Esnoga Bet Emunah

227 Millset Chase - San Antonio, Texas 78253

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

Three and 1/2 year Lectionary Readings	Fourth Year of the Reading Cycle
II Adar 22, 5768 – March 28/29, 2008	Seventh Year of the Shmita Cycle

Shabbat Parah Adumah

Sabbath of the Red Heifer

Candle Lighting and Havdalah Times

Olympia, Washington, U.S. Brisbane, Australia

Friday Mar. 28, 2008 – Candles at 7:18 PM Friday Mar. 28, 2008 – Candles at 5:32 PM

Saturday Mar. 29, 2008 – Havdalah 8:23 PM Saturday Mar. 29, 2008 – Havdalah 6:24 PM

San Antonio, Texas, U.S. Kuala Lumpur, Malaysia

Friday Mar. 14, 2008 – Candles at 7:32 PM Friday Mar. 28, 2008 – Candles at 7:04 PM

Saturday Mar. 15, 2008 – Havdalah 8:26 PM Saturday Mar. 29, 2008 – Havdalah 7:53 PM

Atlanta, Georgia, U.S. Singapore, Singapore

Friday Mar. 28, 2008 – Candles at 7:37 PM Friday Mar. 14, 2008 – Candles at 6:55 PM

Saturday Mar. 29, 2008 – Havdalah 8:33 PM Saturday Mar. 15, 2008 – Havdalah 7:44 PM

Cebu, Philippines Jakarta, Indonesia

Friday Mar. 28, 2008 – Candles at 5:50 PM Friday Mar. 28, 2008 – Candles at 5:42 PM

Saturday Mar. 29, 2008 – Havdalah 6:40 PM Saturday Mar. 29, 2008 – Havdalah 6:30 PM

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

Coming Festivals: Pesach - Passover

Evening Saturday April 19 – Evening Sunday April 27

For further study see: http://www.betemunah.org/passover.html;

http://www.betemunah.org/chronology.html; http://www.betemunah.org/redemption.html;

http://www.betemunah.org/haggada.html; http://www.betemunah.org/pcustoms.html

Shabbat	Torah Reading:	Weekday Torah Reading:
פָרָה אֲדֻמָּה
“Parah Adumah”	Reader 1 – B’Midbar 19:1-3	Reader 1 – D’barim 2:2-5
“a red heifer”	Reader 2 – B’Midbar 19:4-6	Reader 2 – D’barim 2:6-8
“una vaca bermeja”	Reader 3 – B’Midbar 19:7-10	Reader 3 – D’barim 2:9-12
B’midbar (Numbers) 19:1 – 20:13	Reader 4 – B’Midbar 19:11-16
Ashlamatah: Ezekiel 36:16-38	Reader 5 – B’Midbar 19:17-22
	Reader 6 – B’Midbar 20:1-6	Reader 1 – D’barim 2:2-5
Psalm: 107	Reader 7 – B’Midbar 20:7-13	Reader 2 – D’barim 2:6-8
	Maftir – B’Midbar 20:7-13	Reader 3 – D’barim 2:9-12
N.C.: Bereans (Hebrews) 9:1-14	Ezekiel 36:16-38

Roll of Honor:

This Torah commentary comes to you courtesy of His Honor Rosh Paqid Adon Hillel ben David and most beloved family, and that of His Honor Paqid Adon David ben Abraham, and that of Her Excellency Giberet Sarai bat Sarah and beloved family, as well as that of His Excellency Adon Barth Lindemann and beloved family and that of His Excellency Adon John Batchelor and beloved wife, and that of His Excellency Adon Ezra ben Abraham and his beloved wife Giberet Karmela bat Sarah, as well as Her Excellency Giberet Hannah bat Sarah and beloved family. For their regular and sacrificial giving, providing the best oil for the lamps, we pray that G-d’s richest blessings be upon their lives and those of their loved ones, together with all Yisrael, amen ve amen!

Also a great thank you to all who send comments to the list about the contents and commentary of the weekly Seder.

If you want to subscribe to our list and ensure that you never lose any of our commentaries, or would like your friends also to receive this commentary, please do send me an E-Mail to ravybh@optusnet.com.au with your E-Mail or the E-Mail addresses of your friends. Toda Rabba!

Rashi & Targum Pseudo Jonathan

for: B’Midbar (Numbers) 19:1 – 20:13

RASHI	TARGUM PSEUDO JONATHAN
1 ¶ Adonai spoke to Moshe and Aharon, saying.	1 AND the Lord spoke with Mosheh and Aharon, saying:
2 This is the statute of the Torah which Adonai commanded, saying; speak to B’ne Yisrael that they will take to you a red, perfect cow without a blemish, upon which no yoke was laid.	2 This is the decree, the publication of the law which the Lord has commanded, saying; Speak to the sons of Israel, that they bring to thee from the separation of the fold a red heifer, two years old, in which there is neither spot nor white hair, on which no male has come, nor the burden of any work been imposed, neither hurt by the thong, nor grieved by the goad or prick, nor collar (band) or any like yoke.
3 Give it to Eleazar the kohen; he will take it outside the camp, and someone will slaughter it in his presence.	3 And thou will give her unto Elazar, the chief of the priests, who will lead her alone without the camp, and set round about her a railing (border) of the branches of fig trees; and another priest will slay her with the two signs before him, after the manner of other animals, and examine her by the eighteen kinds of divisions.
4 Eleazar the kohen will take some of its blood with his finger and sprinkle it directly facing the Tent of Meeting, some of its blood seven times.	4 And Elazar, in his priestly dress, will take of her blood with the finger of his right hand, without (first) containing it in a vessel, and will sprinkle the border of fig branches, and (afterwards) from the midst of a vessel on one side towards the tabernacle of ordinance, with one dipping, seven times (will he sprinkle).
5 Someone will burn the cow in his presence; its skin, flesh, blood, with its waste (that are in its intestines) will be burned.	5 And they will bring her out from the midst of the railing and another priest, while Elazar looks on, will burn the heifer, her skin, flesh, and blood, with her dung will he burn.
6 The kohen will take a piece of cedar wood, hyssop, and crimson wool, and throw them into the burning of the cow.	6 And another priest will take a piece of cedar wood and hyssop, and (wool) whose colour has been changed to scarlet, and throw them into the midst of the burning of the heifer; and he will enlarge the burning, that the ashes may be increased. [JERUSALEM. And throw into the midst of the ashes of the burning heifer.]
7 Then the kohen will wash his garments and bathe his body in water, and afterwards he may enter the camp; [however,] the kohen will be impure until the evening.	7 And the priest who slew the heifer will wash his dress in forty satas of water, and afterwards he may go into the camp; but the priest before his ablution will be unclean until the evening
8 Also, the one who burns it must wash his garments and bathe his body in water; he will remain unclean until the evening.	8 And the priest who was employed in the burning will wash his dress in forty satas of water, and his flesh in forty satas, and before his ablution will be unclean until the evening
9 A ritually clean person will gather the cow's ashes and place [it] outside the camp in a clean place; it will remain a keepsake for the community of B’ne Yisrael for sprinkling water for purification.	9 And a man, a priest who is clean, will gather up the ashes of the heifer in an earthenware receptacle, its opening covered round about with clay; and will divide the ashes into three portions, of which one will be placed within the wall (of Jerusalem), another in the Mount of Olives, and the third portion be in the custody of the Levites; and it will be for the congregation of Israel, for the Water of Sprinkling: it is the heifer (immolated) for the remission of sins.
10 The one who gathers the cow's ashes will wash his garments, and remain unclean until the evening; it will be for B’ne Yisrael and for the proselyte who lives among them an eternal statute.	10 And the priest who gathered up the ashes of the heifer will wash his clothes, and before his ablution be unclean till the evening. And this will be for the cleansing of the children of Israel, a statute for ever.

11 ¶ One who touches the corpse of any [human] soul will become unclean for seven days.	11 Whoever touches the body of a dead man, or of a child of some months old, either his body or his blood, will be unclean seven days.
12 He will cleanse himself with it on the third day and on the seventh day, so that he may become clean; if he does not have himself cleansed on the third day and on the seventh day, he will not become clean.	12 He will sprinkle himself with this water of the ashes on the third day, and on the seventh day he will be clean. But if he sprinkle not himself on the third day, his uncleanness will remain upon him, and he will not be clean on the seventh day.
13 Whoever touches a corpse of a [human] soul, who died and does not have himself cleansed defiles the Mishkan of Adonai (if he enters it), that soul will be cut off from Yisrael; because the sprinkling water was not sprinkled on him, he will be impure his impurity remains.	13 Whoever has touched the body of a dead man, or of a child nine months old, either the body or the blood, and will not sprinkle himself, he has defiled the tabernacle of the Lord, and that man will be cut off from Israel; forasmuch as the water of sprinkling is not sprinkled upon him, he is unclean, his uncleanness is yet on him, until he will sprinkle himself; yet may he sprinkle and make ablution on the seventh evening.
14 This is the law [regarding] a person who dies in a tent; anyone who enters the tent and everything that is in the tent will be unclean for seven days.	14 This is the indication of the law concerning a man when he has died under the outspread tent every one who enters into the tent by the way of the door, but not from its side, when its door is open, (or when one has opened its door,) and whatever is in the tent, its floor, stone, wood, and vessels, will be unclean seven days.
15 Any open utensil that has no cover fastened to it, will be unclean.	15 And every earthen vessel which has no covering fastened upon its mouth, which would have kept it separate from the uncleanness, is defiled by the uncleanness of the air which touches its mouth, and its interior, and not the outside of it (only). [JERUSALEM. And every open vessel which has no covering of stone upon it will be unclean.]
16 Anyone who touches, in an open field, one slain by the sword, a corpse, human bone, or grave, will be unclean for seven days.	16 And whoever will touch not one who has died in his mother's womb, but who has been slain with the sword on the face of the field, or the sword with which he was slain, or the dead man himself, or a bone of his, or the hair, or the bone of a living man which has been separated from him, or a grave, or a shroud, or the bier, will be unclean seven days.
17 They will take for the unclean person of the ashes from the burnt purification-offering and he will place upon them living [spring] water in a vessel.	17 And for him who is unclean, they will take of the ashes of the burnt sin offering, and put spring water upon them in an earthen vessel.
18 He will take hyssop and dip it into the water; [this is done by] a ritually clean person, he will sprinkle it on the tent, on all the utensils and people that were there, and on anyone who touched the bone, murder victim, corpse, or grave.	18 And let a man, a priest, who is clean, take three branches of hyssop bound. together, and dip (them) in the water at the time of receiving the uncleanness, and sprinkle the tent and all its vessels, and the men who are in it, or upon him who has touched the bone of a living man that has been severed from him, and has fallen, or him who has. been slain with the sword, or has died by the plague, or a grave, or a wrapper, or a bier.
19 The ritually clean person will sprinkle upon the unclean person on the third day and on the seventh day; he will purify him on the seventh day when he must wash his garments and bathe in water, and then he becomes clean in the evening.	19 And the priest who is clean will sprinkle upon the unclean man on the, third day, and on the seventh day, and will make him clean on the seventh day; and he will sprinkle his clothes, and wash himself with water, and at eventide be clean.
20 A person who became ritually unclean [and enters the Sanctuary] without purifying himself, that soul will be cut off from the community; for he defiled the Sanctuary of Adonai, the sprinkling water was not sprinkled upon him, he remains unclean.	20 But the unclean man who will not be sprinkled, that man will be cut off from among the congregation, because he has defiled the sanctuary of the Lord; the water of sprinkling has not been sprinkled upon him, he is unclean.
21 This will be the statute for all times; one who sprinkles the sprinkling waters will wash his garments, and one who touches the sprinkling waters will remain unclean until the evening.	21 And it will be unto you an everlasting statute. The priest, also, who sprinkles the water of sprinkling will sprinkle his clothes, and he who touches the water of sprinkling will be unclean until evening.
22 Anything which the unclean person touches, will become unclean; and anyone touching him will be ritually unclean until the evening.	22 And whatever the unclean person has touched, though he carry it not, will be unclean; and the clean man who touches him will be unclean till evening.

