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 04, 5770 – Nov. 20/21 , 2009	Second Year of the Shmita Cycle

Candle Lighting and Havdalah Times:

Atlanta, Georgia, U.S. Friday Nov. 20, 2009 – Candles at 5:14 PM Saturday Nov. 21, 2009 – Havdalah 6:11 PM	Baton Rouge & Alexandria, Louisiana, U.S. Friday Nov. 20, 2009 – Candles at 4:48 PM Saturday Nov. 21, 2009 – Havdalah 5:44 PM	Bowling Green, Kentucky, U.S. Friday Nov. 20, 2009 – Candles at 4:15 PM Saturday Nov. 21, 2009 – Havdalah 5:14 PM
Brisbane, Australia Friday Nov. 20, 2009 – Candles at 6:02 PM Saturday Nov. 21, 2009 – Havdalah 6:59 PM	Bucharest, Romania Friday Nov. 20, 2009 – Candles at 4:27 PM Saturday Nov. 21, 2009 – Havdalah 5:31 PM	Chattanooga, & Cleveland, Tennessee, US Friday Nov. 20, 2009 – Candles at 5:15 PM Saturday Nov. 21, 2009 – Havdalah 6:13 PM
Jakarta, Indonesia Friday Nov. 20, 2009 – Candles at 5:33 PM Saturday Nov. 21, 2009 – Havdalah 6:24 PM	Kuala Lumpur, Malaysia Friday Nov. 20, 2009 – Candles at 6:40 PM Saturday Nov. 21, 2009 – Havdalah 7:30 PM	Manila & Cebu, Philippines Friday Nov. 20, 2009 – Candles at 5:06 PM Saturday Nov. 21, 2009 – Havdalah 5:58 PM
Miami, Florida, US Friday Nov. 20, 2009 – Candles at 5:13 PM Saturday Nov. 21, 2009 – Havdalah 6:07 PM	New London, Connecticut USA Friday Nov. 20, 2009 – Candles at 4:00 PM Saturday Nov. 21, 2009 – Havdalah 5:01 PM	Olympia, Washington, U.S. Friday Nov. 20, 2009 – Candles at 4:14 PM Saturday Nov. 21, 2009 – Havdalah 5:21 PM
Murray & Paducah Kent., & Paris, Tenn. U.S. Friday Nov. 20, 2009 – Candles at 4:24 PM Saturday Nov. 21, 2009 – Havdalah 5:23 PM	Philadelphia, Pennsylvania USA Friday Nov. 20, 2009 – Candles at 4:23 PM Saturday Nov. 21, 2009 – Havdalah 5:24 PM	San Antonio, Texas, U.S. Friday Nov. 20, 2009 – Candles at 5:19 PM Saturday Nov. 21, 2009 – Havdalah 6:14 PM
Sheboygan & Manitowoc, Wisconsin US Friday Nov. 20, 2009 – Candles at 4:04 PM Saturday Nov. 21, 2009 – Havdalah 5:07 PM	Singapore, Singapore Friday Nov. 20, 2009 – Candles at 6:34 PM Saturday Nov. 21, 2009 – Havdalah 7:25 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:
בֹּא אֶל-פַּרְעֹה
“Bo El-Par’oh”	Reader 1 – Sh’mot 10:1-6	Reader 1 – Sh’mot 12:29-31
“Go in unto Pharaoh”	Reader 2 – Sh’mot 10:7-15	Reader 2 – Sh’mot 12:31-33
“Preséntate a Faraón”	Reader 3 – Sh’mot 10:16-23	Reader 3 – Sh’mot 12:32-34
Shemot (Exodus) 10:1 – 12:28	Reader 4 – Sh’mot 10:24 – 11:3
Ashlamatah: 1 Samuel 6:6-14	Reader 5 – Sh’mot 11:4-10
	Reader 6 – Sh’mot 12:1-13	Reader 1 – Sh’mot 12:29-31
Psalm 48:1-15 & 49:1-21	Reader 7 – Sh’mot 12:14-24	Reader 2 – Sh’mot 12:31-33
	Maftir – Sh’mot 12:25-28	Reader 3 – Sh’mot 12:32-34
N.C.: Mark 6:45-52	1 Samuel 6:6-14

