Esnoga Bet Emunah - 227 Millset Chase# - San Antonio, Texas 78253

Targum Pseudo Jonathan for:

B’resheet 38:1-30

XXXVIII. It was at that time that Yehuda had gone down from his property, and separated himself from his brethren, and had inclined to a man an Adullemite whose name was Hira, that Yehuda saw there the daughter of a merchant man whose name was Shuva, and he proselytized her, and entered with her. And she conceived and bare a son, and called his name Er, because he was to die without a child. And she conceived again, and bare a son, and called his name Onan, because his father would have to mourn for him. And she added, and bare a son, and called his name Shela, because her husband had forgotten her and was in cessation when she bare him. [JERUSALEM.And it was that she ceased.]

And Yehuda took a wife for Er his firstborn, a daughter of Shem the great, whose name was Tamar. But Er the firstborn of Yehuda was evil before the Lord because he had not given his seed unto his wife, and the anger of the Lord prevailed against him, and the Lord slew him. And Yehuda said unto Onan, Enter to your brother's wife, and marry her, and raise up seed unto the name of your brother. And Onan knew that they would not call the children after his name, and it was, when he entered to the wife of his brother, that he corrupted his work upon the earth, that he might not raise up children to his brother's name. And what he did was evil before the Lord and he cut off his days also.

And Yehuda said to Tamar his daughter-in-law, Remain a widow in your father's house, till Shela my son be grown up. For he said, Lest he also die as his brethren Tamar went and remained in her father's house.

And days multiplied and the daughter of Shuva, Yehuda's wife, had died, and Yehuda was comforted. And Yehuda went up to the shearing of his flock, he and Hira his friend the Adullemite, to Timnath. And it was told to Tamar, saying, Behold, your father-in-law comes up to Timnath to shear his flock. And she put the dress of her widowhood from her, and covered herself with a veil, and wrapped herself, and sat in the dividing of the road where all eyes see, upon the way of Timnath. For she knew that Shela was grown up, yet she had not been given to him to be his wife. And Yehuda saw her; but she seemed in his face as an harlot, because she had provoked him to anger in his house, and Yehuda did not love her.[JERUSALEM. For she had enwrapped her face.] And he inclined to her in the way and said, Let me now go in with you: for he knew not that she was his daughter-in-law. And she said What will you give me to go in with me? And he said, I will send you a kid of the goats from the flock. And she said, If you will give me a pledge until you shall have sent. And he said, What pledge shall I give you? And she answered, Your seal, and your mantle, and your staff which is in your hand. And he gave (them) to her, and went in with her; and she conceived by him. And she arose and went, and put her veil from her, and put on the dress of her widowhood And Yehuda sent the kid of the goats by the hand of his friend the Adullemite, to bring back the pledge from the hand of the woman; but he found her not. And he asked the men of the place, saying, Where is the harlot who was in the sight of the eyes by the way? And they said, There is no harlot here. And he returned to Yehuda and said, I could not find her: and the men of the place also said that no harlot was there. And Yehuda said, Lest she should have taken the pledge, lest we become a laughing stock, behold, I have sent this goat, and you can not find her.

And it was at the time of three months, that she was known to be with child: and it was told to Yehuda, saying Tamar your daughter-in-law has committed fornication and, behold, she is with child by fornication. And Yehuda said, Is she not the daughter of a priest. Let her be brought forth and burned.

Tamar was brought forth to be burned, and she searched for the three pledges, but found them not. Uplifting her eyes to the heavens above, she thus said, Mercy I implore from You, O Lord: answer me in this hour of need, and enlighten mine eyes to find the three witnesses; and I will dedicate unto You from my loins three saints who shall sanctify Your name, and descend to the furnace of fire in the plain of Dura.

In that hour the Holy One, blessed be He, signed to Michael, who enlightened her eyes, that she found (the witnesses) and took and cast them before the feet of the judges, and said, The man to whom these pledges belong is he by whom I am with child. Yet though I may be burned I do not make him manifest: nevertheless the Lord of the world will cause him in his heart to acknowledged them, and will deliver me from this great judgment.

Now when Yehuda saw them, he recognized them, and said in his heart, It is better for me to be ashamed in this world that passes away, than be ashamed in the faces of my righteous fathers in the world to come. It is better that I burn in this world by a fire that is extinguished, than burn in the world to come with fire devouring fire. For measure is set against measure. This is according to that which I said to Yaqob my father, Know now the robe of your son; so am I now constrained to hear at the place of judgment, Whose are this seal and mantle and staff?

And Yehuda, acknowledged and said, Tamar is innocent; she is with child by me. And the Bath kol fell from heaven, and said, From before Me was this thing done, and let both be delivered from judgment. And Yehuda said, Because I gave her not to Shela my son, has this happened to me. But he added not to know her again.

[JERUSALEM. 19. Her veil. 25. Tamar was brought forth to be burned with fire; and she sought the three witnesses but found them not. She lifted up her eyes on high and said For mercy I pray before the Lord. You are He, O Lord God, who answers the afflicted in the hour of their affliction ; answer me in this the hour of my affliction, and I will dedicate to thee three saints in the valley of Dura, Hananya, Mishael, and Azarya.

[In that hour the Word of the Lord heard the voice of her supplication and said to Mikael Descend, and let her eyes have light....When she saw them, she took them, and cast them before the feet of the judges, saying By the man to whom these belong I am with child. But though I may be burned I declare him not, but confide in the Ruler of all the world the Lord who is witness between me and him, that He will give to the heart of the man to whom these belong, to acknowledge whose are these his ring, and mantle, and staff.

[And Yehuda recognized the three witnesses, and arose upon his feet and said, I pray you, my brethren, and you men of the house of my fathers, to hear me. With the measure that a man measures shall it be measured to him; whether good measure or evil; and blessed is every man who confesses his works. Because I took the coat of Joseph my brother and dipped it into the blood of a goat, and brought it before the feet of my father and said to him, Know now whether this be your son's coat or not, the measure is according to the measure, and the rule to the rule. Better is it for me blush in this world than to blush in the world to come; better to burn with a fire that goes out, than to burn in the fire devouring fire. Let Tamar my daughter-in-law be spared. She has not conceived a child by fornication, but because I did not give to her Shela my son.

[The Bath kol came forth from heaven, and said, Both of you are acquitted in the judgment. The thing was from the Lord. And he added not to know her.]

