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

Three and 1/2 year Lectionary Readings	First Year of the Reading Cycle
Ab 04, 5769 – July 24/25 , 2009	First Year of the Shmita Cycle

Candle Lighting and Havdalah Times:

Atlanta, Georgia, U.S. Friday July 24, 2009 – Candles at 8:26 PM Saturday July 25, 2009 – Havdalah 9:25 PM	San Antonio, Texas, U.S. Friday July 24, 2009 – Candles at 8:14 PM Saturday July 25, 2009 – Havdalah 9:10 PM
Baton Rouge & Alexandria, Louisiana, U.S. Friday July 24, 2009 – Candles at 7:47 PM Saturday July 25, 2009 – Havdalah 8:44 PM	Sheboygan & Manitowoc, Wisconsin US Friday July 24, 2009 – Candles at 8:6 PM Saturday July 25, 2009 – Havdalah 9:14 PM
Bowling Green & Murray, Kentucky, U.S. Friday July 24, 2009 – Candles at 7:42 PM Saturday July 25, 2009 – Havdalah 8:43 PM	Brisbane, Australia Friday July 24, 2009 – Candles at 4:57 PM Saturday July 25, 2009 – Havdalah 5:52 PM
Chattanooga, & Cleveland Tennessee, US Friday July 24, 2009 – Candles at 8:33 PM Saturday July 25, 2009 – Havdalah 9:33 PM	Bucharest, Romania Friday July 24, 2009 – Candles at 8:33 PM Saturday July 25, 2009 – Havdalah 9:42 PM
Miami, Florida, US Friday July 24, 2009 – Candles at 7:53 PM Saturday July 25, 2009 – Havdalah 8:48 PM	Jakarta, Indonesia Friday July 24, 2009 – Candles at 5:36 PM Saturday July 25, 2009 – Havdalah 6:27 PM
New London, Connecticut USA Friday July 24, 2009 – Candles at 7:48 PM Saturday July 25, 2009 – Havdalah 8:53 PM	Kuala Lumpur, Malaysia Friday July 24, 2009 – Candles at 7:10 PM Saturday July 25, 2009 – Havdalah 8:00 PM
Olympia, Washington, U.S. Friday July 24, 2009 – Candles at 8:37 PM Saturday July 25, 2009 – Havdalah 9:50 PM	Manila & Cebu, Philippines Friday July 24, 2009 – Candles at 6:10 PM Saturday July 25, 2009 – Havdalah 7:02 PM
Philadelphia, Pennsylvania USA Friday July 24, 2009 – Candles at 8:05 PM Saturday July 25, 2009 – Havdalah 9:08 PM	Singapore, Singapore Friday July 24, 2009 – Candles at 6:58 PM Saturday July 25, 2009 – Havdalah 7:49 PM

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

Roll of Honor:

This Torah commentary comes to you courtesy of:

His Honor Rosh Paqid Adon Hillel ben David and

beloved wife HH Giberet Batsheva bat Sarah,

His Honor Paqid Adon Mikha ben Hillel

His Honor Paqid Adon David ben Abraham,

Her Excellency Giberet Sarai bat Sarah and

beloved family,

His Excellency Adon Barth Lindemann and

beloved family,

His Excellency Adon John Batchelor and

beloved wife,

His Excellency Adon Ezra ben Abraham and

beloved wife HE Giberet Karmela bat Sarah,

Her Excellency Giberet Sandra Grenier

His Excellency Adon Stephen Legge and

beloved wife HE Giberet Angela Legge

His Excellency Adon Tracy Osborne and

beloved wife HE Giberet Lynn Osborne

His Excellency Rev. Dr. Adon Chad Foster and

beloved wife HE Giberet Tricia Foster

His Excellency Adon Fred Dominguez and beloved wife

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

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

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Shabbat Hazon

(3^rd Sabbath of Rebuke/Repentance)

Shabbat	Torah Reading:	Weekday Torah Reading:
הֲנִמְצָא
“Hanim’tsa”	Reader 1 – B’Resheet 41:38-43	Reader 1 – B’Resheet 42:18-20
“Can we find”	Reader 2 – B’ Resheet 41:44-46	Reader 2 – B’Resheet 42:21-23
“¿Hemos de hallar?”	Reader 3 – B’ Resheet 41:47-49	Reader 3 – B’Resheet 42:24-26
B’Resheet (Gen.) 41:38 – 42:17	Reader 4 – B’ Resheet 41:50-52
Ashlamatah: Isaiah 11:2-10 + 16	Reader 5 – B’ Resheet 41:53 – 42:6
Special: Isaiah 1:1-27	Reader 6 – B’ Resheet 42:7-11	Reader 1 – B’Resheet 42:18-20
Psalm 34:1-23	Reader 7 – B’ Resheet 42:12-17	Reader 2 – B’Resheet 42:21-23
N.C.: Mark 4:21-25	Maftir : B’Resheet 42:15-17	Reader 3 – B’Resheet 42:24-26
Pirke Abot: III:4	Isaiah 1:1-27

