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https://www.betemunah.org/chronology.html

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https://www.betemunah.org/seventh.html

https://www.betemunah.org/pcustoms.html

https://www.betemunah.org/exodus.html

https://www.betemunah.org/exodus1.html

https://www.betemunah.org/plagues.html

“Pesach First Day – Yom Tov – Saturday Evening”

Nisan 15 (Saturday Evening April 12, 2025)

Family Passover

Morning Service

Nisan 15 (Sunday Morning April 13, 2025)

Torah Reading: Shemot (Exodus) 12:21-51

Reader 1: Shemot (Exodus) 12:21-24

Redare 2: Shemot (Exodus) 12:25-28

Reader 3: Shemot (Exodus) 12:29-36

Reader 4: Shemot (Exodus) 12:37-42

Reader 5: Shemot (Exodus) 12:43-51

Maftir: Bamidbar (Numbers) 28:16-25

Tehillim (Psalms) 114

Ashlamatah: Yehoshua (Joshua) 5:2 – 6:1 + 27

Nazarean Codicil: Revelation 2:1-7

Blessing 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 delight. 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: Honoring 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!

Rashi & Targum Pseudo Jonathan for: Shemot (Exodus) ‎12:21-51‎

Rashi	Targum Pseudo-Jonathan
21. Moses summoned all the elders of Israel and said to them, "Draw forth or buy for yourselves sheep for your families and slaughter the Passover sacrifice.	21. And Mosheh called all the elders of Israel, and said to them, Withdraw your hands from the idols of the Mizraee, and take to you from the offspring of the flock, according to your houses, and kill the paschal lamb.
22. And you shall take a bunch of hyssop and immerse [it] in the blood that is in the basin, and you shall extend to the lintel and to the two doorposts the blood that is in the basin, and you shall not go out, any man from the entrance of his house until morning.	22. And you will take a bunch of hyssop, and dip it in the blood that is in the earthen vessel, and upon the upper bar without and upon the two posts you will sprinkle of the blood which is in the earthen vessel, and not a man of you must come forth from the door of his house till the morning.
23. The Lord will pass to smite the Egyptians, and He will see the blood on the lintel and on the two doorposts, and the Lord will pass over the entrance, and He will not permit the destroyer to enter your houses to smite [you].	23. For the Glory of the LORD will be manifested in striking the Mizraee, and He will see the blood upon the lintel and upon the two posts, and the Word of the LORD will spread His protection over the door, and the destroying angel will not be permitted to enter your houses to smite.
24. And you shall keep this matter as a statute for you and for your children forever.	24. And you will observe this thing for a statute to you and to your sons for a memorial for ever.
25. And it shall come to pass when you enter the land that the Lord will give you, as He spoke, that you shall observe this service.	25. And it will be when you are come into the land that the LORD will give to you, as He has spoken, that from the time of your coming you will observe this service.
26. And it will come to pass if your children say to you, What is this service to you?'	26. And it will be that when at that time your children will say to you, What is this your service?
27. you shall say, It is a Passover sacrifice to the Lord, for He passed over the houses of the children of Israel in Egypt when He smote the Egyptians, and He saved our houses.' " And the people kneeled and prostrated themselves.	27. You will say, It is the sacrifice of mercy before the LORD, who had mercy in His Word upon the houses of the sons of Israel in Mizraim, when He destroyed the Mizraee, and spared our houses. And when the house of Israel heard this word from the mouth of Mosheh, they bowed and worshipped.
28. So the children of Israel went and did; as the Lord commanded Moses and Aaron, so they did.	28. And the sons of Israel went and did as the LORD commanded Mosheh and Aharon, so did they hasten and do.
29. It came to pass at midnight, and the Lord smote every firstborn in the land of Egypt, from the firstborn of Pharaoh who sits on his throne to the firstborn of the captive who is in the dungeon, and every firstborn animal.	29. And it was in the dividing, of the night of the fifteenth, that the Word of the LORD slew all the firstborn in the land of Mizraim, from the firstborn son of Pharoh, who would have sat upon the throne of his kingdom, unto the firstborn sons of the kings who were captives in the dungeon as hostages under Pharoh's hand; and who, for having rejoiced at the servitude of Israel, were punished as (the Mizraee): and all the firstborn of the cattle that did the work of the Mizraee died also.
30. And Pharaoh arose at night, he and all his servants and all the Egyptians, and there was a great outcry in Egypt, for there was no house in which no one was dead.	30. And Pharoh rose up in that night, and all the rest of his servants, and all the rest of the Mizraee; and there was a great cry, because there was no house of the Mizraee where the firstborn was not dead.
31. So he called for Moses and Aaron at night, and he said, "Get up and get out from among my people, both you, as well as the children of Israel, and go, worship the Lord as you have spoken.	31. And the border of the land of Mizraim extended four hundred pharsee; but the land of Goshen, where Mosheh and the sons of Israel were, was in the midst of the land of Mizraim; and the royal palace of Pharoh was at the entrance of the land of Mizraim. But when he cried to Mosheh and to Aharon in the night of the Pascha, his voice was heard unto the land of Goshen; Pharoh crying with a voice of woe, and saying thus: Arise, Go forth from among my people, both you and the sons of Israel; and go, worship before the LORD, as you have said;
32. Take also your flocks and also your cattle, as you have spoken, and go, but you shall also bless me."	32. your sheep also take, and whatever of mine you have spoken about, and go; and nothing ask I of you except that you pray for me that I may not die.
33. So the Egyptians took hold of the people to hasten to send them out of the land, for they said, "We are all dead."	33. When Mosheh and Aharon, and the sons of Israel, heard the voice of Pharoh's weeping, they were not mindful, until he came himself, and all his servants, and all the Mizraee, and urged all the people of the house of Israel, that they might hasten to send them forth from the land; For, said they, if they prolong here one hour more, behold, we are all dead. JERUSALEM: For, said the Mizraee, if Israel delay one hour (longer), behold, all Mizraim dies.
34. The people picked up their dough when it was not yet leavened, their leftovers bound in their garments on their shoulders.	34. And the people carried their dough upon their heads, being unleavened, and what remained to them of the paschal cakes and bitter things they carried, bound up with their raiment, upon their shoulders.
35. And the children of Israel did according to Moses' order, and they borrowed from the Egyptians silver objects, golden objects, and garments.	35. And the sons of Israel did according to the word of Mosheh, and asked of the Mizraee vessels of silver and vessels of gold.
36. The Lord gave the people favor in the eyes of the Egyptians, and they lent them, and they emptied out Egypt.	36. And the LORD gave the people favor and compassion before the Mizraee, and they brought forth to them, and they emptied the Mizraee of their riches.
37. The children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot, the men, besides the young children.	37. And the sons of Israel moved forth from Pilusin towards Succoth, a hundred and thirty thousand, protected there by seven clouds of glory on their four sides: one above them, that neither hail nor rain might fall upon them, nor that they should be burned by the heat of the sun; one beneath them, that they might not be hurt by thorns, serpents, or scorpions; and one went before them, to make the valleys even, and the mountains low, and to prepare them a place of habitation. And they were about six hundred thousand men, journeying on foot, none riding on horses except the children five to every man;
38. And also, a great mixed multitude went up with them, and flocks and cattle, very much livestock.	38. and a multitude of strangers, two hundred and forty myriads, went up with them, and sheep, and oxen, and cattle, very many. JERUSALEM: A mixed multitude.
39. They baked the dough that they had taken out of Egypt as unleavened cakes, for it had not leavened, for they were driven out of Egypt, and they could not tarry, and also, they had not made provisions for themselves.	39. And they divided the dough which they brought out of Mizraim, which they had carried on their heads, and it was baked for them by the heat of the sun, (into) unleavened cakes, because it had not fermented; for the Mizraee had thrust them out, neither could they delay; and it was sufficient for them to eat until the fifteenth of the month Iyar; because they had not prepared provision for the way.
40. And the habitation of the children of Israel, that they dwelled in Egypt, was four hundred and thirty years.	40. And the days of the dwelling of the sons of Israel in Mizraim were thirty weeks of years, (thirty times seven years,) which is the sum of two hundred and ten years. But the number of four hundred and thirty years (had passed away since) the LORD spoke to Abraham, in the hour that He spoke with him on the fifteenth of Nisan, between the divided parts, until the day that they went out of Mizraim.
41. It came to pass at the end of four hundred and thirty years, and it came to pass in that very day, that all the legions of the Lord went out of the land of Egypt.	41. And it was at the end of thirty years from the making of this covenant, that Yizhak was born; and thence until they went out of Mizraim four hundred (years), on the selfsame day it was that all the hosts of the LORD went forth made free from the land of Mizraim.
42. It is a night of anticipation for the Lord, to take them out of the land of Egypt; this night is the Lord's, guarding all the children of Israel throughout their generations.	42. Four nights are there written in the Book of Memorials before the LORD of the world. Night the first,--when He was revealed in creating the world; the second,--when He was revealed to Abraham; the third,--when He was revealed in Mizraim, His hand killing all the firstborn of Mizraim, and His right hand saving the firstborn of Israel; the fourth,--when He will yet be revealed to liberate the people of the house of Israel from among the Gentiles. And all these are called Nights to be observed; for so explained Mosheh, and said thereof, It is to be observed on account of the liberation which is from the LORD, to lead forth the people of the sons of Israel from the land of Mizraim. This is that Night of preservation from the destroying angel for all the sons of Israel who were in Mizraim, and of redemption of their generations from their captivity.
43. The Lord said to Moses and Aaron, "This is the statute of the Passover sacrifice: No estranged one may partake of it.	43. _ _ JERUSALEM: This is a night to be observed and celebrated for the liberation from before the LORD in bringing forth the sons of Israel, made free from the land of Mizraim. Four nights are there written in the Book of Memorial. Night first; when the Word of the LORD was revealed upon the world as it was created; when the world was without form and void, and darkness was spread upon the face of the deep, and the Word of the LORD illuminated and made it light; and he called it the first night. Night second; when the Word of the LORD was revealed unto Abraham between the divided parts; when Abraham was a son of a hundred years, and Sarah was a daughter of ninety years, and that which the Scripture said was confirmed,--Abraham a hundred years, can he beget? and Sarah, ninety year old, can she bear? Was not our father Yizhak a son of thirty and seven years, at the time he was offered upon the altar? The heavens were (then) bowed down and brought low, and Yizhak saw their realities, and his eyes were blinded at the sight, and he called it the second night. The third night; when the Word of the LORD was revealed upon the Mizraee, at the dividing of the night; His right hand slew the firstborn of the Mizraee, His right hand spared the firstborn of Israel; to fulfill what the Scripture has said, Israel is My firstborn son. And He called it the third night. Night the fourth; when the end of the age will be accomplished, that it might be dissolved, the bands of wickedness destroyed and the iron yoke (Roman yoke) broken. Mosheh came forth from the midst of the desert; but the King Messiah (comes from the midst of Roma). The Cloud preceded that, and the Cloud will go before this one; and the Word of the LORD will lead between both, and they will proceed together. This is the night of the Pascha before the LORD, to be observed and celebrated by the sons of Israel in all their generations.
44. And every man's slave, purchased for his money you shall circumcise him; then he will be permitted to partake of it.	44. _ _ JERUSALEM: A sojourning man and a hireling born of the Gentiles will not eat of it.
45. A sojourner or a hired hand may not partake of it.	45. A sojourner or a hired stranger will not eat thereof.
46. It must be eaten in one house; you shall not take any of the meat out of the house to the outside, neither shall you break any of its bones.	46. In his own company he will eat. You will not carry any of the flesh out of the house from [your] company, nor send a gift to his neighbor; and a bone of him will not be broken for the sake of eating that which is within it.
47. The entire community of Israel shall make it.	47. All the congregation of Israel will mix together, this one with that, one family with another, that they may perform it.
48. And should a proselyte reside with you, he shall make a Passover sacrifice to the Lord. All his males shall be circumcised, and then he may approach to make it, and he will be like the native of the land, but no uncircumcised male may partake of it.	48. And if a proselyte sojourn with you, and would perform the pascha before the LORD, let every male belonging to him be circumcised, and so be made fit to perform it; and he will be as the native of the land: but no uncircumcised one of the sons of Israel will eat thereof.
49. There shall be one law for the native and for the stranger who resides in your midst."	49. One Law will there be as to appointments for the native and for the proselyte who sojourns among you.
50. All the children of Israel did; as the Lord had commanded Moses and Aaron, so they did.	50. And all the sons of Israel did as the LORD had commanded Mosheh and Aharon, so did they.
51. It came to pass on that very day, that the Lord took the children of Israel out of the land of Egypt with their legions.	51. And it was on that same day that the LORD brought forth the sons of Israel from the land of Mizraim, with their hosts.

Rashi’s Commentary for: ‎ Shemot (Exodus) ‎12:21-51‎‎

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

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

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

22 hyssop-Heb. אֵזוֹב . A species of herb that has thin stalks.

a bunch of hyssop Three stalks are called a bunch.- [Sukkah 13a]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

30 And Pharaoh arose-from his bed.

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

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

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

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

both you-the men.

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

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

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

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

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

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

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

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

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

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

and they emptied out-Heb. וַיְנַצְלוּ . Onkelos renders: וְרוֹקִינוּ , and they emptied out.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Rashi & Targum Pseudo Jonathan for: Bamidbar (Numbers) 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.

Rashi’s Commentary for:‎‎ Bamidbar (Numbers) 28:16-25

18 You shall refrain from all manner of mundane work Even essential work, such as the prevention of loss, which is permitted on the intermediate days of the festival, is forbidden on the festival itself.-[Torath Kohanim Emor 187, see Rashi on Lev. 23:8]

19 bulls Corresponding to Abraham, about whom it says, “And to the cattle did Abraham run,” [to feed the three angels who visited him] (Gen. 18:7).

ram Symbolizing the ram [sacrificed instead] of Isaac (see Gen. 22:13).

lambs Corresponding to Jacob, of whom it says, “Jacob separated the lambs” (Gen. 30: 40). I saw this in the commentary of R. Moshe Hadarshan [the preacher]. -[Mid. Aggadah, Midrash Tadshey ch. 10]

24 Like these, you shall offer up daily They should not be decreased progressively, as is the case of the bulls of the [Sukkoth] festival.-[Sifrei Pinchas 48]

Ashlamatah: Yehoshua (Joshua) 5:2 – 6:1 + 27‎

Rashi	Targum
5:2. At that time the Lord said to Joshua, Make for yourself sharp knives, and circumcise again the children of Israel the second time.	5:2. At that time the LORD said to Joshua: "Make for yourself sharp scalpels, and circumcise the sons of Israel again a second time."
3. And Joshua made for himself sharp knives, and circumcised the children of Israel at the hill of the foreskins.	3. And ‎Joshua made for himself sharp scalpels and circumcised the sons of Israel at the hill, and he called it the hill of foreskins.
4. And this is the reason why Joshua did circumcise: All the people that came out of Egypt, that were males, all the men of war, had died in the desert by the way after they came out of Egypt.	4. And this ‎is the reason that Joshua circumcised: All the people who went forth from Egypt, the males, all the men waging battle died in the ‎wilderness on the way when they went forth from Egypt.
5. For all the people that came out were circumcised, but all the people that were born in the wilderness by the way as they came forth out of Egypt, they had not circumcised.	5. For all the people who went forth were circumcised; and all the people ‎who were born in the wilderness on the way when they went forth from Egypt, they did not circumcise.
6. For the children of Israel walked forty years in the wilderness, until all the people, the men of war, that came out of Egypt, were consumed, those who did not listen to the voice of the Lord, to whom the Lord had sworn that He would not show them the land, which the Lord had sworn to their forefathers that He would give us, a land that flows with milk and honey.	6. For forty years the sons of ‎Israel walked in the wilderness until all the people, the men waging battle who went forth from Egypt, perished, for they did not ‎accept the Memra of the LORD for the LORD swore to them that he would not let them see the land that the LORD swore to their fathers ‎to give to us, a land producing milk and honey.
7. And their children, whom he raised up in their stead, them Joshua circumcised, for they had not circumcised them by the way.	7. And their sons who stood in their place, them Joshua circumcised, because they ‎were uncircumcised, because they did not circumcise them on the way.
8. And it was, when all the people were finished being circumcised, that they remained in their places in the camp, until they recovered.	8. And when all the people were finished being circumcised, ‎they remained in their place in the camp until they were healed.
9. And the Lord said to Joshua, This day have I rolled away the reproach of Egypt from you. And he called the name of the place Gilgal to this day.	9. And the LORD said to Joshua: "This day I have made pass away the ‎reproaches' of the Egyptians from you." And he called the name of that place Gilgal until this day.
10. And the children of Israel encamped in Gilgal, and they made the Passover sacrifice on the fourteenth day of the month at evening in the plains of Jericho.	10. And the sons of Israel camped ‎in Gilgal and kept the Passover on the fourteenth day of the month, at evening, in the plains of Jericho.
11. And they ate of the grain of the land on the morrow of the Passover, unleavened cakes and parched grain on this very day.	11. And they ate from the ‎produce of the land after the Passover - the unleavened bread and the parched grain, the first fruits - this day.
12. And the manna ceased on the morrow when they ate of the grain of the land; neither had the children of Israel manna anymore; and they ate of the produce of the land of Canaan that year.	12. And the manna ‎ceased on the day that was after the one on which they ate from the produce of the land. And there was no more manna for the sons of ‎Israel. And they ate from the harvest of the land of Canaan in that year.
13. And it was when Joshua was in Jericho, that he lifted up his eyes and saw, and, behold, a man was standing opposite him with his sword drawn in his hand; and Joshua went to him, and said to him, Are you for us, or for our adversaries?	13. And when Joshua was in Jericho, he lifted up his eyes and ‎saw. And behold a man was standing opposite him, and his sword was drawn in his hand. And Joshua came unto him and said to him: ‎‎"Are you coming ‎ to our aid or to our enemies?"
14. And he said, No, but I am the the captain of the host of the Lord; I have now come. And Joshua fell on his face to the earth and prostrated himself, and said to him, What does my lord say to his servant?	14. And he said: "No, for I, an angel sent from before the LORD have come now." And Joshua fell upon ‎his face, upon the earth, and bowed down and said to him: "What is my master speaking with his servant?"
15. And the captain of the Lord's host said to Joshua, Remove your shoe from your foot; for the place upon which you stand is holy. And Joshua did so.	15. And the angel who was sent ‎from before the LORD said to Joshua: "Loosen your shoes from upon your feet, for the place upon which you are standing is holy." And ‎Joshua did so.‎

6:1. And Jericho had shut its gates and was barred because of the children of Israel; none went out and none came in.	6:1. And Jericho was closed up and fortified from before the sons of Israel; no one of them was going forth and entering.‎
27. So the Lord was with Joshua; and his fame was throughout the entire land.	27. And the Memra of the LORD was at the aid of Joshua. and his reputation was great in all the land. ‎

Nazarean Codicil: Revelation 2:1-7

Hakham Dr. Eliyahu ben Abraham’s & Hakham Dr. Yosef ben Haggai’s Rendition

1 And 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.

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 the 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!”

