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
Tishri 29, 5770 – Oct. 16/17 , 2009	Second Year of the Shmita Cycle

Candle Lighting and Havdalah Times:

Atlanta, Georgia, U.S. Friday Sept. 11, 2009 – Candles at 6:45 PM Saturday Sept. 12, 2009 – Havdalah 7:39 PM	San Antonio, Texas, U.S. Friday Sept. 11, 2009 – Candles at 6:45 PM Saturday Sept. 12, 2009 – Havdalah 7:38 PM
Baton Rouge & Alexandria, Louisiana, U.S. Friday Sept. 11, 2009 – Candles at 6:15 PM Saturday Sept. 12, 2009 – Havdalah 7:08 PM	Sheboygan & Manitowoc, Wisconsin US Friday Sept. 11, 2009 – Candles at 5:49 PM Saturday Sept. 12, 2009 – Havdalah 6:48 PM
Bowling Green & Murray, Kentucky, U.S. Friday Sept. 11, 2009 – Candles at 5:51 PM Saturday Sept. 12, 2009 – Havdalah 6:46 PM	Brisbane, Australia Friday Sept. 11, 2009 – Candles at 5:38 PM Saturday Sept. 12, 2009 – Havdalah 6:42 PM
Chattanooga, & Cleveland Tennessee, US Friday Sept. 11, 2009 – Candles at 6:48 PM Saturday Sept. 12, 2009 – Havdalah 7:43 PM	Bucharest, Romania Friday Sept. 11, 2009 – Candles at 6:13 PM Saturday Sept. 12, 2009 – Havdalah 7:13 PM
Miami, Florida, US Friday Sept. 11, 2009 – Candles at 6:35 PM Saturday Sept. 12, 2009 – Havdalah 7:26 PM	Jakarta, Indonesia Friday Sept. 11, 2009 – Candles at 5:28 PM Saturday Sept. 12, 2009 – Havdalah 6:17 PM
New London, Connecticut USA Friday Sept. 11, 2009 – Candles at 5:41 PM Saturday Sept. 12, 2009 – Havdalah 6:39 PM	Kuala Lumpur, Malaysia Friday Sept. 11, 2009 – Candles at 6:42 PM Saturday Sept. 12, 2009 – Havdalah 7:31 PM
Olympia, Washington, U.S. Friday Sept. 11, 2009 – Candles at 6:06 PM Saturday Sept. 12, 2009 – Havdalah 7:07 PM	Manila & Cebu, Philippines Friday Sept. 11, 2009 – Candles at 5:18 PM Saturday Sept. 12, 2009 – Havdalah 6:08 PM
Philadelphia, Pennsylvania USA Friday Sept. 11, 2009 – Candles at 6:03 PM Saturday Sept. 12, 2009 – Havdalah 7:00 PM	Singapore, Singapore Friday Sept. 11, 2009 – Candles at 6:35 PM Saturday Sept. 12, 2009 – Havdalah 7:24 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 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 HE Giberet Elisheva bat Sarah

Her Excellency Giberet Laurie Taylor

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 Mevar’chim HaChodesh Heshvan

Sabbath of the Proclamation of the New Moon for the month of Heshvan

Evening of 17^th of October – Evening 19^th of October

For further study see:

http://www.betemunah.org/chodesh.html

Shabbat	Torah Reading:	Weekday Torah Reading:
וּמֹשֶׁה, הָיָה רֹעֶה
“UMosheh Hayah Roeh”	Reader 1 – Sh’mot 3:1-5	Reader 1 – Sh’mot 4:18-20
“And Moses was shepherding”	Reader 2 – Sh’mot 3:6-10	Reader 2 – Sh’mot 4:21-23
“Y apacentando Moisés”	Reader 3 – Sh’mot 3:11-15	Reader 3 – Sh’mot 4:24-26
Shemot (Exodus) 3:1 – 4:17 B’midbar (Numbers) 28:9-15	Reader 4 – Sh’mot 3:16-22
Ashlamatah: Isaiah 40:11-18, 21-22	Reader 5 – Sh’mot 4:1-5
Special Ashlamatah: I Sam. 20:18-42	Reader 6 – Sh’mot 4:6-9	Reader 1 – Sh’mot 4:18-20
Psalm 43:1-5	Reader 7 – Sh’mot 4:10-17	Reader 2 – Sh’mot 4:21-23
	Maftir – B’midbar 28:9-15	Reader 3 – Sh’mot 4:24-26
N.C.: Mark 6:6b - 13	Isaiah 40:11-18, 21-22 I Samuel 20:18-42