Sh’mot (Exodus) 10:1 – 12:28

RASHI	TARGUM PSEUDO JONATHAN	TARGUM NEOFITI	TORAH
1. Adonai said to Moshe, "Go in to Pharaoh for I have hardened his heart and [also] the hearts of his servants, so that I will be able to set [perform] these [miraculous] signs in their midst	1. AND the Lord spoke to Mosheh, Go in unto Pharaoh; for I have made strong the design of his heart, and the design of the heart of his servants, to set these My signs among them;	1. And the LORD said to Moses: “Go into Pharaoh, because I have hardened his heart and the heart of his rulers so as to set these signs among them,	וַיֹּאמֶר יְהוָֹה אֶל־מֹשֶׁה בֹּא אֶל־פַּרְעֹה כִּֽי־אֲנִי הִכְבַּדְתִּי אֶת־לִבּוֹ וְאֶת־לֵב עֲבָדָיו לְמַעַן שִׁתִי אֹֽתֹתַי אֵלֶּה בְּקִרְבּֽוֹ:
2. And so that you may relate in the ears of your son and grandson how I made a mockery of the Egyptians, and the miraculous signs I performed among them. You will then know that I am Adonai."	2. and that in the hearing of thy sons and of thy children's children may be told the wonders I have done in Mizraim, and the signs that I set among them, that you may know that I am the Lord.	2. so that you may relate in the hearing of your sons, and your sons’ sons how I have confounded the Egyptians and the signs that I have set among them, that you may know that I am the LORD.”	וּלְמַעַן תְּסַפֵּר בְּאָזְנֵי בִנְךָ וּבֶן־בִּנְךָ אֵת אֲשֶׁר הִתְעַלַּלְתִּי בְּמִצְרַיִם וְאֶת־אֹֽתֹתַי אֲשֶׁר־שַׂמְתִּי בָם וִֽידַעְתֶּם כִּֽי־אֲנִי יְהוָֹֽה:
3. Moshe and Aharon went in to Pharaoh and they said to him, "This is what Adonai, G-d of the Hebrews, has said, 'How long will you refuse to be humbled before Me? Send My people out that they may worship Me.	3. And Mosheh and Aharon went in unto Pharaoh, and said to him, Thus says the Lord, the God of Israel, How long wilt you refuse to humble yourself before Me? Let My people go, that they may worship before Me.	3. And Moses and Aaraon came to Pharaoh and said to him: “Thus said the LORD, the G-d of the Hebrews: ‘How long will you decline to humble yourself before the LORD? Let My people go that they may worship before Me.	ג וַיָּבֹא מֹשֶׁה וְאַֽהֲרֹן אֶל־פַּרְעֹה וַיֹּֽאמְרוּ אֵלָיו כֹּֽה־אָמַר יְהוָֹה אֱלֹהֵי הָֽעִבְרִים עַד־מָתַי מֵאַנְתָּ לֵֽעָנֹת מִפָּנָי שַׁלַּח עַמִּי וְיַֽעַבְדֻֽנִי:
4. For if you refuse to send My people out, I will bring locusts within your borders tomorrow.	4. But if you refuse to let My people go, behold, tomorrow I bring the locust upon your borders,	4. Because if you decline to let my people go, behold, tomorrow I will bring the locusts into your territory.	ד כִּי אִם־מָאֵן אַתָּה לְשַׁלֵּחַ אֶת־עַמִּי הִנְנִי מֵבִיא מָחָר אַרְבֶּה בִּגְבֻלֶֽךָ:
5. They will cover the visible surface of the land so that one will be unable to see the land. They will eat all that was spared, that remained for you from the hail, and they will eat every tree that grows for you in the field.	5. and they will cover the face of the ground, so that it will be impossible to see the ground, and will destroy the remainder that was spared to you from the hail, and destroy every tree which grows for you out of the field.	5. And they will cover the view of the land, and you will not be able to see the land; and they will eat the remnant that has been spared, that has been left to you from the hail, and they will eat all the trees that grow for you from the open field.	ה וְכִסָּה אֶת־עֵין הָאָרֶץ וְלֹא יוּכַל לִרְאֹת אֶת־הָאָרֶץ וְאָכַל ׀ אֶת־יֶתֶר הַפְּלֵטָה הַנִּשְׁאֶרֶת לָכֶם מִן־הַבָּרָד וְאָכַל אֶת־כָּל־הָעֵץ הַצֹּמֵחַ לָכֶם מִן־הַשָּׂדֶֽה:
6. They will fill your houses, and the houses of all your servants, and the houses of all the Egyptians. [It will be something] that was never seen by your fathers or your fathers' fathers since the day they were on the earth until this day.' " He [Moshe] then turned and went out from Pharaoh.	6. And they will fill your house, and the houses of all your servants, and the houses of the Mizraee, (the like of) which neither your fathers nor your forefathers have seen since the day that they were upon the earth unto this day. And he turned and went out from Pharaoh.	6. And your houses and the houses of all your leaders, and the houses of all the Egyptians will be filled by them, which your fathers or your fathers' fathers have not seen from the day they were upon the earth until this day," And he hurried and went out from before Pharaoh.	וּמָֽלְאוּ בָתֶּיךָ וּבָתֵּי כָל־עֲבָדֶיךָ וּבָתֵּי כָל־מִצְרַיִם אֲשֶׁר לֹֽא־רָאוּ אֲבֹתֶיךָ וַֽאֲבוֹת אֲבֹתֶיךָ מִיּוֹם הֱיוֹתָם עַל־הָאֲדָמָה עַד הַיּוֹם הַזֶּה וַיִּפֶן וַיֵּצֵא מֵעִם פַּרְעֹֽה:
7. Pharaoh's servants said to him, "How long will this [man] be a menace to us? Send these men out and let them worship Adonai, their G-d. Do you not yet realize that Egypt is [being] destroyed?"	7. And the servants of Pharaoh said, How long will this man be a stumbling-block to us? Let the men be released, that they may worship before the Lord their God. Are you not aware that by His hand it will be that the land of Mizraim will be destroyed?	7. And Pharaoh's servants said to him: "How long will this one be a snare for us? Let the people go that they may worship before the Lord their God before you (come to) know that Egypt is blotted out?"	ז וַיֹּֽאמְרוּ עַבְדֵי פַרְעֹה אֵלָיו עַד־מָתַי יִהְיֶה זֶה לָנוּ לְמוֹקֵשׁ שַׁלַּח אֶת־הָאֲנָשִׁים וְיַֽעַבְדוּ אֶת־יְהוָֹה אֱלֹֽהֵיהֶם הֲטֶרֶם תֵּדַע כִּי אָֽבְדָה מִצְרָֽיִם:
8. Moshe and Aharon were brought back to Pharaoh, and he said to them, "Go worship Adonai, your G-d. Exactly who will be going?"	8. And he commanded to bring back Mosheh and Aharon to Pharaoh, and said to them, Go, worship before the Lord your God: but who are they that are to go?	8. And he brought back Moses and Aaron to Pharaoh, and he said to them: "Go, sacrifice before the Lord your God. But who are those that go?"	ח וַיּוּשַׁב אֶת־מֹשֶׁה וְאֶֽת־אַֽהֲרֹן אֶל־פַּרְעֹה וַיֹּאמֶר אֲלֵהֶם לְכוּ עִבְדוּ אֶת־יְהוָֹה אֱלֹֽהֵיכֶם מִי וָמִי הַהֹֽלְכִֽים:
9. Moshe said, "With our young and with our old we will go. With our sons, with our daughters, with our sheep and with our cattle we will go, for it is a festival to Adonai for all of us."	9. And Mosheh said, With our children and with our old men will we go; with our sons and with our daughters we will go; with our sheep and with our oxen we will go; for we have a solemn feast before the Lord.	9. And Moses said: "With our young men and our old men we shall go, with our sons and our daughters, with our sheep and our oxen we shall go, because we have a feast before the Lord."	ט וַיֹּאמֶר מֹשֶׁה בִּנְעָרֵינוּ וּבִזְקֵנֵינוּ נֵלֵךְ בְּבָנֵינוּ וּבִבְנוֹתֵנוּ בְּצֹאנֵנוּ וּבִבְקָרֵנוּ נֵלֵךְ כִּי חַג־יְהוָֹה לָֽנוּ:
10. He [Pharaoh] said to them, "So be it. May Adonai be with you just as I will send you and your little ones. Beware for evil confronts you.	10. And he said to them, So may the Word of the Lord be a help to you: (but) how can I release (both) you and your children? The evil offence is in the look of your faces: (you think to go onward) in the way that you would walk, till the time that you will have come to the house of the place of your habitation.	10. And he said: "Let, now, the Memra of the Lord be with you when I let you and your little ones go. See! There is evil before your faces.	י וַיֹּאמֶר אֲלֵהֶם יְהִי כֵן יְהֹוָה עִמָּכֶם כַּֽאֲשֶׁר אֲשַׁלַּח אֶתְכֶם וְאֶֽת־טַפְּכֶם רְאוּ כִּי רָעָה נֶגֶד פְּנֵיכֶֽם:
11. This is not right. [Only] the [adult] men should go and worship Adonai for this is what you desire." He had them expelled from Pharaoh's presence.	11. (It will be) not so as you devise; but the men only will go and worship before the Lord; for that it was which you demanded. And he drove them out from before the face of Pharaoh.	11. Not thus! Go now, men (among you), and worship before the Lord, because you have desired it.” And they were driven out from before the presence of Pharaoh.	יא לֹא כֵן לְכוּ־נָא הַגְּבָרִים וְעִבְדוּ אֶת־יְהֹוָה כִּי אֹתָהּ אַתֶּם מְבַקְשִׁים וַיְגָרֶשׁ אֹתָם מֵאֵת פְּנֵי פַרְעֹֽה:
12. Adonai said to Moshe, "Stretch out your hand over the land of Egypt for the locusts [to bring the locusts] and they will emerge upon the land of Egypt. They will eat all the vegetation in the land, that remained from [the destruction of] the hail."	12. And the Lord spoke to Mosheh, Lift up your hand over the land of Mizraim for the locust, that he may come up over the land of Mizraim, and destroy every herb of the earth, whatsoever the hail has left.	12. And the Lord said to Moses: "Incline your hand over the land of Egypt for the locusts, and let them come down upon the land of Egypt and eat every plant, and the land, and all that the hail has left."	יב וַיֹּאמֶר יְהֹוָה אֶל־מֹשֶׁה נְטֵה יָֽדְךָ עַל־אֶרֶץ מִצְרַיִם בָּֽאַרְבֶּה וְיַעַל עַל־אֶרֶץ מִצְרָיִם וְיֹאכַל אֶת־כָּל־עֵשֶׂב הָאָרֶץ אֵת כָּל־אֲשֶׁר הִשְׁאִיר הַבָּרָֽד:
13. Moshe stretched out his rod over the land of Egypt and Adonai directed an east wind over the land all that day and all the night. When morning came the east wind had carried [brought] the locusts.	13. And Mosheh lifted up his rod over the land of Mizraim, and the Lord brought an east wind upon the country all that day and all the night; and in the morning the east wind bare the locust.	13. And Moses inclined his staff over the land of Egypt, and the Lord brought a wind from the east upon the land all that day and all the night. Morning came and the eastern wind had borne the locusts.	יג וַיֵּט מֹשֶׁה אֶת־מַטֵּהוּ עַל־אֶרֶץ מִצְרַיִם וַֽיהֹוָה נִהַג רֽוּחַ־קָדִים בָּאָרֶץ כָּל־הַיּוֹם הַהוּא וְכָל־הַלָּיְלָה הַבֹּקֶר הָיָה וְרוּחַ הַקָּדִים נָשָׂא אֶת־הָֽאַרְבֶּֽה:
14. The locusts came up over the whole land of Egypt, and rested [settled] within all the borders of Egypt. It was very severe. Never before had there been such locusts and never again after them.	14. And the locust came up over all the land of Mizraim, and settled in all the limits of Mizraim exceedingly strong. Before him there had been no locust so hard, nor will there be like him.	14. And the locusts came up upon all the land of Egypt and dwelt in all the territories of Egypt in great numbers. Before them there were not such locusts like them, and after them there will not be such.	יד וַיַּעַל הָֽאַרְבֶּה עַל כָּל־אֶרֶץ מִצְרַיִם וַיָּנַח בְּכֹל גְּבוּל מִצְרָיִם כָּבֵד מְאֹד לְפָנָיו לֹא־הָיָה כֵן אַרְבֶּה כָּמֹהוּ וְאַֽחֲרָיו לֹא יִֽהְיֶה־כֵּֽן:
15. They covered the visible surface of the entire land so that the land was darkened. They ate all the vegetation of the land, and all the fruit of the trees that was left [spared] by the hail. Nothing green remained on the trees or on the vegetation of the field in the entire land of Egypt.	15. And he covered the face of all the land, until the land was darkened, and every herb of the ground was consumed, and all the fruit of the tree that the hail had left; and nothing green of tree or herb of the field was left in all the land of Mizraim.	15. And they covered all the view of all the land, and the land darkened, and they ate every plant of the land and all the fruits of the tree that the hail had left, and a green thing was not left on a tree or on a plant of the open field in all the land of the Egyptians.	טו וַיְכַס אֶת־עֵין כָּל־הָאָרֶץ וַתֶּחְשַׁךְ הָאָרֶץ וַיֹּאכַל אֶת־כָּל־עֵשֶׂב הָאָרֶץ וְאֵת כָּל־פְּרִי הָעֵץ אֲשֶׁר הוֹתִיר הַבָּרָד וְלֹֽא־נוֹתַר כָּל־יֶרֶק בָּעֵץ וּבְעֵשֶׂב הַשָּׂדֶה בְּכָל־אֶרֶץ מִצְרָֽיִם:
16. Pharaoh hurriedly called for Moshe and Aharon, and he said, "I have sinned to Adonai, your G-d, and to you.	16. And Pharaoh made haste, and sent certain to call Mosheh and Aharon. And he said, I have sinned before the Lord your God and against you.	16. And Pharaoh hastened to call Moses and Aaron and said: "I have sinned before the Lord your God and against you.	טז וַיְמַהֵר פַּרְעֹה לִקְרֹא לְמֹשֶׁה וּֽלְאַֽהֲרֹן וַיֹּאמֶר חָטָאתִי לַֽיהוָֹה אֱלֹֽהֵיכֶם וְלָכֶֽם:
17. Now forgive my sin just this one time and plead with Adonai, your G-d, just to remove this death from me."	17. But now, pardon my sin only this once, and pray before the Lord, that He would only remove from me this death.	17. And now, forgive, I pray, my debts only this time, and pray before the Lord your God that he may make this plague.also pass from me."	יז וְעַתָּה שָׂא נָא חַטָּאתִי אַךְ הַפַּעַם וְהַעְתִּירוּ לַֽיהוָֹה אֱלֹֽהֵיכֶם וְיָסֵר מֵֽעָלַי רַק אֶת־הַמָּוֶת הַזֶּֽה:
18. He [Moshe] left Pharaoh's presence and prayed to Adonai.	18. And he went out from Pharaoh, and prayed before the Lord.	18. And he went out from before Pharaoh and prayed before the Lord.	יח וַיֵּצֵא מֵעִם פַּרְעֹה וַיֶּעְתַּר אֶל־יְהוָֹֽה:
19. Adonai turned a very strong westerly wind, that carried away the locusts, and plunged them into the Reed Sea. Not a single locust remained in all of Egypt's borders.	19. And the Lord turned a wind from the west of exceeding strength, and it carried away the locust, and bare him to the sea of Suph: there was not one locust left in all the borders of Mizraim. And even such as had been salted in vessels for needed food, those, too, the western wind bare away, and they went.	19. And the Lord turned a very strong west wind, and it bore the locusts and cast them into the Reed Sea; a single locust was not left in all the territory of the Egyptians.	יט וַיַּֽהֲפֹךְ יְהוָֹה רֽוּחַ־יָם חָזָק מְאֹד וַיִּשָּׂא אֶת־הָאַרְבֶּה וַיִּתְקָעֵהוּ יָמָּה סּוּף לֹא נִשְׁאַר אַרְבֶּה אֶחָד בְּכֹל גְּבוּל מִצְרָֽיִם:
20. Adonai hardened Pharaoh's heart, and he did not send out the B’ne Yisrael.	20. But the Lord strengthened the design of Pharaoh's heart, and he would not release the children of Israel.	20. And the Lord hardened the heart of Pharaoh, and he did not let the children of Israel go.	כ וַיְחַזֵּק יְהוָֹה אֶת־לֵב פַּרְעֹה וְלֹא שִׁלַּח אֶת־בְּנֵי יִשְׂרָאֵֽל:
21. Adonai said to Moshe, "Stretch out your hand toward the sky, and there will be darkness over the land of Egypt. The darkness will be tangible."	21. And the Lord said to Mosheh, Lift up your hand towards the height of the heavens, and there will be darkness over all the land of Mizraim, in the morning, at the passing away of the first darkness of the night. [JERUSALEM. And they will serve in darkness.]	21. And the Lord said: "Incline your hand to the heavens, and let there be darkness upon the land of Egypt, and let the darkness be palpable.	כא וַיֹּאמֶר יְהֹוָה אֶל־מֹשֶׁה נְטֵה יָֽדְךָ עַל־הַשָּׁמַיִם וִיהִי חֹשֶׁךְ עַל־אֶרֶץ מִצְרָיִם וְיָמֵשׁ חֹֽשֶׁךְ:
22. Moshe stretched out his hand toward the sky, and there was total darkness in the entire land of Egypt for three days.	22. And Mosheh stretched out his hand towards the height of the heavens, and there was dark darkness in all the land of Mizraim three days.	22. And Moses inclined (his) hand to the heavens, and there was thick darkness in all the land of Egypt three days.	כב וַיֵּט מֹשֶׁה אֶת־יָדוֹ עַל־הַשָּׁמָיִם וַיְהִי חֹֽשֶׁךְ־אֲפֵלָה בְּכָל־אֶרֶץ מִצְרַיִם שְׁלֹשֶׁת יָמִֽים:
23. Man could not see his fellow man, nor could anyone rise from his place for three days. But all the B’ne Yisrael had light in their dwellings.	23. No man saw his brother, and none arose from his place three days. But among all the sons of Israel there was light, that the wicked among them who died might be buried, and that the righteous might be occupied with the precepts of the law in their dwellings.	23. No one saw his brothers, and no one rose from his place for three days. But there was light in their dwelling places for all the children of Israel.	כג לֹֽא־רָאוּ אִישׁ אֶת־אָחִיו וְלֹא־קָמוּ אִישׁ מִתַּחְתָּיו שְׁלֹשֶׁת יָמִים וּֽלְכָל־בְּנֵי יִשְׂרָאֵל הָיָה אוֹר בְּמֽוֹשְׁבֹתָֽם:
24. Pharaoh called to Moshe, and he said, "Go! Worship Adonai. Just let your sheep and cattle stay behind. Even your little ones can go with you."	24. And at the end of three days Pharaoh called Mosheh, and said, Go, worship before the Lord; only your sheep and your oxen will abide with me: your children also may go with you.	24. And Pharaoh called Moses and Aaron and said: "Go and worship before the Lord; only your sheep and your oxen will remain here; your little ones will go with you."	כד וַיִּקְרָא פַרְעֹה אֶל־מֹשֶׁה וַיֹּאמֶר לְכוּ עִבְדוּ אֶת־יְהֹוָה רַק צֹֽאנְכֶם וּבְקַרְכֶם יֻצָּג גַּֽם־טַפְּכֶם יֵלֵךְ עִמָּכֶֽם:
25. Moshe said, "You too will give us sacrifices and burnt-offerings that we will make [offer] to our G-d.	25. But Mosheh said, You must also give into our hands holy oblations and burnt offerings, that we may perform service before the Lord our God.	25. And Moses said: "You will also give into our hand sacrifices and holocausts, and we will sacrifice before the Lord our God.	כה וַיֹּאמֶר מֹשֶׁה גַּם־אַתָּה תִּתֵּן בְּיָדֵנוּ זְבָחִים וְעֹלֹת וְעָשִׂינוּ לַֽיהוָֹה אֱלֹהֵֽינוּ:
26. Our own flocks will also go with us. Not a single hoof will remain. We must take from them to worship Adonai our G-d; since we do not know with what [animals] we will worship Adonai until we get there."	26. Our flocks, moreover, must go with us; not one hoof of them will remain; for from them we are to take, to do service before the Lord our God. We cannot leave them; for we know not (as yet) in what manner we are to worship before the Lord, until we come thither.	26. And our cattle will also go with us; the hoof of a foot will not be left behind them, for it is from among them that we will take to sacrifice before the Lord, our God; and as for us, we do not know how we will worship before the Lord, our God, until the time we enter there.	כו וְגַם־מִקְנֵנוּ יֵלֵךְ עִמָּנוּ לֹא תִשָּׁאֵר פַּרְסָה כִּי מִמֶּנּוּ נִקַּח לַֽעֲבֹד אֶת־יְהוָֹה אֱלֹהֵינוּ וַֽאֲנַחְנוּ לֹֽא־נֵדַע מַֽה־נַּֽעֲבֹד אֶת־יְהֹוָה עַד־בֹּאֵנוּ שָֽׁמָּה:
27. Adonai hardened Pharaoh's heart and he was [no longer] willing to send them away.	27. But the Lord made strong the design of Pharoh's heart, and he would not release them.	27. And the Lord hardened his heart, and he did not desire to let them go.	כז וַיְחַזֵּק יְהוָֹה אֶת־לֵב פַּרְעֹה וְלֹא אָבָה לְשַׁלְּחָֽם:
28. Pharaoh said to him [Moshe] "Leave my presence. Beware! Do not see my face again; for on the day you see my face you will die."	28. And Pharaoh said to him, Go from me. Beware that you add not to see my face to speak before me one of these words that are so hard: for in the day that you see my face, my anger will grow strong against you, and I will deliver you into the hands of the men who seek your life to take it. [JERUSALEM. And Pharaoh said to him, Go from me. Beware that you increase not my anger against you by saying, Are not these hard words that you speak to me? Verily Pharaoh would rather die than hear your words. Beware, lest my anger grow strong against you, and I deliver you into the hands of this people, who require your life to slay you.	28. And Pharaoh said to him: "Go away from me and never again speak before me one of those harsh words; I would surely rather die than hear any of your words. Take heed that my anger be not kindled against you and I deliver you into the hands of the people who sought your life and they kill you.	כח וַיֹּֽאמֶר־לוֹ פַרְעֹה לֵךְ מֵֽעָלָי הִשָּׁמֶר לְךָ אַל־תֹּסֶף רְאוֹת פָּנַי כִּי בְּיוֹם רְאֹֽתְךָ פָנַי תָּמֽוּת:
29. Moshe said, "As you say. I will not see your face again."	29. And Mosheh said, You have spoken fairly. While I was dwelling in Midian, it was told me in a word from before the Lord, that the men who had sought to kill me had fallen from their means, and were reckoned with the dead. At the end there will be no mercy upon you; but I will pray, and the plague will be restrained from you. And now I will see your face no more. [JERUSALEM. And Mosheh said, You have spoken truly. But it was certified to me at the former time when I dwelt in Midian, that all the men were dead who sought to kill my life. At the end there will be no mercy upon you. Yet I will pray for you, and this plague will be restrained. But a tenth plague is for Pharaoh, of (which the victim will be) thy firstborn son. And Mosheh said to him, You have spoken fairly the truth: I will see your face no more.]	29. And Moses said to him: "Fittingly and the truth have you spoken. I was being notified while yet residing in Midian to the effect that: 'All the men who were seeking your life are dead.' And not only after I was making petition for you from before the Lord was I praying for you, and the plague was withheld from you. And this plague is the tenth one for Pharaoh. With the first-born of Pharaoh it will begin." And Moses said to Pharaoh: "Fittingly and with truth have you spoken; I shall never again see your countenance."	כט וַיֹּאמֶר מֹשֶׁה כֵּן דִּבַּרְתָּ לֹֽא־אֹסִף עוֹד רְאוֹת פָּנֶֽיךָ:
1. Adonai said to Moshe, "There is one more plague that I will bring upon Pharaoh and upon Egypt. After that he will send you away from here. When he sends you away, he will actually drive you out from here completely.	1. And the Lord spoke unto Mosheh, Yet one stroke will I bring upon Pharaoh and upon the Mizraee, which will be greater than all, and afterward will he send you hence: when he releases, there will be to himself an end: driving, he will drive you forth from hence.	1. And the Lord said to Moses: "One more plague will I bring" upon Pharaoh and upon the Egyptians; and after that he will let you go from here; when he lets you go, he will drive you out b from here in all haste.	א וַיֹּאמֶר יְהֹוָה אֶל־מֹשֶׁה עוֹד נֶגַע אֶחָד אָבִיא עַל־פַּרְעֹה וְעַל־מִצְרַיִם אַֽחֲרֵי־כֵן יְשַׁלַּח אֶתְכֶם מִזֶּה כְּשַׁלְּחוֹ כָּלָה גָּרֵשׁ יְגָרֵשׁ אֶתְכֶם מִזֶּֽה:
2. Speak, please, in the ears of the people, and let each man request [borrow] from his friend, and each woman from her friend, articles of silver and articles of gold."	2. Speak now in the hearing of the people, That every man will demand from his Mizraite friend, and every woman of her Mizraite friend, vessels of silver and vessels of gold.	2. Speak, I pray, in the hearing of the people, that each man ask of his neighbor, and every woman of her neighbor, objects of silver and objects of gold."	ב דַּבֶּר־נָא בְּאָזְנֵי הָעָם וְיִשְׁאֲלוּ אִישׁ ׀ מֵאֵת רֵעֵהוּ וְאִשָּׁה מֵאֵת רְעוּתָהּ כְּלֵי־כֶסֶף וּכְלֵי זָהָֽב:
3. Adonai gave the people favor in the eyes of the Egyptians. Moshe too was very great in the land of Egypt, [both] in the eyes of Pharaoh's servants and in the eyes of the people.	3. And the Lord gave the people favor before the Mizraee; also the man Mosheh was very great in the land of Mizraim before the servants of Pharaoh and before his people.	3. And the Lord" gave favor to the people in the sight of the Egyptians. Moreover, Moses was a very powerful man in the land of Egypt in the sight of the rulers of Pharaoh and in the sight of the people.	ג וַיִּתֵּן יְהוָֹה אֶת־חֵן הָעָם בְּעֵינֵי מִצְרָיִם גַּם ׀ הָאִישׁ מֹשֶׁה גָּדוֹל מְאֹד בְּאֶרֶץ מִצְרַיִם בְּעֵינֵי עַבְדֵֽי־פַרְעֹה וּבְעֵינֵי הָעָֽם:
4. Moshe said, "This is what Adonai has said, About the time of midnight, I will go out in the midst of Egypt.	4. And Mosheh spoke (or, had spoken) to Pharoh, Thus says the Lord, At this hour of the following night will I be revealed (Apocalypsed) in the midst of the Mizraee,	4. And Moses said: "Thus said the Lord:" 'In the middle of the night My Memra will be revealed (Apocalypsed) in the midst of Egypt.	ד וַיֹּאמֶר מֹשֶׁה כֹּה אָמַר יְהוָֹה כַּֽחֲצֹת הַלַּיְלָה אֲנִי יוֹצֵא בְּתוֹךְ מִצְרָֽיִם:
5. Every first-born in the land of Egypt will die, from the first-born of Pharaoh sitting on his throne, to the first-born of the [Egyptian] slave girl, behind the mill-stones, and every first-born animal.	5. and every firstborn in the land of Mizraim will die: from the firstborn of Pharaoh who should sit upon the throne of his kingdom, unto the firstborn son of the humblest mother in Mizraim who grinds behind the mills, and all the firstborn of cattle.	5. And all the first-born in the land of Egypt will be killed, from the first-born of Pharaoh who was to sit upon the throne of his kingdom to the first-born of the maidservant who grinds behind the mill, and every first-born of the cattle.	ה וּמֵת כָּל־בְּכוֹר בְּאֶרֶץ מִצְרַיִם מִבְּכוֹר פַּרְעֹה הַיֹּשֵׁב עַל־כִּסְאוֹ עַד בְּכוֹר הַשִּׁפְחָה אֲשֶׁר אַחַר הָֽרֵחָיִם וְכֹל בְּכוֹר בְּהֵמָֽה:
6. There will be a great cry [of anguish] throughout the entire land of Egypt, the likes of which there never was and like there never will be.	6. And there will be a great cry in all the land of Mizraim, because like the plague of this night there has not been, and like the plague of this night there never will be one.	6. And there will be a great cry in all the land of Egypt such as there has never been and such as will not be seen again.	ו וְהָֽיְתָה צְעָקָה גְדֹלָה בְּכָל־אֶרֶץ מִצְרָיִם אֲשֶׁר כָּמֹהוּ לֹא נִֽהְיָתָה וְכָמֹהוּ לֹא תֹסִֽף:
7. But among all the B’ne Yisrael, a dog will not sharpen its tongue [growl] at man or animal. You will then know that Adonai distinguishes between Egypt and Yisrael.	7. But of any of the children of Israel a dog will not harm by lifting up his tongue against either man or beast; that they may know that the Lord makes distinction between the Mizraites and the sons of Israel.	7. But against any of the children of Israel-either against man or beast-no dog will bark with its tongue, that you may know that the Lord makes a distinction between the Egyptians and Israel.	ז וּלְכֹל ׀ בְּנֵי יִשְׂרָאֵל לֹא יֶֽחֱרַץ־כֶּלֶב לְשֹׁנוֹ לְמֵאִישׁ וְעַד־בְּהֵמָה לְמַעַן תֵּֽדְעוּן אֲשֶׁר יַפְלֶה יְהֹוָה בֵּין מִצְרַיִם וּבֵין יִשְׂרָאֵֽל:
8. Then all these, your servants, will come down to me, and prostrate themselves saying, 'Go! You and all the people that follow you. Then I will go out." He [Moshe] then left Pharaoh in great anger.	8. And you will send down all your servants to me, coming and beseeching me, saying, Go forth, you and all the people who are with you; and afterwards I will go. And he went out from Pharaoh in great anger.	8. And all these your servants will come down to me, and they will salute me saying: "Go out, you and all the people who are with you" and after that I will go out." And he went out from before Pharaoh in hot anger.	ח וְיָֽרְדוּ כָל־עֲבָדֶיךָ אֵלֶּה אֵלַי וְהִשְׁתַּֽחֲווּ־לִי לֵאמֹר צֵא אַתָּה וְכָל־הָעָם אֲשֶׁר־בְּרַגְלֶיךָ וְאַֽחֲרֵי־כֵן אֵצֵא וַיֵּצֵא מֵֽעִם־פַּרְעֹה בָּֽחֳרִי־אָֽף:
9. Adonai said to Moshe, "Pharaoh will not listen to you. Thus I will multiply My wonders in the land of Egypt."	9. But the Lord said to Mosheh, Pharaoh will not hearken to you ; that I may multiply My wonders in the land of Mizraim.	9. And the Lord said to Moses: "Pharaoh will not listen to you, so as to multiply the signs" of my wonders in the land of Egypt."	ט וַיֹּאמֶר יְהוָֹה אֶל־מֹשֶׁה לֹֽא־יִשְׁמַע אֲלֵיכֶם פַּרְעֹה לְמַעַן רְבוֹת מֽוֹפְתַי בְּאֶרֶץ מִצְרָֽיִם:
10. Moshe and Aharon had done all these wonders before Pharaoh. [However] Adonai hardened Pharaoh's heart and he did not send the B’ne Yisrael out of his land.	10. And Mosheh and Aharon did all these wonders before Pharaoh; and the Lord strengthened the design of Pharaoh's heart, and he would not release the sons of Israel from his land.	10. And Moses and Aaron did all these wonders before Pharaoh, but the Lord hardened Pharaoh's heart, and he did not let the children of Israel go out of his land.	י וּמֹשֶׁה וְאַֽהֲרֹן עָשׂוּ אֶת־כָּל־הַמֹּֽפְתִים הָאֵלֶּה לִפְנֵי פַרְעֹה וַיְחַזֵּק יְהוָֹה אֶת־לֵב פַּרְעֹה וְלֹֽא־שִׁלַּח אֶת־בְּנֵֽי־יִשְׂרָאֵל מֵֽאַרְצֽוֹ:
1. Adonai said to Moshe and Aharon in the land of Egypt saying:	1. And the Lord spoke to Mosheh and to Aharon in the land of Mizraim, saying,	1. And the Lord spoke to Moses and Aaron in the land of Egypt saying:	א וַיֹּאמֶר יְהוָֹה אֶל־מֹשֶׁה וְאֶֽל־אַֽהֲרֹן בְּאֶרֶץ מִצְרַיִם לֵאמֹֽר:
2. "This month shall be [reckoned] to you [as] the head [beginning] of months. It shall be to you the first of the months of the year.	2. This month is ordained to be to you the beginning of the months; and from it you will begin to number for festivals, and times, and cycles; it will be to you the first of the number of the months of the year.	2. "This month of Nisan will be for you the beginning of the months; it will be the first for you and for all the beginnings of the months of the year.	ב הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים רִאשׁוֹן הוּא לָכֶם לְחָדְשֵׁי הַשָּׁנָֽה:
3. Speak to the entire community of Israel saying, 'On the tenth [day] of this month they shall take--- each man [shall take] a lamb for [his] family, a lamb for each household.	3. Speak to all the congregation of the children of Israel, saying, In the tenth of this month, whose time is appointed for this time (occasion), and not for (coming) generations, they will take to them a lamb for the house of a family, and, if many in number, they will take a lamb for a house:	3. Speak with all the congregation of the children of Israel: On the tenth day of this month they will take every man a lamb according to their father's house - a lamb for every house.	ג דַּבְּרוּ אֶל־כָּל־עֲדַת יִשְׂרָאֵל לֵאמֹר בֶּֽעָשֹׂר לַחֹדֶשׁ הַזֶּה וְיִקְחוּ לָהֶם אִישׁ שֶׂה לְבֵית־אָבֹת שֶׂה לַבָּֽיִת:
4. If the [members of the] household are too few for the [eating of a] lamb then he shall take [a lamb] [together] with his neighbor, close by his house, according to the number of individuals. According to what the person eats shall you make your count regarding the lamb.	4. but if the men of the house are fewer than ten in number, in proportion to a sufficient number to eat the lamb, he and his neighbor who is nearest to his house will take according to the number of souls: each man according to the sufficiency of his eating will be counted for the lamb.	4. And if the people of the household are too few to be reckoned sufficient for the paschal lamb, they and the neighbor who is near to it will take according to the number of persons; according to what each can eat, you will make count for the paschal lamb.	ד וְאִם־יִמְעַט הַבַּיִת מִהְיוֹת מִשֶּׂה וְלָקַח הוּא וּשְׁכֵנוֹ הַקָּרֹב אֶל־בֵּיתוֹ בְּמִכְסַת נְפָשֹׁת אִישׁ לְפִי אָכְלוֹ תָּכֹסּוּ עַל־הַשֶּֽׂה:
5. A flawless lamb, a yearling male must be in your possession. You may take it from sheep or goats.	5. The lamb will be perfect, a male, the son of a year he will be to you; from the sheep or from the young goats you may take.	5. Your lamb will be perfect, without blemish, male, a year old; from among the lambs or from among the kids the young of goats you will take it for yourselves.	ה שֶׂה תָמִים זָכָר בֶּן־שָׁנָה יִהְיֶה לָכֶם מִן־הַכְּבָשִׂים וּמִן־הָֽעִזִּים תִּקָּֽחוּ:
6. You shall hold it in safekeeping until the fourteenth day of this month, they shall slaughter it--- the entire community of Yisrael--- between evenings [in the afternoon].	6. And it will be bound and reserved for you until the fourteenth day of this month, that you may not know the fear of the Mizraee when they see it; and you will kill him according to the rite of all the congregation of the assembly of Israel, between the suns.	6. And you will keep it until the fourteenth day of this month, and all the assembly of the congregation of the sons of Israel will slaughter it at twilight.	ו וְהָיָה לָכֶם לְמִשְׁמֶרֶת עַד אַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ הַזֶּה וְשָֽׁחֲטוּ אֹתוֹ כֹּל קְהַל עֲדַת־יִשְׂרָאֵל בֵּין הָֽעַרְבָּֽיִם:
7. They shall take of its blood and place it on the side of the doorposts and on the lintel of the houses in which they will eat [the lamb].	7. And you will take of the blood and set it upon the two posts and upon the upper board outside of the houses in which you eat and sleep.	7. And they will take some of the blood and put it on the two doorposts and on the lintel of the houses in which they will eat the Passover.	ז וְלָֽקְחוּ מִן־הַדָּם וְנָֽתְנוּ עַל־שְׁתֵּי הַמְּזוּזֹת וְעַל־הַמַּשְׁקוֹף עַל הַבָּתִּים אֲשֶׁר־יֹֽאכְלוּ אֹתוֹ בָּהֶֽם:
8. They shall eat the meat during this night. It shall be roasted over fire. They shall eat it with matzos and bitter herbs.	8. And you will eat the flesh on that night, the fifteenth of Nisan, until the dividing of the night roasted with fire, [JERUSALEM. Roasted,] without leaven, with horehound and lettuce will you eat it.	8. And they will eat the flesh on the night of Passover, roasted on fire; unleavened bread with bitter herbs they will eat.	ח וְאָֽכְלוּ אֶת־הַבָּשָׂר בַּלַּיְלָה הַזֶּה צְלִי־אֵשׁ וּמַצּוֹת עַל־מְרֹרִים יֹאכְלֻֽהוּ:
9. You must not eat it half-cooked or boiled in water, but only roasted over fire, its head with its knees and its inner organs.	9. Eat not of it while living, neither boiled in wine, or oil, or other fluids, neither boiled in water, but roasted with fire, with its head, and its feet, and its inwards.	9. Do not eat any of it lightly roasted or even overcooked, cooked in water, but only roasted on fire - the head with its legs and the inner parts.	ט אַל־תֹּֽאכְלוּ מִמֶּנּוּ נָא וּבָשֵׁל מְבֻשָּׁל בַּמָּיִם כִּי אִם־צְלִי־אֵשׁ רֹאשׁוֹ עַל־כְּרָעָיו וְעַל־קִרְבּֽוֹ:
10. You must not leave any of it over until morning. Any of it left over until morning must be burned in fire.	10. Nor will any be left of it till the morning; but what may remain of it in the morning you will cover over, and in the daylight of the sixteenth day burn with fire; for you may not burn the residue of a holy oblation on the feast day.	10. And you will leave none of it over until morning; and anything that does remain of it until morning you will burn in the fire.	י וְלֹא־תוֹתִירוּ מִמֶּנּוּ עַד־בֹּקֶר וְהַנֹּתָר מִמֶּנּוּ עַד־בֹּקֶר בָּאֵשׁ תִּשְׂרֹֽפוּ:
11. This is how you must eat it: with your waist belted, your shoes on your feet, and your staff in your hand. You must eat it in haste, it is a Pesach-offering to Adonai.	11. And according to this manner you will eat it, this time, but not in (other) generations: your loins will be girded, [JERUSALEM. Bound by the precepts of the law,] your shoes on your feet, and your staves in your hands; and you will eat in the fear of the majesty of the Lord of the world; because mercy has been shown to you from before the Lord.	11. And according to this order you will eat it: your loins girded, your shoes on your feet, and your staffs in your hands. And you will eat it in a hurry. It is the paschal sacrifice before the Lord."	יא וְכָכָה תֹּֽאכְלוּ אֹתוֹ מָתְנֵיכֶם חֲגֻרִים נַֽעֲלֵיכֶם בְּרַגְלֵיכֶם וּמַקֶּלְכֶם בְּיֶדְכֶם וַֽאֲכַלְתֶּם אֹתוֹ בְּחִפָּזוֹן פֶּסַח הוּא לַיהוָֹֽה:
12. I will pass through the land of Egypt on that night, and I will strike [kill] every first-born in the land of Egypt, from man to beast; and against all the gods of Egypt, I will execute judgments, I am Adonai.	12. And I will be revealed (Apocalyp-sed) in the land of Mizraim in the majesty of My glory this night, and with Me ninety thousand myriads of destroying angels; and I will slay all the firstborn in the land of Mizraim, of man and of beast, and against all the idols of the Mizraee I will execute four judgments: the molten idols will be melted, the idols of stone be broken, the idols of clay will be shattered, and the idols of wood be made dust, that the Mizraee may know that I am the Lord.	12. And I will be revealed (Apocalypsed) in my Memra through the land of Egypt this night of the Passover, and I will kill all the first-born in the land of Egypt from the sons of man to beast. And I will execute different judgments on all the idols of Egyptians, says the Lord.	יב וְעָֽבַרְתִּי בְאֶֽרֶץ־מִצְרַיִם בַּלַּיְלָה הַזֶּה וְהִכֵּיתִי כָל־בְּכוֹר בְּאֶרֶץ מִצְרַיִם מֵֽאָדָם וְעַד־בְּהֵמָה וּבְכָל־אֱלֹהֵי מִצְרַיִם אֶֽעֱשֶׂה שְׁפָטִים אֲנִי יְהוָֹֽה:
13. The blood will be for you as a sign on the houses where you are [staying]. I will see the blood and I will pass over you. There will be no plague against you when I strike the land of Egypt.	13. And the blood of the paschal oblation, (like) the matter of circumcision, will be a bond for you, to become a sign upon the houses where you dwell; and I will look upon the worth of the blood, and will spare you; and the angel of death, to whom is given the power to destroy, will have no dominion over you in the slaughter of the Mizraee.	13. And the blood will be for you as a sign over the houses where they dwell; and I will see the blood and I will pass by, and I in my Memra will defend you, I and there will be no destroying death among you when I kill all the first-born in the land of Egypt.	יג וְהָיָה הַדָּם לָכֶם לְאֹת עַל הַבָּֽתִּים אֲשֶׁר אַתֶּם שָׁם וְרָאִיתִי אֶת־הַדָּם וּפָֽסַחְתִּי עֲלֵכֶם וְלֹא־יִֽהְיֶה בָכֶם נֶגֶף לְמַשְׁחִית בְּהַכֹּתִי בְּאֶרֶץ מִצְרָֽיִם:
14. This day shall be for you a [day of] remembrance. You shall celebrate it as a festival to Adonai, throughout your generations. It is an eternal statute that you must celebrate it.	14. And this day will be to you for a memorial, and you will celebrate it a festival before the Lord in your generations; by a perpetual statute will you solemnize it.	14. And this day will be for you a good memorial; and you will celebrate it as a feast before the Lord: you will celebrate it for your generations as an eternal statute.	יד וְהָיָה הַיּוֹם הַזֶּה לָכֶם לְזִכָּרוֹן וְחַגֹּתֶם אֹתוֹ חַג לַֽיהוָֹה לְדֹרֹתֵיכֶם חֻקַּת עוֹלָם תְּחָגֻּֽהוּ:
15. You must eat matzos for seven days, but before the first day you must remove [all] leaven from your homes; for anyone who eats chametz, that soul will be cut off from Yisrael. [Chametz is forbidden] from the first day [of Pesach] until [after] the seventh day.	15. Seven days you will eat unleavened bread: in the dividing of the day which precedes the feast you will put away leaven from your houses; for whosoever eats what is leavened, from the first day of the feast until the seventh day, that man will be destroyed from Israel.	15. Seven days you will eat unleavened bread. Even on the first day you will put away leaven out of your houses, because whoever eats leavened bread from the first day to the seventh day, that man will be blotted out from Israel.	טו שִׁבְעַת יָמִים מַצּוֹת תֹּאכֵלוּ אַךְ בַּיּוֹם הָֽרִאשׁוֹן תַּשְׁבִּיתוּ שְּׂאֹר מִבָּֽתֵּיכֶם כִּי ׀ כָּל־אֹכֵל חָמֵץ וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִיִּשְׂרָאֵל מִיּוֹם הָֽרִאשֹׁן עַד־יוֹם הַשְּׁבִעִֽי:
16. The first day shall be a holy assembly and the seventh day shall be a holy assembly to you. No work shall be done on them, only for [the preparation of food] which will be eaten by every person, that alone may be done for you.	16. And on the first day there will be a holy congregation, and on the seventh day there will be to you a holy congregation. No work will be done among you, only that which must be done for every one's eating may be done by you.	16. On the first day you will have a feast day and a holy convocation, <and on the seventh day a feast day and a holy convocation>. No work will be done on them. But whatever is done for any vital need, that alone may be done by you.	טז וּבַיּוֹם הָֽרִאשׁוֹן מִקְרָא־קֹדֶשׁ וּבַיּוֹם הַשְּׁבִיעִי מִקְרָא־קֹדֶשׁ יִהְיֶה לָכֶם כָּל־מְלָאכָה לֹא־יֵֽעָשֶׂה בָהֶם אַךְ אֲשֶׁר יֵֽאָכֵל לְכָל־נֶפֶשׁ הוּא לְבַדּוֹ יֵֽעָשֶׂה לָכֶֽם:
17. You must be vigilant regarding the matzos, for on this very day I brought out your hosts from the land of Egypt. You must preserve this day for your generations, it is an eternal statute.	17. And you will observe the feast of the unleavened bread, because in this same day the Lord will bring out your hosts free from the land of Mizraim; and you will observe this day in your generations, a statute forever.	17. And you will observe the unleavened bread, because on this very day I brought your hosts redeemed out of the land of Egypt, and you will observe this day throughout your generations as an eternal statute.	יז וּשְׁמַרְתֶּם אֶת־הַמַּצּוֹת כִּי בְּעֶצֶם הַיּוֹם הַזֶּה הוֹצֵאתִי אֶת־צִבְאֽוֹתֵיכֶם מֵאֶרֶץ מִצְרָיִם וּשְׁמַרְתֶּם אֶת־הַיּוֹם הַזֶּה לְדֹרֹֽתֵיכֶם חֻקַּת עוֹלָֽם:
18. In the first [month] on the fourteenth day of the month, in the evening you shall eat matzos, [continuing] until the twenty-first day of the month in the evening.	18. In Nisan, on the fourteenth day of the month, you will kill the Passover, and at evening on the fifteenth you will eat unleavened bread until the twenty-first of the month. On the evening of the twenty-second you may eat leavened bread.	18. In the first month, on the fourteenth day of the month in the evening at twilight, you will eat unleavened bread, (and so) until the twenty first day of the month, in the evening.	יח בָּֽרִאשֹׁן בְּאַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ בָּעֶרֶב תֹּֽאכְלוּ מַצֹּת עַד יוֹם הָֽאֶחָד וְעֶשְׂרִים לַחֹדֶשׁ בָּעָֽרֶב:
19. For seven days no leaven may be found in your homes, for whoever eats chametz that soul shall be cut off from the community of Israel, whether a proselyte or a native born in the land.	19. For seven days leaven will not be found in your houses; for whosoever eats of leaven, that man will perish from the congregation of Israel, whether he be a stranger or home-bred in the land.	19. For seven days no leaven will be found within your houses, because whoever eats leavened bread, that person will be blotted out from the congregation of Israel, whether he is a stranger or a native of the land.	יט שִׁבְעַת יָמִים שְׂאֹר לֹא יִמָּצֵא בְּבָֽתֵּיכֶם כִּי ׀ כָּל־אֹכֵל מַחְמֶצֶת וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵֽעֲדַת יִשְׂרָאֵל בַּגֵּר וּבְאֶזְרַח הָאָֽרֶץ:
20. You must not eat anything that is chametz. In all your dwellings you shall eat matzos.	20. Any mixture of leaven you will not eat; in every place of your habitation you will eat unleavened bread.	20. You will eat nothing leavened. In all your dwelling places you will eat unleavened bread."	כ כָּל־מַחְמֶצֶת לֹא תֹאכֵלוּ בְּכֹל מֽוֹשְׁבֹתֵיכֶם תֹּֽאכְלוּ מַצּֽוֹת:
21. Moshe called to all the elders of Yisrael, and he said to them, "Draw [from your flocks] or purchase for yourselves a lamb for your families and slaughter it as a Pesach offering.	21. And Mosheh called all the elders of Israel, and said to them, Withdraw your hands from the idols of the Mizraee, and take to you from the offspring of the flock, according to your houses, and kill the paschal lamb	21. And Moses called all the wise men of Israel and he said to them: "Appoint (the participants) and take one of the flock according to your families and sacrifice the Passover.	כא וַיִּקְרָא מֹשֶׁה לְכָל־זִקְנֵי יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם מִֽשְׁכוּ וּקְחוּ לָכֶם צֹאן לְמִשְׁפְּחֹֽתֵיכֶם וְשַֽׁחֲטוּ הַפָּֽסַח:
22. Take a bunch of hyssop, and dip it in the blood that is in the basin. Touch the lintel and the two side [door] posts with some of the blood in the basin. And all of you, let no man go out the door of his house until morning.	22. And you shall take a bunch of hyssop, and dip it in the blood that is in the earthen vessel, and upon the upper bar without and upon the two posts you shall sprinkle of the blood which is in the earthen vessel, and not a man of you must come forth from the door of his hour till the morning.	22. And take a bunch of hyssop and dip it in the blood which is in the vessel and come, and you will put upon the lintel and on the two doorposts some of the blood that is in the vessel; and let no one of you go out of the door of his house until morning.	כב וּלְקַחְתֶּם אֲגֻדַּת אֵזוֹב וּטְבַלְתֶּם בַּדָּם אֲשֶׁר־בַּסַּף וְהִגַּעְתֶּם אֶל־הַמַּשְׁקוֹף וְאֶל־שְׁתֵּי הַמְּזוּזֹת מִן־הַדָּם אֲשֶׁר בַּסָּף וְאַתֶּם לֹא תֵֽצְאוּ אִישׁ מִפֶּֽתַח־בֵּיתוֹ עַד־בֹּֽקֶר:
23. Adonai will pass through to plague the Egyptians and He will see the blood on the lintel and on the two side [door] posts. Adonai will then pass over that door and will not allow the destroyer to enter your houses to plague you.	23. For the Glory of the Lord will be manifested (Apocalypsed) in striking the Mizraee, and He will see the blood upon the lintel and upon the too posts, and the Word of the Lord will spread His protection over the door, and the destroying angel will not be permitted to enter your houses to smite.	23. And the Glory of the Shekinah of the Lord will pass through to blot out the Egyptians; and He will see the blood upon the lintel and upon the two doorposts, and He will pass by, and the Memra of the Lord will defend the door of the fathers of the children of Israel, and He will not give permission to the Destroyer to enter within your houses to destroy.	כג וְעָבַר יְהוָֹה לִנְגֹּף אֶת־מִצְרַיִם וְרָאָה אֶת־הַדָּם עַל־הַמַּשְׁקוֹף וְעַל שְׁתֵּי הַמְּזוּזֹת וּפָסַח יְהוָֹה עַל־הַפֶּתַח וְלֹא יִתֵּן הַמַּשְׁחִית לָבֹא אֶל־בָּֽתֵּיכֶם לִנְגֹּֽף:
24. You must preserve this [ritual] as a statute for you and your children forever.	24. And you shall observe this thing for a statute to thee and to thy sons for a memorial forever.	24. You will observe this word as a statute for yourselves and for your sons forever.	כד וּשְׁמַרְתֶּם אֶת־הַדָּבָר הַזֶּה לְחָק־לְךָ וּלְבָנֶיךָ עַד־עוֹלָֽם:
25. When you come to the land that Adonai will give to you, as He spoke, you must preserve this service.	25. And it shall be when you are come into the land that the Lord will give to you, as He hath spoken, that from the time of your coming you shall observe this service.	25. And when you come into the land which the Lord will give you as He said, you will observe this service.	כה וְהָיָה כִּֽי־תָבֹאוּ אֶל־הָאָרֶץ אֲשֶׁר יִתֵּן יְהוָֹה לָכֶם כַּֽאֲשֶׁר דִּבֵּר וּשְׁמַרְתֶּם אֶת־הָֽעֲבֹדָה הַזֹּֽאת:
26. When your children will ask you, "What is this service of yours?"	26. And it shall be that when at that time your children shall say to you, What is this your service?	26. <And when your children say to you: 'What does this service mean for you?'>	כו וְהָיָה כִּי־יֹֽאמְרוּ אֲלֵיכֶם בְּנֵיכֶם מָה הָֽעֲבֹדָה הַזֹּאת לָכֶֽם:
27. You shall say, "It is the Pesach-offering to Adonai Who passed over the houses of the B’ne Yisrael in Egypt when He struck the Egyptians and saved our homes. The people then bowed and prostrated themselves.	27. you shall say, It is the sacrifice of mercy before the Lord, who had mercy in His Word upon the houses of the sons of Israel in Mizraim, when He destroyed the Mizraee, and spared our houses. And when the house of Israel heard this word from the mouth of Mosheh, they bowed and worshipped.	27. You will say: 'It is the sacrifice of the Passover before the Lord, who passed by and defended the houses of the children of Israel in Egypt when he killed the Egyptians and delivered our houses.'" And the people bowed down and gave thanks and praised.	כז וַֽאֲמַרְתֶּם זֶֽבַח־פֶּסַח הוּא לַֽיהֹוָה אֲשֶׁר פָּסַח עַל־בָּתֵּי בְנֵֽי־יִשְׂרָאֵל בְּמִצְרַיִם בְּנָגְפּוֹ אֶת־מִצְרַיִם וְאֶת־בָּתֵּינוּ הִצִּיל וַיִּקֹּד הָעָם וַיִּֽשְׁתַּֽחֲוֽוּ:
28. The B’ne Yisrael went and did as Adonai commanded Moshe and Aharon. They [also] did so.	28. And the sons of Israel went and did as the Lord commanded Mosheh and Aharon, so did they hasten and do.	28. And the children of Israel went and did so: as the Lord had commanded Moses and Aaron, so they did.	כח וַיֵּֽלְכוּ וַיַּֽעֲשׂוּ בְּנֵי יִשְׂרָאֵל כַּֽאֲשֶׁר צִוָּה יְהוָֹה אֶת־מֹשֶׁה וְאַֽהֲרֹן כֵּן עָשֽׂוּ:

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. 1-87.

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) 10:1 – 12:28

1 The Lord said to Moses: Come to Pharaoh - and warn him.

that I may place - Heb. שִׁתִי, lit., My placing, that I may place.- [after the targumim]

2 I made a mockery Heb. הִתְעַלַּלְתִּי, I mocked, like “Because you mocked (הִתְעַלַּלְתִּי) me” (Num. 22:29); “Will it not be just as He mocked (הִתְעַלֵּל) them” (I Sam. 6:6), stated in regard to Egypt. It is not an expression meaning a “deed and acts (Ma’alalim),” however, for were that so, He would have written OLAL’TI, like “and deal (וְעוֹלֵל) with them as You have dealt (עוֹלַלְתָּ) with me” (Lam. 1:22); “which has been dealt (עוֹלַל) to me” (Lam. 1:12).

3 to humble yourself - Heb. לֵעָנֹת, as the Targum [Onkelos] renders, L’IT’K’NA’A, and it is derived from עָנִי. You have refused to be humble and be meek before Me.

5 the view of the earth - Heb. עֵין הָאָרֶץ, the view of the earth.

and no one will be able - Heb. יוּכַל lit., and will not be able. The seer [will not be able] to see the earth, but [the text] speaks briefly.

7 Don’t you yet know - Heb. הֲטֶרֶם תֵּדַע, do you not know yet that Egypt is lost? - [Rashi and Rashbam from targumim]

8 were brought back - They were brought back by a messenger, whom they [the Egyptians] sent after them, and they returned them to Pharaoh.

10 just as I will let you… out - and surely I will not let the flocks and the cattle out as you said.

See that evil is before your faces [Understand this] as the Targum [Onkelos] renders it. I have [also] heard an Aggadic midrash, however [which explains the passage as follows]: There is a star named Ra’ah [i.e., רָעָה meaning evil]. Pharaoh said to them [Moses and Aaron], “With my astrology I see that star ascending toward you in the desert [where you would like to go], and that is a sign of blood and slaughter.” When the Israelites sinned with the calf, and the Holy One, blessed be He, sought to kill them, Moses said in his prayer, “Why should the Egyptians say, ‘With Ra’ah He took them out…?’” (Exod. 32:12) This is what he [Pharaoh] said to them, “See that Ra’ah [evil] is opposite your faces,” [implying that their blood would be shed in the desert]. Immediately, “The Lord repented of the Ra’ah [the sign of the star]” (Exod. 32:14), and He turned the bloodshed [symbolized by this star] into the blood of the circumcision, for Joshua [in fact] circumcised them. This is the meaning of what is said: “This day I have rolled away the reproach of the Egyptians from you” (Josh. 5:9), for they were saying to you, “We see blood over you in the desert.”-[from Midrash Shir Hashirim, Wertheimer 1:2]

11 Not so - as you have said [that you want] to take the young children with you, but let the men go and worship the Lord.- [from Jonathan]

for that is what you request - ([meaning] that worship) you have requested until now, [telling me,] “Let us offer and sacrifice to our God” (Exod. 5:8), and young children do not usually offer up sacrifices.-[from Exod. Rabbah 13:5]

And he chased them out - This is elliptical, for it does not specify who the chaser was.

12 for the locusts - For the plague of the locusts.

13 the east wind - The east wind bore the locusts because it [the east wind] came opposite it [the locust swarm], for Egypt is southwest [of Israel], as is explained elsewhere (Num. 34:3).]

14 and after it, there will never be one like it - And the one [the locust plague] that took place in the days of Joel, about which it is said: “the like of which has never been” (Joel 2:2), [from which] we learn that it was more severe than that of [the plague in the days of] Moses-namely because that one was [composed] of many species [of locusts] that were together: arbeh, yelek, chasil, [and] gazam; but [the locust plague] of Moses consisted of only one species [the arbeh], and its equal never was and never will be.

15 no greenery - Heb. יֶרֶק, green leaf, verdure in French.

19 west wind - Heb. רוּחַ-יָם, a west wind.-[from targumim]

into the Red Sea-I believe that the Red Sea was partly in the west, opposite the entire southern boundary, and also east of the land of Israel. Therefore, a west wind thrust the locusts into the Red Sea [which was] opposite it [the west wind]. Likewise, we find this [written] regarding the boundaries [of Israel] that it [the Red Sea] faces the east [of Israel], as it is said: “from the Red Sea to the sea of the Philistines” (Exod. 23:31). [This signifies] from east to west, because the sea of the Philistines was to the west, as it is said concerning the Philistines, “the inhabitants of the seacoast, the nation of Cherithites” (Zeph. 2:5). [Rashi is apparently referring to the Gulf of Suez and the Gulf of Eilat, which are both branches of the Red Sea and thus are included in the expression “Red Sea.” The latter is the eastern boundary of the Holy Land, while the Gulf of Suez is Egypt’s eastern boundary. Since the Philistines dwelt on the Mediterranean seacoast, the Red Sea mentioned in that context was surely the Gulf of Eilat. The Red Sea mentioned here is the Gulf of Suez, where the locusts were deposited.]

Not one locust remained-Even the salted ones [locusts] which they [the Egyptians] had salted for themselves [to eat]. - [from Exod. Rabbah 13:7; Midrash Tanchuma, Va’era 14]

21 and the darkness will become darker - Heb. וְיָמֵשׁ, חֹשֶׁךְ, [signifies] and the darkness will become darker upon them than the darkness of night, and the darkness of night will become even darker (V’YA’AMISH).

will become darker - Heb. וְיָמֵשׁ, [should be interpreted] like V’YA’AMESH. There are many words which lack the “aleph” ; since the pronunciation of the “aleph” is not so noticeable, Scripture is not particular about its absence, e.g., “in and no Arab will pitch his tent (יַהֵל) there” (Isa. 13:20), [יַהֵל is] the same as יַאֲהֵל; “For You have girded me (וַתַּזְרֵנִי) with strength” (II Sam. 22:40) is like וַתְּאַזְּרֵנִי (Ps. 18:40). Onkelos, however, rendered it [V’YAMESH] as an expression of removal, similar to “He did not move (לֹא-יָמִישׁ)” (Exod. 13:22): [Onkelos thus understands the verse to mean] “after the darkness of night turns away,” when it approaches the light of day. But [according to Onkelos] the context does not fit with the “vav” of וְיָמֵשׁ because it is written after “and there will be darkness” [and the darkness will turn away, and there will be darkness]. The Aggadic midrash (Exod. Rabbah 14:1-3) interprets it [וְיָמֵשׁ] as an expression [related to] “grope about (מְמַשֵּׁשׁ) at noontime” (Deut. 28:29), for it [the darkness] was doubled, redoubled, and thick to the degree that it was tangible.

22 and there was thick darkness… for three days, etc. Thick darkness in which they did not see each other for those three days, and another three days of darkness twice as dark as this, so that no one rose from his place. If he was sitting, he was unable to stand, and if he was standing, he was unable to sit. Now why did He bring darkness upon them [the Egyptians]? Because there were among the Israelites in that generation wicked people who did not want to leave [Egypt]. They died during the three days of darkness, so that the Egyptians would not see their downfall and say, “They too are being smitten like us.” Also, the Israelites searched [the Egyptians’ dwellings during the darkness] and saw their [own] belongings. When they were leaving [Egypt] and asked [for some of their things], and they [the Egyptians] said, “We have nothing,” he [the Israelite] would say to him, “I saw it in your house, and it is in such and such a place.”- [from Jonathan; Tanchuma, Bo 3; Tanchuma, Va’era 14; Tanchuma Buber, Bo 3]

three days - Heb. שְׁלֹשֶׁת יָמִים, a triad of days [a group of three consecutive days], terzeyne in Old French, and similarly, יָמִים שִׁבְעַת everywhere means a seteyne of days [a group of seven consecutive days].

24 will be left - Heb. יֻצָּג, lit., will be placed. Will be left in its place.

25 You too will give - Not only will our livestock go with us, but you too will give [of your livestock or something else to sacrifice].

26 hoof - Heb. פַּרְסָה, the sole of a foot, plante in French. - [from Targum Yerushalmi, Rome ms. cited by The Pentateuch with Rashi Hashalem]

do not know how [much] we will worship - How intense the worship will be. Perhaps He will ask for more than we have in our possession. -[from Exod. Rabbah 18:1]

29 You have spoken correctly - You have spoken appropriately, and you have spoken at the right time. It is true that I will no longer see your face.-[from Mechilta on Exod. 12:31]

1 completely - Heb. כָּלָה [Onkelos renders: גְמִירָא. כָּלָה is therefore the equivalent of] כָּלִיל, complete. [I.e.,] He will let all of you out.

2 Please, speak - Heb. דַבֶּר-נָא is only an expression of request. [The verse is saying] I ask you to warn them about this, [i.e., to ask their neighbors for vessels] so that the righteous man, Abraham, will not say He fulfilled with them [His promise] “and they will enslave them and oppress them” (Gen. 15:13), but He did not fulfill with them “afterwards they will go forth with great possessions” (Gen. 15:14).-[from Ber. 9a]

Chapter 11

4 Moses said, So said the Lord - When he stood before Pharaoh, this prophecy was said to him, for after he [Moses] left his [Pharaoh’s] presence, he did not see his face [again]. - [from Exod. Rabbah 18:1, Mishnath Rabbi Eliezer ch. 19]

At the dividing point of the night - Heb. הַלַיְלָה כַּחֲצֽת, when the night is divided. כַּחֲצֽת is like “when the meal offering was offered up (כַּעֲלוֹת) ” (II Kings 3:20); [and like] “when their anger was kindled (בַּחֲרוֹת) against us” (Ps. 124:3). This is its simple meaning, which fits its context that חֲצֽת is not a noun denoting a half. Our Rabbis, however, interpreted it like כַּחֲצִי הַלַיְלָה , at about midnight [lit., half the night], and they said that Moses said כַּחֲצֽת , about midnight, meaning near it [midnight], either before it or after it, but he did not say בַּחֲצֽת , at midnight, lest Pharaoh’s astrologers err and [then] say, “Moses is a liar,” but the Holy One, blessed be He, Who knows His times and His seconds, בַּחֲצוֹת , at midnight.-[from Ber. 3b]

5 to the firstborn of the captive - Why were the captives smitten? So that they would not say, “Our deity has demanded [vengeance] for their [our] degradation, and brought retribution upon Egypt.”-[from Mechilta, Bo, on Exod. 12: 29]

from the firstborn of Pharaoh… to the firstborn of the slave woman-All those inferior to the Pharaoh’s firstborn and superior to the slave woman’s firstborn were included. Why were the sons of the slave women smitten? Because they too were enslaving them [the Israelites] and were happy about their misfortune.-[from Pesikta Rabbathi, ch. 17]

and every firstborn animal-Because they [the Egyptians] worshipped it, and when the Holy One, blessed be He, punishes any nation, He punishes its deity.-[from Mechilta, Bo, on Exod. 12:29]

7 not one dog will whet its tongue- Heb. יֶחֱרַץ . I say that יֶחֱרַץ means sharpening לֹא יֶחֱרַץ, will not sharpen. Similarly, [in the phrase] “none whetted (חָרַץ) his tongue against any of the children of Israel” (Josh. 10:21), [ לֹא יֶחֱרַץ means] he did not sharpen; [in the phrase] “then you shall bestir (תֶּחֱרָץ)” (II Sam. 5:24), [תֶּחֶרָץ means] you shall sharpen; [in the phrase] “a… grooved threshing sledge (חָרוּץ) ” (Isa. 41:15), [ חָרוּץ means] sharp; [in the phrase] “The plans of a diligent man (חַרוּץ) ” (Prov. 21:5), חָרוּץ [means] a sharp-witted person; [in the phrase] “and the hand of the sharp-witted (חָרוּצִים) will make them rich” (Prov. 10:4), (חָרוּצִים) means sharp ones, shrewd merchants.

will separate - Heb. יַפְלֶה , will divide.-[from Onkelos, Jonathan] See the commentary on Exod. 8:18. 8

And all these servants of yours will come down - [By using this phrase,] he [Moses] showed respect for the throne, because eventually Pharaoh himself went down to him at night and said, “Get up and get out from among my people” (Exod. 12:31), although Moses had not originally said, “You will come down to me and prostrate yourself to me.” - [from Exod. Rabbah 7:3; Mechilta, Bo 13]

who are at your feet - Who follow your advice and your way.

and afterwards I will go out - with all the people from your land.

he exited from Pharaoh - After he had completed his words, he went out from before him.

with burning anger because he [Pharaoh] had said to him, “You will no longer see my face” (Exod. 10:28)

9 in order to increase My miracles in the land of Egypt - (“My miracles” denotes two; “to increase” denotes three.) They are the plague of the firstborn, the splitting of the Red Sea, and the stirring of the Egyptians [into the sea].

10 Moses and Aaron had performed, etc. - It has already been written for us in reference to all the miracles, and it [Scripture] did not repeat it here except to juxtapose it to the following section [i.e., Exod. 12]. See Rashi’s commentary on the following verse.