“Pesach Second Day – Yom Tov – Sunday Evening”

Nisan 16 (Sunday Evening April 13, 2025) - Public Passover

(First Day of the Counting of the Omer)

Evening: Counting of the Omer Day 1

Then read the following:

Day of the Omer

Ministry

Date

Ephesians

Attributes

Masoret

Nisan 16

1:1

G’dolah / Chessed, (Greatness/Mercy) – Royal Blue

Virtue: Ahavah (love)

Ministry: Masoret [Catechist/Embody Mesorah]

Ephesians 1:1 Hakham Shaul (Paul), a Sh’liach (apostle/emissary) of Yeshua HaMashiach by the will of God, to the Tsadiqim (Greek: a-gios) who are at Ephesus and who are faithfully obedient^{^[1]} in Yeshua HaMashiach:

Monday Morning April 14, 2025

Morning Service

Torah Reading: Vayikra (Leviticus) 22:26 - 23:44

Reader 1: Vayikra (Leviticus) 22:26 – 23:3

Reader 2: Vayikra (Leviticus) 23:4-14

Reader 3: Vayikra (Leviticus) 23:15-22

Reader 4: Vayikra (Leviticus) 23:23-32

Reader 5: Vayikra (Leviticus) 22:33-44

Maftir: Bamidbar (Number)s 28:16-25

Tehillim (Psalms) 78

Ashlamatah: Melachim bet (II Kings) 23:1-9; 21-25

Nazarean Codicil: Revelation 2:1-7

Blessing 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!

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!

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."

Rashi & Targum Pseudo Jonathan for: Vayikra (Leviticus) 22:26 - 23:44

Rashi	Targum Pseudo Jonathan
26. And the Lord spoke to Moses, saying:	26. And the LORD spoke with Mosheh, saying
27. When an ox or a sheep or a goat is born, it shall remain under its mother for seven days, and from the eighth day onwards, it shall be accepted as a sacrifice for a fire offering to the Lord.	27. (to the effect that): What time you call to our mind the order of our oblations, as they will be offered year by year, being our expiatory offering for our sins, when on account of our sins (such sacrifices are required), and we have none to bring from our flocks of sheep, then will a bullock be chosen before him, in memorial of the righteousness/generosity of the elder who came from the East, the sincere one who brought the calf, fat and tender, to Your Name. A sheep is to be chosen, secondly, in memory of the righteousness/generosity of him who was bound as a lamb on the altar, and who stretched forth his neck for Your Name's sake, while the heavens stooped down and condescended, and Yitshaq beheld their foundations, and his eyes were blinded by the high things; on which account he was reckoned to be worthy that a lamb should be provided for him as a burnt offering. A kid of the goats is to be chosen likewise, in memorial of the righteousness/ generosity of that perfect one who made the savory meat of the kid, and brought it to his father, and was made worthy to receive the order of the blessing: wherefore Mosheh the prophet explains, saying: Sons of Israel, my people, When a bullock, or a lamb, or a kid is brought forth according, to the manner of the world, it will be seven days after its dam, that there may be evidence that it is not imperfect; and on the eighth day and thenceforth, it is acceptable to be offered an oblation to the Name of the LORD.
28. An ox or sheep you shall not slaughter it and its offspring in one day.	28. Sons of Israel, my people, as our Father in heaven is merciful, so shall you be merciful on earth: neither cow, nor ewe, shall you sacrifice along with her young on the same day.
29. And when you slaughter a thanksgiving offering to the Lord, you shall slaughter it so that it should be acceptable for you.	29. And when you offer a sacrifice of thanksgiving to the Name of the LORD, you will offer so as to be accepted.
30. It shall be eaten on that day; do not leave it over until morning. I am the Lord.	30. It will be eaten on that day, none will remain till the morning: I am the LORD.
31. You shall keep My commandments and perform them. I am the Lord.	31. And you will observe My commandments to do them I am the LORD who gives a good reward, to them who keep My commandments and My Laws.
32. You shall not desecrate My Holy Name. I shall be sanctified amidst the children of Israel. I am the Lord Who sanctifies you,	32. Nor will you profane My Holy Name, that I may be hallowed among the children of Israel. I am the LORD who sanctifies you,
33. Who took you out of the land of Egypt, to be a God to you. I am the Lord.	33. having brought you forth redeemed from the land of Mizraim, that I may be to you Elohim: I am the LORD.
1. And the Lord spoke to Moses, saying,	1. And the LORD spoke with Mosheh, saying:
2. Speak to the children of Israel and say to them: The Lord's appointed [holy days] that you shall designate as holy occasions. These are My appointed [holy days]:	2. Speak with the sons of Israel, and say to them, The orders of the time of the Festivals of the LORD, which you will proclaim as holy convocations, these are the orders of the time of My festivals.
3. [For] six days, work may be performed, but on the seventh day, it is a complete rest day, a holy occasion; you shall not perform any work. It is a Sabbath to the Lord in all your dwelling places.	3. Six days will you do work, and the seventh day (will be) a Sabbath and a rest, a holy convocation. No manner of work may you do; it is a Sabbath to the LORD in every place of your habitations.
4. These are the Lord's appointed [holy days], holy occasions, which you shall designate in their appointed time:	4. These are the times of the Festivals of the LORD, holy convocations which you will proclaim in their times:
5. In the first month, on the fourteenth of the month, in the afternoon, [you shall sacrifice] the Passover offering to the Lord.	5. In the month of Nisan, on the fourteenth day of the month, between the suns (will be) the time for the sacrifice of the Pesach to the Name of the LORD.
6. And on the fifteenth day of that month is the Festival of Unleavened Cakes to the Lord; you shall eat unleavened cakes for a seven day period.	6. And on the fifteenth day of this month the feast of unleavened bread to the Name of the LORD. Seven days you will eat unleavened bread.
7. On the first day, there shall be a holy occasion for you; you shall not perform any work of labor.	7. On the first day of the feast a holy convocation will be to you; you will do no work of labor,
8. And you shall bring a fire offering to the Lord for a seven day period. On the seventh day, there shall be a holy occasion; you shall not perform any work of labor.	8. but offer the oblation to the Name of the LORD seven days; in the seventh day of the feast will be a holy convocation; you will do no work of labor.
9. And the Lord spoke to Moses, saying,	9. And the LORD spoke with Mosheh, saying:
10. Speak to the children of Israel and say to them: When you come to the Land which I am giving you, and you reap its harvest, you shall bring to the kohen an omer of the beginning of your reaping.	10. Speak with the sons of Israel, and say to them: When you have entered into the land which I give you, and you reap the harvest, you will bring the sheaf of the first fruits of your harvest unto the priest;
11. And he shall wave the omer before the Lord so that it will be acceptable for you; the kohen shall wave it on the day after the rest day.	11. and he will uplift the sheaf before the LORD to be accepted for you. After the first festal day of Pesach (or, the day after the feast-day of Pesach)
12. And on the day of your waving the omer, you shall offer up an unblemished lamb in its [first] year as a burnt offering to the Lord;	12. on the day on which you elevate the sheaf, you will make (the sacrifice of a lamb of the year, unblemished a burnt offering unto the Name of the LORD:
13. Its meal offering [shall be] two tenths [of an ephah] of fine flour mixed with oil, a fire offering to the Lord as a spirit of satisfaction. And its libation [shall be] a quarter of a hin of wine.	13. and its mincha, two tenths of flour, mingled with olive oil, for an oblation to the Name of the LORD, to be received with acceptance; and its libation, wine of grapes, the fourth of a hin.
14. You shall not eat bread or [flour made from] parched grain or fresh grain, until this very day, until you bring your God's sacrifice. [This is] an eternal statute throughout your generations in all your dwelling places.	14. But neither bread nor parched corn (of the ripe harvest) nor new ears may you eat until this day, until the time of your bringing the oblation of your God: an everlasting statute unto your generations in all your dwellings.
15. And you shall count for yourselves, from the morrow of the rest day from the day you bring the omer as a wave offering seven weeks; they shall be complete.	15. And number to you after the first feast day of Pesach, from the day when you brought the sheaf for the elevation, seven weeks; complete they will be.
16. You shall count until the day after the seventh week, [namely,] the fiftieth day, [on which] you shall bring a new meal offering to the Lord.	16. Until the day after the seventh week you will number fifty days, and will offer a mincha of the new bread unto the Name of the LORD.
17. From your dwelling places, you shall bring bread, set aside, two [loaves] [made from] two tenths [of an ephah]; they shall be of fine flour, [and] they shall be baked leavened, the first offering to the Lord.	17. From the place of your dwellings you are to bring the bread for the elevation; two cakes of two-tenths of flour, which must be baked with leaven, as first fruits unto the Name of the LORD.
18. And associated with the bread, you shall bring seven unblemished lambs in their [first] year, one young bull, and two rams these shall be a burn offering to the Lord, [along with] their meal offering and libations a fire offering [with] a spirit of satisfaction to the Lord.	18. And with that bread you are to offer seven lambs of the year, unblemished, and a young bullock without mixture (of color), the one for a sin offering, and two lambs of the year for a sanctified oblation.
19. And you shall offer up one he goat as a sin offering, and two lambs in their [first] year as a peace offering._	19. And you will make (a sacrifice) of a young goat without mixture, the one for a sin offering and two lambs of the year for a sanctified oblation.
20. And the kohen shall wave them in conjunction with the first offering bread as a waving before the Lord, along with the two lambs. They shall be holy to the Lord, [and] belong to the kohen.	20. And the priest will uplift them with the bread of the first fruits, an elevation before the LORD, with the two lambs; they will be holy to the Name of the LORD, and will be for the priest.
21. And you shall designate on this very day a holy occasion it shall be for you; you shall not perform any work of labor. [This is] an eternal statute in all your dwelling places throughout your generations.	21. And you will proclaim with life and strength that self-same day, that at the time of that day there will be to you a holy convocation: you will do no work of labor: it is an everlasting statute in all your dwelling for your generations.
22. When you reap the harvest of your Land, you shall not completely remove the corner of your field during your harvesting, and you shall not gather up the gleanings of your harvest. [Rather,] you shall leave these for the poor person and for the stranger. I am the Lord, your God.	22. And when you reap the harvest of the ground, you will not finish one corner that is in thy field at your reaping nor will you gather the gleanings of your harvest, but leave them for the poor and the strangers: I am the LORD your God.
23. And the Lord spoke to Moses, saying,	23. And the LORD spoke with Mosheh, saying:
24. Speak to the children of Israel, saying: In the seventh month, on the first of the month, it shall be a Sabbath for you, a remembrance of [Israel through] the shofar blast a holy occasion.	24. Speak with the children of Israel, saying: In Tishri, which is the seven month, will be to you a festival of seven days, a memorial of trumpets, a holy convocation.
25. You shall not perform any work of labor, and you shall offer up a fire offering to the Lord.	25. No work of labor may you do, but offer an oblation before the LORD unto the Name of the LORD.
26. And the Lord spoke to Moses, saying:	26. And the LORD spoke with Mosheh saying:
27. But on the tenth of this seventh month, it is a day of atonement, it shall be a holy occasion for you; you shall afflict yourselves, and you shall offer up a fire offering to the Lord.	27. But on the tenth day of this seventh month is the Day of Atonement; a holy convocation will it be to you, and you will humble your souls, (abstaining) from food, and from drink, and from the use of the bath, and from anointing, and the use of the bed, and from sandals; and you will offer an oblation before the LORD,
28. You shall not perform any work on that very day, for it is a day of atonement, for you to gain atonement before the Lord, your God.	28. and do no work on this same day; for it is the Day of Atonement, to make atonement for you before the LORD your God.
29. For any person who will not be afflicted on that very day, shall be cut off from its people.	29. For every man who eats in the fast, and will not fast that same day, will be cut off by death from among his people.
30. And any person who performs any work on that very day I will destroy that person from amidst its people.	30. And every man who does any work on that same day, that man will I destroy with death from among his people.
31. You shall not perform any work. [This is] an eternal statute throughout your generations in all your dwelling places.	31. No work of labor may you do ____ an everlasting statute for your generations, in all your dwellings.
32. It is a complete day of rest for you, and you shall afflict yourselves. On the ninth of the month in the evening, from evening to evening, you shall observe your rest day.	32. It is a Sabbath and time of leisure for you to humble your souls. And you will begin to fast at the ninth day of the month at even time; from that evening, until the next evening, will you fast your fast, and repose in your quietude, that you may employ the time of your festivals with joy.
33. And the Lord spoke to Moses, saying,	33. And the LORD spoke with Mosheh, saying:
34. Speak to the children of Israel, saying: On the fifteenth day of this seventh month, is the Festival of Succoth, a seven day period to the Lord.	34. Speak with the sons of Israel: In the fifteenth day of this seventh month will be the Feast of Tabernacles, seven days unto the Name of the LORD.
35. On the first day, it is a holy occasion; you shall not perform any work of labor.	35. On the first day of the feast is a holy convocation; no work of labor may you do.
36. [For] a seven day period, you shall bring a fire offering to the Lord. On the eighth day, it shall be a holy occasion for you, and you shall bring a fire offering to the Lord. It is a [day of] detention. You shall not perform any work of labor.	36. Seven days you will offer an oblation to the Name of the LORD, you will gather together to pray before the LORD for rain; no work of labor may you do.
37. These are God's appointed [holy days] that you shall designate them as holy occasions, [on which] to offer up a fire offering to the Lord burnt offering and meal offering, sacrifice and libations, the requirement of each day on its day;	37. These are the times of the order of the LORD's festivals which you are to convoke for holy convocations, to offer an oblation to the name of the LORD, a burnt sacrifice and a mincha, sanctified offerings and libations, the rite of a day in its day;
38. apart from the Lord's Sabbaths, and apart from your gifts, and apart from all your vows, and apart from all your donations that you give to the Lord.	38. beside the days of the LORD's Sabbaths, beside your gifts, and beside your vows, and beside your free-will offering which you bring before the LORD.
39. But on the fifteenth day of the seventh month, when you gather in the produce of the land, you shall celebrate the festival of the Lord for a seven day period; the first day shall be a rest day, and the eighth day shall be a rest day	39. But on the fifteenth of the seventh month, at the time when you collect the produce of the ground, you will solemnize a festival of the LORD seven days. On the first day, rest; and on the eighth day, rest.
40. And you shall take for yourselves on the first day, the fruit of the hadar tree, date palm fronds, a branch of a braided tree, and willows of the brook, and you shall rejoice before the Lord your God for a seven day period.	40. And of your own will you take on the first day of the feast, the fruits of praiseworthy trees, citrons, and lulabin, and myrtles, and willows that grow by the brooks; and you will rejoice before the LORD your God seven days.
41. And you shall celebrate it as a festival to the Lord for seven days in the year. [It is] an eternal statute throughout your generations [that] you celebrate it in the seventh month.	41. And you will solemnize it before the LORD seven days in the year, by an everlasting statute in your generations will you observe it in the seventh month.
42. For a seven day period you shall live in booths. Every resident among the Israelites shall live in booths,	42. In tabernacles of two sides according to their rule, and the third a handbreadth (higher), that its shaded part may be greater than that into which comes the sunshine; to be made for a bower (or shade) for the feast, from different kinds (of materials) which spring from the earth and are uprooted: in measure seven palms, but the height within ten palms. In it you will sit seven days; the males in Israel, and children who need not their mothers, will sit in the tabernacles, blessing their Creator whenever they enter thereunto.
43. in order that your [ensuing] generations should know that I had the children of Israel live in booths when I took them out of the land of Egypt. I am the Lord, your God.	43. That your generations may know how, under the shadow of the cloud of glory, I made the sons of Israel to dwell at the time that I brought them out redeemed from the land of Mizraim.
44. And Moses told the children of Israel [these laws] of the Lord's appointed [holy days].	44. And Mosheh declared the time of the orders of the LORD's festivals, and taught them to the sons of Israel.

