Esnoga Bet Emunah

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

Three and 1/2 year Lectionary Readings	Second Year of the Reading Cycle
Tebet 16, 5770 – January. 01/02 , 2010	Second Year of the Shmita Cycle

Candle Lighting and Havdalah Times:

Atlanta, Georgia, U.S. Friday Jan. 01, 2010 – Candles at 5:22 PM Saturday Jan. 02, 2010 – Havdalah 6:21 PM	Baton Rouge & Alexandria, Louisiana, U.S. Friday Jan. 01, 2010 – Candles at 4:57 PM Saturday Jan. 02, 2010 – Havdalah 5:54 PM	Bowling Green, Kentucky, U.S. Friday Jan. 01, 2010 – Candles at 4:21 PM Saturday Jan. 02, 2010 – Havdalah 5:23 PM
Brisbane, Australia Friday Jan. 01, 2010 – Candles at 6:28 PM Saturday Jan. 02, 2010 – Havdalah 7:26 PM	Bucharest, Romania Friday Jan. 01, 2010 – Candles at 4:28 PM Saturday Jan. 02, 2010 – Havdalah 5:36 PM	Chattanooga, & Cleveland, Tennessee, US Friday Jan. 01, 2010 – Candles at 5:22 PM Saturday Jan. 02, 2010 – Havdalah 6:22 PM
Jakarta, Indonesia Friday Jan. 01, 2010 – Candles at 5:52 PM Saturday Jan. 02, 2010 – Havdalah 6:45 PM	Kuala Lumpur, Malaysia Friday Jan. 01, 2010 – Candles at 6:57 PM Saturday Jan. 02, 2010 – Havdalah 7:49 PM	Manila & Cebu, Philippines Friday Jan. 01, 2010 – Candles at 5:20 PM Saturday Jan. 02, 2010 – Havdalah 6:13 PM
Miami, Florida, US Friday Jan. 01, 2010 – Candles at 5:23 PM Saturday Jan. 02, 2010 – Havdalah 6:19 PM	New London, Connecticut USA Friday Jan. 01, 2010 – Candles at 4:03 PM Saturday Jan. 02, 2010 – Havdalah 5:08 PM	Olympia, Washington, U.S. Friday Jan. 01, 2010 – Candles at 4:15 PM Saturday Jan. 02, 2010 – Havdalah 5:25 PM
Murray & Paducah Kent., & Paris, Tenn. U.S. Friday Jan. 01, 2010 – Candles at 4:30 PM Saturday Jan. 02, 2010 – Havdalah 5:31 PM	Philadelphia, Pennsylvania USA Friday Jan. 01, 2010 – Candles at 4:28 PM Saturday Jan. 02, 2010 – Havdalah 5:31 PM	San Antonio, Texas, U.S. Friday Jan. 01, 2010 – Candles at 5:28 PM Saturday Jan. 02, 2010 – Havdalah 6:26 PM
Sheboygan & Manitowoc, Wisconsin US Friday Jan. 01, 2010 – Candles at 4:06 PM Saturday Jan. 02, 2010 – Havdalah 5:13 PM	Singapore, Singapore Friday Jan. 01, 2010 – Candles at 6:51 PM Saturday Jan. 02, 2010 – Havdalah 7:43 PM

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

Roll of Honor:

This Torah commentary comes to you courtesy of:

His Honor Rosh Paqid Adon Hillel ben David and beloved wife HH Giberet Batsheva bat Sarah

His Honor Paqid Adon Mikha ben Hillel

His Honor Paqid Adon David ben Abraham

Her Excellency Giberet Sarai bat Sarah & beloved family

His Excellency Adon Barth Lindemann & beloved family

His Excellency Adon John Batchelor & beloved wife

His Excellency Adon Ezra ben Abraham and beloved wife HE Giberet Karmela bat Sarah,

Her Excellency Giberet Alitah bat Sarah

His Excellency Adon Stephen Legge and beloved wife HE Giberet Angela Legge

His Excellency Adon Yoel ben Abraham and beloved wife HE Giberet Miryam bat Sarah

His Excellency Rev. Dr. Adon Chad Foster and beloved wife HE Giberet Tricia Foster

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

Her Excellency Giberet Laurie Taylor

His Excellency Adon Dr. Walter Oakley and beloved wife HE Giberet Dr. Elizabeth Oakley

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

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Shabbat	Torah Reading:	Weekday Torah Reading:
יִתְרוֹ
“Yitro”	Reader 1 – Sh’mot 18:1-4	Reader 1 – Sh’mot 19:6-9
“Jethro”	Reader 2 – Sh’mot 18:5-11	Reader 2 – Sh’mot 19:10-12
“Jetro”	Reader 3 – Sh’mot 18:12-14	Reader 3 – Sh’mot 19:13-15
Shemot (Exodus) 18:1 – 19:5	Reader 4 – Sh’mot 18:15-18
Ashlamatah: Isaiah 33:13-22	Reader 5 – Sh’mot 18:19-23
	Reader 6 – Sh’mot 18:24-27	Reader 1 – Sh’mot 19:6-9
Psalm 55:1-24	Reader 7 – Sh’mot 19:1-5	Reader 1 – Sh’mot 19:10-12
	Maftir – Sh’mot 19:1-5	Reader 1 – Sh’mot 19:13-15
N.C.: Mordechai (Mark) 8:1-10	Isaiah 33:13-22

