|
Esnoga Bet Emunah 4544
Highline Dr. SE Olympia,
WA 98501 United
States of America © 2013 E-Mail: gkilli@aol.com |
|
Esnoga Bet El 102
Broken Arrow Dr. Paris
TN 38242 United
States of America © 2013 E-Mail: waltoakley@charter.net |
Triennial Cycle (Triennial Torah Cycle) /
Septennial Cycle (Septennial Torah Cycle)
|
Three and
1/2 year Lectionary Readings |
Fourth Year of the Reading
Cycle |
|
Nisan 15, 5773 – Mar. 25/27, 2013 |
Fourth Year of the Shmita
Cycle |
Happy & Kosher
Pesach 5773
Candle Lighting and Habdalah Times:
|
Conroe &
Austin, TX, U.S. Shabbat Intermediate Pesach Fri.
Mar 29 2012 – Candles at 7:30 PM Sat.
Mar 30 2012 – Habdalah 8:24 PM Eve of
7th day Pass. – Candles 7:31 PM Eve of
8th day Pass. – Candles 8:25 PM Holiday Ends: 8:26 PM |
Brisbane,
Australia Shabbat Intermediate Pesach Fri.
Mar 29 2012 – Candles at 5:32 PM Sat.
Mar 30 2012 – Habdalah 6:24 PM Eve of
7th day Pass. – Candles 5:30 PM Eve of
8th day Pass. – Candles 6:22 PM Holiday Ends: 6:20 PM |
Chattanooga, & Cleveland, TN, U.S. Shabbat
Intermediate Pesach Fri. Mar 29 2012 – Candles at 7:42 PM Sat. Mar 30 2012 – Habdalah 8:38 PM Eve of 7th day Pass. – Candles 7:43 PM Eve of 8th day Pass. – Candles 8:40 PM Holiday
Ends: 8:44 PM |
|
Jakarta,
Indonesia Shabbat
Intermediate Pesach Fri. Mar 29 2012 – Candles at 5:42 PM Sat. Mar 30 2012 – Habdalah 6:31 PM Eve of 7th day Pass. – Candles 6:30 PM Eve of 8th day Pass. – Candles 6:29 PM Holiday
Ends: 6:27 PM |
Manila & Cebu, Philippines Shabbat
Intermediate Pesach Fri.
Mar 29 2012 – Candles at 5:50 PM Sat.
Mar 30 2012 – Habdalah 6:40 PM Eve of
7th day Pass. – Candles 5:50 PM Eve of
8th day Pass. – Candles 6:40 PM Holiday Ends: 6:40 PM |
Miami,
FL, U.S. Shabbat Intermediate Pesach Fri. Mar 29 2012 – Candles
at 7:18 PM Sat. Mar 30 2012 –
Habdalah 8:11 PM Eve of 7th day
Pass. – Candles 7:19 PM Eve of 8th day
Pass. – Candles 8:12 PM Holiday Ends: 8:12 PM |
|
Olympia,
WA, U.S. Shabbat
Intermediate Pesach Fri. Mar 29 2012 – Candles at 7:18 PM Sat. Mar 30 2012 – Habdalah 8:23 PM Eve of 7th day Pass. – Candles 7:21 PM Eve of 8th day Pass. – Candles 8:26 PM Holiday
Ends: 8:28 PM |
Murray,
KY, & Paris, TN. U.S. Shabbat
Intermediate Pesach Fri. Mar 29 2012 – Candles at 6:56 PM Sat. Mar 30 2012 – Habdalah 7:53 PM Eve of 7th day Pass. – Candles 6:57 PM Eve of 8th day Pass. – Candles 7:55 PM Holiday
Ends: 7:56 PM |
San Antonio, Texas Shabbat
Intermediate Pesach Fri. Mar 29 2012 – Candles at 7:32 PM Sat. Mar 30 2012 – Habdalah 8:26 PM Eve of 7th day Pass. – Candles 7:33 PM Eve of 8th day Pass. – Candles 8:28 PM Holiday
Ends: 8:2 PM |
|
Sheboygan & Manitowoc, WI, US Shabbat
Intermediate Pesach Fri. Mar 29 2012 – Candles at 6:55 PM Sat. Mar 30 2012 – Habdalah 7:58 PM Eve of 7th day Pass. – Candles 6:58 PM Eve of 8th day Pass. – Candles 8:00 PM Holiday
Ends: 8:02 PM |
Singapore,
Singapore Shabbat
Intermediate Pesach Fri. Mar 29 2012 – Candles at 6:55 PM Sat. Mar 30 2012 – Habdalah 7:44 PM Eve of 7th day Pass. – Candles 6:55 PM Eve of 8th day Pass. – Candles 7:43 PM Holiday
Ends: 7:43 PM |
St.
Louis, MO, U.S. Shabbat
Intermediate Pesach Fri. Mar 29 2012 – Candles at 7:03 PM Sat. Mar 30 2012 – Habdalah 8:01 PM Eve of 7th day Pass. – Candles 7:05 PM Eve of 8th day Pass. – Candles 8:03 PM Holiday
Ends: 8:04 PM |
For other places see: http://chabad.org/calendar/candlelighting.asp
Roll of Honor:
This
Torah commentary comes to you courtesy of:
His Eminence Rabbi Dr. 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 Honor Paqid Adon Ezra ben Abraham and beloved wife HH Giberet
Karmela bat Sarah,
His Excellency Dr. Adon Yeshayahu ben Yosef and beloved wife HE Giberet
Tricia Foster
His Excellency Adon Eliyahu ben Abraham and beloved wife HE Giberet
Vardit bat Sarah
Her Excellency Giberet Laurie Taylor
His Eminence Rabbi Dr. Adon Eliyahu ben Abraham and beloved wife HH
Giberet Dr. Elisheba bat Sarah
Her Excellency Prof. Dr. Conny Williams & beloved family
Her Excellency Giberet Gloria Sutton & beloved family
His Excellency Adon Albert Carlsson and beloved wife Giberet Lorraine
Carlsson
His Excellency Adon John Hope & beloved family
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!
If you want to subscribe to our list and ensure that
you never lose any of our commentaries, or would like your friends also to
receive this commentary, please do send me an E-Mail to benhaggai@GMail.com with
your E-Mail or the E-Mail addresses of your friends. Toda Rabba!
For
further study on Passover and the Seven Days of Unleavened Bread 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
&
“Intermediate Sabbath Day of Pesach”
(Friday Evening March 29, 2013)
Evening: Counting of the Omer Day 4
Then read the following:
|
Day of the Omer |
Ministry |
Date |
Ephesians |
Attributes |
|
4 |
Masoret/Parnas
1 |
Nisan
19 |
1:7-10 |
Chesed coupled
with endurance |
Ephesians 1:7-10 In him (Messiah) we have redemption[1]
because of his life[2], the forgiveness of sins
(by understanding of the Mesorah),
according to the riches of his chessed (loving-kindness towards his fellow Jews), by which he caused to us (the Jewish
people) to be more prominent in all
Hokhmah (wisdom) and Binah (understanding
and Da’at – knowledge);[3] having
revealed to us the So’od (mystery)
of his mission, according to his ordained purpose which God Himself determined beforehand,[4] for he (Messiah)
was filled with the presence, power, agency[5] of
God for the administration of Divine
appointments[6], to unify all things
into Messiah, both the things in the Heavens, and the things on earth.
Intermediate Sabbath of Pesach
(Saturday Morning March 30, 2013)
Morning Service
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
הַזֶּה הָעָם-אֶת הַעַל |
|
|
|
“Ha’Al Et-Ha’Am Hazeh” |
Reader
1 – Shemot 33:12-16 |
Reader 1 – Shemot
7:8-10 |
|
“Bring Up This People” |
Reader
2 – Shemot 33:17-19 |
Reader 2 – Shemot
7:10-12 |
|
“Saca
a este pueblo” |
Reader
3 – Shemot 33:20-23 |
Reader 3 – Shemot
7:8-12 |
|
Shemot (Exod.) 33:12 - 34:26 Bemidbar (Numbers) 28:18-25 |
Reader
4 – Shemot 34:1-3 |
|
|
Ashlamatah: Ezekiel 37:1-14 |
Reader
5 – Shemot 34:4-10 |
|
|
|
Reader
6 – Shemot 34:11-17 |
Reader 1 – Shemot
7:8-10 |
|
Psalm
136:1-26 Shir
HaShirim (Songs) 5:1 – 6:12 |
Reader
7 – Shemot 34:18-26 |
Reader 2 – Shemot
7:10-12 |
|
|
Maftir: Bemidbar 28:18-25 |
Reader 3 – Shemot
7:8-12 |
|
N.C.: 1
Corinthians 10:16 – 11:34 &
Revelation 2:1-7 |
- Ezekiel 37:1-14 |
|
Blessings Before Torah Study
Blessed are You, Ha-Shem our G-d, King of the universe, Who
has sanctified us through Your commandments, and commanded us to actively study
Torah. Amen!
Please Ha-Shem, our G-d, sweeten the words of Your Torah in
our mouths and in the mouths of all Your people Israel. May we and our
offspring, and our offspring's offspring, and all the offspring of Your people,
the House of Israel, may we all, together, know Your Name and study Your Torah
for the sake of fulfilling Your desire. Blessed are You, Ha-Shem, Who teaches
Torah to His people Israel. Amen!
Blessed are You, Ha-Shem our G-d, King of the universe, Who
chose us from all the nations, and gave us the Torah. Blessed are You, Ha-Shem,
Giver of the Torah. Amen!
Ha-Shem spoke to Moses, explaining a Commandment.
"Speak to Aaron and his sons, and teach them the following Commandment:
This is how you should bless the Children of Israel. Say to the Children of
Israel:
May Ha-Shem bless you and keep watch over you; - Amen!
May Ha-Shem make His Presence enlighten you, and may He be
kind to you; - Amen!
May Ha-Shem bestow favor on you, and grant you peace. –
Amen!
This way, the priests will link My Name with the Israelites,
and I will bless them."
These are the Laws for which the Torah did not mandate
specific amounts: How much growing produce must be left in the corner of the
field for the poor; how much of the first fruits must be offered at the Holy
Temple; how much one must bring as an offering when one visits the Holy Temple
three times a year; how much one must do when doing acts of kindness; and there
is no maximum amount of Torah that a person must study.
These are the Laws whose benefits a person can often enjoy
even in this world, even though the primary reward is in the Next World: They
are: Honouring one's father and mother; doing acts of kindness; early
attendance at the place of Torah study -- morning and night; showing
hospitality to guests; visiting the sick; providing for the financial needs of
a bride; escorting the dead; being very engrossed in prayer; bringing peace
between two people, and between husband and wife; but the study of Torah is as
great as all of them together. Amen!
Contents of the Torah Seder
·
Moses’
Prayer – Exodus 33:12-17
·
Show me
Your Glory – Exodus 33:18-23
·
The
Second Tables – Exodus 34:1-4
·
The
Thirteen Attributes of God’s Nature – Exodus 34:5-7
·
Moses’
Prayer – Exodus 34:8-9
·
The
Renewal and Conditions of the Covenant – Exodus 34:10-26
Rashi & Targum Pseudo Jonathan
for: Shemot (Exodus) 33:12 -
34:26
|
Rashi |
Targum |
|
12.
Moses said to the Lord: "Look, You say to me: 'Bring this
people up!' But You have not informed me whom You will send with
me. And You said: 'I have known you by name and you have also found favor in
My eyes.' |
12. And
Mosheh said before the LORD, Lo, what have You said to me, Take this people up? but You have not made
me to know whom You wilt send with me. By Your Word You have said, I have
ordained you with a goodly name, and you have found favour before Me. |
|
13. And now, if I
have indeed found favor in Your eyes, pray let me know Your ways, so that I
may know You, so that I may find favor in Your
eyes; and consider that this nation is Your people." |
13. But now I pray,
if I have found mercy before You, make me to know the way of Your goodness,
to understand Your mercy when in Your dealing with just men it falls to them
as it (falls) to the guilty, and to the guilty as to the just; but, on the contrary
how it (indeed) befalls the just according to their righteousness/ generosity
and the guilty according to their guilt: that I may find mercy before
You, and it be made manifest by You that this people is Your people. |
|
14. So He said,
"My Presence will go, and I will give you rest." |
14. And He said,
Await, until the face of My displeasure will have gone away, and afterward I
will give you rest. |
|
15. And he said to
Him, "If Your Presence does not go [with us], do not take us up from
here. |
15. And he said to
Him, If Your wrath go not from us, suffer us not to go up from hence under
the frown of Your displeasure. |
|
16. For how then
will it be known that I have found favor in Your eyes, I and Your people? Is
it not in that You will go with us? Then I and Your people will be
distinguished from every [other] nation on the face of the earth." |
16. In what will it
be known that I have found mercy before You but in the converse of Your
Shekinah with us, that distinguishing signs may be wrought for us, in the withholding of the Spirit of prophecy from the
nations, and by Your speaking by the Holy Spirit to me and to Your people,
that we may be distinguished from all the peoples upon the face of the earth? |
|
17. And the Lord
said to Moses: "Even this thing that you have spoken, I will do, for you
have found favor in My eyes, and I have known you by name." |
17. And the LORD said
to Mosheh, This thing also which you have spoken of, will I do; for you have
found mercy before Me, and I have ordained you with a goodly name. |
|
18. And he said:
"Show me, now, Your glory!" |
18. And he said,
Show now unto me Your glory: |
|
19. He said: "I
will let all My goodness pass before you; I will proclaim the name of the
Lord before you, and I will favor when I wish to favor, and I will have
compassion when I wish to have compassion." |
19. but He said,
Behold, I will make all the measure of My goodness pass before you, and I
will give utterance in the good name of the Word of the LORD before you; and
I will have compassion upon whom I see it right to have compassion, and will
be merciful to whom I see it right to have mercy. |
|
20. And He said,
"You will not be able to see My face, for man shall not see Me and
live." |
20. And He said, you
cannot see the visage of My face; for no man can see Me and abide alive. And
the LORD said, |
|
21. And the Lord
said: "Behold, there is a place with Me, and you shall stand on the
rock. |
21. Behold, a place
is prepared before Me, and you will stand upon the rock. |
|
22. And it shall be
that when My glory passes by, I will place you into the cleft of the rock,
and I will cover you with My hand until I have passed by. |
22. And it will be
that when the glory of My Shekinah passes before you, I will put you in a
cavern of the rock, and will overshadow you with My Word until the time that
I have passed by. |
|
23. Then I will
remove My hand, and you will see My back but My face shall not be seen." |
23. And I will make
the host of angels who stand and minister before Me to pass by, and you will
see the hand-border of the tephillim of My glorious Shekinah; but the face of
the glory of My Shekinah you cannot be able to see. |
|
|
|
|
1. And the
Lord said to Moses: "Hew for yourself two stone tablets like the first
ones. And I will inscribe upon the tablets the words that were on the first
tablets, which you broke. |
1. And the LORD said
to Mosheh, Hew yourself two tables of stone, as the former, and write upon
the tables the words that were upon the former tables which you did break; |
|
2. Be prepared for
the morning, and in the morning you shall ascend Mount Sinai and stand before
Me there on the top of the mountain. |
2. and be ready in
the morning; and at morning ascend Mount Sinai and stand there before Me on the
summit of the mountain. |
|
3. No
one shall ascend with you, neither shall anyone be seen anywhere on the
mountain, neither shall the sheep and the cattle graze facing that
mountain." |
3. No
man will ascend with you, nor any man be seen on all the mountain, nor sheep,
nor oxen grazing on the side of the mount. |
|
4. So he [Moses]
hewed two stone tablets like the first ones, and Moses arose early in the
morning and ascended Mount Sinai as the Lord had commanded him, and he took
two stone tablets in his hand. |
4. And he hewed two
tables of stone like the former: and Mosheh arose in the morning and ascended
Mount Sinai, as the LORD had instructed him, and took in his hand the two
tables of stone. |
|
5. And the Lord
descended in the cloud and stood with him there, and He called out in the
name of the Lord. |
5. And the LORD
revealed Himself in the cloud of the glory of His Shekinah, and Mosheh stood
with Him there; and Mosheh called on the Name of the Word of the LORD. |
|
6. And
the Lord passed before him and proclaimed: v u v h, v u v h, God, Who is
compassionate and gracious, slow to anger and abundant in loving kindness and
truth, |
6. And
the LORD made His Shekinah to pass by before his face, and proclaimed, The
LORD, the LORD God, merciful and gracious, long-suffering, and nigh in
mercies, abounding to exercise compassion and truth; |
|
7. preserving loving
kindness for thousands, forgiving iniquity and rebellion and sin; yet He does
not completely clear [of sin] He visits the iniquity of parents on children
and children's children, to the third and fourth generations." |
7. keeping mercy and
bounty for thousands of generations, absolving and remitting guilt, passing
by rebellions, and covering sins; pardoning them who convert
unto the Law, but holding not guiltless in the great day of judgment those
who will not convert; visiting the sins of fathers upon rebellious
children upon the third and upon the fourth generation. |
|
8. And
Moses hastened, bowed his head to the ground and prostrated himself, |
8. And Mosheh made
haste and bowed himself upon the earth and worshipped. |
|
9. and said: "If I have now found favor in Your eyes, O Lord, let the
Lord go now in our midst [even] if they are a stiff necked people,
and You shall forgive our iniquity and our sin
and thus secure us as Your possession." |
9. And he said, If now I have found mercy before the LORD let the
Shekinah of the Glory of the Lord go among us; for it is a people
of hard neck; but pardon You our guilt and our
sin, and give us the inheritance of the land which You did
covenant unto our fathers, and change us not to become an
alien people. |
|
10. And He said:
"Behold! I will form a covenant; in the presence of all your people, I
will make distinctions such as have not been created upon all the earth and
among all the nations, and all the people in whose midst you are shall see
the work of the Lord how awe inspiring it is that which I will perform with
you. |
10. And He said,
Behold, I make a covenant that I will not change this people to become an
alien people; nevertheless from you will proceed a multitude of the righteous/generous;
and with all your people will I do wondrous things in the time when they go
into captivity by the rivers of Babel: for I will bring them up from thence,
and make them dwell from within the river Sambation; and like wonders will
not be created among all the inhabitants of the earth, nor among any nation. And
all the people among whom you will dwell will see in that day the work of the
LORD; for terrible is the thing that I will do with you. |
|
11. Keep carefully
what I am commanding you today: Lo! I will drive out from before you the
Amorites and the Canaanites, the Hittites and the Perizzites, the Hivvites
and the Jebusites. |
11. Observe that
which I command you this day: behold, I drive out from before you the
Amoraee, and Kenaanaee, and Hittaee, and Pherizaee, and Hivaee, and Jebusaee. |
|
12. Beware lest you
form a covenant with the inhabitant[s] of the land into which you are coming,
lest it become a snare in your midst. |
12. Take heed to
yourself, lest you strike covenants with the inhabitants of that land into
which you are to enter; that it may not be a stumbling-block unto you. |
|
13. But you shall
demolish their altars, shatter their monuments, and cut down their sacred
trees. |
13. But you will
rather destroy their high places, and break their statues, and cut down their
groves; |
|
14. For you shall
not prostrate yourself before another god, because the Lord, Whose Name is
"Jealous One," is a jealous God. |
14. for it is not
lawful for you to worship other gods; for the LORD is zealous and avenger;
His Name is God, the Zealous and the Avenger. |
|
15. Lest you form a
covenant with the inhabitant[s] of the land, and they [the gentiles] go
astray after their gods, and they offer sacrifices to their gods, and they
invite you, and you eat of their slaughtering, |
15. Lest you strike
covenant with the dwellers in the land, and they draw you astray after their
idols, and they sacrifice to their idols, and invite you, and you eat of the
sacrifices of their idols |
|
16. and you take of
their daughters for your sons; then their daughters will go astray after
their gods and lead your sons astray after their gods. |
16. and you take of
their daughters for your sons, and when their daughters wander after their
idols they make your sons also go astray after their idols. |
|
17. You shall not
make molten gods for yourself. |
17. Molten gods you
will not make to yourselves. |
|
18. The
Festival of Unleavened Cakes you shall keep; seven days you shall eat
unleavened cakes which I have commanded you, at the appointed meeting time of
the month of spring, for in the month of spring you went out of Egypt. |
18. You
will observe the feast of the unleavened bread. Seven days you will eat
unleavened (bread), as I have commanded you, in the time of the month of
Abib; for in the month of Abib you came out free from Mizraim. |
|
19. All that opens
the womb is Mine, and all your livestock [that] bears a male, [by] the
emergence of ox or lamb. |
19. Whatever opens
the womb is Mine; and of all cattle you are to consecrate the males, of oxen,
and of sheep. |
|
20. And a firstborn
donkey you shall redeem with a lamb; if you do not redeem it, you shall
decapitate it; every firstborn of your sons you shall redeem, and they shall not appear before Me empty handed. |
20. But the
firstling of an ass you may redeem with a lamb; but if you redeem him not,
you will cut him off with the blade. And each firstborn of your sons you must
redeem; and they will not appear before Me empty. |
|
21. Six days you may
work, and on the seventh day you shall rest; in plowing and in harvest you
shall rest. |
21. Six days will you
work, and in the seventh day have rest; in ploughing time and in harvest you
will rest. |
|
22. And
you shall make for yourself a Festival of Weeks, the first of the wheat
harvest, and the festival of the ingathering, at the turn of the year. |
22. The
feast of weeks also will you make to yourselves in the time of the firsts of
the wheat harvest; and the feast of ingathering at the conclusion of the ear. |
|
23. Three times
during the year shall all your male[s] appear directly before the Master, the
Lord, the God of Israel. |
23. Three times in
the year will all your males appear before the Master of the world, the LORD
God of Israel. |
|
24. When I drive out
nations from before you and I widen your border, no one will
covet your land when you go up, to appear before the Lord, your God, three
times each year. |
24. For I will drive
out the nations from before you, and enlarge your borders; and no man will covet your land at the time of your
going up to appear before the LORD your God three times in the year. |
|
25. You shall not
slaughter [or sprinkle] the blood of My sacrifice with leaven, and the
offering of the Passover feast shall not remain overnight until the morning. |
25. You will not
sacrifice the victim of My Passover before you have done away with leaven;
nor suffer the fat of the paschal sacrifice to remain about the altar till
the morning. |
|
26. The choicest of the first of your soil you shall bring
to the house of the Lord, your God. You shall not cook a kid in its mother's
milk." |
26. The best of the first-fruits of your land you will
bring to the sanctuary of the LORD your God. You are not
allowed to boil or to eat flesh and milk mixed together, lest My
displeasure be kindled against you, and the fruit of your trees, with the
grapes in their branches and their leaves, be laid waste together. |
|
|
|
Rashi
& Targum Pseudo Jonathan
for: B’Midbar
(Num.) 28:16-25
|
Rashi |
Targum
Pseudo Jonathan |
|
16. In the first month, on the fourteenth day of the month, [you shall offer
up] a Passover offering to the Lord. |
16. And in the month of Nisan, on the fourteenth day of the month, is
the sacrifice of the Pascha before the LORD. |
|
17. On the fifteenth day of this
month, a festival [begins]; you shall eat unleavened bread for seven days. |
17. On the fifteenth day of this month is a festival; seven days will
unleavened be eaten. |
|
18. On the first day is a holy
convocation; you shall not perform any mundane work. |
18. On the first day of the festival a holy convocation; no servile
work will you do; |
|
19. You shall offer up a fire
offering, a burnt offering to the Lord: two young bulls, one ram, and seven
lambs in the first year they shall be unblemished for you. |
19. but offer an oblation of a burnt sacrifice before the LORD, two
young bullocks, one ram, and seven lambs of the year, unblemished, will you
have. |
|
20. Their meal offerings [shall be]
fine flour mixed with oil; three tenths for each bull and two tenths for the
ram you shall offer up. |
20. And their minchas of wheat flour, mingled with olive oil, three
tenths for each bullock, two tenths for the ram, |
|
21. And you shall offer up one
tenth for each lamb, for all seven lambs. |
21. and for a single lamb a tenth, so for the seven; |
|
22. And one young male goat for a
sin offering to atone for you. |
22. and one kid of the goats, to make an atonement for you: |
|
23. You shall offer these up
besides the morning burnt offering which is offered as a continual burnt
offering. |
23. beside the burnt sacrifice of the morning, the perpetual burnt
sacrifice, you will make these offerings. |
|
24. Like these, you shall offer up
daily for seven days, food of the fire offering, a spirit of satisfaction to
the Lord; you shall offer up this in addition to the continual burnt offering
and its libation. |
24. According to these oblations of the first day you will do daily
through the seven days of the festival. It is the bread of the oblation which
is received with favor before the LORD; it will be made beside the perpetual
burnt offering, with its libation. |
|
25. The seventh day shall be a holy
convocation for you; you shall not perform any mundane work. |
25. And on the seventh day you shall have a holy convocation; no
servile work shall you do. |
|
|
|
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.