1 ¶ The entire community of B’ne Yisrael came to the wilderness of Tzin, in the first month. The people settled in Kodesh, and Miriam died and was buried there.	1 And the whole congregation of the children of Israel came to the desert of Zin on the tenth day of the month Nisan. And Miriam died there, and was buried there.
2 There was no water for the community, and they assembled against Moshe and Aharon.	2 And as on account of the innocence of Miriam a well had been given, so when she died the well was hidden, and the congregation had no water. And they gathered against Mosheh and Aharon,
3 The people quarreled with Moshe and said, "Would that we had died by our brothers' death before Adonai.	3 and the people contended with Mosheh, and said, Would that we had died when our brethren died before the Lord!
4 Why did you bring the congregation of Adonai into this wilderness for us and our livestock to die there?	4 And why hast thou brought the congregation of the Lord into this desert, that we and our cattle may die here?
5 Why did you take us out of Egypt and bring us to this terrible place? It is not a place of seed, figs, grapes, or pomegranates; and there is no water to drink"!	5 And why didst thou make us come up out of Mizraim., to bring us to this evil place, a place which is not fit for sowing, or for planting fig trees, or vines, or pomegranates, and where there is no water to drink?
6 Moshe and Aharon moved away from the assembly to the entrance of the Tent of Meeting, and fell on their faces; the glory of Adonai appeared to them.	6 And Mosheh and Aharon went from the face of the murmuring congregation to the door of the tabernacle of ordinance, and bowed upon their faces, and the Glory of the Lord's Shekinah was revealed to them.
7 Adonai spoke to Moshe, saying.	7 And the Lord spoke with Mosheh, saying:
8 "Take the staff and assemble the community, you and Aharon your brother, and speak to the rock in their presence that it may give forth its water; you will then bring forth for them water from the rock, and give drink [to] the community and their livestock."	8 Take the rod of the miracles, and gather the congregation, thou, and Aharon thy brother, and both of you adjure the rock, by the Great and manifested Name, while they look on, and it will give forth its waters: but if it refuse to bring forth, smite thou it once with the rod that is in thy hand, and thou wilt bring out water for them from the rock, that the congregation and their cattle may drink.
9 Moshe took the staff from before Adonai, as He instructed him.	9 And Mosheh took the rod of the miracles from before the Lord, as he had commanded him.
10 Moshe and Aharon assembled the community before the rock; [Moshe] said to them, "Listen, you rebels! Can we extract water from this rock for you"?	10 And Mosheh and Aharon gathered the congregation together before the rock. And Mosheh said to them, Hear now, rebels: is it possible for us to bring forth water for you from this rock?
11 And Moshe raised his hand and struck the rock with his staff twice; water rushed out abundantly, and the community and their livestock drank.	11 And Mosheh lifted up [JERUSALEM. And Mosheh lifted up] his hand, and with his rod struck the rock two times: at the first time it dropped blood; but at the second time there came forth a multitude of waters. And the congregation and their cattle drank.
12 Adonai said to Moshe and Aharon, "Because you did not believe in Me to sanctify Me in the presence of B’ne Yisrael; therefore, you will not bring this congregation into the land that I have given them."	12 But the Lord spoke to Mosheh and Aharon with the oath, Because ye have not believed in My Word, to sanctify Me in the sight of the children of Israel, therefore you will not bring this congregation into the land that I will give them.
13 They are the waters of dispute where B’ne Yisrael contended with Adonai, and He was sanctified through them.	13 These are the Waters of Contention, where the sons of Israel contended before the Lord on account of the well that had been hidden; and He was sanctified in them, in Mosheh and Aharon, when (the waters) were given to them.

Pesiqta deRab Kahana

Midrashic Sermons for Shabbat Parah Adumah

Pisqa Four

[Now the Lord said to Moses and to Aaron, “This is the statute of the Torah which the Lord has commanded: Tell the people of Israel to bring you] a red heifer [without defect, in which there is no blemish, and upon which a yoke has never come...And a man who is clean shall gather up the ashes of the hejfer and deposit them outside the camp in a clean place; and they shall be kept for the congregation of the people of Israel for the water for impurity,for the removal of sin. And he who gathers the ashes of the hefer shall wash his clothes and be unclean until evening...He who touches the dead body of any person shall be unclean seven days; he shall cleanse hi mself with the water on the third day and on the seventh day and so be clean; but if he does not cleanse himself on the third day and on the seventh day he will not become clean. Whoever touches a dead person...and does not cleanse hi mself defiles the tabernacle of the Lord, and that person shall be cut offfrom Israel, because the water for impurity was not thrown upon him, he shall be unclean; his uncleanness is still on him’ (Num. 19:1-13, pass.).

IV:1

Who can bring forth something clean out of something unclean? Is it not the One? (Job 14:4) [that is, the One God]: for examples [of bringing the clean out of the unclean]: Abraham from Terah, Hezekiah from Ahaz, Mordecai from Shimei, Israel from the nations, the world to come from this world. Who has done so? Who has commanded so? Who has decreed so? Is it not the One, is it not the Unique One of the world?

There we have learned: If a white spot the size of a bean [is on a person’s flesh], he is unclean. But if it flowered throughout the person’s body, he is clean [M. Neg. 8:2]. Who has done so? Who has commanded so? Who has decreed so? Is it not the One, is it not the Unique One of the world?

There we have learned: In the case of a woman whose fetus has died In her womb, If the midwife stuck in her hand and touched it, the midwife Is unclean with an uncleanness that lasts for seven days [by reason of touching the corpse], while the woman remains in a state of cleanness until the offspring comes forth [M. Hul. 4:3]. While the corpse is in the “house,” [that is, the womb, the woman’s body], it is clean, but when it comes forth there from, lo, it is unclean. Who has done so? Who has commanded so? Who has decreed so? Is it not the One, is it not the Unique One of the world?

And we have learned there: All those who are engaged in the work of preparing the ashes of the red cow from beginning to end impart uncleanness to clothing [M. Par. 4:4], while the cow itself effects purification. [Supply:] Who has done so? Who has commanded so? Who has decreed so? Is it not the One, is it not the Unique One of the world?

Said the Holy One, blessed be He, “An ordinance have I ordained, a decree have I made, and you have no right to transgress my decrees: Now the Lord said to Moses and to Aaron, This is the stature of the Torah which the Lord has commanded: [Tell the people of Israel to bring you a red heifer without defect, in which there is no blemish, and upon which a yoke has never come... And a man who is clean shall gather up the ashes of the heifer and deposit them outside the camp in a clean place; and they shall be kept for the congregation of the people of Israel for the water for impurity, for the removal of sin. And he who gathers the ashes of the heifer shall wash his clothes and be unclean until evening...He who touches the dead body of any person shall be unclean seven days; he shall cleanse himself with the water on the third day and on the seventh day and so be clean; but if he does not cleanse himself on the third day and on the seventh day he will not become clean. Whoever touches a dead person.. .and does not cleanse himself defiles the tabernacle of the Lord, and that person shall be cut off from Israel, because the water for impurity was not thrown upon him, he shall be unclean; his uncleanness is still on him] (Num. 19:1-13, pass.).

IV:II

R. Tanhum b. R. Hanilai opened discourse by citing the following verse of Scripture: “The sayings of the Lord are pure sayings” (Ps. 12:7). The sayings of the Lord are sayings, but the sayings of mortals are not. Under ordinary circumstances, when a mortal king comes into a town and the townsfolk laud him, if their praise pleases him, he says to them: ‘Tomorrow I am going to build public baths and bathhouses for you, tomorrow I am going to bring a water pipe for fresh water for you.’ Then he goes to sleep and does not wake up in the morning. So where is he and where are his sayings? But the Holy One, blessed be He, is not like that. Rather: The Lord God is truth (Jer. 10:10). What is the meaning of truth? Said R. Abin, It means that he is the living God and eternal king (Jer. 10:10).

The sayings of the Lord are pure (Ps. 12:7): R. Yudan in the name of R. Isaac, R. Berekhiah in the name of R. Eleazar, R. Jacob of Kefar Hanin in the name of R. Joshua b. Levi: We find that Scripture rearranged two or three words as a circumlocution in the Torah so as not to bring an unseemly word out of God’s mouth. That is in line with the following verse of Scripture: Of every clean beast you will take for yourself seven, male and female, and from every beast that is not clean (Gen. 7:2). ‘And from every unclean beast’ is not what is written here, but rather, Of every beast that is not clean, two, male and female (Gen. 7:2). Said R. Yudan b. R. Manasseh, Even when Scripture came to introduce the marks of unclean beasts, Scripture commenced only with the marks of clean beasts, as in the following cases: ‘The camel, because it does not part the hoof’ is not what is written here, but rather, Because it chews the cud but does not...(Lev. 11:4). ‘The rock badger, because it does not part the hoof’ is not what is written here, but rather, Because it chews the cud but does not… (Lev. 11:5). ‘The hare, because it does not part the hoof,’ is not what is written here, but rather Because it chews the cud but does not... (Lev. 11:6). ‘The pig, because it does not chew the cud’ is not what is written here, but rather, Because it chews the cud but does not… (Lev. 11:7).”

R. Yose of Malehayya and R. Joshua of Sikhnin in the name of R. Levi: Children in David’s time, before they had tasted the taste of sin [reaching sexual maturity] were able to expound the Torah in forty-nine different ways to reach a decision on uncleanness and in forty-nine different ways to reach a decision on cleanness. And David prayed for them: You O Lord protect them (Ps. 122:7). Preserve their learning in their heart. Protect them forever from this generation (Ps. 12:7). From the generation that deserves destruction.

And after all this praise [for their achievements, and David’s prayer for them], that generation of disciples went out to war and fell. It was because there were renegades among them. That is in line with what David says, My soul is in the midst of lions, I lie down among them that are aflame, sons of men whose teeth are spears and arrows, their tongues sharp swords (Ps. 57:4). My soul is in the midst of lions refers to Abner and Amasa, who were lions in the Torah. I lie down among them that are aflame refers to Doeg and Ahitophel, who were burning up with gossip. Sons of men whose teeth are spears and arrows refers to the men of Keilah: Will the men of Keilah hand me over (1 Sam. 32:11). Their tongues are sharp swords refers to the Ziphites: When the Ziphites came and said to Saul, Does David not hide himself with us (1 Sam. 23:19). At that moment said David, “Now what is the presence of God doing in the world? Be exalted, O God, above the heavens (Ps. 57:5). Remove your Presence from their midst! But the generation of Ahab, even though it was made up of idolaters, because there were no renegades among them, would go out to war and won.

That is in line with what Obadiah said to Elijah: Has it not been told my lord what I did when Jezebel killed the prophets of the Lord, how I hid a hundred men of the Lord’s prophets by fifties in a cave and fed them with bread and water? (1 Kgs. 18:13). If bread, why water? this teaches that it was harder to bring water than bread. Elijah announced on Mount Carmel, saying, And I alone remain as a prophet to the Lord (1 Kings. 18:23). Now the entire people knew full well [that there are other prophets who had survived] but they did not reveal it to the king.

Said R. Samuel bar Nahman, They said to the snake, ‘On what account are you commonly found among fences?’ He said to them, ‘Because I broke down the fence of the world [causing man to sin]. ‘On what account do you go along with your tongue on the ground?’ He said to them, ‘Because my tongue made it happen to me.’ They said to him, ‘Now what pleasure do you have form it all? A lion tramples but also devours the prey, a wolf tears but also devours, while you bite and kill but do not devour what you kill.’ He said to them, ‘Does the snake bite without a charm’ (Eccl. 10:11)? ‘Is it possible that I do anything that was not commanded to me from on high?’ ‘And on what account do you bite a single limb, while all the limbs feel it?’ He said to them, ‘Now are you saying that to me? Speak to the slanderer, who says something here and kills his victim in Rome, says something in Rome and kills his victim at the other end of the world.’

And why is the slanderer called “the third party”? Because he kills three: the one who speaks slander, the one who receives it, and the one about whom it is said. But in the time of Saul, slander killed four: Doeg, who said it, Saul, who received it, Abimelech, about whom it was said, and Abner. And why was Abner killed? R. Joshua b. Levi said, Because he made a joke out of the shedding of the blood of young men. That is in line with this verse of Scripture: And Abner said to Joab, let the young men get up and play before us (I Sam. 2:14). R. Simeon b. Laqish said, Because he put his name before David’s name. That is in line with this verse of Scripture: And Abner sent messengers to David right away, saying, Whose is the land (1 Sam. 3:12). He wrote, ‘From Abner to David.’

Rabbis say, It was because he did not wait for Saul to become reconciled with David. That is in line with the following verse of Scripture: Moreover, my father, see, yes, see the skirt of your robe in my hand (1 Sam. 24:112). Abner said to him, ‘What do you want of this man’s boasting! The cloth was caught in a thorn-bush.’ When they came within the barricade, he said to him, ‘Will you not answer, Abner’ (1 Sam. 26:14). And there are those who say, It was because he had had the power to protest against Saul in regard to Nob, the city of priests, and he did not do so.

R. Hanan bar Pazzi interpreted the cited verse [The sayings of the Lord are pure sayings (Ps. 12:7)] to apply to the pericope of the Red Cow, which contains seven times seven [references to matters of purification, thus:] seven times is the red cow mentioned, seven times the burning, seven times the sprinkling, seven times the laundering of garments, seven times the matter of uncleanness, seven times the matter of cleanness, seven times the matter of priests. And if someone should say to you that in fact they are lacking [in not mentioning the priests seven times,] say to him, “Moses and Aaron count.” Now the Lord said to Moses and to Aaron, ‘This is the statute of the law which the Lord has commanded (Num. 19:1-13, pass.).

