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
Nisan 12, 5770 – March 26/27 , 2010	Second Year of the Shmita Cycle

Candle Lighting and Havdalah Times:

Atlanta, Georgia, U.S. Fri. Mar. 19, 2010 – Candles at 7:35 PM Sat. Mar. 20, 2010 – Havdalah 8:31 PM	Baton Rouge & Alexandria, LA., U.S. Fri. Mar. 19, 2010 – Candles at 7:02 PM Sat. Mar. 20, 2010 – Havdalah 7:56 PM	Bowling Green, Kentucky, U.S. Fri. Mar. 19, 2010 – Candles at 6:44 PM Sat. Mar. 20, 2010 – Havdalah 7:42 PM
Brisbane, Australia Fri. Mar. 19, 2010 – Candles at 5:36 PM Sat. Mar. 20, 2010 – Havdalah 6:27 PM	Bucharest, Romania Fri. Mar. 19, 2010 – Candles at 6:16 PM Sat. Mar. 20, 2010 – Havdalah 7:19 PM	Chattanooga, & Cleveland, TN, U.S. Fri. Mar. 19, 2010 – Candles at 7:39 PM Sat. Mar. 20, 2010 – Havdalah 8:36 PM
Jakarta, Indonesia Fri. Mar. 19, 2010 – Candles at 5:44 PM Sat. Mar. 20, 2010 – Havdalah 6:32 PM	Kuala Lumpur, Malaysia Fri. Mar. 19, 2010 – Candles at 7:05 PM Sat. Mar. 20, 2010 – Havdalah 7:54 PM	Manila & Cebu, Philippines Fri. Mar. 19, 2010 – Candles at 5:50 PM Sat. Mar. 20, 2010 – Havdalah 6:39 PM
Miami, FL, U.S. Fri. Mar. 19, 2010 – Candles at 7:16 PM Sat. Mar. 20, 2010 – Havdalah 8:09 PM	New London, CT, U.S. Fri. Mar. 19, 2010 – Candles at 6:40 PM Sat. Mar. 20, 2010 – Havdalah 7:41 PM	Olympia, WA, U.S. Fri. Mar. 19, 2010 – Candles at 7:14 PM Sat. Mar. 20, 2010 – Havdalah 8:19 PM
Murray, KY, & Paris, TN. U.S. Fri. Mar. 19, 2010 – Candles at 6:53 PM Sat. Mar. 20, 2010 – Havdalah 7:51 PM	Philadelphia, PA, U.S. Fri. Mar. 19, 2010 – Candles at 7:00 PM Sat. Mar. 20, 2010 – Havdalah 7:59 PM	San Antonio, TX, U.S. Fri. Mar. 19, 2010 – Candles at 7:31 PM Sat. Mar. 20, 2010 – Havdalah 8:24 PM
Sheboygan & Manitowoc, WI, US Fri. Mar. 19, 2010 – Candles at 6:52 PM Sat. Mar. 20, 2010 – Havdalah 7:54 PM	Singapore, Singapore Fri. Mar. 19, 2010 – Candles at 6:56 PM Sat. Mar. 20, 2010 – Havdalah 7:45 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 Dr. Adon Yeshayahu ben Yosef and beloved wife HE Giberet Tricia Foster

His Excellency Adon Yisrael ben Abraham and beloved wife HE Giberet Elisheba bat Sarah

Her Excellency Giberet Laurie Taylor

His Excellency Dr. Adon Eliyahu ben Abraham and beloved wife HE Giberet Dr. Elisheba bat Sarah

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

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

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Shabbat	Torah Reading:	Weekday Torah Reading:
הַגָּדוֹל
“HaGadol”	Reader 1 – Shemot 27:20 – 28:5	Reader 1 – Sh’mot 29:1-3
“The great”	Reader 2 – Shemot 28:6-8	Reader 2 – Sh’mot 29:4-6
“Grande”	Reader 3 – Shemot 28:9-12	Reader 3 – Sh’mot 29:7-9
Shemot (Exodus) 27:20 – 28:43	Reader 4 – Shemot 28:13-21
Ashlamatah: Hosea 14:7 – Joel 1:5 + 2:14	Reader 5 – Shemot 28:22-30
Special: Malachi 3:4-24*	Reader 6 – Shemot 28:31-35	Reader 1 – Sh’mot 29:1-3
Psalm 62:1-13	Reader 7 – Shemot 28:36-43	Reader 2 – Sh’mot 29:4-6
	Maftir – Shemot 28:41-43	Reader 3 – Sh’mot 29:7-9
N.C.: Mark 9:2-8	Malachi 3:4-24*

