meat for Pharoh made by the confectioner and the birds ate them from the basket upon my head.

Joseph answered and said, This is its interpretation. The three baskets are the three enslavements with which the house of Israel are to be enslaved. But you, the chief of the bakers, will receive an evil award, by the dream which you have dreamed. And Joseph explained it, as it was proper in his eyes and said to him: This is its interpretation to yourself. The three baskets are three days until your death. At the end of three days, Pharoh with the sword will take away your head from your body, and will hang you upon a gibbet, and the birds will cut your flesh from you. [JERUSALEM And he said to him, The three baskets are the three heavy enslavements which are to happen to the house of Israel in the land of Mizriam in clay and in bricks, and in all work on the face of the field. It will be that Pharoh kin, of Mizriam will decree evil decrees against Israel and throw their children into the river. Neverthless Pharoh will perish, and his host be destroyed, but the sons of Israel will go forth redeemed with uncovered head. And you, the chief of the bakers will receive punishment; for this dream which you have dreamed is evil. But the interpretation of the dream Joseph did not (at once) make known to him; but afterwards Joseph expounded it, When it pleased him. And Joseph said to him, This is the interpretation of the dream. The three baskets are three days.]

And it was on the third day, the nativity of Pharoh that he made a feast to all his servants. And he lifted up the bead of the chief butler, and the head of the chief baker, in the midst of his servants. And be restored the chief butler to his butlership, because he found he had not been in that counsel. And he gave the cup into Pharoh's hand. But the chief baker he hanged, because he had taken counsel to kill him, even as Joseph had expounded to them.

But because, Joseph had withdrawn from the mercy that is above, and had put his confidence in the chief butler, he waited on the flesh. Therefore the chief butler did not remember Joseph, but forget him, until from the Lord came the time of the end that he should be released.

[JERUSALEM. Joseph left the mercy above, and the mercy beneath, and the mercy which accompanied him from his father's house, and put his confidence in the chief butler: he trusted in the flesh, and the flesh he tasted of, even the cup of death. Neither did he remember the scripture where it is written expressly, Cursed shall be the man who trusts in the flesh, and sets the flesh as his confidence. Blessed shall be the man who trusts in the Name of the Word of the Lord, and whose confidence is the Word of the Lord. Therefore the chief butler did not remember Joseph, but forget him, until the time of the end came that he should be released.]

Midrash Tanhuma Yelammedenu

B’resheet 39:1 – 40:23

3. And Joseph was brought down into Egypt (Gen. 39:1). May it please our master to teach us whether one may recite the Havdalah prayer at the expiration of the Sabbath with a light used by an idolater? Thus did our masters teach us: It is forbidden to recite the Havdalah prayer with a light used by an idolater. Why? Because it (the light) does not rest from its work [It remains a light used for idolatry. B. Berakhot 53b]. Furthermore, if you did recite the Havdalah prayer with a light used by an idolater, you would be treating the idolater as though he deserved to be high-regarded, and Scripture states: All the nations are as nothing before Him (Isa. 40: 17).

It is related that when Antoninus came to Caesarea he summoned our saintly Rabbi. His son, R. Simeon, and the illustrious R. Hiyya accompanied him. R. Simeon noticed the handsome, distinguished-looking legionary, whose head reached the capitals of the columns, and he said to R. Hiyya: "See how fat the calves of Esau are." Whereupon R. Hiyya took him to the marketplace and pointed out baskets of grapes and figs covered with flies, and said to him: "These flies and these legionaries are one and the same." When R. Simeon returned to his father he told him: "This is what I said to R. Hiyya, and this is how he answered me." "R. Hiyya," he replied, "was only substantially correct in comparing the legionaries to the flies, for the legionaries are considered as nothing (before God), while the Holy One, blessed be He, used flies as His emissaries," as it is said: And it shall come to pass in that day, that the Lord shall hiss for the fly that is in the uppermost parts of the river of Egypt (Isa. 7:18), and also: And I will send the hornet before you (Exod. 23;28). Proof of this is that at the time when the Holy One, blessed be He, desired to fulfill the decree: Know of a surety that your seed shall be a stranger (Gen. 15:13), He selected as his emissary one from the smallest tribe. And so Joseph was sold into Egypt, and later Jacob and his sons went there to fulfill the decree. Therefore it is written: And Joseph was brought down into Egypt (Gen. 39: 1).

And Joseph was brought down into Egypt. Scripture states elsewhere: How great are Your works, O Lord! Your thoughts are very deep (Ps. 92:6). R. Simeon the son of Yohai said: There are certain creatures that thrive in water but cannot thrive on land, while other creatures thrive on land but cannot thrive in water. If those creatures that dwell in the sea ascend onto dry land, they cannot survive, and if those that live on dry land descend into the sea, they cannot survive. Nevertheless Jonah descended into the sea and lived, as it is said: So they took up Jonah and cast him into the sea (Jonah 1:15). And the fish that swallowed him ascended to dry land and survived, as is said: And God spoke to the fish, and he threw up Jonah onto dry land (ibid. 2: 11). Thus we learn that a place which results in death to one may give life to another, and a place which gives life to one may result in death to another. Hence Scripture states: How great are Your words, O Lord! (Ps. 92:6).