Sh’mot (Exodus) 18:1 – 19:5

RASHI	TARGUM PSEUDO JONATHAN	TARGUM ONKELOS	TORAH
1. Yitro heard--- priest of Midian, Moshe's father-in-law--- about all that Elohim had done for Moshe and for His people Yisrael, when Adonai brought Yisrael out of Egypt.	1. And Jethro, prince of Midian, the father‑in‑law of Mosheh, heard all that the Lord had done for Mosheh and for Israel His people, and that the Lord had brought forth Israel from Mizraim.	1. AND Jethro, the rabba of Midian, the father‑in‑law of Mosheh, had heard of all that the Lord had done for Mosheh and for Israel His people, and that the Lord had brought Israel out of Mizraim.	א וַיִּשְׁמַע יִתְרוֹ כֹהֵן מִדְיָן חֹתֵן מֹשֶׁה אֵת כָּל־אֲשֶׁר עָשָׂה אֱלֹהִים לְמֹשֶׁה וּֽלְיִשְׂרָאֵל עַמּוֹ כִּֽי־הוֹצִיא יְהוָֹה אֶת־יִשְׂרָאֵל מִמִּצְרָֽיִם:
2. Moshe's father-in-law, Yitro took Moshe's wife, Tzipporah, after he had sent her back [home],	2. And Jethro the father‑in‑law of Mosheh took Zipporah his wife, whom Mosheh had sent back from him after going into Mizraim,	2. And Jethro, Mosheh's father‑in‑law, took Zipporah the wife of Mosheh, after he had let her go, and his two sons,	ב וַיִּקַּח יִתְרוֹ חֹתֵן מֹשֶׁה אֶת־צִפֹּרָה אֵשֶׁת מֹשֶׁה אַחַר שִׁלּוּחֶֽיהָ:
3. along with her two sons. The name of one was Gershom, because he [Moshe] had said, "I was a stranger in an alien land."	3. and his two sons, the name of the one of whom was Gershom, Because He had said, I am a dweller in a strange land which is not mine;	3. the name of the one Gershom; For, he said, I have been a sojourner in a strange land;	ג וְאֵת שְׁנֵי בָנֶיהָ אֲשֶׁר שֵׁם הָֽאֶחָד גֵּֽרְשֹׁם כִּי אָמַר גֵּר הָיִיתִי בְּאֶרֶץ נָכְרִיָּֽה:
4. The name of the [other] one was Eliezer, because the G-d of my father was my help, and rescued me from the sword of Pharaoh.	4. and the name of the other Eliezer, For (he had said) the God of my fathers was my helper, and saved me from the sword of Pharoh.	4. and the name of the other Eliezer; For (said he) the God of my fathers hath been my helper, and hath delivered me from the sword of Pharoh.	ד וְשֵׁם הָֽאֶחָד אֱלִיעֶזֶר כִּֽי־אֱלֹהֵי אָבִי בְּעֶזְרִי וַיַּצִּלֵנִי מֵחֶרֶב פַּרְעֹֽה:
5. Moshe's father-in-law, Yitro came, along with his [Moshe's] sons, and wife, to Moshe, to the desert where he was camped near the mountain of G-d.	5. And Jethro the father‑in‑law of Mosheh, and the sons of Mosheh, and his wife came to Mosheh at the desert in which he was sojourning by the mountain upon which the glory of the Lord was revealed to Mosheh at the beginning.	5. And Jethro the father‑in‑law of Mosheh came, and his sons, and his wife, to Mosheh in the desert where he had encamped at the mountain upon which was revealed the glory of the lord.	ה וַיָּבֹא יִתְרוֹ חֹתֵן מֹשֶׁה וּבָנָיו וְאִשְׁתּוֹ אֶל־מֹשֶׁה אֶל־הַמִּדְבָּר אֲשֶׁר־הוּא חֹנֶה שָׁם הַר הָֽאֱלֹהִֽים:
6. He said to Moshe, "I, your father-in-law, Yitro, am coming to you along with your wife; her two sons are with her."	6. And he said to Mosheh, I, thy father‑in‑law Jethro, have come to thee to be a proselyte; and if thou wilt not receive me on my own account, receive me for the sake of thy wife and of her two sons who are with her.	6. And he had told Mosheh, I, thy father‑in‑law Jethro, come to thee with thy wife, and her two sons with her.	ו וַיֹּאמֶר אֶל־מֹשֶׁה אֲנִי חֹֽתֶנְךָ יִתְרוֹ בָּא אֵלֶיךָ וְאִשְׁתְּךָ וּשְׁנֵי בָנֶיהָ עִמָּֽהּ:
7. Moshe went out to greet his father-in-law. He prostrated himself and [then] kissed him. They asked after each other's well being, and went into the tent.	7. And Mosheh came forth from under the cloud of glory to meet his father‑in‑law, and did obeisance, and kissed him and made him a proselyte; and they asked of each other's welfare, and came to the tabernacle, the house of instruction.	7. And Mosheh went forth to meet his father‑in‑law, and bowed, and kissed him, and each saluted the other with peace; and they entered the tabernacle.	ז וַיֵּצֵא מֹשֶׁה לִקְרַאת חֹֽתְנוֹ וַיִּשְׁתַּחוּ וַיִּשַּׁק־לוֹ וַיִּשְׁאֲלוּ אִישׁ־לְרֵעֵהוּ לְשָׁלוֹם וַיָּבֹאוּ הָאֹֽהֱלָה:
8. Moshe told his father-in-law all that Adonai had done to Pharaoh and to Egypt for the sake of Yisrael; including all the hardship that had befallen them on the way, and [how] Adonai had rescued them.	8. And Mosheh recounted to his father‑in‑law all that the Lord had done to Pharoh and to the Mizraee on behalf of Israel; all the hardship they had found in the way, at the sea of Suph, and at Marah, and at Rephidim, and how Amalek had fought with them, and the Lord had delivered them.	8. And Mosheh recounted to his father‑in‑law all that the Lord had done to Pharoh and to Mizraim for Israel's sake; and all the tribulation that they had found upon the way, and how the Lord had delivered them.	ח וַיְסַפֵּר מֹשֶׁה לְחֹתְנוֹ אֵת כָּל־אֲשֶׁר עָשָׂה יְהוָֹה לְפַרְעֹה וּלְמִצְרַיִם עַל אוֹדֹת יִשְׂרָאֵל אֵת כָּל־הַתְּלָאָה אֲשֶׁר מְצָאָתַם בַּדֶּרֶךְ וַיַּצִּלֵם יְהוָֹֽה:
9. Yitro rejoiced over all the good that Adonai had done for Yisrael; that He had rescued them from the hand of Egypt.	9. And Jethro rejoiced over all the good which the Lord had done unto Israel, and that He had given them manna, and the well, and that he had saved them from the hand of the Mizraee.	9. And Jethro was glad over all the good which the Lord, who had saved him from the hand of Mizraim, had wrought for Israel.	ט וַיִּחַדְּ יִתְרוֹ עַל כָּל־הַטּוֹבָה אֲשֶׁר־עָשָׂה יְהוָֹה לְיִשְׂרָאֵל אֲשֶׁר הִצִּילוֹ מִיַּד מִצְרָֽיִם:
10. Yitro said, "Blessed is Adonai Who rescued you from the hand of Egypt, and from the hand of Pharaoh; Who rescued the people from under the hand of Egypt.	10. And Jethro said, Blessed be the Name of the Lord who hath saved you from the hand of the Mizraee, and from the hand of Pharoh, and hath saved the people from under the tyranny of the Mizraee.	10. And Jethro said, Blessed be the Lord, who hath delivered you out of the hand of the Mizraee, and out of the hand of Pharoh, and hath delivered the people from under the domination of the Mizraee.	י וַיֹּאמֶר יִתְרוֹ בָּרוּךְ יְהֹוָה אֲשֶׁר הִצִּיל אֶתְכֶם מִיַּד מִצְרַיִם וּמִיַּד פַּרְעֹה אֲשֶׁר הִצִּיל אֶת־הָעָם מִתַּחַת יַד־מִצְרָֽיִם:
11. Now I know that Adonai is greater than all the gods, because the very thing they plotted came upon them."	11. Now have I known that the Lord is stronger than all gods; for by the very thing by which the Mizraee wickedly would have punished Israel by (drowning them in) the sea, upon themselves came the punishment, in being punished in the sea.	11. Now know I that the Lord is great, and that there is no God but He for by the thing by which the Mizraee had thought to punish (judge) Israel, they themselves are punished.	יא עַתָּה יָדַעְתִּי כִּֽי־גָדוֹל יְהוָֹה מִכָּל־הָֽאֱלֹהִים כִּי בַדָּבָר אֲשֶׁר זָדוּ עֲלֵיהֶֽם:
12. [Then] Yitro, Moshe's father-in-law, brought a burnt-offering and [peace]-offerings to G-d. Aharon and all the elders of Yisrael came to eat bread with [Yitro,] Moshe's father-in-law, before G-d.	12. And Jethro took burnt offerings and holy sacrifices before the Lord, and Aharon and all the elders of Israel. came to eat bread with the father‑in‑law of Mosheh before the Lord; and Mosheh stood and ministered before them.	12. And Jethro the father‑in‑law of Mosheh offered a burnt offering and sacrificed holy things before the Lord. And Aharon came, with all the elders of Israel, to eat bread with the father‑in‑law of Mosheh before the Lord.	יב וַיִּקַּח יִתְרוֹ חֹתֵן מֹשֶׁה עֹלָה וּזְבָחִים לֵֽאלֹהִים וַיָּבֹא אַֽהֲרֹן וְכֹל ׀ זִקְנֵי יִשְׂרָאֵל לֶֽאֱכָל־לֶחֶם עִם־חֹתֵן מֹשֶׁה לִפְנֵי הָֽאֱלֹהִֽים:
13. It was on the following day [that] Moshe sat to judge the people and the people stood around Moshe from morning until evening.	13. And the day after, the day of reconciliation, Mosheh sat to judge the people: and the people stood before Mosheh from morning till evening.	13. And on the day after, Mosheh sat to judge the people, and the people stood about Mosheh from morn till evening;	יג וַֽיְהִי מִֽמָּחֳרָת וַיֵּשֶׁב מֹשֶׁה לִשְׁפֹּט אֶת־הָעָם וַיַּֽעֲמֹד הָעָם עַל־מֹשֶׁה מִן־הַבֹּקֶר עַד־הָעָֽרֶב:
14. When Moshe's father-in-law saw all that he did for the people, he said, "What is this that you are doing for the people? Why are you sitting by yourself and [letting] the people stand around you from morning until evening?"	14. And the father‑in‑law of Mosheh saw how much he toiled and laboured for his people; and he said, What thing is this that thou art doing to the people? Why dost thou sit alone to judge, and all the people stand before thee from morning until evening?	14. and the father‑in‑law of Mosheh observed all that he did to the people. And he said, What thing is this that thou art doing to the people? Why dost thou sit alone, with all the people standing about thee from morn till evening?	יד וַיַּרְא חֹתֵן מֹשֶׁה אֵת כָּל־אֲשֶׁר־הוּא עֹשֶׂה לָעָם וַיֹּאמֶר מָֽה־הַדָּבָר הַזֶּה אֲשֶׁר אַתָּה עֹשֶׂה לָעָם מַדּוּעַ אַתָּה יוֹשֵׁב לְבַדֶּךָ וְכָל־הָעָם נִצָּב עָלֶיךָ מִן־בֹּקֶר עַד־עָֽרֶב:
15. Moshe said to his father-in-law, "Because the people come to me to seek [instruction from] G-d.	15. And Mosheh said to his father‑in‑law, Because the people come to me to inquire for instruction from before the Lord.	15. And Mosheh said to his father‑in‑law, Because the people‑come to me to ask instruction from before the Lord.	טו וַיֹּאמֶר מֹשֶׁה לְחֹֽתְנוֹ כִּֽי־יָבֹא אֵלַי הָעָם לִדְרשׁ אֱלֹהִֽים:
16. Whenever they have a problem, they come to me, and I judge between man and his neighbor. I impart to them G-d's statutes and His laws."	16. When they have a matter for judgment, they come to me, and I judge between a man and his fellow, and make them to know the statutes and the law of the Lord.	16. When they have (a matter) for judgment they come to me, and I adjudicate between a man and his neighbour, and make them to know the statutes of the Lord, and His laws.	טז כִּי־יִֽהְיֶה לָהֶם דָּבָר בָּא אֵלַי וְשָׁפַטְתִּי בֵּין אִישׁ וּבֵין רֵעֵהוּ וְהֽוֹדַעְתִּי אֶת־חֻקֵּי הָֽאֱלֹהִים וְאֶת־תּֽוֹרֹתָֽיו:
17. Moshe's father-in-law said to him, "What you are doing is not good.	17. And the father-in‑law of Mosheh said to him, This thing that thou art doing is not well ordered;	17. But the father‑in‑law of Mosheh said to him, The thing thou art doing is not right;	יז וַיֹּאמֶר חֹתֵן מֹשֶׁה אֵלָיו לֹא־טוֹב הַדָּבָר אֲשֶׁר אַתָּה עֹשֶֽׂה:
18. You are going to wear yourself out, you too and this people that is with you. This [activity] is too heavy for you. You cannot do it alone.	18. thou wilt verily wear thyself away. Aharon also, and his sons, and the elders of thy people, because the thing is heavier than thou art, able to do by thyseIf, (should take part in it.)	18. with weariness thou wilt be weary, thou and also this people who are with thee; for the thing is too weighty for thee, thou art not able to do it by thyself.	יח נָבֹל תִּבֹּל גַּם־אַתָּה גַּם־הָעָם הַזֶּה אֲשֶׁר עִמָּךְ כִּֽי־כָבֵד מִמְּךָ הַדָּבָר לֹֽא־תוּכַל עֲשׂהוּ לְבַדֶּֽךָ:
19. Now listen to my voice. I will give you advice and G-d be with you. You must be G-d's representative for the people, and bring the[ir] problems to G-d.	19. Now hearken to me and I will advise thee; and may the Word of the Lord be thy helper! When thou art with the people who seek instruction from before the Lord, thou shouldst take their affair before the Lord,	19. Now hearken to me, I will give thee counsel, and the Word of the Lord shall be thy helper. Be thou for the people the seeker of instruction from the presence of the Lord, to bring the matters before the Lord:	יט עַתָּה שְׁמַע בְּקֹלִי אִיעָצְךָ וִיהִי אֱלֹהִים עִמָּךְ הֱיֵה אַתָּה לָעָם מוּל הָֽאֱלֹהִים וְהֵֽבֵאתָ אַתָּה אֶת־הַדְּבָרִים אֶל־הָֽאֱלֹהִֽים:
20. You shall enlighten them as to the statutes and laws, and impart to them the path in which they must walk, and the deeds they must do.	20. and give them counsel about the statutes and laws, make them understand the prayer they are to offer in the house of congregation, the manner of visiting the sick, of burying the dead, of being fruitful In doing good, and in the work and process of justice, and how to conduct themselves among the wicked.	20. and thou shalt admonish them in the statutes and the laws, and make them know the way in which to walk, and the work that must be done.	כ וְהִזְהַרְתָּה אֶתְהֶם אֶת־הַֽחֻקִּים וְאֶת־הַתּוֹרֹת וְהֽוֹדַעְתָּ לָהֶם אֶת־הַדֶּרֶךְ יֵלְכוּ בָהּ וְאֶת־הַֽמַּֽעֲשֶׂה אֲשֶׁר יַֽעֲשֽׂוּן:
21. You must seek out from among all the people capable, G-d-fearing men, men of truth, who despise gain. You must then appoint them over [the people] as officers of thousands, officers of hundreds, officers of fifties and officers of tens.	21. But thou shouldst elect from all the people men of ability who fear the Lord, upright men who hate to receive the mammon of dishonesty, and superappoint them to be heads of thousands, of hundreds, of fifties, and of tens.	21. And thou, look out from the whole people men of ability who fear the Lord, men of truth who abhor to take mammon; and superappoint them chiefs of thousands, and chiefs of hundreds, and chiefs of fifties, and chiefs of tens.	כא וְאַתָּה תֶֽחֱזֶה מִכָּל־הָעָם אַנְשֵׁי־חַיִל יִרְאֵי אֱלֹהִים אַנְשֵׁי אֱמֶת שֹׂנְאֵי בָצַע וְשַׂמְתָּ עֲלֵהֶם שָׂרֵי אֲלָפִים שָׂרֵי מֵאוֹת שָׂרֵי חֲמִשִּׁים וְשָׂרֵי עֲשָׂרֹֽת:
22. Let them judge the people at all times. Every major problem they will bring to you, and every minor problem they shall judge by themselves. It will [thus] be easier for you since they will bear the burden with you.	22. And let them judge the people at all times, and every great matter bring to thee, but every little thing let them judge themselves, that they may lighten the burden that is upon thee, and bear it with thee.	22. And they shall judge the people at any time, and every great matter they shall bring to thee, but every small thing they shall judge; and they will lighten it from thee, and bear it with thee.	כב וְשָֽׁפְטוּ אֶת־הָעָם בְּכָל־עֵת וְהָיָה כָּל־הַדָּבָר הַגָּדֹל יָבִיאוּ אֵלֶיךָ וְכָל־הַדָּבָר הַקָּטֹן יִשְׁפְּטוּ־הֵם וְהָקֵל מֵֽעָלֶיךָ וְנָֽשְׂאוּ אִתָּֽךְ:
23. If you do this and G-d commands you [to do so], you will be able to survive, and also this entire people will come to their place in peace."	23. If thou wilt do this, and exempt thyself from judging (every case) as the Lord shall give thee instruction, thou wilt be able to continue to hear them; and Aharon also and his sons, and all the elders of this people, will resort to the place of Judgment in peace.	23. If thou wilt do this, and the Lord teach thee, thou wilt be able to endure, and (of) all this people (every one) will go to his place in peace.	כג אִם אֶת־הַדָּבָר הַזֶּה תַּֽעֲשֶׂה וְצִוְּךָ אֱלֹהִים וְיָֽכָלְתָּ עֲמֹד וְגַם כָּל־הָעָם הַזֶּה עַל־מְקֹמוֹ יָבֹא בְשָׁלֽוֹם:
24. Moshe listened to the voice of his father-in-law and he did all that he said.	24. And Mosheh hearkened to his father‑in‑law, and did all that he had said.	24. And Mosheh hearkened to his father‑in‑law, and did all that he had said.	כד וַיִּשְׁמַע מֹשֶׁה לְקוֹל חֹֽתְנוֹ וַיַּעַשׂ כֹּל אֲשֶׁר אָמָֽר:
25. Moshe chose capable men from among all Yisrael, and appointed them leaders over the people; officers of thousands, officers of hundreds, officers of fifties and officers of tens.	25. And Mosheh selected able men from all Israel, and appointed them chief, over the people, rabbans of thousands, six hundred; rabbans of hundreds, six thousand; rabbans of fifties, twelve thousand; and rabbans of tens, six Myriads.	25. And Mosheh chose men of ability from all Israel, and appointed them heads over the people; chiefs[1] of thousands, chiefs of hundreds, chiefs of fifties, and chiefs of tens;	כה וַיִּבְחַר מֹשֶׁה אַנְשֵׁי־חַיִל מִכָּל־יִשְׂרָאֵל וַיִּתֵּן אֹתָם רָאשִׁים עַל־הָעָם שָׂרֵי אֲלָפִים שָׂרֵי מֵאוֹת שָׂרֵי חֲמִשִּׁים וְשָׂרֵי עֲשָׂרֹֽת:
26. They judged the people at all times. The difficult problems, they would bring to Moshe, and the simple problems they would judge by themselves.	26. And they judged the people at all times; a hard case they, brought to Mosheh; but every light matter they judged it.	26. and they judged the people at all times; a weighty thing they brought to Mosheh, and every minor thing they judged themselves.	כו וְשָֽׁפְטוּ אֶת־הָעָם בְּכָל־עֵת אֶת־הַדָּבָר הַקָּשֶׁה יְבִיאוּן אֶל־מֹשֶׁה וְכָל־הַדָּבָר הַקָּטֹן יִשְׁפּוּטוּ הֵֽם:
27. Moshe sent his father-in-law off, and he [Yitro] went on his way to his land.	27. And Mosheh parted from his father‑in‑law, and he went, and himself made proselytes of all the children of his land.	27. And Mosheh sent his father‑in‑law away, and he went unto his land.	כז וַיְשַׁלַּח מֹשֶׁה אֶת־חֹֽתְנוֹ וַיֵּלֶךְ לוֹ אֶל־אַרְצֽוֹ:
1. In the third month of the B’neYisrael's departure from the land of Egypt, on that very day they came to the desert of Sinai.	1. In the third month of the Exodus of the sons of Israel from the land of Mizraim, on that day, the first of the month, came they to the desert;	1. In the third month[2] of the outgoing of the sons of Israel from the land of Mizraim, on that day came they to the desert of Sinai.	א בַּחֹדֶשׁ הַשְּׁלִישִׁי לְצֵאת בְּנֵֽי־יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם בַּיּוֹם הַזֶּה בָּאוּ מִדְבַּר סִינָֽי:
2. They had journeyed from Rephidim and had come to the desert of Sinai, and camped in the desert. Yisrael camped there opposite the mountain.	2. for they had journeyed from Rephidim, and had come to the desert of Sinai and Israel encamped there in the desert, of one heart, nigh to the mountain.	2. And they journeyed from Rephidim, and came to the desert of Sinai, and dwelt there by the side of the mountain.	ב וַיִּסְעוּ מֵֽרְפִידִים וַיָּבֹאוּ מִדְבַּר סִינַי וַֽיַּֽחֲנוּ בַּמִּדְבָּר וַיִּֽחַן־שָׁם יִשְׂרָאֵל נֶגֶד הָהָֽר:
3. Moshe went up to [the Presence of] G-d, and Adonai called to him from the mountain, saying, "This is what you shall say to the House of Yaakov, and tell to the B’neYisrael.	3. And Mosheh on the second day went up to the summit of the mount; and the Lord called to him from the mount, saying, This shalt thou speak to the men of the house of Jakob, and instruct the house of Israel. [JERUSALEM. And Mosheh went up to seek instruction from before the Lord; and the Word of the Lord anticipated him from the mountain, saying, Thus shalt thou speak to the men of the house of Jakob, and teach the congregation of the sons of Israel.]	3. And Mosheh ascended before the Lord. And the Lord called to him from the mount, saying, Thus thou shalt speak to the house of Jakob, and show to the sons of Israel:	ג וּמֹשֶׁה עָלָה אֶל־הָֽאֱלֹהִים וַיִּקְרָא אֵלָיו יְהוָֹה מִן־הָהָר לֵאמֹר כֹּה תֹאמַר לְבֵית יַֽעֲקֹב וְתַגֵּיד לִבְנֵי יִשְׂרָאֵֽל:
4. 'You saw what I did to Egypt; and [how] I carried you on wings of eagles, and brought you to Me.	4. Ye have seen what I did to the Mizraee; and how I bare you upon the clouds as upon eagles' wings from Pelusin, to take you to the place of the sanctuary, there to solemnize the Pascha; and in the same night brought you back to Pelusin, and from thence have brought you nigh, to (receive) the doctrine of My law.	4. You have seen what I did to the Mizraee, and how I bare you as on eagles' wings, and brought you nigh to serve Me:	ד אַתֶּם רְאִיתֶם אֲשֶׁר עָשִׂיתִי לְמִצְרָיִם וָֽאֶשָּׂא אֶתְכֶם עַל־כַּנְפֵי נְשָׁרִים וָֽאָבִא אֶתְכֶם אֵלָֽי:
5. And now if you listen diligently to My voice, and preserve My covenant; you shall be My special treasure among all the peoples, for all the earth is Mine.	5. And now, if you will truly hearken to My Word and keep My covenant, you shall be more beloved before Me than all the peoples on the face of the earth.	5. and now, if hearkening you will hearken to My Word, and will keep My covenant, you, before Me, shall be more beloved than all peoples; for all the earth is Mine.	ה וְעַתָּה אִם־שָׁמוֹעַ תִּשְׁמְעוּ בְּקֹלִי וּשְׁמַרְתֶּם אֶת־בְּרִיתִי וִהְיִיתֶם לִי סְגֻלָּה מִכָּל־הָעַמִּים כִּי־לִי כָּל־הָאָֽרֶץ:

Reading Assignment:

The Torah Anthology: Yalkut Me’Am Lo’Ez - Vol VI: The Ten Commandments

By: Rabbi Ya’aqob Culi

Published by: Moznaim Publishing Corp. (New York, 1978)

Vol. VI – “The Ten Commandments,” pp. 3-60.

Welcome to the World of P’shat Exegesis

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

The Seven Hermeneutic Laws of R. Hillel are as follows [cf. http://www.jewishencyclopedia.com/view.jsp?artid=472&letter=R]:

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

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

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

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

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

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

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

Rashi’s Commentary for: Sh’mot (Exodus) 18:1 – 19:5

Chapter 18

1 Now…Jethro…heard What news did he hear that [made such an impression that] he came? The splitting of the Red Sea and the war with Amalek.-[from Zev. 116a, and Mechilta, combining the views of Rabbi Joshua and Rabbi Eliezer]

Jethro He was called by seven names: Reuel, Jether, Jethro [i.e., Yithro], Hobab, Heber, Keni, [and] Putiel (Mechilta). [He was called] Jether (יֶתֶר) because he [caused] a section to be added (יִתֶר) to the Torah [namely]: “But you will choose” (below verse 21). [He was called] Jethro (יִתְרוֹ) [to indicate that] when he converted and fulfilled the commandments, a letter was added to his name. [He was called] Hobab (חוֺבָב) [which means lover] because he loved (חִבָּב) the Torah. Hobab was indeed Jethro, as it is said: “of the children of Hobab, Moses’ father-in-law” (Jud. 4:11). Others say that Reuel was Jethro’s father. [If so,] what [is the meaning of] what it [Scripture] says [referring to the daughters of Jethro]: “They came to their father Reuel” (Exod. 2:18)? Because [young] children call their grandfather “Father.” [This appears] in Sifrei (Beha’alothecha 10:29).