* To be read by the Highest torah Scholar available to the congregation

Rashi & Targum Pseudo Jonathan

for: Shemot (Exodus) 27:20 – 28:43

RASHI	TARGUM PSEUDO JONATHAN
20. And you shall command the children of Israel, and they shall take to you pure olive oil, crushed for lighting, to kindle the lamps continually.	20. And you will instruct the sons of Israel to bring the pure olive oil, beaten, for illumination, that the lamps may burn continually.
21. In the Tent of Meeting, outside the dividing curtain that is in front of the testimony, Aaron and his sons shall set it up before the Lord from evening to morning; [it shall be] an everlasting statute for their generations, from the children of Israel.	21. In the tabernacle of the covenant, without the veil that is before the testimony, Aharon and his sons will set it in order from evening until morning before the Lord, an everlasting statute to your generations of the house of Israel.
1. And you bring near to yourself your brother Aaron, and his sons with him, from among the children of Israel to serve Me [as kohanim]: Aaron, Nadab, and Abihu, Eleazar, and Ithamar, Aaron's sons.	1. And you, bring near to you Aharon your brother, and his sons with him, from among the sons of Israel, to minister before Me: Aharon, Nadab, and Abihu, Elazar and Ithamar, the sons of Aharon.
2. You shall make holy garments for your brother Aaron, for honor and glory.	2. And you will make garments of holiness for Aharon your brother, for glory and for praise.
3. And you shall speak to all the wise hearted, whom I have filled with the spirit of wisdom, and they shall make Aaron's garments to sanctify him, [so] that he serve Me [as a kohen].	3. And you will speak with all who are wise of heart, and whom I have filled with the spirit of wisdom, that they make the vestments of Aharon to consecrate him to minister before Me.
4. And these are the garments that they shall make: a choshen, an ephod, a robe, a tunic of checker work, a cap, and a sash. They shall make holy garments for your brother Aaron and for his sons to serve Me [as kohanim].	4. And these are the vestments they will make: the breastplate and ephod, and the robe, and the embroidered tunics, the mitres and girdles; and they will make the holy garments for Aharon your brother, and for his sons, to minister before Me.
5. They shall take the gold, the blue, purple, and crimson wool, and the linen,	5. And they will take from their treasures gold, and hyacinth, and purple, and crimson, and fine linen.
6. and they shall make the ephod of gold, blue, purple, and crimson wool, and twisted fine linen, the work of a master weaver.	6. And they will make the ephod of hyacinth, and purple, and crimson, and fine linen, twined, the work of the artificer.
7. It shall have two connected shoulder straps at both its ends, and it shall be entirely connected.	7. Two shoulder (pieces) will it have, conjoined to its two sides, and (so) it will be united.
8. And its decorative band, which is above it, shall be of the same work, [emanating] from it: gold, blue, purple, and crimson wool, and twisted fine linen.	8. And the ornamented girdle which is to be upon it will be of the same work; of gold, hyacinth, purple, and crimson, and fine twined linen, will it be.
9. And you shall take two shoham stones and engrave upon them the names of the sons of Israel.	9. And you will take two gems of onyx, and engrave upon them the names of the sons of Israel.
10. Six of their names on one stone and the names of the remaining six on the second stone, according to their births.	10. Six of their names will be engraved upon one gem, and the six remaining names upon the second gem; they will be set in the order of their nativity.
11. [Similar to] the work of an engraver of gems, [similar to] the engravings of a seal, you shall engrave the two stones with the names of the sons of Israel; you shall make them enclosed in gold settings.	11. The engraved gems will be the work of the artificer, engraved, and the engraving be distinct as the engraving of a ring; you will engrave the two gems according to the names of the sons of Israel in their work round about; inset in gold will you make them.
12. And you shall put the two stones upon the shoulder straps of the ephod as stones of remembrance for the sons of Israel, and Aaron shall carry their names before the Lord upon his two shoulders as a remembrance.	12. And you will fix the two gems upon the shoulders of the ephod, to be set for a memorial of righteousness/ generosity for the sons, of Israel; and Aharon will bear the names of the sons of Israel upon his two shoulders for a memorial.
13. You shall make settings of gold,	13. And you will make the sockets of gold.
14. and two chains of pure gold you will make them attached to the edges, after the manner of cables, and you will place the cable chains upon the settings.	14. And two chains of pure gold, measured will you make them, of twisted work, and insert the twisted chains in the sockets. [JERUSALEM. Chains.]
15. You shall make a choshen of judgment, the work of a master weaver. You shall make it like the work of the ephod; of gold, blue, purple, and crimson wool, and twisted fine linen shall you make it.	15. And you will make the BREASTPLATE OF JUDGMENT, by which are made known the judgments that are hidden from the judges; and the order of the victories of their battles, and amends that are made for the judges; the work of the artificer; as the work of the ephod, you will make it; of gold, hyacinth, and purple, and crimson, and fine linen twined, you will make it.
16. It shall be square [and] doubled; its length one span and its width one span.	16. Square will it be, doubled; a span its length, and a span its breadth. [JERUSALEM. A handsbreadth.]
17. And you shall fill into it stone fillings, four rows of stones. One row: odem, pitdah, and bareketh; thus shall the one row be.	17. And you will fill it with a fullness of precious stones: four rows of precious gems, answering to the four regions of the world. The first row, carnelian, topaz, carbuncle; and on them will be engraved and expressed the names of the tribes Reuben, Shimeon, and Levi. [JERUSALEM. And you will fill it with a filling of stones, four rows of precious stone; the first row, carnelian, and topaz, and carbuncle; written with expression upon it (will be) the name of the three tribes, Reuben, Shimeon, Levi.]
18. The second row: nofech, sappir, and yahalom.	18. And the name of the second row, smaragd, and sapphire and chalcedony; and upon them will be engraved and expressed the names of the three tribes, Jehuda, Dan, and Naphtali. [JERUSALEM. And the second row, carbuncle, and sapphire, and amethyst; in writing expressed upon them, the name of the three tribes, Jehudah, Issakar, and Zebulon.]
19. The third row: leshem, shevo, and achlamah.	19. And the name of the third row, ligure, and agate, and amethyst; and upon them will be written and expressed the names of three tribes, Gad, and Asher, and Issakar. [JERUSALEM. And third row, ligure, and beryl, and smaragd; written expressly upon them (will be) the name of the three tribes, Dan, Naphtali, and Gad.]
20. And the fourth row: tarshish, shoham, and yashpheh; they shall be set in gold in their fillings.	20. And the name of the fourth row, chrysolite, onyx, and jasper; and upon them will be written and expressed the names of three tribes, Zebulon, Joseph, and Benjamin. Set in gold will they be, in their completeness. [JERUSALEM. And the fourth row, chrysolite, bdellium, and margelite. Written expressly upon them will be the name of the three tribes, Asher, Joseph, and Benjamin: socketed in gold will they be, in their completeness.]
21. And the stones shall be for the names of the sons of Israel twelve, corresponding to their names; [similar to] the engravings of a seal, every one according to his name shall they be, for the twelve tribes.	21. And the jewels will be taken according to the names of the sons of Israel, twelve are they according to their names, engraved and set forth as the engraving of a ring; the gem of each man according to his name: (so) will they be for the twelve tribes.
22. You shall make for the choshen chains at the edges, of cable work, of pure gold.	22. And you will make upon the breastplate measured chains of twisted work of pure gold,
23. You shall make for the choshen two golden rings, and you shall place the two rings on the two ends of the choshen,	23. and will make upon the breastplate two rings of pure gold, and put the two rings upon the two sides of the breastplate.
24. and you shall place the two golden cables on the two rings, at the ends of the choshen.	24. And you will put the two golden chains upon the two rings in the sides of the breastplate,
25. And the two ends of the two cables you shall place upon the two settings, and [these] you shall place upon the shoulder straps of the ephod, on its front part.	25. and the two chains which are upon the two sides you will put upon the two sockets, and set on the shoulders of the ephod against its front.
26. You shall make two golden rings, and you shall place them on the two ends of the choshen, on its edge that is toward the inner side of the ephod.	26. And you will make two golden rings, and fix them upon the two sides of the breastplate, in the border of it which is on the edge of the ephod inwardly.
27. And you shall make two golden rings and place them on the two shoulder straps of the ephod, from below, toward its front, adjacent to its seam, above the band of the ephod.	27. And you will make (likewise) two golden chains, and fix them upon the two shoulders of the ephod beneath, towards its front, towards the place of its conjoinment above the girdle of the ephod;
28. And they shall fasten the choshen by its rings to the rings of the ephod with a blue cord, so that it may be upon the band of the ephod, and the choshen will not move off the ephod.	28. and they will unite the breastplate with its rings to the rings of the ephod, with twined ribbon, of hyacinth, to be joined upon the girdle of the ephod, that the breastplate may not be removed from the ephod.
29. Thus shall Aaron carry the names of the sons of Israel in the choshen of judgment over his heart when he enters the Holy, as a remembrance before the Lord at all times.	29. And Aharon will bear the names of the sons of Israel upon his heart what time he enters into the sanctuary for a good memorial before the Lord continually.
30. You shall place the Urim and the Tummim into the choshen of judgment so that they will be over Aaron's heart when he comes before the Lord, and Aaron will carry the judgment of the children of Israel over his heart before the Lord at all times.	30. And you will put upon the breastplate of judgment the Uraia, which illuminate their words, and manifest the hidden things of the house of Israel, and the Tumaia, which fulfil (or perfect) their work to the high priest, who seeks instruction by them before the Lord; because in them is engraved and expressed the Great and Holy Name by which were created the three hundred and ten worlds, and which was engraved and expressed in the foundation stone wherewith the Lord of the world sealed up the mouth of the great deep at the beginning. Whosoever remembers that holy name in the hour of necessity will be delivered. And they will be upon Aharon's heart in the time that he enters before the Lord; and Aharon will bear the judgment of the sons of Israel before the Lord continually.
31. And you shall make the robe of the ephod completely of blue wool.	31. And you will make the mantle-robe (mintar meila) of the ephod, of twined thread of hyacinth;
32. Its opening at the top shall be turned inward; its opening shall have a border around it, the work of a weaver. It shall have [an opening] like the opening of a coat of armor; it shall not be torn.	32. and an orifice will be in the middle of its upper part; a border will be upon its opening round about its orifice, the work of the sewer; as the orifice of a coat of mail it will be, that it may not be rent. [JERUSALEM. And an orifice will be in the middle of its head; a border will surround the orifice, the work of the sewer; like the opening of a coat of mail will it be, that it be not torn.]
33. And on its bottom hem you shall make pomegranates of blue, purple, and crimson wool, on its bottom hem all around, and golden bells in their midst all around.	33. And you will make upon the hem of it pomegranates of hyacinth, and purple, and crimson, upon its hem, round about, and bells of gold among them round about.
34. A golden bell and a pomegranate, a golden bell and a pomegranate, on the bottom hem of the robe, all around.	34. A golden bell, and a pomegranate of hyacinth and crimson; a golden bell, and a pomegranate of hyacinth and crimson upon the border of the robe round about; their number, seventy and one.
35. It shall be on Aaron when he performs the service, and its sound shall be heard when he enters the Holy before the Lord and when he leaves, so that he will not die.	35. And it will be a vestment upon Aharon to minister, and its voice will be heard at the time that he has entered the holy place before the Lord, and at the time that he comes out, that he die not by the flaming fire.
36. And you shall make a showplate of pure gold, and you shall engrave upon it like the engraving of a seal: Holy to the Lord."	36. And you will make a plate (or crown) of pure gold, and engrave upon it with distinct engraving, HOLINESS TO THE LORD.
37. And you shall place it upon a cord of blue wool and it shall go over the cap, and it shall be opposite the front side of the cap.	37. And you will put it on a twined ribbon of hyacinth, to make amends for boldness of face; and it will be on the mitre above the tephillin of the head in front of the mitre will it be.
38. It shall be upon Aaron's forehead, and Aaron shall bear the iniquity of the holy things that the children of Israel sanctify, for all their holy gifts. It shall be upon his forehead constantly to make them favorable before the Lord.	38. And it will be in the front of Aharon's forehead, from time to time as it comes; and Aharon will bear the iniquity of the consecrated things which the sons of Israel may consecrate; even of all their sacred gifts in which they have been insincere. And it will be upon the front continually, for their reconciliation before the Lord.
39. You shall make the linen tunic of checker work, and you shall make a linen cap; and you shall make a sash of embroidery work.	39. And you will weave the tunic of fine linen to expiate for the shedding of innocent blood; and will make the tiara of fine linen to expiate for the pride of their thoughts; and the girdle will you make of the work of the embroiderer.
40. For Aaron's sons you shall make tunics and make them sashes, and you shall make them high hats for honor and glory.	40. And for the sons of Aharon you will make tunics, and girdles, and mitres, for glory and for praise.
41. With these you shall clothe Aaron, your brother, and his sons along with him, and you shall anoint them and invest them with full authority and sanctify them so that they may serve Me [as kohanim].	41. And with them you will invest Aharon your brother, and his sons with him, and anoint them, that they may offer their oblations; and sanctify them to minister before Me.
42. And make for them linen pants to cover the flesh of [their] nakedness; they shall reach from the waist down to the thighs.	42. And you will make for them under‑garments of fine linen to cover the flesh of their shame; from the girt of the girdle of their loins unto their thighs they will be. [JERUSALEM. Drawers of fine linen.]
43. They shall be worn by Aaron and by his sons when they enter the Tent of Meeting or when they approach the altar to serve in the Holy, so they will not bear iniquity and die. It shall be a perpetual statute for him and for his descendants after him.	43. And they will be upon Aharon and upon his sons at the time when they enter the tabernacle of testimony, or when they approach the altar to minister in the sanctuary, that they may not receive the punishment of flaming fire. This is an everlasting statute for him and for his sons after him.

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/a 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.

Reading Assignment:

The Torah Anthology, Volume 9, The Tabernacle, pp. 141-224

By: Hakham Yaakov Culi & Hakham Yitschak Magrisso

Translated by Rabbi Aryeh Kaplan

Moznaim Publishing Corporation, 1990

Rashi Commentary for: Shemot (Exodus) 27:20 – 28:43

20 pure Without sediment, as we learned in Men. (86a): “He allows it to ripen at the top of the olive tree, etc.”

crushed He must crush the olives in a mortar, but he may not grind them in a mill, so that they will not contain sediment. After he has extracted the first drop [of oil], he places them [the olives] into a mill and grinds them. The [resulting] second oil is unfit for the menorah but is fit for meal offerings, as it is said: “crushed for lighting,” but not crushed for meal offerings. -[from Men. 86a]

to kindle the lamps continually Heb. לְהַעֲלֽת, lit., to cause to rise. [The kohen] shall light it until the flame rises by itself. -[from Shab. 21a]

continually Heb. תָּמִיד. [Since it burns] every night, it is called תָּמִיד, as you say: “a continual burnt offering” (עֽלַת תָּמִיד)” (Exod. 29:42, Num. 28:6), [which is called “continual”] although it is [offered up] only from day to day. Similarly, concerning the flat pan meal offering [of the Kohen Gadol, the word] תָּמִיד is mentioned although it is [offered up] only half in the morning and [the other] half in the evening. [The word] תָּמִיד mentioned concerning the showbread (Exod. 25:30), however, [literally] means from Sabbath to Sabbath [i.e., continually].

21 from evening to morning Give it its measure so that it will burn from evening to morning. And the Sages estimated [that this is] a half of a log [between 6 and 10.6 fl. oz.] for the long nights of Teveth, and similarly for all the nights. If any of it remains, it does not matter. [from Men. 89a]

Chapter 28

1 And you bring near to yourself your brother Aaron, and his sons with him After you complete the work of the Mishkan.

3 to sanctify him, [so] that he serve Me [as a kohen] Heb. לְקַדְּשׁוֹ לְכַהֲנוֹ-לִי, to sanctify him, to initiate him into the kehunah through these garment [so] that he would be a kohen to Me. The expression of kehunah means service, serjanterie [or serventrie] in Old French.

4 a choshen An ornament opposite the heart.

an ephod I did not hear (that it was a garment) [i.e., I have no tradition concerning the ephod], and I did not find the explanation of its pattern in the Baraitha [Melecheth HaMishkan]. My heart tells me that he [the Kohen Gadol] was girded with it [the ephod] from behind, its width being like the width of an [average] man’s back, similar to a kind of apron called porzent [or pourceint], [a kind of] belt, [like an] apron [back to front] that princesses wear when they ride horseback. So it was made from below [i.e., for the lower part of the body], as it is said: “and David was girded with a linen ephod” (II Sam. 6:14). [Thus] we learn that the ephod was a belt. It is impossible, however, to say that it was only a belt, because it is said: “and he put the ephod on him,” and afterwards, “and he girded him with the band of the ephod (בְּחֵשֶׁב הָאֵפוֹד) ” (Lev. 8:7), which Onkelos renders: אֵפוֹדָא בְּהֶמְיַן. [Thus] we learn that the חֵשֶׁב was the band and the ephod was a separate decoration. It is also impossible to say that because of the two shoulder straps in it, it is called ephod, for it is said: “the two shoulder straps of the ephod” (verse 27). [Thus] we learn that the ephod was a separate entity, the shoulder straps were a separate entity, and the band was a separate entity. Therefore, I say that because of the apron below it is called ephod because he decorates and adorns himself with it, as it is said: “and he decorated him with it” (Lev. 8:7); the חֵשֶׁב is the band above it, to which the shoulder straps were attached. Moreover, my heart tells me that there is evidence that it is a kind of garment, for Jonathan rendered “and David was girded with a linen ephod” (II Sam. 6:14) as כַּרְדּוּט דְּבוּץ and he renders likewise מְעִילִים as כַּרְדּוּטִין, in the narrative of Tamar, Absalom’s sister, “for in this manner the king’s virgin daughters dressed, in robes (מְעִילִים) ” (II Sam. 13:18).

a robe Heb. מְעִיל. It is a kind of tunic, as is the כְּתֽנֶת, only that the כְּתֽנֶת is [worn] next to his flesh and the מְעִיל is [what is] called the outside robe.

of checker work Heb. תַּשְׁבֵּץ. Made of boxes (מִשְׁבְּצוֹת) for beauty. The boxes are similar to holes made in gold jewelry as a setting for precious stones and pearls, as it is said regarding the ephod stones: “enclosed in gold settings (מִשְׁבְּצוֹת) ” (verse 11), and in Old French it is called cha(s)tons, settings. [I.e., the boxes of the checker work on the tunic are like settings for precious gems.]

a cap Heb. מִצְנֶפֶת, a type of dome-shaped hat, called cofia in Old French, because elsewhere (verse 40) [the Torah] calls them מִגְבָּעוֹת, and the Targum [Onkelos] renders: כּוֹבָעִין.

and a sash This is the belt on the tunic, and the ephod is the belt on the robe, as we find in the order they were put on: “and put upon him the tunic, girded him with the sash, clothed him with the robe, put upon him the ephod” (Lev. 8:7).

holy garments From the offering sanctified for My name they shall make it.