Rashi’s Commentary for: ‎ Vayikra (Leviticus) 22:26-23:44‎‎

27 When [an ox or a sheep or a goat] is born [The expression “is born” comes] to exclude [from sacrifice an animal] delivered by Caesarean section. -[Chul. 38b]

28 it and its offspring [This prohibition] applies to the female [i.e., the mother] animal, namely, that it is prohibited to slaughter a mother animal and its male or female offspring [on the same day]. The prohibition does not apply, however, to males [i.e., to the father animals], and it is permissible to slaughter the father animal along with its male or female offspring [on the same day].-[Chul. 78b]

[you shall not slaughter] it and its offspring Also included [in this prohibition is slaughtering] its offspring and [then] it.-[Chul. 82a]

29 you shall slaughter it so that it should be acceptable for you From the very beginning of your slaughtering, take care that it should be “acceptable for you.” And what makes it acceptable?"

It shall be eaten on that day [Now, although it has already been stated that thanksgiving-offerings must be eaten on the day of sacrificing (Lev. 7:15), the Torah repeats this here] exclusively to warn us that the slaughtering must be performed on this condition. Do not slaughter it with the intention of eating it on the next day, for if you have this invalidating intention in mind, the sacrifice will not be “acceptable for you” (Torath Kohanim 22:135) [Indeed, it will be rejected (פִּגּוּל ; see Rashi Lev. 7:18)]. Another explanation of לִרְצֽנְכֶם is: “knowingly.” From here, [we learn that] if someone slaughtered an animal in an incidental manner [i.e., according to Rashi, without intending to slaughter, just to pick up the knife or to throw it. According to Tosafoth, if he did not intend to slaughter, but only to sever the organs, or if he thought that it was an ordinary animal, and did not realize that it was to be slaughtered as a holy sacrifice], then [even though the animal is fit to be eaten as ordinary non- consecrated meat, nevertheless,] regarding being slaughtered as a holy sacrifice, it is deemed unfit.-[Chul. 13a] Now, although Scripture has already stated [that a sacrifice is “not acceptable” if, while slaughtering, one intended to eat it after its permissible time] in the case of sacrifices that may be eaten for two days (see Lev. 7:18), it specifies it again regarding those sacrifices that must be eaten on the same day (see Rashi Lev. 7:15), namely, that they [too] must be slaughtered with the intention of eating them within their permissible time.

30 It shall be eaten on that day [As explained above (see preceding Rashi)], Scripture states this here only to warn us that the slaughtering must be performed with this intention. For if it meant to fix the time limit for eating it, this has already been stated, “And the flesh of his thanksgiving peace-offering [shall be eaten on the day that it is offered...]” (Lev. 7:15). -[Torath Kohanim 7:113]

I am the Lord Know Who decreed this matter, and do not perceive it as unimportant.

31 You shall keep [My commandments] This refers to learning [God’s commandments and “keeping” them organized and memorized in one’s heart]

and perform them meaning [putting them into] action.-[Mizrachi ; Torath Kohanim 22:136]

32 You shall not desecrate [My Holy Name] By transgressing My commandments intentionally. Now, is it not already implied by the verse “ You shall not desecrate [My Holy Name,” that if you do not transgress, God’s Name will be sanctified? So] what do we learn by Scripture adding “I shall be sanctified [amidst the children of Israel]?” [It teaches us:] Surrender your life [and do not transgress God’s commandments], and [thus] sanctify My Name. Now, one might think [that this commandment applies even] in private [i.e., if he is not in the presence of ten or more Jews]. Scripture, therefore, says here “[I shall be sanctified] amidst the children of Israel” [i.e., one is obliged to sacrifice one’s life to avoid transgressing God’s commandments only in the presence of ten or more Jews]. And when one sacrifices oneself, one shall do so with the willingness to die, anyone who [submits to] sacrifices himself while assuming [that God will surely perform] a miracle [for him and save his life], for this person, God does not perform a miracle, for so we find in [the case of] Hananiah, Mishael and Azariah, that [when the evil Nebuchadnezzar threatened to throw them into a fiery furnace], they did not submit themselves on the condition [that God would perform] a miracle, as Scripture says, "[Behold, there is our God Whom we worship; He can save us from the burning, fiery furnace and from your hands, O king!] But if not, let it be known to you, O king [that we will not worship your god, neither will we prostrate ourselves to the golden image that you have set up]!" (Dan. 3:1718). [We see here that whatever the outcome,] whether [God would] rescue [them] or not—[they declared, regardless] “Let it be known to you, O king [that we will not prostrate ourselves...]!”-[Torath Kohanim 22:137]

33 Who took you out [of the land of Egypt] on this very condition [i.e., to be willing to sacrifice your lives in sanctification of My Holy Name.-[Torath Kohanim 22:138] [And do not think that since it is an obligation, you will not receive reward for sacrificing yourselves, for]

I am the Lord faithful to give reward [to those who fulfill My Torah.-[Torath Kohanim 22:138]

Chapter 23

2 Speak to the children of Israel...The Lord’s appointed [holy days] Designate the [times] of the festivals so that [all of] Israel will become accustomed to them, [meaning] that they should proclaim leap years for [the Jews in] the Diaspora who had uprooted themselves from their place to ascend to [Jerusalem for] the festivals, but who had not yet arrived in Jerusalem. [The leap year would enable them to arrive in time. Consequently, in ensuing years, they would not lose hope of arriving on time and would be encouraged to make the pilgrimage.]-[Torath Kohanim 23:139; Levush Ha’orah. See also Mizrachi, Nachalath Ya’akov, Sefer Hazikkaron, Yosef Hallel, Chavel]

3 [For] six days... Why does the Sabbath [designated by God,] appear here amidst the festivals [designated by the Sanhedrin]? To teach you that whoever desecrates the festivals is considered [to have transgressed as severely] as if he had desecrated the Sabbath, and that whoever who fulfills the festivals is considered as if he has fulfilled the Sabbath, [and his reward is as great].-[Be’er Basadeh ; Torath Kohanim 23:144]

4 These are the Lord’s appointed [holy days, holy occasions, that you shall designate] In the earlier verse (verse 2), Scripture is referring to the proclamation of a leap year, while here, Scripture is referring to sanctifying the new month [i.e., “designating” which day is the first of the month, based on testimony of the sighting of the new moon. Both of these “designations,” therefore, have bearing on the establishment of the festivals.] -[Torath Kohanim 23:146]

5 in the afternoon Heb. הָעַרְבָּיִם בֵּין, lit. between the two evenings. From six [halachic] hours [after dawn,] and onwards [until evening (עֶרֶב), i.e., nightfall.]

the Passover offering to the Lord Heb. פֶּסַח, the offering up of a sacrifice named “Pesach.” [The term “Pesach” here refers to the Pesach offering brought on the fourteenth of Nissan, not to the Passover Festival, which begins on the fifteenth.-[Be’er Heitev on Rashi]

8 And you shall bring a fire offering [to the Lord for a seven-day period] These are the additional offerings [of Passover] delineated in parshath Pinchas (Num. 28:1625). Why are they mentioned here? To inform you that the additional offerings do not impede one another, [if some are omitted, as the Torah states:]

And you shall bring a fire offering to the Lord in any case. If there are no bulls, bring rams, and if there are neither bulls nor rams, bring lambs [as prescribed in Num. 28:19].-[Torath Kohanim 23:152]

for a seven-day period Heb. שִׁבְעַת יָמִים, lit., a “seven” of days. Wherever the שִׁבְעַת appears, it denotes a noun, and [thus, the expression here שִׁבְעַת יָמִים means “a week of days”; septaine in Old French [which is the noun, as opposed to sept, meaning the number seven. See Mizrachi on Rashi Exod. 10:22]. Likewise, every [construct expression like], שְׁמוֹנַת, שֵׁשֶׁת, חֲמֵשֶׁת, שְׁלֽשֶׁת [literally means, respectively, “an eight of,” "a six of," “a five of,” "a three of," [meaning a unit consisting of one of these numbers]. -[See Gur Aryeh and Levush Haorah on Rashi Exod. 10:22 for the reason this type of expression is used here instead of simply שִׁבְעָה יָמִים, “seven days.”]

work of labor Even types of work (מְלָאכוֹת) that are considered by you as labor (עֲבוֹדָה) and necessities, where a monetary loss may be incurred if one would refrain from them, for example, something that will be lost [if the activity is postponed]. I understood this from Torath Kohanim, where it is taught (23: 187): “One might think that even during the intermediate days of the Festival, work of labor is prohibited...” [and the text concludes by teaching us that during those days, מְלֶאכֶת עֲבוֹדָה is permitted, and we know that the type of work that is permitted on the intermediate days is such work whose postponement would cause a loss (דָּבָר הָאָבֵד). Hence, we see that מְלֶאכֶת עֲבוֹדָה and דָָּבָר הָאָבֵד are synonymous, and that is what the Torah meant to prohibit on the festival holy days—namely, the first and seventh days of Passover, when even that type of work is prohibited].

10 [you shall bring...an omer] of the beginning of your reaping the first of the harvest [from the fields. Thus, one is permitted to proceed with the general harvest only after this omer has been reaped.]-[Sifthei Chachamim ; Men. 71a]

omer a tenth of an ephah (see Exod. 16:36). That was its [the measure’s] name, like “And they measured it with an omer ” (Exod. 16:18).

11 And he shall wave Every [mention of] תְּנוּפָה, “waving,” [in Scripture], denotes moving back and forth, up and down. [It is moved] back and forth to prevent evil winds; [it is moved] up and down to prevent evil dews [i.e., the dew should be a blessing for the crop, not a curse].-[Men. 61a-62a]

so that it will be acceptable for you If you offer it up according to these instructions, it will be acceptable for you.

on the day after the rest day - מִמָּחֳרַת הַשַּׁבָּת. On the day after the first holy day of Passover, [since a holy festival day is also שַׁבָָּת, rest day, in Scripture]. For if you say [that it means] the “Sabbath of Creation” [i.e., the actual Sabbath, the seventh day of the week], you would not know which one. -[Men. 66a]

12 you shall offer up [an unblemished lamb in its [first] year] It comes as obligatory for the omer [not as part the additional offerings of Passover.

13 Its meal offering The meal offering [which accompanies every sacrifice], along with its libations. [See Num. 15:116.] [This is not an independent meal offering.]

two tenths [of an ephah] It was double [the usual meal offering for a lamb, which is one tenth.] (See Num. 15:4.)

and its libation [shall be] a quarter of a hin of wine Although its meal offering is double, its libations are not double, [but the usual libation prescribed for a lamb (Num. 15:5). -[Men. 89b]

14 or [flour made from] parched grain [This refers to] flour made from tender, plump grain that is parched in an oven (see Lev. 2:14).

plump grain [These are the] plump, parched kernels, grenaillis [in Old French].-[See Rashi, Sifthei Chachamim on Lev. 2:14]

in all your dwelling places The Sages of Israel differ concerning this. Some learned from here that [the prohibition of eating] the new crop [before the omer] applies [even] outside the Land [of Israel], while others say that this phrase comes only to teach [us] that they were commanded regarding the new crop only after possession and settlement, after they had conquered and apportioned [the land.-[Kid. 37a]

15 from the morrow of the rest day On the day after the [first] holy day [of Passover].-[See Rashi on verse 11; Men. 65b]

[seven weeks;] they shall be complete [This verse] teaches us that one must begin counting [each of these days] from the evening, because otherwise, they would not be “complete.”-[Men. 66a]

16 the day after the seventh week - הַשַּׁבָּת הַשְּׁבִיעִת, as the Targum [Onkelos] renders: שְׁבוּעֲתָא שְׁבִיעָתָא, “the seventh week.”

You shall count until the day after the seventh week But not inclusive, making forty-nine days.

the fiftieth day, [on which] you will bring a meal offering to the Lord from the new [wheat crop] [lit., “(You shall count) fifty days and bring a meal offering to the Lord from the new (wheat crop).” But we count only forty-nine days. Therefore, the meaning is:] On the fiftieth day, you shall bring this [meal offering of the new wheat crop]. But I say that this is a Midrashic explanation of the verse [since it requires the forced attachment of the words חֲמִשִּׁים יוֹם to the continuation of the verse regarding the meal offering, whereas the cantillation signs attach them to the preceding words regarding the counting]. But its simple meaning is: “until [but not inclusive of]...the day after [the completion of] the seventh week, which is the fiftieth day, shall you count.” Accordingly, this is a transposed verse.

a new meal-offering This is the first meal offering brought from the new [crop]. Now, if you ask, “But was not the meal offering of the omer already offered up (see verse 10 above)?” [the answer to this is that] that is not like other meal offerings—for it comes from barley [and hence, this meal offering is new since it is the first meal offering from the wheat crop].

17 From your dwelling places but not from outside the Land.-[Men. 83b]

bread set aside Heb. לֶחֶם תְּנוּפָה, bread of separation, set aside for the sake of the Most High, and this is the new meal offering, mentioned above [in the preceding verse].

the first offering The first of all the meal offerings [brought from the new crop]; even a “jealousy meal offering” [for suspected infidelity, see Num. 5:1131], which comes from barley [see verse 15 there], may not be offered up from the new crop before the two loaves [have been brought].-[Men. 84b]

18 And associated with the bread Heb. עַל־הַלֶּחֶם,lit. on the bread, i.e., “because of the bread,” i.e., as an obligation for the bread, [but not as a separate obligation for that day. I.e., if they did not bring the bread offering, they do not bring this associated burnt offering.-[Mizrachi ; Torath Kohanim 23: 171]

[along with] their meal offering and libations i.e., according to the prescription of meal offerings and libations specified for each [type of] animal in the passage that delineates [libations (see Num. 15:116), as follows: three tenths [of an ephah of flour] for each bull, two tenths for a ram and one tenth for a lamb—this is the meal offering [for sacrifices]. And the libations are as follows: Half a hin [of wine] for a bull, a third of a hin for a ram, and a quarter of a hin for a lamb.

19 And you shall offer up one he-goat One might think that the seven lambs (preceding verse) and the he-goat mentioned here are the same seven lambs and the he-goat enumerated in the Book of Numbers (28:19, 22). However, when you reach [the enumeration there of] the bulls and rams, [the numbers of each animal] they are not the same [as those listed here]. You must now conclude that these are separate and those are separate—these are brought in conjunction with the bread, while those as additional offerings [for the Festival].- [Torath Kohanim 23:171]

20 And the kohen shall wave them...as a waving This teaches us that they require waving while still alive. Now, one might think that they all [require waving]. Scripture, therefore, says, “along with the two lambs.” -[see Men. 62a]

They shall be holy Since a peace offering of an individual has itself a minor degree of holiness, Scripture had to say concerning communal peace offering that they are holy of holies.

22 When you reap [But Scripture has already stated this, “When you...reap its harvest...” (verse 10 above).] Scripture repeats it once again, [so that one who disobeys] transgresses two negative commands. Rabbi Avdimi the son of Rabbi Joseph says: Why does Scripture place this [passage] in the very middle of [the laws regarding] the Festivals—with Passover and Atzereth (Shavuoth) on one side and Rosh Hashanah, Yom Kippur, and the Festival [of Succoth] on the other? To teach you that whoever gives לֶקֶט, gleanings, שִׁכְחָה, forgotten sheaves, and פֵּאָה, the corners, to the poor in the appropriate manner, is deemed as if he had built the Holy Temple and offered up his sacrifices within it.-[Torath Kohanim 23:175]

you shall leave Leave it before them and let them gather it up. And you shall not help one of them [since this will deprive the others].-[Torath Kohanim 19: 22]

I am the Lord, your God Who is faithful to give reward [to those who fulfill My Torah].

