Esnoga Bet Emunah

7104 Inlay St. SE, Lacey, WA 98513

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

Three and 1/2 year Lectionary Readings	Second Year of the Reading Cycle
Heshvan 06, 5770 – Oct. 23/24 , 2009	Second Year of the Shmita Cycle

Candle Lighting and Havdalah Times:

Atlanta, Georgia, U.S.

Friday Oct. 23, 2009 – Candles at 6:37 PM

Saturday Oct. 24, 2009 – Havdalah 7:32 PM

San Antonio, Texas, U.S.

Friday Oct. 23, 2009 – Candles at 6:38 PM

Saturday Oct. 24, 2009 – Havdalah 7:31 PM

Baton Rouge & Alexandria, Louisiana, U.S.

Friday Oct. 23, 2009 – Candles at 6:08 PM

Saturday Oct. 24, 2009 – Havdalah 7:01 PM

Sheboygan & Manitowoc, Wisconsin US

Friday Oct. 23, 2009 – Candles at 5:38 PM

Saturday Oct. 24, 2009 – Havdalah 6:38 PM

Bowling Green & Murray, Kentucky, U.S.

Friday Oct. 23, 2009 – Candles at 5:42 PM

Saturday Oct. 24, 2009 – Havdalah 6:38 PM

Brisbane, Australia

Friday Oct. 23, 2009 – Candles at 5:42 PM

Saturday Oct. 24, 2009 – Havdalah 6:36 PM

Chattanooga, & Cleveland Tennessee, US

Friday Oct. 23, 2009 – Candles at 6:39 PM

Saturday Oct. 24, 2009 – Havdalah 7:34 PM

Bucharest, Romania

Friday Oct. 23, 2009 – Candles at 6:02 PM

Saturday Oct. 24, 2009 – Havdalah 7:02 PM

Miami, Florida, US

Friday Oct. 23, 2009 – Candles at 6:29 PM

Saturday Oct. 24, 2009 – Havdalah 7:20 PM

Jakarta, Indonesia

Friday Oct. 23, 2009 – Candles at 5:28 PM

Saturday Oct. 24, 2009 – Havdalah 6:17 PM

New London, Connecticut USA

Friday Oct. 23, 2009 – Candles at 5:31 PM

Saturday Oct. 24, 2009 – Havdalah 6:29 PM

Kuala Lumpur, Malaysia

Friday Oct. 23, 2009 – Candles at 6:41 PM

Saturday Oct. 24, 2009 – Havdalah 7:30 PM

Olympia, Washington, U.S.

Friday Oct. 23, 2009 – Candles at 5:53 PM

Saturday Oct. 24, 2009 – Havdalah 6:55 PM

Manila & Cebu, Philippines

Friday Oct. 23, 2009 – Candles at 5:14 PM

Saturday Oct. 24, 2009 – Havdalah 6:04 PM

Philadelphia, Pennsylvania USA

Friday Oct. 23, 2009 – Candles at 5:53 PM

Saturday Oct. 24, 2009 – Havdalah 6:50 PM

Singapore, Singapore

Friday Oct. 23, 2009 – Candles at 6:33 PM

Saturday Oct. 24, 2009 – Havdalah 7:23 PM

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

Roll of Honor:

This Torah commentary comes to you courtesy of:

His Honor Rosh Paqid Adon Hillel ben David and

beloved wife HH Giberet Batsheva bat Sarah

His Honor Paqid Adon Mikha ben Hillel

His Honor Paqid Adon David ben Abraham

Her Excellency Giberet Sarai bat Sarah & beloved family,

His Excellency Adon Barth Lindemann & beloved family,

His Excellency Adon John Batchelor & beloved wife,

His Excellency Adon Ezra ben Abraham and

beloved wife HE Giberet Karmela bat Sarah,

Her Excellency Giberet Alitah bat Sarah

His Excellency Adon Stephen Legge and

beloved wife HE Giberet Angela Legge

His Excellency Adon Yoel ben Abraham and

beloved wife HE Giberet Miryam bat Sarah

His Excellency Rev. Dr. Adon Chad Foster and

beloved wife HE Giberet Tricia Foster

His Excellency Adon Yisrael ben Abraham and

beloved wife HE Giberet Elisheva bat Sarah

Her Excellency Giberet Laurie Taylor

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

Rashi & Targumim for: Sh’mot (Exodus) ‎‎‎4:18 – 6:1‎‎‎

RASHI	TARGUM PSEUDO JONATHAN	TARGUM NEOFITI
18. Moshe went and returned to Yitro, his father-in-law, and said to him, "I would like to leave and return to my brothers in Egypt, to see if they are still alive." Yitro said to Moshe, "Go in peace."	18. Moses went back to Jethro, his father-in-law, and said to him, “Let me go back to my kinsmen who are in Egypt and see if they are still alive.” And Jethro said to Moses, “Go in peace!”	18. And Moses went back and returned to Jethro," his father-in-law, and he said to him: “I will go now and return to my brethren who are in Egypt, and I will see whether they are still alive." And Jethro said to Moses: "Go in peace."
19. Adonai said to Moshe in Midian, "Go, return to Egypt, for they have died---all the men who had sought your life."	19. And the Lord said to Moses in Midian, “Go back to Egypt; for all the men who sought to take your life have been emptied out and have become impoverished, and behold, they are accounted as dead.”	19. And the Lord said to Moses in Midian: "Go, return to Egypt because all the men who sought your life to kill you are dead."
20. Moshe [then] took his wife and his sons, set them to ride on the donkey, and he returned to the land of Egypt. Moshe took the rod of G-d in his hand.	20. So Moses took his wife and his sons, mounted them on the ass, and went back to the land of Egypt. And Moses took in his hand the rod which he had taken from the garden of his father-in-law. It was of sapphire from the throne of glory, its weight was forty seahs, and the great and glorious name was clearly engraved on it, and with it miracles were performed from before the Lord.	20. And Moses took his wife and his‎ sons and mounted them on an ass and went back to the land of Egypt. And Moses took in his hand the staff by which signs were done before the Lord.
21. Adonai said to Moshe, "On your way back to Egypt, see [keep in mind] all the wondrous [signs] that I have placed in your hand, and do them before Pharaoh. I will harden his heart, and he will not send the people out.	21. And the Lord said to Moses, “When you return to Egypt see that you perform before Pharaoh all the wonders I have put in your power. I, however, will harden the inclination of his heart, and he will not let the people go.	21. And the [Memra of the] Lord said to Moses: “As you go to return to Egypt, see all the signs that I have placed in your hand. And you shall do them before Pharaoh, and I will harden his heart and he shall not let the people go.
22. You will say to Pharaoh, This is what Adonai said, Yisrael is My son, My firstborn.	22. And you shall say to Pharaoh, ‘Thus says the Lord, Israel is My first-born son.	22. And you shall say to Pharaoh: ‘Thus says the [Memra of the] Lord: Israel is my first-born son.
23. And I have said to you, send out My son and let him serve Me. If you refuse to send him, behold, I will slay your [own] firstborn son."	23. and I have said to you: Let My son go that he may worship before Me! Yet you refuse to let him go. Now I will kill your first-born son.”	23. And I have said to you: Let my son go that he may worship before Me; and you have refused to let him go. Behold, I kill your first-born son.’”
24. He [Moshe] was along the way, in the inn, Adonai confronted him, and wanted to kill him.	24. At a lodging place on the way the angel of the Lord met him and sought to kill him because of Gershom his son, who had not been circumcised on account of Jethro, his father-in-law who had not allowed him to circumcise him. But Eliezer had been circumcised according to an agreement which they had made between them.	24. And it happened on the way, in the resting-house, that an angel from before the Lord overtook him and sought to kill him.
25. Tzipporah took a flint-stone and cut off her son's foreskin, and threw it at his feet, saying, "You are a bridegroom of blood to me."	25. Then Zipporah took a flint-stone and cut the foreskin of Gershom, her son, and brought the circumcised foreskin to the feet of the Destroying Angel and said, "The bridegroom wanted to circumcise, but his father-in-law prevented him. And now may the blood of this circumcision atone for my husband."	25. And Zipporah took a flint and circumcised the foreskin of the son and cast it near the feet of the destroyer and said: “In truth the bridegroom sought to circumcise, but his father-in-law did not permit him. And now may the blood of this circumcision atone for the sins of this bridegroom."?
26. He then withdrew from him [Moshe. Then she said, "[You are] a bridegroom of blood [to me] because of the circumcision."	26. And the Destroying Angel left him alone. Then Zipporah praised (God) and said, "How precious is the blood of this circumcision that saved the bridegroom from the hands of the Destroying Angel."	26. And the angel [the Destroyer] let him go from him. Then Zipporah gave praise and said: "How beloved is the blood [of circumcision] that has delivered this bridegroom from the hand" of the angel of death [the Destroyer]."
27. Adonai said to Aharon, "Go meet Moshe in the desert." He [Aharon] went and met him at the mountain of G-d and he kissed him.	27. The Lord said to Aaron, "Go to meet Moses in the desert." He went and met him at the mountain on which the Glory of the Lord was revealed," and he kissed him.	27. And the Lord said to Aaron: “Go to meet Moses to the wilderness.” And he went and met him on the mountain of the sanctuary of the Lord, and he kissed him.
28. Moshe told Aharon all the words of Adonai with which He had sent him; and all the [miraculous] signs that He had commanded him [to demonstrate].	28. Moses told Aaron [all] these things which (the Lord) had entrusted to him, and all the signs which he had commanded him to perform.	28. And Moses related to Aaron all the words of the Lord who had sent him [and all the signs that he had planned to do].
29. Moshe and Aharon went [to Egypt] and they gathered all the elders of the B’ne Yisrael.	29. Then Moses and Aaron went and gathered all the elders of the children of Israel.	29. And Moses and Aaron went and gathered all the wise men of the children of Israel.
30. Aharon spoke all the words that Adonai had spoken to Moshe, and he demonstrated the [miraculous] signs in the eyes [sight] of the people.	30. Aaron spoke all the words that the Lord had spoken with Moses, and he performed the signs in the eyes of the people.	30. And Aaron spoke all the words which the Lord had spoken with Moses and did the signs before the eyes of the people.
31. The people believed. When they heard that Adonai was mindful of the B’ne Yisrael, and that He had seen their suffering, they bowed their heads and prostrated themselves.	31. And the people believed. And when they heard that the Lord remembered the children of Israel, and that their servitude was revealed before Him, they bowed down and worshiped.	31. And these people believed in the name of the Memra of the Lord and heard that the Lord, in his good mercies, had remembered the children of Israel and that their tribulations were manifest before Him. And they bowed down and gave thanks and praised.