5 They shall take Those wise-hearted people, who are to make the garments, shall receive from the donors the gold and the blue wool from which to make the garments.

and they shall make the ephod If I would try to explain the making of the ephod and the choshen according to the order of the verses, their explanation would be fragmentary and the reader would err in combining them. Therefore, I am writing [first] how they were made, as it was [i.e., in its entirety], so that the reader will be able to run through it [quickly]. Afterwards, I will explain it [how they were made] according to the sequence of the verses. The ephod was designed like a sort of apron worn by women who ride horseback [see Rashi on verse 4], and he [the Kohen Gadol] would gird [himself with] it from behind, opposite his heart, below his elbows, its width equaling the width of a man’s back and more, and it [the ephod] would reach his ankles. The belt was attached to the top of it across its width, [it was] the work of a weaver, and it extended on both sides in order to wrap [the Kohen Gadol] and gird [him] with it. The shoulder straps were attached to the belt—one to the right and one to the left from behind the Kohen [Gadol], at the two ends of the width of the apron. When he held them [i.e., the shoulder straps] upright, they stood [i.e., lay flat] on his two shoulders. They were like two straps made from the same material as the ephod [and they were] long enough to place them upright alongside his neck on either side. They were folded in front of him slightly below his shoulders. The shoham stones were set in them—one on the right shoulder strap and one on the left shoulder strap. The settings were placed at their ends in front of his shoulders, and the two golden chains were inserted into the two rings of the choshen at the two ends of its upper width—one on the right and one on the left. The two ends of the [right] chains were inserted into the settings on the right, and similarly the two ends of the left chains were inserted into the settings on the left shoulder strap. Thus, the choshen was suspended on the settings of the ephod in front of him [the Kohen Gadol] over his heart. There were two more rings on the two ends of the choshen, on the bottom of it. Opposite them [there were] two rings on the two shoulder straps from below, at its bottom end, which was attached to the belt. The rings of the choshen [were] opposite the rings of the ephod, lying on each other. He would fasten them [the rings] with a blue cord, inserted through the rings of the ephod and the choshen, attached to the band of the ephod, so that the bottom of the choshen would be attached to the band of the ephod, and it would not swing back and forth.

of gold, blue, purple, and crimson wool, and twisted fine linen These five kinds [of substances] were twisted into each thread. They [the workers] flattened the gold into a sort of thin plate and cut cords out of them [the plates] and spun them, one thread of gold with six threads of blue wool, and one thread of gold with six threads of purple wool, and similarly with the crimson wool, and similarly with the linen, for the threads of all the kinds were doubled sixfold, and one thread of gold was [twisted] with each one [kind of thread]. Afterwards, he would twist them all together. Thus, their threads were doubled into twenty-eight strands. This is explained in tractate Yoma (72a), and it is derived from the following verse (Exod. 39:3): “They flattened out the sheets of gold and he cut cords [out of them], to work (the gold cords) into the blue wool, into the purple wool, etc.” We learn that a thread of gold was twisted with every kind [of thread].

the work of a master weaver Heb. מַעֲשֵׂה חוֹשֵׁב. I have already explained (Exod. 26:1) that this is the weaving of two “walls,” [and] that the figures of its two sides are unlike one another.

7 two connected shoulder straps, etc. כְתֵפֽת, shoulder straps. The apron was below [these shoulder straps]. The band of the ephod, which is the belt, was attached to it [the shoulder strap] from above, similar to the style of women’s aprons. On the Kohen’s back [these] two pieces were attached to the band, like two wide straps, one opposite each shoulder. He [the Kohen Gadol] would draw them [the straps] upright on his two shoulders until they folded over in front of him against his breast. Through their [the straps] attachment to the rings of the choshen, they were held in front of him against his heart, so that they would not fall, as explained in this section. They were upright against his shoulders, and two shoham stones were attached to them, one to each.

at both its ends [I.e.,] to the width of the ephod. For its width was only against the Kohen’s back, and its height extended opposite his elbows, which are called coudes in French, as it is said: “they shall not gird themselves in a place that sweats” (Ezek. 44:18). [I.e.,] they should not gird themselves in a place of perspiration, [namely] neither above their elbows nor below their waists, but opposite their elbows. -[from Zev. 18b]

and it shall be entirely connected the ephod with those two shoulder straps of the ephod. He shall connect them [by sewing them] with a needle below [the shoulder straps] to the band, and he shall not weave them [together] with it, but weave them separately and then connect them.

8 And its decorative band The belt, by which it [the ephod] decorates and enhances the kohen[’s appearance] and adorns him.

which is above it Above, [i.e.,] at the edge of the apron was the belt.

of the same work Just as the weaving of the apron was the work of a master weaver and of five kinds, so was the weaving of the band the work of a master weaver and of five kinds [of material].

[emanating] from it It shall be woven with it, and he shall not weave it separately and attach it.[Whereas the shoulder straps and the ephod were to be woven separately and then attached, the belt and the ephod were to be woven together from the start.]

10 according to their births According to the order in which they were born [i.e.,]: Reuben, Simeon, Levi, Judah, Dan, Naphtali, on the one; and on the second one, Gad, Asher, Issachar, Zebulun, Joseph, Benjamin spelled full, [בִּנְיָמִין], for so it is written in the place of his birth (Gen. 35:18) [totaling] twenty-five letters on each one [stone].

11 [Similar to] the work of an engraver of gems Heb. אֶבֶן מַעֲשֵׂה חָרַשׁ. The work of a craftsman of precious stones. This [word] חָרַשׁ is connected to the following word. Therefore, it is vowelized with a “pattach” at the end, and likewise, “The carpenter (חָרַשׁ עֵצִים)stretched out a line” (Isa. 44:13). [This is like] חָרָשׁ שֶׁל עֵצִים. Likewise, “The iron smith (חָרַשׁ בַּרְזֶל)” (Isa. 44:12). All these are connected and are [therefore] vowelized with “pattach”s.

[similar to] the engravings of a seal Heb. פִּתּוּחֵי חֽתָם, as the Targum [Onkelos] renders: דְּעִיזְקָא כְּתַב מְפָרָשׁ כִּגְלָף [a clear script like the engraving of a signet]. The letters are engraved inwardly, as they engrave the seals of signets, which are [used] to seal letters, [in] a clear and explanatory script.

with the names Heb. עַל-שְׁמֽת, בִּשְׁמוֹת.

enclosed in…settings The stones shall be enclosed in gold settings, that he would make the “seat” of the stone in gold, like a sort of hole according to the measurement of the stone, and sink it [the stone] into the setting. Thus, the setting would encircle the stone, and the settings would be attached to the shoulder straps of the ephod.

12 as a remembrance So that the Holy One, blessed is He, will see the [progenitors of the] tribes written before Him, and He will remember their righteousness.

13 You shall make settings The minimum of settings is two. In this chapter, [the Torah] explains only part of what they [the settings] were needed for. In the chapter of the choshen, their explanation is completed for you. 14 chains Heb. שַׁרְשְׁרֽת, [chains, equivalent to the Mishnaic], שַׁלְשְׁלָאוֹת.

attached to the edges Heb. מִגְבָּלֽת. At the end of the edge (גְּבוּל) of the choshen, you shall make them.

after the manner of cables In the style of braiding strands, not made with holes and links like those produced for cisterns, but like those made for censers, which are called enzenseyrs [in Old French].

and you will place the… chains of cables, made in the style of cables, on these two settings. This is not the place [i.e., the section] of the command for the making of the chains, nor the command for fastening them. The word תַּעֲשֶׂה stated here is not an imperative expression, and [the word] וְנָתַתָּה stated here is [also] not an imperative expression, rather [they are only] in the future tense. [This is so] because in the chapter of the choshen He commands them again concerning making them [the chains] and fastening them. It was written here only to let you know part of the need for the settings, which He commanded [you] to make with the ephod. He wrote this [here] for you, to inform you that you will need these settings so that when you make chains at the edge of the choshen, you will place them on these settings.

15 a choshen of judgment which atones for the perversion of justice (Zev. 88b). Another interpretation: [The choshen is referred to as] judgment because it clarifies its words [see Rashi on verse 30], and its promise comes true, dere(s)nement in Old French, [meaning] a clear statement. For [the word] מִשְׁפָּט has three usages: 1) the words of the pleas of the litigants, 2) the verdict, and 3) the punishment of the judgment, whether the punishment of death, the punishment of lashes, or the punishment of monetary payment. But this one [use of the word מִֽשְפָט] serves as an expression of the clarification of words, [meaning] that it explains and clarifies its words.

Like the work of the ephod The work of a master weaver and of five kinds [of material].

16 its length one span and its width one span [It was] doubled, and [it was] suspended before him [the Kohen Gadol] against his heart, as it is said: “so that they will be over Aaron’s heart” (verse 30), suspended on the shoulder straps of the ephod, which come from behind him [the Kohen Gadol] over his shoulders and are folded over, descending somewhat in front of him. The choshen was suspended on them [the shoulder straps] by the chains and the rings, as is explained in the [section discussing the] matter [below, verses 22-29].

17 And you shall fill into it Since the stones fill the holes of the settings, which are prepared for them, [the Torah] calls them by an expression of filling.

20 set in gold The rows shall be [set in gold] in their fillings, encircled by settings of gold in the depth. According to the measure of the fullness of the thickness of the stone shall be the depth of the settings, no less and no more.

21 every one according to his name According to the order of their [the progenitors of the tribes] births shall be the order of the stones, odem for Reuben, pitdah for Simeon, and similarly for all of them.