Rashi & Targum Pseudo Jonathan for: B’Resheet (Genesis) 41:38 – 42:17

RASHI	TARGUM PSEUDO JONATHAN
38. Pharaoh said to his servants, "Can [another] one like this be found, a man who has G-d's spirit in him?"	38. And Pharaoh said to his servants, Can we find a man like this, in whom is the spirit of prophecy from the Lord?
39. Pharaoh said to Yosef, "After Elohim has informed you of all this, there is no one so understanding and wise as you.	39. And Pharaoh said to Joseph, Since the Lord has made known all this to you, there is no one so prudent and wise as you are.
40. You will be over my house, and by your word will all my people be fed. Only by [virtue of] the throne will I be greater than you."	40. You will be superintendent over my house, and by the decree of your mouth will all my people be armed only in the throne of the kingdom will I be greater than you.
41. Pharaoh said to Yosef, "Behold, I have placed you in charge of the entire land of Egypt."	41. And Pharaoh said to Joseph, See, I have appointed you prince over the land of Mizraim.
42. Pharaoh then took off his ring from his hand, and he placed it on Yosef's hand. He dressed him in linen garments, and put a gold chain around his neck.	42. And Pharaoh took off his ring from his hand, and set it on Joseph's hand; and he clothed him in vestments of fine linen, and set a collar of gold upon his neck,
43. He had him [Yosef] ride in his second-ranking carriage, and they proclaimed before him, "Avrech." He thus placed him over the entire land of Egypt.	43. and made him ride in the second chariot of Pharaoh; and they chanted before him, This is the Father of the king; Great in wisdom, few in years. And he appointed him prince over all the land of Mizraim. [Jerusalem And they chanted before him, and said, Live the Father of the king, Great in wisdom and few in years.]
44. Pharaoh [then] said to Yosef, "I am Pharaoh, but without you, no man will lift his hand or his foot in the entire land of Egypt."	44. And Pharaoh said to Joseph, I am Pharaoh the king, and you art vice-regent, and without your word a man will not lift up his hand to gird on arms, or his foot to mount a horse in all the land of Mizraim.
45. Pharaoh gave Yosef the name Tzafnas Paneiach, and he gave him Asnat, the daughter of Poti Phera, priest of On as a wife. Yosef [then] went out over the land of Egypt.	45. And Pharaoh called the name of Joseph, The man who reveals mysteries (secrets). And he gave him Asenath, whom Dinah had borne to Shekem, and the wife of Potiphera that prince (Rabba) of Tanis had brought up, to be his wife. And Joseph went forth ruler over the land of Mizraim.
46. Yosef was thirty years old when he stood before Pharaoh, king of Egypt. Yosef left Pharaoh's presence, and traversed throughout the entire land of Egypt.	46. And Joseph was a son of thirty years when he stood before Pharaoh, king of Mizraim. And Joseph went out from Pharaoh, and passed, a prince and a ruler, through all ,the land of Mizraim.
47. The earth produced during the seven years of abundance by handfuls.	47. And the earth (so) brought forth, that every blade made two hands-full in the seven years of plenty, until all the granaries were full.
48. He gathered in all the food of the seven years [that was produced] in the land of Egypt, and placed the food in the cities. The food of the fields surrounding each city was placed within [the city].	48. And they gathered all the produce of the seven years of plenty which were in the land of Mizraim, and he laid up the produce in the cities; the produce of the fields which were round about a city he laid up therein.
49. Yosef piled up grain like the sand of the sea---in great abundance, until they gave up counting it, for there were no [more] numbers.	49.
50. Two sons were born to Yosef before the years of famine came. They were born to him by Osnas, the daughter of Poti Phera, Priest of On.	50. And to Joseph were born two sons before the year of famine arose, which Asenath who had been brought up in the house of Potipliera prince of Tanis bare to him.
51. Yosef named the first-born, Menasheh, "For G-d has made me forget all my trouble, and all that was in my father's house."	51. And Joseph called the name of his firstborn Menasheh; because, the Lord has made me forget all my weariness and all the house of my father.
52. He named the second one Ephraim, "Because Elohim has made me fruitful in the land of my suffering."	52. And the name of the second he called Ephraim; for he said, The Lord has made me mighty in the land of my affliction, as he will make the house of my father mighty here in their afflictions.
53. The seven years of abundance came to an end, [the good years] that were in the land of Egypt.	53. And the seven years of plenty were completed which were to come in the land of Mizraim;
54. The seven years of famine started to come, just as Yosef had said. There was famine in all the lands, but in all the land of Egypt there was bread.	54. and the seven years of famine began to be, as Joseph had said. And there was famine in all lands, but in all the land of Mizraim there was bread.
55. When all the land of Egypt was famished, the people cried out to Pharaoh for bread. Pharaoh said to all of Egypt, "Go to Yosef. Whatever he says to you, do."	55. And all the land of Mizraim had dearth; because the seed wheat bare no fruit, and the people cried before Pharoh for bread. And Pharoh said to all the Mizraee, Go to Joseph, and what he will tell you do.
56. The famine spread over the entire face of the land. Yosef opened everything that held grain, and sold [grain] to the Egyptians. The famine became severe in the land of Egypt.	56. And the famine was upon all the face of the land; and Joseph opened all the treasures and sold to the Mizraee. And the famine waxed mighty in the land of Mizraim;
57. All [countries] of the land came to Egypt to buy [grain] from Yosef, for the famine was severe in all the land.	57. and all the inhabitants of the land came into Mizraim to buy provision of Joseph; for the famine was mighty in all the land.
1. Ya’aqob saw that food was being sold in Egypt. Yaakov said to his sons, "Why would you have everyone gazing at you?"	1. And Jakob saw that provisions might be bought and that they brought corn from Mizraim; and Jakob said to his sons, Why are you afraid to go down to Mizraim?
2. He said, "Behold, I have heard that there is food for sale in Egypt. Go down there and buy for us from there, so that we will live and not die.	2. And he said, Behold, I have heard that corn is sold in Mizraim: go down thither and buy for us from thence, that we may live and not die.
3. Yosef 's ten brothers went down to buy grain from Egypt.	3. And the ten brothers of Joseph went down to buy corn from Mizraim.
4. But Binyamin, Yosef's brother, Yaakov did not send along with his brothers, for he [Yaakov] said, "Misfortune might befall him."	4. But Benjamin, Joseph's brother, Jakob sent not down with his brethren; for he said, Behold, he is a youth, and I fear lest death should befall him.
5. The sons of Yisrael came to buy among the others who came, for there was famine in the land of Canaan.	5. And the sons of Israel went every one by one door, lest the evil eye should have sway over them, as they went together to buy among the Kenaanites who went also to buy; because the famine was in the land of Kenaan.
6. Yosef was the ruler over the land; he was the one who sold to all the people of the land. Yosef's brothers came and they prostrated themselves to him with their faces to the ground.	6. And Joseph was ruler over the land; and he knew that his brethren had come to buy; for he had appointed notaries at the gates of the city to register daily, of everyone who came, his name and the name of his father; and he it was who sold corn to all the people of the land. And the brethren of Joseph came. And they looked through all the streets, and public places, and hospices, but could not find him. And they came unto his house, and worshipped him with their faces to the ground.
7. Yosef saw his brothers and he recognized them, but he acted like a stranger to them. He spoke harshly to them, and said to them, "Where did you come from?" They said, "From the land of Canaan to buy food."	7. And Joseph saw his brethren, and recognised them; but he made himself as a stranger in their eyes, and spake hard words to them, and said to them, From where do you come? And they said, From the land of Kenaan, to buy corn.
8. Yosef recognized his brothers, but they did not recognize him.	8. Now Joseph recognised his brethren, because, when separated from them, they had the token of the beard; but they did not recognise him, because (at that time) he had not the token of the beard.
9. Yosef recalled the dreams that he had dreamt about them, and said to them, "You are spies." "You have come to see where the land is exposed."	9. And Joseph remembered the dreams be had dreamed of them. And he said to them, You are spies: to see the nakedness of the shame of the land are you come.
10. They said to him, "No my master. Your servants have come to buy food.	10. And they answered him, No, my lord, your servants are come to buy corn:
11. We are all the sons of one man. We are honest [men]. Your servants have never been spies."	11. we are all the sons of one man; we are true; your servants are not spies.
12. He said to them, "No, You have come to see where the land is exposed."	12. But he said to them, No, but to see the nakedness of the shame of the land are you come.
13. They said, "Your servants are twelve brothers, the sons of one man in the land of Canaan. Behold the youngest one is this day with our father, and one is no more."	13. They answered, Your servants are twelve brothers, the sons of one man, in the land of Kenaan; and, behold, the youngest is today with our father, and one went from us, and we know not what has been his end!
14. Yosef said to them, "It is just as I said to you, saying: you are spies."	14. And Joseph said to them, This is what I have spoken to you, saying, You are spies.
15. You will tested in this manner. By Pharaoh's life, you will not leave from here unless your youngest brother comes here.	15. By this word you will be proved. (By) the life of Pharaoh you will not go hence unless your youngest brother be brought hither.
16. Send one of you and let him bring your brother. You will remain locked up and your words will be tested whether there is any truth with you. If not, by Pharaoh's life, you are spies."	16. Send one of you, and bring your brother; but you will be bound, and your words be proved if the truth is with you: and if not, (by) the life of Pharaoh you are spies.
17. He [then] put them together in prison for three days.	17. And he kept them together in the house of confinement three days.

Reading Assignment:

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

The Book of Genesis: Hebrew/English

By: A.M. Silberman & M. Rosenbaum

Published by: BN Publishing (2007)

pp. 203-209.

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

By: Rabbi Ya’aqob Culi

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

Vol. IIIb – “Joseph in Egypt,” pp. 368-393.

Welcome to the World of P’shat Exegesis

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

The Seven Hermeneutic Laws of R. Hillel are as follows

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

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

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

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

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

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

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

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

Rashi’s Commentary for: B’Resheet (Genesis) 41:38 – 42:17

38 Will we find [anyone] like this Heb. הֲנִמְצָא כָזֶה [Onkelos renders:] will we find such as this? If we go and seek him, will we find [anyone] like him?-[from Gen. Rabbah 90:1] הֲנִמְצָא is an interrogative expression, as is every “hey” used as a prefix and vowelized with a “chataf pattach.”

39 there is no one as understanding and wise as you To seek an understanding and wise man as you said, we will not [be able to] find anyone like you.

40 will be nourished Heb. יִשַּׁק [Onkelos renders:] will be nourished, will be sustained. All my people’s necessities will be provided through you, similar to “the steward of my household (בֶן-מֶשֶׁק)” (Gen. 15:2), and “Arm yourselves (נַשְּׁקוּ) with purity” (Ps. 2:12), garnis(s) on in Old French, provision.

only [with] the throne That I will be called king.

the throne A term denoting the kingship, like “and make his throne greater than the throne of my lord, King [David]” (I Kings 1:37).

41 I have appointed you Heb. נָתַתִּי אֹתְךָ. [Onkelos renders:] I have appointed you. It is nevertheless an expression of placing (lit., giving), like “and to place you (לְתִתְּךָ) above” (Deut. 26: 19). Whether for greatness or lowliness.

41 And Pharaoh removed his ring [The] giving [of] the king’s ring is a sign to the one to whom it is given [that he is] to be second to him in greatness [rank].

raiment of fine linen This is an item of value in Egypt.

chain Heb. רְבִד, a chain, and because it consists of links placed in a row, it is called רְבִד, and similarly, “I have decked (רָבַדְתִּי) my couch” (Prov. 7:16). I have decked my couch with rows of ornaments. In the language of the Mishnah: “surrounded by rows (ROV’DIN) of stone” (Middoth 1:8); “on the row of stones (ROVED) in the forecourt” (Yoma 43b), which is the pavement.

43 in his chariot of second rank Heb. מִרְכֶּבֶת הַמִּשְׁנֶה. The one second to his chariot, which goes next to his.

the king’s patron Heb. אַבְרֵךְ, as the Targum renders: This is the patron of the king. [The word] רֵךְ in Aramaic means “king.” In [the chapter entitled] “The partners” (Baba Bathra 4a), he (Herod) is neither a king (REIKHA) nor the son of a king (BAR REIKHA). [Thus, רֵךְ like rex in Latin, means king.] In the Aggadah (Sifrei Deut. 1), Rabbi Judah expounded: אַבְרֵךְ refers to Joseph, who was a father (אַב) in wisdom, and tender (RAKH) in years. Ben Durmaskith said to him, “How long will you pervert the Scriptures for us? אַבְרֵךְ is only a term denoting knees (BIRKAYIM), for all would enter and exit under his hand, as the matter that is stated: “appointing him, etc.”

44 I am Pharaoh I have the power to enact a decree upon my kingdom, and I decree that no one should raise his hand, etc.

and besides you [I.e.,] without your permission. Another interpretation: I shall be the king, and besides you, etc. This is parallel to “only [with] the throne” (verse 40). -[from Gen. Rabbah 90:2] [I.e., although I give you the exclusive power to raise your hand and foot, as explained below I am still the supreme ruler over the land.]

his hand or his foot As the Targum renders [no man will raise his hand to bear arms or his foot to ride a horse.]