1. Afterwards Moshe and Aharon went and said to Pharaoh, "This is what Adonai, G-d of Yisrael said, 'Send My people, so they may celebrate a festival to Me in the wilderness."	1. After that Moses and Aaron went in and said to Pharaoh: "Thus said the Lord, the God of Israel, 'Let my people go that they may make a feast to me in the wilderness.'"	1. After this, Moses and Aaron went in and said to Pharaoh: “Thus said the Lord, the God of Israel: ‘Let go the people that they may celebrate a feast before Me in the wilderness.’”
2. Pharaoh said, "Who is Adonai that I should obey his voice, to let Yisrael go. I do not know Adonai, nor will I let [the B’ne] Yisrael go."	2. But Pharaoh said: "The name of the Lord has not been revealed to me that I should listen to His word and let Israel go. I have not found the name of the Lord written in the Book of the Angels. I do not fear Him, and moreover I will not let Israel go."	2. And Pharaoh said: “Who is the Lord that I should listen to His voice to let Israel go? Pharaoh does not know who the Lord is; and I will not let Israel go.”
3. They said [to him], "The G-d of the Hebrews has revealed Himself to us. Please allow us to take a three day journey into the wilderness, and let us sacrifice to Adonai, our G-d, lest He strike us with the plague or with the sword."	3. They said, "The name of the God of the Jews has been called upon us. Let us go a three days' journey in the wilderness that we may sacrifice a festive offering before the Lord our God, lest he fall upon us with death or slaughter.”	3. And they said: “The God of the Hebrews was revealed to us. Let us go, we pray, a journey distance of three days, and we will sacrifice before the Lord our God, lest He meet us with the plague or with the sword.”
4. The king of Egypt said to them, "Why, Moshe and Aharon, are you distracting the people from their work? Get back to your burdens."	4. The king of Egypt said to them, "Why, Moses and Aaron, do you make the people cease from their work? Go to your work!"	4. And the king of Egypt said to them: “Why, now, should you Moses and Aaron make the people rest from their work? Return to your labors.”
5. Then Pharaoh said, "Behold, the people of the land are now many, and you want them to take leave from their hard work."	5. And Pharaoh said, "Behold, the people of the land whom you cause to cease from their work are now many."	5. And Pharaoh said: “Behold, the people [of the land] are now many, and you make them rest from their labors!”
6. That day, Pharaoh commanded the taskmasters of the people and their officers, saying,	6. On that day Pharaoh commanded the rulers of the people and their officers, saying,	6. And Pharaoh commanded the officers of the people and their oppressors that day, saying:
7. "You shall no longer give the people straw to make bricks as before. Let them go gather [their own] straw,	7. "You shall no longer give the people straw to cast bricks as yesterday and before that. Let them go and gather straw for themselves!	7. “You shall no longer give the people straw to make bricks, not like yesterday and earlier, they shall go and gather straw for themselves.
8. [And] the quota of bricks that they made before, you shall place upon them; do not reduce it, for they are lazy and therefore they cry out, saying, 'We want to go sacrifice to our G-d.'	8. But you shall assign to them the same amount of bricks as they made yesterday and before that. You shall not take from it, for they are idlers. That is why they cry out, saying, 'Let us go and sacrifice a festive offering before our God.	8. But the number of bricks they made yesterday and earlier you shall lay upon them. You shall not diminish them, because they are idle; because of this they cry out, saying: ‘Let us go and let us sacrifice before our God.’
9. Make the workload heavier on the men, and make them do it. Let them not talk about false ideas."	9. Let heavier work be laid upon the men, and let them occupy themselves with it, and let them not trust in lying words."	9. You shall impose harsher work on the men, and they shall work at it, and they shall not busy themselves with words of lying men.”
10. They went out--- the taskmasters of the people and their officers--- and spoke to the people, saying, "This is what Pharaoh said, 'I will no longer give you straw.	10. Then the rulers of the people and their officers went out and said to the people: "Thus says Pharaoh: 'I will not give you straw.	10. And the oppressors of the people and their officers went out to the people, saying: “Thus said Pharaoh: ‘I will not give you straw.
11. You must go get your own straw wherever you can find it, but your workload must not be reduced.' "	11. Go yourselves. (and) take straw for yourselves from whatever place you find (it), because nothing will be taken from your work.'"	11. Go, gather straw for yourselves from where you will find it, but nothing shall be diminished! of your labors.”
