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Triennial Cycle (Triennial Torah Cycle) / Septennial Cycle (Septennial Torah Cycle)

Three and 1/2 year Lectionary Readings	First Year of the Reading Cycle
Tammuz 12, 5769 – July 03/04 , 2009	First Year of the Shmita Cycle

Candle Lighting and Havdalah Times:

Atlanta, Georgia, U.S. Friday July 03, 2009 – Candles at 8:34 PM Saturday July 04, 2009 – Havdalah 9:35 PM	San Antonio, Texas, U.S. Friday July 03, 2009 – Candles at 8:20 PM Saturday July 04, 2009 – Havdalah 9:18 PM
Baton Rouge & Alexandria, Louisiana, U.S. Friday July 03, 2009 – Candles at 7:53 PM Saturday July 04, 2009 – Havdalah 8:52 PM	Sheboygan & Manitowoc, Wisconsin US Friday July 03, 2009 – Candles at 8:18 PM Saturday July 04, 2009 – Havdalah 9:30 PM
Bowling Green & Murray, Kentucky, U.S. Friday July 03, 2009 – Candles at 7:51 PM Saturday July 04, 2009 – Havdalah 8:55 PM	Brisbane, Australia Friday July 03, 2009 – Candles at 4:47 PM Saturday July 04, 2009 – Havdalah 5:43 PM
Chattanooga, & Cleveland Tennessee, US Friday July 03, 2009 – Candles at 8:41 PM Saturday July 04, 2009 – Havdalah 9:43 PM	Bucharest, Romania Friday July 03, 2009 – Candles at 8:46 PM Saturday July 04, 2009 – Havdalah 9:59 PM
Miami, Florida, US Friday July 03, 2009 – Candles at 7:58 PM Saturday July 04, 2009 – Havdalah 8:55 PM	Jakarta, Indonesia Friday July 03, 2009 – Candles at 5:32 PM Saturday July 04, 2009 – Havdalah 6:24 PM
New London, Connecticut USA Friday July 03, 2009 – Candles at 7:59 PM Saturday July 04, 2009 – Havdalah 9:08 PM	Kuala Lumpur, Malaysia Friday July 03, 2009 – Candles at 7:08 PM Saturday July 04, 2009 – Havdalah 8:00 PM
Olympia, Washington, U.S. Friday July 03, 2009 – Candles at 8:52 PM Saturday July 04, 2009 – Havdalah 10:10 PM	Manila & Cebu, Philippines Friday July 03, 2009 – Candles at 6:11 PM Saturday July 04, 2009 – Havdalah 7:04 PM
Philadelphia, Pennsylvania USA Friday July 03, 2009 – Candles at 8:15 PM Saturday July 04, 2009 – Havdalah 9:22 PM	Singapore, Singapore Friday July 03, 2009 – Candles at 6:56 PM Saturday July 04, 2009 – Havdalah 7:48 PM

For other places see: http://chabad.org/calendar/candlelighting.asp

Roll of Honor:

This Torah commentary comes to you courtesy of:

His Honor Rosh Paqid Adon Hillel ben David and

beloved wife HH Giberet Batsheva bat Sarah,

His Honor Paqid Adon Mikha ben Hillel

His Honor Paqid Adon David ben Abraham,

Her Excellency Giberet Sarai bat Sarah and

beloved family,

His Excellency Adon Barth Lindemann and

beloved family,

His Excellency Adon John Batchelor and

beloved wife,

His Excellency Adon Ezra ben Abraham and

beloved wife HE Giberet Karmela bat Sarah,

Her Excellency Giberet Sandra Grenier

His Excellency Adon Stephen Legge and

beloved wife HE Giberet Angela Legge

His Excellency Adon Tracy Osborne and

beloved wife HE Giberet Lynn Osborne

His Excellency Rev. Dr. Adon Chad Foster and

beloved wife HE Giberet Tricia Foster

His Excellency Adon Fred Dominguez and beloved wife

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

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

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Shabbat	Torah Reading:	Weekday Torah Reading:
וַיְהִי בָּעֵת הַהִוא
“VaY’hi Ba’at HaHi”	Reader 1 – B’Resheet 38:1-5	Reader 1 – B’Resheet 39:1-3
“And it came to pass at that time”	Reader 2 – B’ Resheet 38:6-8	Reader 2 – B’Resheet 39:4-6
“Y aconteció en aquel tiempo”	Reader 3 – B’ Resheet 38:9-11	Reader 3 – B’Resheet 39:7-9
B’Resheet (Gen.) 38:1-30	Reader 4 – B’ Resheet 38:12-14
Ashlamatah: Isaiah 37:31-35 + 38:1-6	Reader 5 – B’ Resheet 38:15-19
	Reader 6 – B’ Resheet 38:20-23	Reader 1 – B’Resheet 39:1-3
Psalm 31:1-25	Reader 7 – B’ Resheet 38:24-30	Reader 2 – B’Resheet 39:4-6
N.C.: Mark 4:1-9	Maftir : B’Resheet 38:27-30	Reader 3 – B’Resheet 39:7-9
Pirke Abot: III:1	Isaiah 37:31-35 + 38:1-6