45 Zaphenath-Pa’neach He who explains hidden things, and Pa’neach has no parallel in Scripture.-[from Targum Onkelos]

Poti-phera He is Potiphar, but he was called Poti-phera because he became emasculated since he desired Joseph for homosexual relations.-[from Sotah 13b]

47 And…[the inhabitants of] the land gathered Heb. וַתַּעַשׂ הָאָרֶץ, lit., and the land made. [This is to be understood] as the Targum renders: “And…the inhabitants of the land gathered.” The language, however, does not lose its meaning of making.

by handfuls Heb. לִקְמָצִים. Handful over handful, hand over hand, they were storing it.

48 the food of the field surrounding the city, he put within it Because each land preserves its own produce, and they would put into the grain some of the soil of the place, and it would preserve the grain [and prevent it] from decaying. -[from Gen. Rabbah 90:5]

49 until [one] stopped counting Until the one who counted stopped counting. This is an elliptical verse. [The subject of חָדַל is missing.]

because there was no number Heb. כִּי because there was no number, and here כִּי is used as an expression of “because.”

50 before the year of the famine set in From here is derived that a person may not engage in marital relations during years of famine.-[from Ta’anith 11a]

55 When the entire land of Egypt hungered For their grain, which they had stored, had decayed, except that of Joseph.-[from Mid. Tanchuma Mikeitz 7]

what he tells you, do Since Joseph had ordered them to circumcise themselves, and when they came to Pharaoh and said, “This is what he said to us,” he (Pharaoh) said to them, “Why didn’t you gather grain? Didn’t he announce to you that years of famine were coming?” They replied, “We gathered much, but it rotted.” He (Pharaoh) replied, “If so, do whatever he tells you. He issued a decree upon the grain, and it rotted. What if he issues a decree upon us and we die?” -[from Mid. Tanchuma Mikeitz 7, Gen. Rabbah 91:5]

56 Now the famine spread over all the face of the land Heb. פְּנֵי הָאָרֶץ. Who are the face of the land? These are the rich.-[from Gen. Rabbah 91:5]

all [the storehouses] in which there was As the Targum renders: in which there was grain.

and he sold [it] to the Egyptians Heb. וַיִּשְׁבֹּר לְמִצְרַיִם. The word SHEVER is [sometimes] an expression of selling and [sometimes] an expression of buying. Here it is used as an expression of selling. [In the verse] “Return, buy (שִׁבְרוּ) us a little food” (Gen. 43:2), it is an expression of buying. Do not say that it applies only to grain, for also with wine and milk we find: “and go buy (שִׁבְרוּ) without money and without a price, wine and milk” (Isa. 55:1).

57 And all [the inhabitants of] the land came to Egypt-to Joseph to purchase, but if you interpret it (this verse) according to its sequence, it should have been written: “to purchase from (MIN) Joseph.”

1 Jacob saw that there was grain being sold in Egypt From where did he see it? Is it not true that he did not see it, only that he heard of it, as it is said: “Behold, I have heard, etc.” (verse 2) ? What then is the meaning of “saw”? He saw with the divine “mirror” that he still had hope (שֶׁבֶר) in Egypt, but it was not a real prophecy to explicitly inform him that this was Joseph.-[from Gen. Rabbah 91:6]

Why do you appear satiated?” Heb. לָמָּה תִּתְרָאוּ. Why do you show yourselves before the sons of Ishmael and the sons of Esau as if you are satiated? For at that time they still had grain (Ta’anith 10b). (And it appears to me that it should be explained according to its simple meaning: לָמָּה תִּתְרָאוּ-Why should everyone stare at you and wonder at you that you are not seeking food for yourselves before what you have in your hands is depleted.) From others I heard that it (תִּתְרָאוּ) is an expression of emaciation. [Thus:] Why should you become emaciated because of the famine? Similar to this is “And he who emaciates [others] (וּמַרְוֶה)—he too will become emaciated (יוֹרֶא)” (Prov. 11:25)

2 Go down there Heb. רְדוּ. But he did not say, “Go (L’KHU).” He alluded to the 210 years that they were enslaved in Egypt, according to the numerical value of רְדוּ.-[from Gen Rabbah 91:2, Tan. Mikeitz 8]

3 So Joseph’s…brothers went down But Scripture did not write “the sons of Jacob.” This teaches that they regretted selling him and decided to behave toward him in a brotherly manner and to ransom him for whatever amount of money would be demanded of them.-[from Gen. Rabbah 91:6, Tan. Mikeitz 8]

ten Why is this written? Is it not written, (verse 4) “But Joseph’s brother, Benjamin, Jacob did not send”? [It is therefore obvious that they were only ten.] But [this is what it means:] concerning brotherhood, they were divided into ten, for neither the love they all had for him (Joseph) nor the hate they all had for him was equal, [hence, in the attitude of brotherhood, they were divided into ten.] As concerning buying grain, they all were of one accord (lit., one heart). -[from Gen. Rabbah 91:2]

4 “Lest misfortune befall him.” And at home, could not misfortune befall him? Rabbi Eliezer ben Ya’akov said: From here [we learn] that Satan accuses [a person] at the time of danger.-[from Gen. Rabbah 91: 9]

5 among those who came They hid themselves [in the crowd] so that they would not be recognized, because their father had commanded them not to all appear at one entrance, but for each to enter through his own entrance, so that the evil eye would have no power over them, for they were all handsome and strong [and thus would be envied].-[from Tan. Mikeitz 8, Gen. Rabbah 91:6]

6 and prostrated themselves to him, with their faces to the ground Heb. וַיִּשְׁתַּחֲווּ. They prostrated themselves to him on their faces, and so every [expression of] VAYISHTACHAVA’AH means spreading out hands and feet.-[from Shev. 16b]

7 but he made himself a stranger He behaved toward them like a stranger verbally, by speaking harshly.-[from Gen. Rabbah 91:6, Tan. Mikeitz 8]

8 Now Joseph recognized, etc. Because he had left them [when they were already] full-bearded.-[from Yeb. 88a, Keth. 27b, B.M. 39b, Gen. Rabbah 91:7, Targum Jonathan]

but they did not recognize him Because when he left them, he was not full-bearded, and now they found him full-bearded. The Aggadic Midrash states: “And Joseph recognized his brothers”—when they were delivered into his hands, he recognized that they were his brothers, and he had compassion on them. But they did not recognize him when he fell into their hands, to behave toward him with brotherhood.-[from Yeb. 88a, Keth. 27b, B.M. 39b, Gen. Rabbah 91:7, Targum Jonathan]

9 that he had dreamed about them Heb. לָהֶם, lit., to them, [but here it means] about them (Targum Jonathan). He knew that they (his dreams) had been fulfilled, for they (his brothers) had prostrated themselves to him.-[from Zohar, vol. 1, p. 199b]

the nakedness of the land Heb. עֶרְוַת הָאָרֶץ, the exposure of the land, from where it can be easily conquered, similar to “he exposed (הֶעֱרָה) her fountain” (Lev. 20:18), and like “naked and bare (וְעֶרְיָה)” (Ezek. 16:7), and likewise, every [expression of] עֶרְוַה in the Scriptures is an expression of exposure.

10 No, my master Do not say that, but your servants have come to buy food.

11 We are all sons of one man The Holy Spirit flickered within them, and they included him with them, for he too was the son of their father.-[from Gen. Rabbah 91:7]

honest Heb. כֵּנִים, truthful, like “You have spoken truthfully (כֵּן)” (Exod. 10:29); “the daughters of Zelophehad speak truthfully (כֵּן)” (Num. 27:7); “[their haughtiness] and their conception are improper (לֹא-כֵן), [as are] their branches” (Isa. 16: 6). -[from Targum Onkelos]

12 But you have come to see the nakedness of the land For you have entered by way of the ten gates of the city. Why did you not enter [together] through one gate?-[from Gen. Rabbah 91:7; Tan. Buber, Mikeitz 17]

13 And they said, “We, your servants…” And for that one who is gone, we scattered in the city to seek him.-[from Tan. Buber, Mikeitz 17]

14 This is just what I have spoken The thing that I have spoken, namely, that you are spies, is true and correct. This is according to its simple interpretation. Its midrashic interpretation is, however: He said to them, “And if you find him (Joseph), and they (his owners) demand a large ransom from you, will you ransom him?” “Yes,” they replied. He said to them, “And if they say that they will not return him for any money, what will you do?” They said, “For this we have come, to kill or be killed.” He said to them, “That is [exactly] what I said to you; you have come to slay the people of the city. I divine with my cup that two of you destroyed the large city of Shechem.”-[from Gen. Rabbah 91:7, Tan. Mikeitz 8]

15 By Pharaoh’s life If Pharaoh will live. When he swore falsely, he swore by Pharaoh’s life.-[from Gen. Rabbah 91:7, Tan. Buber, Mikeitz 17]

you will not leave this place Heb. מִזֶּה, lit., from this, from this place.-[from Targum Onkelos]

16 whether truth is with you Heb. הַאֱמֶת, if the truth is with you. The “hey” is vowelized with a “pattach,” which is equivalent to an expression of wonderment.-[from Targum Onkelos]

Whether truth is with you And if you do not bring him, [I swear] by Pharaoh’s life, that you are spies.