Rashi & Targum Pseudo Jonathan for: Sh’mot (Exodus) 3:1 – 4:17

RASHI	TARGUM ONKELOS	TARGUM PSEUDO JONATHAN
1. Moshe tended the sheep of his father-in-law Yitro, priest of Midian. He led the sheep to the edge of the wilderness and he came to the mountain of G-d, in the area of Chorev.	1. And Mosheh tended the flock of Jethro his father-in-law, the rabba of Midian, and he led the flock to the place of the best pastures of the wilderness, and came to the mountain on which was revealed the glory of the Lord, unto Horeb.	1. But Mosheh was keeping the flock of Jethro his father-in-law, the rabba of Midian; and he had led the flock to a pleasant place of pasturage which is behind the desert, and had come to the mountain on which was revealed the glory of the Lord, even Horeb.
2. An angel of Adonai appeared to him [Moshe] in the heart of a fire in the midst of a thorn-bush. He looked and behold the bush was on fire, but the bush was not being consumed.	2. And the Angel of the Lord appeared to him in a flame of fire in the midst of a bush. And he gazed, and, behold, the bush burned with fire, but the bush was not consumed.	2. And Zagnugael, the angel of the Lord, appeared to him in a flame of fire in the midst of the bush. And he gazed, and, behold, the bush burned with fire, yet the bush was neither burned nor consumed with fire. [JERUSALEM. And he looked, and, behold, the bush burned with fire, yet remained in freshness, (or, was moist), neither was it consumed.]
3. Moshe said, "I must turn aside and see [investigate] this great sight. Why doesn't the bush burn?"	3. And Mosheh said, I will now turn and see this great sight, why the bush is not burned up.	3. And Mosheh said, I will turn aside now and consider this great sight, why the bush is not burned. [JERU-SALEM. I will look at this great sight, wherefore the bush is refreshed and not burned.]
4. When Adonai saw that [Moshe] turned aside to see, Elohim called to him from the midst of the thorn-bush, and said, "Moshe, Moshe."' He [Moshe] said, "Here I am."	4. And the Lord saw that he turned to see, and the Lord called to him from the midst of the bush, and said, Mosheh, Mosheh! And he said, Behold me.	4. And when it was seen before the Lord that he turned to look, the Lord called to him from the midst of the bush and said, Mosheh, Mosheh! And he said, Behold me.
5. He [G-d] said, "Do not come any closer. Take your shoes off your feet, because the place upon which you are standing is holy ground."	5. And He said, Approach not hither; loose the sandal from your foot, for the place where you stand is holy.	5. And He said, Approach not closer, take the shoes from your feet, for the place on which you stand is a holy place; and upon it you are to receive the Law, to teach it to the sons of Israel.
6. He [G-d] then said, "I am the G-d of your father, the G-d of Avraham, the G-d of Yitzchaq, and the G-d of Ya’aqob." Moshe hid his face, for he was afraid to look at Elohim.	6. And He said, I am the God of your fathers; the God of Abraham, the God of Izhak, and the God of Jakob. And Mosheh bowed with his face; for he was afraid to look up to the glory of the Lord.	6. And He said, I am the God of your father, the God of Abraham, the God of Izhak, and the God of Jakob. And Mosheh covered his face; for he was afraid to look upon the height of the glory of the Shekinah of the Lord.
7. Adonai said, "I have indeed seen the suffering of My people that are in Egypt. I have heard how they cry out because [of the harshness] of their slave-masters, and I am aware of their pain.	7. And the Lord said, The bondage of My people who is in Mizraim is verily disclosed before Me, and before Me is heard their cry on account of their toils; for their afflictions are disclosed before Me;	7. And He said, The oppression of My people who are in Mizraim is verily manifest before Me, and heard before Me is their cry on account of them who hold them in bondage; for their affliction is known before Me.
8. I have descended to free them from the hand of Egypt, and to bring them up from that land to a good, spacious land, to a land flowing with milk and honey; to the territory of the Canaanites, the Chittites, the Emorites, the Perizites, the Chivites and the Yevusites.	8. And I have appeared to deliver them from the hand of the Mizraee, and to bring them up from that land, unto a land good and large, a land producing milk and honey, unto the place of the Kenaanaee, an the Hittaee, and the Amoraee, and the Perizaee, and the Hivaee, and the Yevusaee.	8. And I have revealed Myself to you this day, that by My Word they may be delivered from the hand of the Mizraee, to bring them up out of the unclean land, unto a good land, and large in its boundaries, a land yielding milk and honey, unto the place where dwell the Kenaanaee, and the Hittaee, and the Amoraee, and the Pherizaee, and the Hivaee, and the Jebusaee.
9. Now, behold, the cry of the B’ne Yisrael has come to Me. I have also seen the oppression with which the Egyptians oppress them.	9. And now, behold, the cry of the sons of Israel ascends before Me, and the affliction is also revealed before Me wherewith the Mizraee afflict them.	9. And now, behold, the cry of the sons of Israel comes up before Me, and the bruising of the Mizraee wherewith they bruise them is also revealed before Me.
10. Now go. I am sending you to Pharaoh, and you will bring My people, the B’ne Yisrael, out of Egypt."	10. And now, come, I will send you to Pharaoh, and will bring forth the sons of Israel form Mizraim.	10. And now, come, and I will send you unto Pharaoh, and you will bring forth My people, the sons of Israel, out of Mizraim.
11. Moshe said to Elohim, "Who am I that I should go to Pharaoh? Am I able to bring the B’ne Yisrael out of Egypt?"	11. And Mosheh said before the Lord, Who am I, that I should go unto Pharaoh to bring forth the sons of Israel from Mizraim?	11. And Mosheh said before the Lord, Who am I, that I should go to Pharaoh, and bring forth the sons of Israel out of Mizraim?
12. He [G-d] said, "Because I will be with you. This will be the proof that I have sent you--- when you bring the people out of Egypt--- you will serve Elohim on this mountain."	12. And He said, Because My Word will be your helper: and this will be the sign that I have sent you: In your leading forth of the people from Mizraim you will do service before the Lord upon this mountain.	12. But He said, Therefore My Word will be for your help; and this will be the sign to you that I have sent you: when you have, brought the people forth from Mizraim, you will worship before the Lord, because you will have received the Law upon this mountain.
13. Moshe said to Elohim, "Behold, when I come to the B’ne Yisrael and say to them, 'The G-d of your fathers sent me to you,' they will say to me, 'What is His name?' What will I say to them?"	13. And Mosheh said before the Lord, Behold, when I am come to the sons of Israel, and say to them, The God of your fathers has sent me to you, and they say to me, What is His name? What will I say to them?	13. And Mosheh said before the Lord, Behold, I will go to the sons of Israel, and say to them, The Lord God of your fathers has sent me to you: and they will say to me, What is His Name? What will I say to them?
14. Elohim said to Moshe, "Eheyeh Asher Eheyeh;" and He said, "This is what you must say to the B’ne Yisrael, 'Eheyeh sent me to you.' "	14. And the Lord said unto Mosheh, EHEYEH ASHER EHEYEH. And he said, Thus will you speak to the sons of Israel, EHEYEH has sent me unto you.	14. And the Lord said unto Mosheh, He who spoke, and the world was; who spoke, and all things were. And He said, This you will say to the sons of Israel, I AM HE WHO IS, AND WHO WILL BE, has sent me unto you. [JERUSALEM. And the Word of the Lord said to Mosheh, He who spoke to the world, Be, and it was; and who will speak to it, Be, and it will be. And he said, Thus will you speak to the sons of Israel, EHEYEH has sent me unto you.]
15. Elohim continued talking to Moshe, "This is what you must say to the B’ne Yisrael, 'Adonai, the G-d of your fathers, the G-d of Avraham, the G-d of Yitzchaq, and the G-d of Ya’aqob, sent me to you. This is My eternal Name, and this is how I am to be mentioned for all generations.' "	15. The Lord said moreover to Mosheh, Thus will you speak to the sons of Israel, The Lord, the God of your fathers, the God of Abraham, the God of Izhak, and the God of Jakob, has sent me unto you. This is My Name forever, and this is My Memorial in every generation and generation.	15. And the Lord said again unto Mosheh, Thus will you speak to the sons of Israel, The God of your fathers, the God of Abraham, the God of Izhak, and the God of Jakob, has sent me unto you. This is His Name for ever, and this is His Memorial to every generation and generation.
16. "Go, gather the elders of Yisrael, and say to them, 'Adonai, the G-d of your fathers appeared to me--- the G-d of Avraham, Yitzchaq and Ya’aqob---saying, "I have indeed been mindful of you, regarding that which is being done to you in Egypt.	16. Go and assemble the elders of Israel and say to them, The Lord, the God of your fathers, has revealed Himself to me, the God of Abraham, Izhak, and Jakob, saying, Remembering I have remembered you, and that which has been done to you in Mizraim;	16. Go, and assemble the elders of Israel, and say to them, The Lord God of your fathers has appeared unto me, the God of Abraham, Izhak, and Jakob, saying, Remembering, I have remembered you, and the injury that is done you in Mizraim;
17. I have said, I will bring you up out of the suffering of Egypt, to the land of the Canaanites, the Chittites, the Emorites, the Perizites, the Chivites and the Yevusites; to a land flowing with milk and honey." '	17. And I have said that I would bring you up from the bondage of Mizraim to the land of the Kenaanaee, and Hittaee, and Emoraee, and the Pherizaee, and Hivaee, and Jebusaee, to a land producing milk and honey.	17. and I have said in My Word, I will bring you up out from the oppression of the Mizraee into the land of the Kenaanaee, and Hittaee, and Amoraee, and Pherizaee, and Hivaee, and Jebusaee, to the land that yieldeth milk and honey.
18. They will listen to your voice. You and the elders of Yisrael will come to the king of Egypt, and say to him, 'Adonai, G-d of the Hebrews happened to meet with us. Now we request that you let us go into the wilderness for three days, to bring an offering [sacrifice] to Adonai, our G-d.'	18. And they will be obedient to you, and you will go, you and the elders of Israel, to the king of Mizraim, and say to him, The Lord, the God of the Jehudaee, has called us; and now let us go, as (for) a journey of three days into the desert, that we may sacrifice before the Lord our God.	18. And they will hearken to you: and you and the elders of Israel will go to the king of Mizraim and say to him, The Lord God of the Jehudaee has called us; and now let us go a journey of three days into the wilderness, to sacrifice before the Lord our God.
19. I know that the king of Egypt will not allow you to go [on this journey], but not because of his strong hand.	19. But it is manifest before Me that the king of Mizraim will not release you, that you may go, not even on account of Him whose power is mighty.	19. But it is manifest before Me that the king of Mizraim will not let you go, (no,) not from fear of Him who is Mighty, until that by My Word he will have been punished with evil plagues.
20. I will then send forth my hand, and strike Egypt with all My wondrous deeds that I will perform in their midst. Then he [Pharaoh] will send you out.	20. But I will send forth the stroke of My power, and will smite the Mizraee with all My miracles which I will perform among them, and afterward they will send you away.	20. And you will be hindered there until I have sent forth the stroke of My power, and have smitten Mizraee with all My wonders, that I will do among them; and afterward he will release you.
21. I will give this people grace in the eyes of the Egyptians; and when you go, you will not leave empty handed.	21. And I will give this people to become favorites in the eyes of the Mizraee, and it will be that when you go you will not go empty.	21. And I will give this people grace in the eyes of the Mizraee; and it will be that when you go free from thence, ye will not go empty.
22. Every woman will borrow from her neighbor, and from the woman living in her house, articles of silver and gold, and clothing. You will put them on your sons and daughters, and thus you will divest Egypt of its wealth."	22. But you will demand, a woman of her neighbor and the inmates of her house, articles of silver and of gold and vestments, and put them upon you sons and upon your daughters, and will make the Mizraee empty.	22. But a woman will ask of her neighbor, and from those next to the wall of her house, [JERUSALEM. Fellow resident,] vessels of silver, and vessels of gold, and vestments; and you will set them as crowns upon your sons and your daughters, and make the Mizraee empty.
1. Moshe answered and said, "They will not believe me. They will not listen to my voice. They will say, 'Adonai did not appear to you.'"	1. And Mosheh answered and said, But, behold, they will not believe me nor hearken to me: for they will say, The Lord has not been revealed to you.	1. And Mosheh answered and said, But, behold, they will not believe me, nor hearken to me; for they will say, The Lord has not appeared to you.
2. Adonai said to him, "What is that in your hand?" He said, "A rod."	2. And the Lord said to him, What is that which is in your hand? And he said, A rod.	2. And the Lord said to him, What is that in your hand? And he said, The rod.
3. [G-d] said, "Throw it on the ground." He [Moshe] threw it on the ground and it turned into a snake. Moshe ran away from it.	3. And He said, Cast it to the ground; and he cast it upon the ground, and it became a serpent, and Mosheh fled from before it.	3. And He said, Cast it on the ground; and he cast it to the ground, and it became a serpent; and Mosheh fled from before it. [JERUSALEM. And He said, Cast it on the ground; and he cast it on the ground.]
4. Adonai said to Moshe, "Reach out your hand and grasp its tail." He reached out his hand and took hold of it, and it became a rod in his hand.	4. And the Lord said to Mosheh, Stretch forth your hand and seize it by its tail; and he put forth his hand and grasped it, and it became a rod in his hand.	4. And the Lord said to Mosheh, Stretch forth your hand and seize (it) by its tail. [JERUSALEM. And grasp the place of its tail.] And he stretched forth his hand and grasped it, and it became the rod in his hand.
5. "This is so that they will believe that Adonai appeared to you; the G-d of their fathers, G-d of Avraham, G-d of Yitzchaq and G-d of Ya’aqob."	5. That they may believe that the Lord God of their fathers has been revealed to you, the God of Abraham, the God of Izhak, and the God of Jakob.	5. In order that they may believe that the Lord God of their fathers, the God of Abraham, the God of Izhak, and the God of Jakob, has revealed Himself to you.
6. Adonai said furthermore to him [Moshe], "Put your hand into your bosom." He put his hand into his bosom, and when he withdrew it, his hand had become a snow-like tzara'at [leprosy].	6. And the Lord said yet to him, Put now your hand into your bosom. And he put his hand into his bosom, and drew it out; and, behold, his hand was white as snow.	6. And the Lord said to him again, Put now your hand within your breast; and he put it within his breast, and withdrew it, and, behold, his hand was [miraculously] leprous, it was white as snow.
7. He [Adonai] said, "Put your hand into your bosom again." [Moshe] put his hand into his bosom again, and when he withdrew it from his bosom, it had become [normal] as his flesh.	7. And He said, Return your hand into your bosom. And he returned his hand into his bosom, and drew it out form his bosom, and, behold, it had turned to be as his own flesh.	7. And He said, Return your hand into your bosom; and he returned his hand to his breast, and withdrew it from his breast, and it had become clean as his flesh. [JERUSALEM. Put now your hand into your breast, and he put his hand within his breast.
8. "If they do not believe you, and they do not listen to the voice [of proof] of the first [miraculous] sign; then they will believe the voice [of proof] of the latter [second] sign.	8. And it will be, if they will not believe you nor receive the voice of the first sign, that they will believe the voice of the latter sign.	8. And if they believe not these two signs, nor receive from you,
9. And if they will not believe even these two signs, and they will not listen to your voice, then you will take from the water of the river and pour it on the dry land. The water that you will take from the river will turn into blood on the dry land."	9. But if they will not believe either of these two signs, nor receive from you, take of the water that is in the river, and pour it upon the ground; and the water which you take form the river will become blood upon the ground.	9. You will take of the water of the river and pour it on the ground, and the water that you will take from the river will become blood upon the ground.
10. Moshe said to Adonai, "I beg You Adonai, I am not a man of words--- not since yesterday, not since the day before--- not from the time You [first] spoke to Your servant, for I am clumsy [slow] of mouth [speech] and clumsy [slow] of tongue [language]."	10. And Mosheh said before the Lord, In entreating, I am not a man who is (well) spoken, neither yesterday nor the day before, and from the time that You spoke with Your servant: for I am heavy of speech and of a deep tongue.	10. And Mosheh said before the Lord, O Lord, I pray: I am not a man of words, nor ever have been before that You did speak with Your servant; for I am of a staggering mouth and staggering speech. [JERUSALEM. For of a staggering mouth and difficult speech am I.]
11. Adonai said to him, "Who gave man a mouth, or who makes [a person] dumb or deaf? [Who makes a person] see or makes him blind? Is it not I---Adonai?"	11. But the Lord said to him, Who has appointed the mouth of man, and who has appointed the mute, or the deaf, or the open-sighted, or the blind? Have not I, the Lord?	11. And the Lord said, Who is he who first put the language of the mouth into the mouth of man? Or who has appointed the dumb or the deaf, the open-seeing or the blind, but I the Lord?
12. Now go. I will be with your mouth, and teach you what to say."	12. And now go, and My Word will be with your mouth, and I will teach you what to say.	12. And now go, and I by My Word will be with the speaking of your mouth, and will teach you what you will say.
13. [Moshe] said, "I beg You Adony [my Master,] please send the one You usually send."	13. And he said, I beseech the Lord to send by the hand of one who is fit to be sent.	13. And he said, I pray for mercy before the Lord. Send now Your sending by the hand of Phinehas, by whom it is to be sent at the end of the days. [JERUSALEM. Send now by the hand of him by whom it is opportune to send.]
14. Adonai displayed anger toward Moshe and said, "Is not Aharon, the Levite, your brother? I know that he knows how to speak. Behold he is setting out to meet you, and when he sees you he will rejoice in his heart.	14. And the displeasure of the Lord was kindled against Mosheh; and He said, Is not Aharon the Levite, your brother, known before Me as one who speaking can speak? And also, behold, he comes forth to anticipate you, and will see you, and rejoice in his heart.	14. And the anger of the Lord was kindled against Mosheh, and He said, Is it not manifest before Me that Aharon your brother speaking can speak? And, behold, also, he comes forth to meet you, and will see you and rejoice in his heart.
15. You will speak to him and put the words in his mouth. I will be with your mouth and with his mouth, and I will teach you what to do.	15. And you will speak with him, and put the words in his mouth; and My Word will be with your mouth and with his mouth, and I will teach you what to do.	15. And you will speak with him, and put the matter in his mouth, and My Word will be with the word of your mouth, and with the word of his mouth, and I will instruct you what you are to do.
16. He will speak to the people for you. He will be your spokesman, and you will be his master.	16. And he will speak for you with the people, and will be your interpreter, and you will be to him a rab;	16. And he will speak for you with the people, and be to you an interpreter, and you to him the principal, seeking instruction from before the Lord. [JERUSALEM. He will be to you an interpreter, and you to him one inquiring instruction from before the Lord.]
17. Take this rod in your hand, for with it you will perform the [miraculous] signs."	17. And this staff you will take in your hand wherewith to work the signs.	17. And this rod take you in your hand to work there with the signs.