Rashi & Targum Pseudo Jonathan for: B’Resheet (Genesis) 38:1-30

RASHI	TARGUM PSEUDO JONATHAN
1. And it was at that time, that Yehudah, descended from his brothers. He turned away [from them], until [he came to] a man, an Adullamite, whose name was Chirah.	1. It was at that time that Jehuda bad gone down from his property, and separated himself from his brethren, and had inclined to a man an Adullemite whose name was Hira,
2. There Yehudah saw the daughter of a Canaanite man whose name was Shua. He took her and consummated a marriage with her.	2. That Jehuda saw there the daughter of a merchant man whose name was Shuva, and he proselytised her, and entered with her.
3. She conceived and gave birth to a son. He named him Er.	3. And she conceived and bare a son, and called his name Er, because he was to die without a child.
4. She conceived again and gave birth to a son. She named him Onan.	4. And she conceived again, and bare a son, and called his name Onan, because his father would have to mourn for him.
5. She conceived once again and gave birth to a son. She named him Sheilah. He [Yehudah] was in Keziv when she gave birth to him.	5. And she added, and bare a son, and called his name Shela, because her husband had forgotten her and was in cessation when she bare him. [JERUSALEM. And it was that she ceased.]
6. Yehudah took a wife for Er, his firstborn, and her name was Tamar.	6. And Jehuda took a wife for Er his firstborn, a daughter of Shem the great, whose name was Tamar.
7. Er, Yehudah's firstborn was wicked/lawless in the eyes of Adonai, and Adonai put him to death.	7. But Er the firstborn of Jehuda was evil before the Lord because he had not given his seed unto his wife, and the anger of the Lord prevailed against him, and the Lord slew him.
8. Yehudah said to Onan, "Consummate marriage with your brother's wife, and fulfil the yibum rite with her, and establish seed for your brother.	8. And Jehuda said unto Onan, Enter you to your brother's wife, and marry her, and raise up seed unto the name of your brother.
9. Onan knew that the descendants would not be his. Whenever he cohabited with his brother's wife, he let it go to waste on the ground, in order not to give progeny to his brother.	9. And Onan knew that they would not call the children after his name, and it was, when he entered to the wife of his brother, that he corrupted his work upon the earth, that he might not raise up children to his brother's name.
10. What he did was evil in the eyes of Adonai, and He also put him to death.	10. And what he did was evil before the Lord and he cut off his days also.
11. Yehudah said to Tamar, his daughter-in-law, "Live as a widow in your father's house until my son Sheilah is of age." He said, "Lest he also die like his brothers." Tamar went and lived in her fathers house.	11. And Jehuda said to Tamar his daughter-in-law, Remain a widow in your father's house, till Shela my son be grown up. For he said, Lest he also die as his brethren Tamar went and remained in her father's house.
12. Many days passed, and Shua's daughter, the wife of Yehudah died. Yehudah sought consolation, and went up to his sheep-shearers--- he and his friend, Chirah the Adullamite---to Timnah.	12. And days multiplied and the daughter of Shuva, Jehuda's wife, had died, and Jehuda was comforted. And Jehuda went up to the shearing of his flock, he and Hira his friend the Adullemite, to Timnath.
13. Tamar was told, "Behold your father-in-law has come to Timnah, to shear his sheep."	13. And it was told to Tamar, saying, Behold, your father-in-law comes up to Timnath to shear his flock.
14. She took off her widow's garb, covered herself with a veil, and disguised herself. She sat at the crossroads which is on the road to Timnah, for she saw that Sheilah had come of age and she had not been given to him for a wife.	14. And she put the dress of her widowhood from her, and covered herself with a veil, and wrapped herself, and sat in the dividing of the road where all eyes see, upon the way of Timnath. For she knew that Shela was grown up, yet she had not been given to him to be his wife.
15. Yehudah saw her and thought she was a harlot, because she had covered her face.	15. And Jehuda saw her; but she seemed in his face as an harlot, because she had provoked him to anger in his house, and Jehuda did not love her.[JERUSALEM. For she had enwrapped her face.]
16. He turned aside to her on the road, and said, "Please, let me be with you," for he did not know that she was his daughter-in-law. She said, "What will you give me for the privilege of being with me?	16. And he inclined to her in the way and said, Let me now go in with you: for he knew not that she was his daughter-in-law. And she said What wilt you give me to go in with me?
17. He said, "I will send you a kid from the flock." She said, "[Only] if you give me some security until you send it."	17. And he said, I will send you a kid of the goats from the flock. And she said, If you will give me a pledge until you will have sent.
18. He said, "What security shall I give you?" She said, "Your signet ring, your wrap, and your staff that is in your hand." He gave them to her and was with her, and she became pregnant by him.	18. And he said, What pledge will I give you? And she answered, Your seal, and your mantle, and your staff which is in your hand. And he gave (them) to her, and went in with her; and she conceived by him.
19. She got up and went away. She took off her veil, and put on her widow's garb.	19. And she arose and went, and put her veil from her, and put on the dress of her widowhood [JERUSALEM. Her veil.]
20. Yehudah sent the goat-kid with his friend the Adullamite, to retrieve the security from the woman, but he could not find her.	20. And Yehuda sent the kid of the goats by the hand of his friend the Adullemite, to bring back the pledge from the hand of the woman; but he found her not.
21. He asked the men of her place, "Where is the harlot that was at the junction, on the road?" They said, "There was no harlot here."	21. And he asked the men of the place, saying, Where is the harlot who was in the sight of the eyes by the way? And they said, There is no harlot here.
22. He returned to Yehudah and said, "I did not find her, and the men of her place also said that there was no harlot there."	22. And he returned to Jehuda and said, I could not find her: and the men of the place also said that no harlot was there.
23. Yehudah said, "Let her take it, lest we are humiliated. Behold I sent her this kid, and you could not find her."	23. And Jehuda said, Lest she should have taken the pledge, lest we become a laughing stock, behold, I have sent this goat, and you cannot find her.
24. About three months later, Yehudah was told, "Tamar, your daughter-in-law, has been promiscuous, moreover, her promiscuity has resulted in pregnancy." Yehudah said, "Take her out and let her be burned."	24. And it was at the time of three months, that she was known to be with child: and it was told to Jehuda, saying Tamar your daughter-in-law has committed fornication and, behold, she is with child by fornication. And Jehuda said, Is she not the daughter of a priest. Let her be brought forth and burned.
25. She was being taken out, and she sent [word] to her father-in-law saying, "By the man to whom these belong am I pregnant." She said, "Please recognize to whom this signet, wrap and staff belong."	25. Tamar was brought forth to be burned, and she searched for the three pledges, but found them not. Uplifting her eyes to the heavens above, she thus said, Mercy I implore from You, O Lord: answer me in this hour of need, and enlighten mine eyes to find the three witnesses; and I will dedicate unto You from my loins three saints who will sanctify Your name, and descend to the furnace of fire in the plain of Dura. In that hour the Holy One, blessed be He, signed to Michael, who enlightened her eyes, that she found (the witnesses) and took and cast them before the feet of the judges, and said, The man to whom these pledges belong is he by whom I am with child. Yet though I may be burned I do not make him manifest: nevertheless the Lord of the world will cause him in his heart to acknowledge them, and will deliver me from this great judgment. [JERUSALEM. Tamar was brought forth to be burned with fire; and she sought the three witnesses but found them not. She lifted up her eyes on high and said For mercy I pray before the Lord. You are He, O Lord God, who answers the afflicted in the hour of their affliction; answer me in this the hour of my affliction, and I will dedicate to You three saints in the valley of Dura, Hananva, Mishael, and Azarya. In that hour the Word of the Lord heard the voice of her supplication and said to Mikael Descend, and let her eyes have light....When she saw them, she took them, and cast them before the feet of the judges, saying By the man to whom these belong I am with child. But though I may be burned I declare him not, but confide in the Ruler of all the world the Lord who is witness between me and him, that He will give to the heart of the man to whom these belong, to acknowledge whose are these his ring, and mantle, and staff.]
26. Yehudah recognized them and said, "She is righteous/generous, [it is] from me, inasmuch that I did not give her to my son Sheilah." He was not intimate with her any more.	26. Now when Jehuda saw them, he recognised them, and said in his heart, It is better for me to be ashamed in this world that passes away, than be ashamed in the faces of my righteous/generous fathers in the world to come. It is better that I burn in this world by a fire that is extinguished, than burn in the world to come with fire devouring fire. For measure is set against measure. This is according to that which I said to Jakob my father, Know now the robe of your son; so am I now constrained to hear at the place of judgment, Whose are this seal and mantle and staff? And Jehuda, acknowledged and said, Tamar is innocent; she is with child by me. And the Bath kol fell from heaven, and said, From before Me was this thing done, and let both be delivered from judgment. And Jehuda said, Because I gave her not to Shela my son, has this happened to me. But he added not to know her again. [JERUSALEM. And Jehuda recognised the three witnesses, and arose upon his feet and said, I pray you, my brethren, and you men of the house of my fathers, to hear me. With the measure that a man measures will it be measured to him; whether good measure or evil; and blessed is every man who confesses his works. Because I took the coat of Joseph my brother and dipped it into the blood of a goat, and brought it before the feet of my father and said to him, Know now whether this be your son's coat or not, the measure is according to the measure, and the rule to the rule. Better is it for me to blush in this world than to blush in the world to come; better to burn with a fire that goes out, than to burn in the fire devouring fire. Let Tamar my daughter-in-law be spared. She has not conceived a child by fornication, but because I did not give to her Shela my son. The Bath kol came forth from heaven, and said, Both of you are acquitted in the judgment. The thing was from the Lord. And he added not to know her.]
27. When the time came for her to give birth, there were twins in her womb.	27. But it was in the time of her giving birth, that, behold, twins were in her womb.
28. As she was giving birth, one of them put out his hand. The midwife took it and tied a scarlet thread on his hand, saying, "This one emerged first."	28. And it was in being born that the child stretched forth his hand; and the midwife took it, and bound it with a scarlet thread, saying, This came the first.
29. When he withdrew his hand, behold his brother emerged, and she said, "With what strength you have pushed yourself." He named him Peretz.	29. And after the child had withdrawn his hand, behold, his brother came forth, and she said, With what great power have you prevailed, and for you will it be to prevail; for you will possess the kingdom. And she called his name Pharets.
30. Then his brother emerged--- the one upon whose hand was the scarlet thread. He named him Zarach.	30. And afterward came forth his brother, upon whose hand was bound the scarlet thread, and she called his name Zarach.

Reading Assignment:

Torah With Targum Onkelos and Rashi’s Commentary – Vol. 1

The Book of Genesis: Hebrew/English

By: A.M. Silberman & M. Rosenbaum

Published by: BN Publishing (2007)

pp. 185-190.

The Torah Anthology: Yalkut Me’Am Lo’Ez - Vol IIIa: The Twelve Tribes

By: Rabbi Ya’aqob Culi

Published by: Moznaim Publishing Corp. (New York, 1988)

Vol. IIIa, pp. 271-298.

Welcome to the World of P’shat Exegesis

In order to understand the finished work of the P’shat mode of interpretation of the Torah, one needs to take into account that the P’shat is intended to produce a catechetical output, whereby a question/s is/are raised and an answer/s is/are given using the seven Hermeneutic Laws of R. Hillel and as well as the laws of Hebrew Grammar and Hebrew expression.

The Seven Hermeneutic Laws of R. Hillel are as follows

[cf. http://www.jewishencyclopedia.com/view.jsp?artid=472&letter=R]:

1. Ḳal va-ḥomer: "Argumentum a minori ad majus" or "a majori ad minus"; corresponding to the scholastic proof a fortiori.

2. Gezerah shavah: Argument from analogy. Biblical passages containing synonyms or homonyms are subject, however much they differ in other respects, to identical definitions and applications.

3. Binyan ab mi-katub eḥad: Application of a provision found in one passage only to passages which are related to the first in content but do not contain the provision in question.

4. Binyan ab mi-shene ketubim: The same as the preceding, except that the provision is generalized from two Biblical passages.

5. Kelal u-Peraṭ and Peraṭ u-kelal: Definition of the general by the particular, and of the particular by the general.

6. Ka-yoẓe bo mi-maḳom aḥer: Similarity in content to another Scriptural passage.

7. Dabar ha-lamed me-'inyano: Interpretation deduced from the context.

Rashi Commentary for: B’Resheet (Genesis) 38:1-30

1 Now it came about at that time Why was this section placed here, where it interrupts the section dealing with Joseph? To teach us that his (Judah’s) brothers demoted him from his high position when they saw their father’s distress. They said, “You told [us] to sell him. Had you told [us] to return him, we would have obeyed you.” [from Tanchuma Buber, Vayeshev 8]

and he turned away from his brothers.

to an Adullamite man He entered into a partnership with him.

2 merchant Heb. כְּנַעֲנִי [Onkelos renders] TAG’RA, a merchant.

5 and he (Judah) was in Chezib The name of the place. I say, however, that it was called Chezib because she stopped giving birth; [this is] an expression similar to “You are to me as a failing spring (אַכְזָב)” (Jer. 15:18); “whose water does not fail (יְכַזְּבוּ)” (Isa. 58:11). Otherwise, what does Scripture intend to tell us? Moreover, in Genesis Rabbah (85:4) I saw: And she named him Shelah… She stopped [bearing].