17 prison Heb. מִשְׁמָר, lit., watch, [meaning] the prison.- [from Targum Onkelos]

Ketubim: Targum Tehillim (Psalms) 34:1-23

Judaica Press	Targum on the Psalms
1. Of David, when he disguised his sanity before Abimelech, whereupon he drove him out and he departed.	1. Of David, when he disguised his intelligence before Abimelech, who dismissed him, and he left.
2. I will bless the Lord at all times; His praise is always in my mouth.	2. I will bless the Lord at all times, His praise is always in my mouth.
3. My soul boasts of the Lord; may the humble hear and rejoice.	3. My soul makes her boast in the Word of the Lord; the humble will hear and rejoice.
4. Declare the greatness of the Lord with me, and let us exalt His name together.	4. Ascribe greatness in the presence of the Lord with me, and we will exalt His name together.
5. I sought the Lord and He answered me, and He delivered me from all my terrors.	5. I sought instruction from the presence of the Lord and He answered me; and from all my fears He delivered me.
6. They looked to Him and they became radiant, and their faces will not be ashamed.	6. They looked toward Him and received light; and their faces were not dismayed.
7. This poor man called and the Lord heard, and He saved him from all his troubles.	7. This poor one prayed; in the presence of the Lord it was heard, and He redeemed him from all his troubles.
8. An angel of the Lord is stationed around those who fear Him, and He saved them.	8. The angel of the Lord encamps around those who fear Him, and He saved them.
9. Comprehend and see that the Lord is good; praiseworthy is the man who takes shelter in Him.	9. Recognize and see that the Lord is good; happy the man who has placed his trust in His Word.
10. Fear the Lord, His holy ones; for there is no want to those who fear Him.	10. Have fear in the presence of the Lord, O you His holy ones; for there is nothing lacking to those who fear Him.
11. Young lions suffer want and are hungry, but those who seek the Lord lack no good.	11. The sons of the lion became poor and were hungry; but those who seek the instruction of the Lord lack no good thing.
12. Come, children, hearken to me; I will teach you the fear of the Lord.	12. Come, children, receive [teaching] from me; I will teach you the fear of the Lord.
13. Who is the man who desires life, who loves days to see goodness?	13. Who is the man who seeks life, loves days in order to see good?
14. Guard your tongue from evil and your lips from speaking deceitfully.	14. Guard your tongue from evil, and your lips from speaking deceit.
15. Shun evil and do good, seek peace and pursue it.	15. Turn from evil and do good; seek peace and pursue after it.
16. The eyes of the Lord are to the righteous/ generous, and His ears are to their cry.	16. The eyes of the Lord are toward the righteous/generous; and His ears, to receive their prayer.
17. The face of the Lord is against evildoers, to cut off their remembrance from the earth.	17. The face of the Lord is wrathful against evildoers, to expunge their memory from the earth.
18. They cry out and the Lord hearkens, and He saves them from all their troubles.	18. The righteous/generous pray, and it is heard in the presence of the Lord; and from all their trouble He has delivered them.
19. The Lord is near to the broken-hearted, and He saves those of crushed spirit.	19. The Lord is near to the broken-hearted; and the lowly in spirit He will redeem.
20. Many evils befall the righteous/generous, but the Lord saves him from them all.	20. Many evils encounter the righteous/generous man; and from all of them the Lord delivers him.
21. He guards all his bones; not one of them was broken.	21. He protects all his limbs; not one of them is broken.
22. Evil will kill the wicked/lawless, and those who hate the righteous/generous will be accounted guilty.	22. The death of the wicked/lawless is bad, and those who hate the righteous/generous man will be condemned.
23. The Lord redeems the soul of His servants, and all who take refuge in Him will not be accounted guilty.	23. The Lord redeems the soul of His servants; and none who hope in His Word are condemned.

Rashi’s Commentary for: Psalm 34:1-23

1 when he disguised his sanity as the matter that is stated (in I Sam. 21: 14): “And he changed his speech before their eyes, etc. And he scribbled upon the doors of the gates.” That he disguised his speech and his sanity and feigned madness and let his saliva run down upon his beard.

before Abimelech All Philistine kings were called thus, and all Egyptian kings [were called] Pharaoh. Although his name was Achish, he was called Abimelech. The Midrash Aggadah explains that he was as righteous/generous as Abimelech (mentioned in the Torah in relation to Sarah), for he did not want to kill him although his men said to him, “Is this not David, the king of the land?” As is stated in Midrash Psalms (34:1).

3 My soul boasts of the Lord I boast, and praise myself that I have a patron like this to save me and protect me. Se porvantera in French, I will boast.

may the humble hear the wonders that He did for me. Through my praise, they will understand it and rejoice.

5 my terrors Heb. מְגוּרוֹתַי, an expression of fear, as (in Num. 22:3): “and Moab became terrified (וַיָּגָר).”

6 They looked to Him All those who looked to Him out of their trouble.

and they became radiant Their faces shone.

be ashamed Heb. יֶחְפָּרוּ, they will be ashamed, as (in Isa. 24:23): “And the moon shall be ashamed (וְחָפְרָה) and the sun shall be abashed.”

9 Comprehend and see that the Lord is good Comprehend His word.

10 Fear Heb. יְראוּ. Be afraid, the imperative form.

11 suffer want Heb. רָשׁוּ, an expression of poverty.

no good Heb. כָל-טוֹב, nient bon, any good, as (in Exod. 12: 16): “any work (כָּל-מְלָאכָה).”

15 seek peace in your place.

and pursue it elsewhere.

17 The face of the Lord His angry face, les ires in Old French, ire, as (in Lev. 20:5): “And I will direct My face, etc.” So did Menachem (p. 143) associate it.

18 They cry out i.e., the righteous/generous, and the Lord hearkens.

20 Many evils befall the righteous/generous Many evils and terrors befall him, and he is saved from all of them.

21 He guards The Holy One, blessed be He, [guards] all his bones.

22 Evil will kill the wicked The evil that the wicked man does will kill him.

will kill Heb. תְּמוֹתֵת,

23 will not be accounted guilty They will not regret saying, “We are guilty, because we took shelter in You.” Repontiront in Old French, se repentiront: they repent.

Ashlamatah: Isaiah 11:2-10 + 16

1. And there will come forth a shoot out of the stock of Jesse, and a twig will grow forth out of his roots.

2. And the spirit of the LORD will rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD.

3. And his delight will be in the fear of the LORD; and he will not judge after the sight of his eyes, neither decide after the hearing of his ears;

4. But with righteousness/generosity will he judge the poor, and decide with equity for the meek of the land; and he will smite the land with the rod of his mouth, and with the breath of his lips will he slay the wicked/lawless.

5. And righteousness/generosity will be the girdle of his loins, and faithfulness the girdle of his reins.

6. And the wolf will dwell with the lamb, and the leopard will lie down with the kid; and the calf and the young lion and the fatling together; and a little child will lead them.

7. And the cow and the bear will feed; their young ones will lie down together; and the lion will eat straw like the ox.

8. And the sucking child will play on the hole of the asp, and the weaned child will put his hand on the basilisk's den.

9. They will not hurt nor destroy in all My holy mountain; for the earth will be full of the knowledge of the LORD, as the waters cover the sea. {S}

10. And it will come to pass in that day, that the root of Jesse, that stands for an ensign of the peoples, unto him will the Gentiles seek; and his resting-place will be glory. {P}

11. And 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, that will remain from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.

12. And He will set up an ensign for the Gentiles, and will assemble the dispersed of Israel, and gather together the scattered of Judah from the four corners of the earth.

13. The envy also of Ephraim will depart, and they that harass Judah will be cut off; Ephraim will not envy Judah, and Judah will not vex Ephraim.

14. And they will fly down upon the shoulder of the Philistines on the west; together will they spoil the children of the east; they will put forth their hand upon Edom and Moab; and the children of Ammon will obey them.

15. And the LORD will utterly destroy the tongue of the Egyptian sea; and with His scorching wind will He shake His hand over the River, and will smite it into seven streams, and cause men to march over dry-shod.

16. And there will be a highway for the remnant of His people, that will remain from Assyria, like as there was for Israel in the day that he came up out of the land of Egypt.

Special Ashlamatah: Isaiah 1:1-27

1. The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.

2. Hear, O heavens, and give ear, O earth, for the LORD has spoken: Children I have reared, and brought up, and they have rebelled against Me.

3. The ox knows his owner, and the ass his master's crib; but Israel does not know, My people do not consider.

4. Ah sinful nation, a people laden with iniquity/lawlessness, a seed of evil-doers, children that deal corruptly; they have forsaken the LORD, they have contemned the Holy One of Israel, they are turned away backward.

5. On what part will you yet be stricken, seeing you stray away more and more? The whole head is sick, and the whole heart faint;

6. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and festering sores: they have not been pressed, neither bound up, neither mollified with oil.

7. Your country is desolate; your cities are burned with fire; your land, strangers devour it in your presence, and it is desolate, as overthrown by floods.

8. And the daughter of Zion is left as a booth in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.

9. Except the LORD of hosts had left unto us a very small remnant, we should have been as Sodom, we should have been like unto Gomorrah. {P}

10. Hear the word of the LORD, you rulers of Sodom; give ear unto the Law of our God, you people of Gomorrah.

11. To what purpose is the multitude of your sacrifices unto Me? says the LORD; I am full of the burnt-offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he-goats.