Rashi & Targum Pseudo Jonathan for: B’midbar (Numbers) 28:9-15

RASHI	TARGUM ONKELOS	TARGUM PSEUDO JONATHAN
9. On the Shabbat day [the offering will be] two yearling lambs without blemish, and two tenths [of an ephah] of fine flour as a meal-offering, mixed with [olive] oil, and its libation.	9. But on the Sabbath day two lambs of the year unblemished, and two tenths of flour for the mincha sprinkled with oil, and its libation.	9. But on the day of Shabbat two lambs of the year without blemish, and two-tenths of flour mixed with olive oil for the mincha and its libation.
10. This is the burnt-offering on its Shabbat, in addition to the constant (daily) burnt-offering and its libation.	10. It is the Sabbath burnt offering which will be performed on the Sabbath, together with the perpetual burnt offering and its libation.	10. On the Sabbath you will make a Sabbath burnt sacrifice in addition to the perpetual burnt sacrifice and its libation.
11. At the beginning of your months you will bring a burnt-offering to Adonai, two young bulls, one ram, seven yearling lambs, [all] without blemish.	11. And in the beginnings of your months you will offer a burnt offering before the Lord; two young bullocks, and one ram, lambs of the year, seven, unblemished.	11. And at the beginning of your months you will offer a burnt sacrifice before the Lord; two young bullocks, without mixture, one ram, lambs of the year seven, unblemished;
12. And three tenths [of an ephah] of fine flour as a meal-offering mixed with the [olive] oil for each bull, two tenths [of an ephah] of fine flour as a meal-offering, mixed with the [olive] oil for the one ram,	12. And three tenths of flour sprinkled with oil for each bullock, and two tenths of flour for a mincha sprinkled with oil for the one ram, and a tenth of flour for a mincha sprinkled with oil for each lamb:	12. and three tenths of flour mingled with oil for the mincha for one bullock; two tenths of flour with olive oil for the mincha of the one ram;
13. And one tenth [of an ephah] of fine flour as a meal-offering mixed with the [olive] oil for each lamb. A burnt-offering of pleasing aroma, a fire-offering to Adonai.	13. it is a burnt offering to be received with acceptance as an oblation before the Lord.	13. and one tenth of flour with olive oil for the mincha for each lamb of the burnt offering, an oblation to be received with favor before the Lord.
14. Their libations [will be], one half of a hin for (a) bull, one third of a hin for the ram, and one fourth of a hin for (the) lamb, of wine. This is the burnt-offering of each [Rosh] Chodesh, at its renewal throughout the months of the year.	14. And their libations a half hina of wine will be for the bullock, and the third of a hina for the ram, and a quarter of a hina for a lamb: this is the burnt offering for the beginning of the month, at its renewal; so will it be for all the beginnings of the months of the year.	14. And for their libation to be offered with them, the half of a hin for a bullock, the third of a hin for the ram, and the fourth of a hin for a lamb, of the wine of grapes. This burnt sacrifice will be offered at the beginning of every month in the time of the removal of the beginning of every month in the year;
15. And [You will also bring] one he-goat for a sin offering to Adonai, in addition to the constant (daily) burnt-offering it will be done, and its libation.	15. And one kid of the goats for a sin offering before the Lord, beside the perpetual burnt offering, will you make with its libation.	15. and one kid of the goats, for a sin offering before the Lord at the disappearing (failure) of the moon, with the perpetual burnt sacrifice will you perform with its libation.

Reading Assignment:

The Torah Anthology: Yalkut Me’Am Lo’Ez - Vol IV: Israel in Egypt

By: Rabbi Ya’aqob Culi

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

Vol. IV – “Israel in Egypt,” pp. 74-110.

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) 3:1 – 4:17

1 after the free pastureland to distance himself from [the possibility of] theft, so that they [the flocks] would not pasture in others’ fields.-[from Exodus Rabbah 2:3]

to the mountain of God [Mount Horeb is called “the mountain of God”] in view of the [events of the] future.

2 in a flame of fire Heb. בְּלַבַּת-אֵשׁ, in a flame of (שַׁלְהֶבֶת) fire, the heart (לִבּוֺׄ) of fire, like “the heart (ֺלֶב) of the heavens” (Deut. 4:11), “in the heart (בְּלֵב) of the terebinth” (II Sam. 18:14). Do not wonder about the tav [in לִבַּת], for we have [an instance] similar to this: How degenerate is your heart (לִבָּתֵךְ) (Ezek. 16:30).

from within the thorn bush But not from any other tree, because of “I am with him in distress” (Ps. 91:15).-[from Tanchuma, Shemoth 14]

being consumed Heb. אֻכָּל, consumed, like “with which no work has been done (עֻבַּד)”; (Deut. 21:3), “whence he had been taken (לֻקַּח) ”(Gen. 3:23).

Rabbi Sh’muel ben Meir - was not consumed - אֵינֶנּוּ אֻכָּל – Even at the point where the flame came from the bush there was no evidence of coal or ash.

3 Let me turn now Let me turn away from here to draw near to there.

4 Rabbi Sh’muel ben Meir - And when the LORD saw - וַיַּרְא יְהוָה – The angel, who is called by G-d’s name, seeing that he is carrying out G-d’s assignment.

5 Take your shoes off Heb. שַׁל, pull off and remove, similar to: “and the iron [axehead] will slip off (וְנָשַׁל)” (Deut. 19:5), “for your olive tree will drop (יִשַּׁל)” [its fruit] (Deut. 28:40).

is holy soil [Lit., it is holy soil.] The place.

7 for I know their pains This is similar to: “and God knew” (Exod. 2:25). That is to say: for I set My heart to contemplate and to know their pains, and I have not hidden My eyes, neither will I block My ears from their cry.

10 So now come, and I will send you, etc. And if you ask of what help will this be?

and take My people…out Your words will help, and you will take them out of there.

11 Who am I Of what importance am I that I should speak with kings?

and that I should take the children of Israel out And even if I am of importance, what merit do the Israelites have that a miracle should be wrought for them, and I should take them out of Egypt?

12 And He said, “For I will be with you…” He [God] answered his former [question] first, and his latter [question] last. [Concerning] what you said, “Who am I that I should go to Pharaoh?” This [mission] is not yours but Mine, “for I will be with you.” And this vision which you have seen in the thorn bush,

is the sign for you that it was I Who sent you And that you will succeed in My mission and that I am able to save you. Just as you saw the thorn bush performing My mission and not being harmed, so will you go on My mission and not be harmed. [Concerning] what you asked, “what merit do the Israelites have that they should go out of Egypt?” I have a great thing [dependent] on this Exodus, for at the end of three months from their Exodus from Egypt they are destined to receive the Torah on this mountain. Another explanation:

For I will be with you, and this [namely] that you will succeed in your mission [on which I am sending you]

is the sign for you for another promise, which I promise you, [namely,] that when you take them out of Egypt, you will serve God on this mountain, for you will receive the Torah on it, and that is the merit that will stand up for Israel. Similar to this expression [where a future event serves as a sign for a still more distant event], we find: “And this will be the sign (הָאוֹת) for you, this year you will eat what grows by itself, etc.” (Isa. 37: 30, II Kings 19:29). Sennacherib’s downfall will be a sign for you regarding another promise, [i.e.,] that your land is desolate of fruit, and I will bless what grows by itself.

14 “Ehyeh asher ehyeh (I will be what I will be)” “I will be” with them in this predicament “what I will be” with them in their subjugation by other kingdoms. He [Moses] said before Him, “O Lord of the universe! Why should I mention to them another trouble? They have enough [problems] with this one.” He said to him, “You have spoken well. So will you say, etc.”-[from Ber. 9b] (Not that Moses, God forbid, outsmarted God, but he did not understand what God meant, because originally, when God said, “I will be what I will be,” He told this to Moses alone, and He did not mean that he should tell it to Israel. That is the meaning of “You have spoken well,” for that was My original intention, that you should not tell such things to the children of Israel, only “So will you say to the children of Israel,” ‘Ehyeh [I will be] has sent me.’” From tractate Berakhoth this appears to be the correct interpretation. Give this matter your deliberation.) [Annotation to Rashi] [There appears to be no indication of this interpretation in tractate Berakhoth.]

15 This is My name forever Heb. לְעֹלָם [It is spelled] without a vav, meaning: conceal it [God’s name] תְהַעֲלִימֵהוּ [so] that it should not be read as it is written.-[from Pes. 50a] Since the “vav” of (לְעֹלָם) is missing, we are to understand it as לְעַלֵּם, to conceal, meaning that the pronunciation of the way God’s name is written (ה-ו-ה-י) is to be concealed.-[from Pes. 50a.]

and this is how I should be mentioned - He [God] taught him [Moses] how it was to be read, and so does David say, “O Lord, Your name is forever; O Lord, the mention of Your name is for every generation” (Ps. 135:14).-[from Pes. 50a]

16 the elders of Israel Those devoted to study, for if you say [that it means] ordinary elderly men, how was it possible for him to gather [all] the elderly men of [a nation of] six hundred thousand? [from Yoma 28b]

18 And they will hearken to your voice As soon as you say this expression [“I have surely remembered you...," פָּקֹד פָּקַדְתִּי אֶתְכֶם] to them, they will hearken to your voice, for this password was transmitted to them from Jacob and from Joseph, that with this expression they will be redeemed. Jacob said to them, “and God will surely remember (פָּקֹד יִפְקֹד אֶתְכֶם) you (Gen. 50:24). Joseph said to them, “God will surely remember (פָּקֹד יִפְקֹד אֱלֹהִים אֶתְכֶם) you” (Gen. 50:25).- [from Exod. Rabbah 3:11]

(God of the Hebrews Heb. הָעִבְרִיִּים The “yud” is superfluous. It alludes to the ten plagues.- [From an old Rashi])

has happened upon us Heb. נִקְרָה, an expression of an occurrence (מִקְרֶה), and similarly, “God happened (וַיִּקָּר)” (Num. 23:4), “and I will be met by Him there (וְאָנֹכִי, אִקָּרֶה כֹּה)” (Num. 23:15).