22 for the choshen Heb. עַל-הַחשֶׁן, for the choshen, to fasten them with its rings, as is explained below in the [section devoted to this] topic [below, verses 23-28].

chains Heb. שַׁרְשֽׁת, a word related to [the word for] the roots (שָׁרְשֵׁי) of a tree, which are held to the tree, so it is held and inserted into the earth. These [chains] would also hold the choshen, for with them it [the choshen] would be suspended on the ephod. They are the two chains mentioned above (verse 14) in the [section devoted to the] topic of the settings. Menachem ben Saruk interpreted שַׁרְשְׁרֽת (verse 14) as well as an expression of roots (שָׁרָשִׁים). He said that the [second] “reish” (ר) is superfluous like the “mem” (מ) in שִׁלְשׁוֹם, [meaning] the day before yesterday (Exod. 5:8, 21:32, 36) [the word being derived from שָׁלשׁ, three], and the “mem” in רֵיקָם, empty (Gen. 31:42) [usually רֵיק, without the mem, is used] (Machbereth Menachem, p. 182). I do not agree with his statement, however, but [I hold that], שַׁרְשֶׁרֶת in Hebrew [of the Torah] is like שַׁלְשֶׁלֶתin the language of the Mishnah (Kelim 14:3).

at the edges Heb. גַּבְלֻת This is מִגְבָּלֽת mentioned above (verse 14), [signifying] that you shall insert them into the rings that will be on the edge (גְּבוּל) of the choshen. Every [instance of] גְּבוּל is an expression denoting an end, as(s)omayl in Old French, end, limit.

of cable work Plaited.

23 for the choshen Heb. עַל-הַחשֶׁן. For the choshen, in order to affix them onto it. It is, however, impossible to say that they [the two golden rings] shall be made on it [the choshen] from the outset, for if so, what is [the meaning of] what [the text] repeats and says, “and you shall place the two rings”? Are they not already placed on it? At the beginning of the verse, Scripture should have written, “And you shall make on the ends of the choshen two golden rings.” Also, regarding the chains, you must interpret [the text] in this manner.

on the two ends of the choshen On the two corners opposite the neck, on the right and on the left, which are opposite the shoulder straps of the ephod.

24 and you shall place the two golden cables They are the chains for the edges, mentioned above (verse 22). [The Torah] did not delineate [there] where they were to be affixed on the choshen. Now it explains to you that they should be inserted into the rings. You should know that they are indeed [referring to] the first ones, for in the parsha of אֵלֶה פְּקוּדֵי [i.e., in Exod. 39:15-19, where the Torah relates how the choshen was made], they were not doubled.

25 And the two ends of the two cables, i.e., the two ends of each one.

you shall place upon the two settings They are the ones mentioned above, between the section dealing with the choshen and the section dealing with the ephod (verses 13 and 14), but [the Torah] did not explain their necessity or their place. Now it [the Torah] explains that he should insert into them the ends of the chains which are inserted into the rings of the choshen on the right and on the left beside the neck. The two ends of the right chain he inserts into the right setting, and similarly with the left one, the two ends of the left chain.

and [these] you shall place the settings.

upon the shoulder straps of the ephod One [setting] on this one [shoulder strap] and one on that one. Thus the shoulder straps of the ephod hold up the choshen so that it does not fall, and it is suspended on them. Yet the bottom edge of the choshen moves in and out and knocks on his [the Kohen Gadol’s] stomach and is not fastened to him well. Therefore, two more rings were needed for its lower part, as [the Torah] proceeds to explain. on its front part [The front part] of the ephod, [meaning] that he should not place the settings on the side of the shoulder straps that is toward the robe, but instead [he should place the settings] on the upper side, which is toward the outside. That is called “on the front part” of the ephod, because the side that is not seen is not called the front [lit., the face].

26 on the two ends of the choshen [I.e.,] they are its two bottom corners, to its right and to its left.

on its edge that is toward the inner side of the ephod Here you have two signs [for the placement of the rings]: One, that he should put them on the two ends of its [the choshen’s] bottom, which is opposite the ephod, since its top is not opposite the ephod, for it is near the neck; whereas the ephod he placed on his waist. [The Torah] gives another sign, namely that he should not attach them on the choshen’s outer side, but on the inner side, as it is said: “inner.” This side is towards the side of the ephod, since the band of the ephod girds the Kohen [Gadol], and the apron is folded in front of the Kohen [Gadol] on his waist and on part of his stomach from either side until it is against the ends of the choshen, and its ends lie on it [the ephod].

27 on the two shoulder straps of the ephod, from below For the settings were placed on the upper ends of shoulder straps of the ephod, which were on his shoulders opposite his throat and were folded and descended in front of him. [Concerning] the rings, however, He commanded that they be placed on the second end [of the shoulder straps], which is attached to the ephod, and that is what [is meant when] it is said: “adjacent to its seam,” [i.e.,] near the place where they are attached to the ephod, slightly above the belt. The seam was adjacent to the belt, and these [rings] were placed slightly above where the shoulder straps begin to rise. That is [what is meant] when it is said: “above the band of the ephod.” They [these rings] were [placed] opposite the end of the choshen, and he inserted a blue cord in these rings and in the rings of the choshen. He fastened them with this cord to the right and to the left, so that the bottom of the choshen would not swing out in front and then come back and knock on his stomach, and thus it was well placed on the robe.

toward its front On the outer side.

28 And they shall fasten Heb. וְיִרְכְּסוּ, a word of joining. Similarly, “from bands of (מֵרֻכְסֵי) men” (Ps. 31:21), [meaning] bands of wicked men joined together. Similarly, “and the close mountains (וְהָרְכָסִים), a valley” (Isa. 40:4). [הַרְכָסִים refers to] mountains that are close to one another, so that it is impossible to descend into the valley except with great difficulty. Because of their proximity, the valley is steep and deep. These [mountains] will become a straight valley, where it will be easy to walk.

so that it may be upon the band of the ephod So that the choshen would be fastened to the band of the ephod.

will not move Heb. וְלֽא-יִזַּח. יִזַּח is a word [meaning] severance. It is an Arabic expression, as is asserted by Dunash ben Labrat (Teshuvoth Dunash, p. 60, 61).

30 the Urim and the Tummim This [refers to the] inscription of the explicit Name, which he [Moshe] would place within the folds of the choshen, through which it would light up its words (מֵאִיר) and perfect (מְתַּמֵם) its words. [I.e., the Urim and Tummim explain their words, and their predictions never fail (on Yoma 73b).] In the Second Temple there was the choshen, because it was impossible for the Kohen Gadol to be missing [any of the original] garments, but that Name was not inside it. Because of that Name, it was called “judgment,” as it is said: “and he shall inquire for him through the judgment of the Urim” (Num. 27:21).

the judgment of the children of Israel [I.e., the solution of] the matter about which they [the Israelites] are judging and debating, whether or not to do something. According to the aggadic midrash (Lev. Rabbah 10:6) that the choshen atoned for the perverters of justice—it was called “judgment” because of [its] forgiveness for the [sins of] judgment. 31 the robe of the ephod upon which the ephod is placed as a belt.

completely of blue wool Heb. כְּלִיל תְּכֵלֶת. All of it [the robe] was blue, without any other kind [of color or material] combined with it.

32 Its opening at the top Heb. פִי רֽאשׁוֹ The opening of the robe at its top; that is the opening of the collar.

shall be turned inward Heb. בְּתוֹכוֹ, folded inward. As the Targum [Onkelos] renders: לְגַוִּהּ כָּפִיל, folded inward, so that its fold should be a border for it. It was woven, not [sewn] with a needle.

like the opening of a coat of armor We learn [here] that their coats of armor had the opening folded inward [i.e., like a coat of mail].

it shall not be torn [I.e.,] in order that it would not be torn, and the one who tears it transgresses a negative commandment, for this is [counted] in the number of the negative commandments in the Torah. Likewise, “and the choshen will not move” (verse 28), and likewise, “they shall not be removed from it” (Exod. 25:15), mentioned regarding the poles of the ark. -[from Yoma 72a]

33 pomegranates They were round and hollow, like a sort of pomegranate, shaped like hens’ eggs.

and golden bells Heb. וּפַּעֲמֽנֵי זָהָב. [Golden] bells with the clappers inside them.

in their midst all around [I.e.,] between them all around. [Meaning] between two pomegranates, one bell was attached and suspended on the bottom hem of the robe.

34 A golden bell and a pomegranate A golden bell and a pomegranate beside it.

35 so that he will not die From the negative you deduce the positive. If he has them [the garments], he will not be liable to death, but if he enters [when he is] lacking one of these garments, he is liable to death by the hands of Heaven. -[from Tanchuma Buber, Acharei 7]

36 a showplate It was like a sort of golden plate, two fingerbreadths wide, encircling the forehead from ear to ear. -[from Shab. 63b]

37 upon a cord of blue wool But elsewhere, it says: “And they placed upon it a cord of blue wool” (Exod. 39:31). Moreover, here it is written: “and it shall go over the cap,” whereas below it says: “It shall be upon Aaron’s forehead.” (verse 38). [A clue to the solution is] in [tractate] Shechitath Kodashim (Zev. 19a) [where] we learn: “His hair was visible between the showplate and the cap, where he would place the tefillin.” [Thus] we learn that the cap was above, on the crown of the head, and it was not deep [enough] for the entire head up to the forehead to fit into it. The showplate was below [the cap], and the cords were in holes and hanging on it at its two ends and in its center. [Thus, there were] six [cords] in these three places: [one] cord on top, one from outside, and one from inside opposite it. He tied the three ends from behind the nape of his neck. Thus, the combination of the length of the plate and the cords of its ends encircled the crown. The middle cord, which was on his head, was tied with the ends of the two [other cords], and it passed along the surface of the width of the head from above. Thus, it is was like a sort of hat. Concerning the middle cord it says: “and it shall go over the cap.” He would place the showplate on his head like a sort of hat over the cap, and the middle cord would hold it so that it would not fall, and the plate was suspended opposite his forehead. [Thus,] all the verses are explained: the cord was on the showplate, the showplate on the cord, and the cord was on the cap from above.

38 and Aaron shall bear Heb. וְנָשָׂא [This is] an expression of forgiveness. Nevertheless, it does not move from its apparent [literal] meaning. Aaron shall indeed bear the burden of iniquity; thereby, it [the iniquity] is removed from the holy things.

the iniquity of the holy things to appease [God] for the blood and the fat [of the sacrifices] that were offered up in [a state of] uncleanness, as we learned: Which iniquity does he bear? If [it is] the iniquity of פִּגּוּל, it was already said: “it will not be accepted” (Lev. 19:7). [I.e., if the one who performed the sacrificial service intended to partake of the flesh outside the area designated for this sacrifice, the sacrifice is rendered פִּגּוּל, meaning an abominable thing. It consequently may not be eaten or offered up. The showplate on the Kohen Gadol’s forehead does not make the פִּגּוּל acceptable.] If [it is] the iniquity of נוֹתָר, [i.e.,] leftover sacrificial flesh, it was already said: “it will not be credited” (Lev. 7:18). [I.e., if the one who performed the sacrificial service intended to partake of the flesh after the time allotted for eating the flesh of this sacrifice, it is disqualified, and the showplate does not render it acceptable. Likewise,] we cannot say that it will atone for the iniquity of the kohen who offered up the sacrifice while unclean, for it says [here]: “the iniquity of the holy things,” not the iniquity of those who offer them up. Consequently, it does not appease except to render the sacrifice acceptable. -[from Men. 25a]

It shall be upon his forehead constantly It is impossible to say that it should always be on his forehead, for it was not on him except at the time of the service. But [it means that] it will always make them [the sacrifices] favorable Even when it is not on his forehead, namely if the Kohen Gadol was not ministering at that time. Now, according to the one who says that [only] when it was on his forehead it appeased [and made the sacrifices acceptable], and otherwise, it did not appease, “upon his forehead constantly” is interpreted to mean that he must touch it [the showplate] while it is upon his forehead, so that he would not take his mind off it. -[from Yoma 7b]

39 You shall make…of checker work Make them [the tunics] of boxes, and all of them [shall be made] of linen.

40 For Aaron’s sons you shall make tunics These four garments and no more: a tunic, a sash, the hats, which are [the same as] the cap, and the pants written below (verse 42) for all of them.