Rashi’s
Commentary for: Shemot
(Exodus) 33:12
- 34:26
12 Look, You say to me Heb. רְאֵה, lit., see. רְאֵה means: Direct Your eyes and Your heart on Your words. [I.e.,
think about what You are saying!] You say to me [“Lead”] but You have not
informed me [who will come with us]. You said to me, “Behold, I am
sending an angel” (Exod. 23:20), [yet] this is not considered informing because
I do not want it [to occur this way]. [Reggio edition: I do not want
him.] -[See Exod. Rabbah 45:4]
And
You said: ‘I have known you by name’ [which means that God is saying:] I have recognized
you from other people with a name of importance. For [God] said to me [Moses]:
“Behold, I am coming to you in the thickness of the cloud… and they will also
believe in you forever” (Exod. 19:9).
13 And now If it is true that I have found
favor in Your eyes, pray let me know Your ways,
[i.e.,] what reward You give to those who find favor in Your eyes.
so
that I may know You, so that I may find favor in Your eyes And
with this I will know the standard of Your recompense, [i.e.,] what constitutes
finding favor, since I have found favor in Your eyes. The explanation of “so
that I may find favor” means: in order that I may recognize
how great the reward of finding favor [with You] is.
and
consider that this nation is Your people That You should not say, “and
I will make you into a great nation” and [then] forsake these [people]. See [i.e., remember] that they are Your people from long ago,
and if You reject them, I would not rely on [only] those descendants who come
from my loins to survive; make known to me [now] the payment of my reward
through this people. Although our Rabbis expounded on this in tractate
Berachoth (7a), I have come to reconcile the verses according to their context
and their sequence.
14 So He said, “My Presence will go...”
Heb. פָּנַי
יֵלֵכוּ, lit., My countenance will go. [This is to be understood] as
the Targum [Onkelos] renders: [שְׁכִנְתִּי
תְהַךְ], I will no longer send an angel;
I Myself will go, similar to [the verse:] “and you personally go (וּפָנֶיךָ
הֽלְכִים) to battle” (II Sam. 17:11).
15 And he said to Him This is what I
want, because [I] do not [want you to] take us up from here [if it is] through
an angel.
16 For how then will it be known [I.e., how] will the finding of favor be known? Is it not in
that You will go with us? One other thing I ask of You [I ask] that Your
Shekhinah shall no longer rest upon heathen nations. -[from Ber. 7a]
Then
I and Your people will be distinguished Heb. וְנִפְלִינוּ. In this respect, we will be separated from every
[other] nation, like “And the Lord will make a separation (וְהִפְלָה)…between the livestock of Egypt” (Exod. 9:4).
17 Even this thing [namely] that My Shekhinah should no longer rest upon heathens, I will do.
Balaam’s [i.e., the gentile prophet] words did not come about through the
resting of the Shechinah [on him], but [his prophecy would occur when] he would
“fall and his eyes would be unveiled” (Num. 24:4); such as “Now a word was
conveyed secretly to me” (Job 4:12). They [these heathen prophets]
would hear [the prophecy] through a messenger.
18 And he said: “Show me, now, Your glory!”
Moses perceived that it was a time of [God’s] good will, and his words were
accepted, so he continued to ask that He show him the appearance of His glory.
19 He said: “I will let… pass before you”
The time has come that you shall see some of My glory that I will permit you to
see, because I want and I need to teach you the order of prayer. Because when
you had to beg mercy for Israel, you begged Me to remember the merit of the
Patriarchs. You think that if the merit of the Patriarchs is depleted, there is
no longer any hope. I will [therefore] let all the attribute of My goodness
pass before you while you are hidden in a cave.
I
will proclaim the name of the Lord before you to teach you the
procedure for begging for compassion [i.e., praying] even if the merit of the
Patriarchs is depleted. According to this procedure, [during] which
you [will] see Me enwrapped [see commentary on Exod. 34:6] and proclaiming the
Thirteen Attributes, teach the Israelites to do likewise. Through their
mentioning before Me [the words] “Compassionate and gracious,” they will be
answered, for My compassion never ends. -[from Rosh Hashanah 17b]
and
I will favor when I wish to favor [At] those times that I will want to [show] favor.
and
I will have compassion At the time I will want to have compassion. Until
this point, He promised him [Moses] only that “at times I will answer, and at
times I will not answer.” At the time of the deed [when God revealed to Moses
the Thirteen Attributes], however, He said to him, “Behold! I will
form a covenant” (Exod. 34:10). He promised him that they [the Israelites]
would never return empty [i.e., without an answer to their prayers].
-[from Rosh Hashanah 17b]
20 And He said, “You will not be able…”
Even when I let all My goodness pass before you, I [still] do not grant you
permission to see My face.
21 Behold, there is a place with Me on the
mountain, where I always speak to you. I have a place prepared for your
benefit, where I will hide you so that you will not be hurt, and from there you
shall see what you shall see. This is its simple meaning, but its midrashic
meaning is that [God] is speaking of the place where the Shechinah is, and He
says: “The place is with Me,” but He does not say: “I am in the place,” for the Holy One, blessed is He, is the place of the world [i.e., the
world is within Him], but the world is not His place [i.e., the world does not
encompass him] (Gen. Rabbah 68:9).
22 when My glory passes by When I pass by
before you.
into
the cleft of the rock Heb. בְּנִקְרַת
הַצוּר, like [the following verses:] Even if you pick out תִּנַקֵּר those people’s eyes” (Num. 16:14); “May the ravens of the
valley pick it out (יִקְּרוּה) ” (Prov. 30:17); [and] “I dug (קַרְתִּי) and drank water” (Isa. 37:25). [All] these [examples] have one
root (קר). נִקְרַת
הַצוּר means the digging out of the rock [i.e., the cleft].
and
I will cover you with My hand From here [we understand] that power was given to
destructive forces to destroy [Moses] (Num. Rabbah 14:19). Its Aramaic
translation is וְאָגֵין
בְּמֵימְרִי, and I will protect with My word. This is a euphemism out of
honor of the Most High, for He does not need to cover over him [Moses] with an
actual hand.
23 Then I will remove My hand [Onkelos
renders:] Then I will remove the guidance [i.e., My guidance] of My glory, when
the guidance of My glory passes by from opposite your face, to go further from
there [this means that even Moses would not be permitted to grasp the essence
of God, only His attributes and His deeds (Nethinah LaGer)].
and
you will see My back [Then] He showed him the knot of the
tefillin. -[from Ber. 7a]
Chapter
34
1 Hew for yourself Heb. פְּסָל
לְךָ. He [God] showed him [Moses] a sapphire mine from within his tent, and
He said to him, “The [sapphire] chips shall be yours,” and from there Moses
became very wealthy. -[from Tanchuma 29, Lev. Rabbah 32:2]
Hew
for yourself You broke the first ones. You
hew others for yourself. This can be compared to a king who went
abroad and left his betrothed with the maidservants. Because of the immoral
behavior of the maidservants, she acquired a bad reputation. Her bridesman [the
person appointed to defend the bride should any problems arise] arose and tore
up her marriage contract. He said, “If the king decides to kill her, I will say
to him, ‘She is not yet your wife.’” The king investigated and discovered that
only the maidservants were guilty of immoral behavior. He [therefore] became
appeased to her. So her bridesman said to him, “Write her another marriage
contract because the first one was torn up.” The king replied to him, “You tore
it up. You buy yourself another [sheet of] paper, and I will write to her with
my [personal] hand [writing].” Likewise, the king represents the Holy One,
blessed is He. The maidservants represent the mixed multitude.
The bridesman is Moses, and the betrothed of the Holy One, blessed is He, is
Israel. That is why it says: “Hew for yourself.” -[from Tanchuma 30]
2 prepared Heb. נָכוֹן, ready.
3 No one shall ascend with you Since the
first ones [i.e., tablets] were accompanied by loud noises, sounds, and with a
multitude, the evil eye affected them. [Our conclusion is that] there is
nothing better than modesty. - [from Tanchuma 30]
5 and He called out in the name of the Lord
We render: וּקְרָא
בִשְׁמָא
דַיְיָ, and he called out in the name of the Lord. [from Onkelos] 6 י-ה-ו-ה
תי-ה-ו-ה This is the attribute of Divine compassion, both before a
person sins and after he sins and repents. -[from R.H. 11b]
God Heb. אֵל. This too is an attribute of compassion [for God], and so he
[the Psalmist] says: “My God, my God, why have You
forsaken me?” (Ps. 22:2). One cannot say to the Divine attribute of
justice, “Why have You forsaken me?” I found this in the Mechilta (Exod. 15:2).
slow
to anger He puts off His anger and does not hasten to exact
retribution, [hoping that] perhaps he [the sinner] will repent.
and
abundant in loving-kindness for those who need loving-kindness because they lack
sufficient merits. -[from R.H. 17a]
and
truth
to pay a good reward to those who do His will.
7 preserving loving-kindness that a
person does before Him.
for
thousands For two thousand generations.
[iniquity
and rebellion] Iniquities (עֲוֽנוֹת) are intentional sins. פְּשָׁעִים are sins committed out of rebellion, which a person commits [in
order] to anger [God]. -[from Yoma 36b]
yet
He does not completely clear [of sin] Heb. וְנַקֵּה
א יְנַקֶּה. According to its simple interpretation, it means that He does
not completely overlook the iniquity but exacts retribution for it little by
little. Our Rabbis, however, interpreted [this expression to mean]: He clears those who repent, but does not clear those who do not repent
(from Yoma 86a, targumim).
He
visits the iniquity of parents on the children when
they hold onto the deeds of their parents in their hands [i.e., emulate their
ways], for He already explained this in another verse, [that it means only] “of
those who hate Me” (Exod. 20:5). -[from Ber. 7a]
and
fourth generations Heb. וְעַל
רִבֵּעִים, the fourth generation. Thus, the [i.e., God’s] attribute of
goodness exceeds the attribute of retribution by a ratio of one to five
hundred. Concerning the attribute of goodness, He says: “preserving
loving-kindness for thousands.” -[from Tosefta, Sotah 4:1]
8 And Moses hastened When Moses saw the
Shekhinah passing [in front of him] and he heard the voice calling, he
immediately prostrated himself.
9 let the Lord go now in our midst As You
promised us, since You forgive iniquity. [Which means:] and if they are a
stiff-necked people, and they rebelled against You, and You have said
concerning this, “Lest I destroy you on the way” (Exod. 33:3), You [still] will forgive our iniquity, etc. There are [other
instances where] כִּי [is used] instead of אִם if.
and
thus secure us as Your possession And You shall give us to Yourself as a special
possession. (Other editions read: and You shall give us a special possession.) That is the [same] request of: “Then I and Your people will be distinguished”
(Exod. 33:16), [meaning] that the Shekhinah should not rest upon
the pagan nations.
10 [I will] form a covenant Concerning
this.
in
the presence of all your people, I will make distinctions Heb. אֶעֱשִֶׂה
נִפְלָאֽת, an expression related to וְנִפְלִינוּ, “and [we] shall be distinguished” (Exod. 33:16), [meaning] that you shall be separated from all the pagan nations, that
My Shekhinah shall not rest upon them [these other nations].
11 the Amorites… Six nations are
[enumerated] here [not the proverbial seven], because the Girgashites [i.e.,
the seventh nation] got up and emigrated because of them [the Israelites].
-[from Lev. Rabbah 17:6, Yerushalmi Shevi’ith 6:1.]
13 their sacred trees This is a tree they
worship.
14 Whose Name is “Jealous One” He is
zealous to mete out retribution, and He is not indulgent. That is [the meaning
of] every expression of jealousy (קִנְאָה) [when used in connection with God]. [It] means that He is
steadfast in His superiority [over other deities] and exacts retribution upon
those who forsake Him.
15 and you eat of their slaughtering You
[may] think that there is no punishment for eating it, but [when you eat
it] I consider it for you as if you endorsed its worship, for through this
[eating of the sacrifice] you will come to take from their daughters for your
sons.
18 the month of spring The month of early
ripening, when the grain first ripens.
19 All that opens the womb is Mine Among humans.
and
all your livestock [that] bears a male… Heb. תִּזָּכָר. And all your livestock that bears a [firstborn] male by the
emergence of an ox or lamb [from the womb], meaning that a male will open its
womb [i.e., its firstborn is a male].
emergence Heb. פֶּטֶר, a word that means opening. Similarly, “The beginning of strife
is like letting out (פּוֹטֵר) water” (Prov. 17:14). The “tav” of תִּזָּכָר is an expression of the feminine, referring to the [animal]
that gives birth.
20 And a firstborn donkey But not [the
firstborn of] other unclean animals. -[from Bech. 5b]
you
shall redeem with a lamb [The owner] gives a lamb to the kohen, and it
[becomes] the ordinary [unconsecrated] property of the kohen, and the firstborn
donkey may be put to work by its owner. -[from Bech. 9b]
you
shall decapitate it He decapitates it with a cleaver. [The rationale is:] He caused the kohen to lose his money [by
neglecting to give him the redemption lamb]. Therefore, he must lose his own
money [by decapitating his donkey]. - [from Bech. 10b, Mechilta on
Exod. 13:13]
every
firstborn of your sons you shall redeem His redemption is
established as five selas, as it is said: “And his redemption you shall perform
from the age of one month [by the evaluation of five shekels, etc.]”
(Num. 18:16).
and
they shall not appear before Me empty-handed According to the simple
meaning of the verse, this is a separate matter [from the rest of this verse]
and is unrelated to the firstborn, because there is no obligation to appear [in
the Temple] in the commandment dealing with the firstborn. Instead this is
another warning, [meaning] and when you ascend [to the Temple] on the
festivals, you shall not appear before Me empty-handed, [but] it is incumbent
upon you to bring burnt offerings (Chag. 7a) whenever appearing before God.
According to the way it is interpreted by a Baraitha, this is a superfluous
verse [for this was already stated in Exod. 23:15], and it is free [i.e., has
no additional reason for being here other than] to be used for a גְּזֵרָה
שָׁוָה, [i.e.,] an instance of similar wording, to teach [us] about
the provisions given a Hebrew slave [when he is freed]—that it is five selas
from each kind [i.e., of sheep, grain, and wine], as much as the redemption of
a firstborn. [This is elaborated upon] in tractate Kiddushin (17a).
21 in plowing and in harvest you shall rest
[If this refers to the Sabbath,] why are plowing and harvest mentioned [in
particular, and not other kinds of work]? Some of our Rabbis say that this
[verse prohibits] plowing before the seventh year [i.e., the sixth year] which
enters the seventh year [i.e., plowing that benefits crops that grow in the
seventh year], and the harvest of the seventh year that grows after the seventh
year [i.e., crops that have at least one third of their growth during the
seventh year must be treated with the sanctity of the seventh year]. This is to
teach you that we must add from the unholy [the year preceding the seventh
year] to the holy [the seventh year]. Accordingly, this is its meaning: “Six
days you may work, and on the seventh day you shall rest”—and [concerning] the
work of the six days, which I have permitted you, there is a year in which
plowing and harvest are prohibited. The plowing and harvest of the seventh year
need not be stated, because it already says: “Your field you shall not sow…”
(Lev. 25:4). [Consequently, we deduce that this verse means the plowing before
the seventh year and the harvest after the seventh year.] Others [of the
Rabbis] say that [the verse] speaks only about the [weekly] Sabbath, and the
plowing and harvest mentioned in its context are to inform you that just as
[the prohibited] plowing is optional [plowing], so is harvest [referred to
here] optional [harvesting]. The harvest of the omer
[however] is excluded [from this prohibition] because it is mandatory, and [consequently]
it supersedes the Sabbath. -[from R.H. 9a]
22 the first of the wheat harvest [This is
the festival] on which you bring the two breads made from the wheat [as in Lev.
23:17].
the
first
For it is the first meal offering brought to Temple from the new wheat crop,
because the meal offering of the omer on Passover is brought from the barley.
-[from Men. 84a]
and
the festival of the ingathering Heb. וְחַג
הָאָָסִיף, [which occurs] at the time you gather your grain from the
field into the house. This gathering (אֲסִיפָה) is a term denoting bringing into the house, like “you shall
take it (וַאֲסַפְתּוֹ) into your house” (Deut. 22:2).
at
the turn of the year which is at the return of the year, at the beginning
of the coming year. [I.e., it is in the month of Tishri, which is the first
month of the year, counting from Creation.]
at
the turn of Heb. תְּקוּפַת, a term denoting going around and encompassing (הַקָּפָה) [i.e., going in a circle].
23 all your male[s] Heb. כָּל
זְכוּרְךָ, all the males among you. [This is repeated elsewhere as are]
many commandments in the Torah, [which] are stated and repeated, many of them
three or four times, in order to cause liability and mete out punishment
according to the number of the negative commandments they contain and the
number of positive commandments they contain.
24 I drive out Heb. אוֹרִישׁ as the Targum renders: אֲתָרֵךְ, I will drive out, and so is “begin to drive out (רָשׁ) ” (Deut. 2: 31), and so is “and he drove out (וַיוֹרֶשׁ) the Amorites” (Num. 21:32), an expression of driving out.
and
I widen your border And [this way] you will be far from the Temple, and
[so] you cannot constantly appear before Me. Therefore, I am setting these
three pilgrimage festivals for you.
25 You shall not slaughter… You shall not
slaughter the Passover sacrifice as long as leaven still exists. This is a
[specific] warning to the slaughterer, to the one who sprinkles the blood, or
to one of the members of the group [bringing this sacrifice]. -[from Pes. 63b]
shall
not remain overnight until the morning As the Targum [Onkelos] paraphrases: [it shall not
remain overnight until the morning away from the altar]. Remaining overnight on
top of the altar has no effect [i.e., does not disqualify the sacrifice]
(Mechilta, Exodus 23:18), and [the prohibition of] staying overnight is only
completed at the break of dawn (Zev. 87a).
and
the offering of the Passover feast [This refers to] its sacrificial parts. From here you
learn [to apply this rule to all instances of] burning the fats or the limbs
[of sacrifices, namely that it may not be performed after the break of dawn if
the sacrificial parts stayed off the altar all night until the break of dawn].
26 The choicest of the first of your soil [This refers to the fruits] of the seven species delineated as the
praise of your land, “A land of wheat and barley, vines, [figs, and
pomegranates, a land of oil- producing olives,] and honey” (Deut. 8:8). That is
the honey of dates. -[from Bikkurim 3:1]
You
shall not cook a kid This is the warning against [cooking] meat and milk
[together]. This commandment is written in the Torah three times (Exod. 23:19,
Deut. 14:21), one for eating, one for deriving benefit, and one for the
prohibition of cooking. -[from Chul. 115b] a
kid Heb. גְּדִי. Any young offspring is meant, even a calf or a lamb. Since
[the Torah] had to specify in many places גְּדִי
עִזִּים [when a young goat is meant], you learn that [mention of] גְּדִי unqualified means all sucklings. -[from Chul. 113b]
in its mother’s milk This excludes fowl, which has
no milk, which is not prohibited by the Torah but by the decree of the Scribes
[the Sages]. -[from Chul. 113a]
Tehillim:
Psalms 136:1-26
|
Rashi |
Targum |
|
1. Give
thanks to the Lord because He is good, for His kindness is eternal. |
1. Sing praise in
the presence of the LORD, for He is good, for His goodness is forever. |
|
2. Give thanks to
the God of the angels, for His kindness is eternal. |
2. Sing praise to
the God of gods, for His goodness is forever. |
|
3. Give thanks to
the Lord of lords, for His kindness is eternal. |
3. Sing praise to
the LORD of lords, for His goodness is forever. |
|
4. To Him Who
performs great wonders alone, for His kindness is eternal. |
4. To Him who did
great wonders by Himself, for His goodness is forever. |
|
5. To Him Who made
the heavens with understanding, for His kindness is eternal. |
5. To Him who made
the heavens by insight, for His goodness is forever. |
|
6. To Him Who spread
out the earth over the water, for His kindness is eternal. |
6. To Him who made
firm the earth on the waters, for His goodness is forever. |
|
7. To Him Who made
great luminaries, for His kindness is eternal. |
7. To Him who made
great lights, for His goodness is forever. |
|
8. The sun to rule
by day, for His kindness is eternal. |
8. The sun to rule
by day, for His goodness is forever. |
|
9. The moon and
stars to rule at night, for His kindness is eternal. |
9. The moon and
stars to rule by night, for His goodness is forever. |
|
10. To Him Who smote
the Egyptians with their firstborn, for His kindness is eternal. |
10. To Him who
smites the Egyptians with plagues, killing the firstborn, for His goodness is
forever. |
|
11. And He took
Israel from their midst, for His kindness is eternal. |
11. And brought out
Israel redeemed from among them, for His goodness is forever. |
|
12. With a strong
hand and with an outstretched arm, for His kindness is eternal. |
12. With a mighty
hand and upraised arm, for His goodness is forever. |
|
13. To Him Who cut
the Sea of Reeds asunder, for His kindness is eternal. |
13. To Him who split
the Sea of Reeds into pieces, for His goodness is forever. |
|
14. And caused
Israel to cross in its midst, for His kindness is eternal. |
14. And made Israel
cross over in the middle of it, for His goodness is forever. |
|
15. And He threw
Pharaoh and his host into the Sea of Reeds, for His kindness is eternal. |
15. And choked
Pharaoh and his forces in the Sea of Reeds, for His goodness is forever. |
|
16. To Him Who led
His people in the desert, for His kindness is eternal. |
16. To Him who led His
people in the wilderness, for His goodness is forever. |
|
17. To Him Who smote
great kings, for His kindness is eternal. |
17. To Him who
smites great kings, for His goodness is forever. |
|
18. And slew mighty
kings, for His kindness is eternal. |
18. And slew proud
kings, for His goodness is forever. |
|
19. Sihon the king
of the Amorites, for His kindness is eternal. |
19. Namely, Sihon
the Amorite king, for His goodness is forever. |
|
20. And Og the king
of Bashan, for His kindness is eternal. |
20. And Og, king of
Mathnan, for His goodness is forever. |
|
21. And He gave
their land as an inheritance, for His kindness is eternal. |
21. And gave their
land as an inheritance, for His goodness is forever. |
|
22. An inheritance
to Israel His servant, for His kindness is eternal. |
22. An inheritance
to Israel His servant, for His goodness is forever. |
|
23. Who remembered
us in our humble state, for His kindness is eternal. |
23. In our
humiliation He remembered His covenant with us, for His goodness is forever. |
|
24. And He rescued
us from our adversaries, for His kindness is eternal. |
24. And redeemed us
from our oppressors, for His goodness is forever. |
|
25. Who gives bread
to all flesh, for His kindness is eternal. |
25. Who gives his
food to all flesh, for His goodness is forever. |
|
26. Give thanks to
the God of heaven, for His kindness is eternal. |
26. Sing praise to
the God of heaven, for His goodness is forever. |
|
|
|
Rashi’s
Commentary on Psalms 136:1-26
4 To Him Who
performs great wonders alone In the beginning, no angel was created when He
made the wonders: the heaven, the earth, the sun and the moon.
10 To Him Who
smote the Egyptians with their firstborn It does not say, “their
firstborn,” but “with their firstborn.” The firstborn arose and beat their
fathers’ legs because they detained Israel, when they heard about the tenth
plague from Moses.
13 asunder In
twelve pieces for the twelve tribes.