19 the king of Egypt will not permit you to go if I do not show him My mighty hand; i.e., as long as I do not show him My mighty hand, he will not let you go.

will not permit Heb. לֹא-יִתֵּן, [lit., will not give. In this case, however, Onkelos renders:] יִשׁבּוֺק לֺא, will not permit, similar to “Therefore, I did not let you (לֹא-נְתַתִּיךָ)” (Gen. 20:6); but God did not let him (וְלֹא-נְתָנוֹ) harm me” (Gen. 31:7), but they all are expressions of giving. [They are basically expressions of giving, in these cases, giving permission.] Others explain וְלֹא, בְּיָד חֲזָקָה - and not because his hand is mighty, for as soon as I stretch forth My hand and smite the Egyptians, etc.” The Targum renders it: “and not because his strength is mighty.” This was told to me in the name of Rabbi Jacob the son of Rabbi Menachem.

22 and from the dweller in her house From the one who lives with her in the same house.

and you will empty out Heb. וְנִצַּלְתֶּם, as the Targum renders: וּתְרוּקְנוּן, and you will empty out. And likewise, and they emptied out (וַיְנַצְּלוּ) Egypt (Exod. 12:36); “and the children of Israel stripped themselves (וַיִּתְנַצְּלוּ) of their ornaments” (Exod. 33:6). Hence, the nun is a root letter. Menachem, however, classified it in the classification of the “tzaddi” (Machbereth Menachem p. 149) with “Thus, God separated (וַיַּצֵּל) your father’s livestock” (Gen. 31:9); “that God separated (הִצִּיל) from our father” (Gen. 31:16). His words are, however, incorrect, because if the “nun” were not part of the root, since it is vowelized with a “chirik”, the word would not be used in the active sense for the second person masculine plural, but in the passive form for the second person masculine plural, similar to: “and you will be uprooted (וְנִסַּחְתֶּם) from the land” (Deut. 28:63); “and you will be delivered (וְנִתַּתֶּם) into the hand of the enemy” (Lev. 26:25); “and you will be beaten (וְנִגַּפְתֶּם) before your enemies” (Lev. 26:17); “and you will be melted (וְנִתַּכְתֶּם) in its midst” (Ezek. 22:21); and say, ‘We are saved (נִצַּלְנוּ)’ ” (Jer. 7:10), a passive expression in the first person plural. Every “nun” that is sometimes in the root and [sometimes] is missing, like the “nun” of נוֹגֵף (beats), נוֹשֵׂא (carries), נוֹתֵנ (gives), נוֹשֵׁךְ (bites), when it is used in the active second person plural, is vowelized with a vocalized “schwa,” e.g., “and you will carry (וּנְשָׂאתֶם) your father” (Gen. 45:19); “and you will give (וּנְתַתֶּם) them” (Num. 32:29); “And you will circumcise (וּנְמַלְתֶּם) the flesh of your foreskin” (Gen. 17:11). Therefore, I say that this [nun], which is vowelized with a “chirik”, is part of the root, and the noun is נִצּוּל, which is a heavy expression [with a “dagesh” in the second letter], like דִבּוּר (speech), כִּפּוּר (atonement), לִמוּד (teaching), and when one speaks in the second person plural, it (the first root letter of the verb) is vowelized with a “chirik”, like: “And you will speak (וְדִבַּרְתֶּם) to the rock” (Num. 20:8); “and expiate (וְכִפַּרְתֶּם) the House” (Ezek. 45:20); “And you will teach (וְלִמַּדְתֶּם) them to your sons” (Deut. 11:19).

2 “What is this in your hand?” Heb. מזה (מַה-זֶּה) בְיָדֶךָ, [an unusual spelling. Its usual spelling is מַה-זֶּה in two words.] It is written as one word to imply the meaning: From this (מׅזֵה) in your hand you are liable to be stricken because you have suspected innocent people (Exod. Rabbah 3:12). Its simple meaning is [that God is talking to Moses] as a person who says to his friend, “Do you admit that this before you is a stone?” He answers him, “Yes.” “Well, I will make it into a tree.”

Seforno - מַה-זֶּה בְיָדֶךָ – Here is a staff which is an inert object, and the hand which is something very much alive. I will demonstrate that I can kill that which is alive and bring to life that which is dead. I will make your hand useless and your staff will suddenly come alive.

3 and it became a serpent- [This was how] He hinted to him [Moses] that he had spoken ill of Israel (by saying, “They will not believe me,”) and he had adopted the art of the serpent.-[from Exod. Rabbah 3:12]

4 and grasped it- Heb. וַיַּחֲזֶק בּוֹ. This is an expression of taking hold, and there are many such words in Scripture, e.g., “and the men took hold (וַיַּחֲזִיקוּ) of his hand” (Gen. 19:16); “and she grabbed (וְהֶחֱזִיקָה) his private parts” (Deut. 25:11); “and I took hold (וְהֶחֱזַקְתִּי) of his jaw” (I Sam. 17:35). Every expression of חִזוּק attached to a “beth” denotes taking hold.

6 leprous like snow צָרַעַת is usually white, [as it is written]: “And if it is a white spot” (Lev. 13:4). With this sign too, He intimated that he [Moses] had spoken ill, by saying, “They will not believe me.” Therefore, He struck him with zara’ath, just as Miriam was stricken with zara’ath for slander.-[from Exod. Rabbah 3:13]

7 and [when] he took it out of his bosom-From here, [we learn] that the Divine measure of good comes quicker than the measure of retribution, for in the first instance [verse 6] it does not say, from his bosom.-[from Shab. 97a, Exod. Rabbah 3:13]

8 they will believe the voice of the last sign When you tell them, “Because of you I was stricken, because I spoke ill of you,” they will believe you, for they have already learned that those who trespass against them are stricken with plagues, such as Pharaoh and Abimelech, [who were punished] because of Sarah.

9 you shall take of the water of the Nile He hinted to them that with the first plague He exacts retribution upon their deities. (This means that when the Holy One, blessed be He, exacts retribution upon the Gentiles, He first exacts retribution upon their deities, for they [the Egyptians] worshipped the Nile, which afforded them sustenance, and He turned them [the deities, i.e., the Nile] into blood. [From an old Rashi])

and the water...will become The word וְהָיוּ, will become, appears twice. [The verse means literally: And will be (וְהָיוּ), meaning that the water that you will take from the Nile will become (וְהָיוּ) blood on dry land.] It seems to me that if it said: “And will be (וְהָיוּ) the water that you will take from the Nile will become (וְהָיוּ) blood on dry land,” I understand [that it means] that in his hand it would turn into blood, and also when it descended to earth, it would remain as it is. But now it [the text] teaches us that it would not become blood until on dry land.

10 neither from yesterday, etc. We learn [from this] that for a full seven days the Holy One, blessed be He, was enticing Moses in the thorn bush to go on His mission: “from yesterday,” “from the day before yesterday,” “from the time You have spoken”; thus there are three [days], and the three times גַּם [is mentioned] are inclusive words, adding up to six, and he was presently in the seventh day when he further said to Him, “Send now with whom You would send” (verse 13), until He became angry (verse 14) and complained about him. All this [reluctance] was because he [Moses] did not want to accept a position higher than his brother Aaron, who was his senior and was a prophet, as it is said: “Did I appear to the house of your father when they were in Egypt?” (I Sam. 2:27); [“your father” means Aaron. Similarly,] “and made Myself known to them in the land of Egypt” (Ezek. 20:5); “And I said to them, ‘Every man cast away the despicable idols from before his eyes’” (Ezek. 20:7), and that prophecy was said to Aaron.-[from Exod. Rabbah 3:16]

heavy of mouth-I speak with difficulty, and in old French, it is balbu, stammerer.

11 Who gave man a mouth-Who taught you to speak when you were being judged before Pharaoh concerning the Egyptian [you killed]?

or who makes [one] dumb-Who made Pharaoh dumb, that he did not exert any effort [to issue his] command to kill you? And [who made] his servants deaf, so that they did not hear his commandment concerning you? And who made the executioners blind, that they did not see when you fled from the [executioner’s] platform and escaped?-[from Tanchuma, Shemoth 10]

Is it not I-Whose name is the Lord (ה-ו-ה-י), [Who] has done all this.

13 with whom You would send-With whom You are accustomed to sending, and this is Aaron. Another explanation: With someone else, with whom You wish to send, for I am not destined to bring them into the land [of Israel] and to be their redeemer in the future. You have many messengers.

14 wrath was kindled- Rabbi Joshua ben Korchah says: In every [instance that God’s] kindling anger [is mentioned, i.e., that God’s anger was sparked] in the Torah, it is stated [that there was] a consequence [i. e., it was followed by a punishment]. In this [instance, however,] no consequence is stated, and we do not find that a punishment came [to Moses] after this kindling of anger. Rabbi Jose said to him, “Here too you can see a consequence is stated: [namely in the question] ‘Is there not Aaron your brother, the Levite,’ who was destined to be a Levite and not a priest [kohen]. I had said that the priesthood would emanate from you, henceforth it will not be so, but he [Aaron] will be a priest and you the Levite, as it is said: ‘But as for Moses, the man of God—his sons were to be called in the tribe of Levi’ (I Chron. 23:14).”-[from Zev. 102a]

and behold, he is coming forth toward you when you go to Egypt.

and when he sees you, he will rejoice in his heart Not as you think, that he will resent your attaining a high position. Because of this [Aaron’s goodness and humility], Aaron merited the ornament of the breastplate, which is placed over the heart (Exod. 28:29).-[from Exod. Rabbah 3:17]

16 And he will speak for you Heb וְדִבֶּר-הוּא לְךָ On your behalf he will speak to the people. This proves that every instance of לָכֶם, לְךָ, לִי, לוֺ and לָהֶם used in conjunction with דִבּוּר, speech, all denote “on behalf of.”

will be your speaker lit., your mouth. [He will be] your interpreter, because you have a speech impediment.-[from targumim]

leader-Heb. לֵאלֹהִים, as a master and as a prince.

A good companion article to this Torah Seder can be found at:

http://www.betemunah.org/staff.html

Ketubim: Targum Tehillim (Psalms) 43:1-5

Judaica Press	Targum on the Psalms
1. Avenge me, O God, and plead my cause against an unkind nation, from a man of deceit and justice You will rescue me.	1. Judge me, O Lord with true judgment; it is for You to argue my case with a people that is not righteous/generous; from the deceitful and oppressive man You will save me.
2. For You are the God of my strength, why have You abandoned me? Why should I walk in gloom under the oppression of the enemy.	2. For You are God, my strength; why have You abandoned me? Why do I go about in gloom at the oppression of the enemy?
3. Send Your light and Your truth, that they may lead me; they will bring me to Your Holy Mount and to Your dwellings.	3. Send Your light and your faithfulness; they will guide me, they will bring me to the mount of the sanctuary and the academies, the place of Your presence.
4. And I will come to the altar of God, to the God of the joy of my exultation, and I will thank You with a lyre, O God, My God.	4. And I will come to make His sacrifice at the altar of my God the Lord; to my God from whom is the joy of my gladness; and I will give thanks in Your presence with the lyre, O Lord my God.
5. Why are you downcast, my soul, and why do you stir within me? Hope to God, for I will yet thank Him for the salvations of my countenance and my God.	5. Why will you be lowly, O my soul, and [why] will you rage against me? Wait for God, for again I will praise Him for the redemption that comes from His presence, for He is my God.

Rashi’s Commentary for: Psalm 43:1-5

1 Avenge me Heb. שָׁפְטֵנִי, lit. judge me.

against an unkind nation That is Ishmael, who dwelt between two righteous/generous men [Abraham and Isaac] and did not learn from their deeds.