Moses’ father-in-law Here Jethro prides himself on [his relationship to] Moses, [saying,] “I am the king’s father-in-law.” In the past, Moses attributed the greatness to his father-in-law, as it is said: “Moses went and returned to Jether, his father-in-law” (Exod. 4:18). [from Mechilta]

for Moses and for Israel Moses was equal to all of Israel. [Mechilta]

all that…had done for them with the descent of the manna, with the well, and with Amalek.

that the Lord had taken Israel out… This was the greatest of them all.-[from Mechilta]

2 after she had been sent away When the Holy One, blessed be He, said to him in Midian, “Go, return to Egypt” (Exod. 4:19), “and Moses took his wife and his sons, etc.” (Exod. 4:20), and Aaron went forth “and met him on the mount of God” (Exod. 4:27), he [Aaron] said to him [Moses], “Who are these?” He [Moses] replied, “This is my wife, whom I married in Midian, and these are my sons.” "And where are you taking them?" he [Aaron] asked. “To Egypt,” he replied. He [Aaron] retorted, “We are suffering with the first ones, and you come to add to them?” He [Moses] said to her [Zipporah], “Go home to your father.” She took her two sons and went away.- [from Mechilta]

4 and rescued me from Pharaoh’s sword When Dathan and Abiram informed [Pharaoh] about the incident of the Egyptian [whom Moses had slain], and he [Pharaoh] sought to slay Moses, his [Moses’] neck became [as hard] as a marble pillar.-[from Exod. Rabbah 1:31, Deut. Rabbah 2:27]

5 to the desert [We too know that he was in the desert [without the text stating it explicitly], but the text is speaking of Jethro’s praise, that he lived amidst the greatest honor of the world, but his heart prompted him to go forth to the desert wasteland to hear words of Torah.- [from Mechilta]

6 And he said to Moses through a messenger.-[from Mechilta, view of Rabbi Eleazar the Modite]

I, Jethro, your father-in- law… If you will not come out for my sake, come out for your wife’s sake, and if you will not come out for your wife’s sake, come out for the sake of her two sons.-[from Mechilta]

7 So Moses went out Jethro was afforded great honor at that time. Since Moses went out, Aaron, Nadab, and Abihu also went out, and who [was it who] saw these [men] going out and did not go out? [Thus, everyone went out to greet Jethro.]-[from unknown midrashic source similar to Mechilta and Tanchuma Yithro 6]

prostrated himself and kissed him I do not know who prostrated himself to whom. [But] when it says, “one another (אִישׁ-לְרֵעֵהוּ),” [lit., a man to his friend,] who is called "a man"? This is Moses, as it is said: “But the man (וְהָאִישׁ) Moses” (Num. 12:3). [from Mechilta]

8 Moses told his father-in-law to attract his heart, to draw him near to the Torah.-[from Mechilta]

all the hardships By the sea and [the hardship] of Amalek.-[from Mechilta]

the hardships Heb. הַתְּלָאָה. “Lammed aleph” comprise the root of the word. The “tav” is both formative and basic and sometimes is omitted from it. Similarly, separation (תְּרוּמָה), waving (תְּנוּפָה), rising (תְּקוּמָה), removing (תְּנוּאָה).

9 Jethro was happy Heb. וַיִּחַדְּ, and Jethro rejoiced. This is its simple meaning. The Aggadic midrash, however, [explains that] his flesh became prickly [i.e., gooseflesh] [because] he was upset about the destruction of the Egyptians. This is [the source of] the popular saying: Do not disgrace a gentile in the presence of a convert, [even] up to the tenth generation [after the conversion].-[from Sanh. 94a]

about all the good The good of the manna, the well [of water that went with them], and the Torah, and above all, that He rescued them from the hands of the Egyptians. Until now, no slave had been able to escape from Egypt because the [border of the] land was locked, but these [people] fled six hundred thousand strong.-[from Mechilta]

10 Who has rescued you from the hands of the Egyptians A strong nation.

and from the hand of Pharaoh A strong king.

from beneath the hand of the Egyptians As the Targum [Onkelos] renders: [from beneath the control of the Egyptians,] an expression of tyrannization and domination. [The verse is referring to] the hand, which they [the Egyptians] laid heavily upon you [the Israelites]; the slavery.

11 Now I know I recognized Him in the past, but now [I recognize Him] even more.-[from Mechilta]

than all the deities This teaches us that he [Jethro] was knowledgeable about every type of idolatry in the world, and there was no pagan deity that he did not worship.-[from Mechilta]

for with the thing that they plotted, [He came] upon them Heb. זָדוּ [To be explained] according to its [Aramaic] translation. [Onkelos renders: For with the thing that the Egyptians plotted to judge Israel, with that He judged them.] With water, they planned to destroy them, and they [themselves] were destroyed with water.

that they plotted That they planned wickedly. Our Rabbis, however, interpreted it [זָדוּ] as an expression related to “Now Jacob cooked (וַיָּזֶד)” (Gen. 25:29) [and thus to infer that] in the very pot in which they cooked, they themselves were cooked. [from Sotah 11a]

12 burnt offering[s] Heb. עֹלָה. As its apparent meaning, because it [the offering] was completely (כֻּלָּה) burned [on the altar].

and [peace] offerings Peace offerings.

And Aaron came And where did Moses go? [Why is he not mentioned here as partaking of the feast?] He was standing and serving them.-[from Mechilta, Jonathan]

before God From here [we learn] that if one derives pleasure from a feast at which Torah scholars are seated, it is as if he has derived pleasure from the splendor of the Shechinah.-[from Ber. 64a, Mechilta]

13 It came about on the next day This was the day after Yom Kippur. This is what we learned in Sifrei [actually in the Mechilta]. Now what is meant by "on the next day"? On the day after his [Moses’] descent from the mountain [which took place on Yom Kippur]. You must admit that it is impossible to say [that the next day means] anything but that [Moses sat down to judge the people] on the day after Yom Kippur. Before the giving of the Torah it was impossible to say (verse 15), “and I make known the statutes, etc.,” [since the statutes had not yet been given]. And from the time that the Torah was given, until Yom Kippur, Moses did not [have the chance to] sit down to judge the people, for on the seventeenth of Tammuz he descended [Mount Sinai] and broke the tablets. On the next day he ascended early in the morning and stayed for eighty days and descended on Yom Kippur. Hence, this section is not written in [chronological] order, for “It came about on the next day,” was not said until the second year. Even according to the one [Tanna] who says that Jethro arrived before the giving of the Torah, he was not sent away to his land until the second year, for it says here (verse 27), “Moses saw his father-in-law off,” and we find in the journey of the divisions [of the tribes, which took place in the second year,] that Moses said to him [Jethro], “We are journeying to the place…Please, do not leave us” (Num. 10:29-31). Now if this [incident] had taken place before the giving of the Torah, where do we find [i.e., where is it mentioned] that he returned? If you say that there [Num. 10:29] Jethro is not mentioned, but Hobab [is mentioned], and he was Jethro’s son, [that is not so since] Hobab is identical with Jethro, for so it is written: “of the children of Hobab, Moses’ father-in-law” (Jud. 4:11). -[based on Mechilta]

that Moses sat down…, and the people stood He sat like a king, and they [everyone who came to be judged] all stood. The matter displeased Jethro, that he [Moses] belittled the respect due [the people of] Israel, and he reproved him about it, as it is said: “Why do you sit by yourself, and they are all standing?” [from Mechilta]

from the morning until the evening Is it possible to say this [that Moses actually sat in judgment from morning until evening]? But this [teaches us that] any judge who issues a true verdict-as truth demands it-even [if he spends only] one hour [reaching his judgment], Scripture deems it as if he had engaged in [the study of] the Torah for the entire day, and as if he were a partner with the Holy One, blessed is He, in the [act of] Creation, in which it says: “and it was evening, [and it was morning…]” (Gen. 1:5). [from Mechilta, Shab. 10a]

15 For…come Heb. כִּי-יָבֹא, the present tense. [Although, strictly speaking, יִבֹא is the future tense, in this case it is used as the present, i.e., the people of Israel had already come to be judged.]

to seek God [To be understood] as its Aramaic translation (Onkelos): to seek teaching from before the Lord.

16 If any of them has a case, he comes to me The one who has the case comes to me.

17 Moses’ father-in-law said-As a token of honor, Scripture refers to him as the king’s father-in-law [and not by his name].

18 You will surely wear yourself out Heb. נָבֹל תִּבֹּל. As the Targum renders: [You will surely wear yourself out,] but the expression is an expression of withering, fleistre in Old French, like [these examples:] “even the leaves will be withered (נָבֵל)” (Jer. 8:13); “as a leaf withers כִּנְבֹל עָלֶה from a vine, etc.” (Isa. 34:4), which withers both from the heat and from the cold, and its strength weakens, and it is worn out.

both you- גַּם-אַתָּה lit., also you. [This comes] to include Aaron, Hur, and the 70 elders.

is too heavy for you Its weight is greater than your strength.

19 I will advise you, and may the Lord be with you in [this] counsel. He [Jethro] said to him [Moses], “Go, consult the Lord [as to whether my advice is sound].”-[from Mechilta]

[You] represent the people before God [as a] messenger and an intermediary between them and the Omnipresent, and one who inquires of Him concerning the ordinances.-[from Onkelos]

the matters The matters of their quarrels.-[from Jonathan]

21 But you shall choose with the holy spirit that is upon you.-[from Mechilta]

men of substance Heb. אַנְשֵׁי-חַיִל, wealthy men, who do not have to flatter or show favoritism.-[from Mechilta]

[men of truth These are people who keep their promises, upon whose words one may rely, and thereby, their commands will be obeyed.-[from Mechilta]

who hate monetary gain Who hate [to have] their own property in litigation, like [the Talmudic adage] that we say: Any judge from whom money is exacted through litigation is not [fit to be] a judge.-[based on Mechilta and B.B. 58b]

leaders over thousands They were six hundred officers for six hundred thousand [men].-[from Mechilta, Sanh. 18a]

leaders over hundreds They were six thousand.- [from Mechilta, Sanh. 18a]

leaders over fifties Twelve thousand.-[from Mechilta, Sanh. 18a]

and leaders over tens Sixty thousand.-[from Mechilta, Sanh. 18a] [Rashi lists the number of each category of judges, which appears to be superfluous, because the Torah should start with the lowest denomination and ascend to the highest instead of starting with the highest and descending to the lowest. Rashi answers that it starts with the highest officers because they are the lowest number.]

22 And they shall judge Heb. וְשָׁפְטוּ. [Onkelos renders:] an imperative expression.]

thereby making it easier for you Heb. וְהָקֵל. This thing [i.e., this arrangement will serve] to make it easier for you. וְהָקֵל is like הַכְבָּד in “he hardened (וְהַכְבֵּד) his heart” (Exod. 8:11) [lit., making heavy his heart]; “and slew (וְהַכּוֹת) the Moabites” (II Kings 3:24) [lit., and slaying the Moabites], a present tense.

23 and the Lord commands you, you will be able to survive-Consult God; if He commands you to do this, you will be able to endure, but if He prevents you [from doing it], you will be unable to endure.-[from Mechilta]

and also, all this people Aaron, Nadab, and Abihu, and the 70 elders who now accompany you.-[from Mechilta]

26 And they would judge- וְשָׁפְטוּ. [Onkelos renders:], And they judge the people. [Unlike this word in verse 22, which denotes the imperative, this denotes the present.]

they would bring Heb. יְבִיאוּן. [Onkelos renders:] they bring [in the present tense and not in the future tense].

they themselves would judge Heb. יִשְׁפּוּטוּ, same as יִשְׁפֺּטוּ, and similarly [we find the verb תעבורי,], “neither shall you go away (לֹא תַעֲבוּרִי)” (Ruth 2:8), like לֹא תַעֲבוֺרִי The Targum [Onkelos] renders: they judge. The earlier passages(verse 22) were in the imperative form.

27 and he went away to his land to convert the members of his family.-[from Mechilta]

Chapter 19

1 on this day On the New Moon (Mechilta, Shab. 86b). It could have said only, “on that day.” What is the meaning of "on this day"? That the words of the Torah shall be new to you, as if they were given just today.-[from Tanchuma Buber, p. 73]

2 They journeyed from Rephidim Why did [Scripture] have to repeat and explain from where they had journeyed? Did it not already state (Exod. 17:1) that they were encamped in Rephidim? It is known that they journeyed from there. But [it is repeated] to compare their journey from Rephidim to their arrival in the Sinai desert. Just as their arrival in the Sinai desert was with repentance, so was their journey from Rephidim with repentance.-[from Mechilta]

and Israel encamped there Heb. וַיִּחַן, [the singular form, denoting that they encamped there] as one man with one heart, but all the other encampments were [divided] with complaints and with strife.-[from Mechilta]

opposite the mountain [This means] to its east. And wherever you find [the word] “opposite (נֶגֶד),” it means facing the eastern side.-[from Mechilta] [This signifies that they were facing west, toward the eastern side of Mount Sinai.]