IV:IIII

R. Isaac opened discourse by citing this verse: All this have I proved in wisdom; I say, Would I could get wisdom, yet it is far from me (Eccl. 7:29). It is written, God gave Solomon wisdom and understanding in large measure...even as the sand that is on the seashore (1 Kgs. 5:9).” R. Levi and rabbis: Rabbis say, He gave him as much wisdom as all the rest of Israel had put together. Said R. Levi, Just as the sand serves as the fence for the sea, so wisdom served as the fence for Solomon. A proverb says, If you have acquired knowledge, what do you lack, if you lack knowledge, what do you have? Such a one is a city that is breached and without a wall, Like a city broken down and without a wall, so is he whose spirit is without restraint (Prov. 25:28).

It is written, Solomon’s wisdom excelled the wisdom of all the children of the east (1 Kgs. 5:10). What constituted the wisdom of the children of the east? For they were well informed about the stars and clever at (Braude & Kapstein, p. 65:] ornithomancy.

Said Rabban Simeon b. Gamaliel, ‘On three counts I admire the children of the east: because they do not put a kiss on the mouth but on the hand, because they do not bite at a piece of bread but cut it with a knife, because they take counsel only in a broad place [where none can overhear], as it is said concerning our father, Jacob, And Jacob sent and called Rachel and Leah to the field, to his flock (Gen. 3 1:4), a broad place.

Solomon’s wisdom excelled all the wisdom of Egypt (1 Kgs. 5:10): What constituted the wisdom of Egypt? You find that when Solomon planned to build the house of the sanctuary, he sent to Pharaoh Neccho, saying to him, “Send me craftsmen, for a salary. For I am planning to build the house of the sanctuary.” What did he do? He gathered all the astrologers of his court, who looked into the matter and picked out those men who were going to die in that year, and those he sent to him [collecting their wage for work not in fact carried out]. And when they came to Solomon, he looked into the matter through the Holy Spirit, realizing that they were going to die in that year, and he gave them shrouds and sent them back to him. He sent and wrote to him, saying to him, “Did you not have enough shrouds in Egypt to bury your dead? Here are they, here are their shrouds.”

He was wiser than all man (1 Kgs. 5:11): [Since the verse uses for man the word Adam, we conclude that] this refers to the first Man. And what constituted the wisdom of the first Man? You find that when the Holy One, blessed be He, planned to create the first Man, he took counsel with the ministering angels, saying to them, “Shall we make man” (Gen. 1:26). They said to him, Lord of the ages, what is man that you remember him, and the son of man that you think of him (Ps. 8:5). He said to them, This man whom I am planning to create in my world has wisdom greater than yours. What did he do? He collected all the domesticated beasts and the wild beasts and fowl and brought them before them and said to them, What are the names of these? But they did not know. When he created the first Man, he collected all the domesticated beasts and the wild beasts and fowl and brought them to him and said to him, What are the names of these? He said, This one it is proper to call, ‘horse,’ and that one it is proper to call, ‘lion,’ and that one it is proper to call, ‘camel,’ and that one it is proper to call, ‘ox,’ and that one it is proper to call, ‘eagle,’ and that one it is proper to call, ‘ass.’ That is in line with this verse: And Man assigned names to all domesticated beasts and wild beasts and fowl (Gen. 2:20). He said to him, And as to you, what is your name? He said to Him, ‘Man.’ He said to him, ‘Why?’ He said to Him, ‘Because I have been created from the earth [adam, adamah, respectively].’ He said to him: And what is “My name? He said to Him, ‘The Lord,’ R. He said to him, ‘Why?’ He said to Him, ‘For you are the Lord over all those things that you have created.’

Said R. Aha, Said the Holy One, blessed be He, I am the Lord, that is My name (Is. 42:8). That is the name that the first Man gave to Me, that is the name for which I stipulated to Myself, that is the name for which I stipulated with the ministering angels.

[Solomon was wiser than] Ethan the Ezrahite (and Heman and Calcol and Darda the sons of Mahol] (1 Kgs. 5:11): Ethan is the same as our father, Abraham, as it is written, A maskil of Ethan the Ezrahite (Ps. 89:1). Heman [trustworthy] is the same as Moses, Not so is my servant Moses, he is trusted in all My house (Num. 12:7). Calcol [the provider] is the same as Joseph, And Joseph provided for his father (Gen. 47:12). The Egyptians said, Is it not so that this slave has become king over us merely because of his wisdom? What did they do? They took seventy slips and wrote on them words in seventy languages and threw them before him, and he would read each one in its original language. And not only so, but he also spoke Hebrew, which they could not understand. That is in line with this verse of Scripture: A testimony of Joseph, that is his name, when he went forth to rule Egypt. I understand what is written (Ps. 81:6). Darda is the same as the generation of the wilderness. Why does he call that generation Darda? Because they were all filled with knowledge (deah). The sons of Mahol: these are the Israelites, sons whom the Presence of God forgave on account of the sin of the making of the calf.

He uttered three thousand proverbs, [and his songs numbered a thousand and five. He discoursed of trees, from the cedar of Lebanon down to the marjoram that grows out of the wall, of beasts and birds, of reptiles and fishes. Men of all races came to listen to the wisdom of Solomon, and from all the kings of the earth who had heard of his wisdom he received gifts] (1 Kgs. 4:32-34): Said R. Samuel bar Nahman, “We have reviewed the whole of Scripture and have found that Solomon prophesied only about eight hundred verses, and yet you say, He uttered three thousand proverbs? This teaches that each and every verse of Scripture that he prophesied contains two or three reasons, in line with this verse: As an earring of gold and also as an ornament of gold, so is the wise reprover (Prov. 25:12). And rabbis say, “There were three thousand parables for each verse, a thousand and five reasons for each parable. What is written is not, ‘And the song of Solomon,’ but rather, ‘And its application’ [yielding a thousand and five reasons behind each of the parables].

[He uttered three thousand proverbs, and his songs numbered a thousand and five.] He discoursed on trees, [from the cedar of Lebanon down to the marjoram that grows out of the wall, of beasts and birds, of reptiles and fishes. Men of all races came to listen to the wisdom of Solomon, and from all the kings of the earth who had heard of his wisdom he received gifts] (1 Kgs. 4:32-34): Is it possible for a person to speak on trees [from the cedar of Lebanon down to the marjoram that grows out of the wall]? [The point is that he derived lessons from trees, for example,] Solomon said, “On what account is one afflicted with the skin-disease [described at Leviticus 13-14] purified by the use of a branch from the highest of the high and the lowest of the low [that is, cedar and hyssop, respectively]? It is to indicate that just as this man has raised himself up like a cedar and so has been smitten by the cedar [with the skin-ailment] and now has humbled himself like the hyssop, let him be healed by the hyssop.

… of beasts and birds, of reptiles and fishes: Now is it possible for a person to speak on domesticated beasts and fowl? Said Solomon, “On what account is a beast permitted [for Israelite use] only if it is properly slaughtered as to two indicators of fitness [both the windpipe and the gullet having to be properly cut], while, in the case of fowl, only a single such indicator is required [either the windpipe or the gullet has to be properly cut]? But as to the domesticated beast, it was created from dry land, while in the case of the fowl, one verse of Scripture indicates that it was from dry land, and another, from the sea. One verse of Scripture indicates that it was from dry land: And the Lord God created from the earth all beasts of the field (Gen. 2:19). Another verse of Scripture indicates that it was from the sea: And God said, Let the waters swarm (Gen. 1:20).

Bar Qappara says, “Fowl were created from sea mud.” R. Abun in the name of Samuel of Cappodocia: “Nonetheless, the feet of the chicken are like [Braude and Kapstein, p. 69:] the scale-covered skin of fish [and so fowl are considered fish-like].

… of reptiles and fishes: Now is it possible for a person to speak on reptiles and fishes? Said Solomon, “On what account is it the rule that as to the eight creeping things that are listed in the Torah, one who hunts them and does injury to them is liable [to compensate the owner for his loss], but as to all other abominated things and creeping things, one who does injury to them is exempt from liability? Because the former have valuable hides.

… and fishes: Now is it possible for a person to speak on fishes? Said Solomon, Why is it the rule that domesticated cattle, wild beasts, and fowl, all have to be subjected to a proper act of slaughter, while fish do not have to be properly slaughtered [but may be eaten even if they expire on their own]?” [This question is answered in the pericope that follows.]

Jacob of Kefar Naborayya gave a ruling in Tyre that fish require an act of proper slaughter. R. Haggai heard and sent and had him brought before him. He said to him, Where did you learn this rule? He said to him, From that which is written: And God said, Let the waters swarm with living things, the wild beast and fowl (Gen. 1:20). Just as fowl requires an act of slaughter, so fish should be subjected to slaughter. He said, Bend over, to receive your beating [for presenting an improper ruling]. He said to him, Is someone who has given a teaching of the Torah going to be flogged? He said to him, The verse of the Torah is inappropriate. [You did not give a valid ruling.] He said to him, And which one is appropriate? He said to him, This verse of Scripture: Shall the flocks and the herds be slaughtered for them? Or shall all the fish of the sea be gathered for them? (Num. 11:22). What is written is not, ‘Shall all the fish of the sea be slaughtered for them,’ but, shall all the fish of the sea be gathered for them? He said to him, Administer your strokes, for it is an appropriate flogging.

Jacob of Kefar Naborayya gave a ruling in Tyre that the son of a gentile woman may be circumcised on the Sabbath [as though he were an Israelite, on account of whom one sets aside the prohibitions of the Sabbath in order to effect the circumcision]. R. Haggai heard and sent and had him brought before him. He said to him, Where did you learn this rule? He said to him, From that which is written: They declared their pedigrees after their families, by their fathers’ household [so the child of a Jewish man and a gentile woman is valid as an Israelite, since he is given the status of the father, not the mother] (Num. 1:18). And it is written, On the eighth day will every male be circumcised (Gen. 17:12). He said, Bend over, to receive your beating [for presenting an improper ruling]. He said to him, Is someone who has given a teaching of the Torah going to be flogged? He said to him, The verse of the Torah is inappropriate. [You did not give a valid ruling.] He said to him, And which one is appropriate? He said, First bend over, then listen. He said to him, If a gentile should come to you and say to you, ‘I want to be made into a Jew, on condition that I be circumcised on the Sabbath day or on the Day of Atonement,’ will they profane those days on his account? He said to him, No, they do not profane those days on his account, but only on account of the son of an Israelite. He said to him, And what verse of Scripture applies? Now therefore let us make a covenant with our God to put away all the wives and such as are born of them according to the counsel of the Lord (Ezra 10:3) [so the children are in the status of the mother, therefore gentile]. He said to him, Are you going to administer a flogging to me because of what is taught [not in the Torah but in a book in the category of mere] tradition? He said to him, It is written in that same passage, And it is treated like the Torah (Ezra 10:3). He said to him, In accord with which [passage of] the Torah? He said to him, It is in line with this teaching of R,. Yohanan in the name of R. Simeon b. Yohai: Neither shall you make marriages with them, your daughter you shall not give to his son (Deut. 7:3). Why so? For he will turn away your son from following Me (Deut. 7:4). ‘Your son’ born of a Israelite woman is called your son, but ‘your son’ born of a gentile woman is not called your son. He said to him, Administer your strokes, for it is an appropriate flogging.

Said Solomon, “I have fully grasped all of these other matters, but as to the passage about the Red Cow, when I came to it, I investigated it and studied it, but I say, ‘Would I could get wisdom,’ yet it is far from me (Eccl. 7:29).”

IV:IV

Who is wise enough for all this? Who knows the meaning of anything? Wisdom lights up a man’s face, [and the strength of his face is changed] (Eccl. 8:1): Who is wise enough for all this: this refers to the Holy One, blessed be He, concerning whom it is written: The Lord by wisdom founded the earth, by understanding he established the heavens (Prov. 3:19). Who knows the meaning of anything: for he explained the meaning of the Torah to Israel.

Wisdom lights up a man’s face: Said R. Yudan, Great is the power of the prophets, who compare the likeness of the Almighty above to the likeness of man. [For example:] And I heard the voice of a man between the banks of Ulai (Dan. 8:16). Said R. Judah b. R. Simon, [To prove that point] there are still better verses of Scripture than that one: And upon the likeness of the throne was the likeness of the appearance of a man (Ez. 1:26). And the strength of his face is changed (Eccl. 8:1), for it is changed on account of Israel from that of the attribute of strict justice to that of the attribute of mercy.