17 great kings
Here he alluded to the thirty-one kings, and he compared for them Pharaoh and
his host and the plagues of Egypt to mighty kings, harsher than they. Sihon was
equal to all of them, [and Og was equal to all of them (Machzor Vitry)], each
one individually, and so did he explain above (135:11): “Sihon the king of the
Amorites and Og the king of Bashan and all the kingdoms of Canaan.” So it is in
the Aggadah.
23 Who remembered
us in our humble state In Egypt, He remembered us.
24 And He rescued
us from their midst and performed all these wonders for us.
25 Who gives
bread He alludes here to kindness (to all creatures).
26 Gives thanks
to the God of heaven Who prepares therein food for every creature. The
expression, “for His kindness is eternal,” appears twenty-six times in this
psalm, corresponding to the twenty-six generations that the world was without
Torah and existed through the kindness of the Holy One, blessed be He.
Shir
HaShirim (Song of Songs) 5:1 – 6:12
|
Rashi |
|
1. "I
have come to my garden, my sister, [my] bride; I have gathered my myrrh with
my spice, I have eaten my sugar cane with my sugar, I have drunk my wine with
my milk. Eat, friends; drink, yea, drink abundantly, beloved ones." |
|
2. "I sleep,
but my heart is awake. Hark! My beloved is knocking: Open for me, my sister,
my beloved, my dove, my perfect one, for my head is full of dew, my locks
with the drops of the night." |
|
3. "I have
taken off my tunic; how can I put it on? I have bathed my feet; how can I
soil them?" |
|
4. My beloved
stretched forth his hand from the hole, and my insides stirred because of
him. |
|
5. I arose to open
for my beloved, and my hands dripped with myrrh, and my fingers with flowing
myrrh, upon the handles of the lock |
|
6. I opened for my
beloved, but my beloved had hidden and was gone; my soul went out when he
spoke; I sought him, but found him not; I called him, but he did not answer
me. |
|
7. The watchmen who
patrol the city found me; they smote me and wounded me; the watchmen of the
walls took my jewelry off me. |
|
8. "I adjure
you, O daughters of Jerusalem, if you find my beloved, what will you tell
him? That I am lovesick." |
|
9. "What is
your beloved more than another beloved, O fairest of women? What is your
beloved more than another beloved, that you have so adjured us?" |
|
10. My beloved is
white and ruddy, surrounded by myriads. |
|
11. His head is as
the finest gold; his locks are curled, [they are as] black as a raven. |
|
12. His eyes are
like doves beside rivulets of water, bathing in milk, fitly set. |
|
13. His jaws are
like a bed of spice, growths of aromatic plants; his lips are [like] roses,
dripping with flowing myrrh. |
|
14. His hands are
[like] wheels of gold, set with chrysolite; his abdomen is [as] a block of
ivory, overlaid with sapphires. |
|
15. His legs are
[as] pillars of marble, founded upon sockets of fine gold, his appearance is
like the Lebanon, chosen as the cedars. |
|
16. His palate is
sweet, and he is altogether desirable; this is my beloved, and this is my
friend, O daughters of Jerusalem." |
|
|
|
1. "Where
has your beloved gone, O fairest of women? Where has your beloved turned, that
we may seek him with you?" |
|
2. "My beloved
has gone down to his garden, to the spice beds, to graze in the gardens and
to gather roses. |
|
3. I am my
beloved's, and my beloved is mine, who grazes among the roses." |
|
4. "You are
fair, my beloved, as Tirzah, comely as Jerusalem, awesome as the bannered
legions. |
|
5. Turn away your
eyes from me, for they have made me haughty; your hair is like a flock of
goats that streamed down from Gilead. |
|
6. Your teeth are
like a flock of ewes that came up from the washing, all of which are perfect
and there is no bereavement among them. |
|
7. Your temple is
like a split pomegranate from beneath your kerchief. |
|
8. There are sixty
queens and eighty concubines, and innumerable maidens. |
|
9. My dove, my
perfect one, is but one; she is one to her mother, she is the pure one of she
who bore her; daughters saw her and praised her, queens and concubines, and
they lauded her; |
|
10. Who is this who
looks forth like the dawn, fair as the moon, clear as the sun, awesome as the
bannered legions?" |
|
11. "I went
down to the nut garden to see the green plants of the valley, to see whether
the vine had blossomed, the pomegranates were in bloom. |
|
12. I did not know;
my soul made me chariots for a princely people." |
|
|
Rashi’s
Commentary on Shir HaShirim (Song of Songs) 5:1
– 6:12
Chapter
5
1 I have come to my garden in the days of
the dedication of the Temple.
I
have gathered Heb. אָרִיתִי, I gathered, and it is Mishnaic language (Shev. 1:2): “as much
space as is required by a picker (אוֹרָה) and his basket.” It is also Biblical language (Ps. 80:13): “and
all wayfarers have plucked its fruit (וְאָרוּה).” This was stated in regard to the incense, for the princes
burned private incense on the outside altar and it was accepted. This is
something that does not apply to later generations, and because of this, it is
stated: “I have eaten my sugar cane with my sugar.” There is honey that grows
in canes, as it is stated (I Sam. 14:27): “into the sugar canes (בְּיַעְרַת
הַדְבַשּׁ),” and יַעְרַת is a term referring to canes [or reeds], as it is stated (Exod.
2:3): “and she placed [it] in the reeds (בַּסוּף),” [which Onkelos renders:] וּשֲּׁוּיתָהּ
בְּיַעְרָא, and the sugar is sucked out and the wood is discarded. But I,
out of great love, ate my יַעַר with my honey: I ate the cane with the sugar, the inedible with
the edible, signifying the freewill incense, and likewise, the he-goat sin
offering that the princes sacrificed, although a sin offering is not sacrificed
as a freewill offering, but I accepted them on that day.
I
have drunk my wine These are the libations.
with
my milk They were sweeter and clearer than milk.
Eat,
friends in the Tent of Meeting. [These were] Aaron and his
sons, and in the everlasting Temple, all the priests.
drink,
yea, drink abundantly, beloved ones These are the Israelites who ate the flesh of the
peace offerings that they offered up for the dedication of the altar.
2 I sleep When I was confident and
tranquil in the First Temple, I despaired of worshipping the Holy One, blessed
be He, as one who sleeps and slumbers.
but
my heart is awake This is the Holy One, blessed be He. So is this
explained in the Pesikta (Rabbathi, ch. 15).
but
my heart is awake The Holy One, blessed be He, Who is (Ps. 73:26): “the
Rock of my heart and my portion,” is awake to guard me and to favor me.
Hark!
My beloved is knocking He causes His Shekhinah to rest upon the prophets and
He admonishes through them by sending them betimes.
Open
for me
Do not cause Me to withdraw from you.
for
my head is full of dew A term referring to a man who comes at night,
knocking on the door of his beloved. He says thus, “Because of love for you, I
have come at night at the time of dew or rain,” and the allegory is that, “My
head is full of dew because I am full of goodwill and satisfaction with Abraham
your father, whose deeds pleased Me like dew, and behold, I come to you, loaded
with blessings and the payment of reward for good deeds if you return to Me.”
my
locks with the drops of the night In My hands there are also many categories of types
of retribution, to exact retribution from those who forsake Me and anger Me.
Dew is an expression connoting pleasure.
the
drops of the night the rains of the night, which represent hardship and
weariness. רְסִיסֵי is the Targum of רְבִיבִים. (Deut. 32:2): “and like drops (וְכִרְבִיבִים) on the grass,” is translated as וְכִרְסִיסֵי
מַלְקוֹשָּׁא, drops of the last rain of the season. Locks are bunches of
hair stuck together, called flozels, curls, locks, and because Scripture
adopted an expression of dew and rain, it adopted an expression of a head and
locks, for it is usual for dew and rain to stick to the hair and locks. Both
“dew” and “drops of the night” may also be explained favorably, viz. the reward
for precepts that are easy to perform, like dew, and the reward for precepts
that are difficult as the hardship of the drops of the night.
3 I have taken off my tunic i.e., I have
already accustomed myself to other ways; I can no longer return to You, as it
is stated (Jer. 44:18): “But since we stopped burning incense to the queen of
heaven, etc.,” for these ways were proper in their eyes, and the expression, “I
have taken off my tunic...I have bathed my feet,” is the language of an
adulterous wife, who does not wish to open the door for her husband. And since
Scripture commenced with the language of, “I sleep...Hark! My beloved is
knocking,” it concludes with an expression apropos to an expression of knocking
at the door at the time of retiring to sleep at night.
4 My beloved stretched forth his hand from
the hole which is beside the door, and I saw his hand, and the stirring of
my insides turned within me to return to his love and to open for him.
5 I arose to open for my beloved, and my
hands dripped with myrrh wholeheartedly and with a desiring soul, as one
who adorns herself to endear herself to her husband with a pleasant scent.
with
flowing myrrh with a fragrance that flows and spreads to all parts.
6 but my beloved had hidden and was gone
Heb. חָמַק, was hidden and concealed from me, like (below 7:2): “the
curves (חֲמוּקֵי) of your thighs,” the hidden places of your thighs, because the
thigh is hidden. [Also] (Jer. 31:21): “How long will you hide (תִתְחַמָּקִי),” will you hide and cover yourself because of the shame that
you betrayed Me?
my
soul went out when he spoke for he said, “I will not come into your house because
at first you did not wish to open.”
The
watchmen who patrol the city found me and apprehend the thieves who prowl at night.
they
smote me and wounded me They inflicted a wound upon me. Every [instance of] פֶצַע is an expression of a wound [inflicted] by a weapon, navredure
in Old French, a wound.
my
jewelry Heb. רְדִידִי. My jewelry that was hammered and beaten, upon me, and the
entire episode is an expression of a wife of one’s youth who bewails the
husband of her youth and searches for him. And this is the allegorical meaning:
[4]
My beloved stretched forth his hand from the hole when I
said, “I have bathed my feet,” and I will not open for You, and I will not
repent of the idolatry that I have chosen.
stretched
forth his hand and demonstrated His vengeance in the days of Ahaz,
and He brought upon him the army of the king of Aram (II Chron. 28:5f): “and
they smote him and captured from him a great captivity, etc. And Pekah the son
of Remaliah slew in Judah one hundred and twenty thousand in one day.”
and
my insides stirred because of him Hezekiah his son came and repented with all his heart
to seek the Holy One, blessed be He, and his entire generation was
wholehearted; there never arose a generation in Israel like them, as is
delineated in [the chapter entitled] חֵלֶק (Sanh. 94b): They searched from Dan to Beersheba and did not
find an ignoramus, from Gebeth to Antioch, and did not find a man or woman who
was not well versed in the laws of ritual contamination and purity, and this is
the meaning of, “my hands dripped with myrrh, etc.” It is also stated regarding
Josiah (II Kings 23: 25): “Now before him there was no king like him, etc.,”
for he saw the retribution that had come upon Manasseh and upon Amon, to
fulfill the words, “he stretched forth his hand from the hole, and my insides
stirred because of him.”
[6]
I opened for my beloved, but my beloved had hidden and was gone He did
not nullify His decree, as it is stated regarding Hezekiah (Isa. 39:6f):
“Behold a time shall come when everything in your palace, etc. shall be carried
off to Babylonia. And...[some] of your sons...whom you shall beget.” These are
Daniel, Hananiah, Mishael and Azariah, and also [as it is stated] concerning
Josiah, through Huldah the prophetess (II Kings 22:16): “Behold, I bring
calamity upon this place and upon its inhabitants, etc.” And Scripture states:
(ibid. 23:25ff): “Now, before him there was no king like him... Nevertheless,
the Lord did not turn back from His great wrath, for His wrath was kindled
against Judah, because of all the provocations that Manasseh had provoked Him.
And the Lord said: I will remove Judah too from before Me as I have removed
Israel, and I will reject this city.”
my
soul went out when he spoke It left me when He spoke this word.
I
sought him, but found him not Now if you ask: Was not Jeremiah standing and
prophesying during the days of Jehoiakim and Zedekiah, (Mal. 3:7): “Return to
Me, and I will return to you”? This was not to nullify the decree, but to
mitigate the punishment and to prepare their kingdom for the time when they
would return from the exile, to plant them without being uprooted and to build
it without being demolished.
7 The watchmen...found me Nebuchadnezzar
and his armies.
who
patrol the city to wreak the vengeance of the Omnipresent.
took
my jewelry the Temple.
the
watchmen of the walls Even the ministering angels, who were guarding its
walls, as it is stated (Isa. 62:6): “On your walls, O Jerusalem, etc.” They
ignited the fire upon it, as it is written (Lam. 1:13): “From above He has hurled
fire, etc.”
8 I adjure you [You] heathens,
Nebuchadnezzar’s men, who saw Hananiah, Mishael and Azariah submitting
themselves to the fiery furnace, and Daniel to the lions’ den because of
prayer, and Mordecai’s generation in the days of Haman...
if
you find my beloved in the future, on judgment day, for He will request
you to testify about me, as it is stated (Isa. 43:9): “Let them present their
witnesses, that they may be deemed just.”
what
will you tell him you will testify on my behalf that because of love
for Him, I suffered harsh tortures among you. Let Nebuchadnezzar come and
testify...let Eliphaz and Zophar and all the prophets of the heathens [come]
and testify about me that I fulfilled the Torah.
9 What is your beloved more than another beloved
This is what the nations were asking Israel, “What is it about your God more
than all the other gods, that you allow yourselves to be burned and hanged
because of Him?”
that
you have so adjured us to testify before Him concerning your love.
10 My beloved is white Heb. צַח, white, like (Lam. 4:7): “they were whiter (צַחוּ) than milk.”
and
ruddy
I will first explain the entire section according to its simple meaning, i.e.,
the praise of the beauty of a young man, when he is white and his face is ruddy.
surrounded
by myriads surrounded by many armies; His armies are many. Many
myriads are called רְבָבָה, as it is said: (Ezek. 16:7): “Myriads (רְבָבָה) like the plants of the field have I made you.”
11 His head glistens like the finest gold.
כֶּתֶםis a
term referring to the treasures of kings which they store in their treasure
houses, and similarly, (Lam. 4:1): “[How] changed is the fine gold jewelry (הַכֶּתֶם),” and similarly, (Job 31:24): “and to jewelry (לַכֶּתֶם) I said, ‘My confidence,’” and similarly, (Prov. 25:12): “and
jewelry of finest gold (כָתֶם).”
his
locks are curled Heb. תַּלְתַּלִים, an expression of hanging (תְּלוּיִים), pendeloys in Old French, (locks of hair) hanging.
black
as a raven All these are beauty for a young man.
12 His eyes are like doves beside rivulets of
water By rivulets of water his eyes are as beautiful as the eyes of doves.
Rivulets of water are beautiful to behold, and the young men go there to swim,
so does the poet praise the eyes of “my beloved.” When he gazes upon the
rivulets of water, they resemble the beauty of the eyes of doves.
bathing
in milk the eyes of my beloved in milk. fitly set All this is an expression of beauty, neither protruding
too much nor sunken, but set on מִלֵאת, their sockets. (Other editions: the eye according to the
socket.) The literal meaning parallels the allegorical meaning. And it is a
term used to refer to anything made to fit a socket which is made for it as a
base, like (Exod. 25:7): “stones to be fit (מְלֻאִים) ”; (ibid. 28:17): “And you shall set (וּמִלֵאתָ) into it settings of (מִלֻאַת)stones.”
13 His jaws are like a bed of spice in
those beds are spice plants.
growths
of aromatic plants Heb. מִגְדְלוֹת
מֶרְקָחִים, aromatic plants, growths of aromatic plants which are compounded
with the art of an apothecary.
14 wheels of gold Heb. גְלִילֵי
זָהָב, like wheels of gold.
set
with chrysolite Every term referring to the setting of a precious
stone in gold is called מִלֵאת.
a
block
Heb. עֶשֶּׁת, an expression of (Jer. 5:28): “They became fat; they became
thick (עָשְּׁתוּ).” A thick mass is called עֶשֶּׁת, masse in French, a mass. ivory
Heb. שֵּׁן, from the bones of the elephant.
overlaid
with sapphires Heb. מְעֻלֶפֶת, adorned and decorated with sapphires, an expression of (Gen.
38:14) וַתִּתְעַלָף, which the Targum renders: וְאִתַקְנַת, and she adorned herself.
15 His legs are as pillars of marble,
founded upon sockets of fine gold.
pillars
of marble Heb. שֵּׁשּׁ, pillars of marble, שַּׁיִשּׁ, and a similar word appears in Megillath Esther (1:6): “on
silver rods and marble (שֵּׁשּׁ) columns,” and his appearance is as tall as the cedars of the
Lebanon.
chosen
as the cedars chosen among the sons as the cedar among the other
trees.
16 His palate is sweet His words are
pleasant.
this
is my beloved This is the likeness of my beloved, and this is the
likeness of my friend, and because of all these things I have become ill for
his love. The allegorical meaning, symbolizing the Holy One, blessed be He, is
as follows:
[10]
My beloved is white to whiten my iniquities. Clear and white; when He
appeared at Sinai, He appeared as an old man, teaching instructions, and so,
when He sits in judgment (Dan. 7:9): “His garment was like white snow, and the
hair of His head was like clean wool.”
and
ruddy
to exact retribution upon His enemies, as it is stated (Isa. 63.2): “Why is
Your clothing red?”
surrounded
by myriads Many armies encompass Him.
[11]
His head is as the finest gold The beginning of His words shone like finest gold,
and so Scripture says (Ps. 119:130): “The commencement of Your words
enlightens.” The commencement of, “I am the Lord your God” showed them first
that He has the right of sovereignty over them, and He then issued His decrees
upon them.
his
locks are curled Heb. קְוֻצוֹתָיו
תַּלְתַּלִים. Upon every point (קוֹץ
וָקוֹץ) [of the letters of the Sepher Torah] were heaps of heaps (תִּלֵי
תִִּלִים) of halachoth.
black
as a raven because it was written before Him in black fire on
white fire. Another explanation: His locks were curled when He appeared on the
sea, appearing like a young man mightily waging war.
[12]
His eyes are like doves beside rivulets of water Like
doves, whose eyes look toward their dovecotes, so are His eyes on the synagogues
and study halls, for there are the sources of Torah, which is compared to
water.
bathing
in milk When they look into the judgment, they clarify the
law in its true light, to justify the just, to give him what he deserves, and
to condemn the guilty, to repay his [evil] way upon his head.
fitly
set
on the fullness of the world. They wander over the entire earth, gazing upon
good and evil. Another explanation: Torah scholars, whom the Holy One, blessed
be He, makes as eyes to illuminate the world, just as the eyes illuminate for
man; like doves that wander from dovecote to dovecote to seek their food, so do
they go from the study hall of one sage to the study hall of another sage, to
seek the explanations of the Torah.
by
rivulets of water in the study halls, which are the sources of the
water of Torah.
bathing
in milk Since he calls them eyes, and the eye (עַיִן) is a feminine noun, bathing (רוֹחֲצוֹת) is in the feminine conjugation. They cleanse themselves with
the milk of Torah and whiten (clarify) its mysteries and enigmas.
fitly
set
They resolve the matters appropriately. Another explanation: His eyes עֵינָיו, [like] עִנְיָנָיו His topics. The sections of the Torah, the halachoth, and the
Mishnayoth are like doves which are comely in their walk beside the rivulets of
water, [i.e.,] in the study halls; bathing in milk, made clear as milk, as I
have explained.
[13]
His jaws the commandments of Mount Sinai, for He showed them a
friendly and smiling countenance.
his
lips are like roses the commandments (lit. statements) that He spoke in
the Tent of Meeting, which are for appeasement and for atonement and for a
pleasant fragrance: the law of the sin offering, the guilt offering, the meal
offering, the burnt offering, and the peace offering.
[14]
His hands the Tablets, which He gave with His right hand, which
are the work of His hands.
wheels
of gold These are the commandments, about which it is said
(Ps. 19:11): “They are to be desired more than gold, yea more than much fine
gold.” Said Rabbi Joshua the son of Nehemiah: They were made miraculously. They
were of sapphire, yet they could be rolled (Song Rabbah, Tanch. Ki Thissa 26).
Another explanation: because they bring about (lit. roll) much good to the
world.
set
with chrysolite He included the 613 commandments in the Decalogue.
his
abdomen is [as] a block of ivory This is the Priestly Code (Leviticus), placed in the
center of the Five Books of the Pentateuch, like the intestines, which are set
in the middle of the body.
[as]
a block of ivory, overlaid with sapphires It appears as smooth as a
block of ivory, and is set with many details [derived from] similar wordings,
general principles, and inferences from minor to major.
[15]
founded upon sockets of fine gold Said Rabbi Eleazar Hakkappar: This pillar has a
capitol above and a base below. Said Rabbi Samuel the son of Gadda: The
sections of the Torah have a capitol above and a base below, and they are
juxtaposed before them and after them, e.g., the sections of the Sabbatical
year and the Jubilee year, [are juxtaposed to] (Lev. 25:14): “And if you
transact a sale,” to teach you how severe the dust (i.e., a minor infraction)
of the Sabbatical Year is, as appears in Tractates Bava Metzia and Arachin
(30b). Also, like (Num. 27:16): “May the Lord...appoint a man over the congregation,”
and (ibid. 29:2): “Command...My sacrifice, My bread.” Before you command Me
about My children, command them about Me (Sifrei Num. 27:23), and similarly,
many [such instances]. Therefore, it is stated: “His legs are [as] pillars of
marble, founded, etc.”
his
appearance is like the Lebanon One who reflects and ponders over His words finds in
them blossoms and sprouts, like a forest which blooms. So are the words of
Torah—whoever meditates over them constantly finds new explanations in them.
chosen Heb. בָּחוּר, chosen as the cedars, which are chosen for building and for
strength and height.
[16]
His palate is sweet His words are pleasant, e.g. (Lev. 19:28): “And you
shall not make a wound in your flesh for one who has died...I am the Lord,”
faithful to pay reward. Is there a palate sweeter than this? Do not wound
yourselves, and you will receive reward. (Ezek. 33:19): “And when a wicked man
repents of his wickedness and performs justice and righteousness, he shall live
because of them.” Iniquities are accounted to him as merits. Is there a palate
sweeter than this?
Chapter
6
1 Where has your beloved gone The nations
taunt and provoke Israel, “Where has your Beloved gone?” Why has He left you
abandoned like a widow?
Where
has your beloved turned When He returned and caused His spirit to rest on
Cyrus, and sanctioned the rebuilding of the Temple, and they commenced to
build, they came and said to them, “Where has your Beloved turned?” If He is
returning to you, we will seek Him with you, as is stated (Ezra 4:1f): “Now the
adversaries of Judah and Benjamin heard that the people of the exile were
building a Temple, etc. And they approached Zerubbabel, etc.: Let us build with
you, for like you we seek your God, etc.” But their intention was for evil, in
order to stop the work. And they replied to them:
2 My beloved has gone down to his garden
He commanded us to build His Temple, and He will be there with us.
to
the spice beds to the place where the incense is burned.
to
graze in the gardens And further, He went down to pasture His flocks in
the gardens where they were scattered, i.e., those who did not come up from the
exile. He causes His Shechinah to rest upon them in the synagogues and in the
study halls.
and
to gather roses He listens and hearkens to those who speak of His
Torah, to collect their merits and to inscribe them in a memorial book before
Him, as it is stated (Mal. 3:16): “Then the God-fearing men spoke...[and a book
of remembrance was written before Him...]” Now, concerning your request to seek
with us and to build with us, “I am my Beloved’s,” but you are not His, and you
shall not build with us, as it is stated (Ezra 4:3): “It is not for you and for
us to build a House for our God,” and Scripture states further (Neh. 2:20):
“and you have no portion or right or memorial in Jerusalem.”
3 who grazes among the roses who pastures
his flocks in a calm and goodly pasture.
4 You are fair, my beloved, as Tirzah And
the Holy One, blessed be He, praises her for this: You are fair, my beloved,
when you are desirable (רְצוּיָה) to me. So it is expounded in Sifrei (Deut. 6:9).
comely are
you now as at first in Jerusalem.
awesome
as the bannered legions the legions of angels. I will cast your awe upon them
(upon your adversaries) so that they should not wage war and stop you from the
work, as is stated in Ezra (ch. 5).