24 a remembrance of [Israel through] the shofar blast [On this Rosh Hashanah day,] a remembrance [before God of the Jewish people is evoked through the sounds of the shofar. And in order to enhance this remembrance, our Rabbis instituted the recitation] of Scriptural verses dealing with remembrance and Scriptural verses dealing with the blowing of the shofar (R.H. 32a), through which the remembrance of the binding of Isaac is recalled for them, [whereby Isaac was willing to be sacrificed as a burnt-offering according to God’s words (see Gen. 22:119), and] in whose stead a ram was offered up [whereby the shofar alludes to that ram’s horns, by which it was caught in a tree, thus making its appearance as Isaac’s replacement (see Gen. 22:13)].-[Sifthei Chachamim, Gur Aryeh ; R.H. 16a]

25 And you shall offer up a fire offering The additional offerings stated in the Book of Num. (29:16).

27 But Heb. אַךְ. Wherever the word אַךְ, “but,” or רַק, “only,” appear in the Torah, they denote an exclusion. [Thus,] Yom Kippur atones for those who repent, “but” it does not atone for those who do not repent.-[Shev. 13a]

30 I will destroy - כָּרֵת ("excision" or “cutting off”) is stated [as a punishment] in many places [in Scripture] and I do not know what that means, when God says [explicitly] “I will destroy,” [coinciding withוְנִכְרְתָהin the preceding verse,] this teaches us כָּרֵת means only “destruction” [i.e., premature death, and not that the body is to be cut up or that the person is to be exiled].-[See Be’er Basadeh on this verse and on 22:3 above; Torath Kohanim 23:180]

31 You shall not perform any work [But has this not already been stated in verses 28 and 30 above? Yes, nevertheless this prohibition is repeated several times here, so that one who disobeys] transgresses many negative commandments, or to warn against work at night [that it is forbidden just] as [performing] work during the day [of the tenth of Tishri]. -[Yoma 81a; see Mizrachi and Divrei David]

35 a holy occasion [This expression mentioned in connection with Yom Kippur, means that you are to] sanctify it [the day] through [wearing] clean garments and through prayer, while [this expression mentioned in connection] with the other holy days, [means] sanctify it with food and drink, through [wearing] clean clothes and through [their own special] prayers.-[See Torath Kohanim 23:186] [Note that this Rashi belongs on verse 27. Therefore, it is obvious that it is referring to Yom Kippur, and the words, הַכִּפּוּרים בְּיוֹם are completely unnecessary. Since the copyists believed it to be on verse 35, which deals with Succoth, they found it necessary to insert those words. See Divrei David.]

36 It is a [day of] detention [i.e., God says to Israel,] “I have detained you [to remain] with Me.” This is analogous to a king who invited his sons to feast with him for a certain number of days, and when the time came for them to leave, he said: “My sons! Please, stay with me just one more day, [for] it is difficult for me to part with you!” [Similarly, after the seven days of Succoth, God “detains” Israel for one extra holy day.]

[you shall not perform] any work of labor [I.e.,] even such work that is considered labor for you, that, if not done, would cause a monetary loss [is prohibited].

you shall not perform One might think that even during the intermediate days of the Festival, work of labor is [also] prohibited. Scripture, therefore says here, “ It [is a day of detention,” [i.e., only on this eighth day is work prohibited, and not on the preceding weekdays of the Festival, when such work, which, if postponed, would cause a monetary loss, is permitted].-[Torath Kohanim 23:187]

37 burnt offering and meal offering the libations meal offering that is offered up with the burnt offering (see Num. 15:116). -[Men. 44b]

the requirement of each day on its day [I.e.,] according to the prescribed laws set out in the Book of Num. (chapter 29).

the requirement of each day on its day But if its day passes, [and the prescribed sacrifice for that day had not been offered,] this sacrifice is canceled [i.e., it can no longer be brought on a later day].-[Torath Kohanim 23:189]

39 But on the fifteenth day... when you gather in the produce of the land, you shall celebrate the festival of the Lord for a seven-day period [by bringing] a peace offering as the [special] “Festival offering (חֲגִיגָה).” Now, one might think that this [Festival offering] overrides the Sabbath. Scripture, therefore, says here, “But (אַךְ) ” [denoting an exclusion (see Rashi on verse 27 above; Torath Kohanim 23:191), namely that this sacrifice may not be brought on the Sabbath], since it can be made up on any of the seven [days of the Festival].

when you gather in the produce of the land [This teaches us] that this seventh month must occur at the time of ingathering, [namely, in the fall]. From here, [we learn] that they were commanded to proclaim leap years [i.e., to add an extra, thirteenth month to the lunar year], for if there were no leap years, [the lunar years would eventually no longer coincide with the solar years, and] sometimes [the seventh month] would occur in midsummer or midwinter [not in the time of ingathering]. -[Torath Kohanim 23:192]

you shall celebrate [by bringing] the Festival peace offering (see the first Rashi on this verse),

for a seven-day period If one did not bring it on one [day of the Festival], he may still bring it on another. Now, one might think that we are obliged to bring it all seven days. Scripture, therefore, says, “celebrate it ” (verse 41 below) [employing the singular form,] thus denoting only one day and no more. But why does Scripture say "seven"? [To give seven days] for making it up [if one did not bring it on the first day]. -[Chag.9a]

40 the fruit of the hadar tree [Scripture could have simply said, “ hadar fruit.” Since it adds the word “tree,” next to “fruit,” it teaches us that it is] a tree whose wood has the same taste as its fruit.-[Sukkah 35a] [Note that, according to Ramban, the fruit known in Aramaic as “ethrog,” is known in Hebrew as “ hadar.”

hadar [Refers to a fruit] “that resides (הַדָּר) ” on its tree from one year to the next, which is the ethrog.-[Sukkah 35a]

date-palm fronds Heb. כַּפּֽת תְּמָרִים. [The word כַּפּֽת is written here with] a missing “vav” (ו) [thus implying the singular rather than the plural]. This teaches us that only one [date-palm frond is to be taken].-[Sukkah 32a]

a branch of a braided tree [A tree] whose branches עֲנָפָיו are braided like cords עֲבוֹתוֹת and like ropes. And Scripture is referring here specifically to the הֲדַס (myrtle) tree, which is made in a braided-like form.-[Sukkah 32b]

42 resident Heb. הָאֶזְרָח, [lit., “the resident.” The definite article here] signifies a resident [of the people of Israel, namely, a native Jew. Therefore, the next seemingly superfluous expression, namely,]

among the Israelites Comes to include converts [in this commandment].-[Sukkah 28b]

43 I had the children of Israel live in booths [These were] the clouds of glory [with which God enveloped the Jewish people in the desert, forming a protective shelter for them against wild beasts and enemies.] [See Num. 10:34 and Rashi on that verse.]-[Sukkah 11b]

Rashi & Targum Pseudo Jonathan for: Bamidbar (Numbers) 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.

Ashlamatah: Melachim beit (II Kings) 23:1-9; 21-25

Rashi	Targum
1. And the king summoned, and they assembled before him all the elders of Judah and Jerusalem.	1. And the king sent, and all the elders of Judah and Jerusalem gathered unto him.
2. And the king went up to the house of the Lord, and all the people of Judah and all the inhabitants of Jerusalem were with him, and the priests and the prophets, and all the people from small to great, and he read within their hearing all the words of the scroll of the covenant that was found in the house of the Lord.	2. And the king went up to the house of the sanctuary of the LORD, and all the men of Judah and all the inhabitants of Jerusalem with him, and the priests and the scribes and all the people, from small and unto great. And he read before them all the words of the book of the covenant that was found in the house of the sanctuary of the LORD.
3. And the king stood on his place, and enacted the covenant before the Lord, to follow the Lord and to observe His commandments and His testimonies and His statutes with all their heart and soul, to fulfill the words of this covenant, which are written in this scroll. And all the people were steadfast in their acceptance of the covenant.	3. And the king stood upon the balcony and he cut the covenant before the LORD to walk after the service of the LORD and to keep His commands and His testimonies and His statutes with all heart and with all soul, to fulfill the words of this covenant that were written upon this book. And all the people took upon themselves the covenant.
4. And the king commanded Hilkiah the high priest and the priests of the second rank and the guards of the threshold, to take out of the Temple of the Lord all the utensils that were made for the Baal and for the asherah, and for the entire host of the heaven, and he burnt them outside Jerusalem in the plains of Kidron, and he carried their ashes to Bethel.	4. And the king commanded Hilkiah the high priest and the prefect of the priests and the cashiers to bring forth from the temple of the LORD all the vessels that were made for Baal and for Asherah and for all the hosts of the heavens; and he burned them outside Jerusalem in the valley of the Kidron, and he brought their dust to Bethel.
5. And he abolished the pagan priests whom the kings of Judah had appointed and who had burnt incense on the high places in the cities of Judah and the environs of Jerusalem, and those who burnt incense to the Baal, to the sun, to the moon, and to the constellations, and to all the host of heaven.	5. And he made (stop) the idol priests to whom the kings of the house of Judah gave and they offered sweet spices upon the high places in the cities of the house of Judah and in the surroundings of Jerusalem, and those who offered sweet spices to Baal, to the sun and to the moon and to the constellations and to all the hosts of the heavens.
6. And he took the asherah out of the house of the Lord to the outside of Jerusalem, to the Kidron Valley, and he burnt it in the Kidron Valley and he pulverized it into dust; and he threw its dust on the graves of the members of the people.	6. And he brought forth the Asherah from the house of the sanctuary of the LORD outside Jerusalem to the valley of the Kidron, and he burned it in the valley of the Kidron, and he crushed it to dust and cast its dust to the graves of the idols.
7. And he demolished the houses devoted to pagan worship that were in the house of the Lord, where the women weave enclosures for the asherah.	7. And he broke down the houses of the sacred property of the idols that were in the house of the sanctuary of the LORD where the women were weaving curtains's for the Asherah.
8. And he brought all the priests from the cities of Judah, and he defiled the high places where the priests had burnt incense, from Geba as far as Beersheba, and he demolished the high places near the gates, the one that was at the entrance of the gate of Joshua the mayor of the city, which is on a person's left in the gate of the city.	8. And he made all the idol priests come from the cities of the house of Judah, and he profaned the high places where the idol priests offered sweet spices from Geba unto Beer-sheba; and he broke down the high places of the gates that were before the gate of Joshua the chief of the city, which were at the left of a man in his comings in the gate of the city.
9. However, the priests of the high places would not go up to the Lord's altar in Jerusalem, but they would eat unleavened cakes among their brethren.	9. But the idol priests of the high places were not coming up to sacrifice upon the altar of the LORD in Jerusalem; but they ate unleavened bread in the midst of their brothers.
21. And the king commanded all the people, saying, "Perform a Passover sacrifice to the Lord your God, as it is written in this scroll of the covenant."	21. And the king commanded all the people, saying: "Make the Passover before" the LORD your God just as it is written upon the book of the covenant."
22. For such a Passover sacrifice had not been performed since the time of the judges who judged Israel, and all the days of the kings of Israel and the kings of Judah.	22. For it was not done like this Passover from the days of the leaders who judged Israel and all the days of the kings of Israel and the kings of the house of Judah.
23. Except in the eighteenth year of King Josiah, this Passover sacrifice was performed to the Lord, in Jerusalem.	23. Only in the eighteenth year for King Josiah this Passover was made before the LORD in Jerusalem.
24. And also the necromancers and those who divine by the Jidoa bone and the teraphim and the idols and all the abominations that were seen in the land of Judah and in Jerusalem, Josiah abolished, in order to fulfill the words of the Torah which were written in the scroll that Hilkiah the priest had found in the house of the Lord.	24. And also the spiritualists and the necromancers and the graven images and the idols and all the abominations that were seen in the land of the house of Judah and in Jerusalem, Josiah removed in order to fulfill the words of the Law that were written upon the book that Hilkiah the priest found in the house of the sanctuary of the LORD.
25. Now, before him there was no king like him, who returned to the Lord with all his heart and with all his soul and with all his possessions, according to the entire Torah of Moses, and after him no one arose.	25. And there was no king like him before him who turned to the service of the LORD with all his heart and with all his soul and with all his goods according to all the Law of Moses. And after him no one like him arose.

Nazarean Codicil: Revelation 2:1-7

Hakham Dr. Eliyahu ben Abraham’s & Hakham Dr. Yosef ben Haggai’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.^{^[2]}

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,

“Third Day of Pesach -Chol HaMoed”

Monday Evening April 14, 2025

Evening: Counting of the Omer Day 2

Then read the following:

Day of the Omer	Ministry	Date	Ephesians	Attributes
2	Masoret/Chazan	Nisan 17	1:2	Chessed (Mercy) With Din (Justice)

Ephesians 1:2 Chessed^{^[3]} to you and shalom from God^{^[4]}the Father and the master Yeshua HaMashiach.

Tuesday Morning April 15, 2025

Morning Service

Torah Reading: Shemot (Exodus) 13:1-16

Reader 1: Shemot 13:1-4

Reader 2: Shemot 13:5-10

Reader 3: Shemot 13:11-16

Maftir: Bamidbar (Numbers) 28:18-25

Ashlamatah: Shir HaShirim (Song of Songs) 1:1 – 2:17

Nazarean Codicil: Revelation 2:1-7

“Fourth Day of Pesach – Chol HaMoed”

(Tuesday Evening April 15, 2025)

(Third Day of the Counting of the Omer)

Evening: Counting of the Omer Day 3

Then read the following:

Day of the Omer	Ministry	Date	Ephesians	Attributes
3	Masoret/Darshan	Nisan 18	1:3-6	Chessed coupled with prophecy

Ephesians 1:3-6Let the God and Father of our master Yeshua HaMashiach be Blessed^{^[5]}, having blessed^{^[6]}us in Messiah with every spiritual^{^[7]}blessing^{^[8]} in the heavens,^{^[9]} even as He (God) has elected^{^[10]} (separated)^{^[11]}us^{^[12]} (the Jewish people) to be in union with him^{^[13]} Messiah before the foundation of the world^{^[14]} to be Tsadiqim (Greek: agios) and blameless in His God's presence in love. He God appointed us as His chief/principle^{^[15]} adoption^{^[16]} as His own (children) through Yeshua HaMashiach according to His desire and good will to the praise of the honour of His chessed (loving-kindness), in which He has made us accepted as the one beloved.

Wednesday Morning April 16, 2025

Morning Service

Torah Reading: Shemot (Exodus) 22:24 – 23:19‎

‎

Reader 1: Shemot (Exodus) 22:24-26‎

Reader 2: Shemot (Exodus) 22:27 – 23:5‎

Reader 3: Shemot (Exodus) 23:6-19‎

Maftir: Bamidbar (Numbers) 28:18-25‎

Tehillim (Psalms) 105

Ashlamatah: Shir HaShirim (Song of Songs) 3:1 – 4:16

Nazarean Codicil: Revelation 2:1-7

Fifth Day of Pesach – Chol HaMoed

(Wednesday Evening April 16, 2025)

(Fourth Day of the Counting of the Omer)

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^{^[17]} because of his life^{^[18]}, 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);^{^[19]}having revealed to us the So’od (mystery) of his mission, according to his ordained purpose which God Himself determined beforehand,^{^[20]} for he (Messiah) was filled with the presence, power, agency^{^[21]} of God for the administration of Divine appointments^{^[22]}, to unify all things into Messiah, both the things in the Heavens, and the things on earth.

Monday Morning April 17, 2025

Morning Service

Torah Reading: Shemot (Exodus) 34:1-26‎

Reader 1: Shemot (Exodus) 34:1-10

Reader 2: Shemot (Exodus) 34:11-17‎

Reader 3: Shemot (Exodus) 34:18-26

Maftir: Bamidbar (Numbers) 28:18-25‎

Tehillim (Psalms) 135

Ashlamatah: Shir HaShirim (Song of Songs) 5:1 – 6:13

Nazarean Codicil: Revelation 2:1-7

“Sixth Day of Pesach – Chol HaMoed”

(Thursday Evening April 17, 2025)

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,^{^[23]} for His own purpose, based on what He had decided before the beginning,^{^[24]} therefore let us^{^[25]} who were the first to hope^{^[26]} for Messiah praise God’s glory.^{^[27]} Being in union with him (Messiah) in hearing the Torah of Truth,^{^[28]} 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^{^[29]} that is the promised pledge^{^[30]} of our (Jewish) portion in anticipation of its full redemption. Let us praise His (God’s) glory.