But it was in the time of her giving birth, that, behold, twins were in her womb. And it was in being born that the child stretched forth his hand; and the midwife took it, and bound it with a scarlet thread, saying, This came the first. And after the child had withdrawn his hand, behold, his brother came forth, and she said, With what great power have you prevailed, and for you will it be to prevail; for you will possess the kingdom. And she called his name Pharets. And afterward came forth his brother, upon whose hand was bound the scarlet thread, and she called his name Zarach.

Midrash Aggadat Beresheet

B’resheet 38:1-30

A. It happened at that time that Judah went down from his brothers and settled near a certain Adullamite whose name was Hirah (Gen. 38:1). This is what Scripture says: I will again bring a conqueror (yoresh) upon you, inhabitants of Mareshah (Mic. 1:15). The Holy One said to Israel: Because I made a condition with Abraham, and said to him: Rise up, walk through the length and the breadth of the land, for I will give it to you (Gen. 13:17), I did what I said to him, and I gave him the whole land, as is stated: So the descendants went in and possessed (yirshu) the land (Neh. 9:24), and: I brought you into a plentiful (karmel) land (Jer. 2:7) – a land that was soft and fuIl (rakhah ve-meleah). But you made me angry: But when you entered you defiled my land, and made my heritage an abomination (Ibid. cont.). What will I do with you? Look, I' will bring the nations in, and they will take you away from it: I will again bring a conqueror upon you, inhabitants of Moreshah, because you did not listen to the words of Micah the Morashtite, to what he said, as is stated: 'Micah the Morashtite, who prophesied during the days of King Hezekiah of Judah' (Jer. 26:18). Therefore this has been done to you: I will again bring a conqueror upon you, inhabitants of Mareshah; the glory of Israel shall come to/until Adullam (Mic. 1:15 cont.).

When Israel went in exile, they were chained in collars, but still dressed in their clothes, until they came to Adullam; there their enemies came and stripped off their clothes, and left them naked, as is stated: The glory/dignity of Israel shall come until Adullam - because the dignity of a person is his clothing. And if you do not believe this from here, see what is written: They shall also strip you of your clothes (Ezek. 23:26). They left them standing naked, and they were ashamed, because they saw each other's shame. And so Jeremiah says: From daughter Zion has departed all her majesty (Lam. 1:6). This means that they left without dress, and 'majesty' is none other than dress, as is stated: Who is this so splendidly dressed? (Is. 63:1). Her princes have become like stags that find no pasture (Lam. 1:6 cont.) - like the stags follow one another, the head of one at the buttock of the other, seeing each other's shame, so did the Israelites see each other's shame, but their own shame they did not see, because they were chained in collars, that is what is [said]: The glory of Israel shall come until Adullam. From the beginning they were given a hint from the tribe of Judah; this happened to them when they arrived 'at Adullam.'

B. Another interpretation. It happened at that time that Judah went down from his brothers. This is what Scripture says: Ephraim has surrounded me with lies (Hos. 12:1) - They have lied about the LORD, and have said, 'he will do nothing' (Jer. 5:12); And the house of Israel with deceit (Hos. 12:1 cont.). The Holy One said: Even with deceit they have called [upon him], as is stated: Oppression upon oppression, deceit upon deceit! They refuse to know me, says the LORD (Jer. 9:5). Therefore they are bound to go down: Judah still goes down with God (Hos. 12:1 cont.). Come and see how I cherish you! Because even if you sin and are bound to go down, I am still with you, as is stated: Judah still goes down with God. Thus I said to Jacob: I myself will go down with you to Egypt (Gen. 46:4). The same in Babel: For your sake I will send to Babylon (Is. 43:14). And when they go up, also I go up, as is stated: As Samuel grew up, the LORD was with him (1 Sam. 3:19). The same with Solomon: The LORD [was] highly exalted [with] Solomon (1 Chron. 29:25). And with David: David became greater and greater, for the LORD of hosts was with him (1 Chron. 11:9). And when you are going down, I am with you, as is stated: Judah still goes down with God.

Everywhere you find these two tribes rivaling each other, opposing each other. About Judah and Joseph you find it this way: After the death of Joshua, the Israelites inquired of the LORD, 'Who shall go up first for us against the Canaanites, to fight against them? The LORD said, Judah shall go up. I hereby give the land into his hand. ' (Judg. 1:1-2). And what is written? The house of Joseph also went up against Bethel (Ibid. v. 22). And it is also written: Ephraim was a trained heifer that loved to thresh, and I spared her fair neck; but I will make Ephraim break the ground; Judah must plow (Hos. 10:11).

You might think that also the [priest] anointed for war, who will arise from Joseph, and the Messiah of Judah, will be opponents. God forbid! There is no jealousy between them, as is stated: The jealousy of Ephraim shall depart, the hostility of Judah shall be cut off; Ephraim shall not be jealous of Judah, and Judah shall not be hostile towards Ephraim (Is. 11:13). But in this world, because they are not allies, they are jealous of one another; and all the time that this is so, they are bound to go down, but in the future, when they will become allies, they will rise, as is stated: The people of Judah and the people of Israel shall be gathered together (Hos. 2:2). At that time they shall take possession of the land, for great shall be the day of Jezreel (Ibid. cont.). The Holy One said: Now that you have become allies, you have risen; I will also rise with you. And so David says: He is highly exalted (Ps. 47:10). Therefore it is stated: Judah still goes down with God.

You find that, when the nations rise, Israel goes down, and when the nations go down, Israel rises. In the days of Rehabeam, when they sinned, they went down, and the nations rose, as is stated: In the fifth year of King Rehabeam, King Shishak of Egypt came up against Jerusalem (1 Kings 14:25). In the days of Hoshea, the son of Ela, when they sinned, they went down, and the nations rose, as is stated: [King Shalmaneser of Assyria came up against him; Hoshea became his vassal, and paid him tribute (2 Kings 17:3). In the days of Jehoiakim when they sinned, they went down, and the nations rose, as is stated:] In his days King Nebukhadnezar of Babylon came up; Jehoiakim became his servant for three years; then he turned and rebelled against him (2 Kings 24:1). In the days of Zedekiah, when they sinned, they went down, and the nations rose, as is stated: And in the ninth year of his reign, in the tenth month, on the tenth day of the month, King Nebukhadnezar of Babylon came with all his army against Jerusalem, and laid siege to it (2 Kings 25:1).