5 Turn away your eyes from me as a young
man whose betrothed is dear and sweet to him, and her eyes are comely, and he
says to her, “Turn away your eyes from me, for when I see you, my heart becomes
haughty and proud, and my spirit becomes arrogant, and I cannot resist.”
they
have made me haughty Heb. הִרְהִיבֻנִי. They made my heart arrogant, like (Ps. 90:10): “but their
pride (וְרָהְבָּם) is toil and pain”; (Isa. 30:7): “They are haughty (רַהַב), idlers,” asoijer in Old French, to make proud. The allegorical
meaning is as follows: The Holy One, blessed be He, said: In this Temple, it is
impossible to restore to you the Ark, the Ark cover, and the cherubim, which
made Me proud in the First Temple, to show you great affection, until you
betrayed Me.
your
hair is like a flock of goats in the small, the tender, and the slight ones among
you, there is much praise.
6 Your teeth are like a flock of ewes The
officers and the mighty men among you are all [devoted to] goodness.
like
a flock of ewes This ewe is entirely devoted to holiness: its wool is
for the blue thread, its flesh for a sacrifice, its horns for shofaroth, its
thighs for flutes, its intestines for harps, its hide for a drum; but the
wicked were likened to dogs, for they have nothing to offer to holiness.
8 There are sixty queens Abraham and his
descendants (Song Zuta). The sons of Keturah are sixteen. Ishmael and his sons
are thirteen. Isaac and his sons are three. The sons of Jacob are twelve. The
sons of Esau are sixteen, thus totaling sixty. And if you say that Timna should
be excluded because she was a woman, then count Abraham in the number.
and
eighty concubines Noah and his sons until Abraham, all the generations
of those who left the Ark (Song Zuta)—you will find them to be eighty. And just
as the queens, who are the kings’ wives, are superior in greatness to the
concubines, so were Abraham and his descendants of great esteem, and superior
in their esteem over everyone, as you will see. Hagar was the daughter of kings
[and became Sarah’s maidservant (Gen. Rabbah 45:1)]. Timna was the daughter of
rulers and became Esau’s concubine (ibid. 82:15), and Scripture says (Gen. 14:17):
“to the Valley of Shaveh (שָׁוֶה), etc.” They all unanimously (הֻשְווּ) resolved to make Abraham king over them.
and
innumerable maidens All these were divided into many families.
9 My dove is but one And of all of them,
one is My chosen one as a perfect dove, for she is wholehearted with her mate.
she
is one to her mother to her assembly. Many controversies exist in the study
halls. All of them stem from the desire to understand the Torah in a well founded
manner and according to its true meaning.
she
is the pure one of she who bore her Jacob perceived that perfect bed without any blemish,
and he thanked and praised the Omnipresent, as it is said (Gen. 47:31): “And
Israel prostrated himself because of the esteem of the bed.”
daughters
saw her Israel in her greatness.
and
they lauded her And what was their praise?
10 Who is this who looks forth upon us.
[Looking] from a high place to a low place is called הַשְּׁקָפָה. So is the Temple higher than all lands.
like
the dawn which progressively lights up little by little; so
were the Israelites in the Second Temple. In the beginning, Zerubbabel was the
governor of Judah, but not a king, and they were subjugated to Persia and to
Greece, and afterwards, the house of the Hasmoneans defeated them and they
became kings.
awesome
as the bannered legions awesome among the mighty men as the bannered legions
of kings. All this the Holy One, blessed be He, praises the congregation of
Israel, “You are fair, my beloved, as Tirzah,” and the entire matter until
here.
11 I went down to the nut garden This too
is included in the words of the Shekhinah: “Behold I came to this Second Temple
to you.”
to
see the green plants of the valley what moisture of good deeds I would see in you.
whether
the vine had blossomed whether you caused Torah scholars, scribes, and
teachers of Mishnah to blossom.
the
pomegranates were in bloom [This refers to] those who fulfill the commandments,
who are full of merits. Why were the Israelites compared to a nut? Just as this
nut—all you see is wood, and what is inside is not discernible, and you crack
it and find it full of sections of edible food, so are the Israelites modest
and humble in their deeds, and the students among them are not discernible, and
they do not boast by announcing their [own] praise. But if you examine him, you
find him full of wisdom. There are many additional homiletic interpretations of
this matter. Just as if this nut falls into the mud, its interior does not
become sullied, so are the Israelites exiled among the nations and smitten with
many blows, but their deeds are not sullied.
12 I did not know The congregation of
Israel laments: I did not know to beware of sin, that I should retain my honor
and my greatness, and I erred in the matter of groundless hatred and
controversy, which intensified during the reign of the Hasmonean kings,
Hyrcanus and Aristobulus, until one of them brought the kingdom of Rome and
received the kingship from their hand and became their vassal, and since then,
my soul made me to be chariots, that the nobility of other nations ride upon
me.
a
princely people Heb. עַמִי
נָדִיב like:. עַם
נָדִיב, the “yud” being superfluous, like the “yud” of (Deut. 33:16):
“the One Who took up His abode (שּֽׁכְנִי) in the thornbush”; (Gen. 31:39): “stolen (גְנֻבְתִי) by day”; (Lam. 1:1): “populous (רַבָּתִי
עַם).”
my soul made me I myself appointed them over
me, as it is stated (Jer. 13:21): “and you accustomed them to be princes over
you as head.”
Ashlamatah:
Ezekiel 37:1-14
|
Rashi |
Targum |
|
1. The
hand of the Lord came upon me, and carried me out in the spirit of the Lord,
and set me down in the midst of the valley, and that was full of bones. |
1. The spirit of
prophecy from before the LORD rested upon me, and He took me out by means of
the spirit of prophecy, which had rested upon me from before the LORD, and He
set me down in the midst of a valley; it was full of human bones. |
|
2. And He made me
pass by them round about, and lo! they were exceedingly many on the surface
of the valley, and lo! they were exceedingly dry. |
2. He led me all
around them, and behold, there were very many on the face of the valley, and
behold, they were very dry. |
|
3. Then He said to
me; "Son of man, can these bones become alive?" And I answered,
"O Lord God, You [alone] know." |
3. He said to me,
"Son of Adam, can these bones live?" And I said, "O LORD God,
before You it is revealed." |
|
4. And He said to
me, "Prophesy over these bones, and say to them, 'O dry bones, hear the
word of the Lord.' |
4. Then He said to
me, "Prophesy over these bones and say to them, O dry bones, hear the
word of the LORD. |
|
5. So says the Lord
God to these bones; Behold, I will cause spirit to enter into you, and you
shall live! |
5. Thus says the
LORD God to these bones, Behold, I will put breath into you, and you will
live. |
|
6. And I will lay
sinews upon you, and I will make flesh grow over you and cover you with skin
and put breath into you, and you will live, and you will then know that I am
the Lord." |
6. And I will put
sinews upon you, and I will bring up flesh upon you, and form skin over you.
And I will put breath into you, and you will live; and you will know that I
am the LORD." |
|
7. So I prophesied
as I was commanded, and there arose a noise when I prophesied, and behold a
commotion, and the bones came together, bone to its bone! |
7. So I prophesied
as I had been commanded; and as I was prophesying, there was a noise, and
behold, a rattling commotion, and the bones came together, one bone to
another." |
|
8. And I looked, and
lo! sinews were upon them, and flesh came upon them, and skin covered them
from above, but there was still no spirit in them. |
8. And I looked, and
behold, there were sinews on them, and flesh had come up, and skin had formed
over them from above, but there was no breath in them. |
|
9. Then He said to
me, "Prophesy to the spirit, prophesy, O son of man, and say to the
spirit, 'So says the Lord God: From four sides come, O spirit, and breathe
into these slain ones that they may live.' " |
9. He said to me,
"Prophesy to the breath," prophesy, O Son of Adam, and say to the
breath, Thus says the LORD God: Come O breath, from the four winds, and enter
these slain, that they may live." |
|
10. And I prophesied
as He had commanded me, and the spirit came into them, and they lived and
stood on their feet, a very great army, exceedingly so. |
10. So I prophesied
as He had commanded me and the breath entered them and they lived, and they
stood up on their feet, an exceedingly numerous host. |
|
11. Then He said to
me, "Son of man, these bones are all the house of Israel. Behold they
say, 'Our bones have become dried up, our hope is lost, we are clean cut off
to ourselves.' |
11. Then He said to
me, "Son of Adam, these bones are the whole House of Israel. Behold,
they say, 'Our bones are dried up, our hope has been cut off, destruction is
ours." |
|
12. Therefore,
prophesy and say to them, So says the Lord God: Lo! I open your graves and
cause you to come up out of your graves as My people, and bring you home to
the land of Israel. |
12. Therefore
prophesy, and say to them, “Thus says the LORD God: Behold I am opening your
graves, and I will raise you up from your graves, O My people, and I will bring
you into the land of Israel. |
|
13. Then you shall
know that I am the Lord, when I open your graves and lead you up out of your
graves as My people. |
13. And you will
know that I am the LORD, when I open your graves and when I raise you up from
the midst of your graves, O My people." |
|
14. And I will put
My spirit into you, and you shall live, and I will set you on your land, and
you shall know that I, the Lord, have spoken it and have performed it,"
says the Lord. |
14. And I will put
My spirit into you, and you will live; and I will make you dwell upon your
land; and you will know I, the LORD, have decreed it by My Memra, and I will
fulfil it, says the LORD." |
|
|
|
Rashi’s
Commentary on Ezekiel 37:1-14
1 The hand of
the Lord came upon me and carried me out in the spirit of the Lord, etc.
Every “the hand of the Lord” in a prophecy is an expression of compulsion,
meaning that the spirit would compel him to go as a madman to a place that the
spirit desired.
and that was full of bones Our
Rabbis said (Sanh. 92b) that they were of the tribe of Ephraim, who left Egypt
before the end [of the exile], and the people of Gath who were born in the land
slew them, as is stated in (I) Chronicles (7:20ff.)
2 And He made me
pass by them round about the valley. But He did not bring him into its
midst because he was a priest.
3 can...become
alive Do you think that they can come to life?
6 And I will lay
sinews upon you, etc. But in the Book of Job it says (10:11): “You clothe
me with skin and flesh” first, and afterwards, “and You cover me with bones and
sinews.” But to what were these similar? To a man who undresses and then
dresses [himself] again, in which case, what he took off last he puts on first,
whereas at the beginning of the creation of the fetus, skin and flesh come
first and afterwards bones and sinews.
and cover you [Heb. וְקָרַמְתִי,] from the word for skin (קְרוּם) ecro(s)ter in Old French, and I shall encrust
(with skin).
7 and there
arose a noise and behold the commotion of the bones, which were knocking
one against the other.
bone to its bone The bones of each one, wherever
they were scattered, were jumping and coming together, each one beside the
place of its connection.
9 from four
sides Wherever their souls went to roam, to the four sides of the world,
from there they will gather and come.
and breathe [Heb. וּפְחִי,] like (Isa. 54:16): “who blows (נֽפֵחַ) on a charcoal fire.”
11 these bones
are all the house of Israel They are an intimation and an example of the
entire house of Israel in their exile, for they say, “Our bones have become
dried up from the troubles; our hope is lost, and what further hope can we have
for salvation? Another explanation: All of these were of Israel, and because
you revived them now, they say, “Our hope is lost, and we shall not come to
life once again when the dead are resurrected.”
12 Therefore,
prophesy that I am destined to resurrect you a second time.
Nazarean Codicil:
I Corinthians 10:16 – 11:34
& Revelation 2:1-7
Revelation 2:1-7
Hakham’s Rendition
1And to
the angel of the congregation in Ephesus, write, 'So says he who holds the
seven stars in his hand, he who walks among the Menorot (seven branched
candlesticks) of gold.
2 I know your
works and your labor and your endurance and that you are not able to bear evil
[ones]. And you have tested those who say about themselves that they are to
be Sh’liachim (apostles) and are not and you have found them [to be] liars.
3 And you
have endurance and you bear a burden because of my name (or, authority) and you
have not become weary.
4 But I have [something] against
you, because you have left your first love.[7]
5
Remember from where you came and do the former works, but if not, I will come
to you and I will remove your Menora (candelabra – i.e. the seven ministers of
the congregation), unless you repent.
6 But
this you have, that you hate the works of the Nicolaitans (i.e. Oppressors of
the Laity), that I also hate.'
7 He who
has ears should hear what the Spirit says to the congregations. And to him who
overcomes, I will allow [him] to eat of the tree of life which is in the midst of
PaRDeS (paradise) of Ha-Shem."
Blessing After Torah Study
Barúch Atáh Adonai, Elohénu Meléch HaOlám,
Ashér Natán Lánu Torát Emét, V'Chayéi Olám Natá B'Tochénu.
Barúch Atáh Adonái, Notén HaToráh. Amen!
Blessed is Ha-Shem our God, King of the universe,
Who has given us a teaching of truth, implanting within us
eternal life.
Blessed is Ha-Shem, Giver of the Torah. Amen!
“Now unto Him who is able to preserve you faultless, and
spotless, and to establish you without a blemish,
before His majesty, with joy, [namely,] the only one God,
our Deliverer, by means of Yeshua the Messiah our Master, be praise, and
dominion, and honor, and majesty, both now and in all ages. Amen!”
“Fourth Intermediate Day of Pesach”
(Saturday Evening March 30, 2013)
Evening: Counting of the
Omer Day 5
Then read the
following:
|
Day of the Omer |
Ministry |
Date |
Ephesians |
Attributes |
|
5 |
Masoret/Parnas 2 |
Nisan 20 |
1:11-14 |
Chesed coupled with
Glory/beauty |
Ephesians 1:11-14 God chose us (the Jewish people) to be his own people in union with Messiah,[8]
for His own purpose, based on what He
had decided before the beginning,[9]
therefore let us[10]
who were the first to hope[11]
for Messiah praise God’s glory.[12]
Being in union with him (Messiah) in hearing the Torah of Truth,[13]
the Redemption of the Mesorah that you Gentiles must trust in, cling to and rely on, which brings the promised seal of the
Nefesh Yehudi[14]
that is the promised pledge[15]
of our (Jewish) portion in
anticipation of its full redemption. Let
us praise His (God’s) glory.
“Fourth Intermediate Day of Pesach”
(Sunday Morning March 31, 2013)
Morning Service
Torah Reading: B’Midbar (Numbers) 9:1-14
Reader 1: B’midbar (Numbers) 9:1-5
Reader 2: B’Midbar (Numbers) 9:6-8
Reader 3: B’Midbar (Numbers) 9:9-14
Maftir: B’midbar (Numbers) 28:18-25
Ashlamatah: Shir HaShirim (Song of Songs) 7:1 – 8:14
Nazarean Codicil: 1 Corinthians 12:1 – 13:13 & Revelation 2:1-7
Blessings Before Torah Study
Blessed are You, Ha-Shem our G-d, King of the universe, Who
has sanctified us through Your commandments, and commanded us to actively study
Torah. Amen!
Please Ha-Shem, our G-d, sweeten the words of Your Torah in
our mouths and in the mouths of all Your people Israel. May we and our
offspring, and our offspring's offspring, and all the offspring of Your people,
the House of Israel, may we all, together, know Your Name and study Your Torah
for the sake of fulfilling Your desire. Blessed are You, Ha-Shem, Who teaches
Torah to His people Israel. Amen!
Blessed are You, Ha-Shem our G-d, King of the universe, Who
chose us from all the nations, and gave us the Torah. Blessed are You, Ha-Shem,
Giver of the Torah. Amen!
Ha-Shem spoke to Moses, explaining a Commandment.
"Speak to Aaron and his sons, and teach them the following Commandment:
This is how you should bless the Children of Israel. Say to the Children of
Israel:
May Ha-Shem bless you and keep watch over you; - Amen!
May Ha-Shem make His Presence enlighten you, and may He be
kind to you; - Amen!
May Ha-Shem bestow favor on you, and grant you peace. –
Amen!
This way, the priests will link My Name with the Israelites,
and I will bless them."
These are the Laws for which the Torah did not mandate
specific amounts: How much growing produce must be left in the corner of the
field for the poor; how much of the first fruits must be offered at the Holy
Temple; how much one must bring as an offering when one visits the Holy Temple
three times a year; how much one must do when doing acts of kindness; and there
is no maximum amount of Torah that a person must study.
These are the Laws whose benefits a person can often enjoy
even in this world, even though the primary reward is in the Next World: They
are: Honouring one's father and mother; doing acts of kindness; early
attendance at the place of Torah study -- morning and night; showing
hospitality to guests; visiting the sick; providing for the financial needs of
a bride; escorting the dead; being very engrossed in prayer; bringing peace
between two people, and between husband and wife; but the study of Torah is as
great as all of them together. Amen!
Nazarean Codicil:
I Corinthians 12:1 – 13:13
& Revelation 2:1-7
Revelation 2:1-7
Hakham’s Rendition
1And to
the angel of the congregation in Ephesus, write, 'So says he who holds the
seven stars in his hand, he who walks among the Menorot (seven branched
candlesticks) of gold.
2 I know your
works and your labor and your endurance and that you are not able to bear evil
[ones]. And you have tested those who say about themselves that they are to
be Sh’liachim (apostles) and are not and you have found them [to be] liars.
3 And you
have endurance and you bear a burden because of my name (or, authority) and you
have not become weary.
4 But I have [something] against
you, because you have left your first love.[16]
5
Remember from where you came and do the former works, but if not, I will come
to you and I will remove your Menora (candelabra – i.e. the seven ministers of
the congregation), unless you repent.
6 But
this you have, that you hate the works of the Nicolaitans (i.e. Oppressors of
the Laity), that I also hate.'
7 He who
has ears should hear what the Spirit says to the congregations. And to him who
overcomes, I will allow [him] to eat of the tree of life which is in the midst
of PaRDeS (paradise) of Ha-Shem."
Blessing After Torah Study
Barúch Atáh Adonai, Elohénu Meléch HaOlám,
Ashér Natán Lánu Torát Emét, V'Chayéi Olám Natá B'Tochénu.
Barúch Atáh Adonái, Notén HaToráh. Amen!
Blessed is Ha-Shem our God, King of the universe,
Who has given us a teaching of truth, implanting within us
eternal life.
Blessed is Ha-Shem, Giver of the Torah. Amen!
“Now unto Him who is able to preserve you faultless, and
spotless, and to establish you without a blemish,
before His majesty, with joy, [namely,] the only one God,
our Deliverer, by means of Yeshua the Messiah our Master, be praise, and
dominion, and honor, and majesty, both now and in all ages. Amen!”
“Seventh Day of Pesach”
(No Work allowed)
(Sunday Evening March 31, 2013)
Evening: Counting of the
Omer Day 6
Then read the
following:
|
Day of the Omer |
Ministry |
Date |
Ephesians |
Attributes |
|
6 |
Masoret/Parnas 3 |
Nisan 21 |
1:15-17 |
Chesed coupled with Emet/Truth |
Ephesians
1:15-17 Therefore, when I heard of your faithful obedience in
union with the Master Yeshua (HaMashiach) and your love (care/charity) for the Tsadiqim (saints) I have not stopped[17]
giving thanks and mentioning you in my prayers, (asking) that the God of
our master Yeshua HaMashiach, the Father of dignity[18]
grant you the power to comprehend through the Oral Torah,[19] and His agents Chochmah,
Binah and Da’at.
“Seventh Day of Pesach”
(No Work allowed)
(Monday Morning April 01, 2013)
Morning Service
Torah Reading: Shemot (Exodus) 13:17 – 15:26
Reader 1: Shemot 13:17-22
Reader 2: Shemot 14:1-8
Reader 3: Shemot 14:9-14
Reader 4: Shemot 14:15-26
Reader 5: Shemot 14:26 – 15:26
Maftir: B’Midbar (Numbers) 28:18-25
Ahlamatah: II Samuel 22:1-51
Nazarean Codicil: I Corinthians 14:1 – 15:34 & Revelation 2:1-7
Blessings Before Torah Study
Blessed are You, Ha-Shem our G-d, King of the universe, Who
has sanctified us through Your commandments, and commanded us to actively study
Torah. Amen!
Please Ha-Shem, our G-d, sweeten the words of Your Torah in
our mouths and in the mouths of all Your people Israel. May we and our
offspring, and our offspring's offspring, and all the offspring of Your people,
the House of Israel, may we all, together, know Your Name and study Your Torah
for the sake of fulfilling Your desire. Blessed are You, Ha-Shem, Who teaches
Torah to His people Israel. Amen!
Blessed are You, Ha-Shem our G-d, King of the universe, Who
chose us from all the nations, and gave us the Torah. Blessed are You, Ha-Shem,
Giver of the Torah. Amen!
Ha-Shem spoke to Moses, explaining a Commandment.
"Speak to Aaron and his sons, and teach them the following Commandment:
This is how you should bless the Children of Israel. Say to the Children of
Israel:
May Ha-Shem bless you and keep watch over you; - Amen!
May Ha-Shem make His Presence enlighten you, and may He be
kind to you; - Amen!
May Ha-Shem bestow favor on you, and grant you peace. –
Amen!
This way, the priests will link My Name with the Israelites,
and I will bless them."
These are the Laws for which the Torah did not mandate
specific amounts: How much growing produce must be left in the corner of the
field for the poor; how much of the first fruits must be offered at the Holy
Temple; how much one must bring as an offering when one visits the Holy Temple
three times a year; how much one must do when doing acts of kindness; and there
is no maximum amount of Torah that a person must study.
These are the Laws whose benefits a person can often enjoy
even in this world, even though the primary reward is in the Next World: They
are: Honouring one's father and mother; doing acts of kindness; early
attendance at the place of Torah study -- morning and night; showing
hospitality to guests; visiting the sick; providing for the financial needs of
a bride; escorting the dead; being very engrossed in prayer; bringing peace
between two people, and between husband and wife; but the study of Torah is as
great as all of them together. Amen!