Another comment on the verse: Who is wise enough for all this? [Who knows the meaning of anything? Wisdom lights up a man’s face, and the strength of his face is changed] (Eccl. 8:1): Who is wise enough for all this: this speaks of the first Man. For it is written, You seal most accurate, full of wisdom and perfect in beauty (Ez. 28:12). And who knows the meaning of anything: for he explained the names of every creature: And Man assigned names (Gen. 2:20). Wisdom lights up a man’s face: R. Levi in the name of R. Simeon b. Menassia: The round part of the first Man’s heal outshone the orb of the sun. And do not find that fact surprising, for in ordinary practice a person makes for himself two salvers, one for himself and one for a member of his household. Which of the two is the finer? Is it not his own? So the first Man was created for the service of the Holy One, blessed be He, while the orb of the sun was created only for the service of the created world. Is it not an argument a fortiori that the round part of the first Man’s heal outshone the orb of the sun. And the countenance of his face all the more so!

R. Levi in the name of R. Hamah bar Hanina: Thirteen marriage canopies did the Holy One, blessed be He, weave for him in the Garden of Eden. That is in line with this verse of Scripture: You were in Eden, the Garden of God, every kind of precious stone was your covering: the carnelian, the topaz, and the emerald, the beryl, the onyx, and the jasper, the sapphire, the carbuncle, and the smaragd, and gold (Ez. 28:13). R. Simeon b. Laqish says, There were eleven. Rabbis say, There were ten. But there is no dispute among them. One who maintains that there were thirteen treats each precious stone, every kind, and was your covering to encompass three more. The one who maintains that there were eleven counts the phrase, every kind of precious stone, to indicate there was one more. And the one who counts ten treats every precious stone as a general clause.

Now despite all of this glory: For you are dust and to dust you return (Gen. 3:19). ... and the strength of his face is changed: When he said to him, The woman whom you gave me... (Gen. 3:12), then the Holy One, blessed be He, changed his face and drove him out of the Garden of Eden. For it is written, You change his face and send him away (Job 14:20). And Scripture states, The Lord God sent him away from the Garden of Eden (Gen. 3:23).

Another comment on the verse: Who is wise enough for all this? [Who knows the meaning of anything? Wisdom lights up a man’s face, and the strength of his face is changed] (Eccl. 8:1): Who is wise enough for all this: this speaks of Israel, concerning whom it is written, Surely this great nation is a wise and understanding people (Deut. 4:6). And who knows the meaning of anything: for they know how to explain the Torah in forty-nine ways to reach a ruling for uncleanness, and in forty-nine ways to reach a conclusion in favor of cleanness. Wisdom lights up a man’s face: R. Zakkai of Sheab in the name of R. Samuel bar Nahman, You find that, when the Israelites stood at Mount Sinai and said, All which the Lord has spoken we shall do and hear (Ex. 24:7), he imparted to them part of the splendor of the Presence of God above. That is in line with this verse of Scripture: And your renown went forth among the nations for your beauty, for it was perfect, through My splendor which I placed on you (Ez. 16:14). But when they made the statement to that thing: This is your god, O Israel (Ex. 32:4,) they turned into the enemies of the Holy One, blessed be He. That is in line with this verse of Scripture: ... and the strength of his face is changed. The letters for the word changed may be read hated. Then the Holy One, blessed be He, changed [his plans] for them: Therefore like man you will die, and like one of the princes you will fall (Ps. 82:7).

Another comment on the verse: Who is wise enough for all this? [Who knows the meaning of anything? Wisdom lights up a man’s face, And the strength of his face is changed] (Eccl. 8:1): Who is wise enough for all this: this speaks of a disciple of sages. And who knows the meaning of anything: when he knows how to explain the Mishnah-passage that is his. Wisdom lights up a man’s face: when he receives a question and answers it properly. ... and the strength of his face is changed: when he receives a question and cannot answer it correctly.

Rabbi was in session and teaching, How do we know that one cannot effect a valid exchange of one beast for another in the case of a firstling [so that if one says, ‘This beast is in the place of that beast,’ the first beast, of which he made the statement, is unaffected and does not enter the status of the firstling]? Bar Pedaiah’s face lit up. [Rabbi said,] This one knows the sense of that which I am here in session and teaching.

A gentile saw that the face of R. Judah bar Ilai was shining and said, As to this man, one of the following three rules applies to him: Either he is lending at usurious interest, or he’s raising pigs, or he has drunk wine. R. Judah bar Ilai heard the statement and said, May that man’s wind burst, for none of those categories applies to me. I assuredly do not lend at usurious interest, for it is written, You shall not lend interest to your brother, interest of money, interest of food, interest of anything that is lent on interest (Deut. 23:20). I certainly do not raise pigs, for it is forbidden for any Israelite to raise pigs, for we have learned in the Mishnah: An Israelite may not raise pigs anywhere (M. Baba Qamma 7:7). And I do not drink wine, for merely on account of the four cups of wine which I drink on the night of Passover, I have to hold my head from Passover to Pentecost. (R. Mana has to hold his head on that same account from Passover to Tabernacles.) He said to him, Then why is your face glowing? He said to him, It is the Torah that illuminates me. For it is written, Wisdom lights up a man’s face.

R. Abbahu went to Caesarea and he came from there with his face glowing. His disciples saw him. They went and told R. Yohanan, Lo, R. Abbahu has found a treasure. He said to them, Why so? They said to him, Because his face is glowing. He said to them, Perhaps he has learned a new teaching of the Torah. He went to him. He said to him, What new teaching of the Torah have you learned? He said to him, An ancient passage of the Tosefta has been stated. He recited in his regard: Wisdom lights up a man’s face.

Another comment on the verse: Who is wise enough for all this? [Who knows the meaning of anything? Wisdom lights up a man’s face, And the strength of his face is changed] (Eccl. 8:1): Who is wise enough for all this: this speaks of Moses, concerning whom it is written, A wise man scales the city of the mighty [and brings down the strength [that is, the Torah] wherein it trusts] (Prov. 21:22). And who knows the meaning of anything: for he explained the Torah to Israel. Wisdom lights up a man’s face: R. Mani of Sheab, R. Joshua of Sikhnin in the name of R. Levi: Concerning each item that the Holy One, blessed be He, discussed with Moses, He told him about how it becomes unclean and how it may be made clean. When He reached the passage, Speak to the priests (Lev. 21:1), he said to Him, ‘Lord of the ages, If a priest should become unclean, how will he be made clean?’ But He did not reply to him. At that moment our lord Moses’s face grew dark, in line with this verse: and the strength of his face is changed. But when he reached the passage concerning the red cow, the Holy One, blessed be He, said to him, ‘Moses, as to that statement that I made to you, Speak to the priests (Lev. 21:1), on which occasion you said to Me, ‘Lord of the ages, If a priest should become unclean, how will he be made clean?’ and I gave you no answer — this is the means by which he will be made clean: For such uncleanness they shall take some of the ash from the burnt mass of the sin offering and add fresh water to it in a utensil (Num. 19:17). And what then is that answer [that God gave to Moses]? That is the ordinance of the Torah (Num. 19:2).

IV:V

Moses and Aaron among his priests, and Samuel among those who call on his name, [called to the Lord and he answered. He spoke to them in a pillar of cloud; they followed his teaching and kept the statute that he gave them] (Ps. 99:6-7): R. Yudan in the name of R. Joseph bar Judah, R. Berekhiah in the name of R. Joshua b. Qorhah: During all those forty years that the Israelites spent in the wilderness, Moses did not refrain from serving in the high priesthood. That is in line with this verse of Scripture: Moses and Aaron among his priests, and Samuel among those who call on his name. R. Berekhiah in the name of R. Simeon derived the same fact from this verse: And the sons of Amram, Aaron and Moses, and Aaron was separated, that he should be sanctified as most holy (1 Chr. 23:13). What follows immediately afterward? And Moses, man of God. But his sons were assigned to the tribe of Levi (1 Chr. 23:14).

Said R. Eleazar bar Joseph, It is quite clear to us that in the wilderness Moses served in the white garments. Said R. Tanhum bar Yudan, and it has been taught on Tannaite authority, All the seven days of dedication [of the tabernacle] Moses served in the high priesthood, and the Presence of God did not come to rest on his account. When Aaron came and served in the high priesthood, however, the Presence of God came to rest on his account. That is in line with this verse: For on this day the Lord has appeared to you (Lev. 9:4).”

... called to the Lord and he answered: this one called and was answered, and that one called and was answered. He spoke to them in a pillar of cloud: We find in the case of Moses that he spoke with Him in a cloud, for it is written, And the Lord came down in a cloud and stood (Ex. 34:5). And the Lord came down in a cloud and spoke (Num. 11:25). In the case of Aaron He spoke with him in a pillar of cloud: And the Lord came down in a pillar of cloud and stood at the tent of meeting and called Aaron (Num. 12:5). But in the case of Samuel, we have found no such case. And where have we heard of such an instance? And they answered them and said, he is, behold he is before you (1 Sam. 9:12). R. Yudan in the name of R. Man bar Jacob: The women said to them, ‘Do you not see the cloud that is affixed above his courtyard? This is only the cloud, concerning which it is written, And so it was when the cloud was upon the tabernacle (Num. 9:20).

... they followed his teaching and kept the statute that he gave them: We have heard in the case of Moses that the Torah was written in his name: Remember the Torah of Moses, my servant (Malachi 3:22). And we have heard the same in the case of Samuel, that a book was written for him, as it is written, And he wrote in a book and laid it before the Lord (1 Sam. 10:25). But in the case of Aaron, we have found no such matter. This teaches that a particular passage was given to him, that it not depart from him or his sons or his sons’ sons forever for all generations, and what is that? It is the passage beginning: This is the statute of the Torah (Num. 19:2).

IV:VI

R. Joshua of Sikhnin in the name of R. Levi: There are four matters concerning which the impulse to do evil brings doubts, and in the case of all of them, the word statute occurs. These are they: the rules governing the prohibition of marrying a brother’s wife, the prohibition of mixed species, the rule governing the goat that is sent forth [on the Day of Atonement] and the rule governing the red cow. As to the matter of the brother’s wife: You will not uncover the nakedness of your brother’s wife (Lev. 18:16). But it is also written, Her levir will have sexual relations [and take her as his wife] (Deut. 25:5). When the brother is alive, she is forbidden, but when he dies without children, she is permitted to him, and in that case the word statute occurs: You will guard my statutes and my judgments, which one will do and live (Lev. 18:5). As to the matter of mixed species: You will not wear mixed species [wool and linen together] (Deut. 22:11), but the case of a woolen cloak bearing linen show-fringes is one in which it is permitted to do just that. And in that case too the word statute occurs: You will keep my statutes (Lev. 19:19). As to the matter of the goat that is sent away: The one who sends the goat to Azazel shall wash his clothes (Lev. 16:26). The goat itself effects atonement for others [yet imparts uncleanness]. And in that regard, the word statute occurs: And you shall have this rule as an eternal statute (Lev. 16:29).And as to the red cow: there we have learned in the Mishnah, All those who are occupied with the work of burning the red cow from beginning to end impart uncleanness to clothing. The cow’s ashes themselves effect purification for the unclean [and yet those who burn the cow are unclean]. And the word statute occurs in context: This is the statute of the Torah (Num. 19:23).”

IV: VII

... Tell the people of Israel to bring you a red heifer [without defect, in which there is no blemish, and upon which a yoke has never come]: Lulianus bar Tiberias in the name of R. Isaac: “[Braude & Kapstein, p. 79, citing E. E. Urbach:] You initiate the rite.

R. Azariah said in the name of R. Isaac, and R. Yose bar Hanina: Said to him the Holy One, blessed be He, Moses, to you I am revealing the duties of burning the red cow, but to others they will stand as a statute [lacking all explanation]. For R. Huna said, At the set time which I appoint, I will judge with equity (Ps. 75:2). And it shall come to pass in that day that there shall be not light but heavy clouds and thick ones (Zech. 14:6). The word for thick ones is written so as to be read [Braude and Kapstein, p. 79:], perspicuous thus matters which are hidden from you in this world are destined to be as clear as crystal to you. That is in line with this verse of Scripture: I will bring the blind in a way that they have not known. I will make darkness light before them...These things I have done (Is. 42:16). What is written is not, ‘These things I shall do,’ but, These things I have done, and I shall not abandon them (Is. 42:16). I have already done them for Rabbi Aqiba and his colleagues [explaining to him secrets of the Torah]. For R. Aha said, Matters which were not revealed to Moses at Sinai were revealed to R. Aqiba and his colleagues. And his eye sees every precious thing (Job 28:10) — this is R. Aqiba.