3 Send Your light and Your truth The King Messiah, who is compared to light, as it is stated (below 132:17): “I have set up a lamp for my anointed/Messiah,” and Elijah the prophet, who is true, a faithful prophet.

that they may lead me Heb. יַנְחוּנִי, menoront moi in old French, they will lead me.

4 to the God To the Holy One, blessed be He, who is the joy of my exultation.

and I will thank You with a lyre because You took me out of my exile.

Ashlamatah: Isaiah 40:11-18, 21-22

JPS Version	Targum of Isaiah
9. O you that tells good tidings to Zion, get up into the high mountain; O you that tells good tidings to Jerusalem, lift up your voice with strength; lift it up, be not afraid; say unto the cities of Judah: ‘Behold your God!’	9. Get you up to a high mountain, prophets who herald good tidings to Jerusalem, lift up your voice with force, you who herald good tidings to Jerusalem, lift up, fear not; say to the cities of the house of Judah: “The Kingdom of your God is revealed!”
10. Behold, the Lord GOD will come as a Mighty One, and His arm will rule for Him; behold, His reward is with Him, and His recompense before Him.	10. Behold, the LORD God is revealed with strength, and the strength of His mighty arm rules before Him; behold, the reward of those who perform His Memra (Word) is with Him, all those whose deeds are disclosed before Him.
11. Even as a shepherd that feeds his flock, that gathers the lambs in his arm, and carries them in his bosom, and gently leads those that give suck. {S}	11. Like the shepherd who feeds his flock, He gathers lambs in His arm, He carries tender ones in His bosom, and leads the nursing ewes gently.
12. Who has measured the waters in the hollow of His hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance?	12. Who says these things? One who lives, speaks and acts, before whom all the waters of the world are reckoned as the drop in the hollow of a hand and the length of the heavens as if with the span established, the dust of the earth as if measured in a measure and the mountains as if indeed weighed and the hills, behold, just as in the balance.
13. Who has meted out the spirit of the LORD? Or who was His counsellor that he might instruct Him?	13. Who established the spirit of holiness in the mouth of all the prophets, is it not the LORD? And to the righteous/generous who perform His Memra (Word) He makes known the words [commandments] of His pleasure.
14. With whom took He counsel, and who instructed Him, and taught Him in the path of right, and taught Him knowledge, and made Him to know the way of discernment?	14. Those who besought before Him He caused to apprehend wisdom and taught them the path of judgment and gave their sons the Law and showed the way of understanding to their sons' sons.
15. Behold, the Gentiles are as a drop of a bucket, and are counted as the small dust of the balance; behold the isles are as a mote in weight.	15. Behold, the [Gentile] peoples are like the drop from a bucket, and are accounted like dust on the scales; behold, the islands are like the fine dust which flies.
16. And Lebanon is not sufficient fuel, nor the beasts thereof sufficient for burnt-offerings. {P}	16. The trees of Lebanon will not supply sufficient (wood) for burning, nor are the beasts that are in it enough for a burnt offering.
17. All the Gentiles are as nothing before Him; they are accounted by Him as things of nought, and vanity.	17. All the [Gentile] peoples, their deeds are as nothing; they are accounted extirpation and destruction before Him.
18. To whom then will you liken God? Or what likeness will you compare unto Him?	18. Why are you planning to contend before God, or what likeness do you prepare before Him?
19. The image perchance, which the craftsman has melted, and the goldsmith spread over with gold, the silversmith casting silver chains?	19. Behold, the image! The workman makes it, and the smith overlays it with gold, and the smith attaches silver chains to it.
20. A holm-oak is set apart, he chooses a tree that will not rot; he seeks unto him a cunning craftsman to set up an image, that will not be moved. {S}	20. He cuts down a laurel, he chooses the wood that rot does not attack; he seeks out a skilful craftsman to set up an image that will not move.
21. Know you not? Hear you not? Has it not been told you from the beginning? Have you not understood the foundations of the earth?	21. Have you not known? Have you not heard? Has not the fact of creation’s orders been told you from the beginning? Will you not understand, so as to fear before Him who created the foundations of the earth?
22. It is He that sits above the circle of the earth, and the inhabitants thereof are as grasshoppers; that stretches out the heavens as a curtain, and spreads them out as a tent to dwell in;	22. It is He who makes the Shekhinah of His glory dwell in the strong height, and all the inhabitants of the earth are reckoned before Him like grasshoppers; who stretches out the heavens like a trifle and spreads them like a tabernacle of glory for His Shekhinah’s house;
23. That brings princes to nothing; He makes the judges of the earth as a thing of nought.	23. Who hands over rulers to weakness, and makes the judges of the earth as nothing.
24. Scarce are they planted, scarce are they sown, scarce has their stock taken root in the earth; when He blows upon them, they wither, and the whirlwind takes them away as stubble. {S}	24. Although they grow, although they increase, although their sons are exalted in the earth, He sends His anger among them, and they are ashamed of His Memra (Word), as the whirlwind the chaff, will scatter them.

Rashi on Yeshayahu (Isaiah) 40:11-18, 21-22

9 O herald of Zion Heb. מְבַשֶּׂרֶת צִיּוֹן. The prophets who herald Zion. [This is the feminine form.] Elsewhere (infra 52:7), he says, “the feet of the herald (רַגְלֵי מְבַשֵּׂר).” [This is the masculine form.] This denotes that if they are worthy, he will be as swift as a male. If they are not worthy, he will be as weak as a female and will delay his steps until the end.

10 will come with a strong [hand] to mete out retribution upon the heathens. ([Mss. read:] Upon the nations.)

behold His reward is with Him It is prepared with Him for the righteous/generous.

and His recompense [lit. His deed,] the recompense for the deed, which He is obliged to give them.

11 Like a shepherd [who] tends his flock Like a shepherd who tends his flock; with his arm he gathers lambs, and he carries them in his bosom.

the nursing ones he leads [Jonathan renders:] The nursing ones he leads gently, the nursing sheep.

he leads Heb. יְנַהֵל, lit. he will lead, like מְנַהֵל, he leads.

12 Who measured etc. He had the power to do all this, and surely He has the power to keep these promises.

with his gait Heb. בְּשָׁעֳלוֹ , with his walking, as it is said (Habakkuk 3:15): “You trod with Your horses in the sea.” Comp. (Num. 22:24) “In the path (בְּמִשְׁעוֹל) of the vineyards, a path (for walking).” Another explanation is that שַׁעַל is the name of a receptacle. Comp. (Ezekiel 13:19) “For measures (בְּשַׁעֲלֵי) of barley.”

measured Amolad in O.F., an expression of measure and number. Comp. (Ex. 5:18) “And the number (וְתֹכֶן) of bricks you shall give.”

and measured by thirds Heb. בַּשָּׁלִשׁ, and measured by thirds, one third wilderness, one third civilization, and one third seas and rivers. Another interpretation: בַּשָּׁלִשׁ, from the thumb to the middle finger, the third of the fingers. Menahem explains it as the name of a vessel. Comp. (Ps. 80: 6) “And You gave them to drink tears with a vessel (שָׁלִישׁ).”

and weighed mountains with a scale Everything according to the earth, a heavy mountain He inserted into hard earth, and the light ones into soft earth.

13 Who meted the Holy Spirit in the mouth of the prophets? The Lord prepared it, and He is worthy of belief.

and His adviser who informs Him [and the one with whom He takes counsel He informs] of His spirit. So did Jonathan render it. [Who meted out the spirit? The Lord, and the one with whom He takes counsel He informs him, i.e., the righteous in whom God confides, He informs of His plans for the future.] But, according to its context, וְאִישׁ, עֲצָתוֹ refers back to the beginning of the verse. Who meted out His spirit and who is His adviser who informs the Holy One, blessed be He, of counsel?

14 With whom did He take counsel and give him to understand With which of the heathens ([mss., K’li Paz:] nations) did He take counsel, as He took counsel with the prophets, as it is said concerning Abraham (Gen. 18:17): “Do I conceal from Abraham...?”

and give him to understand, and teach him in the way of justice With which one of the heathens ([mss., K’li Paz:] nations) did He do so, that He taught him wisdom as He did to Abraham, to whom He gave a heart to recognize Him by himself and to understand the Torah, as it is said (ibid. 26:5): “And he kept My charge,” and Scripture states further (ibid. 18:19), “For he commands etc.” And his kidneys would pour forth wisdom to him, as it is said (Ps. 16:7): “Even at night my kidneys chastised me.”

(With whom did He take counsel and who gave Him to understand [With which man did He take counsel and which] man gave the Holy One, blessed be He, [to understand?] Behold all the Gentiles are like a drop in a bucket, and how could they teach Him?)

15 Behold the Gentiles are like a drop from a bucket And are not worthy to Him to appoint some of them as prophets to reveal His secret.

like a drop from a bucket Heb. כְּמַר, like a bitter drop that drips from the bottom of the bucket, bitter from the putrid water that is embedded in the bucket and the decay of the wood, limonede in O.F.

and like the dust of a balance for the copper corrodes and wears off.

like fine fine dust.

that blows away [lit. that will be taken.] Like dust that is picked up and goes up through the wind, like fine dust that is carried away.

16 there is not enough to burn on His altar.

and its beasts (the beasts] of the Lebanon there is not enough for burnt offerings. Another explanation is:

And the Lebanon etc. to expiate the iniquity/Lawlessness of the heathens.

17 All the Gentiles are as naught before Him In His eyes they are as naught, and are not regarded by Him.

19 melted Heb. נָסַךְ, an expression of melting (מַסֵּכָה).

the craftsman has melted The ironsmith has cast it from iron or from copper, and then the goldsmith plates it with plates of gold and covers it from above.

and chains Heb. וּרְתֻקוֹת, and chains.

20 He who is accustomed to select הַמְסֻכָּן תְּרוּמָה. Or, if he comes to make it of wood, one who is accustomed to discern between a durable tree and other trees, chooses a tree that does not decay quickly.

He who is accustomed Heb. הַמְסֻכָּן. Comp. (Num. 22:30) “Have I been accustomed (הַהַסְכֵּן הִסְכַּנְתִּי) ?”

to select Heb. תְּרוּמָה, separation, selection of the trees.

21 Do you not know...the foundations of the earth Who founded it, and you should have worshipped Him.

22 the circle Heb. חוּג, an expression similar to (infra 44:13) “And with a compass (וּבַמְּחוּגָה),” a circle (compas in O.F.).

and whose inhabitants are to Him [lit. before Him] like grasshoppers.

like a curtain Heb. כַדֹּק, a curtain, toile in French.