7 was evil in the eyes of the Lord [His evil was] like the evil of Onan, viz. that he wasted his semen, as it is written in connection with Onan: “and He put him to death also,” meaning that, as Er’s death, so was Onan’s death. Now, why should Er waste his semen? So that she (Tamar) would not become pregnant and her beauty be impaired. [From Yev. 34b]

8 and raise up progeny The son will be called by the name of the deceased. [From Targum Jonathan ben Uzziel]

9 he wasted [his semen] on the ground He practiced coitus interruptus. [From Gen. Rabbah 85:5]

11 for he said, etc. Meaning that he dismissed her with a straw (with a lame excuse), for he did not intend to marry her to him (Shelah).

for he said, “Lest he too die…” This is a woman whose husbands presumably die young. [From Yev. 64b]

12 and he went up [to watch] over his sheepshearers He went up to Timnah to stand over his sheepshearers [i.e. to oversee them].

13 is going up to Timnah In connection with Samson, however, Scripture says (Jud. 14:1): “And Samson went down to Timnah.” It was situated on a mountain slope, so that they would go up to it from here and go down to it from there. [From Sotah 10a]

14 and covered her face Heb. וַתִּתְעַלָּף. She covered her face so that he would not recognize her.

at the crossroads Heb. בְּפֶתַח עֵינַיִם, lit., at the opening of the eyes. At the crossroads, on the road to Timnah. Our Sages, however, explained it midrashically to mean, at the entrance (PETACH) [to the residence] of our father Abraham, which all eyes (EINAYIM) looked forward to see. [From Sotah 10a]

for she saw that Shelah had grown up, etc. Therefore, she made herself available to Judah, for she longed to bear sons from him.

15 he thought she was a harlot because she was sitting at the crossroads.

because she covered her face and he could not see her and recognize her. Our Sages midrashic interpretation is: because she had covered her face when she had stayed in her father-in-law’s house and she was modest. Therefore, he did not suspect her. [From Sotah 10b]

16 So he turned aside toward her to the road From the road he was following, he turned aside to the road where she was. In Old French, destorner, to turn aside. “

“Get ready now…” Prepare yourself and your mind for this. Every expression of הָבָה signifies preparation, except where it can be translated as an expression of giving, and even those instances [of הָבָה] meaning preparation are close to an expression of giving.

17 a pledge Heb. עֵרָבוֹן, security. [From Targum Onkelos]

18 Your signet, your cloak Heb. חֹתָמְךָ וּפְתִילֶךָ [Onkelos renders:] IZ’QATAKH V’SHOSHIFAKH. Your ring, with which you seal, and your cloak, with which you cover yourself.

and she conceived his likeness lit., “and she conceived to him.” Mighty men like him, righteous/generous men like him. [From Gen. Rabbah 85:9]

21 the harlot Heb. הַקְּדֵשָׁה, prepared (M’QUDESHET) and ready for harlotry.

23 Let her take [them] for herself Let her keep what she has.

lest we become a laughingstock If you seek her further, the matter will become known, and it will be a disgrace, for what more am I required to do to keep my word?

Behold, I sent this kid Since Judah had deceived his father with the kid in whose blood he immersed Joseph’s coat, he too was deceived with a kid. [From Gen. Rabbah 85:9]

24 Now it came about after nearly three months Heb. כְּמִשְׁלֹשׁ חֳדָשִׁים. The greater part of the first, the greater part of the third, and the complete middle one. The expression כְּמִשְׁלֹשׁ חֳדָשִׁים means, “upon the tripling of the months,” like “sending portions (וּמִשְׁלֹחַ מָנוֹת)” (Esther 9:19) “[and] shall they stretch forth their hand (מִשְׁלוֹחַ יָדָם) (Isa. 11:14) (lit., the stretching forth of their hand). And so did Onkelos render: K’TALTUT YIR’CHAYA, at the tripling of the months. [From Gen. Rabbah 85:10]

she is pregnant from harlotry Heb. הָרָה. This is an adjective, “pregnant,” like “a pregnant (הָרָה) woman” (Exod. 21:22), and like “clear (בָּרָה) as the sun” (Song 6:10).

and let her be burned Ephraim Miksha’ah said in the name of Rabbi Meir: She was the daughter of Shem, who was a priest. Therefore, they sentenced her to be burned. [From Gen. Rabbah 85:10] 25

She was taken out to be burned [from targumim]

and she sent to her father-in-law She did not want to embarrass him and say, “From you I am pregnant,” but, “From the man to whom these belong.” She said, “If he confesses by himself, let him confess, and if not, let them burn me, but I will not embarrass him.” From this they (our Rabbis) said, “It is better for a person to be cast into a fiery furnace than to embarrass his fellow in public.” [from Sotah 10b]

Please recognize Heb. הַכֶּר-נָא. נָא is only an expression of supplication. “Please recognize your Creator and do not destroy three souls.” [from Sotah 10b, Gen. Rabbah 85:11]

26 She is right in what she said.

from me she is pregnant (Targum Onkelos). Our Sages, however, explained this midrashically to mean that a “bath-kol” came forth and declared, “From Me and from within Me these matters have emerged. Since she was modest in her father-in-law’s house, I decreed that kings should be descended from her, and from the tribe of Judah I [already] decreed to raise up kings in Israel.” [from Sotah 10b]

because I did not give her to my son Shelah For she did this justifiably, because I did not give her to my son Shelah. [From Bereishith Rabbathi]

But he no longer continued Heb. וְלֹא-יָסַף. Some say: he did not continue [to know her] (Targum Onkelos), and others say: he did not cease (Sotah 10b). (A similar instance is found in connection with Eldad and Medad (Num. 11:25), [where the verse reads:] וְלֹא יָסָפוּ, they did not continue, which the Targum renders: “they did not cease”).

27 at the time she was giving birth But concerning Rebecca, Scripture states: “And her days to give birth were completed” (Gen. 25:24). In the latter instance, the months were complete, but here they were short of full term. [From Gen. Rabbah 85:13]

behold, there were twins This is written with the full spelling (תְאוֹמִים); in the other instance, [with Rebecca,] it is written defectively (תוֹמִם) Gen. 25:24, because one [child, Esau,] was wicked/lawless, but these [twins] were both righteous/generous. [From Gen. Rabbah 85:13]

28 that he (the infant) stretched out his hand One of them stretched his hand to the outside, and after she (the midwife) bound the crimson thread on it, he drew it back.

29 you have strengthened yourself Heb. פָּרַצְתָּ with what strength you have strengthened yourself! [from Targum Onkelos]

30 the one upon whose hand was the crimson thread Four hands are written here, corresponding to the four devoted things (charamim) by which Achan, who was descended from him (Zerah), committed a trespass. Some say [that they] correspond to the four things that he took: a Babylonish garment, two pieces of silver weighing two hundred shekels, and a wedge of gold (Jos. 7:21) (Gen. Rabbah 85:14).

and he named him Zerah because of the shining appearance (Z’RICHAT) of the crimson.

Ketubim: Targum Tehillim (Psalms) 31:1-25

Judaica Press	Targum on the Psalms
1. To the conductor, a song of David.	1. For praise; a psalm of David.
2. I took refuge in You, O LORD; let me not be shamed forever; rescue me with Your righteousness/generosity.	2. In Your Word, O LORD, I have placed my hope; I will never be disappointed; by Your generosity save me.
3. Incline Your ear to me, quickly rescue me; be a rock of strength to me, a stronghold to save me.	3. Incline Your ear to me, in haste save me. Be for me a strong fortress, a fortified stronghold to redeem me.
4. For You are my Rock and my Stronghold, and for Your name's sake, You will lead me and guide me.	4. For You are my strength and trust; and for the sake of Your name, guide me and sustain me.
5. You will free me from this net which they have hidden for me, for You are my stronghold.	5. Take me out of this net that they spread for me, for You are my strength.
6. In Your hand I entrust my spirit; You have redeemed me, O LORD, God of truth.	6. Into Your hand I will place my spirit; You have redeemed me, O LORD, true God.
7. I hated those who await worthless vanities, but I hoped for the LORD.	7. I hate those who observe practices that are like vanity and lies; but I have relied on the LORD.
8. I will exult and rejoice in Your kindness, for You have seen my affliction; You have known the troubles of my soul.	8. I will rejoice and be glad in Your kindness, for You have seen my affliction, You know the troubles of my soul.
9. And You did not deliver me into the hands of an enemy; You have placed my feet in a broad place.	9. And You have not handed me over to the hand of my enemy; You have made my feet stand in a broad place.
10. Be gracious to me, O LORD, for I am in distress; my eye is dimmed from anger, my soul and my belly.	10. Have mercy on me, O LORD, for I am in distress. My eye is wasted from agitation; my soul and my belly are destroyed.
11. For my life is spent in grief and my years in sighing; my strength has failed because of my iniquity, and my bones have decayed.	11. For my life is ended in misery, and my years in sighing; my strength has failed because of my sin, and my limbs are used up.
12. From all my tormentors I have become a reproach-and very much so to my neighbors-and fright to my acquaintances; those who see me outside avoid me.	12. I have become a more shameful thing than all my oppressors, and more so to my neighbours – a fearful thing to those who know me, those who see me in the street flee from my presence.
13. I was forgotten like a dead person, out of mind; I was like a lost utensil.	13. I am forgotten like a dead man from the mind; I have become like a broken vessel of the potter.
14. For I heard the gossip of many, terror from all sides when they take counsel together against me; they plotted to take my soul.	14. Because I have heard an evil report which many peoples say about me; terror is all around when they gather together against me; they have planned to take my soul.
15. But I trusted in You, O LORD; I said, "You are my God."	15. But I have put my trust in You, O LORD; I said, “You are my God.”
16. My times are in Your hands; rescue me from the hands of my enemies and from my pursuers.	16. In Your hand are the times of my redemption; save me from the hand of my enemies and persecutors.
17. Cause Your countenance to shine upon Your servant; save me with Your kindness.	17. Shine Your countenance on Your servant; redeem me by Your goodness.
18. O LORD, let me not be shamed because I called out to You; let the wicked/lawless be shamed, let them be silenced to the grave.	18. O LORD, I will not be disappointed, for I have called upon You; let the wicked/lawless be disappointed, let them be silent and descend to Sheol.
19. Let lying lips become mute, those that speak against a righteous/generous man falsely, with haughtiness and disdain.	19. Let the lips of falsehood be stopped up, [the lips] that speak slander against the righteous/ generous in pride and contempt.
20. How great is Your goodness that You have laid away for those who fear You, that You have worked for those who take refuge in You, in the presence of the sons of men!	20. How great is Your goodness that You have hidden for those that fear You; You have acted for those who hope in You, to pay them a good reward in front of the sons of men.
21. You will hide them in the secrecy of Your countenance, from bands of men; protect them in a shelter from the strife of tongues.	21. You will hide them in a hiding place in the time of Your anger from troops of warriors; You will conceal them as in a shelter from the strife of tongues.
22. Blessed is the Lord for He has been wondrously kind to me in a besieged city.	22. Blessed be the LORD, for He has exhibited His kindness to me in the walled city.
23. But I said in my haste, "I have been cut off from before Your eyes," but You heard the voice of my supplications when I cried out to You.	23. And I thought when I sought to flee, I have been eliminated from the presence of Your glory; [but] in truth You heard the sound of my prayer when I made supplication to You.
24. Love the LORD, all His pious ones. The LORD guards those who believe [in Him] and He pays with a bowstring him who works with haughtiness.	24. Love the LORD, all His devotees; the LORD keeps the faithful from harm, and pays back the haughty who act proudly.
25. Strengthen yourselves, and He will give your heart courage, all who hope to the LORD.	25. Be strong, and let your mind be sturdy, all you who have confidence in the Word of the LORD.