Contents of the Torah Seder
·
The
Passage of the Red Sea – Exodus 13:17 – 14:31
·
The
Song at the Red Sea – Exodus 15:1-21
·
The
Journey to Sinai – Exodus 15:22-26
Rashi & Targum Pseudo Jonathan
for: Shemot (Exod.) 13:17 – 15:26
|
Rashi |
Targum |
|
17. It
came to pass when Pharaoh let the people go, that God did not lead them [by]
way of the land of the Philistines for it was near, because God said, Lest
the people reconsider when they see war and return to Egypt |
17. AND
it was when Pharoh had released the people, that the LORD did not conduct
them by the way of the land of the P’lishtim though that was the near one;
for the LORD said, Lest the people be affrighted in seeing their brethren who
were killed in war, two hundred thousand men of strength of the tribe of
Ephraim, who took shields, and lances, and weapons of war, and went down to
Gath to carry off the flocks of the P’lishtim; and because they transgressed
against the statute of the Word of the LORD, and went forth from Mizraim
three years before the (appointed) end of their servitude, they were
delivered into the hand of the P’lishtim, who slew them. These are the dry bones
which the Word of the LORD restored to life by the ministry (hand) of
Yechezekel the prophet, in the valley of Dura; but which, if they (now) saw
them, they would be afraid, and return into Mizraim. |
|
18. So God led the
people around [by] way of the desert [to] the Red Sea, and the children of
Israel were armed when they went up out of Egypt. |
18. But the LORD led
the people round by the way of the desert of the sea of Suph; and every one
of the sons of Israel, with five children, went up from the land of Mizraim. |
|
19. Moses took
Joseph’s bones with him, for he [Joseph] had adjured the sons of Israel,
saying, God will surely remember you, and you shall bring up my bones from
here with you |
19. And Mosheh
carried up the ark in which were the bones of Joseph, from out of the Nilos,
and took them with him; because, adjuring, he adjured the sons of Israel,
saving, The LORD will surely remember you, and you will carry up my bones
with you. |
|
20. They traveled
from Succoth, and they encamped in Etham, at the edge of the desert. |
20. And they
journeyed from Succoth, the place where they had been covered with the clouds
of glory, and sojourned in Ethan, which is on the side of the desert. |
|
21. And the Lord
went before them by day in a pillar of cloud to cause it to lead them on the
way and at night in a pillar of fire to give them light, [they thus could]
travel day and night. |
21. And the glory of
the Shekinah of the LORD went before them by day in the column of the Cloud
to lead them in the way, and at night the column of the Cloud removed behind
them to darken on their pursuers behind them; but to be a column of fire to
enlighten them before, that they might go forward by day and by night. |
|
22. He did not move
away the pillar of cloud by day or the pillar of fire at night [from] before
the people. |
22. The column of
the Cloud departed not by day, nor the column of fire by night, in leading on
before the people. |
|
|
|
|
1. The
Lord spoke to Moses, saying, |
1. And the Lord
spoke to Mosheh, saying, |
|
2. Speak to the
children of Israel, and let them turn back and encamp in front of Pi
hahiroth, between Migdol and the sea; in front of Baal Zephon, you shall
encamp opposite it, by the sea. |
2. Speak to the sons
of Israel, that they return back, and encamp before the Mouths of Hiratha, as
they lie, created after the manner (likeness) of the children of men, male
and female, and their eyes open to them: it is the place of Tanes, which is
between Migdol and the sea, before the idol Zephon (Typhon), that is left of
all the idols of Mizraim. For the Mizraee will say, More excellent is Baal
Zephon than all idols, because it is left, and not smitten; and therefore
will they come to worship it, and will find that you are encamped nigh unto
it, on the border of the sea. |
|
3. And Pharaoh will
say about the children of Israel, They are trapped in the land. The desert
has closed in upon them. |
3. And Pharoh said
to Dathan and Abiram, sons of Israel, who had remained in Mizraim, The people
of the house of Israel are bewildered in the land: the idol Zephon has shut
them in close upon the desert. |
|
4, And I will harden
Pharaoh’s heart, and he will pursue them, and I will be glorified through
Pharaoh and through his entire force, and the Egyptians will know that I am
the Lord And they did so. |
4, And I will
strengthen the design of Pharoh's heart to pursue after them, and I will be
glorified upon Pharoh and upon his hosts, and the Mizraee will know that I am
the LORD. And they did so. |
|
5. It was reported
to Pharaoh that the people had fled; and Pharaoh and his servants had a
change of heart toward the people, and they said, What is this that we have
done, that we have released Israel from serving us? |
5. And the officers
who went with Israel announced that the people had fled. And the heart of
Pharoh and his servants was turned unto evil against the people; and they
said, What is this that we have done? for we have released Israel from
serving us. |
|
6. So he [Pharaoh]
harnessed his chariot, and took his people with him. |
6. And he himself
prepared his chariot, and his people led he with him by soft words. |
|
7. He took six
hundred select chariots and all the chariots of Egypt, with officers over
them all. |
7. And he took six
hundred choice chariots, and all the chariots of the Mizraee his servants,
who were afraid of the Word of the LORD, lest they should be killed with
pestilence, if not with hail: and a third mule, for drawing and following
swiftly, he added to each chariot. |
|
8. And the Lord
hardened the heart of Pharaoh, the king of Egypt, and he chased after the
children of Israel, and the children of Israel were marching out
triumphantly. |
8. And the LORD
hardened the design of the heart of Pharoh king of Mizraim, and he pursued after
the sons of Israel. But the sons of Israel, going out with a high hand, were
stronger than the Mizraee. |
|
9. The Egyptians chased after them and overtook them encamped by the
sea every horse of Pharaoh’s chariots, his horsemen, and his force beside Pi
hahiroth, in front of Ba’al Zephon. |
9. And the Mizraee followed after them, and came upon them as they were
encamped by the sea, gathering of pearls and goodly stones, which the river
Pishon had carried from the garden of Eden into the Gihon, and the Gihon had
carried into the sea of Suph, and the sea of Suph had cast upon its bank. But
all the chariot horses of Pharoh, and his horsemen, and his hosts (were
coming) towards the Mouths of Hiratha, which are before the idol Zephon. |
|
10. Pharaoh
drew near, and the children of Israel lifted up their eyes, and behold! the
Egyptians were advancing after them. They were very frightened, and the
children of Israel cried out to the Lord. |
10. And
Pharoh saw the idol Zephon (still) preserved, and offered oblations before
it. And the children of Israel lifted up their eyes, and, beheld, the Mizraee
were pursuing them; and they were sorely afraid, and the children of Israel
prayed before the LORD. |
|
11. They said to
Moses, Is it because there are no graves in Egypt that you have taken us to
die in the desert? What is this that you have done to us to take us out of
Egypt? |
11. But the wicked
generation said to Mosheh, Because there were no places of burial for us in
Mizraim, have you led us forth to die in the wilderness? What have you done
to us, in bringing us out of Mizraim? |
|
12. Isn’t
this the thing [about] which we spoke to you in Egypt, saying, Leave us
alone, and we will serve the Egyptians, because we would rather serve the
Egyptians than die in the desert |
12. Was
as not this the word that we spoke to you in Mizraim, Let the LORD manifest
Himself over us and judge, saying, Desist from us, and we will serve the
Mizraee? for it is better for us to serve the Mizraee than to perish in the
desert. |
|
13. Moses said to
the people, Don t be afraid! Stand firm and see the Lord s salvation that He
will wreak for you today, for the way you have seen the Egyptians is [only]
today, [but] you shall no longer continue to see them for eternity. |
13. Four parties
were made (among) the sons of Israel on the shore of the Weedy Sea: one said,
Let us go down into the sea; another said, Let us return unto Mizraim;
another said Let us set against them the line of battle; and another said Let
us raise a cry against them, and confound them. Unto the company which said,
Let us go down to the sea, spoke Mosheh, Fear not, stand still, and see the
salvation of the LORD, which will be wrought for you today. To the company
which said, Let us return into Mizraim Mosheh said, You will not return; for,
though you see the Mizraee today, you will see them no more forever. |
|
14. The Lord will
fight for you, but you shall remain silent |
14. To the company
who said, Let us set against them the line of battle, said Mosheh, Contend
not; for the victory will be wrought among you from the presence of the LORD.
And to the company who said. Let us raise a cry against them, Mosheh said, Be
silent; and give the glory, and praise, and exaltation to your God. |
|
15. The
Lord said to Moses, Why do you cry out to Me? Speak to the children of Israel
and let them travel. |
15. And
the LORD said to Mosheh, Why do you stand praying before Me? Behold, the
prayers of My people have come before your own: speak to the sons of Israel,
that they go forward; |
|
16. And you raise
your staff and stretch out your hand over the sea and split it, and the
children of Israel shall come in the midst of the sea on dry land. |
16. and you, lift up
your rod, and stretch forth your hand with it over the sea, and divide it:
and the sons of Israel will go through the midst of ,the sea upon the ground. |
|
17. And
I, behold! I shall harden the hearts of the Egyptians, and they will come
after you, and I will be glorified through Pharaoh, and through all his
force, through his chariots, and through his horsemen. |
17. For,
behold, I will harden the design of the heart of the Mizraee, and they will
go in after them; and I will be glorified upon Pharoh and upon all his hosts,
upon his chariots and his horsemen; |
|
18. And the
Egyptians shall know that I am the Lord, when I will be glorified through
Pharaoh, through his chariots, and through his horsemen |
18. that the Mizraee
may know that I am the LORD, when I am glorified upon Pharoh, upon his
chariots and horsemen. |
|
19. Then the angel
of God, who had been going in front of the Israelite camp, moved and went
behind them, and the pillar of cloud moved away from in front of them and
stood behind them. |
19. And the Angel of
the LORD who led the way before the hosts of Israel went and came behind
them; and the column of the Cloud went from before and stood behind them:
because the Mizraee threw darts and stones at the Israelites, but the Cloud
intercepted them |
|
20. And he
came between the camp of Egypt and the camp of Israel, and there were the
cloud and the darkness, and it illuminated the night, and one did not draw
near the other all night long. |
20. and it came
between the host of Israel and the host of the Mizraee; a cloud, one half of
which was light and one half darkness. On the one side it darkened upon the
Mizraee, and on the other side it shined upon Israel all night; and one host
did not attack the other all the night. |
|
21. And Moses
stretched out his hand over the sea, and the Lord led the sea with the strong
east wind all night, and He made the sea into dry land and the waters split. |
21. And Mosheh
stretched out his hand over the sea, with the great and glorious rod which
was created at the beginning, and on which were engraved and set forth the
Great and Glorious Name, and the ten signs which had smitten the Mizraee, and
the three fathers of the world, and the six mothers, and the twelve tribes of
Ya’aqob: and straightway the LORD brought a vehement east wind upon the sea
all night, and made the sea dry; and divided the waters into twelve divisions
according to the twelve tribes of Jacob. |
|
22. Then the
children of Israel came into the midst of the sea on dry land, and the waters
were to them as a wall from their right and from their left. |
22. And the children
of Israel went through the midst of the sea upon the ground, and the waters
were congealed like a wall, three hundred miles on their right hand and on
their left. |
|
23. The Egyptians
pursued and came after them all Pharaoh s horses, his chariots, and his
horsemen, into the midst of the sea. |
23. And the Mizraee
followed and went in after them, all the horses of Pharoh, and his chariots
and horsemen, into the midst of the sea. |
|
24. It came about in
the morning watch that the Lord looked down over the Egyptian camp through a
pillar of fire and cloud, and He threw the Egyptian camp into confusion. |
24. And it was that
in the morning watch, at the time that the powers on high come to offer
praise, the LORD looked forth with anger upon the hosts of the Mizraee from
the column of fire, to hurl upon them flakes of fire and hail, and from the
column of cloud, and confounded the host of the Mizraee |
|
25. And He removed
the wheels of their chariots, and He led them with heaviness, and the
Egyptians said, Let me run away from the Israelites because the Lord is
fighting for them against the Egyptians |
25. and He broke
(or, made rough) the wheels of Pharoh's carriages, so that they drove them
with hardship, and that they went on and left them behind. And the Mizraee
said one to another, Let us flee from the people of the house of Israel; for
this is the Word of the LORD who fought for them in Mizraim. |
|
26. Thereupon, the
Lord said to Moses, Stretch out your hand over the sea, and let the water
return upon the Egyptians, upon their chariots, and upon their horsemen |
26. And the Lord said
to Mosheh, Stretch forth your hand over the sea, that the waters may return
upon the Mizraee, upon their chariots and upon their horsemen. |
|
27. So Moses
stretched out his hand over the sea, and toward morning the sea returned to
its strength, as the Egyptians were fleeing toward it, and the Lord stirred
the Egyptians into the sea. |
27. And Mosheh
stretched out his hand over the sea, and the sea returned at the time of the
morning unto its strength; and the Mizraee fled from before its waves. And
the LORD strengthened the Mizraee in the midst of the sea, that they should
not (soon) die in the midst of it, that they might receive the punishment
which had been sent to them. |
|
28. And
the waters returned and covered the chariots and the horsemen, the entire force
of Pharaoh coming after them into the sea; not even one of them survived. |
28. And
the waves of the sea returned, and covered the chariots, and the horsemen and
all the host of Pharoh who had gone in after them, into the sea, not one
among them was left. |
|
29. But the children
of Israel went on dry land in the midst of the sea, and the water was to them
like a wall from their right and from their left. |
29. But the sons of
Israel walked on the ground in the midst of the sea, and the waters to them
were as walls on their right hand and on their left. |
|
30. On that day the
Lord saved Israel from the hand[s] of the Egyptians, and Israel saw the
Egyptians dying on the seashore. |
30. That day the
LORD redeemed and saved Israel from the hand of the Mizraee; and Israel saw
the Mizraee, dead and not dead, cast upon the shore of the sea. |
|
31. And Israel saw
the great hand, which the Lord had used upon the Egyptians, and the people
feared the Lord, and they believed in the Lord and in Moses, His servant. |
31. And Israel saw
the power of the mighty hand by which the LORD had wrought the miracles in
Mizraim; and the people feared before the LORD, and believed in the Name of
the Word of the LORD, and in the prophecies of Mosheh His servant. |
|
|
|
|
1. Then
Moses and the children of Israel sang this song to the Lord, and they spoke,
saying, I will sing to the Lord, for very exalted is He; a horse and its
rider He cast into the sea. |
1. Behold: then
sang, Mosheh and the sons of Israel this song of praise before the LORD and
saying they said: Thanksgiving and praise we bring before the LORD Most High,
who is glorified above the glorious, and exalted above the exalted; who
punishes by His Word whomsoever glorifies himself before Him. Therefore when
Pharoh the wicked bare himself proudly before the LORD, and, being uplifted
in his heart, followed after the people of the sons of Israel, their horses
and their chariots He threw and buried in the sea of Suph. |
|
2. The
Eternal’s strength and His vengeance were my salvation; this is my God, and I
will make Him a habitation, the God of my father, and I will ascribe to Him
exaltation. |
2. The
LORD is Mighty, and greatly to be feared over all the world. He spoke in His
Word, and became to me a God of salvation. From their mothers' breasts even
the children have given signs with their fingers to their fathers, and said
This is our God, who nourished us with honey from the rock, and with oil from
the stone of clay, at the time when our mothers went forth upon the face of
the field to give us birth, and leave us there; and He sent an angel who
washed us and enwrapped us; and now will we praise Him: He is the God of our
fathers, and we will exalt Him. |
|
3. The Lord is a
Master of war; the Lord is His Name. |
3. The sons of
Israel said, The LORD is a man making war for us: from generation to
generation He makes known His power unto the people of the house of Israel.
The LORD is His Name; according to His Name, so is His power; His Name will
be blessed for ever and ever. |
|
4. Pharaoh’s
chariots and his army He cast into the sea, and the elite of his officers
sank in the Red Sea. |
4. The chariots of
Pharoh and his hosts He has cast into the sea; the goodliest of his young men
has He thrown and drowned in the sea of Suph. |
|
5. The depths
covered them; they descended into the depths like a stone. |
5. The deep covered
them over, they went down and are buried in the depths of the sea, and are as
silent as a stone. |
|
6. Your right hand,
O Lord, is most powerful; Your right hand, O Lord, crushes the foe. |
6. Your right hand,
O LORD, how glorious is it in power? Your right hand, O LORD, has cut off the
adversaries of Your people who rose against them to do them hurt. |
|
7. And with Your
great pride You tear down those who rise up against You; You send forth Your
burning wrath; it devours them like straw. |
7. And in the
plenitude and greatness of Your majesty You have destroyed the walls of the
enemies of Your people. You will pour upon them Your fierce anger, You will
consume them as the burning fire prevails over the stubble. |
|
8. And with the
breath of Your nostrils the waters were heaped up; the running water stood
erect like a wall; the depths congealed in the heart of the sea. |
8. For by the Word
from before You the waters became heaps; they stood, as if bound like skins
that confine flowing water, and the depths were congealed in the flood of the
great sea. |
|
9. [Because] the
enemy said, I will pursue, I will overtake, I will share the booty; my desire
will be filled from them; I will draw my sword, my hand will impoverish them. |
9. Pharoh the
wicked, the hater and adversary, did say, I will follow after the people of
the sons of Israel, and will lay waste their camp on the bank of the sea: I
will set war in array against them, and kill them, small and great, despoil
them of much spoil, bring them back into great captivity, and divide their
substance among my people who make war: and when my soul is satisfied with
the blood of their slain, I will sheathe my sword, having, destroyed them
with my right hand. |
|
10. You blew with
Your wind, the sea covered them; they sank like lead in the powerful waters. |
10. You did blow
with the wind from before You, O LORD, and the waves of the sea covered them;
they went down, and sank as lead in the proud waters. |
|
11. Who is like You
among the powerful, O Lord? Who is like You, powerful in the holy place? Too
awesome for praises, performing wonders! |
11. Who is like You
among the exalted gods, O LORD, who is like You, glorious in holiness,
fearful in praises, doing wonders and manifestations for Your people, the
house of Israel? |
|
12. You inclined
Your right hand; the earth swallowed them up. |
12. The sea spoke to
the earth, Receive your children: but the earth spoke to the sea, Receive your
murderers. And the sea was not willing to overwhelm them, and the earth was
not willing to swallow them up. The earth was afraid to receive them, lest
they should be required from her in the day of the great judgment in the
world to come, even as the blood of Habel will be required of her: whereupon
You, O LORD, did stretch forth Your right hand in swearing to the earth that
in the world to come they should not be required of her. And the earth opened
her mouth and consumed them. |
|
13. With Your loving
kindness You led the people You redeemed; You led [them] with Your might to
Your holy abode. |
13. You have led in
Your mercy the people whom You have redeemed, and given them the heritage of
the mountain of Your sanctuary, the place of the dwelling of Your holy
Shekinah. |
|
14. People heard,
they trembled; a shudder seized the inhabitants of Philistia. |
14. The Gentiles
will hear and be afraid; terror will lay hold upon them, even upon all the
pillars of the inhabitants of the Palestinian land. |
|
15. Then the
chieftains of Edom were startled; [as for] the powerful men of Moab,
trembling seized them; all the inhabitants of Canaan melted. |
15. Behold, then
will the princes of the Edomites be confounded, the strong ones of Moab will
be seized with fear, their heart within them will melt away, even all the
pillars of the inhabitants of the land of Kanaan. |
|
16. May dread and
fright fall upon them; with the arm of Your greatness may they become as
still as a stone, until Your people cross over, O Lord, until this nation
that You have acquired crosses over. |
16. Through the
power of Your mighty arm, let the terrors of death fall upon them, let them
be silent as a stone, till the time when Your people, O LORD, will have
passed the streams of Arnona, till the time when Your people whom You did
ransom will have crossed the dividing current of Jabeka. |
|
17. You shall bring
them and plant them on the mount of Your heritage, directed toward Your
habitation, which You made, O Lord; the sanctuary, O Lord, [which] Your hands
founded. |
17. You will bring
them in, and plant them on the mountain of Your sanctuary, the place which
You have provided before the throne of Your glory, the house of Your holy
Shekinah, which You, O LORD, has prepared, Your sanctuary that with both
hands You have established. |
|
18. The Lord will
reign to all eternity |
18. When the people
of the house of Israel beheld the signs and manifestations which the Holy
One, whose Name be praised, had done at the sea of Suph, and the power of His
hand, the children of the captives answering said one to the other, Come, and
let us set the crown of majesty on the head of our Redeemer, who makes to
pass over, and passes not; who changes, and is not changed; whose is the
crown of the kingdom; the King of kings in this world; whose, too, is the kingdom
in the world to come, forever and ever. |
|
19. When Pharaoh’s
horses came with his chariots and his horsemen into the sea, and the Lord
brought the waters of the sea back upon them, and the children of Israel
walked on dry land in the midst of the sea, |
19. For Pharoh's
horses with his chariots and horsemen went into the sea, and the Lord made
the waters of the sea to return upon them; but the sons of Israel walked upon
the land in the midst of the sea, and there did spring up sweet fountains and
trees yielding food and verdure and ripe fruits, (even) on the ground of the
sea. |
|
20. Miriam,
the prophetess, Aaron’s sister, took a timbrel in her hand, and all the women
came out after her with timbrels and with dances. |
20. And Miriam the
prophetess, the sister of Aharon, took a tambourine in her hand, and all the
women came out after her, dancing with tambourines and playing on
instruments. |
|
21. And Miriam
called out to them, Sing to the Lord, for very exalted is He; a horse and its
rider He cast into the sea |
21. And Miriam sang
to them, Let us give thanks and praise before the LORD, for might and
supremacy are His; above the proud He is glorified, and above the lofty He is
exalted. When the wicked, Pharoh in his pride followed after the people of
the sons of Israel, his horses and his chariots did He cast and drown in the
sea of Suph. |
|
22. Moses led Israel
away from the Red Sea, and they went out into the desert of Shur; they walked
for three days in the desert but did not find water. |
22. And Mosheh made
Israel go forward from the sea of Suph, and they went forth into the
wilderness of Chalutsa. And they journeyed three days in the desert, empty of
instruction, and found no water. |
|
23. They came to
Marah, but they could not drink water from Marah because it was bitter;
therefore, it was named Marah. |
23. And they came to
Marah, but could not drink the waters of Marah because they were bitter;
therefore he called the name of it Marah. |
|
24. The people
complained against Moses, saying, What shall we drink? |
24. And the people
murmured against Mosheh, saying, What will we drink? |
|
25. So he cried out
to the Lord, and the Lord instructed him concerning a piece of wood, which he
cast into the water, and the water became sweet. There He gave them a statute
and an ordinance, and there He tested them. |
25. And he prayed
before the LORD, and the LORD showed him the bitter tree of Ardiphne; and he
wrote upon it the great and glorious Name, and cast it into the midst of the
waters, and the waters were rendered sweet. And there did the Word of the
LORD appoint to him the ordinance of the Sabbath, and the statute of
honouring father and mother, the judgments concerning wounds and bruises.,
and the punishments wherewith offenders are punished; and there he tried
(them) with the tenth trial, |
|
26. And He said, If
you hearken to the voice of the Lord, your God, and you do what is proper in
His eyes, and you listen closely to His commandments and observe all His statutes,
all the sicknesses that I have visited upon Egypt I will not visit upon you,
for I, the Lord, heal you |
26. and said, If you
will truly hearken to the Word of the LORD your God, and do that which is
right before Him, and will listen to His precepts and keep all His statutes,
all those evil things that I laid upon the Mizraee I will not lay upon you:
but if you will transgress against the word of the Law, upon you will they be
sent. If you convert, I will remove them from you; for I am the LORD your
Healer. |
|
|
|
Rashi
& Targum Pseudo Jonathan
for: B’Midbar
(Num.) 28:16-25
|
Rashi |
Targum
Pseudo Jonathan |
|
16. In the first month, on the fourteenth day of the month, [you shall offer
up] a Passover offering to the Lord. |
16. And in the month of Nisan, on the fourteenth day of the month, is
the sacrifice of the Pascha before the LORD. |
|
17. On the fifteenth day of this
month, a festival [begins]; you shall eat unleavened bread for seven days. |
17. On the fifteenth day of this month is a festival; seven days will
unleavened be eaten. |
|
18. On the first day is a holy
convocation; you shall not perform any mundane work. |
18. On the first day of the festival a holy convocation; no servile
work will you do; |
|
19. You shall offer up a fire
offering, a burnt offering to the Lord: two young bulls, one ram, and seven
lambs in the first year they shall be unblemished for you. |
19. but offer an oblation of a burnt sacrifice before the LORD, two
young bullocks, one ram, and seven lambs of the year, unblemished, will you
have. |
|
20. Their meal offerings [shall be]
fine flour mixed with oil; three tenths for each bull and two tenths for the
ram you shall offer up. |
20. And their minchas of wheat flour, mingled with olive oil, three
tenths for each bullock, two tenths for the ram, |
|
21. And you shall offer up one
tenth for each lamb, for all seven lambs. |
21. and for a single lamb a tenth, so for the seven; |
|
22. And one young male goat for a
sin offering to atone for you. |
22. and one kid of the goats, to make an atonement for you: |
|
23. You shall offer these up
besides the morning burnt offering which is offered as a continual burnt
offering. |
23. beside the burnt sacrifice of the morning, the perpetual burnt
sacrifice, you will make these offerings. |
|
24. Like these, you shall offer up
daily for seven days, food of the fire offering, a spirit of satisfaction to
the Lord; you shall offer up this in addition to the continual burnt offering
and its libation. |
24. According to these oblations of the first day you will do daily
through the seven days of the festival. It is the bread of the oblation which
is received with favor before the LORD; it will be made beside the perpetual
burnt offering, with its libation. |
|
25. The seventh day shall be a holy
convocation for you; you shall not perform any mundane work. |
25. And on the seventh day you shall have a holy convocation; no
servile work shall you do. |
|
|
|
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.
Rashi’s
Commentary for: Shemot
(Exodus) 13:17 – 15:26
17 It came to pass when Pharaoh let...that God did
not lead them Heb. וְלֽא-נָחָם, and did not lead them,
similar to “Go, lead (נְחֵה) the people” (Exod.