[...Tell the people of Israel to bring you a red heifer:] Said R. Yose bar Hanina, [In saying, bring you,] he gave an indication that all the red cows will ultimately be null, but yours will endure. R. Aha in the name of R. Yose bar Haninah: When Moses went up to the highest heaven, he heard the voice of the Holy One, blessed be He, in session and engaged in teaching the passage of the red cow, saying a law in the name of the authority who laid it down: R. Eliezer says, A heifer whose neck is broken is to be a year old and a red cow, two years old [M. Par. 1:1]. Moses said before the Holy One, blessed be He, ‘Lord of the ages, All beings above and below are in your dominion, and yet you go into session and teach a law in the name of the authority who laid it down!’ Said to him the Holy One, blessed be He, ‘Moses, a righteous/generous man is destined to arise in my world and destined to open discourse with the passage on the red cow: R. Eliezer says, A heifer whose neck is broken is to be a year old and a red cow, two years old [M. Par. 1:1].’ He said before Him, ‘Lord of the ages, may it please You that such a one come from my loins.’ He said to him, ‘By your life, he will come from your loins.’ That is in line with this verse of Scripture: And the name of one of them was Eliezer (Ex. 18:4). And the name of that distinguished figure was Eliezer.

There we have learned in the Mishnah: Abba Saul says, As to the ramp for the cow [to be brought to the altar,] the high priests made it out of their own funds. One of them would not bring out the red cow that he was going to prepare on the ramp belonging to his fellow. But he would destroy the old one and go and build a new one out of his own resources [M. Sheq. 4:2]. R. Aha in the name of R. Hanina: He would spend more than sixty talents of gold. And lo, it has been taught on Tannaite authority: Simeon the Righteous/Generous prepared two red cows, and it was not on the ramp that he brought out the first of the two that he brought out the second [cf. M. Sheq. 4:3]. Can you say of that righteous/generous man that he was so wasteful? R. Abun in the name of R. Eleazar: It was on account of the meticulous rules applying to the red cow [that he did so].

A gentile asked Rabban Yohanan ben Zakkai, saying to him, These rites that you carry out look like witchcraft. You bring a cow and slaughter it, burn it, crush the remains, take the dust, and if one of you contracts corpse uncleanness, you sprinkle on him two or three times and say to him, ‘You are clean.’ He said to him, Has a wandering spirit never entered you? He said to him, No. He said to him, And have you ever seen someone into whom a wandering spirit entered? He said to him, Yes. He said to him, And what do you do? He said to him, People bring roots and smoke them under him and sprinkle water on the spirit and it flees. He said to him, And should your ears not hear what your mouth speaks? So this spirit is the spirit of uncleanness, as it is written, I will cause prophets as well as the spirit of uncleanness to flee from the land (Zech. 13:2). After the man had gone his way, his disciples said to him, My lord, this one you have pushed off with a mere reed. To us what will you reply? He said to them, By your lives! It is not the corpse that imparts uncleanness nor the water that effects cleanness. But it is a decree of the Holy One, blessed be He. Said the Holy One, blessed be He, A statute have I enacted, a decree have I made, and you are not at liberty to transgress my decree: This is the statute of the Torah (Num. 19:1).

IV:VIII

On what account are the animals used for all other offerings to be males, while, in this case, the animal is a female? B. Said R. Aibu, The matter may be compared to the case of a slave girl’s son who took a crap in the royal palace. Said the king, Let his mother come and wipe up the shit that her nursling made. So said the Holy One, blessed be He, Let the red cow come and effect atonement for the sin of making the golden calf.

IV:IX

a heifer: this refers to Egypt: Egypt is a very fair heifer (Jer. 46:20). ... red: this refers to Babylonia: You are the head of gold (Dan. 2:38). ... without defect: this refers to Media. Said R. Hiyya bar Abba, The kings of Media were without fault. The sole complaint that the Holy One, blessed be He, has against them is idolatry, which, in any case, they inherited from their ancestors. in which there is no blemish: this refers to Greece. When Alexander of Macedonia saw Simeon the Righteous/Generous, he stood on his feet and said, “Blessed be the God of Simeon the Righteous/Generous.” His courtiers said to him, Are you standing up before a Jew? He said to them, When I go into battle, I see his face and conquer. ... and upon which a yoke has never come: this refers to the wicked Edom, which did not accept upon itself the yoke of the Holy One, blessed be He. And it was not sufficient for Edom that it did not accept upon itself the yoke, but it also blasphemed and cursed and said, Whom do I have in heaven (Ps. 73:25).

You shall give it to Eleazar the priest, [and it shall be taken outside the camp and slaughtered to the east of it. Eleazar the priest shall take some of the blood on his finger and sprinkle it seven times toward the front of the Tent of the Presence. The cow shall be burnt in his sight, skin, flesh and blood, together with the offal. The priest shall then take cedar- wood, marjoram, and scarlet thread and throw them into the heart of the fire in which the cow is burning] (Num. 19:3-6). Eleazar: [the name means] “God, who is a priest, helps.” ... and it shall be taken outside the camp: for [God] is going to push [Edom’s] priest outside of the pale [of his encampment]. ... and slaughtered to the east of it: For the Lord has a sacrifice in Bosrah [place of refuge of the prince of Edom (Braude and Kapstein, p. 83, n.110)] and a great slaughter in the land of Edom (Is. 34:6). Said R. Berekhiah, The slaughter of a great one will take place in the land of Edom. ... The cow shall be burnt in his sight: The fourth beast...was handed over to be burned with fire (Dan. 7:11). ... skin, flesh and blood, together with the offal: [Edom, together with] its dukes, its hyparchs, and its generals. Your wealth, your staple wares, your imports, your sailors and your helmsmen, your caulkers, your merchants, and your warriors, all your ship’s company, all who were with you were flung into the sea on the day of your disaster; at the cries of your helmsmen the troubled waters tossed (Ez. 27:27-28): Said R. Samuel bar R. Isaac, All your ship’s company encompasses even those who had been of my company and had gone and joined your company — even they were flung into the sea on the day of your disaster.

IV:X

Another matter: ...a heifer: this refers to Israel: For like a stubborn heifer Israel was stubborn (Hos. 4:16). ...red: this refers to Israel: were redder than rubies (Lam. 4:7). ... without defect: this refers to Israel: My dove, my perfect one, is unique (Song 6:9). ... in which there is no blemish: this refers to Israel: You were all fair, my love, and there was no blemish in you (Song 4:7). ... and upon which a yoke has never come: this refers to Israel in the generation of Jeremiah, which did not accept the yoke of the Holy One, blessed be He. You shall give it to Eleazar the priest: this refers to Jeremiah, one of the priests of Anatoth (Jer. 1:1). and it shall be taken outside the camp: Nebuchadnezzar ... carried the people away to Babylonia (Ezra 5:12). ... and slaughtered to the east of it: And the sons of Zedekiah he slaughtered before him (2 Kgs. 25:7). The cow shall be burnt in his sight: He burned the house of the Lord and the house of the king (2 Kgs. 25:9). ... skin, flesh and blood, together with the offal: And all of the houses of Jerusalem, and the entire great house, he burned with fire (2 Kgs. 25:9). Why is it called the great house? This is the study-house of Rabban Yohanan ben Zakkai, in which the greatness of the Holy One, blessed be He, was expounded. ... shall take [some of the blood on his finger and sprinkle it seven times toward the front of the Tent of the Presence]: this refers to Nebuchadnezzar, the evil man. cedar-wood, marjoram, and scarlet thread [and throw them into the heart of the fire in which the cow is burning] (Num. 19:3-6): this refers to Hananiah, Mishael, and Azariah. and throw them into the heart of the fire in which the cow is burning: The flame of fire slew those men (Dan. 3:22). (Then a man who is clean] shall collect (the ashes of the cow] (Num. 19:9): this refers to the Holy One, blessed be He: He will lift up a standard to the nations and collect the scattered ones of Israel (Is. 11:12). (Then] a man who is clean shall collect (the ashes of the cow and deposit them outside the camp in a clean place] (Num. 19:9): this refers to the Holy One, blessed be He, for it is written, The Lord is a man of war (Ex. 15:3). (Then a man] who is clean (shall collect (the ashes of the cow and deposit them outside the camp in a clean place] (Num. 19:9): this refers to the Holy One, blessed be He, as it is written, You who have eyes too pure to look at evil (Hab. 1:13). ... the ashes of the cow: this refers to Israel’s exiles. ... and deposit them outside the camp in a clean place: this refers to Jerusalem, which is clean. They shall be reserved for use by the community of Israel in the water of ritual purification; for the cow is a sin-offering (Num. 19:9): this is because, in this age, decisions of uncleanness and rites of purification rest upon the instructions of the priest, but in the age to come, the Holy One, blessed be He, is destined to effect Israel’s purification, as it is written, I shall sprinkle on you water that purifies (Ez. 36:25).

Ketubim: Targum Tehillim (Psalms) 107

JPS Translation	TARGUM
1. 'O give thanks unto the LORD, for He is good, for His mercy endures forever.'	1. Sing praise in the presence of the Lord, for he is good, for his goodness is forever.
2. So let the redeemed of the LORD say, whom He has redeemed from the hand of the adversary;	2. The redeemed of the Lord will say [it], whom he redeemed from the hand of the oppressor.
3. And gathered them out of the lands, from the east and from the west, from the north and from the sea.	3. And whom he gathered from the lands, from the east, and from the west, and from the north, and from the sea in the south.
4. They wandered in the wilderness in a desert way; they found no city of habitation.	4. Concerning the people of the house of Israel he prophesied and said, “The people of the house of Israel have wandered in the wilderness in a desolate path; they did not find an inhabited city.”
5. Hungry and thirsty, their soul fainted in them.	5. Thirsty, yes, and hungry, their souls will grow weary.
6. Then they cried unto the LORD in their trouble, and He delivered them out of their distresses.	6. And they prayed in the presence of the Lord went it went ill with them; he delivered them from their distress.
7. And He led them by a straight way, that they might go to a city of habitation.	7. And he guided them on a straight way, to come to Jerusalem, the inhabited city.
8. Let them give thanks unto the LORD for His mercy, and for His wonderful works to the children of men!	8. Let them give thanks in the presence of the Lord because of his kindness, and tell his wonders to the sons of men.
9. For He has satisfied the longing soul, and the hungry soul He has filled with good.	9. For he has satisfied the soul of the empty, and filled with good things the soul of the hungry.
10. Such as sat in darkness and in the shadow of death, being bound in affliction and iron -	10. Concerning Zedekiah and the leaders of Israel he prophesied and said, “O Zedekiah and the leaders of Israel, who were exiled to Babylon and dwelt in darkness and the shadow of death, and became prisoners in the pain of iron fetters.”
11. Because they rebelled against the words of God, and contemned the counsel of the Most High.	11. For they rebelled against the word of God, and rejected the counsel of the Most High.
12. Therefore He humbled their heart with travail, they stumbled, and there was none to help -	12. And he broke their heart with toil; they stumbled, and there was none to help.
13. They cried unto the LORD in their trouble, and He saved them out of their distresses.	13. And they prayed in the presence of the Lord when it went ill with them; he redeemed them from their distress.
14. He brought them out of darkness and the shadow of death, and broke their bands in sunder.	14. He brought them out of darkness and the shadow of death; and he will break their chains.
15. Let them give thanks unto the LORD for His mercy, and for His wonderful works to the children of men!	15. They will give thanks in the presence of the Lord because of his kindness, and tell his wonders to the sons of men.
16. For He has broken the gates of brass, and cut the bars of iron in sunder.	16. For he shattered the doors of bronze, and cut down the bars of iron.
17. Crazed because of the way of their transgression, and afflicted because of their iniquities/lawlessness -	17. Concerning Hezekiah, king of the tribe of the house of Judah, he prophesied and said, “Hezekiah, king of the house of Judah, who refused to take a wife, was punished as the fools are punished because of their rebellious way and because of their iniquities/lawlessness.”
18. Their soul abhorred all manner of food, and they drew near unto the gates of death -	18. Their soul will reject all food, and they arrive at the portals of death.
19. They cried unto the LORD in their trouble, and He saved them out of their distresses;	19. And they prayed in the presence of the Lord when it went ill with them, and he will redeem them from their distresses.
20. He sent His word, and healed them, and delivered them from their graves.	20. He will send the words of His healing and will heal them, and deliver [them] from being harmed.
21. Let them give thanks unto the LORD for His mercy, and for His wonderful works to the children of men!	21. They will give thanks in the presence of the Lord because of his kindness, and tell his wonders to the sons of men.
22. And let them offer the sacrifices of thanksgiving, and declare His works with singing.	22. And they will sacrifice thanksgiving sacrifices, and will tell of his deeds in gladness.
23. They that go down to the sea in ships, that do business in great waters -	23. Concerning the sailors of Jonah son of Amittai, he prophesied and said, “The sailors, those who go down to the sea in ships, those who do work on many waters –
24. These saw the works of the LORD, and His wonders in the deep;	24. They saw the deeds of the Lord, and his wonders in the deep.”
25. For He commanded, and raised the stormy wind, which lifted up the waves thereof;	25. And he gave command by his word, and raised up the storm and the gale, and its waves were lifted up high.
26. They mounted up to the heaven, they went down to the deeps; their soul melted away because of trouble;	26. They go up towards heaven, they go down to the depths of the abysses; their souls will melt in misery.
27. They reeled to and fro, and staggered like a drunken man, and all their wisdom was swallowed up -	27. They will tremble, they will totter[3] like a man drunk with wine; and all their wisdom is destroyed.
28. They cried unto the LORD in their trouble, and He brought them out of their distresses.	28. And they prayed in the presence of the Lord when it went ill with them, and he will bring them out of their troubles.
29. He made the storm a calm, so that the waves thereof were still.	29. He will make the wind cease to quietness, and their waves will be silent.
30. Then were they glad because they were quiet, and He led them unto their desired haven.	30. And they rejoiced, for they are silent; and he led them to the harbor they desired.
31. Let them give thanks unto the LORD for His mercy, and for His wonderful works to the children of men!	31. They will give thanks in the presence of the Lord because of his kindness, and tell his wonders to the sons of men.
32. Let them exalt Him also in the assembly of the people, and praise Him in the seat of the elders.	32. And they exalt him in the assembly of the people, the house of Israel; and in the Sanhedrin of the wise they will praise him.
33. He turns rivers into a wilderness, and water-springs into a thirsty ground;	33. Concerning the generation of Joel son of Pethuel he prophesied and said: “When the house of Israel rebelled in the days of Joel the prophet, he brought a drought into the world; he made the rivers like the desert, and the sources of water like thirst.”
34. A fruitful land into a salt waste, for the wickedness/lawlessness of them that dwell therein.	34. The land of Israel that produces fruit became a waste like Sodom, which was overthrown because of the evil of its inhabitants.
35. He turns a wilderness into a pool of water, and a dry land into water-springs.	35. When they returned to the Torah, he made the desert like a channel of water, and the parched land [became] sources of water.
36. And there He makes the hungry to dwell, and they establish a city of habitation;	36. And he made the hungry dwell there, and they set up an inhabited city
37. And sow fields, and plant vineyards, which yield fruits of increase.	37. And they sowed fields and planted vineyards, and they yielded fruit of produce.
38. He blesses them also, so that they are multiplied greatly, and suffers not their cattle to decrease.	38. And he blessed them and they multiplied greatly, and their livestock will not diminish.
39. Again, they are diminished and dwindle away through oppression of evil and sorrow.	39. And when they sinned, they diminished and became poor because of the affliction of misery and pain.
40. He pours contempt upon princes, and causes them to wander in the waste, where there is no way.	40. He pours contempt on the leaders, and made them wander in a void without a path.
41. Yet setts He the needy on high from affliction, and makes his families like a flock.	41. But when they returned to the Torah, he exalted the needy from poverty, and made [them] like the flocks of the well-born families.
42. The upright see it, and are glad; and all iniquity/lawlessness stops her mouth.	42. The upright will see and rejoice, but every liar’s mouth is closed and sealed.
43. Whoso is wise, let him observe these things, and let them consider the mercies of the LORD.	43. Would that the wise man keep these things, and discern the kindnesses of the Lord!