But in the future, the kings of the world will go down, as is stated: Mortal, wail over the hordes of Egypt, and send them down (Ezek. 32:18). And also: Then I will thrust you down with those who descend into the Pit (Ezek. 26:20). But Israel will rise, as is stated: They shall take possession of the land (Hos. 2:2), and the Holy One [will rise] with them, as is stated: You are raised far above all gods (Ps. 97:9).

C. Another interpretation. It happened at that time that Judah went down from his brothers and settled near a certain Adullamite whose name was Hirah. There Judah saw the daughter of a certain Canaanite whose name was Shua; he married her and went in to her (Gen. 38:1-2). When he took her, the Holy One said: The Messiah is destined to arise from Judah, and now he went and took a Canaanite wife! What will I do? I will arrange matters and I will let his son marry to Tamar. Tamar was a daughter of one of great renown. The Holy One said: The Canaanite [woman] will die, as is stated: In course of time the wife of Judah, Shua's daughter, died (Ibid. v .12). Also her sons died, as is stated: Er and Onan died in the land of Canaan (Gen. 46:12), so that Judah could connect with Tamar, who was of priestly descent, the daughter of Shem, the son of Noah)., as is stated: And King Melkhizedek of Salem brought out bread and wine; he was priest of God Most High (Gen. 14:18).

When the time of her delivery came, there were twins in her womb. While she was in labor, one put out a hand (Gen. 38:27-28) - Zerah wanted to get out first. The Holy One said: The Messiah is destined to arise from Perez, and will Zerah now come out first? Let him return to his mother's innards, and let Perez come out first, because the Messiah will emanate from him. Thus it stated: But just then he drew back his hand, and out came his brother and she said, 'What a breach you have made for yourself!' Therefore he was named Perez (Ibid. v. 29). Perez (perets) is the Messiah, as is stated: The one who breaks out (porets) will go up before them; they will break through and pass the gate, going out by it. Their king will pass on before them, the LORD at their head (Micah 2:13).

Ashlamatah: Hosea 12:1-9 + 14:9-10

12 (12-1) Ephraim compasses Me about with lies, and the house of Israel with deceit; and Judah is yet wayward towards God, and towards the Holy One who is faithful.

1 ¶ (12-2) Ephraim strives after wind, and follows after the east wind; all the day he multiplies lies and desolation; and they make a covenant with Assyria, and oil is carried into Egypt.

2 (12-3) The LORD has also a controversy with Judah, and will punish Jacob according to his ways, according to his doings will He recompense him.

3 (12-4) In the womb he took his brother by the heel, and by his strength he strove with a godlike being;

4 (12-5) So he strove with an angel, and prevailed; he wept, and made supplication unto him; at Beth-el he would find him, and there he would speak with us;

5 (12-6) But the LORD, the God of hosts, the LORD is His name.

6 (12-7) Therefore turn thou to your God; keep mercy and justice, and wait for your God continually.

7 ¶ (12-8) As for the trafficker, the balances of deceit are in his hand. He loves to oppress.

8 (12-9) And Ephraim said: ‘Surely I am become rich, I have found me wealth; in all my labors they shall find in me no iniquity that were sin.’

9 (12-10) But I am the LORD thy God from the land of Egypt; I will yet again make you to dwell in tents, as in the days of the appointed season.

10 (12-11) I have also spoken unto the prophets, and I have multiplied visions; and by the ministry of the prophets have I used similitudes.

11 (12-12) If Gilead be given to iniquity becoming altogether vanity, in Gilgal they sacrifice unto bullocks; yea, their altars shall be as heaps in the furrows of the field.

12 (12-13) And Jacob fled into the field of Aram, and Israel served for a wife, and for a wife he kept sheep.

13 (12-14) And by a prophet the LORD brought Israel up out of Egypt, and by a prophet was he kept.

14 (12-15) Ephraim has provoked most bitterly; therefore shall his blood be cast upon him, and his reproach shall his Lord return unto him.

1 ¶ When Ephraim spoke, there was trembling, he exalted himself in Israel; but when he became guilty through Baal, he died.

2 And now they sin more and more, and have made them molten images of their silver, according to their own understanding, even idols, all of them the work of the craftsmen; of them they say: ‘They that sacrifice men kiss calves.’

3 Therefore they shall be as the morning cloud, and as the dew that early passes away, as the chaff that is Chasen with the wind out of the threshing-floor, and as the smoke out of the window.

4 Yet I am the LORD your God from the land of Egypt; and you know no God but Me, and beside Me there is no savior.

5 ¶ I did know you in the wilderness, in the land of great drought.

6 When they were fed, they became full, they were filled, and their heart was exalted; therefore have they forgotten Me.

7 Therefore am I become unto them as a lion; as a leopard will I watch by the way;

8 I will meet them as a bear that is bereaved of her whelps, and will rend the enclosure of their heart; and there will I devour them like a lioness; the wild beast shall tear them.

9 ¶ It is your destruction, O Israel, that you are against Me, against your help.

10 Ho, now, your king, that he may save you in all your cities! and your judges, of whom you said: ‘Give me a king and princes!’

11 I give you a king in Mine anger, and take him away in My wrath.

12 The iniquity of Ephraim is bound up; his sin is laid up in store.

13 The throes of a travailing woman shall come upon him; he is an unwise son; for it is time he should not tarry in the place of the breaking forth of children.

14 Shall I ransom them from the power of the nether-world? Shall I redeem them from death? Ho, your plagues, O death! Ho, your destruction, O nether-world! Repentance be hid from Mine eyes!

15 For though he be fruitful among the reed-plants, an east wind shall come, the wind of the LORD coming up from the wilderness, and his spring shall become dry, and his fountain shall be dried up; he shall spoil the treasure of all precious vessels.

16 (14-1) Samaria shall bear her guilt, for she has rebelled against her God; they shall fall by the sword; their infants shall be dashed in pieces, and their women with child shall be ripped up.

1 ¶ (14-2) Return, O Israel, unto the LORD your God; for you have stumbled in your iniquity.

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

3 (14-4) Asshur shall not save us; we will not ride upon horses; neither will we call any more the work of our hands our gods; for in You the fatherless find mercy.’

4 ¶ (14-5) I will heal their backsliding, I will love them freely; for Mine anger is turned away from him.

5 (14-6) I will be as the dew unto Israel; he shall blossom as the lily, and cast forth his roots as Lebanon.

6 (14-7) His branches shall spread, and his beauty shall be as the olive-tree, and his fragrance as Lebanon.