Special Ashlamatah: I Samuel 20:18-42

JPS Version	Targum Jonathan of the Former Prophets
18. And Jonathan said unto him: ‘Tomorrow is the New Moon; and you will be missed, your seat will be empty.	18. And Jonathan said to him: “Tomorrow is the (New) Moon, and you will be sought out, for your dining place will be empty.
19. And in the third day you will hide yourself well, and come to the place where you did hide yourself in the day of work, and will remain by the stone Ezel.	19. And at the third (day) of the Moon you will be sought out very much, and you will go to the place where you hid yourself on the weekday, and you will dwell near "Stone Coming."
20. And I will shoot three arrows to the side-ward, as though I shot at a mark.	20. And I am to shoot three arrows with the bow so as to hit for myself at the target.
21. And, behold, I will send the lad: Go, find the arrows. If I say unto the lad: Behold, the arrows are on this side of you; take them, and come; for there is peace to you and no hurt, as the LORD lives.	21. And behold I will send the young man: `Go, get the arrows.' If indeed I say to the young man: `Behold the arrow is on this side of you; take it and bring (it),' then there is peace for you and nothing evil as the Lord lives.
22. But if I say thus unto the boy: Behold, the arrows are beyond you; go your way; for the LORD has sent you away.	22. And if thus I say to the young man: `Behold the arrow is beyond you,' go, for the Lord has rescued you.
23. And as touching the matter which I and you have spoken of, behold, the LORD is between me and you forever.’	23. And the word that we have spoken - I and you - behold the Memra of the Lord is a witness between me and you forever."
24. So David hid himself in the field; and when the new moon was come, the king sat him down to the meal to eat.	24. And David hid in the field, and it was the (New) Moon. And the king sat down at the food to eat.
25. And the king sat upon his seat, as at other times, even upon the seat by the wall; and Jonathan stood up, and Abner sat by Saul's side; but David's place was empty.	25. And the king sat down upon his seat as at other times, upon the seat that was prepared for him near the wall. And Jonathan stood up, and Abner sat down by the side of Saul, and the place of David was empty.
26. Nevertheless Saul spoke not anything that day; for he thought: ‘Something has befallen him, he is unclean; surely he is not clean.’	26. And Saul did not speak anything on that day, for he said: “Perhaps an accident has happened to him, and he is not clean; or perhaps he went on the road, and we did not invite him.”
27. And it came to pass on the morrow after the new moon, which was the second day, that David's place was empty; and Saul said unto Jonathan his son: ‘Wherefore comes not the son of Jesse to the meal, neither yesterday, nor to-day?’	27. And on the day after that, which is the intercalation of the second month, the place of David was empty, and Saul said to Jonathan his son: “Why has the son of Jesse not come both yesterday and today for food?”
28. And Jonathan answered Saul: ‘David earnestly asked leave of me to go to Beth-lehem;	28. And Jonathan answered Saul: “David earnestly requested from me to go unto Bethlehem.
29. and he said: Let me go, I pray; for our family has a sacrifice in the city; and my brother, he has commanded me; and now, if I have found favour in your eyes, let me get away, I pray, and see my brethren. Therefore he is not come unto the king's table.’	29. And he said: ‘Send me away now, for they have begun an offering of holy things for all our family in the city, and my brother commanded me. And now if I have found favour in your eyes, let me get away now and see my brothers.' Therefore he did not come to the table of the king.”
30. Then Saul's anger was kindled against Jonathan, and he said unto him: ‘You son of perverse rebellion, do not I know that you have chosen the son of Jesse to your own shame, and unto the shame of your mother's nakedness?	30. And the anger of Saul was strong against Jonathan, and he said to him: “You son of an obstinate woman whose rebellion was harsh, do I not know that you love the son of Jesse to your disgrace and to the disgrace of the shame of your mother?
31. For as long as the son of Jesse lives upon the earth, you will not be established, nor your kingdom. Wherefore now send and fetch him unto me, for he deserves to die.’	31. For all the days that the son of Jesse is alive upon the earth, neither you nor your kingdom will be established. And now send and bring him unto me, for he is a man deserving killing.”
32. And Jonathan answered Saul his father, and said unto him: ‘Wherefore should he be put to death? What has he done?’	32. And Jonathan answered Saul his father and said to him: “Why will he be killed? What did he do?”
33. And Saul cast his spear at him to smite him; whereby Jonathan knew that it was determined of his father to put David to death.	33. And Saul lifted up the spear against him so as to strike him, and Jonathan knew that it was determined from his father to kill David.
34. So Jonathan arose from the table in fierce anger, and did eat no food the second day of the month; for he was grieved for David, and because his father had put him to shame.	34. And Jonathan arose from the table in strong anger, and he did not eat food on the day of the intercalation of the second month, for he grieved over David, for his father shamed him.
35. And it came to pass in the morning, that Jonathan went out into the field at the time appointed with David, and a little lad with him.	35. And in the morning Jonathan went forth to the field at the time that David said to him, and a small boy was with him.
36. And he said unto his lad: ‘Run, find now the arrows which I shoot.’ And as the lad ran, he shot an arrow beyond him.	36. And he said to his young man: “Run, get the arrows that I am shooting.” The young man ran, and he shot the arrow beyond him.
37. And when the lad was come to the place of the arrow which Jonathan had shot, Jonathan cried after the lad, and said: ‘Is not the arrow beyond you?’	37. And the young man came unto the place of the arrow that Jonathan shot, and Jonathan called after the young man and said: “Is not the arrow beyond you?”
38. And Jonathan cried after the lad: ‘Make speed, hasten, stay not.’ And Jonathan's lad gathered up the arrows, and came to his master.	38. And Jonathan called after the young man: “Hurry, in haste; do not delay.” And Jonathan's young man was gathering the arrows, and he came unto his master.
39. But the lad knew not anything; only Jonathan and David knew the matter.	39. And the young man did not know anything. Only Jonathan and David knew the matter.
40. And Jonathan gave his weapons unto his lad, and said unto him: ‘Go, carry them to the city.’	40. And Jonathan gave his armor to the young man that was his, and he said to him: "Go, bring it to the city."
41. And as soon as the lad was gone, David arose out of a place toward the South, and fell on his face to the ground, and bowed down three times; and they kissed one another, and wept one with another, until David exceeded.	41. And the young man went, and David arose from the side of “Stone Coming” that is opposite the south, and he fell upon his face upon the ground, and he bowed down three times, and they kissed each man his fellow, and they wept each man his fellow until David exceeded.
42. And Jonathan said to David: ‘Go in peace, forasmuch as we have sworn both of us in the name of the LORD, saying: The LORD will be between me and you, and between my seed and your seed, forever.’ And he arose and departed; and Jonathan went into the city.	42. And Jonathan said to David: “Go in peace, for the two of us have sworn by the name of the Lord, saying: ‘May the Memra (Word) of the Lord be a witness between me and you, and between my sons and your sons forever.’”

Mark (Mordechai) 6:6b-13

Delitzsch Hebrew Rendition

6וַיִּתְמַהּ עַל־חֶסְרוֹן אֱמוּנָתָם וַיַּעֲבֹר בַּכְּפָרִים מִסָּבִיב וַיְלַמֵּד׃

7וַיִּקְרָא אֶל־שְׁנֵים הֶעָשָׂר וַיָּחֶל לִשְׁלֹחַ אוֹתָם שְׁנַיִם שְׁנָיִם וַיִּתֵּן לָהֶם שָׁלְטָן עַל־רוּחוֹת הַטֻּמְאָה׃ 8וַיְצַו עֲלֵיהֶם אֲשֶׁר לֹא־יִקְחוּ מְאוּמָה לַדֶּרֶךְ זוּלָתִי מַקֵּל לְבַדּוֹ לֹא תַרְמִיל וְלֹא לֶחֶם וְלֹא מָעוֹת בַּחֲגוֹרָה׃

9וְלִהְיוֹת נְעוּלֵי סַנְדָּל וּשְׁתֵּי כֻתָּנוֹת לֹא יִלְבָּשׁוּ׃

10וַיֹּאמֶר אֲלֵיהֶם כִּי תָבֹאוּ בֵּית־אִישׁ בְּאַחַד הַמְּקוֹמוֹת שְׁבוּ־בוֹ עַד כִּי־תֵצְאוּ מִשָּׁם׃

11וְכָל־אֲשֶׁר לֹא־יַאַסְפוּ אֶתְכֶם וְלֹא יִשְׁמְעוּ אֲלֵיכֶם צְאוּ מִשָּׁם וְנַעֲרוּ אֶת־עֲפַר כַּפּוֹת רַגְלֵיכֶם לְעֵדוּת לָהֶם (אָמֵן אֲנִי אֹמֵר לָכֶם לִסְדֹם וְלַעֲמֹרָה יֵקַל בְּיוֹם הַדִּין מִן־הָעִיר הַהִיא)׃

12וַיֵּצְאוּ וַיִּקְרְאוּ לָשׁוּב בִּתְשׁוּבָה׃

13וַיְגָרְשׁוּ שֵׁדִים רַבִּים וַיָּסוּכוּ בַשֶּׁמֶן חַלָּשִׁים רַבִּים וַיִּרְפָּאוּם׃

Murdoch’s Peshitta Translation

6b And he travelled about the villages and taught.

7. And he called his twelve, and began to send them forth, two and two; and he gave them authority over unclean spirits, to cast them out.

8. And he commanded them to take nothing for the journey, except a staff only; neither a wallet, nor bread, nor brass in their purses;

9. But to be shod with sandals, and not put on two coats.

10. And he said to them: Into whatever house you enter, there abide till you leave the place.

11. And whoever will not receive you, nor hear you, when ye go out from that place shake off the dust that is under your feet, for a testimony to them. Verily I say to you, There will be comfort for Sodom and Gomorrah in the day of judgment rather than for that city.

12. And they went out and proclaimed, that [men] should repent.

13. And they cast out many demons, and many of the sick they anointed with oil, and healed them.

Etheridge’s Peshitta Translation

6. And he itinerated through the villages, teaching.

7. And he called his twelve, and began to send them two and two; and gave them power over unclean spirits to cast them out.

8. And he instructed them to take nothing for the journey, except a staff only; not a wallet, nor bread, nor brass in their purses;

9. But be shod with sandals, and not to be clothed with two tunics.

10. And he said to them, “Into whatsoever house you enter, there be until you go forth from thence.

11. And everyone who will not receive you, nor hear you, when you are going out from thence, beat off the dust that is beneath your feet for their testimony. And Amen I say to you, That it will be more tolerable for Sodom and for Gomorrah in the day of the judgment, than for that city.

12. And they went forth, and preached that they should repent.

13. And many devils they cast out, and anointed with oil the sick, and healed many.

Hakham’s Rendition:

6. And he (Yeshua) was travelling through the villages while teaching.

7. And he (Yeshua) called his twelve [Talmidim] and began to send them two by two. And he gave them authority over unclean spirits, [to cast them out].

8. And he (Yeshua) commanded them that they should not carry anything for the journey, except only a staff, no bag and no bread and no money in their purses,

9. But [that] they should wear sandals and not wear two Tallits (Prayer Mantles).

10. And he said to them, “Into that house, which you enter, there be until you depart from there.

11. And whoever does not receive you and does not hear you when you leave from there, shake off the dust that is under the sole of your feet for their witness. Amen, amen I say to you, it will be more bearable for Sodom or Gomorrah in Judgment Day than for that city/village [that did not give you hospitality and help as agents of King Messiah].

12. And they went out and proclaimed that [men] repent/return [and observe Torah].

13. And many demons were cast out. And they were anointing with oil many sick [people] and were healing [them].

Commentary:

As we mentioned before, verse six, of Mordechai (Mark) Chapter six, should be split into two verses. We therefore start this new pericope of Mark with the last part of verse six. What we will observe though is that the Pericope of Mark 6:6b-13 in reality also includes the Pericope of Mark 6:30-32. And in between this pericope as in a sandwich stands the pericope of Mark 6:14-29 dealing with the murder of Yochanan the Immerser. As we have observed in previous sandwiches like this in Mark, there is an intelligent purpose to this, which we will discover in next week’s lesson. Enough to say that the 12 Talmidim sent out and the murder by Herod of Yochanan the Immerser are two intimately related events in the chronicles of deliverance and redemption (cf. John 3:26-30).