There are creatures that thrive in the air but do not thrive in fire, and conversely there are creatures that thrive in fire but do not thrive in the air. If one that lives in the air enters a fire, he cannot survive, and if one that lives in fire ascends into the air, he cannot survive. Yet Hananiah, Mishael, and Azariah were hurled into the fire and went forth unscathed, as it is said: Then Shadrach, Meshach, and Abed-nego came forth (Dan. 3:26). The creature that thrives in fire but does not thrive in the air is the salamander. How do we know this? When glass blowers are about to fashion glass objects, they stoke their furnace for seven days and seven nights. When the fire becomes extremely hot, a creature similar to a lizard that is called a salamander comes out. If a man should smear his hand or any part of his body with its blood, fire will not affect that place, for the animal is created in fire. From this fact our sages taught that the fire of Gehenna does not affect the scholar, (deriving this) afortiori from a salamander. For if the blood of a salamander, which is merely created in fire, can make a man's body immune to fire, how much more so would the scholar, who observes the law, which is a fiery law, given by One who is a consuming fire, and of whose teacher (is said): The house of Jacob shall be a fire (Obad. 18), be immune from the fire of Gehenna. Hence it is said: How great are Your works, O Lord! Your thoughts are very deep (Ps. 92:6).

What is meant by Your thoughts are very deep? R. Yohanan said: This alludes to the deep thoughts You shared with Abraham (at the covenant) between the pieces (of the covenant offering) when You said to him: Know of a surety that your seed shall be a stranger (Gen. 15: 13). However, R. Judah the son of Shalum said: Deep thoughts indicates that though they were to become strangers and an alien people, dwellers in a land not their own, where they would be kept in bondage for four hundred years, and would be forced to descend from the prisoner's block with bands about their neck, He did not do that. He contrived a way for them to descend in dignity. He accomplished this through subterfuge. He made Jacob love Joseph so much that his brothers hated him. As a consequence they sold him to the Ishmaelites, who brought him to Egypt. Then Jacob and his sons descended because of him, as it is said: And Joseph was brought down into Egypt.

4. And Joseph was brought down into Egypt (Gen. 39:1). Scripture states elsewhere in reference to this verse: Come and see the works of God; he acts circuitously in His doings toward the children of man (Ps. 66:5). R. Joshua the son of Karha declared: Even the fearful experiences You inflicted upon us, You brought about circuitously. For example, when the Holy One, blessed be He, created His world, He fashioned the angel of death on the first day. Whence do we know that? R. Berechiah said: We know it from the verse And darkness was on the face of the deep (Gen. 1:2). Darkness refers to the angel of death, for he darkens the face of man.

Adam was created on the sixth day, and He informed him in a roundabout way that He had brought death into the world, as it is said: For in the day that you eat thereof you shall surely die (Gen. 2:12). To what may this be compared? It may be compared to a man who wished to divorce his wife. Before he enters his home, he writes out the divorce document and then enters the house with the divorce document in his hand. He then seeks a circuitous way to hand it to her. He says to her: "Give me some water that I may drink." She does so, and when he takes the glass from her hand, he tells her: "Here is your divorce." She asks: "What sin have I committed?" "Leave my house," he retorts, "you have served me a warm drink." "Apparently you already knew," she replies, "that I would serve you a warm drink when you prepared the bill of divorce you brought with you." And that is what Adam told the Holy One, blessed be He: Master of the Universe, two thousand years before You created the world, You had the Torah as an artisan, as it is written: Then was I by Him, as an artisan; and I was day by day all delight (Prov. 8:30). (The repetition of the word day indicates that two thousand years had passed since He wrote the Torah - A thousand years in Your sight are but as yesterday - Ps. 90:4). Within it is written: This is the law; that a man dies in his tent (Num. 19: 14). If You had not previously decreed death (or mankind, You would not have so stated in it (the Torah). The fact is, You introduced the threat of death against me in a roundabout way. Hence He acts circuitously in His doings toward the children of men (Ps. 66:5).

You find the Holy One, blessed be He, likewise said to Moses: Surely there shall not one of these men, even this evil generation, see the good land (Deut. 1:35). The word man alludes to Moses, as it is written: The man Moses was very meek (Num. 12:13). He was the man who was set apart from the other men (because he alone saw the Promised Land from afar). Similarly You said: And the man was an old man in the days of Saul, stricken in years among men (I Sam 17: 12). And elsewhere it is stated: Now you shall see what I will do to Pharaoh (Exod. 6:1); that is, you will see the war that will be waged against Pharaoh, but you will not witness the wars against the thirty-one kings (after Israel enters the land). After Moses rebuked the people, saying: Hear now, you rebels (Num. 20:10), the Holy One, blessed be He, informed him: Therefore you shall not bring this assembly into the land (ibid., v. 12). Hence He acts circuitously in His doings toward the son of man (Ps. 66:5).

Similarly, Scripture states with reference to Joseph: And when his brethren saw that his father loved him ... they hated him (Gen. 37:4). It was because of the cloak of many colors he had made for him out of (royal) purple wool. Four misfortunes are mentioned as befalling him. They are indicated by the letters of the word passim ("cloak"). The peh alludes to his sale to Potiphar; the samekh to his sale to die merchants (sohrim); the yod to his sale to the Ishmaelites (yishma'elim); and the mem to his sale to the Midianites. Because of the cloak of many colors, all the tribes were compelled to descend to Egypt. R. Yudan declared: The Holy One, blessed be He, desired to fulfill the decree You shall surely know that your seed shall be a stranger (Gen. 15:13), but He resorted to subterfuge in every instance to accomplish it. He made Jacob love Joseph, so that his brothers hated him, and as a result they sold him to the Ishmaelites, who brought him to Egypt. When Jacob heard that Joseph was alive in Egypt, he descended there with his descendants. Later they were enslaved there. Though it says: And Joseph was brought down to Egypt, the word should not be read as hurad ("brought down") but as horid ("he caused") his father and the tribes to descend to Egypt.