12. The people spread out all over Egypt to gather grain-chaff for straw.	12. The people were scattered throughout all the land of Egypt to gather stubble for straw.	12. And the people were scattered in all the land of Egypt to gather stubble for straw.
13. The taskmasters pressured them saying, "You must complete your daily work [quota], just as [before] when there was straw."	13. And the rulers pressed (them), saying. "Complete your work, each day's task, as you did when straw was given to you."	13. And the oppressors oppressed (them), saying: “Complete your work, the amount for each day (is to be) as when the straw was given to you.”
14. The officers of the B’ne Yisrael were beaten--- those whom Pharaoh's taskmasters had appointed--- and were told, "Why have you not completed your quotas of brick making as you did yesterday and before neither yesterday, nor today?"	14. And the officers of the children of Israel whom the rulers of Pharaoh had appointed over them were punished, saying, "Why then have you not completed, either today or yesterday, what was decreed for you, (namely), that you cast bricks as yesterday and before that?"	14. And the officers of the children of Israel, whom oppressors of Pharaoh's had set over them, were beaten, being asked: “Why, neither yesterday nor today, have you not completed as previously the amount allotted to you for brickmaking?”
15. The officers of the B’ne Yisrael came and cried out to Pharaoh, saying "Why are you doing this to your slaves?	15. Then the officers of the children of Israel came and cried out before Pharaoh, saying, "Why do you deal thus with your servants?	15. And the officers of the children of Israel came and cried out: before Pharaoh, saying: "Why, we pray, do you act thus with your servants?
16. Your slaves are not given straw, and yet we are told to make bricks. Your slaves are beaten, and it is a sin for your people."	16. No straw has been given to your servants, and they say to us 'Make bricks' And behold, your servants are punished; but the guilt of your people is great and goes up."	16. Straw is not given to your servants, and you say to us, your servants: ‘Make bricks.’ Behold your servants are punished, but Pharaoh and the people are at fault.”
17. He said, "You are lazy, therefore you say, 'Let us go sacrifice to Adonai.'	17. But he said, "You are idlers! Idlers! Therefore you say, 'Let us go and sacrifice a festive offering before our God.'	17. And he said: “You are idle, you are idle; wherefore do you say, ‘We will go and will make an offering be/ore the Lord’?
18. Now go, get to work. You will not be given straw, and you must deliver your quota of bricks."	18. And now, go and work! But no straw will be given to you, and you shall deliver the (same) amount of bricks.	18. And now, go, work; and straw will not be given but the number of bricks you must deliver.”
19. The officers of the B’ne Yisrael realized their bad position, saying, "You must not reduce your daily quota of bricks."	19. The officers of the people of Israel saw that they were in a bad (situation) when (Pharaoh) said, "You shall not take anything from your daily number of bricks.”	19. And the officers of the children of Israel saw that they were in an evil plight when they said: “You shall not diminish the daily amount of your bricks.”
20. They met Moshe and Aharon who were waiting to meet them as they were leaving Pharaoh.	20. As they came forth from before Pharaoh, they came upon Moses and Aaron standing to meet them.	20. And they met Moses and Aaron standing before them when they came out from be/ore Pharaoh.
21. They said to them [Moshe and Aharon], "Let Adonai look at you and judge. You have made our aroma abhorrent in the eyes of Pharaoh and in the eyes of his servants, putting a sword in their hands to kill us."	21. and they said to them, "May our humiliation be revealed before the Lord and, moreover, may He take revenge on you for making us loathsome before Pharaoh and his servants, for you have been responsible for putting a sword in their hands to kill us."	21. And they said to them: - “May the Lord be revealed against you and judge that you have made our name evil in the sight of Pharaoh and in the sight of his rulers, giving a sword into their hands to kill us.”
22. Moshe returned to Adonai and said, "My Master. Why have You brought harm to this people? Why did You send me?	22. Then Moses returned to before the Lord and said, "O Lord, why have You done evil to this people, and why did You ever send me?	22. And Moses returned before the Lord and said: "I beseech by the mercy be/ore You, O Lord: why, / pray, have You done evil to this people, and why, I pray, have You sent me?
23. Ever since I came to Pharaoh to speak in Your Name, he has done harm to this people; and You have not rescued Your people."	23. From the time that I came to Pharaoh to speak in Your name, this people has been badly treated and you have not delivered Your people."	23. And from the time that I came to Pharaoh to speak in the name of Your Memra, he has done evil to this people, and You certainly have not redeemed your people."