Another interesting observation regarding the antecedent of this pericope before us (i.e. Mark 6:6b-13) is noted by Prof. Joel Marcus. He[1] writes:

“The “sandwich,” like most if not all of the Markan intercalations, is probably Mark’s editorial creation (cf. 2:1-12; 3:20-35; 5:21-43; 11:12-25; 14:54-72), and he seems to have played a major role in shaping the wording of our pericope as well. For example, the “frame” of the passage, vv.7 and 12-13, closely reproduces the language and themes of 3:13-15 ...”

The problem is that Prof. Marcus and many others have failed to understand why the relation between Marc 3:13-15 and our pericope, simply because they are/were ignorant of or consider the Septennial Torah Lectionary as inconsequential. Now let us go back and contrast the Two Torah Sedarim to which Mordechai is providing commentary.

Psalm	Torah Seder	Prophetic Lesson	Mordechai
18	Genesis 24:42–25:18	Isaiah 12:3 – 13:4 + 14:1-2	Mark 3:13-19a
43	Exodus 3:1-4:17	Isaiah 40:11-18, 21-22	Mark 6:6b-13

Now, the Torah Seder for Genesis 24:42 – 25:18 deals amongst a couple of themes, with the main topic of Eliezer, Abraham’s servant bringing G-d’s chosen wife for Isaac from the house of Laban to the Promised Land. In our Torah Seder for this week, we deal with Mosheh Rabbenu being commissioned by G-d to bring G-d’s wife (i.e. His chosen people) from the house of Mitrayim to the Promised Land. Therefore what we have here is a repetition of the same theme but on a bigger scale, and therefore, in Mark 6:7,12-13 we have the practical realization of what was prophesied in Mark 3:13-15. Mordechai is indeed picking on this relationship between our two Torah Sedarim and applying it to the events of the Master with his twelve Talmidim. In Genesis 24ff. we have the seed, and in Exodus 3:1 ff. we have the maturation and realization. Similarly in Mark 3:13-15 we have the seed, and in Mark 6:7,12-13 we have the maturation and realization. But of course, to see this relationship, among many other wonderful relationships we need to be keenly aware that Scripture was written not only to reveal the Will of G-d, most blessed be He, but also with the Lectionary needs of the Septennial cycle in mind.

v.6b - And he (Yeshua) was travelling through the villages while teaching. In the last Torah Seder introducing the Book of Shemot (Exodus) we were left with comment of Mordechai in v. 6a, “And he wondered at their lack of EMUNAH (faithful obedience).” The Master is not guided by appearances, and even though those at Nazareth believed that because he was their local hero they could avail of his life of faithful obedience and needed not to put an effort themselves into faithfully obeying Torah – i.e. live vicariously as many Christians propose, or as some have put it, being spectators rather than participators that they had a right to be part of the Kingdom (Governance) of Israel’s G-d. Now, note carefully what the verse says – “ … was travelling through the villages while teaching.” No miracles, no healings, just “teaching.” Why? After all he had done miracles, and great healings elsewhere. The answer is found in the previous Pericope in v.5 – “And he was not able there to do any mighty work.” In other words, this idea of vicarious living, is good for beginners and babies, but the human individual is supposed to grow both in maturity and spirituality, and vicarious living should give rise to participatory living as required after Bar/Bat-Mitzvah. The Master, thus became aware that what was needed in this place is good corrective teaching, one that would turn spectators of the great deeds of G-d into participators with G-d in His great deeds.

When I ask Christians, if the Master and his Jewish Talmidim faithfully observed the Law according to the teachings of our Sages, why is it that you do not do likewise? One of the favorite answers I hear is: “Messiah observed perfectly and faithfully the Law for me, so that I need not to observe the Law, as Messiah’s perfect and faithful obedience is imputed on me because I believe in him. This, in a way is similar to the response of the people in Nazareth to the Master. And because there is no effort put in faithfully observing the Torah (not that we are saved by observing Torah, but are indeed sanctified by doing so), “Messiah is not able there to do any mighty work” among those that live vicariously.

v. 7 - And he (Yeshua) called his twelve [Talmidim] and began to send them two by two. And he gave them authority over unclean spirits, [to cast them out]. Why does the text here says that the Master “called his twelve [Talmidim] and began to send them two by two”? Why is here this calling different to that of Mark 1:16-20? To understand this, we need to go back in history, and also to the Septennial Lectionary. We must start by saying that When Messiah called his Talmidim for the first time, (Mark 1:16-20), these were no ignoramuses as some teach. These already knew how to read, write and speak fluently in Hebrew, Galilean Aramaic, and some Greek and Latin as well. They also, had graduated from Bar Mitzvah classes which means they knew fairly well of memory the whole of the Hebrew Scriptures, and all the prayers and readings for the weekly Sabbaths as well as those for Festival Sabbaths, and they would also have attended some years post Bar-Mitzvah Torah studies in which they became conversant with Jewish Laws as written in the Mishnah and the Tosefta, and many of the ongoing arguments of Halakha as recorded in the Jerusalem and Babylonian Talmuds, the Midrashim and the Zohar. It is on top of this good education that the Master spends with these Talmidim 3 and ½ years of intensive Torah study 16 hours a day or more and without any holidays back home. Therefore, for a Western person not conversant with Judaism and not knowing Hebrew, Galilean Aramaic or Greek, the equivalent education that the so called Apostles had after the death of the Master would require an approximate 17 and ½ academic years of post high-school studies.

If we discount from this figure 3 and ½ years of academic study to almost reach the knowledge level of the disciples before the Master called them to be his Talmidim, we have 14 years of academic study (4 three and a halve year cycles – one cycle per each level of Jewish hermeneutics) Since we are saying that the 3 and ½ years that the Master spent in close contact teaching and living with them is equivalent to 14 modern academic years of training, and since this new “calling” comes after completion of the first year of intense discipleship, we can say that this commission came after an equivalent of four academic years of training. This is reasonable, and one would expect that after completing a bachelors degree that it would be good now to combine post-graduate academic training with some hands-on professional experience.

Note that the first “calling” (Mark 1:16-20) is a call to “intense” training, and this second “calling” (Mark 6:7) is a “calling” to become a professional trainee. This is much like a person going to University for four years and becoming an accountant. But after graduation he finds that he can only practice accounting under the supervision of an older practitioner for a couple of years or more before he can be registered as a professional accountant with whatever college or association of accountants. Interesting, as the French say, “the more things change, the more they remain the same.”

and began to send them two by two – These Talmidim were sent as emissaries (ambassadors) of the Theocratic King Messiah of United Israel. That is why we have the number “twelve” concerning the Master’s disciples, representing each one tribe of Israel. This is an extremely important point to take hold of, in order to correctly interpret the heart of this passage in the next verse. Also, another important point that must be observed is the dictum in Mishnah Tractate Berakhoth 5:5^[2] where it is stated:

“One who prays and errs—it is a bad sign for him. And if he is a communal agent, [who prays on behalf of the whole congregation], it is a bad sign for them that appointed him. [This is on the principle that] a man’s agent (Hebrew: Shaliach = Apostle) is like [the man] himself. They said concerning R. Haninah b. Dosa, “When he would pray for the sick he would say ‘This one will live’ or ‘This one will die.’ ” They said to him, “How do you know?” He said to them, “If my prayer is fluent, then I know that it is accepted [and the person will live]. “But if not, I know that it is rejected [and the person will die].” (Emphasis mine)

In other words, the Master sent his Talmidim as his agents much like an ambassador is an agent of a government/power in a foreign land. That is, they were not only representatives of a religious authority but also representatives of a divine political authority – i.e. King Messiah. Therefore, their deputation is along the line of the Mishnaic principle of agency. This will become self evident when we discuss the next phrase of this verse.

The sending them “two by two” can be explained from the Biblical injunction that two witnesses are required to establish legal testimony (cf. Deut. 17:6, and 19:15). This becomes clear in v.11 where we read about: “for their witness.” That is, that the disciples would render a judgment and thereby legally testifying. Apart from this key principle we also must understand that Jewish learning is based on the system of pairs, whereby two Talmidm enter into an agreement to study together and help each other. A “colleague” in Hebrew is called a Chaber, and the Collegiate Jewish system of learning is called Chabrutah (cf. Proverbs 27:17). Since this commissioning is part of their learning experience it also follows that they would be sent in pairs as that was their contractual system of learning from the very beginning.

And he gave them authority over unclean spirits, [to cast them out] – A well known principle of management is that is a person is commissioned with a task, he/she should also be provided with enough authority and means to complete that task. Since each pair of Talmidim are to function as his agents/ambassadors/apostles, it follows then that the Master had to empower them with authority to complete the task. Healings and casting out demons was one of trademarks of the Master from the beginning of his ministry (cf. Mark 1:34), and therefore it comes as no surprise that this is also one of the authorities delegated to his Talmidim as his agents. Interestingly although not explicitly mentioned here in this verse, the Master also gave them authority to teach Torah and to call men to repentance (returning to Torah observance). This is clear from verse 12 – “And they went out and proclaimed that [men] repent/return [and observe Torah]."

v. 8 - And he (Yeshua) commanded them that they should not carry anything for the journey, except only a staff, no bag and no bread and no money in their purses, v. 9 - But [that] they should wear sandals and not wear two Tallits (Prayer Mantles). Verses 8-9 should have been one verse. However respecting convention, verse 8, in my view is the central passage of our pericope. However here we discover some inconsistency both in the Greek and Aramaic extant texts. There are four words in Hebrew which are translated as “rod” or “staff” into English. These are:

• חטר – CHOTER – Strong’s # H2415 = a twig: - rod

• מקּלה מקּל – MAQEL or MAQELAH – Strong’s # H4731 = From an unused root meaning apparently to germinate; a shoot, that is, stick (with leaves on, or for walking, striking, guiding, divining): - rod.

• מטּה מטּה – MATTEH or MATTAH – Strong’s # H4294 = From H5186; a branch (as extending); figuratively a tribe; also a rod, whether for chastising (figuratively correction), ruling (a sceptre), throwing (a lance), or walking (a staff; figuratively a support of life, for example bread): - rod, staff, tribe.

• שׁבט – SHEBET – Strong’s # H7626 = From an unused root probably meaning to branch off; a scion, that is, (literally) a stick (for punishing, writing, fighting, ruling, walking, etc.) or (figuratively) a clan: - X correction, dart, rod, sceptre, staff, tribe.

Delitzsch translates the “staff” of Mark 6:8 as מַקֵּל – MAQEL. The Aramaic Peshitta has שַׁבטָא which translates for the Hebrew שׁבט – SHEBET. Now, in our Torah Seder in Exodus 4:2 we meet our key word “rod” which in the Hebrew is מטּה – MATTEH, and in the Greek Septuagint, the same is ῥάβδος (RABDOS) – Strong’s # G4464 = From the base of G4474; a stick or wand (as a cudgel, a cane or a baton of royalty): - rod, sceptre, staff. Interestingly the “staff” of our verse (Mark 6:8) in the Greek is also ῥάβδος (RABDOS). It appears then that the Greek text here is more accurate. And if we had to retranslate the Greek ῥάβδος (RABDOS) back into Hebrew, at least in this verse, we would need to use the Hebrew word מטּה – MATTEH.