12. When you come to appear before Me, who has required this at your hand, to trample My courts?

13. Bring no more vain oblations; it is an offering of abomination unto Me; New Moon and Sabbath, the holding of convocations - I cannot endure iniquity/lawlessness along with the solemn assembly.

14. Your New Moons and your Appointed Seasons My soul hates; they are a burden unto Me; I am weary to bear them.

15. And when you spread forth your hands, I will hide Mine eyes from you; yes, when you make many prayers, I will not hear; your hands are full of blood.

16. Wash you, make you clean, put away the evil of your doings from before Mine eyes, cease to do evil;

17. Learn to do well; seek justice, relieve the oppressed, judge the fatherless, plead for the widow. {S}

18. Come now, and let us reason together, says the LORD; though your sins be as scarlet, they will be as white as snow; though they be red like crimson, they will be as wool.

19. If you be willing and obedient, you will eat the good of the land;

20. But if you refuse and rebel, you will be devoured with the sword; for the mouth of the LORD has spoken. {P}

21. How is the faithfully obedient city become a harlot! She that was full of justice, righteousness/ generosity lodged in her, but now murderers.

22. Your silver is become dross, your wine mixed with water.

23. Your princes are rebellious, and companions of thieves; every one loves bribes, and follows after rewards; they judge not the fatherless, neither does the cause of the widow come unto them. {S}

24. Therefore says the Lord, the LORD of hosts, the Mighty One of Israel: Ah, I will ease Me of Mine adversaries, and avenge Me of Mine enemies;

25. And I will turn My hand upon you, and purge away your dross as with lye, and will take away all your alloy;

26. And I will restore your judges as at the first, and your counsellors as at the beginning; afterward you will be called: The city of righteousness/generosity, the faithfully obedient city.

27. Zion will be redeemed with justice, and they that return of her with righteousness/generosity.

28. But the destruction of the transgressors [of the Law] and the sinners will be together, and they that forsake the LORD will be consumed.

29. For they will be ashamed of the trees which you have desired, and you will be confounded for the gardens that you have chosen.

30. For you will be as a tree whose leaf fades, and as a garden that has no water.

31. And the strong will be for tow, and his work as a spark; and they will both burn together, and none will quench them. {P}

Mishnah Pirke Abot: III:4

Rabbi Shimon said: If three people eat together at one table and do not speak words of Torah over it, it is as though they are eating sacrifices of the dead, as it is written, "For all the tables are covered with vomit and filth, without God [literally: place]" (Isaiah 28:8). But when three eat at one table and do speak words of Torah over it, it is as though they are eating at God's table, as it is written, "And he said to me, 'This is the table that stands before the Lord"' (Ezekiel 41:22).

Rabbi Hanina ben Hakhinai said: He that wakes up in the night, or walks on the way alone, and makes room in his heart for idleness is guilty against his own soul.

Abarbanel on Pirke Abot

By: Abraham Chill

Sepher Hermon Press, Inc. 1991

ISBN 0-87203-135-7

(pp. 161-165)

In his usual manner, Abarbanel prefaces his interpretation of this Mishnah with a series of questions regarding the proof-verses cited. The verse from the Book of Isaiah does not refer to people who do not talk Torah at a table, but rather to drunkards and gluttons. Furthermore, the number three is not mentioned at all and so the verse could very well be referring to two persons, as in the previous Mishnah. Rabbenu Yonah's argument that it refers to three because that is the minimum number required for the zimun, i.e., the communal Grace after Meals, is unacceptable, because if it were true why did Rabbi Shimon not give the case of a man eating alone who does not say the zimun? And, furthermore, would Rabbenu Yonah say that two who eat together and do say Grace, but without zimun, do not enjoy the Divine Presence? A third question is: what does the verse have to do with “sacrifices of the dead”?

Abarbanel is also doubtful about the proof-verse for the positive side of Rabbi Shimon's aphorism. The verse is from Ezekiel and is referring to the altar in the Temple - it has nothing to do with the dinner table. Furthermore, it is as valid for one or two as it is for three.

After posing his objections, Abarbanel proceeds to interpret the Mishnah in a manner which will remove all of them. Rabbi Shimon is talking about the second kind of sin Abarbanel referred to in his commentary of the preceding Mishnah - sin by action - and is saying that the best protection against it is Torah. Rabbi Shimon, therefore, gave his aphorism with regard to eating, as much as to say: If a man eats his own food which is kosher, surely there can be no action further away from sin than that! Nevertheless, continues Rabbi Shimon, if three ate such permitted food together, but did not talk Torah, it is as though they ate of sacrifices to the dead, which is an act of idolatry. However, if they did talk Torah, the mundane act of eating is elevated to the level of perfection - eating from God’s table.

Abarbanel interprets the proof-verse from its context in the Book of Isaiah. The whole chapter, he claims, is referring to three types of persons - the working class, the intelligentsia and the ruling class. Thus Rabbi Shimon's reference to “three people who ate together.” People without Torah stuff themselves to the extent that they have no place, i.e., no room, left to eat any more and they therefore vomit and void themselves at the table. Such men are as though dead - they are stupefied, without light in their eyes - thus what they eat is sacrifices of the dead. The very next verse reads: “Who will teach knowledge,” i.e., Torah, thus their disgusting situation is a direct result of the absence of Torah.

In contrast, speaking of a table gathering with a Torah atmosphere, Rabbi Shimon looks for an embellishment of his thinking to a verse in Ezekiel where the prophet describes the dimensions of the Temple and its accessories: “He said to me this is the table which is in the presence of God.” The table was to be three cubits high and two cubits long. This is the inference of the prophet, “The table which is in the presence of God.” But, is it not true that it was the composite of many objects that made up the Temple, not only the table?

The Babylonian Talmud (Berakhot 55a) proposes that the Temple was the center for forgiveness and atonement. After its destruction, the table in the home of a Jew took its place. The three cubits represent the tripartite division of the Bible: Torah, Nebi’im and Ketubim; the two cubits indicate the Written and Oral Law. The repast enjoyed in spiritual and academic surroundings is the table that stands before God and will bring forgiveness as the ancient altar did.

Thus Rabbi Shimon demonstrates that even the most innocuous of acts, can be fraught with sin if there is no Torah.

Finally, Abarbanel asks why Rabbi Shimon did not reduce his evaluation of three men at a table to two and even one as did Rabbi Hananya ben Teradyon in the previous Mishnah?

The answer: The first idea that can come to a person concerning Torah at the table is Birkat ha-Mazon, the Grace after Meals, which contains citations from Torah. Nebi'im and Ketubim as well as the Oral Law. The full Grace can be recited only when there are three partaking of the meal. Then the Divine Presence is there. With one or two at the table, the Shekhinah is not present although an abundance of reward is available to those who recite the birkat ha-mazon.

After Rabbi Shimon, Rabbi Hanina comes to say that Torah is the only defense against sinning by thought. If a man wakes in the still of night, when all is quiet, or walks alone, with no one to disturb him, and clears his mind to allow idle thoughts to arise - that man is sinning against his own soul. The only protection is to occupy one's mind with Torah thoughts - which is the thrust of the verse from the Shema: “And you must talk of them [i.e., words of Torah] when you sit in your house, when you walk on the way, when you lay down, and when you wake up.”

Miscellaneous Interpretations

Rasbbatz: The Rabbi Shimon of our Mishnah should be identified as Rabbi Shimon bar Yohai of Zohar fame. He is brought in at this juncture because his maxim, “If three people eat together ...,” approximates that of Rabbi Hananya in the previous Mishnah.

Logically, it follows that there should be a Torah atmosphere at a festive table because when three men eat together the Halakhic injunction of zimun (a quorum) enters the picture. If there is no Torah atmosphere, the whole setting is that of a common pub; the repast, being spiritually unproductive, is tantamount to bringing an offering to an idol, which is also unproductive. It is in the Jewish tradition that when the Temple was in existence, the offerings brought on the altar expiated the sins. Today, in the absence of the Temple, the dinner table takes the place of the altar.

Rashbatz draws our attention to the ancient custom according to which at festivities celebrating a wedding, scholars offer Torah expositions (Divre Torah) before the Grace after Meals is recited. He also adopts the position that (contrary to the custom in many western countries) it is more preferable that a Devar Torah should be given at the dinner table than in the synagogue.

Rashi: What is the situation with regards to three men who eat together and are unqualified and unprepared to indulge in Divre Torah? Rashi's decisive opinion is that these can fulfill their obligations by the recitation of the Grace after Meals which is comprised of passages from Torah, Nebi’im and Ketubim.

Midrash Shemuel begins his commentary on this Mishnah with a number of questions that are troubling him. Why does Rabbi Shimon resort to the past tense – “Who ate”? Furthermore, the word ECHAD - one - is superfluous. He should have stated, “Three who eat at a table,” without the one. Midrash Shemuel offers two replies: Rabbi Shimon had to use the past tense, “who ate,” because one may not talk while eating. Talking is permitted only after the actual eating is over.