Chapter 12

1 The Lord spoke to Moses and to Aaron - Since Aaron had worked and toiled with miracles just like Moses, He accorded him this honor at the first commandment by including him with Moses in [His] speech. - [from Tanchuma Buber, Bo 8; Mechilta] In early editions of Rashi, this paragraph is part of the above paragraph, the comment on 11:10. Indeed, that is how it appears in Tanchuma Buber.

in the land of Egypt - [I.e.,] outside the city. Or perhaps it means only within the city? Therefore, Scripture states: “When I leave the city, [I will spread my hands to the Lord]” (Exod. 9:29). Now, if [even a] prayer, which is of minor importance, he [Moses] did not pray within the city, a divine communication, which is of major importance, how much more so [would God not deliver it to Moses within the city]? Indeed, why did He not speak with him within the city? Because it was full of idols.- [from Mechilta]

2 This month - Heb. הַחֽדֶשׁ הַזֶה, lit., this renewal. He [God] showed him [Moses] the moon in its renewal and said to him, “When the moon renews itself, you will have a new month” (Mechilta). Nevertheless, [despite this rendering,] a biblical verse does not lose its simple meaning (Shab. 63a). Concerning the month of Nissan, He said to him, “This shall be the first of the order of the number of the months, so Iyar shall be called the second [month], and Sivan the third [month].” This-Moses found difficulty [determining] the [precise moment of the] renewal of the moon, in what size it should appear before it is fit for sanctification. So He showed him with His finger the moon in the sky and said to him, “You must see a moon like this and sanctify [the month].” Now how did He show it to him? Did He not speak to him only by day, as it says: “Now it came to pass on the day that the Lord spoke” (Exod. 6:28); “on the day He commanded” (Lev. 7:38); “from the day that the Lord commanded and on” (Num. 15:23)? Rather, just before sunset, this chapter was said to him, and He showed him [the moon] when it became dark. - [from Mechilta]

3 Speak to the entire community - Heb. דַּבְּרוּ , [the plural form]. Now did Aaron speak? Was it not already stated [to Moses]: “You shall speak” (Exod. 7:2) “and you speak to the children of Israel, saying” (Exod. 31:13)]? But they [Moses and Aaron] would show respect to each other and say to each other, “Teach me [what to say],” and the speech would emanate from between them [and it would sound] as if they both were speaking. - [from Mechilta]

to the entire community of Israel, saying, “On the tenth of… month” - Speak today on Rosh Chodesh [the New Moon] that they should take it [the lamb] on the tenth of the month.-[From Mechilta]

this - The Passover sacrifice of Egypt had to be taken on the tenth, but not the Passover sacrifice of later generations.- [from Mechilta, Pes. 96a]

a lamb for each parental home - [I.e., a lamb] for one family. If [the family members] were numerous, I would think that one lamb would suffice for all of them. Therefore, the Torah says: “a lamb for a household.” - [from Mechilta]

4 But if the household is too small for a lamb - And if they are too few to have one lamb, for they cannot eat it [all], and it will become left over (see verse 10), “then he and his neighbor … shall take.” This is the apparent meaning according to its simple interpretation. There is, however, also a midrashic interpretation, [namely that this verse comes] to teach us that after they were counted on it, [i.e., after they registered for a certain lamb,] they may diminish their number and withdraw from it and be counted on another lamb. If, however, they wish to withdraw and diminish their number, [they must do it] מִהְיוֹתמִשֶׂה [lit., from the being of the lamb]. They must diminish their number while the lamb still exists, while it is still alive, and not after it has been slaughtered.-[from Mechilta, Pes. 98a]

according to the number of - Heb. בְּמִכְסַת , amount, and so “the amount of (מִכְסַת) your valuation: (Lev. 27:23).

according to one’s ability to eat - [This indicates that only] one who is fit to eat - which excludes the sick and aged - who cannot eat an olive-sized portion [can be counted among the group for whom the sacrifice is killed].- [from Mechilta]

shall you be counted - Heb. תָּכֽסוּ [Onkelos renders:] תִּתְמְנוּן , you shall be counted.

5 perfect without a blemish. - [from Mechilta]

in its [first] year - Heb. בֶּן-שָׁנָה For its entire first year it is called בֶּן-שָׁנָה , meaning that it was born during this year.-[from Mechilta]

either from the sheep or from the goats - Either from this [species] or from that [species], for a goat is also called שֶׂה, as it is written: “and a kid (שֵֶׂה עִזִים)” (Deut. 14:4).-[from Mechilta]

6 And you shall keep it for inspection - Heb. לְמִשְׁמֶרֶת. This is an expression of inspection, that it [the animal] requires an inspection for a blemish four days before its slaughter. Now why was it [the designated animal] to be taken four days before its slaughter, something not required in the Passover sacrifice of later generations? Rabbi Mathia the son of Charash used to say [in response]: Behold He [God] says: “And I passed by you and saw you, and behold your time was the time of love” (Ezek. 16:8). The [time for the fulfillment of the] oath that I swore to Abraham that I would redeem his children has arrived. But they [the Children of Israel] had no commandments in their hands with which to occupy themselves in order that they be redeemed, as it is said: “but you were naked and bare” (Ezek. 16:7). So He gave them two mitzvoth, the blood of the Passover and the blood of the circumcision. They circumcised themselves on that night, as it is said: “downtrodden with your blood (בְּדָמָיִךְ) ” (ibid., verse 6), with the two [types of] blood. He [God] states also: “You, too—with the blood of your covenant I have freed your prisoners from a pit in which there was no water” (Zech. 9:11). Moreover, they [the Israelites] were passionately fond of idolatry. [Moses] said to them, “Withdraw and take for yourselves” (Exod. 12:21). [He meant:] withdraw from idolatry and take for yourselves sheep for the mitzvah.-[from Mechilta, here and on verse 21] Note that on verse 21, Rashi explains that differently.

shall slaughter it - Now do they all slaughter [it]? Rather, from here we can deduce that a person’s agent is like himself.-[from Mechilta, Kid. 41b] [Therefore, it is considered as if all the Israelites slaughtered the sacrifice.]

the entire congregation of the community of Israel - [This means] the congregation, the community, and Israel. From here, they [the Rabbis] said: The communal Passover sacrifices are slaughtered in three [distinct] groups, one after the other. [Once] the first group entered, the doors of the Temple court were locked [until the group finished; they were followed by the second group, etc.,] as is stated in Pesachim (64b).

in the afternoon - Heb. הָעַרְבָּיִם בֵּין From six hours [after sunrise] and onward is called בֵּין הָעַרְבַּיִם , literally, between the two evenings, for the sun is inclined toward the place where it sets to become darkened. It seems to me that the expression בֵּין הָעַרְבַּיִם denotes those hours between the darkening of the day and the darkening of the night. The darkening of the day is at the beginning of the seventh hour, when the shadows of evening decline, and the darkening of the night at the beginning of the night. עֶרֶב is an expression of evening and darkness, like “all joy is darkened (וְעָרְבָה) ” (Isa. 24:11).-[from Mechilta]

7 And they shall take [some] of the blood - This is the receiving of the blood [from the animal’s neck immediately after the slaughtering]. I would think that it was to be received in the hand. Therefore, Scripture says: “that is in the basin” (below, verse 22), [specifying that the blood is to be received in a vessel].-[from Mechilta]

the… door posts - They are the upright posts, one from this side of the entrance and one from that side.-[from Kid. 22b]

the lintel - Heb. הַמַשְׁקוֹף . That is the upper [beam], against which the door strikes (שׁוֹקֵף) when it is being closed, lintel in Old French. The term שְׁקִיפָה means striking, like [in the phrase] “the sound of a rattling leaf” (Lev. 26:36), [which Onkelos renders:] טַרְפָּא דְּֽשָקִיף , “bruise” (Exod. 21:25), [which Onkelos renders:] מַשְׁקוֹפֵי .-[based on Jonathan]

on the houses in which they will eat it - But not on the lintel and the doorposts of a house [used] for [storing] straw or a house [used] for cattle, in which nobody lives.-[based on Mechilta]

8 the flesh - but not sinews or bones.-[from Mechilta]

and unleavened cakes; with bitter herbs - Every bitter herb is called מָרוֹר , and He commanded them to eat bitters in commemoration of “And they embittered their lives” (Exod. 1:14).-[from Pes. 39a, 116b]

9 You shall not eat it rare - Heb. .נָא Something not roasted sufficiently is called נָא in Arabic.

or boiled - All this is included in the prohibition of You shall not eat it.-[from Pes. 41b]

in water How do we know that [it is also prohibited to cook it] in other liquids? Therefore, Scripture states: וּבָשֵׁל מְבֻשָׁל , [meaning boiled] in any manner.-[from Pes. 41a]

except roasted over the fire - Above (verse 8), He decreed upon it [the animal sacrifice] with a positive commandment, and here He added to it a negative [commandment]: “You shall not eat it except roasted over the fire.”-[from Pes. 41b]

its head with its legs - One should roast it completely as one, with its head and with its legs and with its innards, and one must place its intestines inside it after they have been rinsed (Pes. 74a). The expression עַל כְּרָעָיו וְעַל-קִרְבּוֹ is similar to the expression “with their hosts (עַל-צִבְאֽתָם) ” (Exod. 6:26), [which is] like בְּצִבְאֽתָם as they are, this too means [they should roast the animal] as it is, all its flesh complete.

10 and whatever is left over of it until morning - What is the meaning of “until morning” a second time? [This implies] adding one morning to another morning, for morning starts with sunrise, and this verse is here to make it [the prohibition] earlier, [i.e.,] that it is forbidden to eat it [the leftover flesh] from dawn. This is according to its apparent meaning. Another midrashic interpretation is that this teaches that it may not be burnt on Yom Tov but on the next day, and this is how it is to be interpreted: and what is left over from it on the first morning you shall wait until the second morning and burn it.-[from Shab. 24b]

11 your loins girded - Ready for the way [i.e., for travel].-[from Mechilta]

in haste - Heb. בְּחִפָּזוֹן , a term denoting haste and speed, like “and David was hastening (נֶחְפָז) ” (I Sam. 23:26); that the Arameans had cast off in their haste (בְּחָפְזָם) (II Kings 7:15).-[from Onkelos]

it is a Passover sacrifice to the Lord - Heb. פֶּסַח . The sacrifice is called פֶּסַח because of the skipping and the jumping over, which the Holy One, blessed be He, skipped over the Israelites’ houses that were between the Egyptians houses. He jumped from one Egyptian to another Egyptian, and the Israelite in between was saved. [“To the Lord” thus implies] you shall perform all the components of its service in the name of Heaven. (Another explanation:) [You should perform the service] in the manner of skipping and jumping, [i.e., in haste] in commemoration of its name, which is called Passover (פֶּסַח) , and also [in old French] pasche, pasque, pasca, an expression of striding over.-[from Mishnah Pes. 116a,b; Mechilta d’Rabbi Shimon ben Yochai, verse 27; Mechilta on this verse]

12 I will pass - like a king who passes from place to place, and with one passing and in one moment they are all smitten.-[from Mechilta]

every firstborn in the land of Egypt - Even other firstborn who are in Egypt [will die]. Now how do we know that even the firstborn of the Egyptians who are in other places [will die]? Therefore, Scripture states: “To Him Who smote the Egyptians with their firstborn” (Ps. 136:10).-[from Mechilta]

both man and beast [I.e., first man and then beast.] He who started to sin first from him the retribution starts.-[from Mechilta]

and upon all the gods of Egypt - The one made of wood will rot, and the one made of metal will melt and flow to the ground.-[from Mechilta]

will I wreak judgments – I the Lord - I by Myself and not through a messenger.-[from Passover Haggadah]

13 And the blood will be for you for a sign - [The blood will be] for you a sign but not a sign for others. From here, it is derived that they put the blood only on the inside.- [from Mechilta 11]

and I will see the blood - [In fact,] everything is revealed to Him. [Why then does the Torah mention that God will see the blood?] Rather, the Holy One, blessed be He, said, “I will focus My attention to see that you are engaged in My commandments, and I will skip over you.”-[from Mechilta]

and skip over - Heb. וּפָסַחְתִּי [is rendered] and I will have pity, and similar to it: “sparing פָּסוֹחַ and rescuing” (Isa. 31:5). I say, however, that every [expression of] פְּסִיחָה is an expression of skipping and jumping. [Hence,] וּפָסַחְתִּי [means that] He was skipping from the houses of the Israelites to the houses of the Egyptians, for they were living one in the midst of the other. Similarly, “skipping between (פּֽסְחִים) two ideas” (I Kings 18:21). Similarly, the lame (פִּסְחִים) walk as if jumping. Similarly, פָּסוֹחַ וְהִמְלִיט means: jumping over him and rescuing him from among the slain.-[from Mechilta] Both views are found in Mechilta. The first view is also that of Onkelos.

and there will be no plague to destroy [you] - But there will be [a plague] upon the Egyptians. Let us say that an Egyptian was in an Israelite’s house. I would think that he would escape. Therefore, Scripture states: “and there will be no plague upon you,” but there will be [a plague] upon the Egyptians in your houses. Let us say that an Israelite was in an Egyptian’s house. I would think that he would be smitten like him. Therefore, Scripture states: “and there will be no plague upon you.”-[from Mechilta]

14 as a memorial - for generations. and you shall celebrate it The day that is a memorial for you—you shall celebrate it. But we have not yet heard which is the day of memorial. Therefore, Scripture states: “Remember this day, when you went out of Egypt” (Exod. 13:3). We learn that the day of the Exodus is the day of memorial. Now on what day did they go out [of Egypt]? Therefore, Scripture states: “On the day after the Passover, they went out” (Num. 33:3). I must therefore say that the fifteenth of Nissan is the day of the festival, because the night of the fifteenth they ate the Passover sacrifice, and in the morning they went out.

throughout your generations - I understand [this to mean] the smallest number of generations, [namely only] two. Therefore, Scripture states: “you shall celebrate it as an everlasting statute.”-[from Mechilta]

15 For seven days - Heb. שִׁבְעַת יָמִים, seteyne of days, i.e., a group of seven days. [See Rashi on Exod. 10:22.]

For seven days you shall eat unleavened cakes - But elsewhere it says: “For six days you shall eat unleavened cakes” (Deut. 16:8). This teaches [us] regarding the seventh day of Passover, that it is not obligatory to eat matzah, as long as one does not eat chametz. How do we know that [the first] six [days] are also optional [concerning eating matzah]? This is a principle in [interpreting] the Torah: Anything that was included in a generalization [in the Torah] and was excluded from that generalization [in the Torah] to teach [something] it was not excluded to teach [only] about itself, but it was excluded to teach about the entire generalization. [In this case it means that] just as [on] the seventh day [eating matzah] is optional, so is it optional in [the first] six [days]. I might think that [on] the first night it is also optional. Therefore, Scripture states: “in the evening, you shall eat unleavened cakes” (Exod. 12:18). The text established it as an obligation.-[from Mechilta]

but on the preceding day you shall clear away all leaven - Heb. בַּיוֹם הָרִאשׁוֹן . On the day before the holiday; it is called the first [day], because it is before the seven; [i.e., it is not the first of the seven days]. Indeed, we find [anything that is] the preceding one [is] called רִאשׁוֹן , e.g., הֲרִאשׁוֹן אָדָם תִּוָלֵד , “Were you born before Adam?” (Job 15:7). Or perhaps it means only the first of the seven [days of Passover]. Therefore, Scripture states: “You shall not slaughter with leaven [the blood of My sacrifice]” (Exod. 34:25). You shall not slaughter the Passover sacrifice as long as the leaven still exists.-[from Mechilta, Pes. 5a] [Since the Passover sacrifice may be slaughtered immediately after noon on the fourteenth day of Nissan, clearly the leaven must be removed before that time. Hence the expression בַּיוֹם הָרִאשׁוֹן must refer to the day preceding the festival.]

that soul When he [(the person) eats the leaven while he] is with his soul and his knowledge; this excludes one who commits the sin under coercion.-[from Mechilta, Kid. 43a]

from Israel I [could] understand that it [the soul] will be cut off from Israel and will [be able to] go to another people. Therefore, [to avoid this error] Scripture states elsewhere: “from before Me” (Lev. 22:3), meaning: from every place which is My domain.-[from Mechilta]

16 a holy convocation - Heb. מִקְרָא .מִקְרָא קֽדֶשׁ is a noun. Call it [the day] holy with regard to eating, drinking, and clothing.-[from Mechilta]

no work may be performed on them - even through others.-[from Mechilta]

that alone [I.e., the necessary work for food preparation.] (I would think that even for gentiles [it is allowed]. Therefore, Scripture states: “that alone may be performed for you,” for you but not for gentiles.) That [the work needed for food] but not its preparations that can be done on the eve of the festival [e.g., repairing a spit for roasting, or a stove for cooking].-[from Beitzah 28b]

by any soul - Even for animals. I would think that even for gentiles. Therefore, Scripture states: “for you.”-[from Beitzah 21b, Mechilta] Another version: Therefore, Scripture states: “but,” which makes a distinction.- [from Mechilta].

17 And you shall watch over the unleavened cakes - that they should not become leavened. From here they [the Rabbis] derived that if [the dough] started to swell, she [the woman rolling it out] must moisten it with cold water. Rabbi Josiah says: Do not read:, אֶת-הַמַצּוֹת , the unleavened cakes, אֶת-הַמִצְוֹת , the commandments. Just as we may not permit the matzoth to become leavened, so may we not permit the commandments to become leavened [i.e., to wait too long before we perform them], but if it [a commandment] comes into your hand, perform it immediately.-[from Mechilta]

and you shall observe this day - from [performing] work.

throughout your generations, [as] an everlasting statute - Since “generations” and “an everlasting statute” were not stated regarding the [prohibition of doing] work, but only regarding the celebration [sacrifice], the text repeats it here, so that you will not say that the warning of: “no work may be performed” was not said for [later] generations, but only for that generation [of the Exodus].