41 With these you shall clothe Aaron [I.e., with] those [garments] stated in connection with Aaron: a choshen, an ephod, a robe, a checker work tunic, a cap, a sash, a showplate, and pants mentioned further on in connection with them all.

and his sons along with him [with] those [garments] mentioned in connection with them.

and you shall anoint them [i.e.,] Aaron and his sons, with the anointing oil.

and invest them with full authority Heb. וּמִלֵאתָ אֶת-יָדָם, [lit., and you shall fill their hands.] Every [mention of] “filling of the hands” is an expression of initiation. When he [a person] begins something [such as a position] that he will be in possession of from that day on [it is referred to as “filling” a position]. In Old French, when they appoint a person to be in charge of something, the ruler puts in his hand a leather glove, called guanto [gant in modern French], and thereby he grants him authority over the matter. They call this transmission revestir, invest, transmit [this glove], and this is the [expression] “filling of the hands.”

42 And make for them For Aaron and for his sons.

linen pants Thus [we have] eight garments for the Kohen Gadol and four for the ordinary kohen.

43 They shall be worn by Aaron All these garments [shall be] worn by Aaron, [i.e.,] those that are appropriate for him.

and by his sons those mentioned in connection with them. when they enter the Tent of Meeting To the Temple [proper], and so to the Mishkan.

and die - while lacking [the proper] garments is liable to death [by the hands of Heaven]. -[from Tanchuma, Acharei Moth 6]

a perpetual statute for him Wherever it says חֻקַת עוֽלָם, “a perpetual statute,” it means a decree that is [in effect] immediately and for [future] generations [as well]. [This statute is] to make invalid [the sacrifice if any requirement is missing]. -[See Men. 19a.]

Ketubim Targum Psalm 62:1-13

RASHI	TARGUM
1. For the conductor, on jeduthun, a song of David.	1. For praise, by Jeduthun. A psalm of David.
2. Only to God does my soul hope; from Him is my salvation.	2. Truly for God my soul is quiet; from Him is my redemption.
3. Only He is my Rock and my salvation, my stronghold so that I shall not falter greatly.	3. Truly He is my strength and my redemption, my saviour, I will not be shaken on the day of great distress.
4. How long will you plan destruction to man? You shall be murdered, all of you, as a leaning wall, a tottering fence.	4. How long do you rage against a pious man? All of you will be slain, like a crooked wall, like a broken fence.
5. Only because of his loftiness have they plotted to topple him; they delight in lies; with his mouth they bless, but inwardly they curse forever.	5. Truly when they swear to do good, they take counsel to attack; they will tell lies; with their mouth they will bless and with their heart they will curse forever.
6. Only to God should you hope, my soul, for my hope is from Him.	6. Truly be silent for God, O my soul, for my hope comes from Him.
7. Only He is my Rock and my salvation; my stronghold, I shall not falter.	7. Truly He is my strength and my redemption, my saviour, I will not be shaken.
8. Upon God rests my salvation and my honor; [He is] the Rock of my strength, my shelter is in God.	8. My redemption and my honour is on God; the strength of my might, my hope, is in God.
9. Trust in Him at all times; people, pour out your hearts before Him. God is our shelter forever.	9. Hope in His word at all times, O people of the house of Israel; pour out the pride of your hearts in His presence; say, “God is our hope forever.”
10. The sons of men are but vanity, and men of distinction are deceitful; were they to be put on a scale, together they would equal vanity.	10. For the sons of men are nothing, the sons of a man are deceit; when they take wives, their fates are weighed in the balances; they themselves came to be altogether out of nothing.
11. Do not trust in oppression, and do not put vain hope in robbery; if wealth burgeons, pay it no heed.	11. Do not trust in oppression, and do not receive money gained by coercion; for [though] it will increase in value, do not set your mind [on it].
12. God spoke one thing, I heard two, for God has strength.	12. God speaks one Torah, and now two times I have heard it, from the mouth of Moses, the great scribe, for there is might in the presence of God.
13. And You, O Lord, have kindness, for You repay a man according to his deed.	13. And it is Yours, O God, to show favour to the righteous/generous, for you repay each man according to his works.

Rashi on Psalm 62:1-13

1 on jeduthun The name of a musical instrument. The Midrash Aggadah, though, [explains it to mean]: concerning the ordinances (דתות) and laws that are decreed upon Israel by their enemies.

2 does my soul hope Heb. דומיה . My soul hopes, as (above 37:7): “Wait (דום) for the Lord and hope for Him.”

3 I shall not falter greatly Great falterings. According to the Midrash Aggadah (Mid. Ps. 62:2), “greatly” refers to Gehinnom.

4 will you plan destruction Heb. תהותתו . Menachem (p. 69) explained it as derived from (Jer. 12:9): “come (התיו) to eat”; (Deut. 33:21), “He came (ויתא) to the head of the people.” How long will you gather against a man? But it appears to me that it should be interpreted as an expression of הַוּוֹת destruction, and the “hey” and “tav” are the radical. As one says from מֵת , מוֹת , so shall we say from the root הֵת , הוֹת , and the plural is הוּוֹת . It is an expression of a destructive and deceitful plot. Others explain תְּהוֹתֲתוּ as “you extend.” i.e., you extend your tongue on the sons of men with evil, and they compared it to Arabic, when one speaks overly much.

as a leaning wall which is ready to fall upon the sons of men.

5 because of his loftiness Because you are afraid of people (sic) perhaps he will reign and repay you your recompense, and your counsel is to cause harm to fall upon him.

with his mouth of each of them they bless.

but inwardly But in their thoughts they curse forever.

10 The sons of men are but vanity Do not fear them, since God is forever our shelter in time of trouble.

were they to be put on a scale If they came to go up on a scale, they and their vanities would be equal. This is the simple meaning, but midrashically, it is interpreted as concerning couples (Lev. Rabbah 29:8).

11 if wealth burgeons If you see wicked men whose money prospers and increases, pay it no heed. חיל is money. burgeons Heb. ינוב , grows, an expression of produce (תנובה) .

12 God spoke one thing I heard two things from it, and what are the two things? First, that God has strength to repay a man according to his deed. Second, that You, O Lord, have kindness. Now, from which statement do we derive this? From the second commandment of the Decalogue. We derive from it that the Holy One, blessed be He, punishes iniquity and preserves kindness, as it is stated therein: “I visit the iniquity of the fathers upon the children, etc.” Therefore, I am confident that He will pay a good reward to the righteous and punishment to the wicked. I learned from the work of Rabbi Moshe Hadarshan, but our Sages interpreted it as referring to [the maxim that] “Remember” and “Keep” were stated in a single utterance.

13 And You, O Lord, have kindness And what is the kindness? That You repay a man according to his deed; not really his deed but part of it, as the matter that is stated (Ezra 9:13): “for You, our God, have punished us less than our iniquities [deserve].” In this manner it is interpreted in Aggadath Tehillim (Mid. Ps. 62:4). It may also be interpreted: And You, O Lord, have kindness because You have the power to repay a man according to his deed.