Almost all of the Christian commentators explain this “staff” as something that people carried on the way as a weapon to defend themselves from attackers, robbers, or wild animals. However, it is clear that Mark is telling us, that the “staff” that each of the 12 Talmidim (Rabbinic Disciples) of the Master were quite elaborate, and that each of these staffs represented one of the 12 tribes of Israel. Note that in Hebrew the word MATTEH can either mean “staff/rod” or “tribe.” Mark is also signalling loud and clear to all who want to hear that this pericope must be read in conjunction with the Torah Seder of Shemot (Exodus) 3:1 – 4:17.

Now, whilst the Gentiles see the "staff/rod" as an emblem of despotic rulling authroity, the Prophet Yeshayahu (Isaiah) makes it clear that Moses rod of leadership was the emblem of: "a shepherd that feeds his flock, that gathers the lambs in his arm, and carries them in his bosom, and gently leads those that give suck” (Isaiah 40:11), and this also characterized very much the leadership function of the Messiah (although not so in the future when he returns to judge the Gentiles). This is the leadership goals and characteristic of anyone who wants to become a leadership agent/apostle of the Master from Nazareth. This is also echoed by G-d in Numbers 12:3, who describes Moses as: “Now the man Moses was very meek, above all the men that were upon the face of the earth” even though he was empowered by G-d with great political and religious authority, as is the case here of King Messiah empowering his Talmidim with both political and religious authority as explained by the use of the word “staff/rodd.”

Interestingly, Marcus[3] sees here a parallel with the instructions for eating the Passover in Exodus 12:11. But of course, although Marcus[4] and Marie Noonan Sabin[5] are perhaps the best commentators on Mark from a Christian perspective, yet, their ignorance of the Septennial Torah Reading Cycle, has prevented them from seeing the connections between the Pericopes in Mark and the Torah Sedarim. The problem of course, stems from the lingering idea in Christian thought that the Gospels because they are newer than the Torah are more authoritative, which is far from the truth. Unless we make the Torah supreme over any other writing, we totally miss the mark. In fact the Torah closes with the statement:

Deut 34:10 And there has not risen a prophet since in Israel like unto Moses, whom the LORD knew face to face;

Deut 34:11 in all the signs and the wonders, which the LORD sent him to do in the land of Egypt, to Pharaoh, and to all his servants, and to all his land;

Deut 34:12 and in all the mighty hand, and in all the great terror, which Moses wrought in the sight of all Israel.

Further when the Torah describes the gift of prophecy of Joshua and of the Messiah it is clearly stated:

Deut. 18:15 A prophet will the LORD your God raise up unto you, from the midst of you, of your brethren, like unto me; unto him you will hearken;

Deut. 18:16 according to all that you did desire of the LORD your God in Horeb in the day of the assembly, saying: “Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not.”

Deut. 18:17 And the LORD said unto me: “They have well said that which they have spoken.

Deut. 18:18 I will raise them up a prophet from among their brethren, like unto you; and I will put My words/commandments in his mouth, and he will speak unto them all that I will command him.

Deut. 18:19 And it will come to pass, that whosoever will not hearken unto My words which he will speak in My name, I will require it of him.

Notice how G-d, most blessed be He describes Messiah in his function as a “prophet.” King Messiah as a Prophet will not be superior to Moses but LIKE UNTO YOU. Surely the Messiah will manifest himself when he returns as a greater King than Moses, but as a Prophet he is “LIKE UNTO MOSES! Therefore, the so called “Gospels” can not contradict Torah, but must agree with, support and magnify the Torah, for regarding King Messiah as the agent/apostle of Ha-Shem it is written:

“The LORD was pleased, for His righteousness’/generosity’s sake, to make the teaching (i.e. the Torah) great and glorious.” (Isaiah 42:21).

no bag and no bread and no money in their purses – they are sent out as apparent paupers to test people whether they guide themselves by appearances or by the real worth of these servants of G-d. Again, here we have an allusion to that vital and distinguishing Abrahamic trait of hospitality and generosity. For this reason, much latter Hakham Shaul writes:

Heb 13:1 Let brotherly love continue.

Heb 13:2 Do not forget hospitality, for by this some unknowingly took in angels as guests.

Heb 13:3 Be mindful of the prisoners, as having been bound with them; of those ill-treated, as also being in the body yourselves.

Heb 13:4 Marriage is honourable in all, and the bed undefiled; but God will judge fornicators and adulterers.

Heb 13:5 Set your way of life without money-loving, being satisfied with present things; for He has said, "Not at all will I leave you, not at all will I forsake you," never! (Deut. 31:6)

Heb 13:6 So that we may boldly say, “The Lord is my helper, and I will not be afraid. What will man do to me?” (Psa. 118:6)

Heb 13:7 Remember your leaders who spoke the Word of God to you, considering the issue of their conduct, imitate their faithful obedience:

And this is the conduct of a man or a woman who has truly repented/returned” given to much hospitality and to help those less fortunate and those that labour for them in the Word of G-d. This trait of hilarious hospitality and generosity is contrasted with the command that if they were not seen worthy of liberal hospitality and generosity they should “shake off the dust that is under the sole of your feet for their witness” and with the sin of “Sodom and Gomorrah.” Here the Master repeats the teaching of our Sages that the “real” and most “horrendous” sin of Sodom and Gomorrah was lack of providing hospitality and generosity to those in need.

And this is what Judaism is all about, in fact, one of the last festivals of the Jewish year is Passover, where we recline in our tables and sit like kings at the Passover Table. Yet among all the great luxuries we can afford displayed at the table and dressed with the best clothes we have or can afford, among all that majesty we open the liturgy of the Passover meal with an invitation to all those that are hungry and needy to come and sit at the table with us as we recount the story of the Passover and of the many wonders G-d has done for us, and as we eat of the best we can afford.

Those that are not predisposed to liberal hospitality and hilarious generosity, are not able to prove that they have or are worthy of having a meaningful relationship with Messiah the King of the Jewish people, let alone with G-d! Thus, the first and most important trait of a son or daughter of G-d is that he/she is devoted to giving liberal hospitality, and concerning generosity are hilarious givers, for as Hakham Shaul notes:

“Each one as he purposes in his heart, not out of grief or out of necessity, for G-d loves a hilarious giver (Prov. 22:8).” 2 Cor. 9:7 and

Heb 13:14 For we do not have here a continuing city, but we seek the city coming.

Heb 13:15 Then through him (Messiah) let us offer up a sacrifice of praise to God always, that is, the fruit of the lips, confessing to His name.

Heb 13:16 But do not be forgetful of doing good and sharing, for God is well pleased with such sacrifices.

Heb 13:17 Yield to those having leadership of you, and submit, for they watch for your souls, giving an account, that they may do this with joy, and not with grieving; for this would be unprofitable to you.

v. 12 - And they went out and proclaimed that [men] repent/return [and observe Torah]. v.13 - And many demons were cast out. And they were anointing with oil many sick [people] and were healing [them]. The mission appears to have been highly successful. The agents/ambassadors of King Messiah were given generous hospitality and most of the people in their localities heard them and put an effort to return to Ha-Shem and to faithful Torah Obedience. This verse presents a great difficulty to those who mistranslate and teach that Yochanan (John) 1:11 reads “He came to his own, and his own did not receive him.” How will they explain then our present verses of Mark 6:12-13? It is obvious that the Christian proposition that the Jews rejected the Master from Nazareth is obviously incorrect.

Some Questions to Ponder:

1. What question/s were asked of Rashi regarding Exodus 3:1?

2. What question/s were asked of Rashi regarding Exodus 3:2?

3. What question/s were asked of Rashi regarding Exodus 3:12?

4. What question/s were asked of Rashi regarding Exodus 3:15?

5. What question/s were asked of Rashi regarding Exodus 3:18?

6. What question/s were asked of Rashi regarding Exodus 3:22?

7. What question/s were asked of Rashi regarding Exodus 4:2?

8. What question/s were asked of Rashi regarding Exodus 4:3?

9. What question/s were asked of Rashi regarding Exodus 4:9?

10. What question/s were asked of Rashi regarding Exodus 4:10?

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

12. What question/s were asked of Rashi regarding Exodus 4:14?

13. What question/s were asked of Rashi regarding Exodus 4:16?

14. What word/words/part or concept of the Torah Seder fired the imagination of our Psalmist?

15. How is our regular Ashlamatah of Isaiah 40:11-18, 21-22 related to our Torah Seder via verbal tally?

16. What word/words/part or concept of the Torah Seder, Psalm and Isaiah 40:11 ff. fired the imagination of Mordechai (Mark) in chapter 6:6b-13?

17. Why are the New Moons particularly connected to the Messiah?

18. What great miracle happened to Moses in Exodus 3:1?

19. Of all the trees of creation why did G-d choose the thornbush to reveal Himself to Mosheh?

20. Why was Mosheh punished by G-d in fleeing from the snake and making his hand miraculously leprous? What is the moral of this for us?

21. In your opinion, and taking into consideration all of the readings for this Shabbat, what is the prophetic statement for this coming week?

Next Shabbat:

Shabbat	Torah Reading:	Weekday Torah Reading:
וַיֵּלֶךְ מֹשֶׁה
“VaYelekh Mosheh”	Reader 1 – Sh’mot 4:18-26	Reader 1 – Sh’mot 6:2-
“And Moses went”	Reader 2 – Sh’mot 4:27-29	Reader 2 – Sh’mot 6:
“Y se fué Moisés”	Reader 3 – Sh’mot 4:30 – 5:1	Reader 3 – Sh’mot 6:
Shemot (Exodus) 4:18 – 6:1	Reader 4 – Sh’mot 5:2-8
Ashlamatah: Isaiah 55:12 – 56:8	Reader 5 – Sh’mot 5:9-13
	Reader 6 – Sh’mot 5:14-17	Reader 1 – Sh’mot 6:2-
Psalm 44:1-27	Reader 7 – Sh’mot 5:18 – 6:1	Reader 2 – Sh’mot 6:
	Maftir – Sh’mot 5:22 – 6:1	Reader 3 – Sh’mot 6:
N.C.: Mark 6:14-16	Isaiah 55:12 – 56:8

Reading Assignment:

The Torah Anthology: Yalkut Me’Am Lo’Ez - Vol IV: Israel in Egypt

By: Rabbi Ya’aqob Culi

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

Vol. IV – “Israel in Egypt,” pp. 111-153.

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 as many as you can and the 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

Paqid Mikha ben Hillel

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[1] Marcus, J. (2000), The Anchor Bible: Mark 1-8 – A New Translation With Introduction and Commentary, New York: Doubleday, pp. 374-375.

^[2]Neusner, J. (1988), The Mishnah : A New Translation. New Haven, CT : Yale University Press.

[3] Marcus, J. (2000), The Anchor Bible: Mark 1-8 – A New Translation With Introduction and Commentary, New York: Doubleday, pp. 389-90.

[4] Ibid.

[5] Sabin, M.N. (2006), New Collegeville Bible Commentary: The Gospel According to Mark, Collegeville, Minnesota: Liturgical Press. Also, by the same author, (2002), Reopening the Word: Reading Mark as Theology in the Context of Early Judaism, Oxford, New York: Oxford University Press.