“Sixth Day of Pesach – Chol HaMoed”

(Friday Morning April 18, 2025)

Torah Reading: Bamidbar (Numbers) 9:1-14

Reader 1: Bamidbar (Numbers) 9:1-5

Reader 2: Bamidbar (Numbers) 9:6-8

Reader 3: Bamidbar (Numbers) 9:9-14

Maftir: Bamidbar (Numbers) 28:18-25

Tehillim (Psalms) 66

Shir HaShirim (Song of Songs) 7:1 – 8:14

Nazarean Codicil: Revelation 2:1-7

“Seventh Day of Pesach – Yom Tov - Shabbat”

(Friday Evening April 18, 2025)

(Fourth Day of the Counting of the Omer)

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)^{^[31]} for the Tsadiqim (saints) I have not stopped^{^[32]} giving thanks and mentioning you in my prayers, (asking) that the God of our master Yeshua HaMashiach, the Father of dignity^{^[33]} grant you the power to comprehend through the Oral Torah,^{^[34]} and His agents Chochmah, Binah and Da’at.

Saturday Morning April 19, 2025 - Shabbat

Morning Service

Shabbat of the Intermediate days of Pesach

“Ha’Al Et-Ha’Am Hazeh” - “Bring Up This People”

Shabbat	Torah Reading:
הַזֶּה הָעָם-אֶת הַעַל
“Ha’Al Et-Ha’Am Hazeh”	Reader 1: Exodus 13:17-19
“Bring Up This People”	Reader 2: Exodus 13:20-22
“Saca a este pueblo”	Reader 3: Exodus 14:1-4
Torah: Shemot (Exodus) 13:17 – 15:26 Maftir: Bamidbar (Numbers) 28:18-25	Reader 4: Exodus 14:5-8
Ashlamatah: Shmuel bet (II Samuel) 22:1-51	Reader 5: Exodus 14:9-14
	Reader 6: Exodus 14:15-25
Tehillim (Psalms) 18:1-51	Reader 7: Exodus 14:26-15:26
N.C.: Revelation 2:1-7	Maftir: Bamidbar (Numbers) 28:18-25

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) 13:17 – 15:26

Rashi	Targum
13:17. 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	13:17. 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 travelled 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 repent, I will remove them from you; for I am the LORD your Healer.

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: חֲמֻשִׁים means “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. נֶאְדָּרִי The “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 instrument.

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 endמָרָתָה 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]

Rashi & Targum Pseudo Jonathan for: Bamidbar (Numbers) 28:18-25‎

Rashi	Targum Pseudo Jonathan
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.

Ketubim: Tehillim (Psalms) 18:1-51

JPS Rashi		Targum
1. For the conductor; of the servant of the Lord, of David, who spoke to the Lord the words of this song on the day that the Lord saved him from the hand of all his enemies and from the hand of Saul.		1. For praise. About the miracles that occurred to the servant of the LORD, David, who sang in prophecy in the presence of the LORD the words of this song about all the days that the LORD delivered him from the hand of all his enemies and from the sword of Saul.
2. And he said, "I love You, O Lord, my strength.		2. And he said: I will love you, O LORD, my strength.
3. O Lord, my rock and my fortress and my rescuer; my God, my rock, I will take refuge in Him; my shield and the horn of my salvation, my refuge.		3. O LORD, my strength and my security and the one who delivers me; the God who has chosen me has brought me near to fear Him; my shield, from whose presence is given me strength and redemption over my enemies; my security.
4. With praise I call to the Lord, and from my enemies I will be saved.		4. David said in praise: "I pray in the LORD's presence, and from my enemies He redeems me."
5. Bands of death have encompassed me, and streams of scoundrels would affright me.		5. Distress has surrounded me, like a woman who sits on the birth stool and has no strength to give birth and so is in danger of death; a band of abusive men has terrified me.
6. Bands of the nether world have surrounded me; the snares of death confronted me.		6. Armies of sinners have surrounded me; those armed with deadly weapons have confronted me.
7. When I am in distress, I call upon the Lord; yes, I cry out to my God; out of His temple He hears my voice, and my cry comes before Him in His ears.		7. When I am in distress, I pray in the presence of the LORD; and in the presence of my God I make supplication; and He accepts my prayer from His temple, and my petition in His presence is received by his ears, and is granted.
8. The earth shook and quaked, the foundations of the mountains did tremble; and they were shaken when He was angered.		8. The earth trembled and shook and the foundations of the mountains tottered, and split, for He was angry with it.
9. Smoke went up in His nostrils, and fire out of His mouth did devour; coals flamed forth from Him.		9. The arrogance of Pharaoh went up like smoke; then He sent his anger like a burning fire that consumes before Him; His rebuke burns at His utterance like coals of fire.
10. And He bent the heavens, and He came down, and thick darkness was under His feet.		10. And He bent down the heavens, and His glory was manifested, a dark cloud a path before Him.
11. And He rode on a cherub and did fly; He swooped on the wings of the wind.		11. So He was manifested in His strength over swift cherubs; and He proceeded in might on the wings of the storm-wind.
12. He made darkness His hiding-place about Him as His booth; the darkness of waters, thick clouds of the skies.		12. And He made His presence dwell in the mist, and surrounded Himself with the clouds of His glory as a covering; and He made favorable rains to fall on His people, and mighty waters from the massed clouds of darkness on the wicked from the eternal heights.
13. From the brightness before Him, His thick cloud passed, hail and coals of fire.		13. From the splendor of His glory the clouds of heaven passed by in rebuke like the coals of fire and burning hail from His word.
14. The Lord thundered from Heaven; and the Most High gave forth His voice with hail and coals of fire.		14. And the LORD gave a shout from heaven, and the Most High raised up His utterance; He cast hail and coals of fire.
15. And He sent out arrows and He scattered them; He shot lightning and He discomfited them.		15. And He sent His word like arrows, and scattered them; He sent many lightning bolts, and confounded them.
16. And the depths of the water appeared; the foundations of the world were laid bare by Your rebuke, O Lord, by the blast of the breath of Your nostrils.		16. And the depths of the sea became visible, and the pillars of the world were uncovered at the rebuke of the LORD, from the utterance of Your mighty wrath.
17. He sent forth from on high [and] He took me; He drew me out of many waters.		17. He sent his prophets, He who is a mighty king who reigns in strength; he took me and delivered me from many Gentiles.
18. He delivered me from my mighty enemy, and from those that hated me, for they were too powerful for me.		18. He delivered me from my enemies, for they are strong; from my foes, for they prevailed against me.
19. They confronted me on the day of my calamity, but the Lord was a support to me.		19. They confronted me in the day of my wandering; but the word of the LORD was my support.
20. And He brought me forth into a wide space; He delivered me because He took delight in me.	20. And He brought me out to a broad place, He delivered me because He was pleased with me.
21. The Lord rewarded me according to my righteousness; according to the cleanness of my hands He recompensed me.		21. The LORD will requite me according to my merit; according to the cleanness of my hands He will answer 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 the proper ways in the LORD's presence; and I have not walked in evil before the LORD.
23. For all His ordinances were before me; and His statutes I will not remove from myself.		23. For all His judgments are revealed in my sight, to do them; and His covenants I will not remove from me.
24. And I was single-hearted with Him, and I kept myself from my iniquity.		24. And I was blameless in fear of Him; and I kept my soul from sins.
25. And the Lord has recompensed me according to my righteousness, according to the cleanness of my hands before His eyes.		25. And the LORD rewarded me according to my merit; according to the cleanness of my hands in the presence of His word.
26. With a kind one, You show Yourself kind, with a sincere man, You show Yourself sincere.		26. With Abraham, who was found pious in your presence, You showed much mercy; with his seed, Isaac, who was complete in fear of You, you completed Your favorable word.
27. With a pure one, You show Yourself pure, but with a crooked one, You deal crookedly.		27. With Jacob, who was pure in Your presence, You chose his sons from all the Gentiles, and separated his seed from all that is unfit; but with Pharaoh and his seed, and the Egyptians who thought evil thoughts against Your people, You confounded them in their thoughts.
28. For You deliver a humble people, and You humble haughty eyes.		28. Because You are going to redeem the people, the house of Israel, who are esteemed among the peoples in exile; and by Your word You will abase the mighty nations who prevail over them.
29. For You light my lamp; the Lord, my God, does light my darkness.		29. For You will light the lamp of Israel that was extinguished in the exile, for You are the lord of the light of Israel. The LORD my God will bring me out of darkness into light; He will show me His eternal consolation which is to come to the righteous/generous.
30. For by You I run upon a troop, and by my God I scale a wall.		30. For by Your word I will pass through armies; and by the word of my God I will subdue mighty citadels.
31. [He is] the God Whose way is perfect; the word of the Lord is refined; He is a shield to all who trust in Him.		31. God is he whose ways are true; the Torah of the LORD is pure; he is a shield to all who trust in him.
32. For who is God save the Lord? And who is a Rock, save our God?		32. For because of the miracle and deliverance that You will perform for your Messiah, and for the remnants of Your people who will remain, all the Gentiles, nations, and tongues will confess and say, There is no God but the LORD, for there is none besides You; and Your people will say, There is none mighty except our God.
33. The God is He Who girds me with strength; and He makes my way perfect.		33. God, who girds on me a belt in strength, and makes blameless my way.
34. He makes my feet like hinds, and sets me upon my high places.		34. Who makes my feet like hinds'; and He will sustain me in my stronghold.
35. He trains my hands for war so that a copper bow is bent by my arms.		35. Who teaches my hands to do battle, and who makes my arms as strong as a bronze bow.
36. You have given me the shield of Your salvation; Your right hand has supported me, and You have treated me with great humility.		36. And you have given me strength and redemption; and Your right hand will help me; and by Your word You have multiplied me.
37. You have enlarged my step[s] beneath me, and my ankles have not slipped.		37. You have broadened my steps in my place, and my knee has not buckled.
38. I have pursued my enemies and overtaken them, never turning back until they were consumed.		38. I will pursue my enemies; now have I destroyed them, and I did not return until I finished them off.
39. I have crushed them so that they cannot rise; yea, they are fallen under my feet.		39. I will destroy them, and they are unable to rise; and the slain have fallen under 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 have girded me with strength as a belt to do battle; You have defeated beneath me the Gentiles who rise up to do me harm.
41. And of my enemies, You have given me the back of their necks; those that hate me, that I may cut them off.		41. And my foes You have broken in my presence; You have made them turn tail; thus my enemies I will destroy.
42. They pray but no one saves them; [even] to the Lord, but He answered them not.		42. They seek help, but they have no redeemer; they pray in the presence of the LORD, but He does not accept their prayer.
43. Then I ground them as dust before the wind; as the mud in the streets I did pour them.		43. I have crushed them like clods of earth before the storm-wind; and like the mud of the streets I have trodden them.
44. You allowed me to escape from the contenders of the people; You shall make me the head over nations; may a people that I do not know serve me.		44. You will deliver me from the discords of the Gentiles; you will keep me by my destiny a benefactor at the head of the Gentiles; a people that I did not know shall worship me.
45. As soon as they hear they shall obey me; foreigners shall lie to me.		45. At the hearing of the ear, they will obey me; the sons of the peoples will desert in my presence.
46. Foreigners shall wither, and they shall fear their imprisonments.		46. The sons of the peoples above will perish, and will go into exile from their palaces.
47. The Lord lives, and blessed be my Rock, and exalted be the God of my salvation.		47. The LORD lives, and blessed is the mighty one; for from His presence strength and redemption are given to me; and exalted is God, the strength of my redemption.
48. The God Who grants me vengeance and destroys peoples instead of me.		48. It is God who works retribution for me, and defeats beneath me the Gentiles who arise to do me harm.
49. Who delivers me from my enemies; even above those that rise against me You have lifted me; from the violent man You deliver me.		49. He delivers me from my foes; indeed against those who arise to do me harm You will make me prevail; You will deliver me from Gog and the armies of rapacious Gentiles with him.
50. Therefore, I will give thanks to You, O Lord, among the nations, and to Your name I will sing praises.		50. Because of this, I will give praise in Your presence among the Gentiles, O LORD; and I will sing praises to Your name.
51. He gives great salvations to His king, and He performs kindness to His anointed; to David and to his seed forever.		51. He works abundant redemption with His king, and shows favor to his Anointed (Messiah), to David and his seed forever.

Rashi’s Commentary on Psalm ‎18:1-51

1 on the day the Lord saved him etc. When he became old and all his troubles had already passed over him and he was saved from them.

and from the hand of Saul Was not Saul included? But [he is mentioned specifically] because he was the harshest to him and pursued him more than all of them. Similarly, you say (in Josh. 2:1): “see the land and Jericho.”

2 I love You Heb. ארחמך , I love You, as the Targum renders (Lev. 19:18): “and you shall love your neighbor,” ותרחם .

3 my rock For You saved me at the Rock of the Divisions (I Sam. 23:28), when I was trapped between Saul and his men, to be caught, as it is stated (in I Sam. 23:26): “but Saul and his men were encircling to David and his men etc.”

and my fortress Heb. ומצודתי , an expression of a fortress.

my rock Heb. צורי , an expression of a rock.

I will take refuge Abrier in French (to protect, cover; cf. Rashi to Isa. 30:2, Joel 4:16).

I will take refuge in Him I will take shelter in His shade, as the matter is stated (in Job 24:8): “and without shelter (מחסה) they embrace the rocks,” because the rocks are a shelter and a shield for the travelers from the winds and from the downpour of rains.

4 With praise I call to the Lord With praises I call Him and pray before Him constantly, i.e., even before the salvation I praise Him, because I am confident that I will be saved from my enemies.

5 Bands of death have encompassed me On many occasions wicked men have surrounded me. אפפוני is like סבבוני . Similarly (below 40:13), “For countless evils...have encompassed (אפפו) me.”

Bands of death Heb. חבלי , camps of enemies, as (in I Sam. 10:5): “a band (חבל) of prophets.” But Jonathan renders: as a woman who sits on a birthstool, an expression of the pangs (חבלי) of a woman in confinement.

and streams of scoundrels That too is an expression of troops that flood like a stream.

6 Bands of the nether world Like “bands of death,” camps of wicked men, and I - what did I do?

7 When I am in distress, I call I would always call upon the Lord.

8 The earth shook and quaked This is not connected to the preceding verse, but its beginning is connected to its end; i.e., when He was angered, the earth shook and quaked. [The word] כי is used as an expression of “when.” When He was angered and came to wreak the vengeance of His people, His servants, on Pharaoh and his people, the earth shook and quaked.

9 Smoke went up in His nostrils (En ses nariles in Old French, in his nostrils.) So is the custom of every anger, to cause smoke to ascend from his nostrils.

10 And He bent the heavens, and He came down to pass through the land of Egypt. “He came down” is to be understood in its simple meaning. Another explanation is “i atonvit” in Old French, to flatten, as (in Exod. 39:3), and the radical is רדד .

11 He swooped Heb. וידא , He flew, as (in Deut. 28:49), “as the eagle swoops (ידאה) .”

12 the darkness of waters that are in the thick clouds of the skies are the darkness that is about Him. Lest you say that within the darkness there is no light, Scripture tells us: From the brightness before Him, and from within His partition, His thick clouds that are about Him are split, and hail and coals of fire pass through them.

13 passed Heb. עברו , trepasant in Old French, passed. The hail split and passes through onto the Egyptians at the Sea of Reeds.

16 And the depths of the water appeared when the sea split.

the foundations of the world were laid bare for all the waters in the world split.

by the blast from the blowing.

17 He sent forth from on high His angels to save Israel from the sea and from the Egyptians.

He drew me out Heb. ימשני , an expression of drawing out, as (in Exod. 2: 10), “I drew him out (משיתהו) of the water.”

19 They confronted me My enemies would hasten and attack me early on the day of my calamity, but the Lord was, etc.

21 according to my righteousness According to the righteousness of my following Him in the desert.

according to the cleanness Heb. כבד , an expression of cleanness, as (below 24: 4), “and pure of heart.” Another explanation: He sent forth from on high [and] He took me. [David] said this about himself, concerning the angel who came to the Rock of the Divisions (I Sam. 23:27) to turn Saul away from him, as it is stated: “And an angel came to Saul, etc.”

according to my righteousness that I did not slay him when I sliced off the skirt of his coat. [Obviously, Rashi explains verses 8-17 as referring to Israel’s departure from Egypt. Only in verse 17 does he suggest the explanation that David refers to his own experiences.]

23 For all His ordinances were before me I always placed them before my eyes.

26 With a kind one, You show Yourself kind Because so are His ways, to pay a measure for a measure. Kind...sincere...pure, corresponding to the three patriarchs.

27 With a pure one a faithful one.

but with a crooked one alluding to Pharaoh.

29 For You light my lamp when he fought at night with the Amalekite troop that attacked Ziklag, as it is stated (in I Sam. 30:17): “And David smote them from evening until evening to their morrow.”