7 (14-8) They that dwell under His shadow shall again make corn to grow, and shall blossom as the vine; the scent thereof shall be as the wine of Lebanon.

8 ¶ (14-9) Ephraim shall say: ‘What have I to do any more with idols?’ As for Me, I respond and look on him; I am like a leafy cypress-tree; from Me is thy fruit found.

9 (14-10) Whosoever is wise, let him understand these things, whosoever is prudent, let him know them. For the ways of the LORD are right, and the just do walk in them; but transgressors do stumble therein.

Ketubim Targum Psalm 31

1. ¶For praise; a psalm of David.

2. In your Word, O Lord, I have placed my hope; I will never be disappointed; by your generosity save me.

3. Incline your ear to me, in haste save me. Be for me a strong fortress, a fortified stronghold to redeem me.

4. For you are my strength and trust; and for the sake of your name, guide me and sustain me.

5. Take me out of this net that they spread for me, for you are my strength.

6. Into your hand I will place my spirit; you have redeemed me, O Lord, true God.

7. I hate those who observe practices that are like vanity and lies; but I have relied on the Lord.

8. I will rejoice and be glad in your kindness, for you have seen my affliction, you know the troubles of my soul.

9. ¶ And you have not handed me over to the hand of my enemy; you have made my feet stand in a broad place.

10. Have mercy on me, O Lord, for I am in distress. My eye is wasted from agitation; my soul and my belly are destroyed.

11. For my life is ended in misery, and my years in sighing; my strength has failed because of my sin, and my limbs are used up.

12. I have become a more shameful thing than all my oppressors, and more so to my neighbors – a fearful thing to those who know me, those who see me in the street flee from my presence.

13. I am forgotten like a dead man from the mind; I have become like a broken vessel of the potter.

14. Because I have heard an evil report which many peoples say about me; terror is all around when they gather together against me; they have planned to take my soul.

15. But I have put my trust in you, O Lord; I said, “You are my God.”

16. In your hand are the times of my redemption; save me from the hand of my enemies and persecutors.

17. Shine your countenance on your servant; redeem me by your goodness.

18. O Lord, I will not be disappointed, for I have called upon you; let the wicked be disappointed, let them be silent and descend to Sheol.

19. ¶ Let the lips of falsehood be stopped up, [the lips] that speak slander against the righteous in pride and contempt.

20. How great is your goodness that you have hidden for those that fear you; you have acted for those who hope in you, to pay them a good reward in front of the sons of men.

21. You will hide them in a hiding place in the time of your anger from troops of warriors; you will conceal them as in a shelter from the strife of tongues.

22. Blessed be the Lord, for he has exhibited his kindness to me in the walled city.

23. And I thought when I sought to flee, I have been eliminated from the presence of your glory; [but] in truth you heard the sound of my prayer when I made supplication to you.

24. Love the Lord, all his devotees; the Lord keeps the faithful from harm, and pays back the haughty who act proudly.

25. Be strong, and let your mind be sturdy, all you who have confidence in the Word of the Lord.

Ketubim Midrash Psalm 31

I. For the leader. A Psalm of David. In You, O Lord, do I put my trust; let me never be ashamed (Ps. 31:1-2). These words are to be considered in the light of the verse Who among you that fears the Lord, that obeys the voice of His servant, that walks in darkness, and has no light? Let him trust in the name of the Lord, and stay upon his God (Isa. 50:10). Upon coming into houses of prayer and houses of study, the children of Israel say to the Holy One, blessed be He: "Deliver us!" and He replies: "Are there any righteous men among you? Are there any God-fearing men among you?" Thereupon they say: In days gone by, in the days of our fathers, in the days of Moses and Joshua, in the days of Samuel and Saul, and of David and Solomon, in those days there were righteous men. But now, as we go on from generation to generation, it grows darker for us, as it is said Man walks in darkness, and has no light (ibid.). The Holy One, blessed be He, replies: "Trust in My name, and I shall be a stay unto you," as is said Let him trust in the name of the Lord, and stay upon his God (ibid.). Wherefore? Because when a man trusts in Me, I deliver him. You can see for yourself that this is true. Hananiah, Mishael, and Azariah trusted in My name, and because they trusted in My name I delivered them, so that even wicked Nebuchadnezzar said: Blessed be the God of Shadrach, Meshach, and Abed-nego, who delivered His servants that trusted in Him (Dan. 3:28). And Daniel also - him I delivered only because he trusted in My name, as is said Then ... the king ... commanded that they should take Daniel up out of the den (Dan. 6:24). Wherefore? Because he had trusted in his God (ibid.).

Hence David said: Since it is true that whoever trusts in You is delivered, I, too, will put my trust in You, as is said In You, O Lord, do I put my trust.

2. Another comment on In You, O Lord, do I put my trust; let me never be ashamed; deliver me in Your righteousness. These words are to be considered in the light of the verse O Israel, that are saved by the Lord with an everlasting salvation; you shall not be ashamed nor confounded (Isa. 45:17). The children of Israel say to the Holy One, blessed be He: Master of the universe! O the shame and confusion of all the years we have been enslaved! Do save us, and we shall never know shame. Wherefore not? Because Your salvation is an everlasting salvation. (The proof that God's salvation is everlasting is that Scripture does not say "lasting" but everlasting). The Holy One, blessed be He, replies: I am He who redeemed you in days gone by; and I am He who will be your Redeemer in days to come, as it is said Thus says the Lord that created You, O Jacob, and He that formed you, O Israel: Fear not, for I have redeemed you (Isa. 43:1): Here Scripture does not say, "I shall redeem you," but I have redeemed you - that is, "I have spoken the word, and the deed is done."

The Holy One, blessed be He, also says: I am He who will be your Redeemer;- for I am He who promised that even as I redeemed you before, so I shall redeem you again, for it is said The Lord has ransomed Jacob, and He also will redeem him (Jer. 31:11): Here Scripture does not say "He redeemed him," but He will redeem him. The children of Israel answer the Holy One, blessed be He: "Did You not long ago redeem us by the hands of Moses, and by the hands of Joshua, and by the hands of the judges and the kings? Yet we are now again in slavery and in shame, as though we had never been redeemed." And the Holy One, blessed be He, replies: "Because your redemption was through creatures of flesh and blood, and because your leaders were men, here one day and in the grave the next, your redemption was but redemption for an hour. But in the time-to-come, I Myself shall redeem you; I who live and endure for ever shall redeem you with a redemption that will last for ever, as is said O Israel, that are saved by the Lord with an everlasting salvation. Therefore, You shall not be ashamed nor confounded, world without end (Isa.45:17).