Secondly, his main theme rests on the word ECHAD. There is a pronounced difference between a prayer service in a synagogue and the Grace after Meals. Rabbinic tradition sees in the presence of great numbers of congregants a sign of adoration and sanctification of God. The more worshippers, the more honor to Him. In the case of a meal, it is a sign of modesty and humbleness, of spiritual perspicacity and humility for one to eat by oneself and not with a coterie of other people. With that in mind, Rabbi Shimon articulates: It is true that it is best to eat by yourself, but if it happened that you ate (past tense) with others, it is incumbent that Divre Torah should permeate the atmosphere.

Rabbi Hanina ben Hakhinai There is a difference of opinion among the early commentators on how to view this Mishnah. It can be read as we have translated it, “He that wakes up in the night, or walks on the way alone, or makes room in his heart for idleness ...” However, it can also translated: “He that wakes up in the night, and walks on the way alone, and makes room in his heart for idleness ...” Most commentators lean towards the former. In other words, the Mishnah is speaking of three different individuals.

Rabbenu Yonah, however, is of the opinion that the Mishnah is speaking of one person - one who has a wonderful opportunity to concentrate on Torah study, but would rather idle away his time with inconsequential thoughts is sinning against his soul. What better time is there for study than the quiet of the night, alone with your thoughts and engulfed in profound thinking? What better opportunity to let your mind be pervaded by Torah thoughts when walking alone and no one is there to disturb you or detract you?

Rashbatz offers no original ideas on this Mishnah, but refers us to Rabbenu Yonah and Rambam; both of whom approach this along similar lines. He embellishes their interpretations with two citations from the Talmud. The rabbis postulate, “He who walks alone and has no one to accompany him should occupy himself with Torah thoughts” (Eruvin 54a). This is a potent prescription against loneliness.

Furthermore, “Two scholars who are travelling on the road and there is no discussion of Torah issues deserve to be destroyed by fire” (Ta'anit 10b). This is based on the story in the Scriptures (II Kings 2:11) which tells that when Elijah took leave of Elisha by ascending to heaven in a chariot of fire, “As they went on, speaking as they were going, behold there came a chariot of fire and horses of fire, and parted them both asunder.” If a stream of fire descended upon them, why were Elijah and Elisha not consumed? The answer proposed by Rashbatz is that these two prophets, walking together, were most likely engaged in discussing spiritual matters and it was this “talking” that protected them against the consuming fire. Hence, we deduct that if one person is walking by himself without any company, he should direct his mind to Torah ideas.

Midrash Shemuel: A man cannot be faulted if sleep grips him and he cannot rise early in the morning to devote himself to the study of Torah. This situation is sometimes beyond his control. However, one who is awake during the night and has the best opportunity to concentrate on his studies, but still wastes the night hours on barren and trifling thoughts - that man is culpable.

So it is with the one who walks alone by himself. When he is accompanied by another person he cannot be faulted for the absence of Torah between them because it is very possible that the other initiated the conversation. But, if he is walking by himself and thinks only of frivolous and useless thoughts - that man is sinning against his life.

Me’iri: When one awakes and realizes his purpose on earth only in the evening (BaLailah) of his life, and wastes his earlier years on foolishness - that person has simply destroyed his life.

Me’iri also asserts that “walks alone” refers to a person who is self-centered, interested only in his own welfare and unconcerned about the destiny of others, “I am happy the way I am and I have no reason to cause any waves or ripples in society.” This self-contained person is also seen by Me’iri as one who is guilty with his life. What is even more tragic is the boredom of a life that is void of Torah.

What say the Nazarean Hakhamim?

1Corinthians 10:21 You cannot drink the cup of the Lord and a cup of demons; you cannot partake of the table of the Lord, and a table of demons.

1Corinthians 10:31 Then whether you eat or drink, or whatever you do, do all things to the glory of God.

Mark (Mordechai) 4:21-25

Delitzsch Hebrew Rendition

21וַיּאֹמֶר אֲלֵיהֶם הֲיָבִיאוּ הַנֵּר לָשׂוּם תַּחַת הָאֵיפָה וְתַחַת הַמִּטָּה וְלֹא לְהַעֲלוֹתוֹ עַל־הַמְּנוֹרָה׃

22כִּי אֵין־דָּבָר סָתוּם אֲשֶׁר לֹא־יִגָּלֶה וְלֹא נִגְנַז דָּבָר כִּי אִם־לְמַעַן יֵצֵא לָאוֹר׃

23כָּל־אֲשֶׁר אָזְנַים לוֹ לִשְׁמֹעַ יִשְׁמָע׃

24וַיּאֹמֶר אֲלֵיהֶם רְאוּ מָה אַתֶּם שׂמְעִים בַּמִדָּה אֲשֶׁר אַתֶּם מוֹדְדִים בָּהּ יִמַּד לָכֶם וְעוֹד יוּסַף לָכֶם (הַשֹּׁמְעִים)׃

25כִּי מִי שֶׁיֶּשׁ־לוֹ נָתוֹן יִנָּתֵן לוֹ וּמִי שֶׁאֵין־לוֹ יֻקַּח מִמֶּנּוּ גַם אֶת־אֲשֶׁר לוֹ׃

Murdoch’s Peshitta Translation

21. ¶ And he said to them: Is a lamp brought to be placed under a bushel, or under a bed? Is it not to be placed on a light-stand?

22. For there is nothing hid, which will not be exposed; and nothing concealed, which will not be made manifest.

23. If anyone have ears to hear, let him hear.

24. ¶ And he said to them: Take heed what you hear: with what measure you measure, it will be measured to you: and there will more be given to you who hear.

25. For to him that has, will more be given; and from him that has not, even what he has, will be taken from him.

Etheridge’s Peshitta Translation

21. AND he said to them, A lamp never comes to be put under a measure, or under a bed: is it not set upon a candlestick?

22. For nothing is hid which will not be revealed; nor is there anything in secret which is not to be manifested.

23. If any man has ears to hear, let him hear.

24. AND he said to them, Consider what you hear. With that measure which you mete, you will have measured to you; and there will be, added to you those which you hear.

25. For whosoever has, unto him will be given; and whosoever has not, that also which he has will be taken from him.

Hakham’s Rendition:

21. ¶ And He said to them, “Does the light (lamp) come that it may be put under the grain measure, or under the bed? [Is it] not also that it may be put on the Menorah (lamp-stand)?

22. For there is not anything (or, any word) hid that may not be revealed, nor is [anything (or, any word)] kept hid but that it will come to light.

23. All that have ears to hear, let him [do and then] hear (cf. Exodus 24:7 – “And they said, All that Ha-Shem has spoken, we will do and we will hear”).”

24. ¶ And he said to them, “See (or, Consider) what you are hearing. With what measure you measure, it will be measured to you; and to you who are [doing and then] hearing it will be added [more];

25. For whoever may have, [more] will be given to him, and whoever has not, even that which he has will be taken from him.”

Commentary:

Interestingly, whilst the King James together with many Christian authors label wrongly the first simile (Mark 4:1-20) as “The Parable of the Sower,” as we have discussed earlier, it then proceeds to label the next four similes (Mark 4:21-23, 24-25; 26-29, and 30-34) as “Parables about the Kingdom.” Marcus[1] sees these five similes as “commenting on the purpose of revelation.” As far as I can see, only Noonan Sabin[2] links all these similes under the banner of “The Kingdom of G-d” (or better titled as: “Five Aspects of G-d’s Governance”), a position which we must thoroughly endorse.

Why then five similes, why not four, or six, or even seven? H.H. Rosh Paqid Adon Hillel ben David[3] has proposed that the number five means:

“The number five represents the perfection of the natural order (the number four), with the addition of one: Ha-Shem Himself. As the thumb connects the other four fingers, so Ha-Shem connects with the four of this world to perfect the natural order.”

Since these are similes about the Governance of G-d, such can be explained as the intersection of the natural order with Ha-Shem, thus forming five components. Also five are the fingers of the hand and a good mnemonic to remember these similes. Please do not forget that the goal of the Mishnah (Mi Shannah) is repetition in order to be memorized in toto.

v. 21 – And He said to them, “Does the light (lamp) come that it may be put under the grain measure, or under the bed? [Is it] not also that it may be put on the Menorah (lamp-stand)? – In the first clause of Psalm 119:105 we read: “Ner L’Rag’lí D’var’khá; V’Or, LiN’tivatí – A lamp unto my feet is Your Word; and a light unto my path.” And the seven lamps on a Menorah are often associated in Rabbinic literature with the Oral Torah. This serves to indicate that there is a common theme at least between the first simile and this second simile before us, since in the first we understood the seed to represent the Oral Torah, and here the Menorah (lamp-stand) is also representing the revelation of the Oral Torah. This seems to join thematically the first simile about seed falling into four kinds of soils, with this second simile.

An interesting point regarding this simile is raised by Marcus[4] when he states:

“The beginning of the present passage, however, asserts forcefully that this mysterious hiddeness of G-d’s dominion will not go on forever; if covert action is G-d’s modus operandi in the present, He will soon manifest His power openly.”