32:34) [and] “When you walk, it shall lead (תִּנְחֶה) you” (Prov. 6:22).
for it
was near-and it was easy to return
by that road to Egypt. There are also many aggadic midrashim [regarding this].
when they
see war For instance, the war of
“And the Amalekites and the Canaanites descended, etc.” (Num. 14:45). If they
had gone on a direct route, they would have returned. Now, if when He led them
around in a circuitous route, they said, “Let us appoint a leader and return to
Egypt” (Num. 14:4), how much more [would they have planned to do this] if He
had led them on a direct route? [According to the sequence of the verse, the headings
appear to be transposed. See Mizrachi, Gur Aryeh, and Minchath Yehudah for a
correct solution of this problem.]
Lest...reconsider They will have [second] thoughts about [the fact]
that they left Egypt and they will think about returning.
18 led...around He led them around from a
direct route to a circuitous route.
the Red
Sea Heb. סוּף יַם-, like לְיַם-סוּף, to the Red Sea. סוּף means a marsh where
reeds grow, similar to “and put [it] into the marsh (בַּסוּף)” (Exod. 2:3); “reeds and
rushes (וַסוּף) shall be cut off” (Isa.
19:6). armed Heb. חֲמֻשִׁים
.וַחֲמֻשִׁים [in this context] can
only mean “armed.” (Since He led them around in the desert [circuitously], He
caused them to go up armed, for if He had led them around through civilization,
they would not have [had to] provide for themselves with everything that they
needed, but only [part,] like a person who travels from place to place and
intends to purchase there whatever he will need. But if he travels a long
distance into a desert, he must prepare all his necessities for himself. This
verse was written only to clarify the matter, so you should not wonder where
they got weapons in the war with Amalek and in the wars with Sihon and Og and
Midian, for the Israelites smote them with the point of the sword.) [In an old
Rashi]) And similarly [Scripture] says: “and you shall cross over armed (חֲמֻשִׁים)” (Josh. 1:14). And so
too Onkelos rendered מְזָרְזִין just as he rendered:
“and he armed (וְזָרֵיז) his trained men” (Gen.
14:14). Another interpretation: חֲמֻשִׁיםmeans “divided by five,” [meaning] that one out of
five (חֲמִֽשִִִֵָה) [Israelites] went out,
and four fifths [lit., parts of the people] died during the three days of
darkness [see Rashi on Exod. 10:22].-[from Mechilta, Tanchuma, Beshallach 1]
19 for he had adjured-Heb. הַֽשְבֵּעַ
הִֽשְבִּיעַ. [The double expression
indicates that] he [Joseph] had made them [his brothers] swear that they would
make their children swear (Mechilta). Now why did he not make his sons swear to
carry him to the land of Canaan immediately [when he died], as Jacob had made
[him] swear? Joseph said, “I was a ruler in Egypt, and I had the ability to do
[this]. As for my sons-the Egyptians will not let them do [it].” Therefore, he
made them swear that when they would be redeemed and would leave there [Egypt],
they would carry him [out].-[from Mechilta]
and you
shall bring up my bones from here with you-He
made his brothers swear in this manner. We learn [from this] that the bones of
all [the progenitors of] the tribes they brought up [out of Egypt] with them as
it is said “with you”-[from Mechilta]
20 They traveled from Succoth on the second
day, for on the first day they came from Rameses to Succoth.
21 to cause it to lead them on the way Heb. לַנְחֽתָם. [The “lammed” is]
vowelized with a “pattach,” which is equivalent to לְהַנְחֽתָם, like “to show you (לַראֽתְכֶם) on the way on which you
shall go” (Deut. 1:33), which is like לְהַרְאֽתְכֶם. Here also, [it means]
to cause to lead you (לְהַנְחֽתָם) through a messenger. Now
who was that messenger? [It was] the pillar of cloud, and the Holy One, blessed
be He, in His glory, led it before them. In any case, it was the pillar of
cloud that He prepared so that they could be led by it, for they would travel
by the pillar of cloud, and the pillar of cloud was not [meant] to provide
light but to direct them [on] the way.
22 He did not move away [I.e.,] the Holy One,
blessed be He, [did not move away] the pillar of cloud by day or the pillar of
fire at night. [This verse] tells that the pillar of cloud transmitted [its
light to] the pillar of fire, and the pillar of fire transmitted [its light to]
the pillar of cloud, for while one had not yet set, the other one would
rise.-[from Shab. 23b]
Chapter
14
2 and let them turn back to their rear. They
approached nearer to Egypt during the entire third day in order to mislead
Pharaoh, so that he would say, “They are astray on the road,” as it is said:
“And Pharaoh will say about the children of Israel...” (Exod. 14:3).
and
encamp in front of Pi- hahiroth That is Pithom [one of the
cities built by the Israelites, Exod 1:11], but now it was called Pi-hahiroth,
since there they [the Israelites] became free men (בְּנֵי
חוֹרִין). They [the Hiroth] are two
high upright rocks, and [because there is] the valley between them [this] is
called the mouth (פִּי) of the rocks.-[from
Mechilta]
in front
of Ba’al Zephon [Only] this was left from
all the Egyptian deities in order to mislead them [the Egyptians], so they
would say that their deity is powerful. Concerning this [tactic] Job explained:
“He misleads nations and destroys them” (Job 12: 23).-[from Mechilta]
3 And Pharaoh will say when he hears that they
[the Israelites] are turning back.
about the
children of Israel Heb. יִשְׂרָאֵל
לִבְנֵי, concerning the children of
Israel. And so [the “lammed” is understood similarly in the phrase] "The
Lord will fight for you (לָכֶם) (verse 14), on your
behalf; [and similarly,] “say about me (לִי)” (Gen. 20:13), [which
signifies] concerning me.
They are
trapped Heb. נְבֻכִים, locked in and sunk, and
in French serrer, [meaning] press, tighten, or squeeze, like “in the deep (הַבָּכָא) valley” (Ps. 84:7); [and
like] “the depths of (מִבְּכִי) the rivers” (Job 28:11);
[and likewise] “the locks of (נִבְכֵי) the sea” (Job 38:16).
[In his commentary on this verse, Rashi follows Menachem (Machbereth Menachem,
p. 45). Rashi on Psalms and Job 28:11, however, interprets those verses as
expressions of weeping, from the root בכה. See Judaica Press commentary
digest on Job 28:11.]
They are
trapped They are locked in the
desert, for they do not know how to get out of it and where to go.
4 and I will be glorified through Pharaoh-When
the Holy One blessed be He wreaks vengeance upon the wicked, His name becomes
magnified and glorified. So it [Scripture] says: “And I will judge against him,
etc.” and afterwards [the prophet says], “And I will magnify and sanctify
Myself and I will be known, etc.” (Ezek 38:22, 23) And [Scripture similarly]
says: “There he broke the arrows of the bow,” [which refers to Sennacherib’s
defeat,] and afterwards [i.e., the result of that], “God is known in Judah”
(Ps. 76:2,4) And [Scripture similarly] says: “The Lord is known for the
judgement that He performed” (Ps. 9:17).-[from Mechilta]
through
Pharaoh and through his entire force He [Pharaoh] initiated the
sinful behavior, and [thus] the retribution started with him.-[from Mechilta]
And they
did so [This is stated] to tell their praise, that
they obeyed Moses and did not say, “How will we draw near to our enemies [by
returning in the direction of Egypt]? We have to escape.” Instead they said,
“All we have are the words of [Moses] the son of Amram.” [I.e., we have no
other plan to follow, only the words of the son of Amram.]-[from Mechilta]
5 It was reported to Pharaoh He [Pharaoh] sent
officers with them, and as soon as the three days they [the Israelites] had set
to go [into the desert] and return had elapsed, and they [the officers] saw
that they were not returning to Egypt, they came and informed Pharaoh on the
fourth day. On the fifth and the sixth [days after the Israelites’ departure],
they pursued them. On the night preceding the seventh, they went down into the
sea. In the morning [of the seventh day], they [the Israelites] recited the
Song [of the Sea (Exod. 15:1-18)]. Therefore, we read [in the Torah] the Song
on the seventh day, that is the seventh day of Passover.
had a
change He [Pharaoh] had a change of heart from how
he had felt [previously], for he had said to them [the Israelites], “Get up and
get out from among my people” (Exod. 12:31). His servants [also] had a change
of heart, for previously they had said to him, “How long will this one be a
stumbling block to us?” (Exod. 10:7). Now they had a change of heart to pursue
them [the Israelites] on account of the money that they had lent them.-[based
on Mechilta]
from
serving us Heb. מֵעָבְדֵנוּ, from serving us.
6 So he [Pharaoh] harnessed his chariot He
[did so] personally.-[from Mechilta]
and took
his people with him He attracted them with
[his] words, "We suffered, they took our money, and [then] we let them go!
Come with me, and I will not behave with you as do other kings. With other
kings, it is customary that their servants precede them in battle, but I will
precede you," as [indeed] it is said: “Pharaoh drew near” (Exod. 14:10).
[This means that Pharaoh] himself drew near and hastened before his armies.
"It is customary for other kings to take plunder at the beginning, as much
as he [the king] chooses. [But] I will share equally with you," as it is
said: “I will share the booty” (Exod. 15:9).
7 select Heb. בָּחוּר, chosen. [This is] a
singular expression, [meaning that] every single chariot in this number was [a]
chosen [chariot].
and all
the chariots of Egypt And with them, all the rest
of the chariots. Now where did all these animals come from? If you say [that
they belonged] to the Egyptians, it says already: “and all the livestock of the
Egyptians died” (Exod. 9:6). And if [you say that they belonged] to the
Israelites, does it not say: “also our cattle will go with us” (Exod. 10:26).
Whose were they [from if that was the case]? They [belonged] to those who
feared the word of the Lord [i.e., to those who drove their servants and their
livestock into the houses as in Exod. 9:20]. From here Rabbi Simeon would say,
"[Even] the best of the Egyptians --[you must] kill; [even] the best of
the serpents-[you must] crush its head."-[from Mechilta]
with
officers over them all Heb. וְשָׁלִשִׁם, officers over the
legions, as the Targum [Onkelos] renders.
8 And the Lord hardened the heart of Pharaoh
Because he vacillated about whether to pursue [the Israelites] or not. [So] He
hardened his heart to pursue [them].-[from Mechilta]
and the
children of Israel were marching out triumphantly Heb. בְּיָד רָמָה, lit., with a high hand.
With lofty and openly displayed might.
10 Pharaoh drew near Heb. וּפַרְעֽה
הִקְרִיב, lit., and Pharaoh
brought near. It [the verse] should have said: קָרַב. What is the meaning of הִקְרִיב? He [Pharaoh] drew
himself near and strove to go before them [his army], as he had stipulated with
them.-
the
Egyptians were advancing after them Heb. נֽסֵעַ [in the singular]. With
one accord, like one man. Alternatively, [in the singular it means that] and
behold, Egypt was advancing after them, [denoting that] they [the Israelites]
saw the heavenly prince of Egypt advancing from heaven to aid the Egyptians.
[From] Tanchuma.
cried out They seized the art of their ancestors [i.e., they
prayed]. Concerning Abraham, it [Scripture] says: “to the place where he had
stood before the Lord” (Gen. 19:27). 2 Concerning Isaac, [it is stated] “to
pray in the field” (Gen. 24:63). Concerning Jacob, “And he entreated the
Omnipresent” (Gen. 28:11). (See Judaica Press comm. digest on that
verse.)-[from Mechilta; Tanchuma Beshallach 9]
11 Is it because there are no graves Heb. הֲמִבְּלִי
אֵין
קְבָרִים. Is it because of the
want? Namely that there are no graves in Egypt in which to be buried, that you
have taken us out of there? Si por falyanze de non fosses in Old French [i.e.,
Is it for lack, that there are no graves?].
12 Isn’t this the thing [about] which we spoke to
you in Egypt When had they said [this]? "And they said to them, “May
the Lord look upon you and judge’ ” (Exod. 5:21). [from Mechilta]
than die Heb. מִמֻּתֵנוּ, than we should die. If
it [מִמֻּתֵנוּ] were vowelized with a
“melupum” (i.e., a “cholam,” [מִמּוֹתֵנוּ] as it is known that the
grammarians called a “cholam” a “melupum.” See Rashi below on Exod. 19:24), it
would be explained as: “than our death.” Now that it is vowelized with a
“shuruk” [מִמֻּתֵנוּ], it is explained as
“than we should die.” Likewise [in the verse], “If only we had died (מּוּתֵנוּ)” (Exod. 16:3), [means]
that we would die. [Similarly,] “If only I had died (מּוּתֵי) instead of you” (II Sam.
19:1), referring to Absalom [means, I should have died]; [And מּוּתִי is similar to (קוּמִי) in the verse:] “for the day
that I will rise up (קוּמִי)” (Zeph. 3:8); [and also
similar to (ֽשוּבִי) in the verse] “until I
return (ֽשוּבִי) in peace” (II Chron.
18:26), [which mean respectively] that I rise up, that I return.
13 for the way you have seen the Egyptians, etc.
The way you have seen them—that is only today. It is [only] today that you have
seen them, but you shall no longer continue [to see them].
14 The Lord will fight for you Heb. לָכֶם, for you, and similarly
[the “lammed” in the verse], “because the Lord is fighting for them (לָהֶם)” (verse 25), and similarly [in
the verse] “Will you contend for God (לָאֵל) ?” (Job 13:8). And
similarly, "and Who spoke about me (לִי) (Gen. 24:7), and
similarly, “Will you contend for the Baal (לַבַּעַל)?” (Jud. 6:31).
15 Why do you cry out to Me [This verse]
teaches us that Moses was standing and praying. The Holy One, blessed be He,
said to him, “This is no time to pray at length, when Israel is in distress.”
Another explanation [of God’s question (Why do you cry out to me?) implies]:
“The matter depends on Me and not on you,” as it is said further [in
Scripture]: “Concerning My children and the work of My hands do you command
Me?” (Isa. 45:11).-[from Mechilta, Exod. Rabbah 21: 8]
Speak to
the children of Israel and let them travel
They have nothing to do but to travel, for the sea will not stand in their way.
The merit of their forefathers and their own [merit], and the faith they had in
Me when they came out [of Egypt] are sufficient to split the sea for
them.-[from Mechilta, Exod. Rabbah 21:8]
19 and went behind them to separate between the
Egyptians’ camp and the Israelites’ camp and to catch the arrows and the
catapult stones of the Egyptians. Everywhere it says: “the angel of the Lord (ה'),” but here [it says]: “the
angel of God (אֱלֽהִים).” Everywhere [in
Scripture] אֱלֽהִים denotes [God’s attribute
of] judgment. This teaches that at that moment, the Israelites were being
judged whether to be saved or to perish with the Egyptians.
and the
pillar of cloud moved away When it became dark, and
the pillar of cloud delivered the camp to the pillar of fire, the cloud did not
go away as it would customarily go away completely in the evening, but it moved
away and went behind them [the Israelites] to make it dark for the Egyptians.
20 And he came between the camp of Egypt This
can be compared to a person walking along the road with his son walking in
front of him. [When] bandits came to capture him [the son], he [the father]
took him from in front of him and placed him behind him. A wolf came behind
him; so he put him [his son] in front of him. [When] bandits came in front of
him and wolves behind him, he put him [his son] on his arms and fought them
off. Similarly [the prophet depicts the angel protecting Israel when they drew
near to the Red Sea], “But I sent to train Ephraim, he took them on his arms”
(Hos. 11:3).-[from Mechilta]
and there
were the cloud and the darkness for the Egyptians.
and it
illuminated [I.e.,] the pillar of fire
[illuminated] the night for the Israelites, and it went before them as it
usually went all night long, and the thick darkness [from the cloud] was toward
the Egyptians.
and one
did not draw near the other [I.e., one] camp to [the
other] camp.- [from Mechilta, Jonathan]
21 with the strong east wind [I.e.,] with the
east wind, which is the strongest of the winds. That is the wind with which the
Holy One, blessed be He, visits retribution upon the wicked, as it is said [in
the following verses]: “With an east wind I will scatter them” (Jer. 18:17); “an
east wind shall come, a wind of the Lord” (Hos. 13:15); “the east wind broke
you in the heart of the seas” (Ezek. 27:26); “He spoke with His harsh wind on
the day of the east wind” (Isa. 27:8).-[from Mechilta]
and the
waters split All the water in the world.-[from
Mechilta Exod. Rabbah 21:6]
23 all Pharaoh’s horses Heb. כּֽל
סוּס פַּרְעֽה, lit., in the singular.
Now was there only one horse? This informs us that they [the horses] are all
considered by the Omnipresent as one horse.-[from Mechilta Shirah 2]
24 It came about in the morning watch Heb. בְּאַֽשְמֽרֶת. The three parts of the
night are called, אַשְׁמוּרוּת, watches (Ber. 3b), and
the one [watch] before morning is called אַשְׁמֽרֶת
הַבּֽקֶר, the morning watch. I say that
because the night is divided into the watches of the songs of the ministering
angels, one group after another into three parts, it is called אַשְׁמֽרֶת, watch. This is what
Onkelos [means when he] renders מַטְּרַת.
looked
down Heb. וַיַּשְׁקֵף, looked, that is to say
that He turned toward them to destroy them, and the Targum [Onkelos] renders: וְאִסְתְּכֵי. This too is an
expression of looking, like “to the field of seers” (Num. 23:14), [which
Onkelos renders:] לַחֲקַל
סָכוּתָא
through a
of fire and cloud The pillar of cloud
descends and makes it [the earth] like mud, and the pillar of fire boils it
[the earth], and the hoofs of their horses slip.-[from Mechilta]
and He
threw the Egyptian camp into confusion Heb. וַיָּהָם, an expression of
confusion, estordison in Old French. He confused them; He took away their
intelligence. We learned in the chapters of Rabbi Eliezer the son of Rabbi Yose
the Galilean [not found in our edition] [that] wherever it says מְהוּמָה [confusion], it means a
tumultuous noise. And the “father” of them all, [the best example of the use of
מְהוּמָה, is [in the verse:] “and
the Lord thundered with a loud noise, etc., on the Philistines and threw them
into confusion (וַיְהוּמֵּם)” (I Sam. 7:10).
25 And He removed the wheels of their chariots
With the fire the wheels were burned, and the chariots dragged, and those
sitting in them were moved to and fro, and their limbs were wrenched
apart.-[from an unknown source, similar to Mechilta]
and He
led them with heaviness In a manner that was heavy
and difficult for them. [This punishment was] in the measure that they [the
Egyptians had] measured [to the Israelites], namely “and he made his heart
heavy, he and his servants” (Exod. 9:34). Here too, “He led them with
heaviness.”-[from an unknown source, similar to Mechilta]
is
fighting for them against the Egyptians
Heb. בְּמִצְרָיִם, [is like] against the
Egyptians. Alternatively: בְּמִצְרָיִם[means] in the land of
Egypt, for just as these [Egyptians] were being smitten in the sea, so were
those remaining in Egypt being smitten.-[from Mechilta]
26 and let the water return [I.e., the water]
that is standing upright like a wall [will] return to its place and cover up
the Egyptians.
27 toward morning Heb. לִפְנוֹת
בּֽקֶר, at the time the morning
approaches [lit., turns (פּוֹנֶה) to come].
to its
strength Heb. לְאֵיתָנוֹ. To its original
strength.-[from Mechilta]
were
fleeing toward it Because they were confused
and crazed and running toward the water.
and the
Lord stirred Heb. וַיְנַעֵר. As a person stirs (מְנַעֵר) a pot [of food] and
turns what is on the top to the bottom and what is on the bottom to the top, so
were they [the Egyptians] bobbing up and down and being smashed in the sea, and
the Holy One, blessed be He, kept them alive to bear their tortures.-[from
Mechilta] stirred Heb. וַיְנַעֵר. [Onkelos renders it] וְֽשַנִּיק, which means stirring in
the Aramaic language, and there are many [examples of this word] in aggadic
midrashim.
28 and covered the chariots...the entire force of
Pharaoh Heb. לְכֽל
חֵיל פַּרְעֽה So is the custom of
Scriptural verses to write a superfluous “lammed,” such as in “all (לְכָל) its utensils you shall make
copper” (Exod. 27:3); and similarly, “all (לְכֽל) the utensils of the
Tabernacle for all its services” (Exod. 27:19); [and in the phrase] “their
stakes and their ropes, along with all (לְכָל) their utensils” (Num.
4:32), and it [the “lammed”] is [used] merely to enhance the language.
30 and Israel saw the Egyptians dying on the seashore
For the sea spewed them out on its shore, so that the Israelites would not say,
"Just as we are coming up on this side [of the sea], so are they coming up
on another side, far from us, and they will pursue us."-[from Mechilta and
Pes. 118b]
31 the great hand The great mighty deed that
the hand of the Holy One, blessed be He, had performed. Many meanings fit the
term יָד, and they are all
expressions derived from an actual hand, and he who interprets it must adjust
the wording according to the context.
Chapter
15
1 Then...sang Heb. אָז
יָשִׁיר. [The future tense presents a
problem. Therefore, Rashi explains:] Then, when he [Moses] saw the miracle, it
occurred to him to recite a song, and similarly, “Then Joshua spoke (אָז
יְדַבֵּר
יְהשֻׁעַ)” (Josh. 10:12); and similarly,
“and the house [which] he would make (יַעֲשֶׂה) for Pharaoh’s daughter”
(I Kings 7:8), [which means] he decided to make it for her. Here too, יָשִׁיר [in the future tense
means that] his heart dictated to him that he should sing, and so he did, “and
they spoke, saying, I will sing to the Lord.’ ” Likewise, with [the above
reference to] Joshua, when he saw the miracle [of the defeat of the Amorite
kings (Josh. 10:11)], his heart dictated to him that he speak [praises to God],
and so he did, “and he said in the sight of Israel” (Josh. 10:12). Likewise,
the song of the well, with which [Scripture] commences: “Then Israel sang (אָז
יָשִׁיר)” (Num. 21:17), it explains
after it, “Ascend, O well!, sing to it.” [I.e., in these three instances, the
“yud” of the future tense denotes the thought, and after each one, Scripture
continues that the thought was brought to fruition.] “Then did Solomon build (אָז
יִבְנֶה) a high place” (I Kings 11:7);
the Sages of Israel explain that he sought to build [it] but did not build [it]
(Sanh. 91b). We [thus] learn that the “yud” may serve to indicate a thought.
This is to explain its simple meaning, but the midrashic interpretation is [as
follows]: Our Rabbis of blessed memory stated: From here is an allusion from
the Torah to the resurrection of the dead (Sanh. 91b, Mechilta), and so it is
[i.e., the future tense is used] with them all, except that of Solomon, which
they explained as [implying] “he sought to build but did not build.” One cannot
say and explain this form like other words written in the future, but which
mean [that they occurred] immediately, such as “So would Job do (וָעֲשֶׂה)” (Job 1:5); “by the
command of the Lord would they encamp (יַחֲנוּ)” (Num. 9:23); “And
sometimes the cloud would be (יִהְיֶה)” (Num. 9:21), because
that is [an example of] something that occurs continually, and either the
future or the past is appropriate for it, but that which occurred only once
[i.e., the song that was sung], cannot be explained in this manner.-
for very
exalted is He Heb. גָאֽה
גָאָה, [to be interpreted] according
to the Targum [He was exalted over the exalted, and the exaltation is His].
Another explanation: [The] doubling [of the verb] comes to say that He did
something impossible for a flesh and blood [person] to do. When he fights with
his fellow and overwhelms him, he throws him off the horse, but here, “a horse
and its rider He cast into the sea,” [i.e., with the rider still on the horse].
Anything that cannot be done by anyone else is described as exaltation (גֵּאוּת), like “for He has performed an
exalted act (גֵּאוּת)” (Isa. 12:5). Similarly,
[throughout] the entire song you will find the repetitive pattern, such as: “My
strength and my praise are the Eternal, and He was my salvation” (verse 2);
“The Lord is a Master of war; the Lord is His Name,” (verse 3); and so on, all
of them (in an old Rashi). Another explanation: גָאֽה
גָאָה means for He is exalted beyond
all songs, [i.e.,] for however I will praise Him, He still has more [praise].