Ashlamatah: Hosea 14:7 – Joel 1:5 + 2:14

JPS Version	The Targum of the Minor Prophets
2. Return, O Israel, unto the LORD your God; for you have stumbled in your iniquity/lawlessness.	2. Return, O Israel, to the fear of the LORD your God, for you have fallen because of your sin.
3. Take with you words, and return unto the LORD; say unto Him: 'Forgive all iniquity/lawlessness, and accept that which is good; so will we render for bullocks the offering of our lips.	3. Bring with you words of confession and return to the worship of the LORD. Say before Him, “It is near for Your to forgive iniquities/lawlessness,” then we will be accepted as good. Let the words of our lips be accepted before You with favour like bullocks on Your altar!
4. Asshur will not save us; we will not ride upon horses; neither will we call any more the work of our hands our gods; for in You the fatherless finds mercy.'	4. The kings of Assyria will not save us. We will not put our trust in horsemen, and no more will we say “Our god” to the works of our hands. For it was from before You that mercy was shown to our forefathers when they were like orphans in Egypt.
5. I will heal their backsliding, I will love them freely; for Mine anger is turned away from him.	5. I will accept them in their repentance, I will forgive their sins, I will have compassion on them when they freely repent, for My anger has turned away from them.
6. I will be as the dew unto Israel; he will blossom as the lily, and cast forth his roots as Lebanon.	6. My Memra will be like dew to Israel; they will bloom like the lily, and they will dwell in their fortified land like the tree of Lebanon which puts forth its branches.
7. His branches will spread, and his beauty will be as the olive-tree, and his fragrance as Lebanon.	7. Sons and daughters will multiply, and their light will be like the light of the holy candelabrum, and their fragrance like the fragrance of incense.
8. They that dwell under his shadow will again make corn to grow, and will blossom as the vine; the scent thereof will be as the wine of Lebanon.	8. They will be gathered from among their exiles, they will dwell in the shade of their anointed One (Messiah). The dead will be resurrected and goodness will increase in the land. The mention of their goodness will go in and not cease, like the memorial of the blast of the trumpets made over the matured wine when it was poured out in the Sanctuary.
9. Ephraim will say: 'What have I to do any more with idols?' As for Me, I respond and look on him; I am like a leafy cypress-tree; from Me is your fruit found.	9. The House of Israel will say, “Why should we worship idols any more?” I, by My Memra, will make them like a beautiful cypress tree, because forgiveness for their waywardness is found before Me.
10. Whosoever is wise, let him understand these things, whosoever is prudent, let him know them. For the ways of the LORD are right, and the just do walk in them; but transgressors do stumble therein. {P}	10. Who is wise and who will consider these things? Who is prudent and will take note of them? For the ways of the LORD are right, and the righteous/generous who walk in them will live in everlasting life through them, but the wicked/lawless will be delivered to Gehinnam because they have not walked in them.
1. The word of the LORD that came to Joel the son of Pethuel.	1. The Word of prophecy from the LORD which was with Joel son of Pethuel.
2. Hear this, you old men, and give ear, all you inhabitants of the land. Has this been in your days, or in the days of your fathers?	2. Hear this, O elders, listen, all you inhabitants of the land! Has the like of this happened in your days or in the days of your fathers?
3. Tell your children of it, and let your children tell their children, and their children another generation.	3. Tell your children about it, and let your children tell their children, and their children the next generation.
4. That which the palmer-worm has left has the locust eaten; and that which the locust has left has the canker-worm eaten; and that which the canker-worm has left has the caterpillar eaten.	4. What the crawling locust has left, the locust swarm has eaten; what the locust swarm has left, the winged locust has eaten; what the winged locust has left, the creeping locust has eaten.
5. Awake, you drunkards, and weep, and wail, all you drinkers of wine, because of the sweet wine, for it is cut off from your mouth.	5. Wake up you drunkards and weep; and wail, all you wine-bibbers, over the sweet wine, for it is withheld from your mouth.
6. For a people is come up upon my land, mighty, and without number; his teeth are the teeth of a lion, and he has the jaw-teeth of a lioness.	6. For a nation is coming up against My land, mighty and beyond counting; their teeth are the teeth of a lion, and their fangs like a young lion’s.
7. He has laid my vine waste, and blasted my fig-tree; he has made it clean bare, and cast it down, the branches thereof are made white.	7. They have laid waste the fruit of the vines of My people, and have exhausted their fig-trees. They have stripped off their bark and thrown it down; their branches have become white.
8. Lament like a virgin girded with sackcloth for the husband of her youth.	8. O congregation of Israel make a lamentation like a virgin girded with sackcloth to wail for the husband of her youth!
9. The meal-offering and the drink-offering is cut off from the house of the LORD; the priests mourn, even the LORD'S ministers.	9. Offerings and libations have ceased from the Sanctuary of the LORD; and the priests who minister in the Sanctuary of the LORD mourn.
10. The field is wasted, the land mourns; for the corn is wasted, the new wine is dried up, the oil languishes.	10. The fields are ravaged, the earth is laid waste, for the corn is destroyed, the vines are dried up, the olives have fallen off.
11. Be ashamed, O you husbandmen, wail, O you vinedressers, for the wheat and for the barley; because the harvest of the field is perished.	11. Be dismayed, you farmers, wail over wheat and barley, you vinedressers, for the harvest of the field is ruined.
12. The vine is withered, and the fig-tree languishes; the pomegranate-tree, the palm-tree also, and the apple-tree, even all the trees of the field, are withered; for joy is withered away from the sons of men. {S}	12. The vines have dried up, the fig-trees have withered, pomegranates, palms, and apples, all trees of the field have dried up; for joy has ceased among men.
1. Blow the horn in Zion, and sound an alarm in My holy mountain; let all the inhabitants of the land tremble; for the day of the LORD comes, for it is at hand;	1. Blow the trumpet in Zion, sound the alarm in My holy mountain! Let all the inhabitants of the land tremble, for the day which will come from the LORD has arrived, for it is near.
2. A day of darkness and gloominess, a day of clouds and thick darkness, as blackness spread upon the mountains; a great people and a mighty, there has not been ever the like, neither will be any more after them, even to the years of many generations.	2. A day of darkness and gloom, a day of clouds and dense cloud. Like the light of dawn spread over the mountains, there is a people numerous and mighty! Their like has not been of old, nor will it be again after them through the years of distant generations.
3. A fire devours before them, and behind them a flame blazes; the land is as the garden of Eden before them, and behind them a desolate wilderness; yea, and nothing escapes them.	3. Before them fire devours and behind them the flame destroys; the land is like the garden of Eden before them, and behind them a desolate waste; but there is no escape in it for the wicked/lawless.
4. The appearance of them is as the appearance of horses; and as horsemen, so do they run.	4. Their appearance is like that of horses; they gallop like steeds.
5. Like the noise of chariots, on the tops of the mountains do they leap, like the noise of a flame of fire that devours the stubble, as a mighty people set in battle array.	5. With the noise as of chariots they leap on the tops of the mountains, like the crackling of the flames of fire destroying among dry chaff, like a mighty people which knows the order of battle.
6. At their presence the peoples are in anguish; all faces have gathered blackness.	6. Before them the peoples tremble, all faces are covered with a coating of black like a pot.
7. They run like mighty men, they climb the wall like men of war; and they move on every one in his ways, and they entangle not their paths.	7. Like warriors they run, like soldiers they scale the wall; they advance each in his own path, they do not delay in their paths.
8. Neither does one thrust another, they march everyone in his highway; and they break through the weapons, and suffer no harm.	8. They do not jostle each other, they proceed each in his own lane; where they are sent, they go (and) kill; they do not take money.
9. They leap upon the city, they run upon the wall, they climb up into the houses; they enter in at the windows like a thief.	9. In the city , armed men run upon the wall, they climb into the houses, they enter through the windows like thieves.
10. Before them the earth quakes, the heavens tremble; the sun and the moon are become black, and the stars withdraw their shining.	10. Before them the earth is laid waste, the heavens shake, the sun and the moon are darkened, and the stars withhold their brightness.
11. And the LORD utters His voice before His army; for His camp is very great, for he is mighty that executes His word; for great is the day of the LORD and very terrible; and who can abide it?	11. The LORD has raised His Memra before His army, for His army is immense indeed; for those who carry out His Memra are mighty. For great is the day which will come from the LORD, and exceedingly terrible; who can bear it?
12. Yet even now, says the LORD, turn unto Me with all your heart, and with fasting, and with weeping, and with lamentation;	12. “Even now,” says the LORD, “return to My worship with your whole heart, with fasting, and weeping, and mourning.”
13. And rend your heart, and not your garments, and turn unto the LORD your God; for He is gracious and compassionate, long-suffering, and abundant in mercy, and repents Him of the evil.	13. Remove the wickedness/lawlessness of your heart, but not with the tearing of your garments, and return to the worship of the LORD your God, for He is gracious and merciful. He removes anger, and multiplies blessings, and He draws back His Memra from bringing evil.
14. Who knows whether He will not turn and repent, and leave a blessing behind Him, even a meal-offering and a drink- offering unto the LORD your God? {P}	14. Whoever knows that he has sins on his conscience, let him turn back from them, and he will be shown compassion; and whoever repents, his sins will be forgiven, and he will receive blessings and consolations and his prayers will be like that of a man who presents offerings and libations in the Sanctuary of the LORD your God.

Special Ashlamatah: Malachi 3:4-24

JPS Version	The Targum of the Minor Prophets
1. Behold, I send My messenger, and he will clear the way before Me; and the Lord, whom you seek, will suddenly come to his temple, and the messenger of the covenant, whom you delight in, behold, he comes, says the LORD of hosts.	1. Behold, I am about to send My messenger and he will prepare the way before Me, and suddenly, the Lord whom you seek will enter His temple and the messenger of the covenant in whom you delight, behold, he is coming, says the LORD of hosts.
2. But who may abide the day of his coming? And who will stand when he appears? For he is like a refiner's fire, and like fullers' soap;	2. But who may endure the day of his coming and who will stand when he is revealed? For his anger dissolves like fire and (is) like soap which is used for cleansing.
3. And he will sit as a refiner and purifier of silver; and he will purify the sons of Levi, and purge them as gold and silver; and there will be they that will offer unto the LORD offerings in righteousness/generosity.	3. And he will be revealed to test and to purify as a man who tests and purifies silver; and he will purify the sons of Levi and will refine them like gold and silver, and they will be presenting an offering in righteousness/ generosity before the LORD.
4. Then will the offering of Judah and Jerusalem be pleasant unto the LORD, as in the days of old, and as in ancient years.	4. And the offering of the people of Judah and the inhabitants of Jerusalem will be accepted before the LORD as in the days of old and as in former years.
5. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers; and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not Me, says the LORD of hosts.	5. And I will reveal Myself against you to exercise judgement, and My Memra will be for a swiftwitness among you, against the sorcerers and adulterers, and against those who swear falsely and those who oppress the hireling in his wages, the widow and the orphan, and who perverts the judgement of the stranger, and have not feared from before Me, says the LORD of hosts.
6. For I the LORD change not; and you, O sons of Jacob, are not consumed.	6. For I the LORD have not changes My covenant which is from old; but you, O house of Israel, you think that if a man dies in this world his judgement has ceased.
7. From the days of your fathers you have turned aside from Mine ordinances, and have not kept them. Return unto Me, and I will return unto you, says the LORD of hosts. But you say: 'Wherein will we return?'	7. From the days of your gathers you have wandered from My statutes and have not observed them. Return to My service and I will return by My Memra to do good for you, says the LORD of hosts. And if you say, “How will we return? -
8. Will a man rob God? Yet you rob Me. But you say: 'Wherein have we robbed You?' In tithes and heave-offerings.	8. Will a man provoke before a judge? But you are provoking before Me. And if you say, “How have we provoked before You?” – in tithes and offerings.
9. You are cursed with the curse, yet you rob Me, even this whole nation.	9. You are cursed with a curse, and you are provoking before Me, the whole nation of you.
10. Bring the whole tithe into the store-house, that there may be food in My house, and try Me now herewith, says the LORD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there will be more than sufficiency.	10. Bring the whole tithe to the storehouse and there will be provision for those who serve in My Sanctuary, and make trial before Me in this, says the LORD of hosts, to see whether I will not open to you the windows of heaven and send down blessing to you, until you say “Enough.”
11. And I will rebuke the devourer for your good, and he shall not destroy the fruits of your land; neither will your vine cast its fruit before the time in the field, says the LORD of hosts.	11. And I will rebuke the destroyer for you and it will not destroy the fruit of your ground; nor will the vine in the field fail to bear fruit for you, says the LORD of hosts.
12. And all nations will call you happy; for you will be a delightsome land, says the LORD of hosts. {P}	12. And all nations will praise you, for you will be dwelling in the land of of the house of My Shekinah and will be fulfilling My will in it, says the LORD of hosts.
13. Your words have been all too strong against Me, says the LORD. Yet you say: 'Wherein have we spoken against You?'	13. your words have been strong before Me, says the LORD. And if you say, “How have we multiplied words before You?”
14. You have said: 'It is vain to serve God; and what profit is it that we have kept His charge, and that we have walked mournfully because of the LORD of hosts?	14. You have said, “He who serves before the LORD is not benefited, and what gain do we earn for ourselves because we have kept the charge of His Memra and because we have walked in lowliness of spirit before the LORD of hosts?
15. And now we call the proud happy; yea, they that work wickedness/lawlessness are built up; yea, they try God, and are delivered.'	15. And now we praise the wicked/lawless, yes, evil-doers are established, and moreover, they make trial before the LORD and are delivered.”
16. Then they that feared the LORD spoke one with another; and the LORD hearkened, and heard, and a book of remembrance was written before Him, for them that feared the LORD, and that thought upon His name.	16. Then those who feared the LORD spoke each with his companion, and the LORD hearkened and it was revealed before Him and was written in the book of records before Him, for those who feared the LORD and for those who thought to honour His name.
17. And they will be Mine, says the LORD of hosts, in the day that I do make, even Mine own treasure; and I will spare them, as a man spares his own son that serves him.	17. “And they will be before Me, says the LORD of hosts, on the day when I will make up My special possession, and I will have mercy upon them as a man has mercy upon his son who has served him.
18. Then will you again discern between the righteous/ generous and the wicked/lawless, between him that serves God and him that serves Him not. {P}	18. And you will again distinguish between the righteous/generous, and the wicked/lawless, between those who have served before the LORD and those who have not served before Him.
19. For, behold, the day comes, it burns as a furnace; and all the proud, and all that work wickedness/ lawlessness, will be stubble; and the day that comes will set them ablaze, says the LORD of hosts, that it will leave them neither root nor branch.	19. For behold, the day has come, burning like an oven, and all the wicked/lawless and all the evil-doers will be weak as stubble, and the day that is coming will consume them, says the LORD of hosts, so that it will leave them neither son nor grandson.
20. But unto you that fear My name will the sun of righteousness arise with healing in its wings; and you will go forth, and gambol as calves of the stall.	20. But for you who fear My name the sun or righteousness/generosity will arise with healing in her wings and you will go out and sport like calves from the stall.
21. And you will tread down the wicked/lawless; for they will be ashes under the soles of your feet in the day that I do make, says the LORD of hosts. {P}	21. And you will trample upon the wicked/lawless, for they will be ashes under the sole of your feet on the day when I act, says the LORD of hosts.
22. Remember the Law of Moses My servant, which I commanded unto him in Horeb for all Israel, even statutes and ordinances.	22. Remember the Law of Moses My servant, which I commanded him on Horeb for all Israel, to teach them statutes and ordinances.
23. Behold, I will send you Elijah the prophet before the coming of the great and terrible day of the LORD.	23. Behold, I am sending to you Elijah the prophet before the coming of the great and terrible day which will come from the LORD.
24. And he will turn the heart of the fathers/patriarchs to the children, and the heart of the children to their fathers/patriarchs; lest I come and smite the land with utter destruction. {P}	24. And he will turn the heart of the fathers/patriarchs upon the children and the heart of the children upon their fathers/patriarchs, lest i should reveal Myself and find the whole land in its sins, and utterly wipe it out.