30 For by You By Your assurance.

and by my God I scale a wall When he came to wage war against Jebus, and he said (in I Chron. 11:6): “Whoever smites the Jebusites, etc. shall be a leader and a prince.” Joab brought a green juniper tree, bent it over, suspended himself on it, and scaled the wall. Said David (in Ps. 141:5): “May a righteous man smite me with loving-kindness,” and the Holy one, blessed be He, lowered the wall, and he scaled it (Mid. Ps. 18:24).

31 refined Pure. He promises and He does.

33 and He makes my way perfect He removed all obstacles from my way until it became perfect and paved.

34 He makes my feet like hinds The feet of the females stand straighter than those of the males.

35 so that a copper bow is bent by my arms Heb. ונחתה , an expression of treading the bow, as (below 38:3): “Your arrows were driven (נחתו) into me.” Its radical [or its active voice] is נחת . When it is used in the passive voice, a dagesh comes and causes the “nun” to drop out. Hence נחתה is derived from ננחתה as (below 69:4): “My throat is dried (נחר) ,” derived from ננחר as (in Jer. 6:29): “The bellows is heated (נחר) ”;נדף , rattling (in Lev. 26:36) is derived from ננדף ; “My eyes stream (נגרה) ” (in Lam. 3:49), is like ננגרה ; “was given (נתנה) ” (Gen. 38:14) is like ננתנה ; “they were smitten (נגף) ” (II Sam. 10:15) is derived from ננגף. We cannot interpret it as being of the radical חתת , for then it would say נחתתה , as [it says] נעשתה , was done, from עשה ; נענתה , was answered, from ענה . Another explanation: and a copper bow is bent by my arms: חית is an expression of treading a bow, as (below 38:3): “Your arrows were driven (נחתו) .” The “nun” is not of the radical but it is like נחלו “gave for inheritance” (in Jos. 14:1), and the copper bow was bent by my arms. Copper bows were hanging in David’s house. The kings of the nations would see them and say to each other, “Do you think that David has the strength to bend them? This is only to frighten us.” But he would hear [them] and bend the bows before them.

36 and You have treated me with great humility You have dealt with me with great humility.

37 You have enlarged my step[s] beneath me One who widens his steps does not fall easily. Similarly, Scripture states (in Prov. 4:12): “When you walk, your steps will not be hampered (יצר) .”

slipped Heb. מעדו aluverjert in Old French, to slip.

my ankles Heb. קרסלי . They are the feet from the ankle which is called keville (cheville) in Old Frenchand below [to the heel].

41 You have given me the back of their necks They would turn the back of their necks to me and flee.

42 They pray to their idols.

but no one saves them Because it [their prayer] has no power, and they return and call upon the Lord, but He does not answer them.

43 Then I ground them Heb. ואשחקם , an expression of crushing.

44 You allowed me to escape from the contenders of the people so that I should not be punished according to Jewish law, for perverting justice or for subjugating an Israelite more than is permitted.

You shall make me the head over nations for whom there is no punishment.

45 As soon as they hear Even in my absence, as long as they hear my message.

they shall obey me They shall give heed to my bidding and obey my orders.

shall lie to me out of fright.

46 shall wither Heb. יבלו. They shall become weary, as (in Exod. 18:18): “you shall surely wither (נבל תבל),” which the Targum renders: you shall surely weary. Menachem (Machbereth p. 45) explains it as (in Gen. 18:12): “after I have become old (בלתי),” and he explained נבל תבל in the same manner.

and they shall fear Heb. ויחרגו, an expression of fear; (in Deut. 32:25) “and terror from within,” the Targum renders: חרגת, fear of death.

their imprisonments Because of the tortures of the imprisonments in the dungeon where I imprison them and where they torture them. Menachem (p. 94) interprets it as an expression of loosening the girdle, and so he explains it: and they will be loosened of their girdles [meaning they will be frightened or weakened]. Dunash interprets ויחגרו ממסגרותיהם, and they will be lamed from their shackles, which are placed on their feet. The meaning of ויחגרו is: they will become lame, as the Aramaic for a lame person is חגר .

47 The Lord lives He Who does all this for me.

48 Who grants me vengeance Who gives me strength to avenge myself upon my enemies.

and destroys Heb. וידבר, and He slew, an expression of דבר, pestilence. Another explanation: as (in Exod. 3:1): “and he led (וינהג),” which is translated into Aramaic as וּדְבַר. Menachem (p. 61) too associated it in this manner. Likewise, he associated (below 47:4), “He leads (יַדְבֵּר) peoples under us.”

instead of me Heb. תחתי, in my place and in my stead, as the matter is stated (in Isa. 43:4): “and I give men in your stead (תחתיך), (verse 3), “I have given Egypt as your ransom. [Cush and Seba in your stead (תחתיך)].”

Ashlamatah: Shmuel bet ( 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 before 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 all 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 Memra
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.

Rashi Commentary for: Shmuel bet ( II Samuel) 22:1-51

1 In the day that the Lord delivered him. In his later years when all his troubles had passed over him and he had been saved from them all.

and out of the hand of Saul. But is not Saul included [among his enemies]? However he was his enemy and pursuer to a greater degree than all the others [and was therefore cited separately]. Similarly [we find]: “nineteen men and Asahel” (above 2:30). Similarly, “And King Solomon loved foreign women, and the daughter of Pharoah” (I Kings 11:1).

my rock and my fortress. Heb. סלעי ומצדתי. They are expressions of strength; סלעי, rock, requires no explanation; מצדתי, fortress refers to the fortresses of the forests which are called pleisiz in French. This is an allusion to the miracle which was performed on his behalf at the rock of Machloketh (I Sam. 23:28), and at the fortresses at Harsha (I Sam. 23:15 19).

and a rescuer to me.. [He was] my rescuer [when I was] together with the army of Israel engaged in battle. On occasions, [however,] he rescued me when I was alone, as from Ishbi in Nob (Above 21:16).

3 my rock. Heb. צורי, synonymous with סלע. [He was his rock] since the rock protects travelers from the [force of] the rain and the wind, abriemant in French.

under whom I take cover. Heb. אחסה, an expression of covering; I would cover myself waiting for [His] aid.

my support. Heb. משגבי, my support.

and my refuge. For I would run to Him for aid.

4 With praise I call to the Lord. Just as its Targum. Upon calling Him I [already] praise Him, for I am confidant that I will be saved. It is also plausible to interpret it: ‘I call and I am saved,’ in present sense.

5 have encompassed me. Heb. אפפני, have encompassed me.

pains of death. As its Targum: ‘Like a woman who sits on the travailing chair.’ This (משבר) is the term for the stone seat on which a woman gives birth.

streams of scoundrels. Armies that overflow like a stream.

6 bands. Heb. חבלי, as its Targum: Bands, similar to: “Bands of prophets (חבל נביאים)” of I Sam. 10:10.

confronted me. came before me.

7 I call upon… He hears. Heb. וישמע lit. He heard. That is the nature of the present tense, it speaks in past and future tense simultaneously.

8 the earth shook, etc.. Not in reference to the miracles that took place on his own behalf was this said, but in reference to the miracles that were performed on behalf of all Israel. Now the beginning of the verse is connected to the end.

when He was angered. [The word] כי is used here as ‘when’ with the following interpretation: Now when He was angered by those that rouse His temper, the earth shook and quaked… and the very foundations of the earth did tremble.

9 smoke went up in His nostrils. So it is with one who is angry, smoke comes forth from his nostrils. Similarly: “These are a smoke from My nostrils” (Isa 65:5). Now this is always the meaning of the term חרון אף; the nose snorts and raises up vapors.

and fire out of His mouth did devour. Due to the command from His mouth, a fire consumed the wicked.

10 and He bent the heavens. To avenge Himself of His enemies; i.e., from Egypt and Pharoah.

12 And he fixed darkness, etc.. As a booth, just as it stated: “and the cloud and darkness separated between the Egyptians and Israelites!” (Ex 14:20).

gathering of waters, thick clouds of the skies. Now from where did this darkness emanate? There were thick clouds of the skies that would distill water upon the earth.

gathering. Heb. חשרת, synonymous with כברה [a sieve] since it distills [the water] onto the earth drop by drop. And so it is stated in numerous aggodot: “They [the clouds] distill it [the rain] as a sieve (חושרין אותו ככברה)” Gen. R. 13:10. It is further possible to interpret it as ‘a knotting,’ since the skies become knotted with clouds on account of the water similar to וחשוריהם mentioned in reference to the wheels of the bases (I Kings 7: 33), which are wooden spokes that fasten and join its rings together.

14 from the brightness before Him. In order that one not [be led to] say that He dwells in darkness [for] there is a brightness from within the partition [of the cloud] and from this brightness that is before Him flame forth coals of fire, which were sent as arrows upon the Egyptians.

16 and the depths of the sea appeared. The very interior of the earth split. For when the Sea of Reeds split, all the waters of the world [simultaneously] split.

the blast of the breath. From the force of wind blowing from His nostrils.

For they were too powerful. When they were too powerful.

21 according to the righteousness. When they went out after Him into the desert and relied on His promise.

26 kind… upright… pure. [The three expressions] represent the three forefathers to whom the Holy One, Blessed be He, had paid the reward for their righteousness to their children.

27 But with a perverse one. Pharoah.

crookedly. Heb. תתפל. Its meaning is crooked and perverse [compare to Deut. 32:5]. Now in the book [of Psalms 18:27] it is written תתפתל. An alternate explanation is:

He sent from on High, He took me He said it regarding himself when he was rushing to escape from Saul at Sela Hamachlekoth and was nearly captured, an angel came to Saul saying: “Make haste and go, for the Philistines have spread out, etc.” (I Sam. 23:27).

And recompensed me according to my righteousness for I did not kill him [Saul] when I severed the skirt of his coat (I Sam. 24:5).

31 The word of the Lord. The word of the Lord is pure; He promises and performs.

33 He looseth perfectly my path. From every stumbling block, from every sin, and from every fence until it is perfect and paved.

35 do bend a brass bow. And a brass bow was bent by my hands for I possess the strength to bend it. David had bows hanging in his palace and foreign kings would come and see them and say to each other: Do you suppose that he can actually bend them? They are merely intended to frighten us. And David would overhear and would take them [the brass bows] and crush them before their eyes (sic). Now נחת is an expression of bending. And so we find “Your arrows were flung [by bending the bow] into me” (Ps. 38:3).

36 and You have increased your modesty for me. You have increased for me Your trait of humility.

37 enlarged my steps beneath me. When a man keeps his feet one next to the other it is easy [for him] to fall. And so it is written: “When you walk, your steps shall not be narrow” (Prov. 4:12).

ankles. heels.

42 They looked about but there was none to save them. This is a transposed verse: “They look to the Lord but He answered them not, there was none to save him,” similar to: “man looks towards his Creator (ישעו אדם אל עשתו)” of Isa 17:7 [where it is so be taken as] similar to יפנה, to turn towards. Now Menahem has associated it with וישע ה׳ אל הבל interpreting it as ‘entreaty.’ Now this term is applicable to both the beseecher and the beseeched, as in “And Isaac beseeched the Lord (ויעתר יצחק אל ה׳) ”; “and the Lord hearkened to him (ויעתר לו ה׳)” of Gen. 25:21. Here too ישעו ואין מושיע refers to the beseecher, while וישע ה׳ (Gen. 4:4) refers grammatically to the one who is being beseeched.

43 stamp them down. Heb. ארקעם. Now it is found numerous times in Ezekiel: “and stamp (ורקע) with your foot” (Ezek. 6:11), [and] “and you have stamped (ורקעך) with your feet” (Ezek. 15:6).

44 contenders. From Doeg, Ahithophel, Saul, and the Ziphites.

shall keep me as head of nations. You have preserved me for this. Now the Midrash Aggadah [interprets it]: Said David, Lord of the Universe, spare me from the judgment of Israel, for if I err or force the Israelites into my service I shall be punished. Place me instead as head of the Philistines for they will serve me and for them I shall not be punished.

45 deceive me. Because of their fear, they lie to me.

as soon as their ears hear, they obey me. Though they are not before me, they fear me. Hence from the moment their ears hear they turn to obey my command.

46 will wilt. Heb. יבלו. Its usage is as: “and the leaf wilts (נבל)” (Jer. 8:13); pleistre in French.

shall become lame. ויחגרו, an expression meaning lame.

from their bondage. From the great pains of the imprisonment with which I punish them.

47 the Lord lives. The One who performs all this for me.

“Eighth Day of Pesach – Yom Tov”

(Saturday Evening April 19, 2025)

(Seventh Day of the Counting of the Omer)

Evening: Counting of the Omer Day 7

Today is seven days of the Omer which is one week.

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^{^[35]} (Binah)^{^[36]} being enlightened^{^[37]}, that you may see (have direct knowledge) what is the confidence^{^[38]} of his (Messiah) mission, and what is the wealth of splendor of his inheritance^{^[39]} in union^{^[40]} 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),^{^[41]} and every authority^{^[42]} 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^{^[43]} 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 - Yom Tov

(Sunday Morning April 20, 2025) - Morning Service & Yizkor

Shabbat	Torah Reading:
עַשֵּׂר תְּעַשֵּׂר
“A’asher T’Asher”	Reader 1 – Devarim 15: 19-23
“Surely you will tithe”	Reader 2 – Devarim 16:1-4
“Indispensablemente diezmarás”	Reader 3 – Devarim 16:5-8
Devarim (Deuteronomy) 15:19 – 16:17 Bamidbar (Numbers) 28:18-25	Reader 4 – Devarim 16:9-12
Tehillim (Psalms) 136	Reader 5 – Devarim 16:13-17
Ashlamatah: Yeshayahu (Isaiah) 10:32 – 12:6	Maftir – Bamidbar 28:18-25
Nazarean Codicil: 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."

Rashi & Targum Pseudo Jonathan for: Devarim (Deuteronomy) ‎15:19 – 16:17‎‎

Rashi	Targum Pseudo Jonathan
19. Every firstborn male that is born of your cattle or of your flock you shall sanctify to the Lord, your God. You shall neither work with the firstborn of your ox, nor shear the firstborn of your flock.	19. Every firstling male that comes of your herd and flock you will consecrate before the LORD your God. You will not work with the firstlings of your herd, nor shear the firstlings of your flocks;
20. You shall eat it before the Lord, your God, year by year, in the place the Lord chooses-you and your household.	20. you will eat thereof before the LORD your God from year to year, in the place which the LORD will choose, you and the men of your houses.
21. And if there be any blemish in it, whether it be lame, or blind, or any ill blemish, you shall not sacrifice it to the Lord, your God.	21. But if there be any spot in it, if it be lame or blind, or have any blemish, you shall not sacrifice it before the Lord your God:
22. You shall eat it within your cities, the unclean and the clean together, as the deer, and as the gazelle.	22. you may eat it in your cities; he who is unclean, (so) that he may not approach to holy things, and he who being clean may approach the holy, may alike (eat), as the flesh of the antelope or hart.
23. However, you shall not eat its blood; you shall pour it on the ground, as water.	23. Only you will not eat the blood; you will pour it out upon the ground like water.