[This is] unlike the manner of a human king, who is praised for something he
does not possess.-[from Mechilta]
a horse
and its rider Both bound to one another,
and the water lifted them up high and brought them down into the depths, and
[still] they did not separate.-[from Mechilta]
He cast Heb. רָמָה, [meaning] He cast, and
similarly, “and they were cast (וּרְמִיו) into the burning, fiery
furnace” (Dan. 3:21). The aggadic midrash, however, [states as follows]: One
verse (verse 1) says: רָמָה בַיָם, [derived from רוּם, meaning “to cast up,”]
and one verse (verse 4) says: יָרָה בַיָם [meaning “to cast
down”]. [This] teaches us that they [the horse and rider] went up and [then]
descended into the deep, [i.e., they were thrown up and down]. [The meaning of יָרָה is here] similar to:
“who laid (יָרָה) its cornerstone” (Job
38:6), [which signifies laying the stone] from above, downward.-[from Mechilta,
Tanchuma, Beshallach 13]
2 The Eternal’s strength and His vengeance were my
salvation Heb. עָזִי
וְזִמְרָת
יָ-ה. Onkelos renders: My strength and my praise, [thus
interpreting] עָזִי like עֻזִי [my strength] with a
“shuruk,” and וְזִמְרָת like וְזִמְרָתִי [my song]. But I wonder
about the language of the text, for there is nothing like it [the word עָזִי] in Scripture with its
vowelization except in three places [i.e., here and in Isa. 12:2 and Ps.
118:14], where it is next to וְזִמְרָת, but [in] all other
places,it is vowelized with a “shuruk" [now called a "kubutz"],
[e.g., in the phrase] "O Lord, Who are my power (עֻזִי) and my strength” (Jer.
16:19); “[Because of] his strength (עֻזוֹ), I hope for You” (Ps.
59:10). Likewise, any word [noun] consisting of two letters, vowelized with a
“melupum,” [i.e., a "cholam,"] when it is lengthened by [the addition
of] a third letter, and the second letter is not punctuated with a “sheva” the
first [letter] is vowelized with a “shuruk,” e.g., עֽז strength, becomes עֻזִי, my strength, spittle
(Job 30:10), רֽק becomes רֽקִי, my spittle (Job 7:19).
allotment (Gen. 47:22), חֽק becomes חֽקִי, my allotment (Prov.
30:8). עֽל, yoke (Deut. 28:48),
becomes עֻלוֹ, his yoke, “shall be
removed...his yoke עֻלוֹ” (Isa. 10:27). כּֽל, all (Gen. 21:12),
becomes כֻּלוֹ, all of it, “with
officers over them all כֻּלוֹ” (Exod. 14:7). But these three
[examples of the phrase], עָזִי
וְזִמְרָת, [namely] the one
[written] here, the one [written in] Isaiah (12:2), and the one [written in]
Psalms (118:14) [all examples of the word ]עָזִי are vowelized with a
short “kamatz.” Moreover, not one of them [i.e., of these examples] is written וְזִמְרָתִי but וְזִמְרָת, and next to each of
them it says וַיְהִי-לִי
לִיֽשוּעָה, were my salvation.
Therefore, in order to reconcile the language of the text, I say that עָזִי is not like עֻזִי, nor is וְזִמְרָת like וְזִמְרָתִי, but עָזִי is a noun [and the final
“yud” is only stylistic], like [the final “yud” in these examples:] “You Who
dwell (הַישְׁבִי) in heaven” (Ps. 123:1);
“who dwell (שֽׁכְנִי) in the clefts of the
rock” (Obad. 1:3); “Who dwells (שֽׁכְנִי) in the thorn bush”
(Deut. 33:16). And this is the praise [that Moses and the Israelites sing to
God]: The strength and the vengeance of the Eternal--that was my salvation. [In
brief, the “yud” at the end of the word is a stylistic suffix, which has no
bearing on the meaning.] And the word וְזִמְרָת is connected to the word
denoting the Divine Name, like “to the aid of (לְעֶזְרַת) the Lord” (Jud. 5:23);
[and like the word בְּעֶבְרַת in] “By the wrath of (בְּעֶבְרַת) the Lord” (Isa. 9:18);
[and the word דִבְרַת in:] “concerning the
matter of (דִבְרַת)” (Eccl. 3:18). [In
brief, the ַת or, ָת denotes the construct
state of a feminine noun.] The expression וְזִמְרָת is an expression related
to “and your vineyard you shall not prune (א
תִזְמֽר)” (Lev. 25:4); “the downfall of
(זְמִיר) the tyrants” (Isa.
25:5), an expression denoting mowing down and cutting off. [Thus the phrase
means:] The strength and the vengeance of our God was our salvation. Now [since
this is the meaning of the phrase,] do not be puzzled about the expression וַיְהִי, [i.e.,] that it does
not say הָיָה [without a “vav” since
this is the verb following עָזִי
וְזִמְרָת and does not begin a
clause as the conversive “vav” usually does], for there are verses worded this
way, and this is an example: “[against] the walls of the house around [both]
the temple and the sanctuary, he made (וַיַּעַשׂ) chambers around [it]” (I
Kings 6:5). It should have said עָשָׂה, “chambers around [it]”
[instead of וַיַּעַשׂ]. Similarly, in (II)
Chron. (10:17): “But the children of Israel who dwelt in the cities of
Judah-Rehoboam reigned (וַיִמְלֽךְ) over them.” It should
have said: “Rehoboam (מָלַךְ) over them.” [Similarly,]
“Because the Lord was unable...He slaughtered them (וַיִשְׁחָטֵם) in the desert” (Num.
14:16). It should have said: שְׁחָטָם. [Similarly,] “But the men
whom Moses sent...died (וַיָמוּתוּ)” (Num 14:36, 37). It
should have said: מֵתוּ. [Similarly,] “But he
who did not pay attention to the word of the Lord left (וַיַעֲזֽב)” (Exod. 9:21). It should
have said: עָזַב.
this is
my God He revealed Himself in His glory to them [the
Israelites], and they pointed at Him with their finger [as denoted by זֶה, this]. By the sea,
[even] a maidservant perceived what prophets did not perceive.-[from Mechilta]
and I
will make Him a habitation Heb. וְאַנְוֵה. Onkelos rendered it as
an expression of habitation (נָוֶה) [as in the following
phrases]: “a tranquil dwelling (נָוֶה)” (Isa. 33: 20); “a
sheepfold (נְוֵה)” (Isa. 65:10). Another
explanation: וְאַנְוֵהוּ is an expression of
beauty (נוּ). [Thus the phrase means] I
will tell of His beauty and His praise to those who enter the world, such as:
[When Israel is asked:] "How is your beloved more than another beloved...?
[Israel will say] My beloved is white and ruddy..." and the entire section
[of Song of Songs] (Song of Songs 5:9, 10).-[from Mechilta]
the God
of my father is this One, and I will
exalt Him.
the God
of my father I am not the beginning of
the sanctity [i.e., I am not the first to recognize His sanctity], but the
sanctity has been established and has remained with me, and His Divinity has
been upon me since the days of my forefathers.-[from Mechilta]
3 The Lord is a Master of war Heb. אִישׁ
מִלְחָמָה, lit., a man of war,
[which is inappropriate in reference to the Deity. Therefore,] Rashi renders:
Master of war, like “Naomi’s husband (אִישׁ
נָעֳמִי)” (Ruth 1:3) and so, every
[instance in the Torah of] אִישׁ, husband, and אִישֵׁךְ, your husband, is
rendered: בַּעַל, master. Similarly, “You
shall be strong and become a man (לְאִישׁ)” (I Kings 2:2),
[meaning] a strong man.-
the Lord
is His Name His wars are not [waged]
with weapons, but He wages battle with His Name, as David said [to Goliath
before fighting him], “[You come to me with spear and javelin] and I come to
you with the Name of the Lord of Hosts” (I Sam. 17:45). Another explanation:
The Lord י-ה-ו-ה, denoting the Divine
Standard of Clemency,] is His Name--Even when He wages war and takes vengeance
upon His enemies, He sticks to His behavior of having mercy on His creatures
and nourishing all those who enter the world, unlike the behavior of earthly
kings. When he [an earthly king] is engaged in war, he turns away from all his
[other] affairs and does not have the ability to do both this [i.e., wage war]
and that [other things].-[from Mechilta]
4 He cast into the sea Heb. יָרָה
בַיָם. [Onkelos renders:] שְׁדִי
.שְׁדִי
בְיַמָּא is an expression of casting
down (יָרָה), as [Scripture] says:
“or shall surely be cast down (יָרֽה
יִיָָּרֶה)” (Exod. 19:13), which
Onkelos renders: אִשְׁתְּדָאָה
יִשְׁתְּדִי. The “tav” serves in
these [forms] in the hithpa’el form.
and the
elite of Heb. וּמִבְחַר, a noun, like מֶרְכָּב, riding gear (Lev.
15:9); מִשְׁכָּב, bed (Lev. 15:23); מִקְרָא
קֽדֶשׁ, holy convocation (Exod.
12:16, Lev. 23:3).
sank Heb. טֻבְּעוּ. The term טְבִיעָה [for sinking] is used
[in the Tanach] only [when referring] to a place where there is mud, like “I
have sunk (טָבַעְתִּי) in muddy depths” (Ps.
69:3); “and Jeremiah sank (וַיִּטְבַּע) into the mud” (Jer.
38:6). This informs [us] that the sea became mud, to recompense them [the
Egyptians] according to their behavior, [namely] that they enslaved the
Israelites with [work that entailed] clay and bricks.-[from Mechilta]
5 covered them Heb. יְכַסְיֻמוּ, like יְכַסוּם. The “yud” in the middle
of it is superfluous. This is, however, a common biblical style [to add an
additional “yud”], like “and your cattle and your flocks will increase (יִרְבְּיֻן)” (Deut. 8:13); “They
will be sated (יִרְוְיֻן) from the fat of Your
house” (Ps. 36:9). The first “yud,” which denotes the future tense, is to be
explained as follows: They sank in the Red Sea, so that the water would return
and cover them up. There is no word in Scripture similar to יְכַסְיֻמוּ in its vowelization. It
would usually be vowelized יְכַסְיֻמוּ with a “melupum.” [Here
too it is obvious that Rashi means a “cholam,” as I explained above (Exod.
14:12).]
like a
stone Elsewhere (verse 10), it says, “they sank
like lead.” Still elsewhere (verse 7), it says, “it devoured them like straw.”
[The solution is that] the [most] wicked were [treated] like straw, constantly
tossed, rising and falling; the average ones like stone; and the best like
lead-[i.e.,] they sank immediately [and thus were spared suffering].-[from
Mechilta]
6 Your right hand...Your right hand twice.
When the Israelites perform the will of the Omnipresent, [even] the left hand
becomes a right hand.-[Rashi from Mechilta]
Your
right hand, O Lord, is most powerful to save Israel, and Your
second right hand crushes the foe. It seems to me, however, that that very
right hand [also] crushes the foe, unlike a human being, who cannot perform two
kinds of work with the same hand. The simple meaning of the verse is: Your
right hand, which is strengthened with might--what is its work? Your right
hand, O Lord, crushes the foe. There are many verses resembling it [i.e., where
parts of the verse are repeated]: “For behold Your enemies, O Lord, for behold
Your enemies will perish” (Ps. 92:10); “How long will the wicked, O Lord, how
long will the wicked rejoice?” (Ps. 94:3); “The rivers have raised, O Lord, the
rivers have raised their voice” (Ps. 93:3); “Not for us, O Lord, not for us”
(Ps. 115:1); “I will answer, says the Lord; I will answer the heavens” (Hos.
2:23); “I to the Lord, I shall sing” (Jud. 5:3); “Had it not been for the Lord,
etc. Had it not been for the Lord Who was with us when men rose up against us”
(Ps. 124:1, 2); “Praise! Praise! Deborah. Praise! Praise! Utter a song” (Jud.
5:12); “A foot shall trample it, the feet of a poor man” (Isa. 26:6); “And He
gave their land as an inheritance, an inheritance to Israel His people” (Ps. 135:12).
is most
powerful Heb. נֶאְדָּרִיThe “yud” is superfluous, like “populous (רַבָּתִי
עָם)...princess (שָׂרָתִי) among the provinces”
(Lam. 1:1); “what was stolen by day” (גְּנֻבְתִי) (Gen. 31: 39).
crushes
the foe Heb. תִּרְעַץ, [which means] it
constantly crushes and breaks the foe. Similar to this, “And they crushed (וַיִרְעֲצוּ) and broke the children
of Israel,” in Jud. (10:8). (Another explanation: Your right hand, which is
strengthened with might-it breaks and strikes the foe.)
7 And with Your great pride -(If the hand
alone crushes the foe, then when it is raised with its great pride, it will
[definitely] tear down those who rise up against Him. And if with His great
pride alone His foes are torn down, how much more so, when He sends upon them
His burning wrath, will it consume them.)
You tear
down You always tear down those who rise up
against You. And who are those who rise up against Him? These are the ones who
rise up against Israel, and so does he [the Psalmist] say, “For behold, Your
enemies stir.” And what is that stirring? “Against Your people they plot
cunningly” (Ps. 83:3, 4). For this reason, he calls them the enemies of the
Omnipresent.-[from Mechilta]
8 And with the breath of Your nostrils Breath
which comes out of the two nostrils of the nose. Scripture speaks
anthropomorphically about the Shechinah, on the model of a mortal king, in
order to enable the ears of the people to hear it [to understand God’s anger]
as it usually occurs [in humans], so that they should be able to understand the
matter. [Namely that] when a person becomes angry, wind comes out of his
nostrils. Likewise, “Smoke went up from His nostrils” (Ps. 18:9), and
similarly, “and from the wind of His nostrils they will be destroyed” (Job 4:9).
And this is what it [Scripture] says: “For the sake of My Name, I defer My
anger” (Isa. 48:9) [lit., I lengthen the breath of My nose]. [This means that]
when his [a person’s] anger subsides, his breath becomes longer, and when he
becomes angry, his breath becomes shorter; [the verse continues:] “and for My
praise I restrain My wrath (אֶחֱטָם) for you” (Isa. 48:9).
[I.e.,] I put a ring (חֲטָם) into My nostrils in
front of the anger and the wind, [so] that they should not come out. “For you”
means “for your sake.” [The word] אֶחֱטָם is like [the expression in the
Mishnah:] “a dromedary with a nose ring” (בַּחֲטָם) in tractate Shabbath
(51b). This is how it appears to me. And concerning every [expression of] אַף and חָרוֹן in the Bible [which are
expressions of anger] I say this: [The expression] חָרָה אַף, anger was kindled, is
like [the word חָרָה in:] “and my bones dried
out (חָרָה) from the heat” (Job
30:30); חָרָה is an expression of fire
and burning, for the nostrils heat up and burn at the time of anger. חָרוֹן (burning) is from the
root חרה (to burn) just as רָצוֹן (will) is from the root רצה (to desire). And
likewise, חֵמָה is an expression of heat
(חֲמִימוּת). Therefore, it
[Scripture] says: “and his anger (וַחֲמָתוֹ) burnt within him”
(Esther 1:12), and when the anger subsides, we say, “His mind has cooled off (נִתְקָרְרָה
דַעְתּוֹ).”
the
waters were heaped up --Heb. נֶעֶרְמוּ. Onkelos rendered [this
word] as an expression of cunning (עַרְמִימוּת). According to the
clarity of Scripture, however, it is an expression related to “a stack (עֲרֵמַת) of wheat” (Song of Songs
7:3), and [the phrase that follows:] “the running water stood erect like a
wall” proves this.
the
waters were heaped up From the heat of the wind
that came out of Your nose, the water dried up, and it became like piles and
heaps of grain stacks, which are tall.
like a
wall Heb. כְמוֹ-נֵד, as the Targum [Onkelos]
renders: כְּשׁוּר, like a wall.-
wall Heb. נֵד, an expression of heaping and
gathering, like “a heap (נֵד) of harvest on a day of
sickness” (Isa. 17:11); “He gathers (כּֽנֵס) as a mound כַּנֵד” (Ps. 33:7). It does not
say, “He brings in as a flask כַּנּֽאד,” but כַּנַּד. Now if כַּנַּד were the same as כַּנּֽאד, and כּֽנֵס were an expression of
bringing in, it should have said, “He brings in as into a flask (מַכְנִיס
כִּבְנֽאד)the waters of the sea.” Rather, כּֽנֵס is an expression of
gathering and heaping, and so, “shall stand in one heap (נֵד)”; “stood in one heap (נֵד).” (Josh. 3:13, 16); and the
expression of rising and standing does not apply to flasks, but to walls and
heaps. Moreover, we do not find נּֽאד, meaning a flask, vowelized
[with any vowel] but with a “melupum,” (meaning a “cholam,”) like [in the
phrases:] “place my tears into Your flask (בְּנּֽאדֶךָ)” (Ps. 56: 9); “the flask
of נּֽאד milk” (Jud. 4:19).
congealed Heb. קָפְאוּ, like “and curdle me (תַּקְפִּיאֵנִי) like cheese” (Job
10:10). [I.e.,] that they [the depths] hardened and became like stones, and the
water hurled the Egyptians against the stone with [all its] might and fought
with them [the Egyptians] with all kinds of harshness.
in the
heart of the sea Heb. בְּלֶב
יָם, in the strongest part of the sea. It is customary for the
Scriptures to speak in this manner, [for instance:] “until the heart of (לֵב) the heavens” (Deut. 4:11); in
the heart of (בְּלֵב) the terebinth" (II
Sam. 18:14). [The heart in these examples is] an expression denoting the root
and the strength of anything.-
9 [Because] the enemy said --to his people,
when he enticed them with [his] words, "I will pursue, and I will overtake
them, and I will share the plunder with my officers and my servants."
will be
filled from them Heb. תִּמְלָאֵמוֹ, equivalent to תִּמְלָא
מֵהֶם, will be filled from them.
my desire --Heb. נַפְשִׁי, lit., my soul, my spirit, and
my will. Do not be surprised at [one] word speaking for two [words]; i.e., תִּמְלָאֵמוֹ, instead of תִּמְלָא
מֵהֶם, because there are many such
words [in Tanach like this], e.g., “you have given me (נְתַתָּנִי) dry land” (Jud. 1:15),
[which is] like נָתַתָּ
לִי “and they could not speak with him (דַּבְּרוּ) peacefully” (Gen. 37:4),
[which is] like דַּבֵּר
עִמוֹ “my children have left me (יְצָאוּנִי) ” (Jer. 10:20), [which
is] like יָצְאוּ
מִמֶנִי “I will tell him (אַגִּידֶנּוּ) ” (Job 31:37), [which
is] like אַגִיד
לוֹ. Here
too, תִּמְלָאֵמוֹ is equivalent to תִִִּמְלָאֵמוֹ
נַפְשִׁי
מֵהֶם.
I will
draw my sword Heb. אָרִיק
חַרְבִּי, lit., I will empty my sword.
I will draw, and because one empties the sheath by drawing it [the sword], and
it remains empty, an expression of emptying is appropriate, like “And it came
to pass that they were emptying (מְרִיקִים) their sacks” (Gen.
42:35); “and they shall empty (יָרִיקוּ) his vessels” (Jer.
48:12). Do not say that the expression of emptiness [in these examples] does
not apply to what comes out [of its container] but [instead applies] to the
sheath, the sack, or the vessel from which it came out, but not to the sword or
the wine, and [thus] to force an interpretation of אָרִיק
חַרְבִּי like the language of “and he
armed (וַיָרֶק) his trained men” (Gen.
14:14), [claiming that its] meaning [is] "I will arm myself with my
sword.” [To this I answer that] we find the expression [of emptying] also
applied to that which comes out, e.g., “oil poured forth (תּוּרַק) ” (Song of Songs 1:3);
“and he has not been poured (הוּרַק) from one vessel to
another vessel” (Jer. 48:11). It is not written: “the vessel was not emptied (הוּרַק)” but “the wine was not poured (הוּרַק) from one vessel to another
vessel.” Similarly, “and they will draw (וְהֵרִיקוּ) their swords on the
beauty of your wisdom” (Ezek. 28:7), referring to Hiram [the king of Tyre]-
[following Onkelos, Jonathan].
my hand
will impoverish them Heb. תּוֹרִישֵׁמוֹ, an expression of
poverty (רֵישׁוּת) and destitution, like
“The Lord impoverishes (מוֹרִישׁ) and makes rich” (I Sam.
2:7).
10 You blew Heb. נָשַׁפְתָּ, an expression of
blowing, and likewise: “and also He blew (נָשַׁף) on them” (Isa. 40:24).
they sank Heb. צָלֲלוּ, [which means] they sank; they
went down to the depths, an expression of מְצוּלָה, deep.
like lead-Heb. כַּעוֹפֶרֶת, plomb in French, lead.
11 among the powerful Heb. בָּאֵלִם, among the strong, like
“and the powerful (אֵילֵי) of the land he took
away” (Ezek. 17:13); “my strength אֱיָלוּתִי, hasten to my
assistance” (Ps. 22:20).
Too
awesome for praises [You are] too awesome for
[one] to recite Your praises, lest they fall short, as it is written: “Silence
is praise to You” (Ps. 65:2).
12 You inclined Your right hand When the Holy
One, blessed be He, inclines His hand, the wicked perish and fall, because all
are placed in His hand, and they fall when He inclines it. Similarly, it
[Scripture] says: “and the Lord shall turn His hand, and the helper shall
stumble, and the helped one shall fall” (Isa. 31:3). This can be compared to
glass vessels placed in a person’s hand. If he inclines his hand a little, they
fall and break.-[based on Mechilta]
the earth
swallowed them up From here [we deduce] that
they merited to be buried as a reward for saying, “The Lord is the righteous
One” (Exod. 9:27).-[from Mechilta]
13 You led Heb. נֵהַלְתָּ, an expression of
leading. Onkelos, however, rendered [it as] an expression of carrying and
bearing, but he was not exact in explaining it in accordance with the Hebrew.
[I.e., he explained the sense of the verse, but he did not translate the word
literally.]
14 they trembled Heb. יִרְגָזוּן, [which means] they
tremble.
the
inhabitants of Philistia [They trembled] since they
slew the children of Ephraim, who hastened the end [of their exile] and went
out [of Egypt] forcibly, as is delineated in (I) Chronicles (7:21). And the
people of [the town of] Gath slew them [the children of Ephraim].-[from
Mechilta]
15 the chieftains of Edom...the powerful men of
Moab Now they had nothing to fear at all, because they [the Israelites]
were not advancing upon them. Rather, [they trembled] because of grief, that
they were grieving and suffering because of the glory of Israel.
melted Heb. נָמֽגוּ, [as in the phrase] “with
raindrops You dissolve it (תְּמֽגְגֶנָּה)” (Ps. 65:11). They [the
inhabitants of Canaan] said, “They are coming upon us to annihilate us and
possess our land.”-[from Mechilta]
16 May dread...fall upon them Heb. אֵימָתָה, upon the distant
ones.-[from Mechilta]
and
fright Heb. וָפַחַד. Upon the nearby ones,
as the matter that is stated: “For we have heard how the Lord dried up [the
water of the Red Sea for you, etc.]” (Josh. 2:10).[from Mechilta]
until...cross
over, until...crosses over As the Targum [Onkelos]
renders.
You have
acquired Heb. קָנִיתָ. [I.e., whom] You loved
more than other nations, similar to an article purchased for a high price,
which is dear to the person [who purchased it].
17 You shall bring them Moses prophesied that
he would not enter the land [of Israel]. Therefore, it does not say: “You shall
bring us.” (It appears that it should read “that they would not enter the land,
etc.” Indeed, this is the way it is stated in Baba Bathra 119b and in Mechilta:
The sons will enter but not the fathers. Although the decree of the spies had
not yet been pronounced, he [Moses] prophesied, not knowing what he was
prophesying.-[Maharshal])
directed
toward Your habitation The Temple below is
directly opposite the Temple above, which You made.-[from Mechilta]
the
sanctuary Heb. מִקְּדָשׁ. The cantillation sign
over it is a “zakef gadol,” to separate it from the word ה' following it. [The verse
thus means:] the sanctuary which Your hands founded, O Lord. The Temple is
beloved, since, whereas the world was created with “one hand,” as it is said:
“Even My hand laid the foundation of the earth” (Isa. 48:13), the sanctuary
[will be built] with “two hands.” When will it be built with "two
hands"? At the time when “the Lord will reign to all eternity” [verse 18].