18 until the twenty-first day - Why was this stated? Was it not already stated: “Seven days”? Since it says “days,” how do we know “nights” [are included in the mitzvah or commandment]? Therefore, Scripture states: “until the twenty-first day, etc.”- [from Mechilta]

19 shall not be found in your houses - How do we know [that the same ruling applies] to [leavening found within] the borders [outside the house]? Therefore, Scripture states: “throughout all of your borders” (Exod. 13:7). Why, then, did Scripture state: “in your houses”? [To teach us that] just as your house is in your domain, so [the prohibition against possessing leaven in] your borders [means only what is] in your domain. This excludes leaven belonging to a gentile which is in a Jew’s possession, and for which he [the Jew] did not accept responsibility.-[from Mechilta]

for whoever eats leavening - [This passage comes] to punish with “kareth” [premature death by the hands of Heaven] for [eating] leavening. But did He not already [give the] punishment for eating leaven? But [this verse is necessary] so that you should not say that [only] for [eating] leaven, which is edible, did He punish, but for [eating] leavening, which is not edible, He would not punish. [On the other hand,] if He punished [also] for [eating] leavening and did not [state that] He punished for [eating] leaven, I would say that [only] for [eating] leavening, which causes others to become leavened did He punish, [but] for [eating] leaven, which does not leaven others, He would not punish. Therefore, both of them had to be stated.-[from Mechilta, Beitzah 7b]

both among the strangers and the native born of the land - Since the miracle [of the Exodus] was performed for Israel, it was necessary to [explicitly] include the strangers [who were proselytized but are not descended from Israelite stock].- [from Mechilta]

20 You shall not eat… leavening [This is] a warning against eating leavening. any leavening-This comes to include its mixture [namely that one may not eat a mixture of chametz and other foods].-[from Mechilta]

throughout all your dwellings you shall eat unleavened cakes - This comes to teach that it [the matzah] must be fit to be eaten in all your dwelling places. This excludes the second tithe and the matzah loaves that accompany a thanksgiving offering, [which are not fit to be eaten in all dwelling places, but only in Jerusalem]. [This insert may be Rashi’s or the work of an earlier printer or copyist.]-[from Mechilta]

21 Draw forth Whoever has sheep shall draw from his own.

or buy Whoever has none shall buy from the market.-[from Mechilta]

for your families - A lamb for a parental house.-[from Mechilta 3]

22 hyssop - Heb. אֵזוֹב. A species of herb that has thin stalks. a bunch of hyssop Three stalks are called a bunch.-[Sukkah 13a]

that is in the basin - Heb. בַּסַּף , in the vessel, like “silver pitchers (סִפּוֹת) ” (II Kings 12:14). [from Mechilta]

the blood that is in the basin - Why does the text repeat this? So that you should not say that [Scripture means] one immersion for [all] the three sprinklings. Therefore, it says again: “that is in the basin,” [to indicate] that every sprinkling shall be from the blood that is in the basin-for each touching an immersion [is necessary].-[from Mechilta]

and you shall not go out, etc. - This tells [us] that once the destroyer is given permission to destroy, he does not discriminate between righteous and wicked. And night is the time that destroyers are given permission, as it is said: “in which every beast of the forest moves about” (Ps. 104:20).-[from Mechilta]

23 will pass over Heb. וּפָסַח , and He will have pity. This may also be rendered: and He will skip over. See Rashi on verses 11 and 13.

and He will not permit the destroyer Heb. וְלֹא יִתֵּן , lit., and will not give. [I.e.,] He will not grant him the ability to enter, as in “but God did not permit him (נְתָנוֹ) to harm me” (Gen. 31:7).

25 And it shall come to pass when you enter - Scripture makes this commandment contingent upon their entry into the land, but in the desert, they were obligated only to bring one Passover sacrifice, the one they performed in the second year, [which they did] by divine mandate.-[from Mechilta]

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

27 And the people kneeled and prostrated themselves - [in thanksgiving] for the tidings of the redemption, the entry into the land [of Israel], and the tidings of the children that they would have.-[from Mechilta]

28 So the children of Israel went and did - Now did they already do [it]? Wasn’t this said to them on Rosh Chodesh? But since they accepted upon themselves [to do it], Scripture credits them for it as if they had [already] done [it].- [from Mechilta]

went and did - Scripture counts also the going, to give reward for the going and reward for the deed.- [from Mechilta]

as the Lord commanded Moses and Aaron - [This comes] to tell Israel’s praise, that they did not omit anything of all the commandments of Moses and Aaron. And what is the meaning of “so they did”? Moses and Aaron also did so.-[from Mechilta]

Ketubim: Targum Tehillim (Psalms) 48:1-15 + 49:1-21

Judaica Press	Targum on the Psalms	Tehillim
1. A song, a psalm of the sons of Korah.	1. A song and psalm by the sons of Korah.	א שִׁיר מִזְמוֹר, לִבְנֵי-קֹרַח.
2. The Lord is great and very much praised, in the city of our God, the Mount of His Sanctuary.	2. Great is the Lord and very praiseworthy, in Jerusalem, the city of our God, and on the mount of His sanctuary.	ב גָּדוֹל יְהוָה וּמְהֻלָּל מְאֹד-- בְּעִיר אֱלֹהֵינוּ, הַר-קָדְשׁוֹ.
3. The fairest of branches, the joy of the entire earth- Mount Zion, by the north side, the city of a great king.	3. Beautiful as a bridegroom, the joy of all the inhabitants of the earth, Mount Zion, on the north side, the city of the great king.	ג יְפֵה נוֹף, מְשׂוֹשׂ כָּל-הָאָרֶץ: הַר-צִיּוֹן, יַרְכְּתֵי צָפוֹן; קִרְיַת, מֶלֶךְ רָב.
4. God is in its palaces; He is known as a stronghold.	4. The Lord is in its palaces; He is known for strength.	ד אֱלֹהִים בְּאַרְמְנוֹתֶיהָ, נוֹדַע לְמִשְׂגָּב.
5. For behold, the kings have assembled; they have passed together.	5. For behold, the kings have joined forces, they have passed by together.	ה כִּי-הִנֵּה הַמְּלָכִים, נוֹעֲדוּ; עָבְרוּ יַחְדָּו.
6. They saw, so they wondered; they were startled, yea, they were bewildered.	6. They have seen, so they were amazed at the miracles and wonders; they were astonished, yea, they fled.	ו הֵמָּה רָאוּ, כֵּן תָּמָהוּ; נִבְהֲלוּ נֶחְפָּזוּ.
7. A quaking seized them there, pangs like [those of] a woman in confinement.	7. Trembling seized them there, agitation like a woman giving birth.	ז רְעָדָה, אֲחָזָתַם שָׁם; חִיל, כַּיּוֹלֵדָה.
8. With an east wind, [with which] You break the ships of Tarshish.	8. With an east wind strong as fire from the presence of the Lord, You will shatter the ships of Tarsis.	ח בְּרוּחַ קָדִים-- תְּשַׁבֵּר, אֳנִיּוֹת תַּרְשִׁישׁ.
9. As we have heard, so have we seen in the city of the Lord of Hosts, in the city of our God; God shall establish it forever and ever.	9. The children of Israel will say, “Just as we have heard, so we have seen; in the city of the Lord Sabaoth, in the city of our God – the Lord will establish it forever and ever.”	ט כַּאֲשֶׁר שָׁמַעְנוּ, כֵּן רָאִינוּ-- בְּעִיר-יְהוָה צְבָאוֹת, בְּעִיר אֱלֹהֵינוּ: אֱלֹהִים יְכוֹנְנֶהָ עַד-עוֹלָם סֶלָה.
10. We hoped, O Lord, for Your kindness in the midst of Your Temple.	10, Make us worthy, O Lord, of Your goodness in the midst of Your temple.	י דִּמִּינוּ אֱלֹהִים חַסְדֶּךָ-- בְּקֶרֶב, הֵיכָלֶךָ.
11. As is Your name, O God, so is Your praise upon the ends of the earth; Your right hand is full of righteousness.	11. As Your name, O Lord, so is Your praise to the ends of the earth; Your right hand is full of generosity.	יא כְּשִׁמְךָ אֱלֹהִים-- כֵּן תְּהִלָּתְךָ, עַל-קַצְוֵי-אֶרֶץ ;צֶדֶק, מָלְאָה יְמִינֶךָ.
12. Mount Zion shall rejoice; the daughters of Judah shall exult for the sake of Your judgments.	12. Let Mount Zion rejoice, let the assemblies of the house of Judah rejoice with psalms, because of Your judgments.	יב יִשְׂמַח, הַר צִיּוֹן--תָּגֵלְנָה, בְּנוֹת יְהוּדָה: לְמַעַן, מִשְׁפָּטֶיךָ.
13. Encompass Zion and surround it, count its towers.	13. Surround Zion, let them rejoice, and encircle her, number her towers.	יג סֹבּוּ צִיּוֹן, וְהַקִּיפוּהָ; סִפְרוּ, מִגְדָּלֶיהָ.
14. Give heed to its walls, raise its palaces, in order that you may tell a later generation.	14. Set your mind on her throngs above, [even on] her citadels, that you may tell it to another generation.	יד שִׁיתוּ לִבְּכֶם, לְחֵילָה--פַּסְּגוּ אַרְמְנוֹתֶיהָ: לְמַעַן תְּסַפְּרוּ, לְדוֹר אַחֲרוֹן.
15. For this is God, our God forever and ever; He shall lead us as in youth.	15. For this, the Lord, He is our God; His presence is in her midst and His dwelling is in heaven forever and ever; He will guide us in the days of our youth.	טו כִּי זֶה, אֱלֹהִים אֱלֹהֵינוּ--עוֹלָם וָעֶד; הוּא יְנַהֲגֵנוּ עַל-מוּת.
1. For the conductor, by the sons of Korah, a song.	1. For praise; by the sons of Korah; a hymn.	א לַֽמְנַצֵּחַ ׀ לִבְנֵי־קֹרַח מִזְמֽוֹר:
2. Hear this, all you peoples; hearken, all You inhabitants of the earth.	2. Hear this declaration, all peoples; give ear, all dwellers on earth.	ב שִׁמְעוּ־זֹאת כָּל־הָֽעַמִּים הַֽאֲזִינוּ כָּל־ישְׁבֵי חָֽלֶד:
3. Both the sons of "adam," and the sons of "ish," together rich and poor.	3. Even the sons of the first Adam, even the sons of Jacob together, righteous/generous and sinner.	ג גַּם־בְּנֵי אָדָם גַּם־בְּנֵי־אִישׁ יַחַד עָשִׁיר וְאֶבְיֽוֹן:
4. My mouth shall speak wisdoms and the thoughts of my heart are understanding.	4. My mouth will speak wisdom, and the murmur of my heart is understanding.	ד פִּי יְדַבֵּר חָכְמוֹת וְהָגוּת לִבִּי תְבוּנֽוֹת:
5. I will bend my ear to a parable; with a lyre, I will solve my riddle.	5. I will incline my ear to a parable, I will begin to open my riddle with the lyre.	ה אַטֶּה לְמָשָׁל אָזְנִי אֶפְתַּח בְּכִנּוֹר חִידָתִֽי:
6. Why should I fear in days of misfortune? The iniquity of my heels surrounds me.	6. Why should I fear on the day of the visitation of evil, except that the guilt of my sin at my end will encompass me?	ו לָמָּה אִירָא בִּימֵי רָע עֲוֹן עֲקֵבַי יְסוּבֵּֽנִי:
7. Those who rely on their possessions and boast of their great wealth,	7. Woe to the sinners, who trust in their possessions, and who boast in the size of their riches.	ז הַבֹּטְחִים עַל־חֵילָם וּבְרֹב עָשְׁרָם יִתְהַלָּֽלוּ:
8. a brother cannot redeem a man, he cannot give his ransom to God.	8. A man will by no means redeem his brother, who was taken captive, by his riches; and he will not give to God his price of redemption.	ח אָח לֹא־פָדֹה יִפְדֶּה אִישׁ לֹא־יִתֵּן לֵאלֹהִים כָּפְרֽוֹ:
9. The redemption of their soul will be too dear, and unattainable forever.	9. And He gives His glorious redemption, and his evil will cease, and vengeance forever.	ט וְיֵקַר פִּדְיוֹן נַפְשָׁם וְחָדַל לְעוֹלָֽם:
10. Will he live yet forever and not see the Pit?	10. And he will live again for eternal life; he will not see the judgment of Gehenna.	י וִֽיחִי־עוֹד לָנֶצַח לֹא יִרְאֶה הַשָּֽׁחַת:
11. For he sees that wise men die, together a fool and a boorish man perish, and leave over their possessions to others.	11. For the wise will see the wicked/Lawless, in Gehenna they will be judged; together fools and the stupid will perish, and they will leave their money to the righteous/generous.	יא כִּי יִרְאֶה ׀ חֲכָמִים יָמוּתוּ יַחַד כְּסִיל וָבַעַר יֹֽאבֵדוּ וְעָזְבוּ לַֽאֲחֵרִים חֵילָֽם:
12. In their heart, their houses are forever, their dwellings are for every generation; they call by their names on plots of land.	12. In their tomb they will abide forever, and they will not rise from their tents for all generations, because they have exalted themselves; and they have acquired an evil name upon the earth.	יב קִרְבָּם בָּֽתֵּימוֹ ׀ לְֽעוֹלָם מִשְׁכְּנֹתָם לְדֹר וָדֹר קָֽרְאוּ בִשְׁמוֹתָם עֲלֵי אֲדָמֽוֹת:
13. But man does not repose in his glory; he is compared to the silenced animals.	13. And a wicked/Lawless man will not lodge in glory with the righteous/generous; he is likened to a beast, he is worth nothing.	יג וְאָדָם בִּיקָר בַּל־יָלִין נִמְשַׁל כַּבְּהֵמוֹת נִדְמֽוּ:
14. This is their way; folly is theirs, and after them they will tell with their mouth forever.	14. This their way has caused folly for them; and in their end with their mouth they will recount their offenses in the world to come.	יד זֶה דַרְכָּם כֵּסֶל לָמוֹ וְאַֽחֲרֵיהֶם ׀ בְּפִיהֶם יִרְצוּ סֶֽלָה:
15. Like sheep, they are destined to the grave; death will devour them, and the upright will rule over them in the morning, and their form will outlast the grave as his dwelling place.	15. Like sheep, they have assigned the righteous/generous to death, and killed them; they have destroyed the righteous/generous and those who serve the Torah, and the upright they have punished; because of this, their bodies will decay in Gehenna, because they extended their hand and wrecked the dwelling place of His Presence.	טו כַּצֹּאן ׀ לִֽשְׁאוֹל שַׁתּוּ מָוֶת יִרְעֵם וַיִּרְדּוּ בָם יְשָׁרִים ׀ לַבֹּקֶר וְציּרָם [וְצוּרָם] לְבַלּוֹת שְׁאוֹל מִזְּבֻל לֽוֹ:
16. But God will redeem my soul from the power of the grave, for He shall take me forever.	16. David said in the spirit of prophecy, “Truly God will redeem my soul from the judgment of Gehenna, for He will teach me His Torah forever.”	טז אַךְ־אֱלֹהִים יִפְדֶּה נַפְשִׁי מִֽיַּד־שְׁאוֹל כִּי יִקָּחֵנִי סֶֽלָה:
17. Fear not when a man becomes rich, when the honor of his house increases,	17. About Korah and his party he prophesied and said, “Do not fear, Moses, because Korah, the man of dispute, has become rich, because the glory of his house will increase.”	יז אַל־תִּירָא כִּי־יַֽעֲשִׁר אִישׁ כִּֽי־יִרְבֶּה כְּבוֹד בֵּיתֽוֹ:
18. For he will not take anything in his death; his glory will not ascend after him.	18. For in his death he will keep nothing, his glory will not descend after him.	יח כִּי לֹא בְמוֹתוֹ יִקַּח הַכֹּל לֹא־יֵרֵד אַֽחֲרָיו כְּבוֹדֽוֹ:
19. Because in his lifetime he blesses himself, but [all] will praise You, for You will benefit Yourself.	19. For the soul of Moses during his life will bless You; and the righteous/generous will thank You, for You are good to those who worship in Your presence.	יט כִּֽי־נַפְשׁוֹ בְּחַיָּיו יְבָרֵךְ וְיוֹדֻךָ כִּי־תֵיטִיב לָֽךְ:
20. You will come to the generation of his forefathers; to eternity they will not see light.	20. The memory of the righteous/generous will come to the generation of their fathers; but the wicked/Lawless will not see light forever and ever.	כ תָּבוֹא עַד־דּוֹר אֲבוֹתָיו עַד־נֵצַח לֹא יִרְאוּ־אֽוֹר:
21. Man is in his glory but he does not understand; he is compared to the silenced animals.	21. The sinful man, when he is in honor, will have no insight; and when his honor is taken from him, he becomes like a beast and worth nothing.	כא אָדָם בִּיקָר וְלֹא יָבִין נִמְשַׁל כַּבְּהֵמוֹת נִדְמֽוּ:

Rashi’s Commentary for: Psalm 48:1-15 & 49:1-21

2 in the city of our God In the future, when He builds His city, He will be great and praised because of it.

3 The fairest of branches Heb. sep xti, a city that is a fair branch; an expression of the branches (sep) of a tree. Another explanation: A fair bride, for in the coastal cities they call a bride ninfe (nymphe in Greek) (R. H. 26a). Menachem (p. 124) associated it with (Josh. 17:11) “the three regions (ztpd) ” (i.e., there [on Joshua] he explains that it means regions; as Rashi explains there: contree in French, a region. In this manner, Rashi explains in Joshua 11:3,) but Dunash (p. 34) defined it as an expression of a branch of a tree, and Mt. Zion was called “the fairest of branches” because it is (nearShem Ephraim) the Mount of Olives.

the joy of the entire earth Now what is its joy? The north side, angles in French, angle, corner. Redak (Shorashim) also defines it as corners, and so in Ezekiel (46:21). The northern side of the altar [was] where sin offerings and guilt offerings were slaughtered, and whoever was grieved because of the sins he had committed would bring a sin offering or a guilt offering, and he would be forgiven. He would then emerge happy, and the sacrifices would benefit the entire world.

4 He is known as a stronghold When He will dwell therein in the future, they will say this [will call Him thus].

5 the kings have assembled to wage war against it in the wars of Gog and Magog.

they have passed together to war.

6 They saw the Holy One, blessed be He, going forth and waging war against those nations, so they wondered.

they were bewildered Feront etourdis in French, were stunned, as (Jer. 23:32): “and their bewilderment (mzefgtae).”

8 With an east wind That is an expression of retribution, with which the Holy One, blessed be He, recompenses the wicked, as it is stated (Exod. 14:21): “and the Lord led the sea with a strong east wind, etc.” Similarly (Ezek. 16:27, 26): “The east wind has broken you in the heart of the seas”; (Jer. 18:17), “Like an east wind, I will scatter you before the enemy.”

the ships of Tarshish They are the neighbors of Tyre, which is Africa, and it is of Edom.

9 As we have heard the consolations from the mouth of the prophets, so have we seen [them].

10 We have hoped, O Lord, for Your kindness The prophet repeatedly prays to the Holy One, blessed be He, and says, “We hoped and waited for Your kindness, to see this Your salvation in the midst of Your Temple. Menachem (p. 65) interpreted it as an expression of thought, as (Esther 4:13): “Do not think (incz l`).”