1. Keep the month of spring, and make the Passover offering to the Lord, your God, for in the month of spring, the Lord, your God, brought you out of Egypt at night.	1. Be mindful to keep the times of the festivals, with the intercalations of the year, and to observe the rotation thereof: in the month of Abib to perform the Pascha before the LORD your God, because in the month of Abib the LORD your God brought you out of Mizraim; you will eat it therefore by night.
2. You shall slaughter the Passover sacrifice to the Lord, your God, [of the] flock, and [the Festival sacrifices of the] cattle, in the place which the Lord will choose to establish His Name therein.	2. But you will sacrifice the Pascha before the LORD your God between the suns; and the sheep and the bullocks on the morrow, on that same day to rejoice in the feast at the place which the LORD will choose to make His Shekinah to dwell there.
3. You shall not eat leaven with it; for seven days you shall eat with it matzoth, the bread of affliction, for in haste you went out of the land of Egypt, so that you shall remember the day when you went out of the land of Egypt all the days of your life.	3. You will not eat leavened bread with the Pascha; seven days you will eat unleavened bread unto His Name, the unleavened bread of humiliation; for with haste, you went forth from the land of Mizraim; that you may remember the day of your outgoing from the land of Mizraim all the days of your life.
4. And no leaven shall be seen with you within all your border for seven days; neither shall any of the flesh you slaughter on the preceding day in the afternoon, remain all night until the morning.	4. Take heed that in the beginning of the Pascha there be no leaven seen among you within all your borders for seven days; and that none of the flesh which you sacrifice in the evening of the first day remain till the morning.
5. You shall not sacrifice the Passover offering within any of your cities, which the Lord, your God, is giving you.	5. It will not be allowed you to eat the Pascha in (any) one of your cities which the LORD your God gives to you;
6. Except at the place which the Lord, your God, will choose to establish His Name-there you shall slaughter the Passover offering in the afternoon, as the sun sets, at the appointed time that you went out of Egypt.	6. but in the place which the LORD your God will choose to make His Shekinah to dwell, there will you sacrifice the Pascha; and in the evening at the going down of the sun you may eat it until the middle of the night, the time when you began to go out of Mizraim.
7. And you shall roast [it] and eat [it] in the place which the Lord, your God, will choose, and you shall turn away in the morning and go to your dwellings.	7. And you will dress and eat it in the place which the LORD your God will choose, and in the early morn (if need be) you may return from the feast and go to your cities.
8. For six days you shall eat matzoth, and on the seventh day there shall be a halt to the Lord, your God. You shall not do any work [on it].	8. On the first day you will offer the omer and eat unleavened cakes of the old corn; but in the six remaining days you may begin to eat unleavened cakes of the new corn, and on the seventh day you will assemble with thanksgiving before the LORD your God; no work will you perform.
9. You shall count seven weeks for yourself; from[the time] the sickle is first put to the standing crop, you shall begin to count seven weeks.	9. Seven weeks number to you; from the time when you begin to put the sickle to the harvest of the field after the reaping of the omer you will begin to number the seven weeks.
10. And you shall perform the Festival of Weeks to the Lord, your God, the donation you can afford to give, according to how the Lord, your God, shall bless you.	10. And you will keep with joy the Festival of Weeks before the LORD your God, after the measure of the freewill offerings of your hands, according as the LORD your God will have blessed you.
11. And you shall rejoice before the Lord, your God, -you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite who is within your cities, and the stranger, and the orphan, and the widow, who are among you, in the place which the Lord, your God, will choose to establish His Name therein.	11. And you will rejoice with the joy of the feast before the LORD your God, you and your sons, your daughters, your servants and handmaids, the Levites who are in your cities, and the stranger, the orphan, and the widow who are among you, at the place which the LORD your God will choose where to make His Shekinah to dwell.
12. And you shall remember that you were a slave in Egypt, and you shall keep and perform these statutes.	12. Remember that you were servants in Mizraim; so, will you observe and perform these statutes.
13. You shall make yourself the Festival of Sukkoth for seven days, when you gather in [the produce] from your threshing floor and your vat.	13. The Feast of Tabernacles you will make to you seven days, when you will have completed to gather in the corn from your threshing floors, and the wine from your presses.
14. And you shall rejoice in your Festival-you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the orphan, and the widow, who are within your cities.	14. And you will rejoice in the joy of your feasts with the clarinet and flute, you and your sons and daughters, your handmaids, the Levite, the stranger, the orphan, and the widow, who are in your cities.
15. Seven days you shall celebrate the Festival to the Lord, your God, in the place which the Lord shall choose, because the Lord, your God, will bless you in all your produce, and in all the work of your hands, and you will only be happy.	15. Seven days you will keep the feast before the LORD your God in the place which the LORD will choose, because the LORD your God will have blessed you in all your provision, and in all the work of your hands, and so will you be joyful in prosperity.
16. Three times in the year, every one of your males shall appear before the Lord, your God, in the place He will choose: on the Festival of Matzoth and on the Festival of Weeks, and on the Festival of Sukkoth, and he shall not appear before the Lord empty-handed.	16. Three times in the year will all your males appear before the LORD your God in the place that He will choose; at the Feast of the Unleavened, at the Feast of Weeks, and at the Feast of Tabernacles; nor must you appear before the LORD your God empty of any of the requirements;
17. [Every] man [shall bring] as much as he can afford, according to the blessing of the Lord, your God, which He has given you.	17. everyone after the measure of the gifts of his hands, according to the blessing which the LORD your God hath bestowed upon you.

Rashi’s Commentary for: ‎ Devarim (Deuteronomy) ‎15:19 – 16:17‎‎

‎‎

19 Every firstborn male... you shall sanctify [to the Lord] But elsewhere (Lev. 27:26) it says, “[But the firstborn which will be a firstborn for the Lord of the livestock,] no man shall sanctify it.” How is this [reconciled]? [The verse in Leviticus means that] one may not sanctify [the firstborn] to be another sacrifice [but only as a firstborn sacrifice]. And our verse here teaches us that it is a duty to proclaim [over the firstborn animal], “You are hereby sanctified as a firstborn.” Another explanation: It is impossible to say “sanctify [this firstborn animal],” because [Scripture] already says, “no man shall sanctify it” (Lev. 27:26). And yet it is impossible to say that we shall not sanctify it, for [here] it already says, “you shall sanctify.” So how [can these two verses be reconciled]? [The answer is that we are dealing with an indirect sanctification, namely:] One may sanctify the value of the privilege [i.e., the owner of the firstborn animal has the privilege of choosing to which kohen he will give it. This privilege has a market value, namely how much an Israelite will pay so that the owner of the firstborn will give it to his grandson who is a kohen. The verse, therefore, means:] one may dedicate the value of this privilege according to its benefit and give it to the Temple [treasury].-[Ar. 29a]

You shall neither work with the firstborn of your ox, nor shear [the firstborn of your flock] The Rabbis derived that also the converse [i.e., shearing your ox and working the flock] is prohibited. Scripture is merely speaking [here] of the usual manner [in which these animals are used].-[Bech. 25a]

20 You shall eat it before the Lord, your God [Scripture] is addressing the kohen, for we have already found [a statement to the effect] that it [the firstborn] is part of the dues given to kohanim, whether the animal is unblemished or whether it is blemished. For it is stated, “and their flesh [i.e., of the firstborn animals] shall be yours [i.e., the kohen 's]” (Num. 18:18). - [Bech. 28a] [In both cases, the kohen is entitled to eat the entire animal. The difference between the blemished and the unblemished animals is that the blemished animal is slaughtered outside the Temple, and its flesh may be eaten anywhere by anyone invited by the kohen. The unblemished animal, however, must be slaughtered in the Temple courtyard, its blood dashed on the altar, and its fat burned on the altar. The flesh must be eaten by the kohen and his household within the time allotted for eating it.]

[You shall eat it before the Lord...] year by year From here we derive the law that one should not delay it [i.e., from sacrificing it] beyond its first year (Bech. 28a). [If so, however,] one might think that it becomes unfit [as a sacrifice] when the first year has elapsed. [Therefore, the Torah tells us that] it [the firstborn animal] has already been compared to ma’aser [sheini], as it is said, “And you shall eat before the Lord, your God... the tithes of your grain, your wine, and your oil, and the firstborn of your cattle and of your sheep” (Deut. 14:23). Just as ma’aser sheini does not become unfit [when it is left over] from one year to the next, neither does the firstborn animal become unfit. However, [this verse means] that the proper way to fulfill this commandment [of the firstborn animal] is during its first year.

year by year If one slaughtered it at the end of its first year [on the last day], he may eat it on that day and one day of the next year. This teaches [us] that it [a firstborn animal] may be eaten for two days and one [intervening] night.-[Bech. 27b]

21 [And if there be any] blemish [in it] [This is] a כְּלָל , a general statement [not limiting itself to anything in particular].

lame, or blind [This is] a פְּרָט , particular things, [limiting the matter to these things].

any ill blemish [Once again the verse] reverts to כְּלָל , a general statement. [Now we have learned that when a verse expresses a כְּלָל , then a פְּרָט , and then a כְּלָל again, just as in this case, we apply the characteristics of the פְּרָט to the whole matter.] Just as the blemishes detailed [lame or blind] are externally visible blemishes that do not heal, so too, any externally visible blemish that does not heal [renders a firstborn animal unfit for sacrifice and may be eaten as ordinary flesh].-[Bech. 37a]

23 However, you shall not eat its blood [Although eating the blood of any animal is prohibited, this prohibition is mentioned here] so that you should not say: "Since this [blemished firstborn animal] is entirely permitted [to be eaten now after its blemish, even though] it started out from a forbidden status, since it was sanctified, [and now it is permitted] for it is slaughtered outside [the Temple] without having to be redeemed, and [it may be] eaten. I might [therefore] think that its blood is permitted as well!" Therefore, Scripture states, "However, you shall not eat its blood."

Chapter 16

1 Keep the month of spring Heb. אָבִיב . Before it [Nissan] arrives, watch that it should be fit for the אָבִיב , ripening [capable of producing ripe ears of barley by the sixteenth of the month], to offer up in it the omer meal offering. And if not, proclaim it a leap year [thereby enabling you to wait another month, until the barley ripens].-[San. 11b]

[for in the month of spring the Lord, your God, brought you] out of Egypt at night But did they not go out by day, as it is said, “on the morrow of the Passover the children of Israel went out...” (Num. 33:3)? However, since during the night Pharaoh gave them permission to leave, as it is said, “So he called for Moses and Aaron at night [and said, ‘Rise up, go out from among my people...]’ ” (Exod. 12:31), [therefore, here it says “at night”].-[Ber. 9a]

2 You shall slaughter the Passover sacrifice to the Lord, your God, [of the] flock As it is said, “You may take [it] either from the sheep or from the goats” (Exod. 12:5).

and...cattle These are slaughtered as the chagigah [Festival offering]. If a large group was formed for the Passover offering, they bring a Festival offering along with it, so that the Passover sacrifice will be eaten [after a sufficient meal, and therefore] after the required satiation. [Everyone had to designate himself to a particular company of people, which was then relevant to one particular Passover offering (Pes. 69a- 70b).] Our Rabbis also derived many other things from this verse.-[Sifrei ; Pes. 70a]

3 the bread of affliction [I.e.,] bread that brings to mind the affliction they suffered in Egypt.-[Sifrei]

for in haste, you went out of the land of Egypt And the dough [that you had prepared for eating] did not have time to become leavened, so this [matzah] will be for you as a reminder. And the haste [here] is not on your part, but on the part of the Egyptians, for so it says, “So the Egyptians took hold of the people [to hasten to send them out of the land]” (Exod. 12:33). -[Sifrei ; Ber. 9a]

so that you shall remember By eating the Passover sacrifice and the matzah, the day you went out [of the land of Egypt].

4 neither shall any of the flesh you slaughter on the preceding day in the afternoon, remain all night until the morning This is an admonition regarding leaving over the flesh of the Passover sacrifice, offered up by future generations, because [so far this prohibition] had been mentioned only with regard to the Passover sacrifice offered in Egypt (see Exod. 12:10). And יוֹם רִאשׁוֹן stated here is the fourteenth of Nissan [the preceding day, and not the fifteenth, which is the first day of Passover], just as it says: “but on the preceding day (בַּיוֹם הָרִאשׁוֹן) you shall clear away leaven from your houses” (Exod. 12:15). Now since Scripture digressed from the subject of the Passover sacrifice and began to speak of the rules pertaining to the seven days [of the Festival]-such as, “seven days you shall eat with it matzoth ” (verse 3); “And no leaven shall be seen with you within all your border for seven days” (verse 4)—it was necessary to specify to which slaughtering [Scripture] is admonishing. For had it written only “neither shall any of the flesh you slaughter in the afternoon, remain all night until the morning” [without saying “the preceding day”], I might have thought that the peace offerings slaughtered during all the seven days are also subject to [the prohibition of] “And you shall not leave any of it until the morning,” (Exod. 12:10), and may be eaten only for [one] day and a night. Therefore, it is written: “on the preceding day in the evening,” [thereby clarifying that the verse is referring to the Passover sacrifice]. Another explanation: Scripture is referring to the Festival offering brought on the fourteenth of Nissan [and not to the specific Passover sacrifice], and it teaches with reference to it that it may be eaten for two days [and the intervening night]. Now the רִאשׁוֹן mentioned here [according to this explanation], is the first day of the Festival [i.e., the fifteenth of Nissan, rather than the preceding day]. And this is the meaning of the verse: The flesh of the Festival offering, which you slaughtered in the afternoon, shall not remain overnight after the first day of the Festival until the morning of the second day [the sixteenth of Nissan], but rather, it is to be eaten on the fourteenth and the fifteenth [and the intervening night]. And thus, it is taught in tractate Pes. (71b).

6 there you shall slaughter the Passover offering] in the afternoon, 2) as the sun sets, at the appointed time that you went out of Egypt [In this verse,] three separate times are specified: 1)"in the afternoon," [i.e.,] from the sixth [seasonal] hour [not clock-hours, but rather the twelve equal divisions of the time between dawn and dusk, each one known as a שָׁעָה זְמַנִּית , a “seasonal hour”]. From this time onward [afternoon], you shall slaughter it (זְבָחֵהוּ) “as the sun sets,” you shall eat it (תּֽאכְלֵהוּ) ; and 3)"at the appointed time that you went out [of Egypt]," you must burn it (שוֹרְפֵהוּ) . I.e., [at the beginning of the morning of the first day of Passover, whatever is left over from the Passover sacrifice] becomes נוֹתָר , left over, and must be burned [on the next day].-[Sifrei ; see Ber. 9a]

7 And you shall roast [it] Heb. וּבִשַּׁלְתָּ . [Here] this term means “roasted in fire” (צְלִי אֵשׁ) (see Exod. 12:9), for roasting is also included in the general term of בִּשּׁוּל , “cooking.”

and you shall turn away in the morning [and go to your dwellings] [i.e.,] the morning of the second day [of Passover]. This teaches that [the pilgrim] is required to remain [in Jerusalem] the night when the Festival terminates.-[Sifrei ; Pes. 95b; Chag. 17a-b]

8 For six days you shall eat matzoth But elsewhere it says, “For seven days [you shall eat matzoth]!” (Exod. 12:15). [The solution is:] For seven days you shall eat matzoth from the old [produce] and six days [i.e., the last six days, after the omer has been offered] you may eat matzoth prepared from the new [crop]. Another explanation: It teaches that the eating of matzoh on the seventh day of Passover is not obligatory, and from here you learn [that the same law applies] to the other six days [of the Festival], For the seventh day was included in a general statement [in the verse “For seven days you shall eat matzoth,” but in the verse: “Six days you shall eat matzoth ”] it has been taken out of this general [statement], to teach us that eating matzoh [on the seventh day] is not obligatory, but optional. [Now we have already learned that if something is singled out of a general statement, we apply the relevant principle not only to itself but to everything included in the general category. Thus, the seventh day] is excluded here not to teach regarding itself, rather to teach regarding the entire generalization [i.e., the entire seven days of the Festival]. Just as on the seventh day the eating of matzah is optional, so too, on all the other days, the eating of matzah is optional. The only exception is the first night [of Passover], which Scripture has explicitly established as obligatory, as it is said, “in the evening, you shall eat matzoth ” (Exod. 12:18). -[Mechilta on Exod 12:18; Pes. 120a]

[and on the seventh day there shall be] a halt to the Lord your God - עֲצֶרֶת . Keep yourself back from work. Another explanation: [ עֲצֶרֶת means] a gathering for eating and drinking, as the expression, “Let us detain (נַעַצְרָה) you” (Judg. 13:15).

9 from [the time] the sickle is first put to the standing crop, [you shall begin to count seven weeks] [I.e.,] from the time the omer is harvested [on the sixteenth of Nissan], which is the beginning of the harvest.-[see Lev. 23:10, Sifrei; Men. 71a]

10 the donation you can afford to give [I.e.,] sufficient generous donation from you; according to the blessing [that God bestows upon you], bring peace offerings of happiness [these are extra peace offerings in addition to the Festival offerings] and invite guests to eat [with you].

11 the Levite... the stranger, the orphan, and the widow [God says:] These are My four, corresponding to your four, [namely,] “Your son, and your daughter, and your manservant, and your maidservant.” If you shall gladden Mine, I will gladden yours.-[Midrash Aggadah, Midrash Hagadol. Compare Tanchuma 18, Pesikta d’Rav Kahana p.100a. Note that in incunabula editions, this comment of Rashi is connected to the preceding one: and invite guests to eat [with you]: the Levite... the stranger, the orphan, and the widow. [God says:] These are My four...]

12 And you shall remember that you were a slave [in Egypt] On this condition did I redeem you [from Egypt], that you keep and perform these statutes.