Then the Holy One, blessed be He, will say further: In days gone by you could live in shame and in confusion because you were young, but now that you are grown old, there is no strength in you to bear the shame of exile. Hence it is said Fear not, for you shall not remain ashamed ... indeed you shall forget the shame of your youth (Isa.54:4).

And David said: Master of the universe, when the time of redemption arrives, let us never again be ashamed, as is said In You, O Lord, do I put my trust; let me never be ashamed.

3. Another comment on In You, O Lord, do I put my trust; let me never be ashamed. These words are to be considered in the light of the verse All mine enemies shall be ashamed and sore vexed; they shall return and be ashamed suddenly (Ps. 6:11). R. Johanan taught: In the time-to-come the Holy One, blessed be He, will condemn the wicked and return them to Gehenna. Hence it is said They shall be ashamed ... they shall ... be ashamed.

R. Samuel bar Nahmani taught: In the time-to-come, the Holy One, blessed be He, will cause every people to come forward, and each one will call to its god who will not answer. Then each will see that in its god there is nothing that can answer; as it is written Yea, though one cry unto him, he cannot answer, nor save him out of his trouble (Isa. 46:7). Because there is nothing to gods like this one, as is said They have mouths, but they speak not (Ps. 115 :5), the peoples will go to the Holy One, blessed be He, and the Holy Spirit will say to God: "You are their jug of olives! Their gods not having answered them, they now come to You." Thereupon God will condemn them, and banish them from the world.

R. Johanan maintained: Do not say this will happen only in the time-to-come. The Holy One, blessed be He, banishes them in this world as well, for He banished the wicked from the world in the days of Sisera and in the days of Sennacherib.

R. Joshua ben Levi taught: Come and see how fierce is the power of shame mentioned twice in a single verse. Moreover, the words God uses to shame the nations are the same words He uses to bless the righteous, as it is said My people shall never be ashamed (Joel 2:26).

R. Joshua ben Levi also taught: Had the entire Book of Ezekiel not been written, except for the verse in which God says, That you may remember, and be confounded, and never open your mouth any more, because of your shame, when I am pacified toward you for all that you have done (Ezek. 16:63), it would have been enough.

When David perceived that shame is so fierce, he prayed again and again In You, O Lord, do I put my trust; let me never be ashamed.

4. Another comment. In You, O Lord, do I put my trust; let me never be ashamed; elsewhere this is what Scripture says, Ashamed be all they that serve graven images." ... bow down to Him all you gods (Ps. 97:7). R. Yudan said in the name of R. Nahman: Some day the Holy One, blessed be He, will give a little semblance of life to each idol so that it can come and bow down to the Holy One, blessed be He, as is said Bow down to Him, all you gods (ibid.), and thus shame its worshippers.

R. Phinehas said: Some day the Holy One, blessed be He, will grant speech to the idol so that it can talk in the presence of its worshippers, and say to them: "Woe unto you that left Him who lives for ever, who is the Maker of heaven and earth (Gen. 14:19), and bowed down to that of which it is said Idols ... have mouths, but they speak not (Ps. 115:5).

R; Johanan said: When the Holy One, blessed be He, revealed Himself at Sinai, He put strength into the idols, and they bowed down to Him. R. Tahalifa taught: In saying All the gods bowed down to Him (Ps. 97:7), Scripture supports R. Johanan. It does not say, "They shall bow down to Him," but they bowed down to Him - that is, the gods had already bowed down to Him in the past.

R. Judah and R. Nehemiah differed. One said: As an idol is made with several joints, so those who bow down to it shall fall apart at their several joints. That this will happen you can tell from the verse And this shall be the plague wherewith the Lord will smite all the peoples that have fought against Jerusalem; their flesh shall consume away while they stand upon their feet, and their eyes shall consume away in their sockets, and their tongue shall consume away in their mouth (Zech. 14:12). But the other said: As an idol is melted down by fire, so those who bow down to it shall be consumed by fire.

5. R. Joshua ben Levi, R. Samuel bar Nahmani, and the Rabbis said: In the time-to-come, when the Holy One, blessed be He, sits in judgment upon the nations of the earth as well as upon Israel, He will find the people of Israel innocent, and the [hostile] nations of the earth will be put to shame. What will He do then? He will cause the evil inclination to appear among them, and they will say: We demand that God set aside the judgment imposed upon us! What will the Holy One, blessed be He, then do? Again He will judge them and condemn them, and for a second time they will be put to shame. Had they been silent, they would have been put to shame but once. Hence the words shall be ashamed occur twice.

R. Samuel bar Nahmani taught: Why do the words shall be ashamed occur twice? Because in the time-to-come each people will call to its god, one calling to the sun, another to the moon, and there being no life in these, neither will answer; and the peoples will be ashamed because their gods have not answered them, as is said Ashamed be all they that serve graven images (Ps. 97:7), and Then the moon shall be confounded, and the sun ashamed (Isa. 24:23). Thereupon the peoples will come to the Holy One, blessed be He, and He will say to them: "You rooted your faith in idols, and thought Me a trivial thing. Now I shall set Israel's roots deep and shall consider you such trivial things that I shall not answer you. Wherefore? Because in the beginning you did not come to Me: Had you come to Me in the beginning, I would have answered you." The peoples will again be ashamed, as is said They cried, but there was none to save them (Ps.18:42), that is, cried out to their images; even unto the Lord, but He will not answer them (ibid.), that is, cried out to the Holy One, blessed be He, who will not answer them. Hence the words shall be ashamed occur twice.

6. R. Joshua ben Levi taught: Why do the words shall be ashamed occur twice? Because in the time-to-come, when the Holy One, blessed be He, judges Israel, the righteous as well as the wicked, He will grant pardon to the righteous, that they may enter the Garden of Eden, but will send the wicked back to Gehenna. Then He will return and take the wicked out of Gehenna, and bring them into the Garden of Eden, and say to them: "Here is a place for the righteous, but here also are places still empty, so that you can not say: 'Even had we repented, there would have been no place open to us with the righteous in the Garden of Eden.'" Then He will take the righteous from the Garden of Eden and bring them into Gehenna, and say to them: "Here is a place for the wicked, but here also are places still empty, so that you can not say: 'Even had we been found guilty, there would have been no place open to us in Gehenna.' But as the wicked have inherited the places you might have had, as well as their own places in Gehenna - for Scripture says to the wicked, Because your shame ... was double ... therefore in their land they shall possess double (Isa. 61:7) - so have you inherited in the Garden of Eden your own places as well as the places they might have had." And because the wicked will be ashamed, David said: O Lord, let me not be ashamed (Ps. 31:18). Upon whom the shame? Upon the wicked! Let the wicked be ashamed, let them be put to silence in the nether-world (ibid.).