R. Tanhuma said: To what may this be compared? To a cow upon whose neck they wish to place a yoke which she does not want and which she constantly casts off. What do they do? They move one of her calves to the place they wish the cow to plow. The calf starts to low, and the cow, upon hearing the lowing of her calf, goes to that place, though against her will, for the sake of her offspring. In the same way, when the Holy One, blessed be He, wanted to fulfill the decree You shall surely know, He acted in a roundabout way in the entire matter. And they descended to Egypt to payoff the bill of debt (i.e., to fulfill the decree). Thus it is said: And Joseph was brought down to Egypt. Hence, He acts circuitously in His doing toward the children of man (Ps. 66:5).

5. And it came to pass after these things (Gen. 40:1). May our master teach us which men are counted among the most faithful. Thus did our master teach us: There are three men who are considered most faithful. The householder who sets aside the proper amount for his tithe and is never suspected of neglecting to pay either the terumah or the tithe. No one is more faithful than he. The poor man who is entrusted with a deposit and is not suspected of withholding the deposit. No one is more faithful than he. And the bachelor who lives in a red-light district and does not sin. No one is more faithful than he. You find that no one was more faithful than Joseph, who, though only a lad of seventeen years, lived among Egyptians, concerning whom it is written: Whose flesh is as the flesh of asses (Ezek. 23:20). He was never suspected of immorality. What is more, the mistress of the house in which he lived endeavored every day to entice him by her comments and by changing her clothes three times a day. The clothes she put on in the morning, she would not wear in the afternoon, and those she wore in the afternoon she would not wear in the evening. Why did she do this? So that he should notice her.

Our sages inform us that on one occasion Potiphar's wife assembled a number of Egyptian women so that they might see how very handsome Joseph was. But before she summoned Joseph she gave each of them an ethrog and a knife. When they saw Joseph's handsome countenance, they cut their hands. She said to them: "If this can happen to you, who see him only once, how much more so does it happen to me, who must look at him constantly." Each day she strove to entice him with words, but he suppressed his evil inclination. Whence do we know this? From what we read in the section: His master's wife cast her eyes upon him (Gen. 39:7).

6. And it came to pass after these things (Gen. 40:1). Scripture states elsewhere in reference to this verse: And I find more bitter than death the woman, whose heart is snares and nets, and her hands as bands; whosoever pleases God shall escape from her; but the sinner shall be taken by her (Eccles. 7:26). R. Judah the son of Shalum said: Nothing is more troublesome to a man than a woman. A proof of this is the incident of the golden calf. It is written concerning that event: When the golden calf was erected, there fell of the people that day about three thousand men (Exod. 32:28), while because of a single woman twenty-four thousand perished at Shittim [Twenty-four thousand of the tribe of Simeon died at Shittim because Zimri had sexual relations with Cozbi, the daughter of the Moabite king, Balak - see Num. 25:1-9,14-15]. Therefore Scripture says: I find more bitter than death the woman (Eccles. 7:26). What is meant by her hands as bands? If it had not been written about woman that her hands as bands, she would grasp men in the marketplace.

Observe that when the Holy One, blessed be He, was about to fashion Eve, He gave considerable thought to the parts of Adam's body out of which He would create her. He said: If I create her out of a portion of his head, she will be haughty; if I fashion her from his eyes, she will be inquisitive; if I mold her out of his mouth, she will babble; from the ear, she will be an eavesdropper; from the hands, she will steal; and from the feet, she will be a gadabout. What did He do? He fashioned her out of one of Adam's ribs, a chaste portion of the body, so that she would stay modestly at home, as it is said: And the rib which the Lord had taken (Gen. 2:22). Nevertheless, women do not lack any of these failings. He did not create her from the head of Adam lest she be haughty, nevertheless the daughters of Zion arose and were haughty, as is said: Moreover, the Lord said: Because the daughters of Zion are haughty (Isaiah 3:16). He did not fashion her from his eyes lest she be inquisitive, yet Eve was inquisitive, as it is said: And the woman saw that the tree was good (Gen. 3:6). He did not mold her from his mouth lest she babble, but Leah came and babbled, as it is written: And she said unto her: "Is it a small matter that you have taken away my husband?" (Gen. 30:15), and it states elsewhere: And Miriam and Aaron spoke against Moses (Num. 12:1). He did not create her from the ear, lest she eavesdrop, yet Sarah did eavesdrop, as is said: And Sarah heard in the tent door (Gen. 18:10); He did not fashion her out of his hand, lest she steal, nevertheless Rachel stole the teraphim, as it is said: And Rachel stole (ibid. 31:19); He did not create her from the foot, lest she be a gadabout, but Leah came and was a gadabout, as is said: And Leah went out (ibid. 30: 16), and similarly Dinah went out (ibid. 34: 1).

R. Judah the son of Shalum declared: If we are able to say this about righteous women in Israel, surely there is no need to comment upon other women. Observe what is written with reference to immodest women of the nations that served idols: And she caught him by his garments, saying: "Lie with me" (ibid. 39:12). Whosoever pleases God shall escape from her (Eccles. 7:26) alludes to Joseph, and the sinners shall be taken by her refers to Zimri, who was taken by her at Shittim.