Mordechai (Mark) 9:2-8

CLV[1]	A,B,R.’s Version[2]	Greek[3]	Delitzsch[4]
2. And after six days, Jesus is taking aside Peter and James and John and is bringing them up into a very high mountain, privately, alone. And He was transformed in front of them."	2. And after six days Y’shua took Kefa and Ya’akov and Yochanan and privately took them up into a high mountain. And he was transfigured before their eyes.	2. Καὶ μεθ᾿ ἡμέρας ἓξ παραλαμβάνει ὁ ᾿Ιησοῦς τὸν Πέτρον καὶ τὸν ᾿Ιάκωβον καὶ τὸν ᾿Ιωάννην καὶ ἀναφέρει αὐτοὺς εἰς ὄρος ὑψηλὸν κατ᾿ ἰδίαν μόνους· καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν,	2וְאַחֲרֵי שֵׁשֶׁת יָמִים לָקַח יֵשׁוּעַ אֶת־פֶּטְרוֹס וְאֶת־יַעֲקֹב וְאֶת־יוֹחָנָן וַיַּעֲלֵם לְבַדָּם עִמּוֹ עַל־הַר גָּבֹהַּ וַיִּשְׁתַּנֶּה לְעֵינֵיהֶם׃
3. And His garments became glistening, very white, as snow, such as no fuller on earth is able thus to whiten."	3. And his clothes were bright and became very white resembling snow. So much so that the sons of men are not able to make this white.	3. καὶ τὰ ἱμάτια αὐτοῦ ἐγένετο στίλβοντα, λευκὰ λίαν ὡς χιὼν, οἷα γναφεὺς ἐπὶ τῆς γῆς οὐ δύναται οὕτω λευκᾶναι.	3וַיַּזְהִירוּ בְגָדָיו וַיִּהְיוּ לְבָנִים מְאֹד כַּשָּׁלֶג אֲשֶׁר לֹא יוּכַל כּוֹבֵס בָּאָרֶץ לְהַלְבִּין כְּמוֹהֶם׃
4. And Elijah, together with Moses, was seen by them, and they were conferring with Jesus."	4. Y’shua was speaking with Eliyahu and Moshe and were seen by them.	4. καὶ ὤφθη αὐτοῖς ᾿Ηλίας σὺν Μωϋσεῖ, καὶ ἦσαν συλλαλοῦντες τῷ ᾿Ιησοῦ.	4וַיֵּרָא אֲלֵיהֶם אֵלִיָּהוּ וּמשֶׁה וַיִּהְיוּ מִדַּבְּרִים עִם־יֵשׁוּעַ׃
5. And answering, Peter is saying to Jesus, "Rabbi, it is ideal for us to be here! And we should be making three tabernacles: for Thee one, and for Moses one, and for Elijah one."	5. And Kefa said to him, “Good Rabbi, it is good for us that we remain here. Let us make three booths, one for you, and one for Moshe and one for Eliyahu.	5. καὶ ἀποκριθεὶς ὁ Πέτρος λέγει τῷ ᾿Ιησοῦ· ῥαβί, καλόν ἐστιν ἡμᾶς ὧδε εἶναι· καὶ ποιήσωμεν σκηνάς,τρεῖς, σοὶ μίαν καὶ Μωϋσεῖ μίαν καὶ ᾿Ηλίᾳ μίαν.	5וַיַּעַן פֶּטְרוֹס וַיֹּאמֶר אֶל־יֵשׁוּעַ רַבִּי טוֹב לָנוּ לִהְיוֹת פֹּה נַעֲשֶׂה־נָּא שָׁלֹשׁ סֻכּוֹת לְךָ אַחַת וּלְמֹשֶׁה אַחַת וּלְאֵלִיָּהוּ אֶחָת׃
6. For he was not aware what he may answer, for they became terrified."	6. And he did not know what he was saying, for they were in fear.	6. οὐ γὰρ ᾔδει τί λαλήσῃ· ἦσαν γὰρ ἔκφοβοι.	6כִּי לֹא־יָדַע מַה־יְדַּבֵּר כִּי נִבְהָלוּ׃
7. And there came a cloud overshadowing them. And a voice came out of the cloud, saying, "This is My Son, the Beloved. Hear Him!"	7. And a cloud came and it was overshadowing them, and a voice from the cloud said, “This is My beloved son, Hear him!”	7. καὶ ἐγένετο νεφέλη ἐπισκιάζουσα αὐτοῖς, καὶ ἦλθε φωνή ἐκ τῆς νεφέλης λέγουσα· οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητός· αὐτοῦ ἀκούετε.	7וַיְהִי עָנָן סוֹכֵךְ עֲלֵיהֶם וַיֵּצֵא מִן־הֶעָנָן קוֹל אֹמֵר זֶה בְּנִי יְדִידִי אֵלָיו תִּשְׁמָעוּן׃
8. And suddenly, looking about, they no longer perceived anyone, except Jesus only, with themselves."	8. And suddenly when the disciples looked up, they did not see anyone except only Y’shua with them.	8. καὶ ἐξάπινα περιβλεψάμενοι, οὐκέτι οὐδένα εἶδον, ἀλλὰ τὸν ᾿Ιησοῦν μόνον μεθ᾿ ἑαυτῶν.	8וַיַּבִּיטוּ פִתְאֹם כֹּה וָכֹה וְלֹא־רָאוּ עוֹד אִישׁ בִּלְתִּי אֶת־יֵשׁוּעַ לְבַדּוֹ אִתָּם׃

Hakham’s Rendition & Commentary

2 And after six days, Yeshua is taking aside Tsefet and Ya’aqob and Yochanan and is bringing them up into a very high mountain, privately, alone. And he was transformed in front of them.

3. And his garments became radiant, very white, as snow, such as no bleacher on earth is able thus to whiten.

4. And Eliyahu, together with Mosheh, was seen by them, and they were conferring with Yeshua.

5. And answering, Tsefet is saying to Yeshua, "Rabbi, it is ideal for us to be here! And we should be making three sukkoth: for you one, and for Mosheh one, and for Eliyahu one."

6. For he was not aware what he may answer, for they became terrified.

7. And there came a cloud overshadowing them. And a voice came out of the cloud, saying, "This is My son, the Beloved. Hear Him!"

8. And suddenly, looking about, they no longer perceived anyone, except Yehua only, with themselves.

This week it is obvious the correlation between our Pericope of Mark and the special Ashlamatah for Shabbat HaGadol (Malachi 3:4-24), paticularly verses 22 and 23 which mention both Mosheh Rabbenu and the Prophet Eliyahu, all in connection with "Bo Yom Adonai, HaGadol, VeHanorah" - " the coming of the great and terrible day from the LORD.” In other words, this pericope of Mark makes it perfectly clear that what takes place in it is a commentary on the special Ashlamatah for this Shabbat HaGadol. Our Lectionary order for Mordechai, 1 & 2 Tsefet and Yehudah is once again precisely validated.

v.2 - And after six days, Yeshua is taking aside Tsefet and Ya’aqob and Yochanan and is bringing them up into a very high mountain, privately, alone. And he was transformed in front of them. – Marcus[5] comments on this verse:

after six days. Gk meta hemeras hex. Time indications in Mark are rare, and when they do occur they tend to be vague (e.g. “in those days” in 1:9; 8:1; etc.; “that day” in 4:35; or “several days later” in 2:1). “After six days,” then, is unusual, and it probably has some sort of symbolic resonance. Philo (Allegorical Interpretation 1.2.4) says that six is an appropriate number for mortal things, seven for immortal ones. Origen (Commentary on Matthew 12:36) links our phrase with the Genesis account of the creation of the world in six days, culminating with the Sabbath on the seventh. Certainly the rhapsodic way in which Peter responds to the whole experience (“it is good for us to be here,” 9:5) would fit in with Jewish feelings about the Sabbath as a “sanctuary in time” and a foretaste of the world-to-come (see Heschel, Sabbath, passim). But the most important Biblical background is that of Moses’ ascent of Sinai after six days (Exodus 24:16), since Mosaic symbolism runs all through our passage. Cf. Targum pseudo Jonathan on Exodus 24:1, which inserts an additional reference to the seventh day when speaking of Moses’ ascent of Sinai.

- “And Michael, the Prince of Wisdom, said to Mosheh on the seventh day of the month, Come up before the Lord, you and Aharon, Nadab and Abihu, and seventy of the elders of Israel, and worship at a distance.”

We agree with Marcus that the mention in Mordechai of “After six days” is unusual. But we disagree most vehemently in imposing any symbolic or allegoric meaning to this phrase. Any such imposition does violence with the nature of the text which limits itself ONLY to a Peshat interpretation. Also, any such imposition distracts the reader from the real issue glaring before us. What escapes all Christian exegetes is that Hakham Tsefet (Peter) and Mordechai were subject to Jewish Law and thereby to the precision and intricacies of the Ordinary Torah Septennial Lectionary as well as the Festal Torah Lectionary. For Mordechai and Hakham Tsefet with the coming of the Messiah the Torah regained a stronger and more powerful place in the life of all those who fear G-d.