3 Moses ascended on the second day (Shab. 86a), and all his ascents were early in the morning, as it is said: “And Moses arose early in the morning” (Exod. 34:4).

So shall you say With this language and in this order.-[from Mechilta]

to the house of Jacob These are the women. Say it to them in a gentle language.-[from Mechilta]

and tell the sons of Israel The punishments and the details [of the laws] explain to the males, things that are as harsh as wormwood. -[Mechilta, Shab. 87a]

4 You have seen This is not a tradition that you have. I am not sending you this [message] with words; I am not calling witnesses to testify before you, but you [yourselves] have seen what I did to the Egyptians. They were liable to Me for many sins before they attacked you, but I did not exact retribution from them except through you.-[from Mechilta]

and [how] I bore you Heb. וָאֶשָּׂא. This is [alluding to] the day that the Israelites came to Rameses-because the Israelites were scattered throughout the land of Goshen. And in a short time, when they came to start on their journey and leave, they all gathered in Rameses (Mechilta).

on eagles’ wings Like an eagle, which carries its young on its wings, for all other birds place their young between their feet since they fear another bird flying above them. The eagle, however, fears only man, lest he shoot an arrow at it, because no other bird flies above it. Therefore, it places them [its young] on its wings. It says, “Rather the arrow pierce me and not my children.” I [God] too did that: “Then the angel of God…moved, …And he came between the camp of Egypt, etc.” (Exod. 14:19, 20), and the Egyptians shot arrows and catapult stones, and the cloud absorbed them.-[from Mechilta]

and I brought you to Me As the Targum [Onkelos renders: and I brought you near to My service]. [This is to avoid ascribing corporeality to God.]

5 And now If now you accept upon yourselves [the yoke of the commandments], it will be pleasant for you in the future, since all beginnings are difficult.-[from Mechilta]

and keep My covenant which I will make with you concerning the observance of the Torah.

a treasure Heb. סְגֻלָּה, a beloved treasure, like “and the treasures (וּסְגֻלַּת) of the kings” (Eccl. 2:8), [i.e., like] costly vessels and precious stones, which kings store away. So will you be [more of] a treasure to Me than the other nations (Mechilta). Now don’t think (lit., and do not say) that you alone are Mine, and [that] I have no others besides you. So what else do I have, that [My] love for you should be made evident? For the whole earth is Mine, but they [the other nations] mean nothing to Me.

Ketubim: Targum Tehillim (Psalms) 55:1-24

Judaica Press	Targum on the Psalms	Tehillim
1. For the conductor, on neginoth, a maskil of David.	1. For praise, with the words of a hymn; good teaching composed by David.	א לַֽמְנַצֵּחַ בִּנְגִינֹת מַשְׂכִּיל לְדָוִֽד:
2. Incline Your ear, O God, to my prayer and do not disregard my supplication.	2. Hear, O God, my prayer, and do not hide Yourself from my prayer.	ב הַֽאֲזִינָה אֱלֹהִים תְּפִלָּתִי וְאַל־תִּתְעַלַּם מִתְּחִנָּתִֽי:
3. Hearken to me and answer me; I lament in my speech and I moan,	3. Hear my utterance, and accept it from me; I will roar out in my words and be agitated.	ג הַקְשִׁיבָה לִּי וַֽעֲנֵנִי אָרִיד בְּשִׂיחִי וְאָהִֽימָה:
4. From the voice of the enemy, because of the distress of the wicked; for they accuse me of iniquity and they hate me with a vengeance.	4. From the voice of the enemy, from the trouble of the wicked/lawless, for they extend lies against me, and in anger they will hold a grudge towards me.	ד מִקּוֹל אוֹיֵב מִפְּנֵי עָקַת רָשָׁע כִּי־יָמִיטוּ עָלַי אָוֶן וּבְאַף יִשְׂטְמֽוּנִי:
5. My heart shudders within me, and terrors of death have fallen upon me.	5. My heart will tremble within me, and the terrors of death have fallen upon me.	ה לִבִּי יָחִיל בְּקִרְבִּי וְאֵימוֹת מָוֶת נָפְלוּ עָלָֽי:
6. Fear and trembling come upon me, and horror overcomes me.	6. Fear and trembling come to me, and disaster has covered me.	ו יִרְאָה וָרַעַד יָבֹא בִי וַתְּכַסֵּנִי פַּלָּצֽוּת:
7. And I said, "If only I had wings like a dove! I would fly away and be at rest.	7. And I said, “Who will give to me wings like a dove, [that] I may fly and come to rest?”	ז וָאֹמַר מִֽי־יִתֶּן־לִּי אֵבֶר כַּיּוֹנָה אָעוּפָה וְאֶשְׁכֹּֽנָה:
8. Behold I would wander far away; I would lodge in the desert forever.	8. Behold, I would go to a far place to wander, I would lodge in the wilderness forever.	ח הִנֵּה אַרְחִיק נְדֹד אָלִין בַּמִּדְבָּר סֶֽלָה:
9. I would quickly find myself a refuge from a sweeping wind, from a tempest."	9. I would make hasten to rescue me from the tempest, shelter from the storm.	ט אָחִישָׁה מִפְלָט לִי מֵרוּחַ סֹעָה מִסָּֽעַר:
10. Destroy, O Lord, divide their tongue, for I have seen violence and strife in the city.	10. Destroy, O Lord, their counsel, divide their tongue, for I have seen violence and strife in the city.	י בַּלַּע אֲדֹנָי פַּלַּג לְשׁוֹנָם כִּֽי־רָאִיתִי חָמָס וְרִיב בָּעִֽיר:
11. Day and night they surround it on its walls, and iniquity and sin are in its midst.	11. Day and night they encircle it, around her walls, and misery and lies are in her midst.	יא יוֹמָם וָלַיְלָה יְסוֹבְבֻהָ עַל־חֽוֹמֹתֶיהָ וְאָוֶן וְעָמָל בְּקִרְבָּֽהּ:
12. Destruction is within it, and blows and deceit do not move out of its square.	12. Tumult is in her midst, and lies and deceit do not depart from her squares.	יב הַוּוֹת בְּקִרְבָּהּ וְֽלֹא־יָמִישׁ מֵרְחֹבָהּ תֹּךְ וּמִרְמָֽה:
13. For no enemy reviled me that I should bear it; my enemy did not open his mouth wide against me, that I should hide from him.	13. For an enemy will not belittle me, else I would bear it; my foe has not vaunted himself against me, else I would hide from his presence.	יג כִּי לֹֽא־אוֹיֵב יְחָֽרְפֵנִי וְאֶשָּׂא לֹֽא־מְשַׂנְאִי עָלַי הִגְדִּיל וְאֶסָּתֵר מִמֶּֽנּוּ:
14. And you are a man of my equal, my prince and my esteemed one.	14. But you, O Achitophel, a man who is like me; a leader who taught me, and who tells me wisdom.	יד וְאַתָּה אֱנוֹשׁ כְּעֶרְכִּי אַלּוּפִי וּמְיֻדָּֽעִי:
15. That together we would devise counsel; in the house of God we would walk with a multitude.	15. For together we will explain mysteries in the sanctuary of God, we will walk in haste.	טו אֲשֶׁר יַחְדָּו נַמְתִּיק סוֹד בְּבֵית אֱלֹהִים נְהַלֵּךְ בְּרָֽגֶשׁ:
16. May He incite Death upon them; may they descend to the grave alive, for there are evils in their dwelling, in their midst.	16. He will condemn them to the judgement of death, and He will decree for them evil things, for Doeg and Achitophel; they will descend to Sheol while alive, for evil things are in their dwellings, in their bodies.	טז  יַשִּׁימָוֶת׀ [יַשִּׁיא מָוֶת] ׀ עָלֵימוֹ יֵרְדוּ שְׁאוֹל חַיִּים כִּֽי־רָעוֹת בִּמְגוּרָם בְּקִרְבָּֽם:
17. I shall call to God, and the Lord will save me.	17. I will pray in the presence of God, and the Word of the Lord will redeem me.	יז אֲנִי אֶל־אֱלֹהִים אֶקְרָא וַיהֹוָה יוֹשִׁיעֵֽנִי:
18. Evening, morning, and noontime, I speak and moan, and He hearkened to my voice.	18. In the evening, and in the morning, and at noon I will pray, and I will tremble; and he heard my voice.	יח עֶרֶב וָבֹקֶר וְצָהֳרַיִם אָשִׂיחָה וְאֶהֱמֶה וַיִּשְׁמַע קוֹלִֽי:
19. He redeemed my soul with peace from the battle that came upon me, because of the many [people who] were with me.	19. He redeemed my soul in peace, so that no evil came near to me, for His Word was my help in many troubles.	יט פָּדָה בְשָׁלוֹם נַפְשִׁי מִקֲּרָב־לִי כִּֽי־בְרַבִּים הָיוּ עִמָּדִֽי:
20. May God hear and answer them, and the One who dwells from time immemorial forever, for there is no passing for them, and they did not fear God.	20. God will hear and receive from them [their prayer], and the One who dwells in heaven from of old forever; but the wicked/lawless who are not from of old, who do not change their ways, are evil, and are not afraid in the presence of God.	כ יִשְׁמַע ׀ אֵל וְֽיַֽעֲנֵם וְישֵׁב קֶדֶם סֶלָה אֲשֶׁר אֵין חֲלִיפוֹת לָמוֹ וְלֹא יָרְאוּ אֱלֹהִֽים:
21. He stretched forth his hands against him who was at peace with him; he profaned his covenant.	21. He stretched out his hands against the men of his peace; he desecrated his covenant.	כא שָׁלַח יָדָיו בִּשְׁלֹמָיו חִלֵּל בְּרִיתֽוֹ:
22. Smooth were the buttery words of his mouth but his heart was set on war; his words were softer than oil, but they are curses.	22. Smoother than oil of curds are the words of his mouth; and like weapons of war his heart. Softer are his words than tallow, but they are deadly lances.	כב חָלְקוּ ׀ מַחְמָאֹת פִּיו וּֽקֲרָב־לִבּוֹ רַכּוּ דְבָרָיו מִשֶּׁמֶן וְהֵמָּה פְתִחֽוֹת:
23. Cast your burden on the Lord, and He will bear you; He will never allow a righteous/ generous man to falter.	23. Cast your confidence on the Lord, and He will feed you; He will never allow privation to the righteous/generous.	כג הַשְׁלֵךְ עַל־יְהֹוָה ׀ יְהָבְךָ וְהוּא יְכַלְכְּלֶךָ לֹא־יִתֵּן לְעוֹלָם מוֹט לַצַּדִּֽיק:
24. But You, O God, will lower them to the Pit of Destruction; men of blood and deceit will not live half their days, but I will trust in You.	24. But you, O God, by Your Word will bring them down to deep Gehenna; murderous and deceitful men will not see half of their days; but I will trust in Your Word.	כד וְאַתָּה אֱלֹהִים ׀ תּוֹרִדֵם לִבְאֵר שַׁחַת אַנְשֵׁי דָמִים וּמִרְמָה לֹא־יֶחֱצוּ יְמֵיהֶם וַֽאֲנִי אֶבְטַח־בָּֽךְ:

Rashi’s Commentary for: Psalm 55:1-24

3 I lament in my speech Heb. אָרִיד, I will lament of my pain, as (Lam. 3:19): “Remember my affliction and my misery (וּמְרוּדִי).” Also (Jud. 11: 37): “and wail (וְרֵעוֹתָי) upon the mountains.” Menachem (p. 162) interpreted אָרִיד as an expression of ruling, as (Gen. 1:28): “and rule (וּרְדוּ) over the fish of the sea.” שִׂיחִי is an expression of speech (Prov. 23:29): “He who talks too much (שִׂיחַ).”