Rashi’s Commentary for: Psalm 31:1-25

3 a stronghold Pleysiz in Old French, a fortress.

4 You shall lead me Heb. תַּנְחֵנִי, mene moi in French, lead me, as (in Exod. 32:34): “go lead (נְחֵה) the people.”

6 I entrust Heb. אַפְקִיד, komondere in Old French, I will entrust. I always entrust my spirit because You redeemed me from trouble.

7 those who await worthless vanities Who await the salvation of pagan deities.

9 deliver me Heb. הִסְגַּרְתַּנִי, livras moi in French, but Menachem (p. 125) associated it as an expression of closing.

10 is dimmed Heb. עָשְׁשָׁה, an expression of a lantern. If a person puts glass in front of his eyes to see something on the other side of the glass, the appearance (of that thing) is unclear.

11 and my bones have decayed Heb. עָשֵׁשׁוּ, an expression of decay, as though a moth had eaten them.

12 From all my tormentors From all my tormentors [not because of my tormentors].

I have become a reproach Heb. חֶרְפָּה, a reproach.

to my neighbors I am very much a reproach.

and fright to my acquaintances A mes connaissances in French, to my acquaintances. They are frightened by what happens to me.

13 like a lost utensil Which is in the process of becoming lost. Any expression of אבדה, loss, does not refer to the owner of the lost article, saying that he lost it, but that the lost article is lost from him, as is stated (in Deut. 22:3): “which will be lost from him”; (in Ezek. 34:4), “the lost one you did not seek.”

14 the gossip of many Heb. דִּבַּת, the counsel of many. דִּבַּת is an expression of (Song 7:10): “making the lips of the sleeping speak (דִּבַּת).” Likewise, every דִּבַּת in Scripture, parledic in Old French, gossip (so Gen. 37:2, Num. 14:36, Ezek. 36:3).

terror from all sides that they scare and frighten me.

when they take counsel Heb. בְּהִוָּסְדָם, when they take counsel.

they plotted Heb. זָמָמוּ, an expression of thought.

16 My times are in Your hands The times that pass over me are through Your orders and by Your decrees.

18 let me not be shamed because I called out to You Since I called You, it is not fitting that I should be shamed.

let them be silenced to the grave Heb. יִדְּמוּ, let them be silenced and made dumb to die.

19 that speak against a righteous man falsely That say to Saul concerning me, “David seeks to harm you.”

falsely Heb. עָתָק, untruth, something unfounded, as (Gen. 12:8): “And he moved (וַיַּעְתֵּק) from there” [i.e., something removed from the truth]. Dunash (pp. 17f.) however, interpreted it as an expression of a great and strong thing, as (in Job 21:7): “grow strong (עָתְקוּ) and powerfully rich”; (Prov. 8: 18), “powerful (עָתֵק) wealth”; (Isa. 23:18), “and for stately (עָתִיק) clothing.”

20 How great is Your goodness I knew that those who fear You have good reward in the world to come, nevertheless, in this world, because the wicked surround them, I pray for them that You hide them in the secrecy of Your countenance.

21 from bands of men Heb. מֵרֻכְסֵי, from the groups of wicked/lawless men who group together to harm them.

22 for He has been wondrously kind to me in a beseiged city In Keilah, when Saul said concerning me (I Sam. 23:7): “for he has been shut in by coming into a city with doors and bars.”

23 But I said in my haste When I left Keilah and came to the desert of Maon, I was hastening to leave because Saul and his men were surrounding me and my men, to seize us.

I said in my heart.

I have been cut off Heb. נִגְרַזְתִּי, I have been cut off, an expression of an ax which cuts the tree.

24 The Lord guards those who believe in His salvation and rely on Him.

with a bowstring Heb. יֶתֶר (with measure for measure and with exactitude, like an arrow on a bowstring. Not in all editions.) Or, יֶתֶר can be interpreted as a rope for a rope, a line for a line. Another interpretation: יֶתֶר is an expression of haughtiness, as (in Isa. 15: 7): “Because of the haughtiness (יִתְרָה) with which they acted.”

25 Strengthen yourselves, and He will give your heart courage as you see that He did for me, to save me because I hoped for Him.

Ashlamatah: Isaiah 37:31-35 + 38:1-6

31. And the remnant that has escaped of the house of Judah will again take root downward, and bear fruit upward.

32. For out of Jerusalem will go forth a remnant, and out of mount Zion they that will escape; the zeal of the LORD of hosts will perform this. {S}

33. Therefore thus says the LORD concerning the king of Assyria: He will not come unto this city, nor shoot an arrow there, neither will he come before it with shield, nor cast a mound against it.

34. By the way that he came, by the same will he return, and he will not come unto this city, says the LORD.

35. For I will defend this city to save it, for Mine own sake, and for My servant David's sake. {S}

36. And the angel of the LORD went forth, and smote in the camp of the Assyrians a hundred and fourscore and five thousand; and when men arose early in the morning, behold, they were all dead corpses.

37. So Sennacherib king of Assyria departed, and went, and returned, and dwelt at Nineveh.

38. And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sarezer his sons smote him with the sword; and they escaped into the land of Ararat. And Esarhaddon his son reigned in his stead. {S}

1. In those days was Hezekiah sick unto death. And Isaiah the prophet the son of Amoz came to him, and said unto him: “Thus says the LORD: Set your house in order; for you will die, and not live.”

2. Then Hezekiah turned his face to the wall, and prayed unto the LORD,

3. And said: “Remember now, O LORD, I beseech You, how I have walked before You in truth and with a whole heart, and have done that which is good in Your sight.” And Hezekiah wept sore. {S}

4. Then came the word of the LORD to Isaiah, saying:

5. “Go, and say to Hezekiah: Thus says the LORD, the God of David your father: I have heard your prayer, I have seen your tears; behold, I will add unto your days fifteen years.

6. And I will deliver you and this city out of the hand of the king of Assyria; and I will defend this city.

7. And this will be the sign unto you from the LORD, that the LORD will do this thing that He has spoken:

8. behold, I will cause the shadow of the dial, which is gone down on the sun-dial of Ahaz, to return backward ten degrees.” So the sun returned ten degrees, by which degrees it was gone down. {S}

Mishnah Pirke Abot: III:1

Akavya ben Mahalalel said: Consider three things and you will not come to sin. Know from where you came and where you are going and before whom you have to give an account. Where did you come from? From a putrid drop! And where are you going? To a place of dust, maggots and worms! And before whom will you have to render an account? Before the Supreme King of Kings, the Holy One, blessed be He!

Abarbanel on Pirke Abot

By: Abraham Chill

Sepher Hermon Press, Inc. 1991

ISBN 0-87203-135-7

(pp. 151-155)

In studying this Mishnah, Abarbanel finds himself faced with a number of difficulties. Prominent among them are:

1. The arranger of the Mishnayot places the sermonics of Akavya ben Mahalalel in the third chapter when, in fact, he lived at an earlier date; his maxim should have appeared near those of Shemayah and Avtalyon who were his contemporaries.

2. Akavya entreats us to consider three things in order to avoid being trapped into sin. Why did he not rather tell us what to do to seek out Mitzvoth? Why dwell on sins?

3. Akavya draws a weird and frightening scenario of what happens to sinners when they die. If man must concentrate on the day of his death, what encouragement and motivation will he have to seek the best and finest in his life? In fact, this may lead to total psychological abandonment and may be the catalyst for more and more transgressions.

4. Akavya reminds us that we were created from a putrid drop and so we have no reason to hold ourselves aloof from others. However, Abarbanel points out, all human beings derive from the same source. Why should a man of superior talents not be allowed to think that he is superior to others? This is a natural reaction and no one should be faulted for it.