His master's wife cast her eyes upon Joseph (Gen. 38:7). Scripture states elsewhere in allusion to this verse: Let their eyes be darkened, that they see not; and make their loins continually to totter (Ps. 69:24). You find that the righteous are exalted through their eyes, as it is said: And Abraham lifted his eyes and saw the Place (Gen. 22:4); Abraham lifted his eyes and he saw, and behold, it was a ram (ibid., v. 13): and also: Abraham lifted his eyes, and looked, and lo, three men stood over against him (ibid. 18:2); Isaac lifted up his eyes, as is said: And Isaac went out to meditate in the field at eventide; and he lifted up his eyes (ibid. 24:63); and with regard to Jacob it likewise says: Jacob lifted up his eyes and looked, and behold, Esau came (ibid. 33:1). Wicked men, however, are degraded through their eyes, as it is said: And Lot lifted up his eyes and beheld all the plain of the Jordan (ibid. 13:10). This refers to Sodom, which had been previously selected by Abraham, but to which Lot went, and where he behaved as they did. That is why his name was Lot. For Lot means accursed (lut), and that is what happened to him. And Balak the son of Zippor saw (Num. 22:2), and he was also degraded through his eyes. You may explain every instance in which a wicked man saw in the same way.

7. His master's wife cast her eyes upon Joseph (Gen. 38:7). Scripture states elsewhere in allusion to this verse: Death and life are in the power of the tongue; and they that indulge it shall eat the fruit thereof (Prov. 18:21). R. Hiyya the son of Abba declared: If a man should eat from a basket of figs without offering a blessing, death is in the power of the tongue, but if he should pronounce the blessing and then eat it, life is in the power of the tongue. All of the trials that befell Joseph occurred because of the evil he spoke against his brothers, as it is said: And Joseph brought evil report of them unto his father (Gen. 37:20).

What did he tell Jacob? Our rabbis maintain that he told his father: They treat the children of Bilhah and Zilpah as though they were servants. They call them servants, but I act toward them as one does to a brother, as it is said: Even with the sons of Bilhah and with the sons of Zilpah (ibid., v. 2). The Holy One, blessed be He, said to him: Be assured you will be punished with the very word you have spoken, as it is said: And Joseph was sold for a servant (Ps. 105:17).

R. Judah held that he told his father: My brothers eat the limbs of living animals. However, the Holy One, blessed be He, said to him: Even in the hour of their deepest degradation, they will not do that. They will slaughter their animals according to the rules of ritual slaughter, as is said: And they slaughtered the he-goat and dipped the coat (Gen. 37:31).

R. Yose maintained that he told his father: They looked covetously at the native woman. The Holy One, blessed be He, said to him: Be assured you will suffer from this very thing. You master's wife will look covetously at you, as it is said: His master's wife cast her eyes upon Joseph.

8. But he refused, and said unto his master's wife (Gen. 39:8). Scripture states elsewhere in reference to this verse: Blessed is the man that trusts in the Lord (Jer. 17:7). You find that while Joseph dwelt in his master's home, the Lord was with Joseph, and he prospered, and his master saw that the Lord was with him (Gen. 39:2-3). How did the wicked Potiphar recognize, then, that the Holy One, blessed be He, was with him? In what way was the Lord with him? The name of the Holy One, blessed be He, never left Joseph's lips. When Joseph entered to serve him, he would whisper to himself: "Master of the Universe, you are the One in whom I trust; you are the One who is my protector, may I find grace, kindness, and mercy in your sight, and in the sight of all who see me, and in the eyes of my master, Potiphar." Thereupon Potiphar asked him: "What are you whispering about? Perhaps you are trying to weave a spell over me?" "No," he replied, "I am praying that I may find favor in your sight." Hence it is written: And his master saw that the Lord was with him.

What is indicated by the words And the Lord made all that he did to prosper in his hands (Gen. 39:3)? While he was pouring spiced wine for his master, his master would ask: "What kind of wine are you giving me?" If he replied: "Spiced wine," his master would say: "I prefer absinthe wine," and it would change into absinthe wine. If his master demanded an ordinary wine, it would immediately become plain wine, and if he asked for boiled wine, it would turn into boiled wine. The same thing happened with water and with everything else that he did, as it is said: And the Lord made all that he did to prosper.

When his master became aware of this, he entrusted him with the keys of the household, and concerned himself no longer with any household matters, as is said: Behold, my master, having me, knows not what is in the house (ibid., v. 8). As soon as he realized his own importance, he began to eat, drink, and curl his hair, and say: "Blessed be the Omnipotent One who has caused me to forget my father's house." Whereupon the Holy One, blessed be He, rebuked him, saying: Your father mourns for you in sackcloth and ashes, but you eat and drink and curl your hair; therefore, your mistress will impose herself on you and will torment you. Hence it is written: His master's wife cast her eyes upon Joseph (ibid., v. 7), But he refused (ibid., v. 8).

Why did he refuse her? R. Judah the son of R. Shalum declared: He beheld his father's image, which said to him: 'Joseph, the names of your brothers will be inscribed on the stones of the ephod, do you wish yours to be the only one omitted, because of your sinful conduct?" Therefore he refused. And said unto his master's wife: Behold my master (ibid.); that is to say, he said to her: "Behold, you have your husband, are not all men alike? He is not greater in this house than I; neither has he kept back anything from me but you, because you are his wife. ... shall I sin against God? (ibid., v. 9). I swear before God that I shall not commit this great evil.

And it came to pass, as she spoke to Joseph day by day (ibid., v. 10). R. Judah the son of R. Shalum declared: The words day by day indicate that she spoke to him throughout twelve months, as is said: From day to day, and from month to month, to the twelfth month (Est. 3:7). Whenever she approached to speak to him, he would bend his head in order not to look at her. What did she do then? R. Huna the son of Idi stated: She placed an (iron) spit under his beard so that whenever he bent his head the bar would strike him, as is said: His feet they hurt with fetters, his person was laid in iron (Ps. 105:18). Nevertheless, He would not listen to her.