1. Adonai said to Moshe, "Now you will see what I will do to Pharaoh, for by [My] strong hand he will let them go, and by [a] strong hand, he will drive them out of his land."	1. Then the Lord said to Moses, "Now you shall see what I will do to Pharaoh, for he will let them go because of a strong hand; indeed, because of a strong hand he will drive them from his land."	1. And the Lord said to Moses: “Now you will see what I will do to Pharaoh, because with a strong hand he will let them go, and with a strong hand he will drive them out from the land.”

Reading Assignment:

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

By: Rabbi Ya’aqob Culi

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

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

Welcome to the World of P’shat Exegesis

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

The Seven Hermeneutic Laws of R. Hillel are as follows

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

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

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

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

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

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

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

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

Rashi’s Commentary for: Sh’mot (Exodus) ‎‎‎‎‎4:18 – 6:1‎‎‎

18 and returned to Jether, his father-in-law to take his leave, for he had sworn to him [Jethro] (that he would not leave Midian except with his permission) (Exodus Rabbah 4:1). And he had seven names: Reuel, Jether, Jethro, Keni, [Hobab, Heber, and Putiel].-[from Mechilta, Yithro 1:1] See Rashi on Exod. 18:1 for the reasons for these names.

19 for all the people… have died Who are they? Dathan and Abiram. They were [really] alive, but they lost their property, and a pauper is considered dead.-[from Ned. 64b]

20 mounted them upon the donkey The designated donkey. That is the donkey that Abraham saddled for the binding of Isaac, and that is the one upon whom the King Messiah is destined to appear, as it is said: “humble, and riding a donkey” (Zech. 9:9).-[from Pirkei Rabbi Eliezer, ch. 31]

and he returned to the land of Egypt, and Moses took the staff Chronological order is not strictly adhered to in the Scriptures.

21 When you go to return to Egypt You should know that with this intention you shall go, that you shall be steadfast in My mission, to perform all My signs before Pharaoh, and you shall not be afraid of him.

that I have placed in your hand He did not say this in reference to the three aforementioned signs, for He had not commanded that he [Moses] do them before Pharaoh but before Israel, in order that they would believe him, and we do not find that he performed them before him [Pharaoh]. But [regarding] signs that I am destined to put into your hand in Egypt, such as: “When Pharaoh speaks to you [i.e., asking for you to perform signs], etc.” (Exod. 7:9), do not wonder that it is written: “that I have placed,” [i.e., implying the past tense,] because this is what it means: “When you speak to him, I will have already placed them into your hand.”

22 And you shall say to Pharaoh When you hear that his heart is hard, and he refuses to send [the Israelites out], say thus to him.