Ketubim: Midrash Tehillim (Psalms) 107

1. O give thanks unto the Lord, for He is good, for His mercy endures forever. So let the redeemed of the Lord say whom He has redeemed from the hand of the adversary (Ps. 107:1-2). Elsewhere this is what Scripture says: For Mine own sake, for Mine own sake, will I do it (Isa. 48:10- Scripture does not say: "For Mine own sake will I do it," but For Mine own sake, for Mine own sake, will I do it. The Holy One, blessed be He, said: I will do it for no reason other than that My name should not be profaned. But why is For Mine own sake said twice? Because the Holy One, blessed be He, said: Even as when you were in Egypt, I redeemed you for the sake of My name, so in Edom I will save you for the sake of My name, as is said Nevertheless He saved them for His name's sake (Ps. 106:8). And even as I redeemed you in this world, so I will redeem you in the world-to-come. Therefore For Mine own sake is said twice, by which God meant: My glory will I not give to another (Isa. 48:11).

R. Huna the Priest bar Abin said that at the end of forty years Moses admonished Israel: Know therefore this day, that the Lord your God is He that goes over before you ... Not for your righteousness/generosity, or for the uprightness of your heart, do you go in to possess their land, etc. (Deut. 9:3, 5); in saying Not for your righteousness/generosity or for the uprightness of your heart, do you go in to possess their land; nor for the wickedness/lawlessness of these nations, Moses meant that not for these three reasons did God permit Israel to possess the land.' The Holy One, blessed be He, said further: Nor have I done this for the sake of Abraham, Isaac and Jacob. For whose sake then? For My great name’s sake. David said: Seeing what God does for His great name's sake, O give thanks unto the Lord, for He is good, for His mercy endures forever.

R. Berechiah said in the name of R. Helbo who taught in the name of R. Samuel: Who are meant by the redeemed in Let the redeemed of the Lord say (Ps. 107:2)? The people of Israel. This, Isaiah made explicit in saying And the ransomed of the Lord will return and come with singing unto Zion (Isa. 35:10). He did not say "the ransomed of Elijah," nor "the ransomed of the king Messiah," but the ransomed of the Lord. Even so, the Psalm speaks of The redeemed of the Lord.

2. Another explanation of So let the redeemed of the Lord say ... And gathered them out of the lands ... They wandered in the wilderness (Ps. 107:1, 2, 4). Are these words praise of God? Yes, said David: for though they wandered in the wilderness, God gathered them. But does wandered mean that they were lost in the wilderness? R. Judah bar Shallum explained: In repeating the two verses from the previous Psalm—Save us, O Lord our God, and gather us (Ps. 106:47), and Blessed be the Lord, the God of Israel (ibid. 106:48) —Scripture implies that the Holy One, blessed be He, said: though they wander from the path of righteousness/generosity, I will redeem them as I did in the wilderness, for it is said O Israel, that in future ages will be saved by the Lord (Isa. 45:17); and Scripture says also, The Lord will save the tents of Judah as of yore (Zech. 12:7). Hence it is said They wandered in the wilderness.

3. A different exposition reads the verse literally: The redeemed of the Lord, whom He has redeemed, will say. One would expect Scripture to have said: "The redeemed of the Lord, whom He will redeem, will say," or "The redeemed of the Lord, whom He has redeemed said." R. Judah bar Shallum explained: Scripture puts it exactly. For the word of the Holy One, blessed be He, is identical with the deed. And from whose life can one prove this? From Abraham's! What is said of Abraham? In that day the Lord made a covenant with Abram, saying: "Unto your seed have I given this land" (Gen. 15:18).

4. Another explanation of So let the redeemed of the Lord say, whom He has redeemed from the hand of the adversary, and gathered them out of the lands (Ps. 107:2-3). Even as a bird is held fast in the hand of the hunter who, if he wishes, slays it, or if he wishes, lets it live, so Israel was held fast in the hand of the Egyptians, as Scripture notes in saying, I am come down to deliver them out of the hand of the Egyptians (Ex. 3:8); and also Thus the Lord saved Israel that day out of the hand of the Egyptians (Ex. 14:30).

R. Abba bar Kahana taught in the name of our Masters: Israel was like a youngling held fast in the womb of its dam. And as the herdsman must insert his hand to draw the youngling out, so the Holy One, blessed be He, had to do for Israel in order to bring it forth out of Egypt, as it is said Or has God assayed to go and take Him a nation from the belly of another nation? (Deut. 4:34)

R. Aibu taught in the name of R. Jose ben Zimra: As a goldsmith reaches in with his hand and takes the gold out of the furnace, so the Holy One, blessed be He, took Israel out of Egypt, as it is said But you has the Lord taken and brought forth out of the iron furnace, out of Egypt (ibid. 4:20).

The Holy One, blessed be He, said to Israel: When you were in Egypt you were scattered, but within a brief hour I gathered you together in Rameses. Now you are scattered in all the lands, but even as in the past I gathered you together, so in the time-to-come I will gather you, for it is said It will come to pass in that day, that the Lord will set His hand again the second time to recover the remnant of His people ... And He ... will assemble the dispersed of Israel, and gather together the scattered of Judah from the four corners of the earth (Isa. 11:11, 12). Hence it is said And gathered them out of the lands.

5. They wandered in the wilderness (Ps. 107:4) –Yonder—in Babylonia—we were taught: Four kinds of men are under particular obligation to give thanks to the Lord: (i) They who wander in the wilderness: They wandered in the wilderness in a desert way ... Let them give thanks unto the Lord for His mercy (Ps. 107:4, 8). In this verse, the generation that wandered in the wilderness is an example to all the generations. (2) He who was in a prison and is now free: Such as sat in darkness and in the shadow of death, being bound in affliction and iron ... He has broken the gates of brass, and cut the bars of iron in sunder ... Let them give ve thanks unto the Lord for His mercy (Ps. 107:10, 16, 21). (3) He who was sorely ill and is healed: Crazed because of the way of their transgression, and afflicted because of their iniquities/lawlessness ... He sent His word and healed them ... Let them give thanks unto the Lord for His mercy ... And let them offer the sacrifices of thanksgiving (Ps. 107:17, 20, 21)—that is, let them make their Inclination-to-evil a sacrificial offering to their Inclination-to-good. (4) They who go down to the sea: They that go down to the sea in ships ... they saw the works of the Lord ... Let them give thanks unto the Lord for His mercy (Ps. 107:23,24,31).

R. Judah said: And all four are under obligation to give thanks in an assembly of ten men, as is said Let them exalt Him also in the assembly of the people (Ps. 107:32). At least two of the ten should be scholars, for the verse goes on to say, And praise Him in the seat of the elders (ibid.).

Ashlamatah: Ezekiel 36:16-36

16 Moreover the word of the LORD came unto me, saying:

17 'Son of man, when the house of Israel dwelt in their own land, they defiled it by their way and by their doings; their way before Me was as the uncleanness of a woman in her impurity.

18 Wherefore I poured out My fury upon them for the blood which they had shed upon the land, and because they had defiled it with their idols;

19 and I scattered them among the nations, and they were dispersed through the countries; according to their way and according to their doings I judged them.

20 And when they came unto the nations, whither they came, they profaned My holy name; in that men said of them: These are the people of the LORD, and are gone forth out of His land.

21 But I had pity for My holy name, which the house of Israel had profaned among the nations, whither they came. {P}

22 Therefore say unto the house of Israel: Thus says the Lord GOD: I do not this for your sake, O house of Israel, but for My holy name, which you have profaned among the nations, whither you came.

23 And I will sanctify My great name, which has been profaned among the nations, which you have profaned in the midst of them; and the nations will know that I am the LORD, says the Lord GOD, when I will be sanctified in you before their eyes.

24 For I will take you from among the nations, and gather you out of all the countries, and will bring you into your own land.

25 And I will sprinkle clean water upon you, and you will be clean; from all your uncleanness, and from all your idols, will I cleanse you.

26 A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh.

27 And I will put My spirit within you, and cause you to walk in My statutes, and you will keep Mine ordinances, and do them.

28 And you will dwell in the land that I gave to your fathers; and you will be My people, and I will be your God.

29 And I will save you from all your uncleanness; and I will call for the corn, and will increase it, and lay no famine upon you.

30 And I will multiply the fruit of the tree, and the increase of the field, that you may receive no more the reproach of famine among the nations.

31 Then will you remember your evil ways, and your doings that were not good; and you will loathe yourselves in your own sight for your iniquities/lawlessness and for your abominations.

32 Not for your sake do I this, says the Lord GOD, be it known unto you; be ashamed and confounded for your ways, O house of Israel. {S}

33 Thus says the Lord GOD: In the day that I cleanse you from all your iniquities/lawlessness, I will cause the cities to be inhabited, and the waste places will be built.

34 And the land that was desolate will be tilled, whereas it was a desolation in the sight of all that passed by.

35 And they will say: This land that was desolate is become like the garden of Eden; and the waste and desolate and ruined cities are fortified and inhabited.

36 Then the nations that are left round about you will know that I the LORD have built the ruined places, and planted that which was desolate; I the LORD have spoken it, and I will do it. {S}

Bereans (Hebrews) 9:1-14[1]

1. ¶ Now, on the one hand, even the first (tent) had [divine] statutes for worship, [and] also a cosmic [well organized] sanctuary,

2. for the first tent, which is called “the Holy,” was prepared in which was both the candelabra, and the table, and the setting of the loaves; (Exodus 26:33-35)

3. On the other hand, beyond the second curtain is a tent that is called “Holy of holies,”

4. having a golden censer, and the ark of the covenant completely covered with gold, in which there is a gold jar containing manna, the rod of Aaron that budded, and the tablets of the covenant,

5. Above it are cherubim of glory, overshadowing the mercy-seat, [concerning which things, we are not now to speak particularly].