4 the distress Heb. עָקַת, an expression of distress.

for they accuse me of iniquity Doeg and Ahithophel accuse me of iniquities that overweigh [the scale] to demonstrate that I am liable to death, and they sanction [the shedding of] my blood.

5 shudders Heb. יָחִיל, worries.

8 Behold I would wander far away... and...

9 I would quickly find myself a refuge If I had wings, I would wander far away and hasten to save my soul from their hands, for they are like a sweeping wind, a storm wind, which uproots trees, as (Job 19:10): “He has uprooted (וַיַּסַּע) like a tree.” But Menachem (p. 127) associated it with (Exod.12:37): “And the children of Israel traveled (וַיִּסְעוּ).

10 divide their tongue Divide it so that no one should pay them heed. And Menachem (p. 142) interpreted פַּלַּג as an expression of division.

Destroy (Defey or defay in Old French, destroy, defais in modern French,) like (Lam. 2:8): “He did not restrain his hand from destroying (מִבַּלֵּעַ).” So did Menachem interpret it [p. 46].

for I have seen violence and strife in the city through them.

11 they surround it i.e., the violence and the strife.

12 Destruction Heb. הַוּוֹת.

blows Heb. תֹּךְ.

13 For no enemy reviled me all my life that I should bear my vilification, but I rose up against him and slew him.

my enemy did not open his mouth that I should flee and hide from him, but now I bear the abuse with which you reviled me because you are a man who is great in Torah.

14 a man of my equal A man as important as I.

and my esteemed one Heb. וּמְיֻדָּעִי, like אלוּפי, my prince, an expression of (Exod. 33:17): “and I recognized you (וָאֵדָעֲךָ),” which is translated “and I made you great.” Menachem (p. 94), however, explained that “For no enemy would revile me that I should bear” is connected to (verse 7): “If only I had wings like a dove! I would fly away and be at rest.” If I could raise my wings, I would fly away and wander on account of the distress of the wicked [inflicted upon me], for when I would leave the midst of the assembly of the profligate to lodge in the desert forever, then no enemy would revile me; I would not [have to] bear my disgrace and my shame, and I would not hide from him as I hid from them when I was among them. However, this interpretation is impossible, because of the verses following it, namely: And you are a man of my equal, my prince, and my esteemed one (verse 14); that together we would devise counsel; in the house of God we would walk with a multitude (verse 15). Therefore, Dunash (p. 94) interprets it in another manner, and this is its interpretation: For it is not an enemy who reviles me that I should bear my abuse, and it is not my enemy who opens his mouth wide against me, but my prince and my esteemed one, that together we would take counsel; in the house of God we would walk with a multitude. This thing is known, that the abuse of a friend is harder for a person [to bear] than the abuse of an enemy. Moreover, one can hide from his enemy, but one cannot hide from his friend when he tells him all that is in his heart. The context corroborates this [interpretation].

15 That together we used to devise counsel in the Torah and in the house of God we would walk בְּרָגֶשׁ, with a multitude.

in the house of God In the study-halls.

16 May He incite Death upon them May the Holy One, blessed be He, incite the Angel of Death upon them. Heb. יַשִּׁיא, incite and entice, an expression of (Gen. 3:13): “The serpent enticed me and I ate.” Menachem (p. 101) interpreted יַשִּׁיא, as an expression of יש, there is, as (Gen. 24:49): “If you wish (יֶשְׁכֶם) to do kindness”; (Deut. 29:14), “who is (יֶשְׁנוֹ) here.”

in their dwelling בִּמְגוּרָם, in their lodging.

18 Evening, morning, and noontime The evening prayer, the morning prayer, and the afternoon prayer, three prayers.

19 from the battle that came upon me from the war that came upon me.

because of the many [people who] were with me For He did this because of the many people who came to my aid to pray on my behalf, as it is stated (I Sam. 18:16): “And all Israel and Judah loved David.”

20 May God hear the prayer of those many people.

and answer them the King, Who dwells from time immemorial.

for there is no passing for them For those wicked men who pursue me. They do not pay heed to the day of their passing, and they do not quake from the day of death.

21 He stretched forth his hands This refers to Ahithophel the wicked.

He stretched forth Heb. שָׁלַח, tandit or tondet in Old French, stretched forth, tendait in modern French.

against him who was at peace with him Heb. בִּשְׁלֹמָיו, against him who was tranquil and at peace with him.

22 Smooth were Heb. חָלְקוּ, an expression of (above 35:6): “and slippery (וַחֲלַקְלַקֹּת).”

the buttery words of his mouth Heb. מַחְמָאֹת, an expression of חמאה butter. The first “mem” is a defective radical in the word, like the “mem” of מעשה and the “mem” of מאמר.

but his heart was set on war Heb. וּקְרָב, to war.

but they are curses Heb. פְתִחוֹת. Menachem (p. 147) interpreted it as an expression of swords, as (Micah 5:5): “and the land of Nimrod with its swords (בִּפְתָחֶיהָ),” with the edges of the sword. I say, however, that it is an expression of curse in Aramaic, as the Talmud (R.H. 31b) states: Amemar wrote a pethicha on her, which is a warrant decreeing excommunication.

23 your burden Heb. יְהָבְךָ, your burden. The Holy Spirit answers him thus.

and He will bear you Heb. יְכַלְכְּלֶךָ. He will bear your burden, as (I Kings 8:27): “the heaven and the heaven of heavens cannot contain You (יְכַלְכְּלוּךָ).

to falter Heb. מוֹט, the faltering of the foot.

Ashlamatah: Isaiah 33:13-22

JPS Version	TARGUM OF ISAIAH	TANAKH
13. Hear, you that are far off, what I have done; and, you that are near, acknowledge My might.	13. Hear, you righteous/generous, who have kept My Law from the beginning, what I have done; and you penitent, who have repented to the law recently, acknowledge My might.	יג שִׁמְעוּ רְחוֹקִים, אֲשֶׁר עָשִׂיתִי; וּדְעוּ קְרוֹבִים, גְּבֻרָתִי.
14. The sinners in Zion are afraid; trembling has seized the ungodly: 'Who among us will dwell with the devouring fire? Who among us will dwell with everlasting burnings?'	14. Sinners in Zion are shattered; fear has seized them. To the wicked/lawless whose ways are thieving they say, “Who can dwell for us in Zion where the splendour of the Shekhinah is like a devouring fire? Who can sojourn for us in Jerusalem, where the wicked/lawless are about to be judged and handed over to Gehenna, everlasting burning?”	יד פָּחֲדוּ בְצִיּוֹן חַטָּאִים, אָחֲזָה רְעָדָה חֲנֵפִים; מִי יָגוּר לָנוּ, אֵשׁ אוֹכֵלָה--מִי-יָגוּר לָנוּ, מוֹקְדֵי עוֹלָם.
15. He that walks righteously/generously, and speaks uprightly; he that despises the gain of oppressions, that shakes his hands from holding of bribes, that stops his ears from hearing of blood, and shuts his eyes from looking upon evil;	15. The prophet said, The righteous/generous will sojourn in it, everyone who walks in innocence and speaks uprightly, who despises mammon of deceit, who removes his soul from oppressors, who withholds his hands, lest they accept a bribe, who stops his ears from hearing those who spill innocent blood and averts his eyes from looking upon those who do evil,	טו הֹלֵךְ צְדָקוֹת, וְדֹבֵר מֵישָׁרִים; מֹאֵס בְּבֶצַע מַעֲשַׁקּוֹת, נֹעֵר כַּפָּיו מִתְּמֹךְ בַּשֹּׁחַד, אֹטֵם אָזְנוֹ מִשְּׁמֹעַ דָּמִים, וְעֹצֵם עֵינָיו מֵרְאוֹת בְּרָע.
16. He will dwell on high; his place of defence will be the munitions of rocks; his bread will be given, his waters will be sure.	16. He, his camping place will be in a high and exalted place, the sanctuary; his soul will amply provide his food; his water will be sure as a spring of waters whose waters do not cease.	טז הוּא מְרוֹמִים יִשְׁכֹּן, מְצָדוֹת סְלָעִים מִשְׂגַּבּוֹ; לַחְמוֹ נִתָּן, מֵימָיו נֶאֱמָנִים.
17. Your eyes will see the king in his beauty; they will behold a land stretching afar.	17. Your eyes will see the glory of the Shekhinah of the Eternal King in His celebrity; you will consider and behold those who go down to the land of Gehenna.	יז מֶלֶךְ בְּיָפְיוֹ, תֶּחֱזֶינָה עֵינֶיךָ; תִּרְאֶינָה, אֶרֶץ מַרְחַקִּים.
18. Your heart will muse on the terror: 'Where is he that counted, where is he that weighed? Where is he that counted the towers?'	18. Your mind will reckon up great things; “Where are the scribes, where are the reckoners?” Let them come if they are able to reckon the number of the slain heads of the armies of the mighty ones.	יח לִבְּךָ, יֶהְגֶּה אֵימָה; אַיֵּה סֹפֵר אַיֵּה שֹׁקֵל, אַיֵּה סֹפֵר אֶת-הַמִּגְדָּלִים.
19. You will not see the fierce people; a people of a deep speech that you cannot perceive, of a stammering tongue that you cannot understand.	19. You will no more see the mastery of a strong people, the people whose obscure speech you cannot comprehend, scoffing with their tongue because there is no understanding among them.	יט אֶת-עַם נוֹעָז, לֹא תִרְאֶה:  עַם עִמְקֵי שָׂפָה מִשְּׁמוֹעַ, נִלְעַג לָשׁוֹן אֵין בִּינָה.
20. Look upon Zion, the city of our solemn gatherings; your eyes will see Jerusalem a peaceful habitation, a tent that will not be removed, the stakes whereof will never be plucked up, neither will any of the cords thereof be broken.	20. You will look upon their downfall, Zion, city of the assemblies! Your eyes will see the consolation of Jerusalem in its prosperity, in its contentedness, like a tent which is not loosed, whose stakes are never plucked up, nor will any of its cords be broken.	כ חֲזֵה צִיּוֹן, קִרְיַת מוֹעֲדֵנוּ; עֵינֶיךָ תִרְאֶינָה יְרוּשָׁלִַם נָוֶה שַׁאֲנָן, אֹהֶל בַּל-יִצְעָן בַּל-יִסַּע יְתֵדֹתָיו לָנֶצַח, וְכָל-חֲבָלָיו, בַּל-יִנָּתֵקוּ.
21. But there the LORD will be with us in majesty, in a place of broad rivers and streams; wherein will go no galley with oars, neither will gallant ship pass thereby.	21. But from there the might of the LORD will be revealed to do good for us, from a place of rivers going forth, overflowing, broad, where no fisherman’s ship can go, nor any great sailboat can pass through.	כא כִּי אִם-שָׁם אַדִּיר יְהוָה, לָנוּ, מְקוֹם-נְהָרִים יְאֹרִים, רַחֲבֵי יָדָיִם; בַּל-תֵּלֶךְ בּוֹ אֳנִי-שַׁיִט, וְצִי אַדִּיר לֹא יַעַבְרֶנּוּ.
22. For the LORD is our Judge, the LORD is our Lawgiver, the LORD is our King; He will save us.	22. For the LORD is our judge, who brought us by His might out of Egypt, the LORD is our teacher, who have us the teaching of His Law from Sinai, the LORD is our King; He will save us and take just retribution for us from the armies of Gog.	כב כִּי יְהוָה שֹׁפְטֵנוּ, יְהוָה מְחֹקְקֵנוּ; יְהוָה מַלְכֵּנוּ, הוּא יוֹשִׁיעֵנוּ.
23. Your tacklings are loosed; they do not hold the stand of their mast, they do not spread the sail; then is the prey of a great spoil divided; the lame take the prey.	23. In that time the Gentiles will be broken of their strength, and will resemble a ship whose ropes are cut, which has no strength in their mast, which has been cut, and it is not possible to spread a sail on it. Then the house of Israel will divide the possessions of the Gentiles, booty and spoil in abundance; although there are blind and lame among them, even they will divide booty and spoil in abundance.	כג נִטְּשׁוּ, חֲבָלָיִךְ; בַּל-יְחַזְּקוּ כֵן-תָּרְנָם, בַּל-פָּרְשׂוּ נֵס, אָז חֻלַּק עַד-שָׁלָל מַרְבֶּה, פִּסְחִים בָּזְזוּ בַז.
24. And the inhabitant will not say: 'I am sick'; the people that dwell therein will be forgiven their iniquity/lawlessness.	24. From now on they will not say to the people who dwell in safety all around the Shekhinah, “From you a stroke of sickness has come upon us;” the people, the House of Israel, will be gathered and return to their place, forgiven of their sins. {S}	כד וּבַל-יֹאמַר שָׁכֵן, חָלִיתִי; הָעָם הַיֹּשֵׁב בָּהּ, נְשֻׂא עָוֹן.  {ס}