To resolve these difficulties, Abarbanel makes a survey of the first two chapters and concludes that the central theme of the first chapter revolves around Shimon ha-Tsaddiq who propounded that the world stands on three pillars - Torah, service and kindness. This is a general statement that acts like an umbrella for all pronouncements, mores and dicta in Judaism.

The second chapter of Pirqe Abot is devoted entirely to the debate that raged during the period of Rabban Yohanan ben Zakkai whether the Torah is the exclusive criterion by which the Jew should live his life, or whether it is necessary to combine Torah with derekh eretz in order to achieve the best in life. In either case, it takes fundamental and positive action and good deeds to reach the good.

Therefore, concludes Abarbanel, Akavya argues that it is not enough to perform the Mitzvoth Aseh, positive commandments, one must also be constantly on the alert not to transgress a Mitzvat Lo Ta’aseh, a prohibition. Just as a person must be eager to do good, he must take care to avoid evil.

The Mishnah (Eduyot 5:6), in describing the saintliness of Akavya ben Mahalalel, goes as far as to say that the courtyard of the Temple was never closed to a Jew with as much wisdom and fear of sin as Akavya ben Mahalalel. Only a man with such credentials can urge us to consider seriously the three things enumerated in our Mishnah.

If it be true, as Akavya maintains, that the pitfalls of sin are always present to swallow up man, was the Psalmist not correct when he attempted to condone his transgression by crying out, “Behold, in inequity/Lawlessness was I brought forth; and in sin did my mother conceive me”? In other words, how can man avoid sin when the tendency to sin is practically congenital? Abarbanel contends that David's line of reasoning is unacceptable. Man's organs cannot be faulted for their errors. It is the soul that motivates and moves the body to action. It is there that the fault lies. The antidote for the poison of sin is to reflect on the words of Akavya: “Know from where you came, where you are going and before whom you will have to give an account and a reckoning.” This will act as a certain deterrent to any deviations.

Abarbanel offers a second interpretation of Akavya's dictum. There are three phases during man's sojourn on earth and the hereafter. Each one is represented by and identified with the threefold premise of Akavya. First, while man is expending his days on earth he should recognize the immutable fact that life is no more than a putrid drop. Almost everything that he yearns for is tainted and destructive.

The second phase takes place when he passes to the world of spirits. The body remains and is devoured by worms and maggots while the soul is headed for a spiritual domain, there to await the verdict of reward or punishment.

The last stage is that of resurrection of the dead and the day of reckoning. Akavya referred to this stage when he said, "Know before whom you are destined to give an account! Before the Supreme King of Kings, the Holy One, blessed be He."

A man can easily avoid the pitfalls of sin if he acknowledges his three-pronged avenue of birth through resurrection and the three-fold remedy to counteract the evil that may befall him.

A third interpretation of our Mishnah, one that Abarbanel prefers above all others, is the premise that all lawlessness and transgressions can be incorporated in the teaching (Chapter IV, mishnah 17) which proposes that there are three types of offences against God's will: jealousy, lust and the pursuit of undue honor.

With reference to the pursuit of undue honour, Akavya is quite vigorous in his denunciation of such wrong-doing by reminding us, "From what do you come? From a putrid drop!" That is to say, we are to remember that every human being - rich and poor, strong and weak, talented or simple - derives from the same process and the same source. If one is gifted with extraordinary abilities, in the words of Abarbanel, "So what?" If a person will only reflect on this point, he will certainly not hold himself superior to others or demand to be honoured.

If a person is lustful - enveloped in the enjoyment of food, drink and sex - let him remind himself that after all is said and done he will only end up as food for maggots. If his lusts are directed towards the accumulation of wealth even at the cost of theft, deceit and chicanery, let him reflect on the simple thought of what will he have accomplished with his acquisitions after his demise.

Finally, with respect to jealousy he should acknowledge that there is a God above us who knows man's inner thoughts and will exact from him an accounting and reckoning for his errant ways.

Miscellaneous Interpretations

Rashbatz (R. Shimon ben Tzemah Duran, Majorca (Spain) & Algiers, 1361 -1444): Practically every commentary on Pirqe Abot arrives at the same conclusion: the preachments of Akavya ben Mahalafel purport to stress a fundamental lesson. Man must stand humble, meek and submissive before God. His beginnings and his end point to a creature whose cannot control his own destiny.

Rashbatz is also one of those who recognize this message, but he goes out of his way to relate a famous incident in which Akavya was involved. The Mishnah (Eduyot 5:6) tells us that Akavya was almost excommunicated when he criticized Shemayah and Avtalyon. They administered the waters of the sotah to a woman who had once been a maidservant and Akavya asserted that the woman was given a placebo-like dosage. On many occasions Akavya boldly refused to accept the rulings given by the central rabbinic authority and was threatened with excommunication. Finally, the rabbis approached him with a proposal that he recant and retract his refutations and he be appointed head of the Sanhedrin. He refused, saying, "I would rather be called an idiot all my life than to be irresponsible before God. If I recanted, society would say that I did so only for the sake of a position of honor."

Akavya was also the one who told his son that he should not depend upon the good name of his father but, "Your deeds will draw you close to people, and your deeds will estrange you from people."

Midrash Shemuel (R. Shemuel ben Yitzchaq de Uceda, Safed (Israel), 1540 - ?): At first glance, one might ask why Akavya offered his pronouncements and was dissatisfied with those of Rabbi Yehudah ha-Nasi in Chapter II, mishnah 1. There, too, we are exhorted to avoid sin by reflecting on three things: A seeing eye, a listening ear and the fact that our actions are being recorded in a book. Actually, says Midrash Shemuel, all the statements by Rabbi can be incorporated into the last maxim of Akavya: “And consider before whom you will have to render account.” That should suffice to humble a human being.

On the other hand, there was a purpose when Akavya added two more components: “Know where you came from and where you are going.” Midrash Shemuel is also concerned why Akavya specified the number three which was unnecessary; he could have articulated his ideas and that would have sufficed.

The answer lies in the premise that in order for a man to avoid sin he must comply with all three dicta of Akavya and not act selectively. To illustrate: If one merely reflected on, “A putrid drop” to the exclusion of the others, he might be justified in arguing, “How can I be expected to lead an exemplary righteous life? After all, I emanate from an impure source.” Consequently, he is told to reflect on his end result: death - dust, worms and maggots. This should sober him to the acknowledgment that life's vanity is worthless. If, perchance, one should again argue that there is no aftermath following the grave, let him understand that he still must face his Maker and give an account of his activities on earth. Indeed, all three components are needed to help man avoid sin.

Midrash Shemuel goes further and addresses himself to the question why Akavya employs two terms, “consider” and “know.” He started with “Consider...” which should have sufficed for the entire Mishnah. Midrash Shemuel theorizes that this redundancy was necessary because one can see with his eyes a drop of semen and worms in a grave. To that Akavya applied the word consider. When we are speaking about account and reckoning in the World to Come we must rely on logic and imagination. Hence - know.

Another view, attributed by Midrash Shemuel to an unidentified Hasid, postulates that there are three circumstances that contribute to sin. A person who is egotistic and conceited finds it very easy to inflict pain and distress on his fellowman. This is a sin. A man who obsessively seeks pleasure and comforts at any cost is also sinning. Finally, one who does not take into consideration that he will have to pay for his sins is a candidate for sin. Thus, to overcome the first deficiency, Akavya counsels him to know whence he came. What is there about him that he has a right to elevate himself above others? To avoid the second immoral attitude, Akavya advises him to think in terms of his death when all the comforts and pleasures of life will be of no help to him. The last dictum of Akavya, giving an account to your Maker, is self-explanatory.

The unidentified Hasid is challenged by Midrash Shemuel on two grounds. His line of thinking is faulted because it applies to one who is attuned to the principles and dogmas of religion and theology. He may be swayed to a righteous life if he absorbs the teaching of Akavya. What of those who are totally estranged from religious commitment? Secondly, as others have noted, the heavy concentration on the unpleasant aspects of life can drive a person to abandon, in utter dismay, any effort to correct and improve himself.

Midrash Shemuel proposes a more lenient approach - the reality of life. “Is it not true,” he asks, “that a human being is so frail and delicate that without any forewarning he is gone? Is it not the reality of life that the grave is the end result of a human being? Is it not true that man was put on earth by a divine force and must eventually give an account to Him? If these premises are acknowledged, is it not a tragedy that one resorts to sin?

Rabbenu Yonah (R. Yonah ben Abraham Gerondi, Barcelona (Spain), 1200 – 1236) makes short shrift of this famous Mishnah taught by Akavya ben Mahalalel by summoning an allegory. The message of this Mishnah is likened to a king who called for a report from one of his servants. We can imagine the rage of the monarch and the shame of the miscreant when it is discovered that there was deceit involved. How much more should man be concerned about fulfilling the demands of the King of Kings? Moreover, when a person is disgraced in the eyes of his human king, it will eventually be forgotten because that is the nature of a human being. When the soul faces God, however, it stands before the One that never forgets. The thrust of this Mishnah is: You, the sinner, are transitory; God is eternal.

What say the Nazarean Hakhamim?

Rom 8:5 For the ones that [living] according to flesh mind the things of the flesh. And the ones according to spiritual [things] mind the things of the spirit [of G-d].

Rom 8:6 For the mind of the flesh results in death, but the mind of the spirit [of G-d] is life and peace;

Rom 8:7 because the mind of the flesh is enmity towards G-d; for it is not willing to be subjected to the Law of G-d, for neither can it be.