6. ¶These things having been thus prepared, into the first tent, the priests entered continually while performing the services,

7. But into the second [tent], only the Chief Priest enters, and then only once during the year, [and even then] not without blood, which he offers in behalf of his own [sins] and the unintentional [sins] of the people,

8. The Holy Spirit makes it clear [that] the way of the holy [precincts], is not yet visible as long as the first tent still has standing.

9. This [tent] is an allegory[2] for the present time, according to which both gifts and sacrifices are offered, [which are] not [alone/by themselves] able to perfect (or: make whole/complete) the worshipper according to [his] conscience.

10. Only being concerned with foods, and drinks and different washings – proper [observances] of the flesh until the time of reformation (i.e. the Jubilee).

11. ¶ But Messiah having become a Chief Priest of the good things that have happened, through the greater and more perfect tabernacle not made with hands [that is, not of this creation]

12. And not through blood of goats [for the people] and bulls [for the priests], but through his own blood entered once and for all into the holy [precincts], having obtained age-long redemption;

13. for if the blood of bulls [for the priests], and goats [for the people], and ashes of a heifer, sprinkling those who are defiled, sanctifies [them] for the cleansing of the flesh,

14. How much the more will the blood (or “life”) of the Messiah [who through the spirit of the age offered himself blameless to God], will cleanse our conscience from works of death for the purpose of serving the living God?

The Rabbi’s Private Prophetic Study

The ritual of Parah Aduma (Ashes of the Red Heifer) to a large extent remains a mystery. The sprinkled water of the ashes of the Red Heifer has the power to make a person ritually clean and therefore able to enter the Tabernacle/Temple to worship with the rest of Israel, whilst the priest sprinkling these waters becomes unclean. And to complicate matters further, the passage of Bereans (Hebrews) 9:11-14 is also one of those passages of Hakham Shaul (Rabbi Paul) “which are some [things] difficult to be understood, which the untaught and unstable twist [fig., distort] to their own destruction, as [they do] also the rest of [the Hebrew] Scriptures” (2 Peter 3:16).

One of the important issues here for many is the deliberate avoidance or ignorance to discern what kind or genre of literature we are dealing here with, and what are the rules or norms to be adopted for its interpretation. In our congregations and Chaburot (fellowships) we emphasize always the use of PaRDeS, for without these hermeneutic rules or roadmap we do nothing but babble, like most heretics and opportunists have done for the last 2000 years. The roadmap is simple:

פרדס	פשאת	רמס	דרש	סוד
PaRDeS	Peshat	Remes	Drash	Sod
Definition	Simple	Hint	Explore - Ask	Secret
Literary level	Grammatical	Allegory	Parable/Metaphor	Mystic/Symbolic
Audience level	Common People	Noble (Lawyers, Judges, Scientists)	Kingly/Royal (civil servants, political scientists)	Mystic/Spiritual (psychologists)
Hermeneutic Laws [3]	7 Hillel Laws	13 Ishmael Laws	32 Ben Gallil Laws	42 Zohar Laws
Rabbinic Codex	Mishna	Gemara	Midrash	Zohar
Nazarean Codicil Literature	Marqos[4] (Mordechai = Mark), 1 & 2 Tsefet = (Peter)[5]	I and II Luqas[6] (Hillel = Luke) + Rabbi Shaul’s (Paul’s) Epistles	Matityahu (Matthew)	Yochanan (John) 1, 2, 3, and Revelation
Presentation	Ha-Shem’s Servant	Son of Man	The King/Messiah	Son of G-D
Principle Concern	What do we have to do?	What is the meaning behind what we have to do?	How do we go about establishing Ha-Shem's Kingdom/Government /Rule on earth?	What metaphysical – prophetic/cosmic meaning is there to what is happening?

From the chart above, it is clear then that we are dealing here with a genre of literature that is framed as allegorical, and many things are not stated but hinted at, since the reader of this kind of literature should be in the know of what it is alluding to. To give an example of what I am saying here, if I would ask you to please recite for me the “ABC,” without hesitation you would give me the consecutive names of all the letters of the abecedary. Or if I would ask where is the UN located? Without hesitation you would say that it is in New York. I just mentioned two letters of the alphabet but you understood them to stand for an acronym of the United Nations. Therefore, in this Epistle we need to watch for the “hints” and also read everything as an allegorical argument, not to mention paying special attention to the 13 Laws of R. Yishmael and associated principles.

Having this in mind let us go to our text of Bereans (Hebrews) 9:1-5 in the first place, where we read according to Prof. Buchanan:[7]

1. ¶ Now, on the one hand, even the first (tent) had the proper things for worship, also an earthly [well organized] sanctuary,

2. For the first tent, which is called “the Holy,” was prepared in which was both the candelabra, and the table, and the setting of the loaves; (Exodus 26:33-35)

3. On the other hand, beyond the second curtain is a tent that is called “Holy of holies,”

4. having a golden censer, and the ark of the covenant completely covered with gold, in which there is a gold jar containing manna, the rod of Aaron that budded, and the tablets of the covenant,

5. Above it are cherubim of glory, overshadowing the mercy-seat, [concerning which things, we are not now to speak particularly].

Literally speaking we are here given a description of the things contained in the section of the Tabernacle/Temple called the Holy Place. However, this is not the intent of the writer, since he is writing on a Remes (Allegorical level) and to which we must adhere. The question thus is: With these words what are we to allegorically understand? Verse one has two key “hints.”

1. an earthly [well organized] sanctuary

Prof. Buchanan explains this phrase as meaning:

“The term rendered earthly is κοσμικόν – (pronounced: “kaws-mee-kawn”) which reflects something either well organized or something related to the earth or the universe … This Temple could be called “a well organized tent,” because it had all of the parts prescribed in the Scripture. It could also be called a temple on earth in contrast to the prototypal temple in heaven.”[8]

2. the proper things for worship

Again Prof. Buchanan explains this phrase as follows:

The Greek for “the proper things” is δικαιωματα (pronounced: dee-kai-oh-mah-tah) are the things prescribed as necessary for worship. The earthly sanctuary (αγιον κοσμικον pronounced: “hah-gee-ohn-kaws-mee-kawn”), was the Temple in which the Levitical priests functioned on earth (Heb. 8:4), in contrast to the Temple in heaven, where Yeshuah ministers (Heb. 8:2, 5, 9:11, 24; 11:16), Josephus and Philo, however, both describe the temple, its contents, and the priestly garments as symbols of the universe (Ant. 3:180-87; War 4:324; 5:216-18; Heres 41:196-97; 46:226), which may be another reason for calling it earthly.”

\\\

One has to congratulate Prof. Buchanan in part, for coming closely to the truth. Nevertheless the problem here is that whilst Prof. Buchanan has done an admirable job here in explaining the Greek words, this only suffice for the Peshat level, but we are in the Remes, and therefore need a better rendition.

The Greek has:

Ειχεν [Had] μεν [so] ουν [then] και [also] η [the] πρωτη [first] σκηνη [tabernacle] δικαιωματα [statutes] λατρειας [of service/worship] το [the] τε [and] αγιον [Holy place] κοσμικον [cosmic]

And Young’s Literal Version renders it as:

“It had, indeed, then (even the first tabernacle) ordinances of service, also a worldly sanctuary,”

I propose that instead of “earthly” we read with the Greek as is: i.e. κοσμικόν – (pronounced: “kaws-mee-kawn”) = Cosmic, and instead of “the proper things” – Greek: δικαιωματα (pronounced: dee-kai-oh-mah-tah) = [divine statutes] (See Strong’s # G1345 and Thayer’s Lexicon). So that the verse should be better rendered to English as:

1. Now, on the one hand, even the first [tent of the tabernacle] had [divine] statutes for worship, [and] also a cosmic [well organized] sanctuary.

Translating the first verse this way, we can completely agree with Josephus and Philo, who both describe the tabernacle/temple, its contents, and the priestly garments as allegories of the universe – i.e. the Cosmos which is why the verse used the Greek word κοσμικόν – (pronounced: “kaws-mee-kawn”) = Cosmic!

Now, there is a Torah basis for this:

1. When Jacob was fleeing from his brother Esau, he went to sleep at a certain place, where he had the famous dream of a “ladder set up on the earth, and the top of it reached to heaven; and behold the angels of G-d ascending and descending on it” (Gen. 28:12). When he woke up from the dream, Jacob exclaimed: “Surely, Ha-Shem is in this place and I knew it not” (ibid 28:16). And, the Scripture continues saying: “And he was afraid, and said: 'How full of awe is this place! This is none other than the house of G-d, and this is the gate of heaven!'” (ibid 28:17). Our Sages comment that this was the place where Abraham bound his son Isaac to the altar, and the same place where the first and second Temple stood.[9] According to Isaac note that he said “this [place] is the gate of Heaven!” Most certainly, another way to put this statement is “this place is κοσμικόν – (pronounced: “kaws-mee-kawn”) = Cosmic! This place is where heaven and earth meets and becomes completely one!

Targum Pseudo Jonathan renders this passage as follows:

“And Yakob awoke from his sleep, and said, Truly the Glory of the Lord’s Shekinah dwells in this place, and I knew it not. And he was afraid, and said: How dreadful and glorious is this place! This place is not common, but the sanctuary of the Name of the Lord, the proper spot for prayer, set out before the gate of heaven and founded beneath the throne of glory.”

2. The building of the Tabernacle in the wilderness, after which the first and second Temples were patterned after, is introduced in the Scriptures with the following statement (Exodus 25:8-9):

61213 4720 7931 8432

וְעָשׂוּ לִי, מִקְדָּשׁ; וְשָׁכַנְתִּי, בְּתוֹכָם.

In their midst That I may dwell A sanctuary For me And let

them make

3605 8403 4908 8403 7200 834 3605

כְּכֹל, אֲשֶׁר אֲנִי מַרְאֶה אוֹתְךָ, אֵת תַּבְנִית הַמִּשְׁכָּן, וְאֵת תַּבְנִית כָּל-

All The plan And The The plan To you Going to I [am] Which According

of tabernacle of reveal to all

6213 3651 3627

כֵּלָיו; וְכֵן, תַּעֲשׂוּ.

Will you do And so Its

vessels

The Greek Septuagint with Strong’s/Thayer’s numbers renders this passage as:

25:8 2532 4160 1473 37.1 2532 3708 1473 1473

καὶ ποιήσεις μοι ἁγίασμα, καὶ ὀφθήσομαι ἐν ὑμῖν

And you will make for me a sanctuary and I will be seen by you

25:9 2532 4160 1473 2596 3956 3745 1473 1166

καὶ ποιήσεις μοι κατὰ πάντα, ὅσα ἐγώ δεικνύω

And you will make for me according to all as much as I show

1473 1722 3588 3735 3588 3855.2 3588 4633

σοι ἐν τῷ ὄρει, τὸ παράδειγμα τῆς σκηνῆς

you in the mountain the model/paradigm/ of the tabernacle

precedent

2532 3588 3855.2 3956 3588 4632 1473 2532

καὶ τὸ παράδειγμα πάντων τῶν σκευῶν αὐτῆς καὶ

and the model/paradigm/ of all the items of it even

precedent

3779 4160

οὕτω ποιήσεις

so will you do

The words of interest here are the Hebrew “תַּבְנִית" (pronounced “Tavneet”), Strong’s # H8403 and which means structure; and by implication a model, resemblance: - figure, form, likeness, pattern, similitude; and its Greek equivalent according to the Septuagint - παράδειγμα (pronounced Paradeegma) and meaning – model, paradigm, precedent.

In other words, there existed from ancient times a reality in the heavens prior to the Tabernacle and Temples being constructed here on earth. This reality was the model/paradigm/precedent of which the Tabernacle and Temples were a figurative (allegorical) representation. That is the microcosm (i.e. the Tabernacle/Temples) served as an allegorical representation of the macrocosm (i.e. the heavenly Tabernacle/Temple).

It is with this in mind that we need to understand Bereans 9:1 – “Now, on the one hand, even the first [tent of the tabernacle] had [divine] statutes for worship, [and] also a cosmic [well organized] sanctuary.”

Then further, to continue elucidating (or complicating matters further) Hakham Shaul (Rabbi Paul goes on to state:

9. This [tent] is an allegory[10] for the present time, according to which both gifts and sacrifices are offered, [which are] not [alone/by themselves] able to perfect (or: make whole/complete) the worshipper according to [his] conscience.

10. Only being concerned with foods, and drinks and different washings – proper [observances] of the flesh until the time of reformation (i.e. the Jubilee).