11 As is Your name, O God, so is Your praise Just as Your name is great, so is Your praise great in everyone’s mouth.

12 the daughters of Judah shall exult All the other cities of Judah are as daughters to Zion, as (Num. 32:42): “and he captured Kenath and its daughters.”

for the sake of Your judgments That You perform judgment upon the nations.

13 Encompass Zion You who are building it.

count Heb. extq, an expression of counting. You should know how many towers it requires.

14 to its walls Heb. dligl, to its walls, as (Lam. 2: 8): “rampart (lig) and wall.”

raise its palaces Heb. ebqt, raise its palaces, as (Deut. 3:17): “beneath the rapids of the elevation,” which is translated `¨z¨n¨x, the high place.

In order that you may tell its height and its beauty to the generation after you.

15 as in youth Heb. zenÎlr, as a man who leads his young son slowly. Menachem (p. 133) interpreted it as an expression of eternity, and so is its interpretation: will lead us to eternity.

= = = / = = =

2 Hear this, all you peoples Because this psalm is based on people who rely on their riches, he says, “all you peoples,” for they all require admonition.

earth Heb. חָלֶד. That [term] is [used to describe] the earth because it is old and rusty (dcelg), rodile in Old French, rust, rouille in modern French. But our Sages explained that it is because of the weasel (CHAL’DAH), which frequents the dry land but is not found in the sea, for the Rabbis taught (Hul. 127a): Whatever is on the dry land is found in the sea, except the weasel.

3 Both the sons of “adam” The sons of Abraham, who was called (Josh. 14:15): “the greatest man (הָאָדָם) among the giants”; the sons of Ishmael and the sons of Keturah.

and the sons of “ish” The sons of Noah, who was called (Gen. 6:9): “a righteous man (אִישׁ צַדִּיק).”

4 and the thoughts of my heart are understanding The thoughts of my heart are understanding.

5 I will bend my ear to a parable To the words of Torah, which is called (I Sam. 24:13), “the parable of the Ancient One.”

I will solve this my riddle for you with a lyre. And this is the riddle: Why must I fear in days of misfortune, on the day of the visitation for iniquity/Lawlessness? Because the iniquity/Lawlessness of my heels surrounds me. The iniquities that I tread with my heels, that I treat lightly, that I view as minor sins they condemn me in judgment, and surely the wealthy.

7 Those who rely on their possessions Of what use is their money? Is it not so that...

8 A brother cannot ransom his brother with money because the ransom of their soul is dearer than any possession. Therefore, perforce, his redemption is forever unattainable.

9 will be too dear that he will live forever and not see the Pit. Menachem (p. 158) associated it as an expression of withholding, as (Isa. 13:12): “I will make mortal man dearer (אוֹקִיר) than fine gold”; (Lev. 26:21), “I will go with them with wrath of withdrawal (קֶרִי) ” i.e., the ransom of their soul will be withheld.

11 For he sees that wise men die and are not saved from death. So, perforce, he stops wearying himself and toiling for his brother’s ransom.

their possessions Heb. חֵילָם, their money. Death is mentioned in reference to the wise men, because in this world they die only in the body, whereas concerning the fool and the boorish man, perishing is mentioned, because both body and soul perish.

12 In their heart, their houses are forever Their thoughts are to build for themselves houses that will exist forever.

they call by their names their houses that they build so that they will have a memorial. (Gen. 4:17): “and named the city after his son Enoch.” Antiochus built Antioch; Seleucus built Seleucia.

13 in his glory Heb. בִּיקָר, an expression of glory and majesty.

he is compared Heb. נִמְשַׁל, an expression of a parable (MASHAL).

silenced Heb. נִדְמוּ, an expression of silence.

14 folly Heb. כֵּסֶל, madness.

and after them they will tell with their mouth forever And those who come after them will speak of them and tell with their mouth what happened to the earlier ones.

will tell Heb. יִרְצוּ, an expression of narration, retreyront in Old French, But our Sages (Shab. 32b) explained: This is the way of the wicked: they perish in the end but כֵּסֶל is theirs. They have fat on their flanks (KESELEIHEM), which covers their kidneys, and they [their kidneys] do not advise them to repent of their evil. Perhaps you will say that it is forgetfulness, that they have forgotten that ultimately they will die? Scripture therefore states: and their end they tell with their mouth; i.e., the day of their end is constantly in their mouth and they are not afraid of it.

15 Like sheep, they are destined to the grave Like sheep that are gathered to the shed, so are they into the grave.

they are destined Heb. שַׁתּוּ. The “tav” is punctuated with a “dagesh,” in place of the second “tav.” שׁוֺׄתתוּ into the midst of the foundations (שתותיה) of the nether world, to the lowest level. Likewise (above 73:9): “They have set their mouth against heaven,” is also an expression of foundations; they set their mouth in heaven; their slander.

death will devour them Heb. יִרְעֵם. The angel of death will devour them. Do not wonder about this expression of eating because we find elsewhere (Job 18:13): “the prince of death shall devour his branches.” Another explanation: [It is] an expression of breaking, as (Jer. 15:12): “Will iron break (הֲיָרֹעַ) ?”

and the upright will rule over them in the morning On the day of the redemption, when the morning of Israel shines, they will rule over them, as it is stated (Malachi 3:21): “And You shall crush the wicked/Lawless, etc.”

and their form will outlast the grave The form of the wicked/Lawless will outlast the grave. Gehinnom will end, but they will not end.

as his dwelling place From being a dwelling place for them. And the Holy One, blessed be He, takes the sun out of its case, and it will burn them up, as it is stated (Mal. 3:19, Ned. 8b). Our Sages, however, explained מִזְּבֻל לוֹ to mean that because they stretched out their hand on His dwelling place, they destroyed the Temple (Mid. Ps. 49:3).

16 But God will redeem my soul But I, who have bent my ear to the parable God will redeem my soul so that I do not go to the grave, because He will take me in my lifetime to go in His ways.

19 Because in his lifetime he blesses himself The wicked/Lawless man blesses himself during his lifetime and says, “All will be well with you, my soul. No harm will befall you.” But others do not say so about him.

but [all] will praise you, for you will benefit yourself But you, if you hearken to my words, all will praise you, for you will benefit your soul by straightening your way.

20 You will come to the generation of his forefathers When you complete your days and die, you will come and see the generation of the wicked/Lawless man being judged in Gehinnom, so that they will not see light to eternity.

21 Man is in his glory but he does not understand The way of life is placed before him; if he follows it, he will be honored, but he does not understand the good [resulting therefrom].

Ashlamatah: 1 Samuel 6:6-14

JPS Version	Targum PsJ of the Former Prophets	TANAKH
3. And they said: 'If you send away the ark of the God of Israel, send it not empty; but in any wise return Him a guilt-offering; then you will be healed, and it will be known to you why His hand is not removed from you.'	3. And they said: “If you send away the Ark of the God of Israel, do not send it away empty, for indeed you should return before it a guilt offering. Thus you will be healed, And it will be relieved to you; why will His stroke not rest from you?”	ג וַיֹּאמְרוּ, אִם-מְשַׁלְּחִים אֶת-אֲרוֹן אֱלֹהֵי יִשְׂרָאֵל אַל-תְּשַׁלְּחוּ אֹתוֹ רֵיקָם--כִּי-הָשֵׁב תָּשִׁיבוּ לוֹ, אָשָׁם; אָז תֵּרָפְאוּ וְנוֹדַע לָכֶם, לָמָּה לֹא-תָסוּר יָדוֹ מִכֶּם.
4. Then said they: 'What will be the guilt-offering which we will return to Him?' And they said: 'Five golden emerods, and five golden mice, according to the number of the lords of the Philistines; for one plague was on you all, and on your lords.	4. And they said: “What is the guilt offering that we must bring back before Him??” And they said: “The number of the chiefs of the Philistines: Five haemorrhoids of gold and five mice of gold, for the one stroke is equally on all of you and on your chiefs.	ד וַיֹּאמְרוּ, מָה הָאָשָׁם אֲשֶׁר נָשִׁיב לוֹ, וַיֹּאמְרוּ מִסְפַּר סַרְנֵי פְלִשְׁתִּים, חֲמִשָּׁה עפלי (טְחֹרֵי) זָהָב וַחֲמִשָּׁה עַכְבְּרֵי זָהָב:  כִּי-מַגֵּפָה אַחַת לְכֻלָּם, וּלְסַרְנֵיכֶם.
5. Wherefore you will make images of your emerods, and images of your mice that mar the land; and you will give glory unto the God of Israel; peradventure He will lighten His hand from off you, and from off your gods, and from off your land.	5. And you will make graven images of your haemorrhoids and graven images of your mice that are destroying the land. And you will give glory before the God of Israel. Perhaps His stroke will rest from you and from your idols and from your land.	ה וַעֲשִׂיתֶם צַלְמֵי עפליכם (טְחֹרֵיכֶם) וְצַלְמֵי עַכְבְּרֵיכֶם, הַמַּשְׁחִיתִם אֶת-הָאָרֶץ, וּנְתַתֶּם לֵאלֹהֵי יִשְׂרָאֵל, כָּבוֹד; אוּלַי, יָקֵל אֶת-יָדוֹ מֵעֲלֵיכֶם, וּמֵעַל אֱלֹהֵיכֶם, וּמֵעַל אַרְצְכֶם.
6. Wherefore then do you harden your hearts, as the Egyptians and Pharaoh hardened their hearts? When He had wrought among them, did they not let the people go, and they departed?	6. And why will you harden your hearts as the Egyptians and Pharaoh hardened their heart? Did it not happen that when He took vengeance from them, afterwards they sent them away and they went?	ו וְלָמָּה תְכַבְּדוּ אֶת-לְבַבְכֶם, כַּאֲשֶׁר כִּבְּדוּ מִצְרַיִם וּפַרְעֹה אֶת-לִבָּם:  הֲלוֹא כַּאֲשֶׁר הִתְעַלֵּל בָּהֶם, וַיְשַׁלְּחוּם וַיֵּלֵכוּ.
7. Now therefore take and prepare you a new cart, and two milch kine, on which there has come no yoke, and tie the kine to the cart, and bring their calves home from them.	7. And now take and prepare one new wagon and two milk-cows which have not been tied in the yoke. And you will bind the cows to the wagon, and bring back their calves from after them to the inside.	ז וְעַתָּה, קְחוּ וַעֲשׂוּ עֲגָלָה חֲדָשָׁה אֶחָת, וּשְׁתֵּי פָרוֹת עָלוֹת, אֲשֶׁר לֹא-עָלָה עֲלֵיהֶם עֹל; וַאֲסַרְתֶּם אֶת-הַפָּרוֹת בָּעֲגָלָה, וַהֲשֵׁיבֹתֶם בְּנֵיהֶם מֵאַחֲרֵיהֶם הַבָּיְתָה.
8. And take the ark of the LORD, and lay it upon the cart; and put the jewels of gold, which you return Him for a guilt-offering, in a coffer by the side thereof; and send it away, that it may go.	8. And you will take the Ark of the LORD, and set it down on the wagon. And the vessels of gold that you are returning before Him as a guilt offering you will place on the chest at its side. And you will send it away, and it will go.	ח וּלְקַחְתֶּם אֶת-אֲרוֹן יְהוָה, וּנְתַתֶּם אֹתוֹ אֶל-הָעֲגָלָה, וְאֵת כְּלֵי הַזָּהָב אֲשֶׁר הֲשֵׁבֹתֶם לוֹ אָשָׁם, תָּשִׂימוּ בָאַרְגַּז מִצִּדּוֹ; וְשִׁלַּחְתֶּם אֹתוֹ, וְהָלָךְ.
9. And see, if it goes up by the way of its own border to Beth-shemesh, then He has done us this great evil; but if not, then we will know that it is not His hand that smote us; it was a chance that happened to us.'	9. And you will see, if it goes up on the way of its territory to Beth-Shemesh from before Him this great evil has been done to us. And if not, we will know that His stroke was not near us. It was an accident that happened to us.”	ט וּרְאִיתֶם, אִם-דֶּרֶךְ גְּבוּלוֹ יַעֲלֶה בֵּית שֶׁמֶשׁ--הוּא עָשָׂה לָנוּ, אֶת-הָרָעָה הַגְּדוֹלָה הַזֹּאת; וְאִם-לֹא, וְיָדַעְנוּ כִּי לֹא יָדוֹ נָגְעָה בָּנוּ--מִקְרֶה הוּא, הָיָה לָנוּ.
10. And the men did so; and took two milch kine, and tied them to the cart, and shut up their calves at home.	10. And the men did so. And they took two milk-cows and bound them on the wagon and shut up their calves in the house.	י וַיַּעֲשׂוּ הָאֲנָשִׁים, כֵּן, וַיִּקְחוּ שְׁתֵּי פָרוֹת עָלוֹת, וַיַּאַסְרוּם בָּעֲגָלָה; וְאֶת-בְּנֵיהֶם, כָּלוּ בַבָּיִת.
11. And they put the ark of the LORD upon the cart, and the coffer with the mice of gold and the images of their emerods.	11. And they set the Ark of the LORD on the wagon and the chest and the mice of gold and their graven images of their haemorrhoids.	יא וַיָּשִׂמוּ אֶת-אֲרוֹן יְהוָה, אֶל-הָעֲגָלָה; וְאֵת הָאַרְגַּז, וְאֵת עַכְבְּרֵי הַזָּהָב, וְאֵת, צַלְמֵי טְחֹרֵיהֶם.
12. And the kine took the straight way by the way to Beth-shemesh; they went along the highway, lowing as they went, and turned not aside to the right hand or to the left; and the lords of the Philistines went after them unto the border of Beth-shemesh.	12. And the cows went straight on the road, upon the road to Beth-Shemesh. On one path they were going along, and lowing. And they did not turn to the right nor to the left. And the chiefs of the Philistines were going after them up to the border of Beth-Shemesh.	יב וַיִּשַּׁרְנָה הַפָּרוֹת בַּדֶּרֶךְ, עַל-דֶּרֶךְ בֵּית שֶׁמֶשׁ, בִּמְסִלָּה אַחַת הָלְכוּ הָלֹךְ וְגָעוֹ, וְלֹא-סָרוּ יָמִין וּשְׂמֹאול; וְסַרְנֵי פְלִשְׁתִּים הֹלְכִים אַחֲרֵיהֶם, עַד-גְּבוּל בֵּית שָׁמֶשׁ.
13. And they of Beth-shemesh were reaping their wheat harvest in the valley; and they lifted up their eyes, and saw the ark, and rejoiced to see it.	13. And Beth-Shemesh was harvesting the harvest of wheat in the plain. And they lifted the eyes and saw the Ark and rejoiced to see it.	יג וּבֵית שֶׁמֶשׁ, קֹצְרִים קְצִיר-חִטִּים בָּעֵמֶק; וַיִּשְׂאוּ אֶת-עֵינֵיהֶם, וַיִּרְאוּ אֶת-הָאָרוֹן, וַיִּשְׂמְחוּ, לִרְאוֹת.
14. And the cart came into the field of Joshua the Beth-shemite, and stood there, where there was a great stone; and they cleaved the wood of the cart, and offered up the kine for a burnt-offering unto the LORD. {S}	14. And the wagon came to the field to Joshua who was from Beth-Shemesh, and it stopped there. And a great stone was there. And the chopped up the wood of the wagon, and they offered up the cows as a holocaust before the LORD.	יד וְהָעֲגָלָה בָּאָה אֶל-שְׂדֵה יְהוֹשֻׁעַ בֵּית-הַשִּׁמְשִׁי, וַתַּעֲמֹד שָׁם, וְשָׁם, אֶבֶן גְּדוֹלָה; וַיְבַקְּעוּ, אֶת-עֲצֵי הָעֲגָלָה, וְאֶת-הַפָּרוֹת, הֶעֱלוּ עֹלָה לַיהוָה.