Nazarean Codicil: Mark 8:1-10

ESV[1]	A,B,R.’s Version[2]	Greek[3]	Delitzsch[4]
1. In those days, when again a great crowd had gathered, and they had nothing to eat, he called his disciples to him and said to them,	1. Now in those days when a large crowd was there, and there was not anything to eat, he called his disciples and said to them,	1 ᾿Εν ἐκείναις ταῖς ἡμέραις πάλιν πολλοῦ ὄχλου ὄντος καὶ μὴ ἐχόντων τί φάγωσι, προσκαλεσάμενος ὁ ᾿Ιησοῦς τοὺς μαθητὰς αὐτοῦ λέγει αὐτοῖς·	1וַיְהִי בַּיָּמִים הָהֵם בְּהִקָּבֵץ עַם רָב וְאֵין לָהֶם מַה־יֹּאכֵלוּ וַיִּקְרָא יֵשׁוּעַ אֶל־תַּלְמִידָיו וַיֹּאמֶר אֲלֵיהֶם׃
2. "I have compassion on the crowd, because they have been with me now three days and have nothing to eat.	2. “I have compassion on this crowd, for behold three days they have stayed with me and they have had nothing to eat.	2 σπλαγχνίζομαι ἐπὶ τὸν ὄχλον, ὅτι ἤδη ἡμέρας τρεῖς προσμένουσί μοι καὶ οὐκ ἔχουσι τί φάγωσι·	2נִכְמְרוּ רַחֲמַי עַל־הָעָם כִּי־זֶה שְׁלֹשֶׁת יָמִים עָמְדוּ עִמִּי וְאֵין לָהֶם לֶחֶם לֶאֱכֹל׃
3. And if I send them away hungry to their homes, they will faint on the way. And some of them have come from far away."	3. And if it should happen that I dismiss them while they are fasting, they will faint on the road to their homes. For some of them have come from far away.”	3 καὶ ἐὰν ἀπολύσω αὐτοὺς νήστεις εἰς οἶκον αὐτῶν, ἐκλυθήσονται ἐν τῇ ὁδῷ· τινὲς γὰρ αὐτῶν ἀπὸ μακρόθεν ἥκασι.	3וְהָיָה בְּשַׁלְּחִי אוֹתָם רְעֵבִים לְבָתֵּיהֶם יִתְעַלְּפוּ בַּדָּרֶךְ כִּי־יֵשׁ בָּהֶם אֲשֶׁר בָּאוּ מִמֶּרְחָק׃
4. And his disciples answered him, "How can one feed these people with bread here in this desolate place?"	4. His disciples said to him, “Where can a man find bread to satisfy all these people in the wilderness?”	4 καὶ ἀπεκρίθησαν αὐτῷ οἱ μαθηταὶ αὐτοῦ· πόθεν τούτους δυνήσεταί τις ὧδε χορτάσαι ἄρτων ἐπ᾿ ἐρημίας;	4וַיַּעֲנוּ תַלְמִידָיו וַיֹּאמְרוּ אֵלָיו מֵאַיִן יוּכַל אִישׁ לְהַשְׂבִּיעַ אֶת־אֵלֶּה לֶחֶם פֹּה בַמִּדְבָּר׃
5. And he asked them, "How many loaves do you have?" They said, "Seven."	5. and he asked them, “How many loaves of bread do you have?” They said, “Seven,” to him.	5 καὶ ἐπηρώτα αὐτούς· πόσους ἔχετε ἄρτους; οἱ δὲ εἶπον· ἑπτά.	5וַיִּשְׁאַל אוֹתָם וַיֹּאמַר כַּמָּה כִכְּרוֹת־לֶחֶם יֵשׁ לָכֶם וַיֹּאמְרוּ שֶׁבַע׃
6. And he directed the crowd to sit down on the ground. And he took the seven loaves, and having given thanks, he broke them and gave them to his disciples to set before the people; and they set them before the crowd.	6. And he commanded the crowds to sit on the ground. And he took those seven loaves of bread and blessed them and broken them and gave them to his disciples to set forth. And they set them before the crowds.	6 καὶ παρήγγειλε τῷ ὄχλῳ ἀναπεσεῖν ἐπὶ τῆς γῆς· καὶ λαβὼν τοὺς ἑπτὰ ἄρτους εὐχαριστήσας ἔκλασε καὶ ἐδίδου τοῖς μαθηταῖς αὐτοῦ ἵνα παρατιθῶσι· καὶ παρέθηκαν τῷ ὄχλῳ.	6וַיְצַו אֶת־הָעָם לַשֶׁבֶת לָאָרֶץ וַיִּקַּח אֶת־שֶׁבַע כִּכְּרוֹת הַלֶּחֶם וַיְבָרֶךְ וַיִּפְרֹס וַיִּתֵּן לְתַלְמִידָיו לָשׂוּם לִפְנֵיהֶם וַיָּשִׂימוּ לִפְנֵי הָעָם׃
7. And they had a few small fish. And having blessed them, he said that these also should be set before them.	7. And there were a few fish, and he also blessed them and said to set them forth.	7 καὶ εἶχον ἰχθύδια ὀλίγα· καὶ εὐλογήσας εἶπε παρατιθέναι καὶ αὐτά..	7וְלָהֶם מְעַט דָּגִים קְטַנִּים וַיְבָרֶךְ וַיֹּאמֶר לָשׂוּם לִפְנֵיהֶם גַּם־אֶת־אֵלֶּה׃
8. And they ate and were satisfied. And they took up the broken pieces left over, seven baskets full.	8. And they ate and were satisfied. And they took up the remains of the fragments, seven baskets!	8 ἔφαγον δὲ καὶ ἐχορτάσθησαν, καὶ ἦραν περισσεύματα κλασμάτων ἑπτὰ σπυρίδας.	8וַיֹּאכְלוּ וַיִּשְׂבָּעוּ וַיִּשְׂאוּ מִן־הַפְּתוֹתִים הַנּוֹתָרִים שִׁבְעָה דוּדִים׃
9. And there were about four thousand people. And he sent them away.	9. And they were about four thousand men who ate.	9 ἦσαν δὲ ὡς τετρακισχίλιοι· καὶ ἀπέλυσεν αὐτούς.	9וְהָאֹכְלִים כְּאַרְבַּעַת אֲלָפִים וַיְשַׁלְּחֵם׃
10. And immediately he got into the boat with his disciples and went to the district of Dalmanutha.	10. And he dismissed them and went up immediately into a boat with his disciples and came to the region of Dalmanutha.	10 Καὶ εὐθέως ἐμβὰς εἰς τὸ πλοῖον μετὰ τῶν μαθητῶν αὐτοῦ ἦλθεν εἰς τὰ μέρη Δαλμανουθά.	10וַיֵּרֶד בָּאֳנִיָּה עִם־תַּלְמִידָיו וַיָּבֹא אֶל־גְּלִילוֹת דַּלְמָנוּתָא׃

Hakham’s Rendition & Commentary

v.1 - The congregation being very great in those days, and not having anything they may eat, Yeshua, calling his Talmidim near, said to them, - the Greek starts with a well known Prophetic statement of the Jewish Scriptures - Εν ἐκείναις ταῖς ἡμέραις (EN EKEINAS TAS IMERAS) which is almost a literal rendition of the Hebrew: וַיְהִי בַּיָּמִים הָהֵם – Vay’hi Bayamim HaHem – “And it happened in those days.” In the Pseudoepigraphic book of 2^nd Apocalypse of Baruch 29:8 the nature of the prophetic “in those days” is connected to the renewal of the manna in the-age-to-come. There we read: “And it will come to pass in those days that the treasury of manna will come down again from on-high, and they will eat it in those days.” This appears to indicate that this passage of Mordechai is connected to the giving of the Manna.

Another way of reading this from a strictly Peshat perspective is as Edwards[5] suggests: “During those days” links the feeding of the four thousand generally to Yeshua’s sojourn in the Decapolis (Mark 7:31).” Whilst the previous miraculous feeding takes place on the Second Pesach in Jewish territory (cf. Mark 6:31-44), this feeding takes place in Gentile territory in an unknown communal period of fasting among Gentile G-d fearers.