Rom 8:8 And those being for the flesh are not able to please G-d.

Rom 8:9 But you are not for the flesh, but for the spirit [of G-d], since the spirit of G-d dwells in you. But if anyone has not the spirit of Messiah, this one is not his.

Rom 12:2 And be not conformed to this age, but be transformed by the renewing of your mind, in order to prove by you what is the good and pleasing and perfect will of God.

Rom 12:3 For through the mercy which is given to me, I say to everyone being among you, not to have high thoughts beyond what is right to think. But set your mind to be right-minded, even as God divided a measure of faithful obedience to each.

Rom 12:4 For even as we have many members in one body, but all members do not have the same function.

1Co 4:6 And, brothers, I transferred these things to myself and Apollos because of you, that in us you may learn not to think above what has been written, that you not be puffed up one over the other.

1Co 4:7 For who makes you to differ? And what do you have that you did not receive? And if you received it, why do you boast as if you did not receive?

Mark (Mordechai) 4:1-9

Delitzsch Hebrew Rendition

1וַיָשָׁב וַיָּחֶל לְלַמֵּד עַל שְׁפַת הַיָּם וַיִקָּהֲלוּ אֵלָיו הֲמוֹן עַם־רָב וַיֵּרֶד וַיֵּשֶׁב בָּאֳנִיָּה בַּיָּם וְכָל־הָעָם עוֹמֵד עַל־יַד הַיָּם בַּיַּבָּשָׁה׃

2 וַיְלַמְּדֵם הַרְבֵּה בִּמְשָׁלִים וַיּאֹמֶר אֲלֵיהֶם בְּלַמְּדוֹ אוֹתָם׃

3 שִׁמְעוּ שָׁמוֹעַ הִנֵּה יָצָא הַזֹּרֵע לִזְרֹעַ׃

4 וַיְהִי בְזָרְעוֹ וַיִּפֹּל מִן־הַזֶּרַע עַל־יַד הַדָּרֶךְ וַיָּבֹאוּ עוֹף הַשָּׁמַיִם וַיֹּאכְלֻהוּ׃

5 וְיֵשׁ אֲשֶׁר נָפַל עַל־מְקוֹם הַסֶּלַע אֲשֶׁר אֵין־לוֹ שָׁם אֲדָמָה הַרְבֵּה וַיְמַהֵר לִצְמֹחַ כִּי לֹא־הָיָה לוֹ עֹמֶק אֲדָמָה׃

6 וַיְהִי כִּזְרֹחַ הַשֶּׁמֶשׁ וַיִּצָרֵב וַיִּיבָשׂ כִּי אֵין־לוֹ שׁרֶשׁ׃

7 וְיֵשׁ אֲשֶׁר נָפַל בֵּין הַקֹּצִים וַיַּעֲלוּ הַקֹּצִים וַיְמָעֲכֻהוּ וְלֹא נָתַן פֶּרִי׃

8 וְיֵשׁ אֲשֶׁר נָפַל עַל הָאֲדָמָה הַטּוֹבָה וַיִּתֵּן פְּרִי עֹלֶה וְגָדֵל וַיַּעַשׂ זֶה שְׁלֹשִׁים שְׁעָרִים וְזֶה שִׁשִּׁים וֵזֶה מֵאָה׃

9 וַיּאֹמֶר אֲלֵיהֶם מִי אֲשֶׁר אָזְנַיִם לוֹ לִשְׁמֹעַ יִשְׁמָע׃

Murdoch’s Peshitta Translation

1. And again he began to teach by the side of the sea. And great multitudes were assembled about him; so that he embarked and sat in a ship on the sea, and all the multitude stood on the land by the side of the sea.

2. And he taught them much by similitudes. And in his teaching, he said:

3. Hear: Behold a sower went forth to sow.

4. And as he sowed, some [seed] fell on the side of the path; and a bird came, and devoured it.

5. And other [seed] fell on a rock, so that it had not much earth; and it soon shot up, because it had no depth of earth.

6. But when the sun was up, it wilted; and because it had no root, it dried up.

7. And other [seed] fell among thorns. And the thorns grew up, and choked it, and it yielded no fruits.

8. And other [seed] fell on good ground, and came up, and grew, and yielded fruits; some thirty, some sixty, and some a hundred.

9. And he said: Whoever has ears to hear, let him hear.

Etheridge’s Peshitta Translation

1. And he began again to teach by the sea-side: and great assemblies were gathered to him; so that, ascending, he sat in a boat on the sea, and the whole multitude stood on the land, by the edge of the water.

2. And he instructed them by many similes, and said in his teaching, Listen:

3. Behold, a sower went forth to sow;

4. and as he sowed, some fell by the way-side, and the fowl came and devoured it.

5. And other fell upon the rock, so that it had not much earth; and it soon came up, because it had not depth of earth:

6. but when the sun arose, it became hot; and inasmuch as it had no root, it dried up.

7. And other fell in a place of thorns; and the thorns sprang up, and choked it, and it gave no fruits.

8. But other fell upon good ground; and it came up, and grew, and gave fruits, some thirty, some sixty, and some a hundred.

9. And he said, Whoever has ears to hear, let him hear.

Hakham’s Rendition:

1. And again he began to teach beside the sea, and was gathered (Heb. Synagogued) unto him the biggest congregation, so that he, having gone into a [small] boat, sat in the sea, and all the congregation was by the sea, on the land,

2. And he taught them many things in similes, and he said to them in his teaching:

3. Listen! Behold, the sower went out to sow.

4. And it came to pass, in the sowing, some [seeds] fell beside the way, and the birds did come and devoured it;

5. And other [seeds] fell upon the rocky ground, where it had not much earth, and immediately it sprang forth, because of not having depth of earth,

6. And the sun having risen, it was scorched, and because of not having roots it withered;

7. And other [seed] fell in the thorns, and the thorns came up, and choked it, and fruit it did not give;

8. And other [seed] fell into the good ground, and were giving fruit, coming up and growing, and it bare, one thirty-fold, and one sixty-fold, and one an hundred-fold.

9. And he said to them, “He who is having ears to hear--let him hear.”

Commentary:

v. 1 - and was gathered (Heb. Synagogued) unto him the biggest congregation - Marcus[1]observes that [according to the Alexandrian text]:

“in previous and subsequent sections of the Gospel the crowd is described merely as “great” (πολύς – polys: 3:7-8; 5:21; 6:34; 8:1; 9:14; 12:37). Here the superlative πλειστος (PLEISTOS) is capable of meaning “very, very big,” but in this case there is probably an intensification of the previous descriptions, in which the size of the group thronging about Jesus has been steadily increasing (1:33; 2:2, 13; 3:7-10, 20).”

was gathered – There Greek term according to the Codex Alexandrinus is συναγεται (SUNAGETE) and according to Stephens, Scrivener, and Byzantine Majority texts, is συνηχθη (SUNICHTHI), both forms from the verb συνάγω (SUNAGO) and meaning “to synagogue/congregate.” This was not just a crowd hearing a politician, or a snake-oil salesman, the purpose of this congregation was to worship G-d and hear some wholesome Torah instruction concerning the Torah and allied readings for that week in which these events took place.

v. 2 - And he taught them many things in similes, - Notice the repetition of the Greek word διδάσκω – DIDASKO – “to teach” both at the beginning of v. 1 “And again he began to teach beside the sea” and here “And he taught them many things in similes". We have a similar case in Mark 1:21-22 –

Mar 1:21 And they went on to K’far Nachum (Capernaum), and immediately, on the Sabbaths, having gone into the synagogue, he was teaching,

Mar 1:22 And they were astonished at his teaching, for he was teaching them as having authority, and not as the scribes [at that location].

The repetition of a word albeit with different accidents is normally in Hebrew pointing either to the intensity or the importance of the concept or action. In other words here in 4:1-2 as in 1:21-22 the repetition serves the purpose of alerting the reader or hearer that the mater being presented is of the utmost importance.

The Greek has here παραβολαις (PARABOLES) from the root παραβολή (PARABOLI). According to Thayer[2]this Greek word has the following meanings:

1) a placing of one thing by the side of another, juxtaposition, as of ships in battle

2) metaphorically

a) comparing, comparison of one thing with another, likeness, similitude

b) an example by which a doctrine or precept is illustrated

c) a narrative, fictitious but agreeable to the laws and usages of human life, by which either the duties of men or the things of God, particularly the nature and history of God’s kingdom are figuratively portrayed

d) a parable: an earthly story with a heavenly meaning

3) a pithy and instructive saying, involving some likeness or comparison and having preceptive or admonitory force

a) an aphorism, a maxim

4) a proverb

5) an act by which one exposes himself or his possessions to danger, a venture, a risk

The Hebrew equivalent MASHAL is also quite ambiguous as is the Greek. Therefore for the sake of clarity we have proposed that

a) when the word “parable” or “story” or “figure” appears in a piece of literature that is written in the Peshat/Mishnaic style (i.e. Mark, Jude, 1 Peter and 2 Peter) that the word “simile” or “analogy” be used instead;

b) when the word “parable” or “story” or “figure” appears in a piece of literature that is written in the Remes/Gemarah/Responsa style (i.e. Luke, Acts, Pauline Epistles) that the word “allegory” be used instead;

c) when the word “parable” or “story” or “figure” appears in a piece of literature that is written in the Middrash style (i.e. Matthew) that the word “parable” or “metaphor” be used instead;

d) when the word “parable” or “story” or “figure” appears in a piece of literature that is written in the Sod/Kabbalah style (i.e. John, 1 John, 2 John, 3 John, and the Apocalypse) that the word “symbol” or “type” be used.