The key operative statements here are:

1. “This [tent] is an allegory for the present time”

2. “[which are] not [alone/by themselves] able to perfect (or: make whole/complete) the worshipper according to [his] conscience”; and

3. “until the time of reformation (i.e. the Jubilee)”

With regards to the first statement we are given a “hint” that this Epistle was written whilst the Second Temple (Herod’s Temple) was still standing/functioning. Again the “allegory” being alluded to here is that of which we have already described above in the Torah text of Exodus 25:8-9.

The second statement is hinting at two passages of the Hebrew Scriptures:

1. Psa 51:15 O Lord, open my lips, and my mouth will declare your praise.

Psa 51:16 For, You will not delight in sacrifice, or else I would give it; You will not be pleased with a burnt offering.

Psa 51:17 The sacrifices of God are a broken spirit; a broken and contrite heart, O God, You will not despise.

Psa 51:18 Do good to Zion in your good pleasure; build up the walls of Jerusalem;

Psa 51:19 Then will You delight in right sacrifices, in burnt offerings and whole burnt offerings; then bulls will be offered on Your altar.

2. Hos 14:2 (14:3) Take with you words, and return unto Ha-Shem; say unto Him: 'Forgive all iniquity/transgressions of the Law, and accept that which is good; so will we render for bullocks the offering of our lips.

Note that in order for a person to be made perfect according to Messiah King David in Psalm 51:16-19 by sacrifice, then (when the Tabernacle/Temple was standing) were required as is today three things:

1. A broken spirit and a contrite heart – Psalm 51:17

2. Oral declaration of praise – Psalm 51:15

3. Sacrifice – of animals whilst the Tabernacle/Temple was standing (Psalm 51:19), or “prayers” (the sacrifice of our lips – Hos. 14:2) when the Tabernacle/Temple is not standing.

And this is exactly what Hakham Shaul (Rabbi Paul) is stating in Bereans (Hebrews 9:9), that is, that “sacrifices [alone/by themselves] are not able to perfect (or: make whole/complete) the worshipper according to [his] conscience” even when done exactly according to “[divine] statutes for worship.”

And this is exactly the same today, even when we pray exactly as commanded, if there is no broken spirit and a contrite heart, and no oral wholehearted/fully intentional declaration of praise of G-d, then our prayers are just vain empty words that instead of blessing produces a curse.

On the appropriate Jubilee [the appropriate time of reformation/release] (about the year 76 Common Era according to Maimonides)[11] animal sacrifices were suspended, and the second Temple was destroyed by the Roman armies, and Judaism was reformed in the sense that the Synagogue took the place of the Temple and animal sacrifices were substituted with specific prayers (“so will we render for bullocks the offering of our lips” – Hos. 14:2). Yet, as we explained above whether it be sacrifices or prayers we still need three component to come together so that “the worshipper be made whole in his conscience.”

Please note that a “reformation” is not a second order change but a first order change. But a “new birth” is surely a second order change. Back in the seventies, experts in cybernetics explored the ways change happened. They characterized several of the differences they observed as "first and second order change". Chris Argyris then relabeled these as "single and double loop learning".

These cyberneticians were focused on changes that did and did not last. The temporary changes appeared as oscillation to their trained eyes. The passing change went through cycles of progress and regress, getting nowhere quickly. Oscillation usually occurs when we are making change happen. Taking a mechanistic approach yields temporary advances counter-acted by resistance, sabotage and loyalty to the status quo brought to the forefront by the imposed change. We merely stretch the rubber band before it pulls back into place or force the pendulum to one side of it's relentless swinging.

Changes that endure (second order change, double loop learning) transforms the underlying premise. The change agents play with the rules instead of playing by the rules. They see the pattern being followed and alter the basis for that pattern to emerge. The rubber band is redeployed to hold a bundle of envelopes. The pendulum clock is relocated in it's entirety.

These system experts hold as a basic truth that "a system cannot change it's own rules". It takes an outsider to be in a position to revise the basis for equilibrium. When the change agent revises the underlying premise, the upper level system reconfigures itself accordingly. The rubber band no longer stretches and snaps back in cycles when holding the pack of envelopes.

Second order change occurs when we let change happen as a response to the revision of the underlying rules. The obvious change emerges from the deeper shift in paradigm , presupposition or premise.

More recently, the underlying premise has been viewed as a story. We are all enacting stories that give our lives a sense of coherency and consistency. Our conduct emerges from the underlying story that patterns our lives. Change the story and we will act very differently. A change of story is a second order, enduring change.

Rather than mess around with how we're acting, we can revise where we are coming from. Rather than adopt New Year's Resolutions or self-improvement goals, we can create ourselves as a different person entirely. When we start messing with our online identities and avatars in games, we are learning this fluidity to spawn lasting changes in conduct. We've dropped out of oscillation, trying to improve our behavior and overcoming stubborn habits. We've entered the realm of transformation and renewal.

Therefore, since the change agent (G-d) has not revised the underlying premise of worship, the upper level system (heavenly worship) has suffered no reconfiguration. The suspension of the sacrificial system at the Temple/Tabernacle and its substitution for oral worship at the Synagogue is only a “first order change.” Also, we should note that both systems of worship require “a broken spirit and a contrite heart” – Psalm 51:17, that is, a “second order” change on the part of the person offering worship (whether sacrificial or oral) in order to perfect (or: make whole/complete) the worshipper according to [his] conscience.”

We may also state that there has been a first order change in the priesthood, from a Levitical priesthood to a Melchizedechian priesthood. The Levitical priests mediated in the blood sacrifices between the offerer and G-d, and today the Rabbi (Sheliach Bet Din – Messenger/Apostle of the Rabbinic Tribunal), or the Chantor (Sheliach Tsibur - angel/messenger of the congregation) offers public prayers and services on behalf of the congregation. In the Levitical priesthood the Chief Priest (Rosh Kohen – and in him all other priests and Levites) was the chief mediator between G-d and man, In the Melchizedechian priesthood King Messiah (and in him all Rabbis and Chantors) is the Chief mediator between G-d and man. The mediation principle still stands, and therefore we are speaking only of first order change.

Hakham Shaul (Rabbi Paul) continues stating in Bereans (Hebrews) 9:11-14:

11. ¶ But Messiah having become a Chief Priest of the good things that have happened, through the greater and more perfect tabernacle not made with hands [that is, not of this creation]

12. And not through blood of goats [for the people] and bulls [for the priests], but through his own blood entered once and for all into the holy [precincts], having obtained age-long redemption;

13. for if the blood of bulls [for the priests], and goats [for the people], and ashes of a heifer, sprinkling those who are defiled, sanctifies [them] for the cleansing of the flesh,

This pericope is constructed around the “Qal VaChomer” principle (first rule of R. Yishmael’s 13 rules at the Remes level of Hermeneutics – argument a minori ad maius – i.e. from a lighter to the weightier). The argument goes like this:

Lighter premise:

If the sprinkling of the water of the ashes of the red heifer (by themselves), can only render a person ceremonially clean (i.e. able to worship G-d at the Temple)

Contrast Statement:

how much the more

Weightier premise:

Will the blood (or “life”) of the Messiah [who through the spirit of the age offered himself blameless to God], will cleanse our conscience from works of death for the purpose of serving the living God.

In other words, the blood sacrifices at the Tabernacle/Temple were an allegory/shadow of the binding of Messiah ben Yosef (“the tree of life” – Genesis 2:9) to “the tree of the knowledge of good and evil” (Gen. 2:17) which produces death. In the binding of Messiah ben Yosef, “the tree of life” triumphed over “the tree of the knowledge of good and evil” and as a consequence the sin of Adam and Eve was rectified.

Note that we translated the Greek phrase νεκρων εργων (pronounced: nekroun ergoun) as “works of death” rather than how most Christian translations render it as “dead works.” Concerning this phrase, Prof. Buchanan comments:[12]

“Dead works were the deeds done before immersion into the community where alone life is possible. Those who joined the community separated themselves from the rest of the world which was considered dead. They repented/returned to G-d, and were cleansed by immersion from this dead life they once lived. The terms for corpse defilement were applied to those outside the community to emphasize the difference between Jews and Gentiles, the community and the world, the clean and the defiled … The person defiled by corpse uncleanness, who failed to be properly cleansed, would be excommunicated if he dared to enter the Tabernacle (Numbers 19:11-13). Until he was cleansed, he was not free to worship. The author of this Epistle extends the figure (allegory) to deal with those who have not been cleansed of their dead works.”

Thus, “dead works” is confusing, and it better rendered “works of death” or even better “works of the dead.” Hakham Shaul is taking the cleaning of the waters of the ashes of the red heifer, to make the point that the “cleansing of the blood (or “life”) of the Messiah is necessary to enter the community that worships the living and eternal life giving G-d of Abraham, Isaac and Jacob, the G-d of Israel!

Please note that the allegorically we can make this point, but literally speaking we can’t. Since in literal terms, the ashes of the red heifer were never sprinkled on Gentile converting to Judaism. For that purpose all that was required was an edict from a tribunal approving the conversion, circumcision, immersion in water, and presentation of a sacrifice at the Temple. The ashes of the red heifer, literally speaking was only for those within the covenant/community who had either recovered from a disease, plague, or became in contact with the dead or unclean.

But in an “allegorical” mode of interpretation only the “ceremonially unclean” are a figure of those who can’t worship the living G-d of Israel because of their rebellious/lawless way of life – i.e. “works of death,” or “works of the dead,” and therefore figuratively dead. Viewed from this perspective our understanding of the first 14 verses of Chapter nine of the Book of Bereans (Hebrews) has a more pointed. deeper, richer and accurate significance than what most Christian commentators teach.

But the most significant part of this passage is reserved for the end phrase of this pericope in v.14:

“How much the more will the blood (or “life”) of the Messiah [who through the spirit of the age offered himself blameless to God], will cleanse our conscience from works of death for the purpose of serving the living God?”

In other words, the binding of Messiah will profit us nothing if it is not for the purpose of becoming a minister of G-d, i.e. a Hakham, Rabbi, or a Chazan (Chantor), or a Paqid (Pastor/Clerk). If we accepted King Messiah to be the ruler over our lives according to the Torah as taught by our Sages for the purpose of “being saved” or “being guaranteed a plot in heaven” then our belief is accounted for nothing, and what is worse it produces works of death! Let us pause for a while on this Shabbat Parah Adumah to examine ourselves, and contemplate whether we are actively pursuing with all of our might, strength, abilities, time and possessions to become a minister (Hakham, Rabbi, Chazan, or Paqid) or whether we sleeping the sleep of death in the pews of our congregations. May G-d, most blessed be He, help us to make a good choice this Shabbat, and to follow it with all of our soul, might and resources, together with all of our most noble and beloved people/nation of Yisrael, amen ve amen!

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai

[1] This translation is taken from: George Wesley Buchanan, The Book of Hebrews: Its Challenge from Zion, Eugene, Orgeon: Wipf & Stock Publishers, 2006, p.257 ff.; with some modifications made by me.

[2] Every time the Greek term παραβολή (Parabolí) appears in the Remes genre of literature it should not be translated as “parable” or “symbol” but rather as “allegory,” for “parable” or “metaphor” (Hebrew: “Mashal”) belongs to the Drash genre of literature and has its unique rules of hermeneutics, and “symbol” belongs to the Sod genre of literature and which is also governed by precise rules of interpretation.

[3] The Hermeneutical Laws for the first and second levels of Rabbinical Hermeneutics you will find in the Siddur. In the ArtScroll Siddur (Nusach Sefard), pp. 53-54, which are found in the Morning Service on the "Offerings Section" before the "Kadish D'Rabanan" (The Rabbi's Kaddish) and which are a quote from the Sifra. The laws of Hermeneutics for this second level are recited every single day of the year by all Torah Observant Jews!

[4] Mark is the English transliteration of the Greek “Markos” which corresponds to the Hebrew Mordechai

[5] The Hebrew word for a bridging stone between two columns is in Hebrew Tsefet the name the Master gave to Shimon his Talmid (Rabbinic Disciple).

[6] The Gospel of Luke and the Book of Acts are but one book divided into two parts. The Greek for Luke is Lukas which corresponds to the Hebrew Hillel.

[7] George Wesley Buchanan, The Book of Hebrews: Its Challenge from Zion, Eugene, Orgeon: Wipf & Stock Publishers, 2006, p.257

[9] When Jacob awoke from his sleep he said, "Surely Ha-Shem is present in this place, and I did not know it!" (Genesis 28:16). Where was this place? Rashi (the major Peshat commentator on the Torah) writes that it was Mount Moriah where the Temple was later built. See also: http://www.betemunah.org/temple.html

[10] Every time the Greek term παραβολή (Parabolí) appears in the Remes genre of literature it should not be translated as “parable” or “symbol” but rather as “allegory,” for “parable” or “metaphor” (Hebrew: “Mashal”) belongs to the Drash genre of literature and has its unique rules of hermeneutics, and “symbol” belongs to the Sod genre of literature and which is also governed by precise rules of interpretation.