Mark (Mordechai) 6:45-52

ESV[1]	A,B,R.’s Version[2]	Greek[3]	Delitzsch[4]
45. Immediately he made his disciples get into the boat and go before him to the other side, to Bethsaida, while he dismissed the crowd.	45. And he immediately urged his disciples to go up into the boat and to go before him to the opposite shore, to Beth-Saida, while he dismissed the crowds.	45. Καὶ εὐθέως ἠνάγκασε τοὺς μαθητὰς αὐτοῦ ἐμβῆναι εἰς τὸ πλοῖον καὶ προάγειν εἰς τὸ πέραν πρὸς Βηθσαϊδάν, ἕως αὐτὸς ἀπολύσει τὸν ὄχλονς·	45וְאַחֲרֵי־כֵן הֵאִיץ בְּתַלְמִידָיו לָרֶדֶת בָּאֳנִיָּה וְלַעֲבוֹר לְפָנָיו אֶל־עֵבֶר הַיָּם אֶל־בֵּית צָיְדָה עַד־שַׁלְּחוֹ אֶת־הָעָם׃
46. And after he had taken leave of them, he went up on the mountain to pray.	46. And when he dismissed them, he went to a mountain to pray.	46. καὶ ἀποταξάμενος αὐτοῖς ἀπῆλθεν εἰς τὸ ὄρος προσεύξασθαι.	46וַיְהִי אַחַר שַׁלְּחוֹ אֹתָם וַיַּעַל הָהָרָה לְהִתְפַּלֵּל׃
47. And when evening came, the boat was out on the sea, and he was alone on the land.	47. And when evening came, the boat was in the midst of the sea, and he was alone on land.	47. καὶ ὀψίας γενομένης ἦν τὸ πλοῖον ἐν μέσῳ τῆς θαλάσσης, καὶ αὐτὸς μόνος ἐπὶ τῆς γῆς.	47וַיְהִי־עֶרֶב וְהָאֳנִיָּה בָאָה בְּתוֹךְ הַיָּם וְהוּא לְבַדּוֹ בַּיַּבָּשָׁה׃
48. And he saw that they were making headway painfully, for the wind was against them. And about the fourth watch of the night he came to them, walking on the sea. He meant to pass by them,	48. And he saw them straining while rowing, for the wind was against them. And in the fourth watch of the night, Y'shua came to them while walking on the water. And he had desired to pass by them.	48. καὶ ἰδὼν αὐτοὺς βασανιζομένους ἐν τῷ ἐλαύνειν, ἦν γὰρ ὁ ἄνεμος ἐναντίος αὐτοῖς, καὶ περὶ τετάρτην φυλακὴν τῆς νυκτὸς ἔρχεται πρὸς αὐτοὺς περιπατῶν ἐπὶ τῆς θαλάσσης, καὶ ἤθελε παρελθεῖν αὐτούς.	48וַיַּרְא אוֹתָם מִתְיַגְּעִים בְּשׁוּטָם כִּי הָרוּחַ לְנֶגְדָּם וַיְהִי כְּעֵת הָאַשְׁמֹרֶת הָרְבִיעִית וַיָּבֹא אֲלֵיהֶם מִתְהַלֵּךְ עַל־פְּנֵי הַיָּם וַיּוֹאֶל לַעֲבוֹר לִפְנֵיהֶם׃
49. but when they saw him walking on the sea they thought it was a ghost, and cried out,	49. But they saw him walking on the water and they thought to themselves that it was a false vision, and they cried out.	49. οἱ δὲ ἰδόντες αὐτὸν περιπατοῦντα ἐπὶ τῆς θαλάσσης ἔδοξαν φάντασμα εἶναι, καὶ ἀνέκραξαν·	49וַיִּרְאוּ אֹתוֹ מִתְהַלֵּךְ עַל־פְּנֵי הַיָּם וַיֹּאמְרוּ מַרְאֵה־רוּחַ הוּא וַיִּצְעָקוּ׃
50. for they all saw him and were terrified. But immediately he spoke to them and said, "Take heart; it is I. Do not be afraid."	50. For all of them saw him and were afraid, and he spoke to them at once and said, "Have courage! It is I. Do not have fear."	50. πάντες γὰρ αὐτὸν εἶδον καὶ ἐταράχθησαν. καὶ εὐθέως ἐλάλησε μετ᾿ αὐτῶν καὶ λέγει αὐτοῖς· θαρσεῖτε, ἐγώ εἰμι, μὴ φοβεῖσθε.	50כִּי־כֻלָּם רָאוּהוּ וַיִּבָּהֵלוּ אָז דִבֶּר אִתָּם וַיֹּאמֶר אֲלֵיהֶם חִזְקוּ כִּי־אֲנִי הוּא אַל־תִּירָאוּ׃
51. And he got into the boat with them, and the wind ceased. And they were utterly astounded,	51. And he climbed up into the boat with them, and the wind ceased. And they greatly marveled and were astonished among themselves.	51. καὶ ἀνέβη πρὸς αὐτοὺς εἰς τὸ πλοῖον, καὶ ἐκόπασεν ὁ ἄνεμος· καὶ λίαν ἐκ περισσοῦ ἐν ἑαυτοῖς ἐξίσταντο καὶ ἐθαύμαζον.	51וַיֵּרֶד אֲלֵיהֶם בָּאֳנִיָּה וְהָרוּחַ שָׁכָכָה וַיִּשְּׁתּוֹמֵם לִבָּם עוֹד־יוֹתֵר וַיִּתְמָהוּ׃
52. for they did not understand about the loaves, but their hearts were hardened.	52. For they had neither gained insight from the miracle of the bread because their heart was confused.	52. οὐ γὰρ συνῆκαν ἐπὶ τοῖς ἄρτοις, ἀλλ᾿ ἦν αὐτῶν ἡ καρδία πεπωρωμένη	52כִּי לֹא הִשְׂכִּילוּ בִּדְבַר־כִּכְּרוֹת הַלָּחֶם מִפְּנֵי קְשִׁי לְבָבָם׃

Hakham’s Rendition & Commentary:

This week Mark (Mordechai) continues with the Pesach theme albeit couched in a different occurrence.

v. 45 - And immediately he constrained his Talmidim to enter into the boat, and to go before to the other side, to Bethsaida, until he should dismiss the congregations. – Christian commentators fail to see that this word “immediately” (Greek: εὐθέως – EUTHEOUS – Strong’s G2112 – meaning: straightway, immediately, forthwith) not only applies to the Master’s action in “constraining his Talmidim to enter into the boat” but also, the cultural/religious environment demands also that this “immediately” comprises the Talmidim’s action in obeying their Master. For this is the way of the servants of Ha-Shem. Always obeying immediately what has been asked to be done. For it is impossible to please G-d when this element of immediacy is lacking in the performance of the commandments.

But, we may ask, the construction of this verse seems to indicate that something not told has happened that made the Master “constrain” his Talmidim to leave in a boat, what would be this crisis? We can only surmise that perhaps the people became so enthused that they may have wanted to proclaim the Master now and there their Messiah. This would have had disastrous consequences for the Master’s ministry and would have unnecessarily incited rebellion of the people against the Roman occupying forces, and the puppet Jewish king in Jerusalem.

They were to go to BETHSAIDA (Greek: Βηθσαΐδά – Bithsaida – Strong’s G966 – lit. “house of fish”). This is the Greek for Beth Tsaida, which means house or place of fishing in Hebrew. There are two towns in Israel by that name, one between Kafer Nachum (Capernaum) and Tiberias, on the west side of the lake Kineret. The other Beth Tsaida was across the lake, at the northeast corner (about seven miles north and east from Kafer Nachum). Marcus[5] describes this town as:

Bethsaida, which was in what is now the Golan Heights on the east bank of the Jordan near where it enters the Sea of Galilee from the north, was a Hellenistic city with some Jewish inhabitants.

But as the story unfolds we will see that the Talmidim are blown out of course and land somewhere else.

The important thing to note here, is that some great miracles had taken place with the feeding of the five thousand men (without counting the women and children), and the Talmidim must have been exhausted. Nevertheless, there was a profound lesson in this great miracle, and the Master as a good teacher now lays for his Talmidim a time of testing to see if the lesson has been learned. We must not forget about this important principle. After G-d, most blessed be He blesses us, He will surely test us to see if we have learned something and whether our EMUNAH – faithful obedience has been perfected and increased.

v. 46 - And taking leave of them, He went away to the mountain to pray. - Edwards[6] notes that in the entire work of Mark, only three times is the Master found in prayer throughout his ministry (this does not mean that he did not recite the daily mandated prayers), all three instances are at night or towards the evening, all are described as taking place in a lonely place, and each finds the disciples far removed from him (cf. Mark 1:35; 6:45; and 14:35-39). This being so, then the allusion here is to the prayers recited on the evening (the evening Shema and Amida).

Also, we note that the text states “THE mountain” and not “A mountain.” The emphasis here on “τὸ ὄρος” means that the readers of this document would have known which particular mountain is Mark alluding to. I have to confess that a number of candidates would fit the allusion but at this time I am not certain as to which exact mountain the writer is referring to.

v.47 - And becoming evening, the boat was in the middle of the sea, and he alone on the land.

This becoming “evening” should be understood not only with regards to the boat with the Talmidim, but also indicating the time of the prayer for the previous verse.

v.48 - And He saw them being distressed in the rowing, for the wind was contrary to them. And it was about the fourth watch of the night when he (the Master) came toward them, walking on the sea. And he willed to pass by them. – The word here in the Greek for “seeing” is εἰδω - EIDOU, and denoting supernatural insight. It also serves to note that the Master at all times was concerned for the welfare of His Talmidim. This is echoed in the famous statement of Mishnah of Pirke Abot 4:12 -

Rabbi Eleazar ben Shamua said: Let the honour of your disciple be as dear to you as your own; and the honour of your friend, as the reverence for your master; and the reverence for your master, as the reverence for Heaven.

The Midrash Sh'muel explains that in order to assure every person his due respect, one should place each individual one step higher than his actual rank. Hence: Let the honour of your disciple be as dear to you as the honour of your friend - treat him as an equal (i.e. we find Moses saying to Joshua: "Choose us men" (Ex. 17:9); he did not say, 'Choose me,’ but rather, 'Choose us,’ and this teaches us that he compared Joshua to himself, even though he was the master and Joshua the disciple), and the honour of your friend as the reverence for your master - consider him as a superior (i.e. as Aaron said to Moses (Num. 12:11): "Oh, my lord." Even though Moses was his younger brother, Aaron addressed him as his master); and the reverence for your master as the reverence for Heaven. Our Sages explained (Shemot Rabba 3): "'And you shall be to him in God's stead' (Ex. 4: 16); (God said to Moses): Although Aaron is your elder brother, he must revere you. From this our Sages concluded that the reverence of your teacher should be as the reverence for Heaven. God said to Moses: As you are bidden to revere Me, so is he (Aaron), bidden to revere you."

The Romans divide the evening (6:00 pm to 6:00 am) into four watches of three hours each. Therefore, the fourth watch is the time between 3:00 and 6:00 am. It is the time when dawn is about to break and the light chases away the darkness.

“when he (the Master) came toward them, walking on the sea.” – Some have postulated that the Master was just walking on the sea by the sea-side, and that here is nor miraculous event here. But in the previous verse (v.47) we read: “the boat was in the middle of the sea” (three or four miles from the shore – cf. John 6:19). A miracle therefore did take place!

And he willed to pass by them. – In our Torah Seder for this week we have the phrase in Exodus 12:13 “וּפָסַחְתִּי עֲלֵכֶם” (And I will pass over/by you). Delitzsch seems not to have understood this connection and therefore misses the point entirely.

This “passing over/by” is not to be taken as a passing by to say “hey.” No, the verse here is that he (the Master) willed to rescue/save them. And this is the central meaning of “Pesach!”

Most Christian commentators connect this statement with Exodus 33:17 – 34:8, where G-d reveals His glory to Moses by “passing by him.” Whilst the connection is tempting, nevertheless, Lectionary constraints and the nature of Mordechai’s work as crafted in the Peshat, would want us to connect this passage of Mark to our Torah Seder for this week of Exodus 10:1 – 12:28. The preposition “AL” in “וּפָסַחְתִּי עֲלֵכֶם” – UFASACHTI ALEKHEM – as we noted above, can mean either “by” or “over” and that is why we translated “And I will pass over/by you.” Thus the connection of this pericope of Mark with the Torah is NOT Exodus 33:17 – 34:8, but rather Exodus 12:13 of our Torah Seder for this week.

v.49 - But seeing him walking on the sea, they thought it to be a phantom. And they cried out. – The Greek word translated as “phantom” is: φάντασμα – FANTASMA (Strong’s G5326) and which means “an appearance of a spirit.” Again, his Talmidim misperceive and misread the situation before them.

Lane[7] in agreement with most Christian Scholars find the Master walking upon the waters as a theophany similar to to when G-d passed by Moses and Eliyahu (Exodus 33:19,22 & 1 Kings 19:11). We totally disagree with this exegesis, and reject it a priori as heretical. The Master is NOT Ha-Shem, but an agent of Ha-Shem, an angel who has G-d’s Name in him, as it is said:

Take heed of him, and hearken unto his voice; be not rebellious against him; for he will not pardon your transgression; for My name is in him. (Ex. 23:21)

Surely, here Mordechai makes an allusion to the text of Job 9:8-11 –

Job 9:8 Who alone stretches out the heavens, and treads upon the waves of the sea.

Job 9:9 Who makes the Bear, Orion, and the Pleiades, and the chambers of the south?

Job 9:10 Who does great things past finding out; yea, marvellous things without number.

Job 9:11 Behold, He goes by me, and I see Him not. He passes on also, but I perceive Him not.

Here Job states that G-d passes by him and he can’t see G-d, but in Mark 6:48-49 the Talmidim did see the Master walking on the waters, which shows that the Master is not Ha-Shem but angel of G-d who has His name in him, for Ha-Shem can’t be seen by men and live. Now there is a point of agreement between Job 9:11 and Mark 6:49 – compare “but I perceive Him not” with “they thought it to be a phantom.”

Again, I think that the key to interpreting these verses is the “pass by/over” that ties Mark 6:48 with Shemot 12:13 of our Torah Seder, which explains the import of the miracle of the feeding of the 5,000 in the previous pericope.

v. 50 - For all [of them] saw him, and were afraid. And immediately he spoke to them and said to them, Have courage. [It is] I. Do not fear. – This verse introduces for the second time in the pericope, the term “immediately,” however with a different context. In fact, this verse brings an important Halakhic concept, and that is that it is forbidden to scare or bring fear to the people of G-d. We can surely try for people to fear G-d but not to fear or be scared of anything else. This of course goes totally against the fear-mongers who go around the people of G-d spreading false rumours and lies about the swine flu, the swine flue vaccine, or the President of the United States. To all of them we say, G-d is in control and Sovereign over all things not anyone else, and it is forbidden to scare-monger amongst G-d’s people!

Therefore we read that when the Talmidim became afraid of what they saw, IMMEDIATELY the Master allied their fear. And he said to them: “Have courage. [It is] I. Do not fear.” – Of course, Christian Scholars need to bring their Trinitarian dogma here to bear and see the “[It is] I” as the “I AM” of Ha-Shem. But as Marcus[8] well points out:

On the simplest level ἐγώ εἰμι EGO EIMI merely means “it is me” or “I am the one,” with the emphasis on the pronoun.

Further, these scholars seem to be ignorant of the Hebrew verbless clause, “Ani” (Hebrew for “I”) in itself is a sentence. In fact, I believe that the Master did not say ANI but rather הִנֵּה אָנֹכִי – HINEH ANOKHI, rather than what Delitzsch has: “כִּי־אֲנִי הוּא”. The construction has to be forced in order to support a Trinitarian claim. It may look natural to Christians who have been raised on a diet of Trinitarian dogma since birth, but the text itself does not lend itself towards this heresy. And Judaism at that time and since Abraham has from ever rejected the proposition that a human being can be Ha-Shem manifested on earth. This is totally distasteful to any Jew of that epoch or of any point in time.

vv. 51-52 - And He went up to them into the boat, and the wind was cut off. And they were amazed, exceedingly beyond measure within themselves, and marvelled. For they did not understand about the miracle of the loaves, for their hearts were hardened. - Marcus[9] understands verse 51 to mean basically that the Talmidim’s astonishment “did not express itself in words.” And this seems to me a correct summary of the verse import.

Not only were they bewildered but completely failed to perceive the connection between this miracle and the miracle of the feeding of the 5,000. And the reason given here by Mordechai is that “their hearts were hardened.”

Delitzsch has here “קְשִׁי לְבָבָם” There are at least three words in Hebrew connected to the “hardening of the heart”

1) חזק – CHAZAQ (Strong’s H2388) and meaning: fasten upon; hence to seize, be strong (figuratively courageous, causatively strengthen, cure, help, repair, fortify), obstinate; to bind, restrain, conquer.

2) כּבד – KABED (Strong’s H3315) and meaning: heavy; figuratively in a good sense (numerous) or in a bad sense (severe, difficult, stupid): - (so) great, grievous, hard (-ened), (too) heavy (-ier), laden, much, slow, sore, thick. And

3) קשׁה – QASHAH (Strong’s H7185) has the following meanings: 1) to be hard, be severe, be fierce, be harsh; 1a) (Qal); 1a1) to be hard, be difficult; 1a2) to be hard, be severe; 1b) (Niphal); 1b1) to be ill-treated; 1b2) to be hard pressed; 1c) (Piel) to have severe labour (of women); 1d) (Hiphil); 1d1) to make difficult, make difficulty; 1d2) to make severe, make burdensome; 1d3) to make hard, make stiff, make stubborn; 1d3a) of obstinacy (figuratively); 1d4) to show stubbornness.

The stubbornness of heart in Mark 6:52, is therefore an unwillingness to understand to try and understand what G-d through the Master was trying to teach the TALMIDIM, and perhaps because of laziness more than any other cause. But this is also common nowadays, where people including Exegetes find it heard to think by themselves and let the Word speak by itself without trying to read and justify any form of dogma. Thinking and studying is not something that most find it easy to do.

And this is most unfortunate, because when a person enters into a state of mental laziness, then such a person has hardened his heart and is unable to understand what G-d is trying to communicate, immune to the voice of Ha-Shem in what is happening and in what the word says.

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) 10:2?
3. What questions/s were asked of Rashi regarding Shemot (Exodus) 10:10?
4. What questions/s were asked of Rashi regarding Shemot (Exodus) 10:19?
5. What questions/s were asked of Rashi regarding Shemot (Exodus) 11:4?
6. What questions/s were asked of Rashi regarding Shemot (Exodus) 11:7?
7. What questions/s were asked of Rashi regarding Shemot (Exodus) 12:1?
8. What questions/s were asked of Rashi regarding Shemot (Exodus) 12:2?
9. What questions/s were asked of Rashi regarding Shemot (Exodus) 12:3?
10. What questions/s were asked of Rashi regarding Shemot (Exodus) 12:4?
11. What questions/s were asked of Rashi regarding Shemot (Exodus) 12:7?
12. What questions/s were asked of Rashi regarding Shemot (Exodus) 12:9?
13. What questions/s were asked of Rashi regarding Shemot (Exodus) 12:12?
14. What questions/s were asked of Rashi regarding Shemot (Exodus) 12:13?
15. What questions/s were asked of Rashi regarding Shemot (Exodus) 12:15?
16. What questions/s were asked of Rashi regarding Shemot (Exodus) 12:16?
17. What questions/s were asked of Rashi regarding Shemot (Exodus) 12:19?
18. What questions/s were asked of Rashi regarding Shemot (Exodus) 12:28?
19. What word/words/phrase/concept of the Torah fired the imagination of our Psalmist this week?
20. How is our Ashlamatah of 1 Samuel 6:6-14 related to our Torah Seder?
21. How is Mark 6:45-52 related to our Torah Seder, Psalm and Ashlamatah?
22. In your opinion what is the basic teaching of Mark 6:45-52?
23. 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?

Next Shabbat:

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

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-.

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai & Paqid Mikha ben Hillel

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[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. 422.

[6] Edwards, J.R. (2002), The Pillar New Testament Commentary: The Gospel According to Mark, Grand Rapids, Michigan: Eerdmans Publishing, Co., p. 197.

[7] Lane, W. L. (1974). The New International Commentary On the New Testament: The Gospel According to Mark, Grand Rapids, Michigan: W. B. Eerdmans Publishing Co., p.235.

[8] Marcus, J. (2000), The Anchor Bible: Mark 1-8 – A New Translation with Introduction and Commentary, New York: Doubleday, p. 427.

[9] Ibid. p. 427