Rab said: He who puts his faith in a battered idol shall not behold God's goodness, for it is said O how abundant is Your goodness, which You have laid up for them that fear You (Ps. 31:20).

R. Abdimi of Haifa said: Every righteous man will inherit three hundred and ten worlds, for it is said That I may cause those that love Me to inherit ys (substance) (Prov. 8:21), and the numerical value of ys is three hundred and ten.

R. Isaac ben Teradyon said: The sword of the Holy One, blessed be He, smites sixteen ways, for in Scripture the sword is spoken to as follows: Turn yourself backwards, or turn to the right, or set yourself forward, or turn to the left: whithersoever ('yh) your edge is ready (Ezek. 21:21), and the numerical value of 'yh is sixteen Now, if the measure of punishment, in which God limits Himself, smites sixteen ways, how much greater is the measure of God's goodness, which is unlimited!

7. R. Yudan said in the name of R. Eleazar bar Abina that the Holy One, blessed be He, revealed the time of redemption to two men, to Jacob and Daniel: To Jacob, for Scripture relates Jacob called unto his sons, and said, “Gather yourselves together, that I may tell you that which shall befall you in the end of days” (Gen. 49:1); at that moment, however, God hid the secret from Jacob, for [instead of revealing the future] Jacob said Reuben, you are my first-born (Gen. 49:3). And God revealed it to Daniel, saying Now I am come to make you understand what shall befall your people in the end of days; for there is yet a vision for the days (Dan. 10:14). Yet when Daniel was about to reveal the secret, what was commanded him? But you, O Daniel, shut up the words, and seal the book, even to the end (Dan. 12:4), [and Daniel said instead: I heard, but I understood not ... the latter end of these things (ibid. 12:8) ].

Another tradition: [The coming of the Messiah was revealed to Samuel also]. For when Samuel went to anoint David, God said: Look not on his countenance (I Sam. 16:7) And when David came, God said to Samuel: Arise, anoint him (I Sam. 16:12), as if to say, "Shall you sit and the Messiah stand?"

R. Abba bar Kahana taught that the Holy One, blessed be He, said to Israel: "For My sake you kept the Torah and the commandments, and so for your sake I shall keep a part of that goodness laid up for the righteous in the time-to-come." Hence it is said O how abundant is Your goodness, which You have laid up for them that fear You (Ps. 31:20).

According to R. Abba bar Yudan, the Holy One, blessed be He, said: You according to your strength, and I according to My strength!

R. Jonathan taught that there are four languages: the Roman is best for battle; the Greek best for song; the Persian best for lamentation; and the Hebrew best for prayer, for the words of Hebrew are alluded to in the verse You lay them up in a pavilion away from the multitude of tongues (Ps. 31 :21).

8. Blessed be the Lord, for He has shown me His marvelous kindness in a strong city (Ps. 31 :22) - that is, in wicked Rome. For in the words I said in my haste, I am cut off (nigrazti) from before Your eyes (Ps. 31:23a), nigrazti, which comes from the same stem as garzen in "neither hammer nor axe (garzen)" (1 Kings 6:7), can only mean being cut down by an iron weapon.

Another comment: I said in my haste, I am cut off from before Your eyes in wicked Rome; You heard the voice of my supplications when I cried unto You (ibid.) in Greece. O love the Lord, all you who worship Him (Ps. 31:24a) - that is, you righteous of Israel. The Lord preserves those who affirm the faith (ibid.) - that is, those who are complete proselytes.

Another comment: The Lord preserves those who affirm the faith - that is, preserves even those sinners in Israel who reluctantly yet regularly say Amen, and regularly say "Blessed are You, O Lord, who quickens the dead."

Another comment: The Lord preserves those who affirm the faith - that is, preserves children of Israel who say, "Blessed art You, O Lord, who quickens the dead," although the quickening of the dead has not yet come to pass; who say, "Blessed are You, O Lord, the Redeemer of Israel," although they have not yet been redeemed; and who say, "Blessed are You, O Lord, who rebuilds Jerusalem," although Jerusalem has not yet been rebuilt. Of them the Holy One, blessed be He, declares: "Only for a little time were the children of Israel redeemed, and then again were they enslaved, but still they affirm their faith in Me, that I shall redeem them." Hence The Lord preserves those who affirm the faith.

9. In commenting on the passage Then shall you return and discern between the righteous and the wicked, between him that serves God, and him that serves Him not (Mal. 3:17-18), R. Aba bar Ada said that the words between the righteous and the wicked mean "between him who has faith and him who has no faith," that he that serves God is he who is willing to serve God's need, and that he that serves Him not is he who is not willing to serve God's need. Thus a man should not make the words of Torah an edged tool for his own use, nor make them a crown to crown himself.

R. Samuel bar Nahmani said: Between him that serves God and him that serves Him not means "Between him who repeats his chapter one hundred and one times and him who repeats it only one hundred times."

The Lord ... repays the others who would act proudly (Ps. 31:24c) refers to such of the disciples who study Torah not for the sake of heaven, but for the sake of doing themselves proud in this world, and to such others who expect a reward in this world for their study of Torah. But as for them who occupy themselves with Torah and hope for the reward therefore in the world-to-come, mark that the next verse reads Be of good courage, and He shall strengthen your heart, all you that hope in the Lord (Ps. 31:25). Who are meant by All you that hope in the Lord? Those who are content to have their reward laid upon the world-to-come.

I hate them that regard lying vanities (Ps. 31:7) refers to those who give heed to the lying vanities of divination. The Garden of Eden says, "I hate them that regard lying vanities. And whom do I love? Him who regards Your precepts." And Gehenna says, "I love them that regard lying vanities. And whom do I hate? Him who regards Your precepts." For The leech has two daughters [who say], Give, give (Prov. 30:15): These two are the Garden of Eden and Gehenna; the Garden of Eden says, "Give me mine," and Gehenna says, "Give me mine." Hence it is said Be of good courage, for He shall strengthen your heart, all you that hope in the Lord (Ps. 31:25).