13 You shall make yourself the Festival of Sukkoth...] when you gather in [the produce]- [i.e.,] at the time of the ingathering, when you bring the summer fruits into the house. Another explanation: “when you gather in [the produce] from your threshing floor and your vat” וּמִיִּקְבֶךָ) (בְּאָסְפּ;ְךָ מִגָּרְנְךָ teaches that we should cover the sukkah [only] with the waste products that come from the threshing floor and the vat [i.e., with things that have grown from the ground, have become detached, and are not susceptible to ritual uncleanness. Since they are not foods and are not vessels, they are not susceptible to spiritual uncleanness. - R.H. 13a; Suk. 12a]

15 and you will only be happy According to its simple meaning, this is not an expression denoting a command, but rather an expression of an assurance [i.e., I promise you that you will be happy]. But according to its oral interpretation, [our Rabbis] learned from this to include the night before the last day of the Festival for the obligation of rejoicing.-[see Suk. 48a; Sifrei]

16 and he shall not appear before the Lord empty-handed But bring burnt-offerings of appearance (עוֹלוֹת רְאִיָּה) [which are obligatory when appearing before the Lord in Jerusalem on the Festivals] and Festival peace-offerings. -[Chag. 8b]

17 [Every] man [shall bring] as much as he can afford One who has many eaters [i.e., a large family] and many possessions should bring many burnt-offerings and many peace- offerings.-[Sifrei ; Chag. 8b]

Rashi & Targum Pseudo Jonathan for: Bamidbar (Numbers) 28:18-25‎

Rashi	Targum Pseudo Jonathan
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.

Ashlamatah: Yeshayahu (Isaiah) 10:32 – 12:6‎‎

Rashi	Targum
24. ¶ Therefore, so said the Lord God of Hosts, "Fear not, my people who dwell in Zion, Assyria; with a rod may he smite you, and his staff may he bear over you in the way of Egypt."	24. ¶ Therefore thus says the LORD God of hosts: “O My people who dwell in Zion, do not be afraid of the Assyrian when he strikes you with his ruler's staff and throws his mastery against you as in the manner of Egypt.
25. For [in] yet a very little [while] the fury shall be over, and My wrath, because of their blasphemy.	25. For in a very little while the curses will come to an end for you that are of the house of Jacob, and My anger will be upon the peoples who ‎commit the abomination of their destruction."
26. And the Lord of Hosts shall stir up a scourge against him, like the smiting of Midian at the Rock of Oreb, and His staff on the sea, and He shall carry him off after the manner of Egypt.	26. And the LORD of hosts will bring upon him a stroke, as when he struck Midian at the ‎cleft of Oreb; and his stroke will pass from you as the mastery of Pharaoh passed from you at the sea, for prodigies are done for you as ‎in the manner of Egypt.
27. And it shall come to pass on that day, that his burden shall be removed from upon your shoulder, and his yoke from upon your neck, and the yoke shall be destroyed because of oil.	27. And it will come to pass in that time that his stroke will pass from you, and his yoke from your neck, and the‎Gentiles will be shattered before the Messiah.
28. He came upon Aiath; he passed through Migron; at Michmas he deposits his luggage.	28. He has come to Aiath; he has passed through Migron, at Michmash he will appoint the ‎masters of his armies;
29. They crossed the ford; at Geba they lodged; Ramah quaked; Gib'ath Saul fled.	29. they cut through, cross over the Jordan, at Geba they lodge themselves; the inhabitants of Ramah are ‎shattered, the men of Gibeah of Saul have fled.
30. Raise your voice, Bath-gallim; hearken, Laishah, Aniah Anathoth.	30. Lift up your voice, O men of the daughter of Gallim! Hearken, O you who dwell in ‎Laish, who reside in poor Anathoth!
31. Madmenah wandered; the inhabitants of Gebim gathered.	31. The men of Madmenah are shattered, the inhabitants of Gebim go into exile.
32. Still today, [he intends] to stand in Nob; he waves his hand toward the mount of the daughter of Zion, the hill of Jerusalem. {P}	32. While the ‎day was still young and he had much time to enter, behold Sennacherib the king of Assyria came and stood at Nob, the city of the priests, ‎opposite the wall of Jerusalem, He answered and said to his forces, "Is not this Jerusalem, against which I stirred up all my armies? ‎Behold it is fainter than all the fortresses of the peoples which I have suppressed with the strength of my hands." He stood over it ‎shaking his head, waving back and forth with his hand against the mount of the sanctuary, which is in Zion, and against the courts which ‎are in Jerusalem. {P}
33. ¶ Behold the Master, the Lord of Hosts lops off the branches with a saw, and those of lofty height are hewn down, and the tall one shall be humbled.	33. ¶ Behold, the master of the world, the LORD of hosts casts slaughter among his armies as grapes trodden in the ‎press; and the great in stature will be hewn down and the strong will be humbled.
34. And the thickets of the forests shall be cut off with iron, and the Lebanon shall fall through a mighty one. {S}	34. And he will slay the mighty men of his armies who ‎make themselves mighty with iron, and his warriors will be cast on the land of Israel.‎ {S}

1. And a shoot shall spring forth from the stem of Jesse, and a twig shall sprout from his roots.	1. And a king will come forth from the sons of Jesse, and the Messiah will be exalted from the sons of his sons.
2. And the spirit of the Lord shall rest upon him, a spirit of wisdom and understanding, a spirit of counsel and heroism, a spirit of knowledge and fear of the Lord.	2. And a spirit before the ‎LORD will rest upon him (Messiah), a spirit of wisdom and understanding, a spirit of counsel and might, a spirit of knowledge and the fear of the LORD.
3. And he shall be animated by the fear of the Lord, and neither with the sight of his eyes shall he judge, nor with the hearing of his ears shall he chastise.	3. And the LORD will bring him (Messiah) near to his fear. And he (Messiah) will not judge by the sight of his eyes, and he will not reprove by the hearing ‎of his ears;
4. And he shall judge the poor justly, and he shall chastise with equity the humble of the earth, and he shall smite the earth with the rod of his mouth and with the breath of his lips he shall put the wicked to death.	4. but in truth he (Messiah) will judge the poor, and reprove with faithfulness for the needy of the people; and he (Messiah) will strike the sinners ‎of the land with the command of his mouth, and with the speaking of his lips the wicked will die.
5. And righteousness shall be the girdle of his loins, and faith the girdle of his loins.	5. And the righteous/generous will be all around ‎him (Messiah), and the faithful will be brought near him (Messiah).
6. And a wolf shall live with a lamb, and a leopard shall lie with a kid; and a calf and a lion cub and a fatling [shall lie] together, and a small child shall lead them.	6. In the days of the Messiah of Israel will peace increase in the land, and the wolf ‎will dwell with the lamb, and the leopard will lie down with the kid, and the calf and the lion and the fatling together, and a little suckling ‎child will lead them.

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,

[1] Wuest, K. S. (1997, c1984). Wuest's word studies from the Greek New Testament: For the English reader (Eph 1:1). Grand Rapids: Eerdmans.

[2] See above Rashi’s commentary on Shemot (Exodus) 12:39 for an explanation on the nature of this “first love.” See also the statement of Israel in Shemot (Exodus) 24:7 “Everything that the LORD has said we will do and we will hear.” That is, “we will obey and then hear the reason for the commandment.” This is full EMUNAH (faithful obedience) and AHAVAH (Love)! See also Luke 7:6-9

[3] Chessed = Mercy/Loving-kindness, obviously speaking about the office of the Masoret (See chart at the end of this commentary).

[4] Any definition of G-d is spiritual idolatry

[5] Lit. good words εὐλογέω Therefore, we see that the appropriate blessings should be said. General “barakhot” (blessings) follow the format of “Blessed are you O Lord God…)

[6] The "blessing" mentioned here is in past tense.

[7] πνευματικός Lit. Spirituals. Here we must note that the language is identical to 1Co. 12:1, where the text of the Authorized Version reads "spiritual" gifts. Gifts is added. "Gifts" is NOT implied. Therefore we see in πνευματικός the essence of the soul Heb. נפֶשׁ a soul, living being, life, self, person, desire, passion, appetite, emotion. Str. H5315, TWOT 659b

[8] εὐλογίᾳ πνευματικῇ - good spiritual words. However, these words are the words spoken from the upper triad of the bench of three. Hokhmah – Binah & Da’at. ChaBaD. To put this more succinctly these “words” are the judgments of the Hakhamim. We also see these words applying to the Mesorah – Oral Torah. In these “breathings”, we have good spiritual (breathed) words.

[9] ἐπουράνιος compound επι and ουράνιος point of origin being "from the heavens" the spiritual environs of the ethereal world. (see v4 below) Therefore, “from the heavens” means that the decisions (halakhic judgments which from the Bench of there are the judgments which are “binding on earth” because they have been made in the spiritual world.

[10] ἐκλέγω Greek ἐκλέγω is compound. εκ meaning out of λέγω logos or Word, Aramaic Memra. This translation can be read "out of words" meaning that there were NO words spoken in our creation, or that this is a reference to being created and given a mission while we were in an ethereal state spirit. Regardless the ethereal world of God is without words. Herein we see God speaking to us the plan/mission of our lives without words.

בְּרֵאשִׁית Gen. 1:1 can be translated בְּ רֵאשִׁ In the head, i.e. God's head. These events took place in the timeless expanse of the "heavens" i.e spirit - ethereal world before there were words and letters. In this environment words are not spoken. ALL communication is "KNOWING" not hearing, but SEEING - which is not seeing with the eye of the body but the eye of the soul – spiritual being.

[11] cf. Eze. 20:38 LXX. Kittel, G. (Ed.). (1964). Theological Dictionary of the New Testament (Vol. 4 ). (i. Geoffrey W. Bro, Trans.) Grand Rapids , Michigan: Wm. B. Eerdmans Publishing Co. p. 145

[12] We need to now alert the reader to pay special attention to Hakham Shaul’s (Paul) “us” and “you.” Hakham Shaul’s use of we, us and you are key to determining who he is addressing.

[14] We interpret this to mean at or before Har Sinai. The foundation of the world was G-d’s giving of the Torah. However, the Greek word καταβολή – katabole also means, “to conceive.” Therefore, we can see that G-d conceived the Jewish people before all others and before there was an earth. Thus it can also be interpreted to mean that G-d conceived the Jewish people before Har Sinai, which is a very reasonable and an allegorical thought. The notion of καταβολή – katabole is also related to the thought of injecting or depositing semen into the womb.

[15] cf. TDNT 6:685 3. Metaphorical. Here our Ephesians text is Remes/Allegorical bordering So’od. Therefore, we see that the Jewish people are the Chief/principle adoption above all others. προορίζω can mean beforehand. προορίζω can have the connotation of “to foreordain,” “to predestine.” Since God is eternal and has ordained everything before time, προορίζειν is a stronger form of ὁρίζειν. προγινώσκειν is the same. See B’resheet 42:22 where Reuven equates the soul of Yosef with his blood.

[16] υἱοθεσία = υἱο son θεα derived from Theos God

[17] Encyclopaedia Judaica defines Redemption as, salvation from states or circumstances that destroy the value of human existence or human existence itself. Redemption is pictured in the Hebrew word “Goel - the kinsman deliverer” who is duty bound to protect the persecuted, widow, orphan etc. The Talmud pictures redemption as "ga'al" and only by means of the Torah/Oral Torah. Redemption is dependent on repentance and acts of Tsedaqah. The final redemption will end the present exile with a return to the land. However, the Gentile must be given every opportunity to accept the mitzvoth and Mesorah. Abraham Heschel sees the world as being in need of redemption, but this redemption cannot happen by "sheer grace." The combined effort of faithful obedience and good works will be a part of the final redemption. Man's task is to make the world worthy of redemption. His faith (faithful obedience) and works are preparations for the final redemption. - Heschel, A. J. (1955). God in Search of Man, A Philosophy of Judaism. New York: Farrar, Straus and Giroux. p. 380

[18] The term “blood” αἷμα is indicative of the sum of a life. Therefore, we read “life” as it might be said “he laid down his life.”

[19] We add Da’at using the hermeneutic principle of Pars pro toto. Therefore we have the Original ChaBaD

[20] προτίθημι – protithemai also contains the idea of Divine design which occurred in the beginning or before the beginning. Therefore, the idea is forwarded that G-d gave the mystery of His plan to the Jewish people who received the oracles of G-d before they were enacted. Some manuscripts conclude this verse with “in Christ.” Not finding this statement in the majority of Greek texts, we have left it out.

[21] πλήρωμα – pleroma see Strong’s G4138 Kittel, G. (Ed.). (1964). Theological Dictionary of the New Testament (Vol. 6). (i. Geoffrey W. Bro, Trans.) Grand Rapids , Michigan: Wm. B. Eerdmans Publishing Co. p. 298

[22] Hebrew מועד is an acceptable parallel to the Greek καιρός – kairos.

^{^[23]} Bratcher, R. G., & Nida, E. A. (1993). A handbook on Paul's letter to the Ephesians. Originally published under title: A translator's handbook on Paul's letter to the Ephesians.1983. UBS handbook series; Helps for translators. New York: United Bible Societies. pp. 21-2 (Eph. 1:11) ἐν ᾧ is usually translated as “In whom.” the in “whom” which we, in agreement with Bratcher take to mean, “in union with Messiah. Therefore, we are able to determine that the Jewish people are in agreement with Yeshua and Yeshua is in agreement with the Jewish people.

[24] Contextually, the idea of “before the foundation of the earth” remains a vital part of the “predetermining.” Therefore, we have translated the phrase “προορισθέντες κατὰ πρόθεσιν” to mean, “He had decided before the beginning.”

[25] Again, this “us” refers to the Jewish people, not Christianity in general.

[26] Hope – Bitahon Heb. confidence/endurance relating to the First Parnas (Pastor). The flow of Divine energy has flowed from each of the higher levels to the lower replicating pieces of itself in the ministry below. In the present case, we see the endurance/hope and confidence injected into majesty/glory or sincerity.

[27] We find a summary of verses 11–12 in the following numbered list…

(1) God chose us (the Jewish people) to be his own people in our union with Messiah.

(2) He had decided to do this previously (before the foundation of the world) because that was His purpose.

(3) It is because God plans it and decides to do it that all things are done.

(4) God did this so that we (the Jewish people) should praise His greatness (or, glory).

(5) We were the first to hope in Messiah.

[28] This refers to hearing the Word (Torah) of Truth at Har Sinai. This tells us that the Torah that was dispensed at Har Sinai was not only the “Written Torah.” “Hearing the Torah of Truth” denotes Speaking, i.e. Oral Torah. Your Word is Truth cf. Psa 119:160, Yochanan (John) 17:17

[29] Obedience to the Mesorah brings redemption. Faithful obedience to its words brings the promised seal of the Nefesh Yehudi.

[32] “Not having stopped” forms a double negative to offset the “double positive” “always giving thanks”

[33] We have translated δόξης, as “dignity” because the present officer is the Masoret in connection with Parnas #3 the feminine Pastor representing the hidden aspects of the Pastoral office. Parnas #3 is associated with Yesod (foundation) exemplifying the virtue of truth and honesty. Philo interprets the idea of δόξης, as philosophical tenant. δόξης, being feminine we see the relationship to the feminine Pastoral office.

[34] cf. Strong’s G4151 #3 “a spirit, i.e. a simple essence, devoid of all or at least all grosser matter, and possessed of the power of knowing, desiring, deciding, and acting.” Therefore, we see that the idea of “spirit” relates to nobility and the higher essence of man. That the “spirit” reveals the offices of the bench means that Hakham Shaul wants his audience to live in the refined noble way of Jewish Ishim – Royal Men.

[35] “Understanding” Binah refers to the second Rabbi (Hakham) in the bench of three. Binah in our diagrams is on the right (lenient) side. Therefore, we see that Abot 1:1 “be lenient in judgment” is applicable. “The eyes of your understanding” is allegorical language, containing the idea of the mind opened to “see the light,” which we take here to mean the value of judging leniently.

[36] m. Abot 1:1 – And as it is said: “Mosheh received the Torah from Sinai and gospelled it down to Yehoshua, and Yehoshua gospelled it down to the Elders, the Elders to the Prophets, and the Prophets gospelled it down to the Men of the Great Assembly. They (the Men of the Great Assembly) emphasized three things; Be deliberate (lenient) in judgment, make stand many disciples, and make a fence around the Torah.”

[37] “opened to see the truth,” or to minimize that idea we might say “I ask that you may come to understand.” Opened to the place of being able to understand the Mysteries on the level of ChaBaD.

[38] Relating to the office of the 1^st Pastor – who possesses the virtue of confidence/hope. see “hope” 1:11

[39] The “inheritance” of the master/Yeshua is the Mesorah (Oral Torah).

[40] ἐν τοῖς ἁγίοις, being counted among the Tsadiqim/saints, or the righteous/generous who have gone before. This is not a reference to the “living” Tsadiqim/saints. It is a reference to the Tsadiqim/saints who have filled the pages of the Tanakh.

[41] Here we have a “pars pro toto” for all the officers and authorities of the Esnoga. The remaining titles being, Sheliach, Darshan, Pastors and Morei’im

[42] “ὄνομα – onoma ” needs to be translated as authority here. This is because the Hebrew idea of a name is associated with its authority.

[43] The language is allegorical; therefore, we understand that G-d placed all things under the authority of Messiah and his Mesorah.