In this way we are deliberately describing what kind of comparison we are using, as well as serving notice to the reader in which of the four genres of Rabbinic literature we are dealing with. If we abide by this nomenclature much confusion will be dispelled.

Here in verse 2 we are said that Yeshua taught many similes. In this Peshat/Mishnaic genre of literature there are no hidden meanings, with the exception of the quirks of the Hebrew Language and the occasional play on words. Therefore this simile must be interpreted literally. Having said this, we still need to examine the words used so that we have an accurate picture of the message conveyed.

v. 3 – Listen! Behold - Here we have tow ackward doubling of Greek Words. ἀκούετε (AKOUETE) - Listen. ἰδοὺ (IDU) – behold. The first verb - ἀκούω (AKOUO) is the command to hear. This is extremely important in the Mishnaic genre of literature. Since a master will say something, that the pupils need to listen and repeat with exactitude of memory. Hearing then, becomes extremely important. Therefore, every time we find the word to hear in the Mishnah of Mark, it simply means that this needs to be memorized with the intention of repeating it accurately without variation from the original saying – and this is the literal meaning of Mishnah (i.e. repetion in order to memorize accurately). Now in order to increase the accuracy another verb is supplied – ιδου (IDU) from ὁράω (ORAO) which means “to see with the mind.” In this simile there is no need to see in the mind some recondite activity but just a normal human activity that his audience is well aware of. Perhaps the idea here is better expressed in the English language by “recall.” In other words, a normal human activity is going to be imbued with important meaning in order that the memorization of the simile be easy to recall when needed.

Another point worth mentioning is that the Greek verb AKOUETE is in the second person imperative, denoting command and also re-emphasizing the criticality of this simile, for later in 4:13, we read that this simile is the key to all possible comparisons (i.e. similes/analogies, allegories, parables, symbols). The effect of the wording therefore is to bring to the attention of the reader/hearer that in this simile all similes/analogies, allegories, parables, and symbols/types taught by the Master or his Talmidim (disciples) are included. This simile/analogy is the portal to all further comparisons appertaining the governance of G-d.

Yet another point is that the force of AKOUETE in Greek is similar to that of the word SHEMA in Deuteronomy 6:4, giving name to that central confession of Judaism. In this case, the note here is that the simile to be told has something to do with the SHEMA. Here we are just drawing a logical inference using the sixth Law of Peshat Hermeneutics of R. Hillel - Ka-yoẓe bo mi-maḳom aḥer: Similarity in content to another Scriptural passage. We will explore this inference further at the end of our exegesis of this section and in more detail when we cover the interpretation of the simile by the Master in 4:13 ff. Nevertheless, we must say that the Hebrew term SHEMA does not only mean “to listen” or “to hear,” but also “to obey,” and therefore, implying the need for an active response to that which is being heard. Gerhardsson[3] in a seminal journal article suggests that the parable and its interpretation is based on the commandment of the SHEMA TO LOVE G-d with all of one’s heat, mind, and strength. Therefore the simile confronts humanity with the central demand and twice daily recited central confession of the Jewish faith. This also reminds us that the Master’s teaching stands firmly in continuity with the Jewish faith and not a cessation or abrogation of it in favour of a new religion.

the sower went out to sow – Why not a man went to sow? The repetition of words albeit with different meanings is in order to aid in memorizing the simile.

v. 4 - And it came to pass, in the sowing, some [seeds] fell beside the way, and the birds did come and devoured it; - Seed is always precious and of much value, as it is said in Psalm 126:5-6 – “They that sow in tears will reap in joy. Though he goes on his way weeping that bares the measure of [precious] seed, he will come home with joy, bearing his sheaves.” Therefore, we may ask , why is the sower scattering seeds rather than dropping one seed after another on the ploughed furrow? There seems here a connotation of haste. I believe that the Master had in mind as well as the congregation the Mishnah of Pirqe Abot that we read last Shabbat:

“Rabbi Tarfon said: The day is short, the work is great, the labourers are lazy, the pay is high and the employer is insistent. He used to say: You do not have to complete the job, but neither are you a free man to be quit of it. If you have studied a great deal of Torah, you will be given a great reward and your employer can be trusted to pay you your wages. Know also that the wages of the righteous/generous are paid in the Time to Come." - Pirqe Abot II:14

Notice the urgency: “The day is short” says Rabbi Tarfon. Similarly, here the sower has no time to spend making sure that only one seed is dropped in the appropriate place at a time. Urgency demands that the sower spreads the seed as best as he can all over the ground. Thus the sower, knows in advance that a number of seeds will simply fade away and produce no fruit.

So this begs another question, why then going on to tell us in detail the reasons why a proportion of the seed becomes wasted? Simply because the subject of the simile is not “seed” but the different places in which the seed falls. Each place in which the seed falls has a similarity to what we find among human beings. Interestingly, Cranfield[4] entitles this simile as “The Parable of the Various Soils.”

At this point, some of the seed fell “besides the way” – in Greek: παρὰ τὴν ὁδόν (PARA TEN ODON). Marcus[5] notes:

In Mark PARA + accusative always seem to mean “beside” (1:16; 2:13; 4:1; 5:21; 10:46); this includes 4:1 (παρὰ τὴν θάλασσαν – PARA TEN THALASSAN – “besides the sea”), just three verses before 4:4. The Bartimaeus story, where the same phrase PARA TEN ODON occurs, favours the translation “beside”: a beggar would sit at the side of the road, not on it. At the conclusion of this story, Bartimaeus moves from being a blind beggar PARA TEN ODON to being a sighted Talmid (Disciple) of Yeshua ἐν τῃ ὁδῷ - EN TE ODO – “in the way.”

Besides the way there is well trodden compact soil. As Gold[6] points out: “The unproductiveness is due of course to the hardness of the trodden soil. Yeshua adds that the birds devoured the seed, and this is due to its lying on the surface without penetrating it.” Since the seed was not buried in the ground it was left unprotected and as a sure invitation for the birds to have a good meal of it.

But the word here “way” in Hebrew “DEREKH” has two meanings: (a) a road, and (b) Torah as practiced by the Jewish people who fear G-d. More on this in later verses (cf. 4:13ff) where the Master explains the simile. Enough to warn that the term “way” has two meanings in the Hebrew as is the case as well in English.

v. 5 – And other [seeds] fell upon the rocky ground, where it had not much earth, and immediately it sprang forth, because of not having depth of earth.

Those that are experienced with plant seeds have noted that when a seed is placed on water or a moist piece of cotton, will find that the seed will push the initial growth upwards following the principle of geotropism, at which time we put the seed into a small container of soil so that it develops roots (note: at this point the roots of the plant are feeding on the initial nutrients within the seed). This procedure, rather than burying seed in small container of soil is used to accelerate the germination of seeds. Normally the seed is buried in the ground so that it pushes up the foliage and at the same time it pushes down roots into the ground.

The problem here is of course, is that seeds that fall on rocky ground do not have enough soil and nutrients to develop enough roots to sustain growth. Notice the words in the last two clauses: (1) and immediately – i.e. since there is no soil the seed accelerates its germination upwards, whilst if it were buried in the ground it would take longer to germinate; sprang forth – the initial foliage sprang using the initial nutrients in the seed but whence these have been consumed the roots have no more nutrients to feed the plant since stones do not have the nutrients required by most seeds. And then the point of this accelerated germination is explained: because of not having depth of earth.

Surely, most animal and vegetable growth, as well as human growth comes in spurts, not as a continuous flow. Like a bell curve, there are “highs” and “lows.” However, accelerated growth if not carefully engineered so that it becomes well rooted and anchored in the environment in which it happens, then the whole exercise of growing meets a quick death as the following verse explains.

v. 6 – And the sun having risen, it was scorched, and because of not having roots it withered; - As mentioned above accelerated germination has one problem, growth is uneven. Whilst seed that is buried in the soil, tend to germinate in parallel upwards with foliage, and downwards in roots. The narrative seems to indicate that the seed was planted before the evening or very early in the morning whilst it is still dark, and the dew covers the ground. This small amount of moist on the stones has caused the seed to germinate, however as the intensity of the sun grew, the moisture on the stones dried up and left the infant plant to the mercy of the scorching son. Besides as the heat of the sun grows it also heated the stones making them to become a sort of frying pan dehydrating anything on it. That is why the seed is normally buried in the darkness of the humid soil to protect it from drying.

v. 7 - And other [seed] fell in the thorns, and the thorns came up, and choked it, and fruit it did not give – Thorns, in the middle east, alike obnoxious weeds in other parts of the world were/are a nightmare for agriculturists. Thorns will allow a plant to germinate and grow a bit, but then the roots of the thorns will choke the roots of the seed planted. In fact, thorns take over the root system developed by the seed planted, and therefore deprive the plant from the required sustenance. This is why our verse states “and fruit it did not give,” that is, it grew, but when it was ready to start producing fruit, it was choked by the thorns.

Thus far, we have been given details of three uncessful environments in which the seed fell. Macus[7]points out that each of the ‘failures’ is lost in different stages of growth. Thus we have:

a) the seed that fell by the side of the way does not even germinate but is devoured by birds;

b) the seed that fell in stony ground withers away after its accelerated springing forth; and

c) the seed that fell in the midst of the thorns grows but is choked and does not give fruit.