Is it possible to reconcile these two positions to become complemtary to each other? To answer this question, we need again to look at our Septennial Lectionary. The Torah Seder for this week deals mainly with Jethro’s conversion and counsel to Mosheh Rabbenu. But what escapes many, is that Jethro in approaching the camp of Israel in the dessert/wilderness also witnesses the giving of the Manna and experiences its miraculous properties. Therefore the theme of the Manna is ongoing, last week as applicable to the Israelites, however this week the Manna relates to the Gentile G-d fearers – i.e. Jethro.

Since, next week Torah Seder deals with the giving of the Law at Mt. Sinai, which took place on the festival of Shabuot (Pentecost), we may surmise that this miraculous feeding describes in this pericope of Mordechai took place sometime during the counting of the Omer (before Lag BaOmer perhaps?).

We need here to understand that the festival of Passover is not an isolated festival, but in fact is connected to Shabuot (Pentecost) via the 49 days of the counting of the counting of the Omer. Thus the pilgrimage of a Gentile starts at the cross (Passover) receiving salvation (the yoke of the Kingdom) and continues non-stop to Shabuot (Pentecost) with the reception of the Law (the yoke of the Commandments). The G-d fearers in this pericope needed to be introduced to the bread from heaven a symbol of G-d’s Laws (Torah) since they already had been introduced to the Kingdom of G-d. .

vv. 2-3 ²I have compassion on the congregation because now three days they remain with me, and they do not have what they may eat. ³And if I send them away fasting to their house, they will faint in the way, for some of them come from afar. – Delitzch uses the correct Hebrew expression of the master - נִכְמְרוּ רַחֲמַי עַל־הָעָם – NiK’m’ru Rachamai Al-HaAm – “And he said I have compassion on the people.” The Greek word used for compassion is: σπλαγχνίζομαι – splagchnizomai – (Strong’s # G4697), and according to Edwards[6] this term is not used of people for whom one would normally feel compassion such as family, friends, and compatriots, but the words is used for compassion to those who are far removed. This sentiment agrees with the suggestive ending of v.3 – “for some of them come from afar.”

The phrase “three days” is considered by some Greek Scholars to be a Semitism.[7] I agree completely with this position. Concerning this expression of “three days,” Marcus[8] makes the following observation:

“Three days” is not always an exact phrase in biblical and Jewish literature; it can simply indicate a short period of indeterminate length (see; e.g., Hos. 6:2; Josephus Ant. 8:408).

Looking at it from a Lectionary perspective, there are two Holy days of Passover (the first and the seventh) and the third is Shabuot (Pentecost). Therefore sometime during the counting of the Omer (most probably around Lag BaOmer) can be considered “three days.” This is well portrayed in Hosea 6:2 – “After two days will He revive us, on the third day He will raise us up, that we may live in His presence.”

The expression “for some of them come from afar” presents a perfect tally with our Ashlamatah of Isaiah 33:13ff – “Hear, you that are far off, what I have done; and, you that are near, acknowledge My might.” And by implication from our Septennial Lectionary, this is a comment alluding to Jethro (a Gentile who as a Gentile was considered ‘being far off” and after his conversion becoming one that ‘is near’).

vv. 4-5 ⁴And his Talmidim answered him, From where will anyone here be able to satisfy these with loaves in the wilderness? ⁵And he asked them, How many loaves do you have? And they said, Seven. – The question of the Talmidim to the master seems to echo Shemot 16:2-4 -

²And the whole congregation of the children of Israel murmured against Moses and against Aaron in the wilderness; ³and the children of Israel said unto them: 'Would that we had died by the hand of the LORD in the land of Egypt, when we sat by the flesh-pots, when we did eat bread to the full; for ye have brought us forth into this wilderness, to kill this whole assembly with hunger.' ⁴Then said the LORD unto Moses: 'Behold, I will cause to rain bread from heaven for you; and the people shall go out and gather a day's portion every day, that I may prove them, whether they will walk in My law, or not.

The seven loaves is a clear reference to the Seven Laws of Noach (notice that on Shabuot two loveas are waved before Ha-Shem on the Sanctuary representative of the Two Tablets of the Law). This is the status of the congregation – G-d fearers who were abiding by the Seven Laws of Noach.

v.6 - And he ordered the congregation to recline on the ground. And taking the seven loaves, blessing G-d (having said HaMotsi), he broke and gave to his disciples, that they might serve. And they served the congregation. - Notice that in the previous miraculous feeding the congregations were sitting by 50’s and 100’s but here the congregation sits altogether or in othe words “a great multitude” without order since they did not have the fullness of the Torah.

vv.7-8 ⁷And they had a few small fish (sardines). And blessing, he said for these also to be served. ⁸And they ate, and were satisfied. And they took up over and above seven lunch-baskets of fragments. – The fish seem to be inconsequential in this narrative as their number is not given since the fish are emblematic of the Gentile converts. But the number seven with regards to the “seven lunch-baskets” continues being emblematic of the Seven Laws of Noach. The first seven – “seven loaves” are the Seven Laws of Noach for the Gentiles before they come to the Messiah, and the “seven lunch-baskets” (implying same number but greater volume) are the Seven Laws with the amplifications of these after they come to the Messiah (cf. Acts 15 – i.e. addition of laws regarding kashrut, family purity, honouring father and mother, and to worship and study Torah regularly at a Jewish Synagogue), and start the 49 steps to become full Jews. In the previous miraculous feeding of the Jewish people we had “five loaves” representing the five books of Moses (Torah), and we had 12 baskets representing the 12 Tribes of Israel.

Verse 8 concludes that they ate and were satisfied. This shows that the Sevn Laws of Noach alike the seven days of unleavened bread is just the starting point of the festival that concludes with Shabuot (Pentecost) with the reception of the fullness of the Law. Until the Gentile G-d fearer progresses to the fullness of the Law there is no satisfaction in his/her life, and the feeling of something missing is the experience of most Gentile G-d fearers.

vv. 9-10 - ⁹And those eating were about four thousand. And He sent them away. ¹⁰And at once entering into the boat with His disciples, He came into the region of Dalmanutha. – The number 4,000 is to be understood as “Thousands times four,” – i.e. a great multitude from the four corners of the globe of which many are either descendants of assimilated Jews or descendants of the lost tribes of Israel – all “living sparks” of Adam’s soul.

Some Questions to Ponder:

1. After diligently reading and studying the different readings for this Shabbat what reading especially touched your heart and fired your imagination?
2. What questions/s were asked of Rashi regarding Shemot (Exodus) 18:1?
3. What questions/s were asked of Rashi regarding Shemot (Exodus) 18:6?
4. What questions/s were asked of Rashi regarding Shemot (Exodus) 18:7?
5. What questions/s were asked of Rashi regarding Shemot (Exodus) 18:11?
6. What questions/s were asked of Rashi regarding Shemot (Exodus) 18:12?
7. What questions/s were asked of Rashi regarding Shemot (Exodus) 18:13?
8. What questions/s were asked of Rashi regarding Shemot (Exodus) 18:18?
9. What questions/s were asked of Rashi regarding Shemot (Exodus) 18:21?
10. What questions/s were asked of Rashi regarding Shemot (Exodus) 18:26?
11. What questions/s were asked of Rashi regarding Shemot (Exodus) 19:1?
12. What questions/s were asked of Rashi regarding Shemot (Exodus) 19:4?
13. What questions/s were asked of Rashi regarding Shemot (Exodus) 18:5?
14. When did Jethro come to see Mosheh Rabbenu, before or after the gibing of the Two Tablets of the Law? Any hints from Mordechai?
15. According to Jethro’s advice to Mosheh, what would be the maximum membership recommended for an Esnoga?
16. What word/words/phrase/concept of the Torah fired the imagination of our Psalmist this week?
17. How is our Ashlamatah of Isaiah 33:13-22 related to our Torah Seder?
18. How is Mordechai (Mark) 8:1-10 related to our Torah Seder, Psalm and Ashlamatah?
19. In your opinion what is the basic teaching of Mordechai (Mark) 8:1-10?
20. In your opinion, and taking altogether our Torah Seder, Psalm, Ashlamatah and the Pericope of Mark for this Shabbat, what do you think is the prophetic statement for the coming week?

Next Shabbat – 23^rd of Tebet

Shabbat Mevar’chim HaChodesh Shebat

Sabbath of the Proclamation of the New Moon for the Month of Shebat

January Evening Friday 15 – Evening Saturday 16

Shabbat	Torah Reading:	Weekday Torah Reading:
וְאַתֶּם תִּהְיוּ-לִי
“V’Atem Tih’yu-Li”	Reader 1 – Sh’mot 19:6-8	Reader 1 – Sh’mot 21:1-3
“And you will become for Me”	Reader 2 – Sh’mot 19:9-11	Reader 2 – Sh’mot 21:4-6
“Y vosotros seréis para Mí”	Reader 3 – Sh’mot 19:12-15	Reader 3 – Sh’mot 21:1-6
Shemot (Exodus) 19:6 – 20:23 B’Midbar (Num.) 28:9-15	Reader 4 – Sh’mot 19:16-25
Ashlamatah: Isaiah 61:6 – 62:4 Special: 1 Sam. 20:18,42	Reader 5 – Sh’mot 20:1-14*
	Reader 6 – Sh’mot 20:15-18	Reader 1 – Sh’mot 21:1-3
Psalm 56:1-14	Reader 7 – Sh’mot 20:19-23	Reader 1 – Sh’mot 21:4-6
	Maftir – Sh’mot 20:21-23	Reader 1 – Sh’mot 21:1-6
N.C.: Mordechai (Mark) 8:11-13	Isaiah 61:6 – 62:4 1 Sam. 20:18,42

* This reading should be assigned to the highest Torah Scholar available to the congregation

Reading Assignment:

The Torah Anthology: Yalkut Me’Am Lo’Ez - Vol VI: The Ten Commandments

By: Rabbi Ya’aqob Culi

Published by: Moznaim Publishing Corp. (New York, 1978)

Vol. VI – “The Ten Commandments” pp. 60-446.

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai & Paqid Mikha ben Hillel

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[1] ESV (English Standard Version) as found in Rick Meyers (2009) E-Sword v. 9.5.1 - http://www.e-sword.net/downloads.html

[2] Roth, A.G. (2009), Aramaic English New Testament, Netzari Press,

[3] Greek New Testament (Majority Text) as found in Rick Meyers (2009) E-Sword v. 9.5.1 - http://www.e-sword.net/downloads.html

[4] Delitzsch, F., Hebrew New Testament, As found in: http://www.kirjasilta.net/ha-berit/Mar.html

[5] Edwards, J. R. (2002), The Pillar New Testament Commentary: The Gospel According to Mark, Grand Rapids, Michigan: W. B. Eerdmans Publishing Co., p. 229.

[6] Ibid., p.230.

[7] For example: Doudna, J.C. (1961). The Greek of the Gospel of Mark, Journal of Biblical Literature Monograph Series # 12, Philadelphia: Society of Biblical Literature and Exegesis, pp. 74-76.

[8] Marcus, J. (2000), The Anchor Bible: Mark 1 – 8 – A New Translation With Introduction and Commentary, New York: Doubleday, p. 487.