For my life is spent with grief, and my years with sighing; my strength fails because of mine iniquity (Ps. 31:11). R. Tanhuma bar Hiyya said: Four things make a man's strength fail: sin, wayfaring, fasting, and the oppressor's rule. Of sin, it is written My strength fails because of my iniquity (Ps. 31:11); of wayfaring, it is written He weakens my strength in the way (Ps. 102:24); of fasting, it is written My knees are weak through fasting (Ps. 109:24); of the oppressor's rule, it is written He has made my strength to fail, the Lord has delivered me into their hands, from whom I am not able to rise up (Lam. 1:14).

R. Tanhuma said: Trouble also makes a man's strength fail, for it is written By reason of the disquietness of my heart ... my heart pants, my strength fails me (Ps. 38:9b, 11a).

Midrash of Matityahu (Matthew) 5:27-30

27. ¶ You have heard the Oral Law ‘You will not commit adultery’ (Exodus 20:14; Deuteronomy 5:18),

28. and I tell you that anyone who gazes at a woman with intent, having designs upon her, has, in his heart, already committed adultery with her.

29. If your right eye is a stumbling block to you pluck it out! Throw it away! For it is more comely for you that one of your body parts were lost that for your whole body to be thrown into Gehinom.

30. If your right hand is a stumbling block to you, cut it out! Throw it away! For it is appropriate to you that one of your body parts were lost rather than for your whole body to go off into Gehinom.

Commentary

This week’s Seder has no Midrash commentary in the Midrash Tanhuma Yelammedenu, nevertheless the Midrash Aggadat Beresheet, does preserve such a Seder and the commentary appears above. Aggadat Beresheet intertwines passages of our Ashlamatah in its commentary therefore the tie between Seder and Ashlamatah is obvious. David the Messiah, looks at Torah Seder for this week and finds that the problem with Yehudah was one of insufficient trust in Ha-Shem, and thus he writes: “In You, O Lord, do I put my trust; let me never be ashamed” [like Judah before the Judges who was put to shame by Tamar]. And so the whole Midrash of Psalm 31 revolves mainly around this theme of “shame.” And for those who scorn or shame Yehudah or the Jewish people, no matter their stumblings, mistakes and imperfections, the ominous warning of David the Messiah is: All mine enemies shall be ashamed and sore vexed; they shall return and be ashamed suddenly (Ps. 6:11) – that is a double portion of shame, for the Jewish people are “they are beloved for the patriarchs’ sakes” (Romans 11:28). And further, our Psalm states: The Lord ... repays the others who would act proudly (Ps. 31:24c).

The Midrash of Matityahu for this week looks at our Seder and tackles the problem of sexual immorality as well as that of apostasy, for “adultery” is both a code word in the Midrash for sexual immorality and even more important for apostasy from Torah (Written and Oral) as taught by our Jewish Sages. The Master of Nazareth explains that apostasy and sexual immorality stems from two sources: “the right eye” – that is, an “evil eye” [an envious or covetous eye (Baba Metsia 85a; Sanhedrin 108a), or an eye inclined to avarice (Baba Batra 64b), a grudging nature (Proverbs 23:6; Abot 2:9)], and the “right hand” – that is, the sword hand and representing might, power, control, authority [cf. Genesis 49:5-7; it also is an allusion for sexual immorality which of itself is abuse of power and authority – cf. Shabbat 41a; and Nidah 13b]. So then, envy, covetousness, avarice, a grudging or non-generous nature, abuse of power, control and authority – all are the roots from which apostasy and immorality grow and flourish. The tie up with our Seder is of course the misuse of the sword hand by Yehudah.

Equally Hakham Shaul counsels in order to avoid the evil eye and the abuse of the right hand:

“But this I say: He who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully. So let each one give as he purposes in his heart, not grudgingly [from sorrow] or out of duty; but because God loves a cheerful giver. And God is able to make all grace abound toward you, that you, always having all sufficiency in everything, may abound for every good work. As it is written: ‘He has dispersed abroad, He has given to the poor; His righteousness endures forever’ (Psalm 112:9).” (2 Corinthians 9:6-9)

Generosity is thus the best medicine and vaccine against apostasy and immorality. Let us not say it but be in the habit of being generous persons at all times. The rewards are incalculable both in this world and in the world-to-come!

“What shall we then do?” – Towards a Nazarean Halakhic Code

Marqos 1:3-8

3 ¶ The voice of one crying in the arid-hill-country: Prepare the way (Halakha) of Adonai; make His paths straight.

4 Yochanan HaMatbil came immersing in the arid-hill-country of Judea and calling for an immersion of teshuvah (returning) for the remission of sins.

5 And all the land of Judea, and those from Jerusalem, went out to him and were all immersed by him in the Jordan River, confessing their sins.

6 Now Yochanan was clothed with camel’s hair [the Tallit (Mantle) of Eliyahu – Elijah] and with a leather waistband around his waist, and he ate carobs and carob honey.

7 And he made proclamation saying: There comes one after me who is mightier than I, whose sandal straps I am not worthy to stoop down and loose.

8 I indeed immerse you in water, but He will immerse you in the Spirit of Holiness (Spirit of Separation unto G-d).

(* Note this paragraph admits further division for lectionary purposes)

In his introduction to his letter to the Bereans (Hebrews), Hakham Shaul starts by saying that: “God, Who at various times and in various ways spoke in times past” – that is that G-d speaks in different ways, by different means in different times. In the times of Yochanan G-d would speak through a “bat Kol” (daughter of a voice), prophecy was still existent. However, this does not mean that today G-d, most blessed be He continues to use the same means, and gifts to speak to us. For each time and age has its own modality of how G-d speaks. Today G-d speaks through a college or tribunals of experts, be it in matters of science, law, or whatever other field of human endeavor.

It therefore becomes clear that the claim of restoring 1^st century Nazarean Judaism is bogus, since if this is so, those that advocate for such a return of necessity should dispense of their 21^st century computers, telephone, Millset facilities, dress, etc. etc. This is the same error that the artistic movement of the renaissance wanted to achieve – a restoration of the classics, but they found themselves living in an entirely new era, and rather than restore they ended with a new style of art altogether. Likewise those that claim to be restoring first century Nazarean Judaism are going about creating a new religion which is forbidden throughout Scripture.