Perhaps, there is a pointing here to three critical phases in the growth of seed which depending upon what kind of soil it is planted the seed will meet success or failure. Perhaps we are lead to an analogy regarding the three critical stages also of human growth, i.e. infanthood, adolescence (the bat/bat mitzvah period) and marriage/adulthood. Successful transition through these three critical periods of upheaval, conflict and challenge makes for a productive human-being.

v. 8 - And other [seed] fell into the good ground, and were giving fruit, coming up and growing, and it bare, one thirty-fold, and one sixty-fold, and one an hundred-fold.

Nor fortunately, part of the seed scattered “fell into the good ground.” Of those seeds that germinated and grew in the good soil, some produced 30 grains per seed planted, others 60 grains per seed planted, and yet others 100 grains per seed planted. The numbers given are not necessarily precise figures but an illustration that some seeds gave a “good” yield, others an even “better” yield, and still others produced and “extraordinarily excellent” yield. Much like saying, some graduated in their undergraduate degree with an overall achievement of a “C,” others with an overall achievement of a “B,’ and yet others with an average extraordinary achievement of an “A.” The important things in this verse is that ALL the seed “that fell into the good ground” is said to “having given fruit.” This is the bottom-line of this verse.

v. 9 - And he said to them, “He who is having ears to hear--let him hear.” What means this? Is it not the case that all human beings have ears to hear? The Hebrew word that means “hear” or “listen” is SHEMA. This words presents and excellent example of the difference between the Hebraic mindset which stresses physical action/application and the Greek/Western mindset which stresses mental activity only.

Listening in Greek/Western culture is essentially a mental activity, and hearing just means that our auditory system is picking up sounds and decoding them. But in Hebrew, the word SHEMA describes hearing and also its effects – taking heed, being obedient, and doing what is asked. Any parent that has said to his children: “Were you listening?” when the ignore a command to do something or to clean up their room understands that listening should result in action. In fact, almost every place we see the word “obey” in the Scriptures, it is translated from the Hebrew word SHEMA.

SHEMA Yisrael in Deut. 6:4ff is not just a call to exercise the human auditory system, but more important to ensure that the desired actions follows the hearing. That is why “doing certain things” and/or “abstaining from doing certain things” is one of the central pillars of Jewish religion.

This should well furnish us with a clue as to why the Master said “He who is having ears to hear – let him hear.” He is obviously calling us to put his instructions into practice and not just merely check out whether our human auditory system is working well. He wants us to be doers of the TORAH, and not hearers only (James 1:22). Westerners tend to put all stress on what goes on in the minds, and tend to consider action as dead works. But in a Hebraic mindset it is understood that we have not truly put what we have heard into our hearts until it transforms our lives and understanding as well. For learning and hearing is one thing, but in-depth understanding comes with the doing.

Some[8] have found a parallel to this simile in 2 Esd. 8:41, where the King James renders this verse as:

“For as the husbandman sows much seed upon the ground, and plants many trees, and yet the thing that is sown good in his season [not all] comes not up, neither does all that is planted take root: even so is it of them that are sown in the world; they will not all be saved.”

This saying could well have formed the basis for the simile of the Master under consideration, However as we shall see in a later section where the simile is interpreted, there is much more to the words of the Master than what is found in 2 Esd. 8:41. The connection of the Master’s simile with the twice daily recitation of the Shema, seems to be at the center of this simile, not to mention its obvious connection with the readings for this Shabbat.

Some Questions to Ponder:

1. What question/s were asked of Rashi regarding Genesis 38:1?

2. What question/s were asked of Rashi regarding Genesis 38:2?

3. What question/s were asked of Rashi regarding Genesis 38:7?

4. What question/s were asked of Rashi regarding Genesis 38:11?

5. What question/s were asked of Rashi regarding Genesis 38:14?

6. What question/s were asked of Rashi regarding Genesis 38:15?

7. What question/s were asked of Rashi regarding Genesis 38:16?

8. What question/s were asked of Rashi regarding Genesis 38:17?

9. What question/s were asked of Rashi regarding Genesis 38:24?

10. What question/s were asked of Rashi regarding Genesis 38:26?

11. What question/s were asked of Rashi regarding Genesis 38:27?

12. What question/s were asked of Rashi regarding Genesis 38:30?

13. Where do we meet the Hebrew word “A’ARBON” again in the Nazarean Codicil? And what 3 things does this “pledge” (down-payment) point to?

14. What important lesson does Tamar teaches about embarrassing others publicly or privately?

15. Why does the Torah interrupts the story of Yosef with the account of Tamar?

16. How is our Torah Seder related via verbal tally with Psalm 31?

17. How is our Torah Seder related via verbal tally with the Ashlamatah of Isaiah 37:31-35 + 38:1-6?

18. How is the readings of Pirqe Abot III:1 related to our readings for this Shabbat?

19. How is the reading of Mordechai (Mark) 4:1-9 related via verball tally to the rest of the readings for this Shabbat?

20. In your opinion, taking into consideration altogether the readings for this Shabbat, what is the prophetical statement for this coming week?

Fast of the 17^th of Tammuz

Thursday 9^th of July

(For further study see: http://www.betemunah.org/tamuz17.html

& http://www.betemunah.org/mourning.html)

Morning Service:

Torah: Exodus 32:11-14; 34:1-11

Reader 1 Ex. 32:11-14

Reader 2 Ex. 34:1-4

Reader 3 Ex. 34:6-11

Ashlamatah: Isaiah 55:6 – 56:8

Next Shabbat: Shabbat Dibre Yirmeyahu

Shabbat	Torah Reading:	Weekday Torah Reading:
חָטְאוּ & וְיוֹסֵף
“V’Yosef & Chat’u”	Reader 1 – B’Resheet 39:1-6	Reader 1 – B’Resheet 41:1-4
“And Joseph & Sinned”	Reader 2 – B’ Resheet 39:7-12	Reader 2 – B’Resheet 41:5-7
“Y José & Pecaron”	Reader 3 – B’ Resheet 39:13-18	Reader 3 – B’Resheet 41:8-14
B’Resheet (Gen.) 39:1-23 & 40:1-23	Reader 4 – B’ Resheet 39:19-23
Ashlamatah: Isaiah 52:3-10 + 53:4-5	Reader 5 – B’ Resheet 40:1-6
Special: Jeremiah 1:1 – 2:3	Reader 6 – B’ Resheet 40:7-17	Reader 1 – B’Resheet 41:1-4
Psalm 32:1-11	Reader 7 – B’ Resheet 40:18-23	Reader 2 – B’Resheet 41:5-7
N.C.: Mark 4:10-12	Maftir : B’Resheet 40:21-23	Reader 3 – B’Resheet 41:8-14
Pirke Abot: III:2	Jeremiah 1:1 – 2:3

Reading Assignment:

Torah With Targum Onkelos and Rashi’s Commentary – Vol. 1

The Book of Genesis: Hebrew/English

By: A.M. Silberman & M. Rosenbaum

Published by: BN Publishing (2007)

pp. 190-197.

The Torah Anthology: Yalkut Me’Am Lo’Ez - Vol IIIa: The Twelve Tribes

By: Rabbi Ya’aqob Culi

Published by: Moznaim Publishing Corp. (New York, 1988)

Vol. IIIa, pp. 299-358. (next week: Vol. IIIb – “Joseph in Egypt”)

Please always remember:

The above questions are not about how many you can answer right or wrong, or how many you have answered at all, that is NOT the purpose of this exercise! The REAL merit is in making an effort to attempt to answer them as best as you can! We run no competitions here! The competition if any is a matter between you and Ha-Shem, most blessed be He! The questions are given to help you grasp the mechanics of the Peshat level of Hermeneutics and to help you understand Scripture from a legitimate Jewish perspective. So far, only few brave souls have attempted to answer the questions posed. For those who have not yet jumped into the pool of the brave, why not give it a try, even if you answered a few questions that would be great and most encouraging for you and the honourable members of this list!

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai

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[1] Marcus, J. (2000), The Anchor Bible: Mark 1-8: A New Translation with Introduction and Commentary, New York: Doubleday, p.291.

[2] Thayer, J.H. (1977), A Greek- English Lexicon of the New Testament Numerically Coded to Strong’s Exhaustive Concordance, Grand Rapids, Michigan: Baker Book House, p.479, under Strongs’s # 3850.

[3] Gerhardsson, B. “The Parable of the Sower and its Interpretation,” New Testament Studies, 14, 1968, pp. 165-193.

[4] Canfield, C.E.B. (2000 Reprint), The Cambridge Greek Testament Commentary: The Gospel According to St. Mark, Cambridge, U.K.: Cambridge University Press, p. 148.

[5] Marcus, J. (2000), The Anchor Bible: Mark 1-8: A New Translation with Introduction and Commentary, New York: Doubleday, p.292.

[6] Gould, E.P. (1948), A Critical and Exegetical Commentary of the Gospel According to Mark, Edinburgh, U.K.: T. & T. Clark, p. 70.

[7] Marcus, J. (1986), The Mystery of the Kingdom of G-d, Atlanta: S.B.L. dissertation, p.22.

[8] Lachs, S.T. (1987), A Rabbinic Commentary on the New Testament: The Gospels of Matthew, Mark and Luke, Jersey City, New Jersey: Ktav Pub Inc., p. 218. See also, B. Gerhadsson, “The Parable of the Sower and its Interpretation,” New Testament Studies 14 (1967-68) : pp. 165-193.