What Marcus misses here though is that “secret of the Governance of G-d (G-d’s Kingdom/ Dominion)” comes first via the medium of the Oral Torah, and except for the Jewish people, most of the Oral Torah, particularly those in the SOD (mystic level of hermeneutics) have remained in total obscurity and/or rejection by the majority of Gentiles. Therefore, this “soon manifestation” that Marcus speaks about will perhaps become more of a progressive reality from today till the coming of Messiah. And surely, the Jewish Nazarean faith because of it being heavily nuanced towards Jewish mysticism by its very nature [cf. Mark 4:11-12 – To you it has been given to know the Sod (secret) of the royal governance of G-d, but to those who are without, in similes are all the things done [being given]; that seeing they may see and not perceive, and hearing they may hear and not understand, lest they may turn, and the sins may be forgiven them (cf. Isaiah 6:9-10)], like G-d, in this age resorts (and should resort) to covert action when it comes to its teachings and propagation.

v. 22 – For there is not anything (or, any word) hid that may not be revealed, nor is [anything (or, any word)] kept hid but that it will come to light.

Again Marcus[5] states in reference to this verse:

“But if the lamp is a symbol of G-d’s word, what the Markan Jesus says at the beginning of our passage is a significant qualification of the statement about parable purpose in 4:11-12: even if in the short term G-d intends “those outside” to misunderstand his parabolic word, the lamp/word does not come to be hidden forever, but to be put on a lamp-stand, i.e. to be publicly manifested (4:21).”

This explanation must be rejected on the grounds that the Menorah (lamp-stand) although it would give light, only the High Priest equipped with his Urim and Thumim could position himself before the Menorah and ask for a revelation from G-d with regards to some particular matter of Halakha. That is, light is likened to a simile/allegory/parable/symbol that needs to be decoded in order to understand its message. Interestingly, even today with the advent of fiber-optic cable as a means of transmission of voice or written word, we still need electronic coders and decoders to transform the message into rays of light, and to revert these back into intelligible word or sound formats. Anyone, without the proper decoder is not able to make sense of the rays of light going through these fiber-optic cables.

To be accurate and just, we must say that a paragraph latter Marcus[6] corrects himself by saying:

“But why did the earlier passage speak of a deliberate veiling of the truth if the truth is meant to come out? Jesus responds in 4:22a that even obscurity serves the purpose of disclosure: “For there is nothing hid, except that in order that it may be manifest” (4:22a).”

This of course, is in consonance with what we have explained above about light as a means of communication.

Surely, we could put the whole of the Oral Torah in the 70 major languages of the Gentiles on the Internet for everyone to read and peruse at will, yet this will not solve the problem. The problem is with the various kinds of soils, as identified in the previous simile where the seed was a constant and the different soils the variable.

What verse 22 is trying to communicate is that the whole of the Oral Torah will not remain hidden, for ultimately as light it will be shining from a Menorah (i.e. the seven charismatic leadership positions in the congregation). And it also means that we have not yet distilled all of the Oral Law, there still remains much to be distilled, systematized, and translated into the major languages of the Gentiles, therefore implying that this is largely a progressive labor of love that will end with the coming of the Messiah.

v. 23 – All that have ears to hear, let him [do and then] hear (cf. Exodus 24:7 – “And they said, All that Ha-Shem has spoken, we will do and we will hear”).” The words in square brackets “[do and then]” are not part of any extant Greek manuscript as far as I know. But the Hebrew phrase “Kol Ashér Az’naím Lo Lishmoá Yishmá” (All that have ears to hear, let him hear) is a Rabbinic expression admonishing the hearers to “Kol Ashér Dibér ADONAI NaAséh V’Nishmá” (All that Ha-Shem has spoken, we will do and we will hear) in precisely that order – i.e., we will first obey/ practice without questioning faithfully and joyfully, and then when obedience has rooted well in the heart then we are allowed to ask and seek understanding. And this is an important maxim of Judaism and of Scripture, without faithful and joyful obedience to the Torah as commanded by our Sages, there will never be a good measure of understanding of G-d’s Word. For this reason, since we are dealing with words from a Hebraic provenance and that took place within a Hebraic milieu, it would be advisable to add as we did the expression “do and then” in square brackets at least. The words of the Sages are hidden enough and do not need added confusion on top as most Christian translators and interpreters do.

Interestingly in the Midrashic version of this teaching of the Master it says:

Mat 5:14 You are the light of the [Gentile] world. A city situated on a mountain cannot be hidden.

Mat 5:15 Nor do they light a lamp and put it under the grain measure, but on the lamp-stand; and it shines for all those in the house.

Mat 5:16 So let your light shine before men, so that they may see your good works, and may glorify your Father in Heaven.

The “city in a mountain that can’t be hidden” is none other than the famous Kabbalistic city of Saféd[7] (Hebrew: Tz’fát) and at an elevation of 800 meters (2,660 feet) above sea level, Saféd is the highest city in the Galilee. From Safed after the expulsion from Spain, proceeded the greatest interpretations of the Zohar, as well as the most important code of Jewish Law – the Shulhán Arúkh. Safed is one of the most Kabbalistic cities in modern Israel as well as the suburb of Meáh Sh’arím in Jerusalem. I am positively sure that the Master knew what he was speaking about, and that his speech was totally prophetic.

Aside from this, the Midrash here identifies the light of the lamp as a metaphor for “doing the commandments of G-d” as a revelation to all of the Oral Law which is given in similes, allegories, analogies, metaphors, and symbols (cf. Matthew 5:16 and compare with Mark 4:11). However, in the Peshat (literal level of hermeneutics), as we have discussed before “light” represents the revelation of the Oral Torah coded in similes, allegories, analogies, metaphors, parables, symbols and prophecies. However, to be fair, whilst the Oral Torah – i.e. the light of the Messiah is coded in four different and distinct levels of speech, yet the light emanating from the actions of those faithfully obeying the Oral Torah is plain for all to comprehend and motivate them “to glorify G-d in Heaven.”

I mentioned this, so that the reader can understand that a certain thing may have one meaning in the Peshat (literal level of Jewish hermeneutics), another in the Remes (allegorical level of Jewish hermeneutics), another in the Midrash (metaphorical level of Jewish hermeneutics) and yet another in the Sod (symbolical level of Jewish hermeneutics). Therefore it always pays great dividends to understand in which genre of Rabbinic literature we are reading, and not to mix these genres without first unpacking them.

Perhaps the most important teaching of this simile is that the light must stand on the menorah, but this menorah has seven candlesticks with a lamp on each. Thus natural light is a composite of seven lights. And the absence of anyone of the seven lamps renders the Menorah defective in its role of giving light. In other words, the decoding of the Oral Law is not an individualistic affair but a collective one. Seven lights are required to have a Menorah giving light, otherwise the light is defective. In this regard, we should say then that the Oral Torah, the light, shines at its brightest in the Esnoga/Bet Midrash, where the seven gifts of the spirit decode the light of Ha-Shem for all to understand. This is most important given the time in which we are found (in close proximity to the ninth of Ab where we mourn for the destruction of the Temple, a body, and not just one individual.

v. 24 – And he said to them, “See (or Consider) what you are hearing. With what measure you measure, it will be measured to you; and to you who are [doing and then] hearing it will be added [more] – The first part of this verse is a phrase impossible to be translated literally to English, but it seems to correspond fittingly to the English expression: “Mark my words carefully.” It serves as introduction for the second part of the verse. It is important here to heed the admonition of Gould[8] when he states:

“Consider what you hear. Not beware what you hear, be on your guard against hearing anything prejudicial to others. This meaning has been given to the words, because of a misunderstanding of the proverb which follows, which has been taken to mean here, as in Matthew 7:2, that men will treat you as you treat them. But this leaves the whole thing without any connection with the rest of the discourse, utterly irrelevant. ... The meaning of Consider what you hear is apposite to the connection with a parable which shows the consequences of inconsiderate hearing.”

Again, we are contemplating another instance where the words of the Master in the Peshat mean something different as when examined and understood in the Midrash. We need to be extremely careful and always mindful of this problem.

The second part of this verse is not a restatement of the Biblical and Jewish principle of “Midá Kenegéd Midá” (Measure-for-Measure) as used in Matthew 7:2, but rather a variation of it. Again, Gould[9] offers in my opinion one of the best paraphrases of this part of the verse:

“As we have seen, the meaning of this familiar proverb in Matthew 7:2 does not fit here. In this passage, it means, Whatever measure you use yourself will be the measure in which truth will be measured out to you. If a man accustoms himself to small measures of truth, small measures will be dealt out to him, and vice versa.”

In other words if one puts little time and effort to one’s study of the Oral Torah, one should not be surprised of the paucity of revelation from G-d’s Word. The simile is basically teaching that rewards in the form of deep knowledge of G-d’s Word is commensurate to the effort and time put, as well as sacrifices made.