We live in the 21^st century, and should not shy from the challenges that are before us, neither of the historical context in which we find ourselves, nor of the history that produced us. Surely, we can and should endeavor to bring the teachings of the master of Nazareth in harmony with present Jewish Law and breath to it a new vibrancy. But we can’t go about claiming that we are restoring anything, since that would entail freezing humanity and human endeavour to a specific period of time and ignoring historical events in between in which G-d, blessed be He, spoke most clearly.

In our days alike in all epochs some have arisen claiming to have prophecy, to be rabbis, and even to be leaders of obscure tribunals, with know knowledge of Jewish jurisprudence (an even less civil jurisprudence) who are no proven experts in their field, who have egos that are greater than the depth of Gehinom who claim that G-d speaks to them. These are but misfits of human society who need to learn that “God, Who at various times and in various ways spoke in times past” speak to us today through a tribunal of collegium of experts, through a consensus of divine wisdom poured on the many, and not on any single individual. The work of Ha-Shem in this period of human endeavor is of necessity collegiate, the voice of G-d is found in the voice of collective wisdom emanating from humble men of G-d who have the grace to submit to each other and be accountable to each other for the good of human society and the welfare of the teachings of the Master of Nazareth.

Thus the statements in vv. 3-8 of Marqos Chapter propose that:

G-d, most blessed be He, God, at various times speaks in various ways, and whilst in times past He has spoken through great miracles, prophets and the “Bat Kol” (daughter of a voice), today he speaks to us through the collective wisdom emanating from properly constituted tribunals of experts, be it in matters of health, law, religion etc. Therefore, it is forbidden for anyone to say that G-d speaks to them, when such mode of divine communication does not belong to this age and time. Anyone not subject to a legitimate Jewish Bet Din is therefore in rebellion against G-d, most blessed be He, and has committed treason against the Messiah of Israel, peace be upon him. Anyone who does not teach or speak in the name of his teacher is equally guilty of the same crimes.

That all those involved in the codification of Halakha need to engage constantly in Teshuvah and frequent immersions in water for the remissions of sins. Teshuvah is not just one or various acts but a constant life project to which we are called from bar/bat mitsvah until the moment we die, for it is the nature of human beings to grow in understanding and to discard previous behaviors and concepts which contradict the letter and spirit of the Torah. Water here should not be understood in a restrictive literal interpretation (interpretatio restricta) of the word, but rather in an extensive literal mode (interpretation extensa), and thus meaning constant immersion in Torah study which also not only brings about Teshuvah but also remits sins.

From the statement in v.5 we find that:

Those involved as Torah teachers, Torah judges, Cantors or Torah counselors should avoid being actively engaged in calling people unto themselves or their organizations, nor engaging in any kind of propaganda about themselves or their organizations, but rather should be calling people to a path of life-time Teshuvah (returning to Torah), and Torah learning. Human beings have a measure of wisdom and whether by experience or learning can discern where quality and genuineness is, and in the same manner that people flocked to Yochanan from all over Judea and Jerusalem, in the end genuine followers of the Master of Nazareth will flock to the truth and to where they feel dealt fairly and not exploited. Our mission is to attract people to a Torah way of life, good deeds, knowledge of the Written and Oral Torah, and to be productive members of the people of Israel as Nazareans.

From the statements in v.6 we discern:

Those involved as Torah teachers, Torah judges, Cantors or Torah counselors should dress in a manner which is acceptable to the majority of Jewish people at the present time. Each profession has its own uniform and the honor due to Messiah is expressed by the wearing of such uniforms which must be tasteful, noble, and simple according to any of the Minhagim current amongst the Jewish people. Yochanan was obviously a prophet in his time and dressed therefore accordingly. There are some today that dress and ask others to dress in a manner that brings dishonor and ridicule to the authority of the Master of Nazareth, such is contrary to Halakha, good taste and noble manners. This also calls for simplicity of life, guarding against any unnecessary ostentation that may give cause for brethren to stumble and fall.

Marqos 1:7 asks of us that:

G-d, His Messiah, the Jewish people and the Written and Oral Torah are one, and these should be the centre of our lives, and that this message without interference from vain preoccupations should constitute the center of all Torah teaching, proclamation and service. Anything that interferes with this most sacred unity is in rebellion against G-d, His Messiah, His people and His Torah. People who make buildings, names, prestige, money, fame, social state, etc. their preoccupation are most definitely far from the calling of G-d, who has asked us “to do justice and to walk humbly before G-d.” Consequently it is forbidden to teach or rule in any way against the established Halakhah adopted by the majority of Jewish people. Anyone doing so has not only transgressed Torah but has violated that sacred unity exiting between G-d, His Messiah, the Jewish people and the Written and Oral Torah.

Finally verse 8 of the second Paragraph of Marqos teaches that:

Nazarean Jews are called to an in-depth comprehensive commitment to G-d for the rest of their lives as well as to His work in this world and in the world-to-come. All Nazarean Jews are called to be ministers of the Most High, and therefore must take active steps to prepare themselves thoroughly for the ministry. The first step is to procure oneself with a good Torah teacher who is Shomer Shabbat and values highly the Written and Oral Torah as taught by our Jewish Sages as well as having dominion of the contents of the Nazarean Codicil harmonized with the Written and Oral Torah, and purchasing if necessary a colleague or companion to study Torah with (Abot 1:6). And this is what is meant by: “He will immerse you in the Spirit of Holiness (Spirit of Separation unto G-d).”

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai

Shabbat:	Torah Reading:	Weekday Torah Reading:
וישב
“Vayeshev”	Reader 1 – B’resheet 38:1-5	Reader 1 – B’resheet 39:1-3
“And dwelled”	Reader 2 – B’resheet 38:6-8	Reader 2 – B’resheet 39:4-6
“Y habitó”	Reader 3 – B’resheet 38:9-11	Reader 3 – B’resheet 39:7-9
B’resheet (Genesis) 38:1-30	Reader 4 – B’resheet 38:12-14
Hosea 12:1-9 + 14:9-10	Reader 5 – B’resheet 38:15-19
1 Samuel 20:18,42	Reader 6 – B’resheet 38:20-23	Reader 1 – B’resheet 39:9-12
Psalm 31	Reader 7 – B’resheet 38:24-30	Reader 2 – B’resheet 39:13-15
	Maftir – B’resheet 38:27-30	Reader 3 – B’resheet 39:16-18
N.C.: Matityahu 5:27-30	Hosea 12:1-9 + 14:9-10 1 Samuel 20:18,42