There is no connection here between Exodus 24:1 and 16, as Marcus and others sustain, but rather the connection here is to the Ashlamatah of Shabbat HaGadol, and precisely because this pericope of Mordechai is intimately connected to the Ashlamatah of Shabbat HaGadol, Mordechai is forced to state “after six days” meaning not only that this is a Sabbath, but a very special Sabbath in the calendar of Israel. That Marcus and others are totally oblivious to the import of Shabbat HaGadol makes it perfectly clear that Christianity has ripped off the so called ‘Gospels” and other Nazarean literature from its genuine Jewish context, to present, to borrow a phrase from Hakham Shaul, “another Gospel.”

Most Christian Exegetes speculate that the “very high mountain” describes in this verse is Mt. Tabor, a hill 1,843 feet above sea level, standing above the Plain of Esdraelon and situated about ten miles southwest of the Sea of Galilee. However Stein[6] correctly dismantles this proposition. He states:

“Mount Tabor is not a “very high mountain,” however and in Jesus’ day it was probably occupied by a Roman garrison (Josephus, J.W. 2.20.6 §573; 4.1.8 §§ 54-61). Other suggestions in clued Mount Carmel, one the Mediterranean cost overlooking modern-day Haifa, and Mount Hermon, the only truly “very high mountain” in the area, having an elevation of 9,100 feet above sea level. In favour of the later is both its height and the fact that Caesarea Philippi (8:27) is located on its slopes.”

It is obvious that since we are in the Peshat mode, as this “gospel” is constructed after the Peshat genre, that we must take literally the statement “very high mountain” at its face value, and therefore side with the opinion that the events in this pericope of Mordechai took place in one of the highest mountains of Israel – i.e. Mount Hermon. In fact the word “mountain” is associated either with the governance of G-d or secular governments.

The very fact that they climbed a “very high mountain” therefore is to describe a simile, that what they saw was a glimpse of a heavenly reality – i.e. that as far as heaven is concerned there is no doctrinal or legal disagreement between Mosheh Rabbenu, the Prophet Eliyahu or the Messiah, the three speak of the same things and are in total agreement, even when their functions may be distinct. This has been and will continue to be our major exegetical premise as we deal with the teachings of this book of Mordechai!

That “Tsefet and Ya’aqob and Yochanan” were brought up into a very high mountain, privately, alone” points to a hierarchy within Yeshua’s Talmidim. It is interesting to note that the Christian Chruch seems to put the emphasis on Hakham Tsefet whom they call the “Apostle Peter,” but totally forget that Hakham Tsefet together with the Master’s brother Hakham Ya’aqob HaTsadiq and Yochanan had equal ranking within this most intimate circle. The reason why Hakham Ya’aqob and Hakham Yochanan are discarded seems to be because they are too Jewish for the Christian palate.

“And he was transformed in front of them.” – Notice the construction! It does not say that Yeshua himself transfigured himself, but the verb ‘was metamorphosised” (Grk. μετεμορφώθη – Metemorphothi) is a divine passive indicating that G-d is responsible for the metamorphosis taking place. This is not an epiphany as Christian commentators propose, but G-d transforming a living and breathing human being. There is NO Trinitarian concept here as many erroneously propose.

3. And his garments became radiant, very white, as snow, such as no bleacher on earth is able thus to whiten. – Again, because Christian exegetes have rejected the Ordinary Septennial and Festal lectionaries, together with PaRDeS as the matrix for composing the so called: “New Testament” books, they missed the intimate connection between this verse of Mordechai and Malachi 3:2 of our Ashlamatah - “But who may endure the day of his coming and who will stand when he is revealed? For his anger dissolves like fire and (is) like soap which is used for cleansing."

The Greek word γναφεύς (Gnafeus - Strong’s # G1102) is normally translated by Christians as “fuller.” The term means literally “launderer.” Thayer[7] says that this Greek term is derived from the Greek word γνάπτω (Gnapto) or κνάπτω (Knapto) and meaning “to card” that is, to scrape or use a carding comb (Gk. κνάφος – Knafos).

Interestingly, the Septuagint on Malachi 3:2 has:

“διότι (G1360 – For) αὐτὸς (G1473 – he) εἰσπορεύεται (G1531 – enters) ὡς (G5613 – as) πῦρ (G4442 – fire) χωνευτηρίου (G5560.7 - of a foundry furnace) καὶ (G2532 – and) ὡς (G5613 – as) πόα (G4157.1 – lye) πλυνόντων (G4150 - of ones washing). - And who will abide the day of his coming? Or who will withstand at his appearing? For he is coming in as the fire of a furnace and as the herb of fullers.

It appears then that we have via synonyms a verbal tally then between Mordechai 9:3 and Malachi 3:2 of our special Ashlamatah for Shabbat HaGadol.

v. 4 - And Eliyahu, together with Mosheh, was seen by them, and they were conferring with Yeshua.

The association of Mosheh Rabbenu with Eliyahu stems from their common experiences at Mt. Sinai = Horeb, where they both encountered G-d (cf. Exodus 19-24; 34 & 1 Kings 19). This fact is alluded to in our special Ashlamatah for this Shabbat HaGadol (cf. Malachi 3:22). On the other hand, in the Oral Torah, the following comment is made Deuteronomy Rabba 3.17 –

“Mosheh, I swear to you ... in the time to come when I bring Eliyahu, the prophet, unto them, the two of you will come together.”

Since the second redemption echoes the first, and since the first redemption is the operative model for the second, it is perfectly clear why G-d will bring both Mosheh Rabbenu and Eliyahu at the end of days to prepare the way and effect the second eschatological redemption. Thus the prophet Malachi reiterates:

22. Remember the Law of Moses My servant, which I commanded unto him in Horeb for all Israel, even statutes and ordinances.

23. Behold, I will send you Elijah the prophet before the coming of the great and terrible day of the LORD.

Now, in this verse of Mordechai we are presented with three distinct persons: Mosheh Rabbenu, Eliyahu the Prophet, and the Master of Nazareth, just as in our special Ashalamatah in Malachi 3:1, we are presented with three persons:

Behold, I am about to send My messenger and he will prepare the way before Me, and suddenly, the Lord whom you seek will enter his temple and the messenger of the covenant in whom you delight, behold, he is coming, says the LORD of hosts. (JPS)

Behold Me sending My messenger, and he surveys the way before Me. And suddenly, the Lord whom you are seeking is coming to his temple, and the Messenger of the covenant, in whom you are delighting. Behold! He comes! says Ha-Shem of hosts." (Septuagint)

And Eliyahu, together with Mosheh, was seen by them, and they were conferring with Yeshua. (Mark. 9:4)

As can be clearly seen in this text, there is; (1) My messenger/angel, (2) the Lord/Master whom you seek; and (3) the messenger/angel of the covenant in whom you are delighting. Co-incidentally these same three appear in Mordechai 9:4.

And what were they “conferring” about, may we ask? Mordechai is silent, but in the Gemarah of I Luke 9:31 we are informed that:

30. And behold! Two men conferred with him, who were Mosheh and Eliyahu,

31. Who, being seen in the glory, spoke of his exodus, which he was about to be completing in Jerusalem."

v. 7 - And there came a cloud overshadowing them. And a voice came out of the cloud, saying, "This is My son, the Beloved. Hear Him!" – The cloud in the Hebrew scriptures is frequently emblematic of G-d’s Shekhinah (tabernacling presence) – cf. Exodus 16:10; 19:9; 24:15ff.; 33:1. Concerning this cloud, Lane[8] comments:

‘It is particularly significant that the correlation of the cloud and the voice is limited to the exodus accounts of the Pentateuch, as in the instance of the theophany on Sinai (Exodus 24:16). The cloud is God’s tabernacle, the pavilion which both reveals and conceals His glory. The one whom God hides within His pavilion bears a special relationship to Him (Psalm 29:5). In the case of both Moses and Elijah the epiphany of the glory of God served to vindicate their mission during their respective ministries in the wilderness. This is also the function of the cloud and the heavenly voice on this occasion. When Jesus began his mission in the wilderness of Judea the voice of God declared him to be the beloved son, the object of His elective pleasure Mark 1:11). Now on the wilderness mountain the voice is heard again, reaffirming the Father’s approval and confirming Jesus’ dignity as the transcendent son, although he has assumed the role of the reject suffering servant of Isaiah 53. Jesus’ obedience to his messianic vindication is vindicated by God, precisely at the point where Jesus has announced what obedience entails (Mark 8:31).”

The presence of the cloud and the solemn declaration of the Bat Kol (daughter of the voice) affirm the same truth: that Yeshua as the King Messiah and Chief Rabbi of Israel is the son of God (Psalm 2:7), because he embodies the Torah and people of Israel who are also called by G-d His son (Exodus 4:22-23):

22. So you will say to Pharaoh: Thus says Ha-Shem, My son, My firstborn, is Israel.

23. And I am saying to you: Dismiss My son that he may serve Me, yet should you refuse to dismiss him, behold, I will be killing your son, your firstborn.

This embodiment is explained to us in our Torah Seder with the Choshen (breast-plate) containing the names of the 12 Tribes of Israel. As such he together with all Israel enjoys the unbroken presence and approval of the most High G-d!

It is important to note the similarity between this pericope of Mark and Mark 1:1-8, where this special Ashlamatah for Shabbat HaGadol was also used at the beginning of our Septennial torah readings cycle.

"This is My son, the Beloved. Hear Him!" – What should we expect to hear from G-d’s son, i.e. Israel and the messiah as the embodiment of the Torah and Israel? Malachi, is quick to warn us about what we should expect the ‘real’ Messiah to teach and speak about:

Remember the Law of Moses My servant, which I commanded unto him in Horeb for all Israel, even statutes and ordinances. (Malachi 3:22)

We therefore must be alert to the fact that the real Messiah, the son of G-d, can do nothing but teach, enforce and judge according to Law with its statutes and ordinances as taught by Mosheh Rabbenu and those who sit in the seat of Mosheh Rabbenu, and as received by the people of Israel. Anything else is a forgery and “another gospel’ that does not belong to G-d nor our sacred covenant with Him.

Coming Festival: Passover – Evening Monday the 29^th of March, 2010

For further study see: http://www.betemunah.org/chametz.html; http://www.betemunah.org/passover.html; http://www.betemunah.org/chronology.html; http://www.betemunah.org/redemption.html; http://www.betemunah.org/haggada.html & http://www.betemunah.org/pcustoms.html

Shabbat Shalom!

Hakham Dr. Yosef ben Haggai

Paqid Adon Mikha ben Hillel

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[1] CLV (Concordant Literal 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. (2009), The Anchor Bible: Mark 8-16 – A New Translation With Introduction and Commentary, New York: Doubleday, p. 631.

[6] Stein, Robert H. (2008), Mark: Baker Exegetical Commentary of the New Testament, Grand Rapids, Michigan: baker Academic, p. 416.

[7] Thayer, J.H. (1977). Thayer’s Greek-English Lexicon of the New Testament, Grand Rapids, Michigan: Baker Book House, p.

[8] Lane, W.L. (19740. The new International Commentary on the New testament: The Gospel According to Mark, Grand Rapids, Michigan: William B. Eerdmans Pulishing Co., p. 320.