"Why will you not listen to me?" she pleaded. "Since I am the wife of another man, no one will know that there is anything between us." He replied: "Your virgins are forbidden to us, how much more so is the wife of a man," as it is said: Neither shall you make marriages with them (Deut. 7:3). That is why he would not listen to her. R. Judah the son of Nahman explained: This may be compared to an idolater who tells an Israelite: "I have some delicious food for you." "What kind of food do you have?" he asks. "The meat of a pig," he replies. Whereupon the Israelite retorts: "You fool! If the flesh of a pure animal that you kill is forbidden to us, how much more so is the flesh of a pig." Similarly, Joseph told her: "If your virgins are forbidden to us, how much more so another man's wife." He harkened not to her, to lie by her, or to be with her (Gen. 39:10). To lie by her signifies in this world, and to be with her refers to Gehenna. From the fact that Scripture states to be with her, you learn that anyone who has relations with an idolatrous woman becomes chained to her like a dog. Others conclude from this verse The paths of their way do wind, they go up into the waste, and are lost (Job 6:18), for she clings to him and will lead him to the netherworld.

9. And it came to pass on a certain day, when he went into the house to do his work (Gen. 39:11). Our sages disagreed over the meaning of this verse. Some held that he went into the house to gratify his sexual desires, but that when he attempted to have intercourse with her, he found that he could not do so, as is said: And there was not a man (ibid.). Others assert that he went into the house to perform his household duties.

R. Judah maintained: A fete in honor of the Nile was being held on that day, and all the people had journeyed to the river; only she and he remained at home. She grasped his clothing and pulled him into the bed. He desired to have intercourse with her, but found that he could not do so because he beheld his father's image before him. He threw himself to the ground and dug his ten fingers into the earth. Why did he do that? Because of the verse By the hands of the Mighty One of Jacob (ibid. 49:24); the Torah speaks euphemistically. Immediately thereafter He fled, and got him out (ibid. 39: 12). The Holy One, blessed be He, said to him: You fled, therefore be assured: The sea will flee before your coffin, as it is said: The sea saw it and fled (Ps. 114:3).

When she realized that he would not pay any attention to her, she began to complain against him to her husband, as it is said: The Hebrew servant, whom you have brought unto us, came in unto me (Gen. 39:17). Thereupon Joseph's master seized him and imprisoned him for twelve years.

Our sages contend that after his master heard her accusations against him, he wanted to kill him, for it is said: His wrath was kindled (ibid., v. 19). In this instance it is written: His wrath was kindled, and elsewhere it is stated: My wrath shall wax hot, and I will kill you (Exod. 22:23). However, she told her husband: "Do not waste your money, let him remain in prison until you are able to sell him and recover your investment." She suggested this in the hope that he would someday be reconciled to her. Each day she visited Joseph and implored him: "Comply with my request." And he would respond: "I have taken an oath." Then she would say: "I will blind you," and he would answer" The Lord opens the eyes of the blind (Ps. 146:8). "You will remain in chains until the day of your death," she would shout, and he would retort" The Lord looses the prisoners (ibid.). "Then I will exile you among people in a distant land," she exclaimed, and he would reply: The Lord preserves the strangers (ibid.).

Since he was sentenced to remain in prison for ten years, why were two additional years added? The Holy One, blessed be He, said to him: You abandoned your trust in Me and placed your trust in the chief butler, whom you implored twice to remember you: That you would remember me and make mention of me unto Pharaoh (Gen. 40:14). Therefore, you shall be forgotten in prison for two additional years. Thus it is written: And it came to pass at the end of two years (ibid. 41: 1), that is, two years after the butler had departed from prison.

R. Joshua the son of Levi declared: Observe that the ways of the Holy One, blessed be He, are not like the ways of man. A man cuts himself with a knife and heals himself with plaster, but the Holy One, blessed be He, heals with the very thing with which he wounds, as is said: For I will restore health unto you, and I will heal you of your wounds (Jer. 30:17). Joseph was sold because of a dream, as is said: Behold the dreamer comes ... come, let us go and sell him to the Ishmaelites (Gen. 37:27), and he governed because of a dream, as is said: And it came to pass at the end of two full years that Pharaoh dreamed (Gen. 41:1).

Ashlamatah: Isaiah 52:3-10 + 53:4-5

3 For thus says the LORD: You were sold for nothing; and you shall be redeemed without money.

4 For thus says the Lord GOD: My people went down aforetime into Egypt to sojourn there; and the Assyrian oppressed them without cause.

5 Now therefore, what do I here, says the LORD, seeing that My people is taken away for nothing? They that rule over them do howl, says the LORD, and My name continually all the day is blasphemed.

6 Therefore My people shall know My name; therefore they shall know in that day that I, even He that spoke, behold, here I am.

7 ¶ How beautiful upon the mountains are the feet of the messenger of good tidings, that announces peace, the harbinger of good tidings, that announces salvation; that says unto Zion: ‘Your God reigns!’

8 Hark, your watchmen! they lift up the voice, together do they sing; for they shall see, eye to eye, the LORD returning to Zion.

9 Break forth into joy, sing together, you waste places of Jerusalem; for the LORD has comforted His people, He has redeemed Jerusalem.

10 The LORD has made bare His holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God.

11 Depart, depart, go out from thence, touch no unclean thing; go out of the midst of her; be clean, you that bear the vessels of the LORD.

12 For you shall not go out in haste, neither shall you go by flight; for the LORD will go before you, and the God of Israel will be your rearward.

13 ¶ Behold, My servant shall prosper, he shall be exalted and lifted up, and shall be very high.