Two Mishnayoth from Pirke Abot perhaps better illustrates the meaning of the second clause of this verse:

“He (R. Hillel) used to say: He who increases flesh, increases worms; he who increases possessions, increases worry; he who takes many wives, increases witchcraft; he who has many maidservants, increases licentiousness; he who has many male servants, increases robbery; he who increases Torah, increases life; he who increases sitting [in study], increases wisdom; he who increases counsel, increases understanding; he who increases charity, increases peace. He who acquires a good name, has acquired it for himself; he who acquires for himself words of Torah, has acquired for himself life in the World to Come.” (Abot II:5)

“Rabban Yohanan ben Zakkai received [the tradition] from Hillel and Shammai. He used to say: If you have achieved [other versions: learned] a great deal in Torah, do not be proud of it, because you were created for that purpose.” (Abot II:6)

Man was created and predestined from the very beginning to study Torah at all times, as it said: “And the LORD God took the man, and put him into PaRDeS (the walled Orchard of the Oral Torah) to cultivate it and guard it” (Genesis 2:15). With the fall a new distraction entered into the life of humanity, working for a living. So now the study of Torah has become more difficult, nevertheless, we must understand that all men have been predestined for the study of the Oral Torah. Therefore, in whatever measure we fulfil this sacred task, we will rep its benefits and blessings. If there is any doctrine of predestination in the Bible here it is! Predestination has nothing to do with salvation or damnation, but real predestination has to do with the study of the Oral Torah to which all human beings have been predestined!

The last part of our verse reads: “and to you who are [doing and then] hearing it will be added [more].” Receiving revelation, wisdom, understanding and knowledge of the Torah, must go hand in hand with observance of the commandments. In this sense, Torah is like water, one can store an amount of water in a container, but if it is not aired frequently, it will start to smell like something rotten. Similarly, learning much Torah and not observing it leaves a putrid scent, and equally observing much Torah without a good knowledge of it descends into legalism and tyranny. Torah observance and Torah learning need to go hand in hand with equal amounts of energy, enthusiasm, and time being devoted to this parallel pursuit. And to those who are faithful in their daily Torah studies and observance of the commandments to them not only are they given “measure for measure” in revelation and blessings, but every day more and more is added to them.

v. 25 – For whoever may have, [more] will be given to him, and whoever has not, even that which he has will be taken from him.” – Gould[10] correctly and concisely explains this verse as:

“This proverb … means in this connection, If a man has a well-stored mind, he will be continually adding to that store, and on the contrary, small knowledge tends to decrease. However, this does not apply to mental ability, but to the use one makes of his given ability, or, as it stands here, to the attentiveness with which he hears. It all depends on the principle that knowledge is a series of successive steps, in which each step depends on the preceding. On the other hand, if a man does not acquire knowledge, the disuse of his faculties implied in that will render them unfit for use.”

This verse, seems to say, at least in terms of Torah knowledge and revelation, that “the rich keep getting richer and the poor keep getting poorer.”

So we have seen a continuity of thought in the three similes we have explored thus far. In the first one we dealt with the seed of the Oral Torah and the reaction of the various soils, in the second one we found the Oral Torah as composite light that needs to be reflected to all around when placed in a Menorah that has seven lamps, and in this last simile we learn that a person who constantly increases his/her knowledge and obedience of the Oral Torah through much toil and effort will in the end find his/her Torah knowledge and obedience miraculously increasing and bringing much benefit, whilst the person that makes little effort and is not constant in his study and obedience of the Oral Torah, the little he has acquired will in fact tend over time to miraculous diminishing and finally disappearing altogether.

Marcus[11] finds that the architecture of Mark 4:11-12 is paralleled in Mark 4:25 as follows:

Mark 4:11-12 Mark 4:25

To you For whoever may have

it has been given to know the Sod (secret) [more] will be given to him

of the royal governance of G-d,

but to those who are without, and whoever has not

That seeing they may see and not perceive, even that which he has will be taken

and hearing they may hear and not understand, from him

lest they may turn, and the sins may be

forgiven them” (cf. Isaiah 6:9-10).

This paralleled architecture of the first and third simile, strengthens our statement that the series of five similes in Mark chapter four outlines the vital importance of the Oral Torah in the governance of G-d (i.e. the Kingdom of G-d). Without the Oral Torah of our Sages there will never be true justice nor righteousness/generosity, but only abuse, slavery and tyranny.

Some Questions to Ponder:

1. What question/s were asked of Rashi regarding Genesis 41:40?

2. What question/s were asked of Rashi regarding Genesis 41:41?

3. What question/s were asked of Rashi regarding Genesis 41:45?

4. What question/s were asked of Rashi regarding Genesis 41:56?

5. What question/s were asked of Rashi regarding Genesis 42:1?

6. What question/s were asked of Rashi regarding Genesis 42:3?

7. What question/s were asked of Rashi regarding Genesis 42:8?

8. What question/s were asked of Rashi regarding Genesis 42:9?

9. What question/s were asked of Rashi regarding Genesis 42:11?

10. What question/s were asked of Rashi regarding Genesis 42:16?

11. How did Potiphar (masculine) become Poti-Pherah (feminine)?

12. Why did Yosef called his brothers spies?

13. What is interesting about the birth-dates of Ephrayim and Menasheh?

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

15. How is our regular Ashlamatah of Isaiah 11:2-10 + 16 related to our Torah via verbal tally?

16. How is Pirqe Abot III:4 related to all of our readings for this Shabbat?

17. What word/words/part or concept of the Torah Seder, Psalm and Isaiah fired the imagination of Mordechai (Mark) to which he connects his second and third simile?

18. In your opinion what is the meaning and morals of the two similes in Mark 4:21-25?

19. How do the readings for this week anticipate the fast of the 9^th of Ab?

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

Fast of the 9^th of Ab

29^th/30^th of July, 2009

Tisha B’Ab Evening Service:

Lamentations 1:1 – 5:22

Tisha B’Ab Morning Service:

Torah: Deuteronomy 4:25-40

(1) Deut. 4:25-29

(2) Deut. 4:30-34

(3) Deut. 4:35-40

Prophets: Jeremiah 8:13 – 9:23

Job 1:1- 3:26; 42:1-17

Tisha B'Ab afternoon

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

(1) Ex. 32:11-15

(2) Ex. 34:1-4

(3) Ex. 34:6-11

Prophets: Hosea 14:2-10 & Micah 7:18-20

For further study see:

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

Next Shabbat: Shabbat Nachamu

(1^st Sabbath of the Seven Sabbaths of the Consolation of Israel)

Shabbat	Torah Reading:	Weekday Torah Reading:
וַיֹּאמֶר אֲלֵהֶם
“Vayomer Alehem”	Reader 1 – B’Resheet 42:18-20	Reader 1 – B’Resheet 43:14-16
“And said unto them”	Reader 2 – B’ Resheet 42:21-25	Reader 2 – B’Resheet 43:17-19
“Y les dijo”	Reader 3 – B’ Resheet 42:26-28	Reader 3 – B’Resheet 43:20-22
B’Resheet (Gen.) 42:18 - 43:13	Reader 4 – B’ Resheet 42:29-35
Ashlamatah: Isaiah 50:10 – 51:7 + 11	Reader 5 – B’ Resheet 42:36 – 43:2
Special:Isaiah 40:1-26	Reader 6 – B’ Resheet 43:3-10	Reader 1 – B’Resheet 43:14-26
Psalm 35:1-28	Reader 7 – B’ Resheet 43:11-13	Reader 2 – B’Resheet 43:17-19
N.C.: Mark 4:26-29	Maftir : B’Resheet 43:11-13	Reader 3 – B’Resheet 43:20-22
Pirke Abot: III:5	Isaiah 40:1-26

Reading Assignment:

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

The Book of Genesis: Hebrew/English

By: A.M. Silberman & M. Rosenbaum

Published by: BN Publishing (2007)

pp. 209-216.

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

By: Rabbi Ya’aqob Culi

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

Vol. IIIb – “Joseph in Egypt,” pp. 393-411.

Please always remember:

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

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai

---

[1] Marcus, J. (2000), The Anchor Bible: Mark 1-8 – A New Translation with Introduction and Commentary, New York: Doubleday, p. 315.

[2] Noonan Sabin, M. (2006), New Collegeville Bible Commentary: The Gospel According to Mark, Collegeville, Minnesota: Liturgical Press, pp. 40-45.

[3] http://www.betemunah.org/five.html

[4] Marcus, J. (2000), The Anchor Bible: Mark 1-8 – A New Translation with Introduction and Commentary, New York: Doubleday, p. 318.

[5] Ibid.

[6] Marcus, J. (2000), The Anchor Bible: Mark 1-8 – A New Translation with Introduction and Commentary, New York: Doubleday, p. 318.

[7] For interesting histories about this famous city see: http://en.wikipedia.org/wiki/Safed and also http://www.jewishencyclopedia.com/view.jsp?artid=41&letter=S&search=Safed .

[8] Gould, E.P. (1948), The International Critical Commentary: A Critical And Exegetical Commentary on the Gospel According to St. Mark, Edinburgh, U.K.: T. & T. Clark, p.78.

[9] Gould, E.P. (1948), The International Critical Commentary: A Critical And Exegetical Commentary on the Gospel According to St. Mark, Edinburgh, U.K.: T. & T. Clark, p.78.

[10] Gould, E.P. (1948), The International Critical Commentary: A Critical And Exegetical Commentary on the Gospel According to St. Mark, Edinburgh, U.K.: T. & T. Clark, p.79.

[11] Marcus, J. (2000), The Anchor Bible: Mark 1-8 – A New Translation with Introduction and Commentary, New York: Doubleday, p. 321.