In the future, when the entire ruling power is His.-[from Mechilta and Keth.
5a]
18 to all eternity Heb. לְעֽלָם
וָעֶד. [This is] an expression of
eternity, and the “vav” in it is part of the root. Therefore, it is punctuated
with a “pattach.” But in “and I am He Who knows, and [I am] a witness וָעֵד” (Jer. 29:23), in which
the “vav” is a prefix, it is punctuated with a “kamatz.”
19 When Pharaoh’s horses came Heb. כִּי
בָא When they came.
20 Miriam, the prophetess, Aaron’s sister, took
When did she prophesy? When she was [known only as] “Aaron’s sister,” before
Moses was born, she said, “My mother is destined to bear a son” [who will save
Israel], as is found in Sotah 12b, 13a). Another explanation: [It is written]
Aaron’s sister since he [Aaron] risked his life for her when she was afflicted
with zara’ath; [thus] she is called by his name (Mechilta).
a timbrel Heb. הַתּֽף, a type of musical intrument.
with
timbrels and with dances The righteous women of that
generation were [so] certain that the Holy One, blessed be He, would perform
miracles for them, they took timbrels out of Egypt.-[from Mechilta]
21 And Miriam called out to them Moses said the
Song to the men, and they answered after him, and Miriam said the song to the
women [and they too repeated it].-[from Mechilta]
22 Moses led Israel away lit., made Israel
journey. He led them away against their will, for the Egyptians had adorned
their steeds with ornaments of gold, silver, and precious stones, and the
Israelites were finding them in the sea. The plunder at the sea was greater
than the plunder in Egypt, as it is said: “We will make you rows of gold with
studs of silver” (Song of Songs 1:11). Therefore, he had to lead them against
their will.-[from Tanchuma Buber, Beshallach 16, Mechilta, Exod. 12:35, Song
Rabbah 1:11]
23 They came to Marah Heb. מָרָתָה, like לְמָרָָה. The “hey” at the end מָרָתָה is instead of a “lammed”
[prefix] at the beginning [of the word], and the “thav” is instead of the “hey”
[that is part] of the root in the word מָרָָה. But when a suffix is
added, when it is attached to a “hey” that replaces a “lammed,” the “hey” of
the root is transformed into a “thav.” Similarly, every “hey” that is part of
the root of the word is transformed into a “thav” when a suffix is added, like
“I have no wrath (חֵמָה) ” (Isa. 27:4), [becomes]
“and his wrath (וַחֲמָתוֹ) burnt within him”
(Esther 1:12). Note that the “hey” of the root is transformed into a “thav”
when it is placed next to the added “vav.” Likewise,"bond servants and
handmaids (וְאָמָה)“ (Lev. 25:44), [becomes]
and "Here is my handmaid (אֲמָתִי) Bilhah” (Gen. 30:3); “a
living (חַיָה) soul” (Gen. 2:7),
[becomes] “and his living spirit (חַיָתוֹ) causes him to abhor
food” (Job 33:20); “between Ramah (הָרָמָה)” (Jud. 4:5), [becomes]
“And his return was to Ramah (הָרָמָתָה)” (I Sam. 7: 17).
24 complained Heb. וַיִנוּ. This is in the niph’al
conjugation. [In this case, the niph’al denotes the reflexive, as we see
further in Rashi.] Likewise, in the Targum [Onkelos], it is also a niph’al
expression: וְאִתְרַעֲמוּ. The nature of the term
denoting complaint תְּלוּנָה [is that it] reverts to
the person [complaining], מִתְלוֹנֵן [complains] or מִתְרוֹעֵם [storms], but one does
not say לוֹנֵן or רוֹעֵם [Hebrew]. The Frenchman
also says, “Decomplenst sey.” He reverts the statement to himself when he says,
“Sey.”
25 There He gave them In Marah, He gave them
some sections of the Torah so that they would busy themselves with them, namely
[they were given the laws governing] the Sabbath, the red cow, and laws of
jurisprudence.-[from Mechilta and Sanh. 56b]
and there
He tested them [He tested] the people and
saw how stiff-necked they were, that they did not consult Moses with respectful
language, “Entreat [God to have] mercy upon us that we should have water to
drink,” but they complained.-[from Mechilta]
26 If you hearken This is the acceptance [of
the law] that they should accept upon themselves.
and you
do --This means the performance [of the
commandments].
and you
listen closely [This means that] you
[should] incline your ears to be meticulous in [fulfilling] them.
all His
statutes Things that are only the
decree of the King, without any [apparent] rationale, and with which the evil
inclination finds fault, [saying,] “What is [the sense of] the prohibition of
these [things]? Why were they prohibited?” For example, [the prohibitions of]
wearing shatnes [a mixture of wool and linen] and eating pork, and [the ritual
of] the red cow and their like.-[based on Yoma 67b]
I will
not visit upon you And if I do bring [sickness
upon you], it is as if it has not been brought, “for I, the Lord, heal you.”
This is its midrashic interpretation (see Sanh. 101a, Mechilta). According to
its simple meaning, [we explain:] “for I, the Lord, am your Physician” and [I]
teach you the Torah and the mitzvoth in order that you be saved from them
[illnesses], like this physician who says to a person, “Do not eat things that
will cause you to relapse into the grip of illness.” This [warning] refers to
listening closely to the commandments, and so [Scripture] says: “It shall be
healing for your navel” (Prov. 3:8).-[from Mechilta]
Ahlamatah: II Samuel 22:1-51
|
Rashi |
Targum |
|
1. And
David spoke to the Lord the words of this song, on the day that the Lord
delivered him from the hand of all his enemies, and from the hand of Saul; |
1. And David gave
praise in prophecy before the LORD the words of this praise on account of all
the days that the LORD saved Israel from the hand of all their enemies and
also for David from the sword of Saul. |
|
2. And he said,
"The Lord is my rock and my fortress, and a rescuer to me. |
2. And he said:
"The LORD is my strength and my security and the one saving me, |
|
3. God is my rock,
under whom I take cover; My shield, and the horn of my salvation, my support,
and my refuge; [He is] my savior Who saves me from violence. |
3. my God, who takes
delight in me; He has drawn me near to fear of Him; my strength from before
whom strength is given to me and redemption to grow strong against my
enemies; my security on account of whose Memra I trust in time of distress,
shielding me from my enemies. And he said: "For the land ~ my horn in
His redemption; my support that His Memra supported me when I was fleeing
from before those pursuing me; my redemption from my enemies; and also from
the hand of all robbers He saved me. |
|
4. With praise, I
call to the Lord, for from my enemies I shall be saved. |
4. David said in
praise: "I am praying before the LORD who in all times saves me from my
enemies. |
|
5. For the pains of
death have encompassed me; streams of scoundrels would affright me. |
5. For distress surrounded
me like a woman who sits upon the birth-stool, and she does not have strength
to give birth, and she is in danger of dying. A company of sinners terrified
me. |
|
6. Bands of [those
that shall inherit] the nether world have surrounded me; the snares of death
confronted me. |
6. An army of evil
men surrounded me; those who were girt with weapons of killing came before
me. |
|
7. When I am in
distress, I call upon the Lord, yes I call upon my God: and out of His abode
He hears my voice, and my cry enters His ears. |
7. David said:
"When I was in distress, I was praying before the LORD and before my God
I was entreating and from His temple He was receiving my prayers, and my
petitions were made before Him. |
|
8. Then the earth
shook and quaked, the [very] foundations of heaven did tremble; and they were
shaken when he was angered. |
8. The earth was
stirred up and shaken; the foundations of the heavens trembled and bent down,
for His anger was strong |
|
9. Smoke went up in
His nostrils, and fire out of His mouth did devour; coals flamed forth from
Him. |
9. The haughtiness
of Pharaoh went up like smoke before Him. Then He sent His anger like a
burning fire which was from before Him; His wrath was destroying like coals
of burning fire from His Memra |
|
10. And He bent the
heavens and He came down; and thick darkness was under His feet. |
10. He bent the
heavens, and his glory was revealed= and a cloud covered the way hefore him.. |
|
11. And He rode upon
a cherub and did fly; He was seen upon the wings of the wind. |
11. He was revealed
in His might upon the swift cherubim and He drove with strength upon the
wings of the wind. |
|
12. And He fixed
darkness about Him as booths; gathering of waters, thick clouds of the skies. |
12. He made His
Shekinah reside in thick darkness; a glorious cloud (was) all round about Him,
bringing down mighty waters from the mass of light clouds in the height of
the world. |
|
13. From the
brightness before Him flamed forth coals of fire. |
13. From
the visage of His splendor the heavens of heavens were shining forth, His
wrath like coals of burning fire from His Memra. |
|
14. The Lord
thundered from heaven; and the Most High gave forth His voice. |
14. The LORD
thundered from the heavens, and the Most High lifted up His Memra. |
|
15. And He sent out
arrows and He scattered them, lightning and He discomfited them. |
15. And He sent
forth His smiting like arrows and scattered them, lightnings and confused
them. |
|
16. And the depths
of the sea appeared; the foundations of the world were laid bare, by the
rebuke of the Lord and the blast of the breath of His nostrils. |
16. And the depths
of the sea were seen, the foundations of the world were revealed in the wrath
from before the LORD, from the Memra of the strength of His anger. |
|
17. He sent from on
high [and] He took me; He drew me out of many waters. |
17. He sent His
prophets, a strong king who was sitting in the strength of the height; He
took me, He rescued me from many nations. |
|
18. He delivered me
from my mighty enemy; from them that hated me; for they were too powerful for
me. |
18. He rescued me
from those hating me, for some of my enemies overpowered me, for they were
prevailing against me. |
|
19. They confronted
me on the day of my calamity; but the Lord was a support to me. |
19. They were coming
before me on the day of my exile» and the Memra of the Lord= was a support
for me. |
|
20. And He brought
me forth into a wide place; He delivered me because He took delight in me. |
20. He brought me
forth to the open place; He rescued me, for He took delight in me. |
|
21. The Lord
rewarded me according to my righteousness; According to the cleanness of my
hands He recompensed me. |
21. David said:
"The LORD rewarded me according to my righteousness/generosity; according
to the purity of my hands He returned to me. |
|
22. For I have kept
the ways of the Lord and have not wickedly departed from [the commandments
of] my God. |
22. For I have kept
ways that are good before the LORD and I have not walked in evil before my
God. |
|
23. For all His
ordinances were before me; and [as for] His statutes, I did not depart from
it. |
23. For alI His
judgments are revealed for me to do them, and His statutes l have not turned
aside from them. |
|
24. And I was
single-hearted toward Him, and I kept myself from my iniquity. |
24. And I was
blameless in fear of Him, and I was keeping my soul from sins. |
|
25. And the Lord has
recompensed me according to my righteousness; according to my cleanness
before His eyes. |
25. And the LORD
returned to me according to my righteousness/generosity, according to my
purity before His Memra. |
|
26. With a kind one,
You show Yourself kind. With an upright mighty man, You show Yourself
upright. |
26. Abraham who was
found pious before You; therefore You did much kindness with his seed. Isaac
who was blameless in fear of You; therefore You made perfect the word of Your
good pleasure with him. |
|
27. With a pure one,
You show Yourself pure; But with a perverse one, You deal crookedly. |
27. Jacob who was
walking in purity before You - You chose his sons from all the nations, You
set apart his seed from every blemish. Pharaoh and the Egyptians who plotted
plots against Your people - You mixed them up like their plans. |
|
28. And the humble people You do deliver; But Your eyes are
upon the haughty [in order] to humble them. |
28. And the people, the house of Israel, who are called in
this world a poor people, You will save; and by Your Memra You will humble
the strong who are showing their might against them. |
|
29. For You are
my lamp, O' Lord; And the Lord does light my darkness. |
29. For you are its LORD; the light of Israel (is) the
LORD. And the LORD brings me forth from the darkness to light and shows me
the world that is to come for the just ones. |
|
30. For by You I run
upon a troop; By my God I scale a wall. |
30. For by Your
Memra I will have large armies; by the Memra of my God I will conquer all
strong cities |
|
31. [He is] the God Whose way is perfect; The word of the
Lord is tried; He is a shield unto all them that trust in him. |
31. God whose way is straight - the Law of the LORD is
proved; He is strong for all who entrust themselves to His Memra |
|
32. For who is God,
save the Lord? And who is a rock, save our God? |
32. Therefore on
account of the sign and the redemption that You work for Your anointed one
and for the remnant of Your people who are left, all the nations, peoples,
and language groups will give thanks and say: ‘There is no God except the
LORD, for there is none apart from You.’ And Your people will say: ‘There is
no one who is strong except our God.’ |
|
33. God is He who
has fortified me with strength; and He looseth perfectly my path. |
33. The God who
helps me with might and makes my way blameless. |
|
34. He makes my feet
like hinds; And sets me upon my high places. |
34. He makes my feet
light like the hind, and upon my stronghold He establishes me. |
|
35. He trains my
hand for war, so that mine arms do bend a brass bow. |
35. He instructs my
hand to do battle and strengthens my arms like the bow of bronze. |
|
36. And You have
given me the shield of Your salvation; And You have increased Your modesty
for me. |
36. And You have
given to me strength; You have rescued me; and You have made me great by Your
Memraw |
|
37. You have
enlarged my step[s] beneath me; And my ankles have not slipped. |
37. You have made a
great space for my step before me and my knees did not shake. |
|
38. I have pursued
my enemies and have destroyed them; Never turning back until they were
consumed. |
38. I pursued those
hating me, and I destroyed them; and I did not turn back until I destroyed
them completely. |
|
39. And I have
consumed them, and I have crushed them that they cannot rise; Yes, they are
fallen under my feet. |
39. And I destroyed
them and destroyed them completely, and they were not able to arise= and they
fell killed beneath the soles of my feet |
|
40. For You have
girded me with strength for the battle; You have subdued under me those that
rose up against me. |
40. And you helped
me with might to do battle; you shattered the nations who were arising to do
harm to me beneath me. |
|
41. And of my
enemies You have given me the back of their necks; them that hate me, that I
may cut them off. |
41. And You
shattered those hating me before me; my enemies were turning their backs and
I destroyed them. |
|
42. They looked
about, but there was no one to save them; [Even] to the Lord, but He answered
them not. |
42. They were
seeking a helper, and there was no deliverer for them; and they were praying
before the LORD, and their prayer was not being accepted. |
|
43. Then I ground
them as the dust of the earth, as the mud of the streets I did tread upon
them, I did stamp them down. |
43. And I trampled
them like the dust of the earth, like the dirt of the streets I stepped on
them; I trampled them down. |
|
44. And You have allowed me to escape from the contenders
amongst my people; You shall keep me as head of nations; a people whom I have
not known serve me. |
44. And You rescued me from the strife of the people. You
appointed me head for the nations; a people that I did not know were serving
me. |
|
45. Strangers lie to
me; as soon as their ears hear, they obey me. |
45. Sons of the
nations submitted themselves to me; as soon as the ear heard, they were
listening to me. |
|
46. The strangers
will wilt, and become lame from their bondage. |
46. Sons of the
nations perished, and came trembling from their fortresses. |
|
47. The Lord lives,
and blessed be my Rock; And exalted be the God, [who is] my rock of
salvation. |
47. Therefore on
account of the sign and the salvation that You have done for Your people,
they confessed and said: “May the LORD live and blessed is the Strong One
before whom strength is given to us and salvation and exalted be God, the
strength of our salvation,” |
|
48. The God who
takes vengeance for me; And brings down peoples under me. |
48. the God who was
making vengeance for me and shattering the nations who arose to do harm to me
beneath me, |
|
49. And that brings
me forth from my enemies; And above those that rise against me, You have
lifted me; from the violent man You deliver me. |
49. and saved me
from those hating me, and against those who arose to do harm to me You made
me more powerful; from Gog and the army of the captured nations - who were
with him You rescued me. |
|
50. Therefore I will
give thanks to You, O' Lord, among the nations, and to your name I will sing
praises. |
50. Therefore I will
give thanks before You, LORD, among the Gentiles; and to your name I will
speak praises. |
|
51. He gives great salvation to His king, and He performs
kindness to His anointed; to David and to his seed, forevermore. |
51. He works much salvation with His king and does goodness
to His anointed one (Messiah), to David and to his seed, forever. |
|
|
|
Nazarean Codicil:
I Corinthians 14:1 – 15:34
& Revelation 2:1-7
Revelation 2:1-7
Hakham’s Rendition
1And to
the angel of the congregation in Ephesus, write, 'So says he who holds the
seven stars in his hand, he who walks among the Menorot (seven branched
candlesticks) of gold.
2 I know your
works and your labor and your endurance and that you are not able to bear evil
[ones]. And you have tested those who say about themselves that they are to
be Sh’liachim (apostles) and are not and you have found them [to be] liars.
3 And you
have endurance and you bear a burden because of my name (or, authority) and you
have not become weary.
4 But I have [something] against
you, because you have left your first love.[20]
5
Remember from where you came and do the former works, but if not, I will come
to you and I will remove your Menora (candelabra – i.e. the seven ministers of
the congregation), unless you repent.
6 But
this you have, that you hate the works of the Nicolaitans (i.e. Oppressors of
the Laity), that I also hate.'
7 He who
has ears should hear what the Spirit says to the congregations. And to him who
overcomes, I will allow [him] to eat of the tree of life which is in the midst
of PaRDeS (paradise) of Ha-Shem."
Blessing After Torah Study
Barúch Atáh Adonai, Elohénu Meléch HaOlám,
Ashér Natán Lánu Torát Emét, V'Chayéi Olám Natá B'Tochénu.
Barúch Atáh Adonái, Notén HaToráh. Amen!
Blessed is Ha-Shem our God, King of the universe,
Who has given us a teaching of truth, implanting within us
eternal life.
Blessed is Ha-Shem, Giver of the Torah. Amen!
“Now unto Him who is able to preserve you faultless, and
spotless, and to establish you without a blemish,
before His majesty, with joy, [namely,] the only one God,
our Deliverer, by means of Yeshua the Messiah our Master, be praise, and
dominion, and honor, and majesty, both now and in all ages. Amen!”
“Eighth Day of Pesach”
(No Work allowed)
(Monday Evening April 01, 2013)
Evening: Counting of the
Omer Day 7
Then read the
following:
|
Day of the Omer |
Ministry |
Date |
Ephesians |
Attributes |
|
7 |
Masoret/Moreh |
Nisan 22 |
1:18-23 |
Chesed coupled with
humility |
Ephesians 1:18-23 The eyes of your understanding[21] (Binah)[22] being enlightened[23], that you may see (have direct knowledge) what is the confidence[24] of his (Messiah) mission,
and what is the wealth of splendor of his inheritance[25] in union[26] with the Tsadiqim (saints). And what is the excellent magnitude of
His (God’s) power working in us, the
faithfully obedient who operate
according to His majestic strength and cosmic power. This power He (God) worked in Messiah by raising him from the dead, and He seated him at
His right hand in the heavenlies, far above all principalities (Hokhmah) and
authorities (Binah) and power (Da’at) and dominion (G’dolah),[27] and every authority[28] being named, not only in
this present age, but also in the World ever Coming. And He (God) has subjected all things under his (Messiah’s) authority[29] and gave him to be head
over all things to the Esnoga (Synagogue), which is his body, the fullness of him who
fills everything (with the presence, power, agency and riches of God).
“Eighth Day of Pesach”
(No Work allowed)
(Tuesday Morning April 02, 2013)
Morning Service
Torah Reading: D’barim (Deuteronomy) 15:19 – 16:17
Reader 1: D’barim 15:19-23
Reader 2: D’barim 16:1-3
Reader 3: D’barim 16:4-8
Reader 4: D’barim 16:9-12
Reader 5: D’barim 16:13-17
Maftir: B’Midbar (Numbers) 28:18-25
Ahlamatah: Isaiah 10:32 – 12:6
Nazarean Codicil: I Corinthians 15:35 – 16:24 &
Revelation 2:1-7
Tuesday Evening April 02, 2013
Evening: Counting of the
Omer Day 8
Then read the
following:
|
Day
of the Omer |
Ministry |
Date |
Ephesians |
Attributes |
|
8 |
Chazan/Masoret |
Nisan 23 |
2:1-3 |
Justice coupled with loving-kindness |
Ephesians
2.1-3
And you (Gentiles) were dead in trespasses and sins, in which
you once walked[30]
according to the course of this worldly system, according to the ruler[31]
of the power[32]
of the air,[33]
the spirit that now works in the sons[34]
of disobedience; and we all behaved according to the passions of our Yetser
HaRa, following the desires of the body and of the thoughts,[35]
and were by nature the children of wrath, like everyone else.[36]
Wednesday Evening April 03, 2013
Evening: Counting of the
Omer Day 9
Then read the
following:
|
Day of the
Omer |
Ministry |
Date |
Ephesians |
Attributes |
|
9 |
Chazan |
Nisan 24 |
2:4-7 |
Gevurah (Strength/Might) – Scarlet Red Virtue: Yir’ah (Fear of
G-d) Ministry: Sheliach [Chazan/Bishop] |
But
God, who is abounding in mercy[37],
because His great love, with which He loved us (the Jewish people) even when we were dead in sins has made us
alive[38]
together with Messiah, now it is by
God’s loving-kindness that you have
been made whole (saved), by becoming Jewish. And has joined us together and made us capable of siting together in the heavenlies[39]
in union with Yeshua HaMashiach. He
did this so that in the ages to come[40]
He might demonstrate the wealth of
splendor of His loving-kindness, which He
graciously expressed to us through Yeshua HaMashiach.
Thursday Evening April 04, 2013
Evening: Counting of the
Omer Day 10
Then read the
following:
|
Day of the
Omer |
Ministry |
Date |
Ephesians |
Attributes |
|
10 |
Chazan/Darshan |
Nisan
25 |
2:8-10 |
Justice
expressed in compassion |
Ephesians 2:8-10 It is by God’s
loving-kindness that you (Gentiles) are brought to wholeness by becoming
faithfully obedient Jews, this is not by your own merit but a gift of God.[41] You are not made whole
by human attempts to please God,[42] so that anyone can
boast. For we (Jews) are His (God’s)
workmanship, created in union with Yeshua HaMashiach for a life of good
works, according to the halakhot (Laws) of the Torah, which God has prepared beforehand that we[43] (Jews and Gentiles) should walk (halakh)[44]
in them.
Coming Sabbath:
Shabbat: “Ki Y’Daber Alekhem Par’oh”
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
כִּי
יְדַבֵּר
אֲלֵכֶם
פַּרְעֹה |
|
|
|
“Ki Y’Daber Alekhem Par’oh” |
Reader
1 – Shemot 7:8-13 |
Reader 1 – Shemot
8:16-18 |
|
“When Pharaoh speaks to you” |
Reader
2 – Shemot 7:14-18 |
Reader 2 – Shemot
8:19-21 |
|
“Cuando os hable Faraón” |
Reader
3 – Shemot 7:19-25 |
Reader 3 – Shemot
8:22-24 |
|
Shemot (Exod.) 7:8 – 8:15 |
Reader
4 – Shemot 7:26-29 |
|
|
Ashlamatah:
Joel 3:3 – 4:6, 16 |
Reader
5 – Shemot 8:1-4 |
|
|
|
Reader
6 – Shemot 8:5-11 |
Reader 1 – Shemot
8:16-18 |
|
Psalm
46:1-12 |
Reader
7 – Shemot 8:12-15 |
Reader 2 – Shemot
8:19-21 |
|
Abot: Introduction |
Maftir: Shemot 8:12-15 |
Reader 3 – Shemot
8:22-24 |
|
N.C.:
Mk 5:35-43; Lk 8:49-56; Acts
12:20-25 |
- Joel 3:3 – 4:6, 16 |
|
Chag Sameach Pesach!
Hakham Dr. Yosef ben
Haggai
Rabbi Dr. Hillel ben
David
Rabi Dr. Eliyahu ben
Abraham