14 According as many were appalled at you — so marred was his visage unlike that of a man, and his form unlike that of the sons of men—

15 So shall he startle many nations, kings shall shut their mouths because of him; for that which had not been told them shall they see, and that which they had not heard shall they perceive.

1 ¶ ‘Who would have believed our report? And to whom has the arm of the LORD been revealed?

2 For he shot up right forth as a sapling, and as a root out of a dry ground; he had no form nor comeliness, that we should look upon him, nor beauty that we should delight in him.

3 He was despised, and forsaken of men, a man of pains, and acquainted with disease, and as one from whom men hide their face: he was despised, and we esteemed him not.

4 ¶ Surely our diseases he did bear, and our pains he carried; whereas we did esteem him stricken, smitten of God, and afflicted.

5 But he was wounded because of our transgressions, he was crushed because of our iniquities: the chastisement of our welfare was upon him, and with his stripes we were healed.

Ketubim Targum Psalm 32

1. Of David. Good counsel. David said, “How blessed is the one whose impieties they forgive, whose sins they cover over.”

2. How happy was Moses, son of Amram, to whom the Lord did not reckon his sins, because there was no guile in his spirit.

3. Because I have been silent from the words of Torah, my bones waste away while I groan all day.

4. Because day and night your punishment is severe upon me, my moisture is turned to, as it were, the hot wind of summer forever.

5. My sin I will tell you and my iniquity I have not covered. I said, “I will confess my rebellions in the presence of the Lord”; and you forgave the iniquity of my sin forever.

6. Because of this let every pious man pray in your presence at the time of His favor; indeed, at the time when many Gentiles come like waters, to Him they will not come near to do harm.

7. You are the Lord; hide me, from the oppressor guard me; the joy of salvation will surround me forever.

8. I will enlighten you and teach you; in this way you shall go; I will advise you and put my eye upon you for good.

9. Do not be like a horse or mule who have no intelligence; both muzzle and halter are its trappings to be kept silent; let it not come near you.

10. Many are the pains of the wicked; but favor will surround the one who trusts in the Lord.

11. Rejoice in the word of the Lord, and be glad, O righteous; and give praise, all you with upright hearts.

Ketubim Midrash Psalm 32

I. Of David, Maschil. Blessed is he whose transgression is forgiven, whose sin is pardoned (Ps. 32:1). The word maschil is to be considered in the light of the verse The way of life is above to the wise (maschil) (Prov. 15:24). When a man looks up to heaven, what is said of him? The way of life is above to the wise, to men who look up to heaven. Thus also To the Eternal God; of the sons of Korah, Maschil (Ps. 44:1) means that when the sons of Korah looked up to heaven, they escaped. As Scripture says, They looked above to Him, and were radiant; and their faces shall never be confounded (Ps. 34:6). But their father who did not look up to heaven - and Dathan and Abiram also - they went down alive into the pit, as is said So they, and all that appertained to them, went down alive into the pit, and the earth closed upon them (Num. 16:33).

Thus, you find that when David looked up to heaven, he escaped, and could say You, O God, brings them down into the pit of destruction (Ps. 55:24).

Thus also, after Nebuchadnezzar was Chasen from the midst of men, you find that he said: I, Nebuchadnezzar, lifted up mine eyes unto heaven, and mine understanding returned unto me (Dan. 4:31). If even the wicked who deserve extermination but look up to heaven, the Holy One, blessed be He, forthwith gives them pardon - how much more and more pardon, therefore, to Israel, children of Abraham, of Isaac, and of Jacob, if they look up to heaven! David said, "I shall look up to heaven": Of David, Maschil. Blessed is he whose transgression is forgiven (Ps. 32:1). For he who looks up to heaven is one whose sin is pardoned (ibid.), as it is said "And David looked above (maschil), and the Lord was with him" (I Sam. 18:14); and also it is said "When Saul saw that he looked above (maschil), he stood in awe of him" (ibid. 18:15).

And how does one come to be a man whose sin is pardoned? By telling his evil deeds and acknowledging each to the Holy One, blessed be He. So David said: I acknowledged my sin unto You, and mine iniquity have I not hid (Ps. 32:5).

2. Blessed is the man unto whom the Lord imputes not iniquity, and in whose spirit there is no guile (Ps. 32:2). R. Jose ben R. Judah said. When a man's repentance is so complete that his heart is torn within him, the Holy One, blessed be He, forgives him.

R. Eliezer ben Jacob said: The sins which a man confesses one year, he is forbidden to confess the next year; but if he repeats his sins, he must, of course, confess them again the next year. But if he does not repeat them, yet confesses them the next year, Scripture says of him As a dog returns to his vomit, so a fool repeats his folly (Prov. 26:2).

But the Rabbis said: The sins a man confesses one year, even though he does not repeat them, he should nonetheless confess again the next year, to fulfill the verse I acknowledge my transgressions; and my sin is ever before me (Ps. 51:5).

And what' does R. Eliezer make of the words my sin is ever before me, which are cited by the Rabbis? They mean, he says, that a man should hold his sins ever before him, but that he need not keep speaking of them.

R. Phinehas said in the name of R. Abba bar Papa: When you say you have nothing new to confess, boasting that this year you have no sins, you disdain the command of your Maker Stilled be the lying lips which to the Righteous One in pride and with disdain speak of old [sins] (Ps.31:19).

R. Huna taught in the name of R. Abbahu that God said to Israel: For your sake, I wrote of Myself that I am one who forgets, if such a thing is conceivable, for I am A God ... that pardons iniquity, and passes by transgression (Micah 7:18): I forget iniquity and transgression. Hence in saying These may be forgotten (Isa. 49:15), Scripture means sins may be forgotten, and in saying Yet will I not forget you (ibid.) means that your good works will not be forgotten. Hence David said: Blessed is he whose transgression is pardoned.

3. A further comment: Blessed is the man unto whom the Lord imputes not iniquity (Ps. 32:2)-provided, to be sure, that the man has done a good deed to offset the iniquity. And in whose spirit there is no guile - that is, he must be a man whose prayer is not deceitful, a man whose study of Torah is not deceitful. Because I kept silence my bones waste away (Ps. 32:3): Because I stifled my study of Torah, therefore my bones waste away and I groan in the humiliation of exile all the day long, as it is said In my groaning all the day long (ibid.).

For day and night Your hand was heavy upon me (Ps.32:4). R. Jose said in the name of R. Hiyya: Your hand clearly refers to His smiting, as in the words "Behold, the hand of the Lord is upon your cattle" (Ex. 9:3). As to the meaning of the second part of the verse, Rab and R. Jose differed. One said that it means: He turned back to oppress me (lesaddi) in the heat of the summer. The other said that it means: The juice of my fat (lisaddi) was so turned as to make me resemble things which wither in the summer, as, for instance, figs which dry up in the summer. In this reading lesaddi has the same meamng as in the verse "A moist bit (lesad) baked with oil" (Num. 11:8). .

Be not as the horse, or as the mule, which have no understanding, kicking against the goad, or against the bridle, or against his trappings, kicking even when no one comes near unto you (Ps. 32:9). The horse, when curried or scraped, kicks; when patted, kicks; when being adorned with its trappings, kicks; when fed barley, kicks; even when no one is near it, it kicks. Be not like this horse, but take care to repay the kind with kindness, and to repay the evil with evil.

Many sorrows shall be to the wicked (Ps. 32:10) because the wicked does not put his trust in the Holy One, blessed be He. But he that trusts in the Lord, mercy shall compass him about (ibid.). R. Eleazar said in the name of R. Abba: Even the wicked who trusts in the Lord, him mercy compasses about.

4. Be glad in the Lord, and rejoice, you righteous; and sing for joy, all you that are upright in heart (Ps. 32:11). R. Berechiah taught in the name of R. Yudan: Lest the righteous should say, "In this verse, we are separated from the company of the upright"; therefore "singing for joy" is meant for the righteous also, for in the next Psalm it is said Sing for joy in the Lord, O you righteous (Ps.33:1).

R. Judah bar R. Simon taught that the Holy One, blessed be He, said: Within thy body are two hundred and forty-eight organs, and in the Torah are two hundred and forty-eight precepts. If you keep the Torah, I shall keep your body, as it is said He keeps all his bones; [it] not one of these [precepts] is broken (Ps.34:21).

R. Eliezer bar Jacob taught in the name of R. Phinehas ben Jair that the Holy One, blessed be He, said: "I made the Inclination-to-evil. Watch that it bring you not to sin. Should it bring you to sin, take care to repent, and I shall relieve you of your sin, as is said I have made, and I will lift up; I Myself will carry, and will deliver you (Is. 46:4) from the punishment of Gehenna." Hence it is said Blessed is he whose transgression is lifted up, and whose sin is pardoned (Ps. 32:1).

Midrash of Matityahu (Matthew) 5:31-32

31. Furthermore, the Oral Law says: “whosoever spurns his wife must give her a get (certificate of divorce).

32. Additionally, I tell you that any man who spurns his wife is obliged to give her a get (certificate of divorce), because aside from licentiousness of her part, he will share culpability for her future adultery if (whilst still technically being married) she marries again [or decides to live with another man in a de-facto relationship]; and whoever shall marry [or join in a de-facto relationship with] a spurned wife who lacks a get (certificate of divorce) is also committing adultery with her.

Commentary

According to Prof. Jacob Mann[1] Our Ashlamtah’s ending (Is. 53:4-5) was chosen because of the association of Joseph with the suffering Messiah. The early part of the Ashlamatah (Is. 52: 7ff.), speaks about the redemption of Israel, and this is connected at the end with the tribulations of the Messiah. There are a number of extant ancient documents that testify to the fact that this was the portion of the Prophets read in connection with this Torah Seder. When our Torah readings starts next cycle in Tishri this Seder will be read in the month of Tammuz close to the fast of the 17^th of Tammuz (when we start commemorating the breach of the walls of Jerusalem and then the destruction of the Temple on the 9^th of Av).

Our Midrash Tanhuma Yelammedenu starts the discussion of this Seder with the question: “May it please our master to teach us whether one may recite the Havdalah prayer at the expiration of the Sabbath with a light used by an idolater?” Slowly the homilist gets to the point that the fact that the non Jew has not chosen to observe the Sabbath implies that he has not rested on that day and thus discarded all of the 39 kinds of forbidden labors on the Sabbath (cf. http://www.betemunah.org/orallaw.html#_Toc57658922 . And even if the non Jew happened to be idle on the Sabbath, yet his light can’t be used because of his negation to observe the institution of the Sabbath. The Genizah explains in relation to this question that we do not use his/her light “because he feels a loathing against the Sabbath.” But how is this discussion related to our Seder?

The answer to this question is to be found in the prayers for the ceremony of Habdalah (closing of the Sabbath), where we utter a benediction concerning G-d’s distinction between Israel and the other peoples. And it was the knowledge of this distinction that kept Joseph faithful to G-d at whatever the cost. Jews are not superior to other people because of race, intelligence, or because they have any feeling of superiority, but rather as Hakham Shaul puts it: “What, then, is the superiority of the Jew, or what is the profit of circumcision? Much in every way! Chiefly, because they were entrusted with the Words of God [forever] (Romans 3:1-2). And as we read in the Torah, a passage which all Jewish are called to memorize as soon as they can speak: “Moses commanded us a law, an inheritance for the assembly of Jacob” (Deuteronomy 33:4). Under no covenant or testament has the word of G-d been entrusted ever to the Gentiles, and no Gentile has given his children the Word of G-d as their inheritance, yet all Jews leave the Torah as their inheritance to their children! It is for this reason that we read in the Targum for our Seder that “the Word of G-d was with Joseph.” Who gave it to him? Simple, it was his inheritance!

One of the misread, mistranslated, and misapplied text in the Nazarean Codicil, and producing incalculable pain and incredible miscarriages of justice is our text of Matityahu accompanying our Seder this week. Please compare my translation with other translations and observe the difference. Why is it that I read it differently than many of the Gentiles, simply because I am a Jew, and to my people G-d entrusted His Holy Word in perpetuity. I have no greater inheritance bequeathed unto me by my natural father than the Torah and the Word of G-d. Thus I feel cheated and at times irritated that some steal my legitimate inheritance, but also boast of tampering it. By the way, one can see what catch the eye of Matityahu as he read our Torah Seder for this week.

Perhaps the greatest lesson in our Seder and reflected in the Midrash Yelammedenu is that sometimes our blessings are delayed because our eyes are not completely and utterly fixated upon G-d. And the best time to see where our eyes and thoughts are is in adversity. When in adversity do we worry to the point of putting our trust in man or in G-d? Let us then learn from the life of this great man of G-d, Joseph and emulate his great deeds and avoid stumbling where he stumbled. Amen ve amen!

“What shall we then do?” – Towards a Nazarean Halakhic Code

Marqos 1:9-13

The text in this section of the Masorah of Marqos reads:

9 ¶ And it came to pass in those days that Yeshuah came from Nazareth of Galil, and was immersed by Yochanan in the Jordan River.

10 And immediately, coming up from the water, he saw the heavens opening and the ruakh bat kol (spirit on the daughter of the voice) descending upon him and cooing like a dove.

11 And the bat kol (dauthe of the voice) that came from the Heavens said: ‘You are My beloved son (king/judge), in whom I am well pleased.’

12 And immediately the ruach bat kol (spirit on the daughter of the voice) drove him into the arid hill country of Y’hudiyah (Judea).

13 And He was there in the arid hill country of Y’hudiyah (Judea) for forty days, tested by his yester ha-ra (inclination to do evil), and was with the wild beasts; and the angels ministered to him.

From v.9 we may draw the conclusion that Yeshuah, knowing whom he was yet, chose to obey all the demands of the Written and Oral Torah, which brings us to the following Halakhic principle:

No one, be he the Messiah of Israel, a chief Rabbi, a Hakham, a great Judge in Israel, or a simple individual is above the written and oral law of Israel, G-d excepted. All men are equal before Jewish Law, and equally obliged to do their best in complying with all precepts applicable to them out of a cheerful and grateful heart and/or disposition, and without protestation.

v.10 teaches that:

There are rewards far exceeding the human imagination for those that humble themselves before G-d’s ‘authentic’ messengers which in this present day are the judges and Hakhamim that compose the many Jewish Bate Din (tribunals), and become obedient to them, as the Master of Nazareth humbled himself and obeyed the call of Yochanan HaKohen the immerser.

v. 11continues teaching that:

All Hakhamim and Judges of Israel are much beloved of G-d, since they are but messengers and servants of the Messiah, and for this and many other reasons it behooves us to support them, to cherish them, and abide by their counsel. A Judge or a Hakham in Israel that speaks evil of the Messiah (not the pagan Christ) is therefore disqualifying himself as a judge or a Hakham, and completely looses his power, authority and anointing.

vv. 12-13 teaches that:

The most dangerous and decisive moment for a human being is after being invested with power and authority and prestige. For then the greatest tests of his manliness in his life will start such as the temptation to insubordination to superiors, haughtiness, temptation to betray his calling, and temptation to abuse or misuse his power and authority. Thus anyone elevated to a position of power, authority, and/or prestige must be made well aware of these open pits delusion that swallow many alive. People elevated to such positions must keep their “yester hara” (inclination to do evil) constantly under strict management and control.

[1] Mann, J. (1971), The Bible as Read and Preached in the Old Synagogue, Vol. I, p.298, New York: KTAV Publishing House.

Shabbat:	Torah Reading:	Weekday Torah Reading:
ויוסף
“V’Yosef”	Reader 1 – B’resheet 39:1-6	Reader 1 – B’resheet 41:1-4
“And Joseph”	Reader 2 – B’resheet 39:7-12	Reader 2 – B’resheet 41:5-8
“Y José”	Reader 3 – B’resheet 39:13-18	Reader 3 – B’resheet 41:9-12
B’resheet (Genesis) Gen. 39:1 – 40:23	Reader 4 – B’resheet 39:19-23
Isaiah 52:3-10 + 53:4-5	Reader 5 – B’resheet 40:1-6
	Reader 6 – B’resheet 40:7-17	Reader 1 – B’resheet 41:13-16
Psalm 32	Reader 7 – B’resheet 40:18-23	Reader 2 – B’resheet 41:17-21
	Maftir – B’resheet 40:21-23	Reader 3 – B’resheet 41:22-24
N.C.: Matityahu 5:31-32	Isaiah 52:3-10 + 53:4-5