My firstborn son-[Firstborn is] an expression of greatness, similar to “I, too, shall make him a firstborn” (Ps. 89:28). This is its simple meaning, but its midrashic interpretation is: Here the Holy One, blessed be He, acknowledged the sale of the birthright, which Jacob bought from Esau.-[from Gen. Rabbah 63:14]

23 Send out My son… but if you refuse to send him out, behold, I am going to slay, etc. That is the last plague, but He warned him [Pharaoh] about it first, because it was [the most] severe, and that is what [Scripture] says: “Behold, God deals loftily in His power” (Job 36:22). Therefore, “who is a teacher like Him?” [A man of] flesh and blood who seeks to avenge himself against his fellow, concealing his plans, so that he will not seek rescue, but the Holy One, blessed be He, deals loftily with His strength, and no one is able to escape from his hand, except by returning to Him [by repenting]. Therefore, He teaches him [about possible punishment] and warns him to repent.-[from Tanchuma, Va’era 14, Exodus Rabbah 9:9]

24 Now he was-[I.e.,] Moses.

on the way, in an inn and sought to put him to death [I.e., He sought] Moses, because he had neglected to circumcise his son Eliezer. Because he neglected it, he was [to be] punished with death. It was taught in a Braitha: Rabbi Jose said: God forbid! Moses did not neglect it, but he reasoned: Shall I circumcise [him] and go forth on the road? It will be dangerous for the child for three days. Shall I circumcise [him] and wait three days? The Holy One, blessed be He, commanded me, “Go, return to Egypt.” [Moses hurried to Egypt intending to circumcise Eliezer upon his return.] Why [then] was he to be punished with death? Because first he busied himself with [the details of] his lodging. [This appears] in tractate Nedarim (31b). The angel turned into a sort of serpent and swallowed him [Moses] from his head to his thighs, and then [spit him out and] swallowed him from his feet to his private parts. Zipporah therefore understood that it was because of [the failure to perform] the circumcision [that this occurred].-[from Ned. 32a, Exodus Rabbah 5:5]

25 and cast it to his feet She cast it before Moses’ feet.-[from Yerushalmi, Ned. 3:9]

and she said about her son.

For you are a bridegroom of blood to me You were a cause that my bridegroom would [almost] be murdered. You are to me the slayer of my bridegroom.

26 So He released [I.e.,] the angel [released] him. Then she understood that [it was] because of the circumcision that he had come to slay him.

she said, “A bridegroom of blood concerning the circumcision” My bridegroom would have been murdered because of the circumcision.

concerning the circumcision Heb. לַמּוּלֹת concerning the circumcision. This is a noun, and the “lammed” serves as an expression meaning “concerning,” similar to “And Pharaoh will say concerning the children of (לִבְנֵי) Israel” (Exod. 14:3). Onkelos, however, translates דָּמִים as referring to the blood of the circumcision.

1 And afterwards, Moses and Aaron came But the elders slipped away one by one from following Moses and Aaron, until they had all slipped away before they arrived at the palace. [They did so] because they were afraid to go, and at Sinai, He punished them, [as it is written:] “And Moses shall draw near alone, but they shall not draw near” (Exod. 24:2). He sent them back.-[from Exodus Rabbah 5:14; Tanchuma, Shemoth 24]

3 lest He strike us Heb. פֶּן-יִפְגָּעֵנוּ. They should have said, פֶּן-יִפְגָּעֲךָ, lest He strike you,” but they imparted honor to the throne [and out of respect said this]. The word פְּגִיעַה denotes a fatal encounter.-[from Tanchuma, Va’era 2]

4 do you disturb the people from their work Heb. תַּפְרִיעוּ, [meaning] you separate [them] and take them away from their work, because they listen to you and expect to rest from their work. Similarly, “Avoid it (פְּרָעֵהוּ), do not pass through it” (Prov. 4:15); [i.e.,] distance it. Similarly, “And you have avoided (וַתִּפְרְעוּ) all my advice” (Prov. 1:25); “that it was (פָרֻעַ) ” (Exod. 32:25), [i.e.,] distanced and despised.

Go to your own labors “Go to your work that you have to do in your houses.” But [he could not have been referring to the Egyptian bondage, because Moses and Aaron were from the tribe of Levi and] the labor of the Egyptian bondage was not incumbent upon the tribe of Levi. You should know [that this is true] for behold, Moses and Aaron were coming and going without permission.-[from Tanchuma, Va’era 6; Tanchuma Buber, Va’era 4]

5 Behold, now the people of the land are many Those who are required to work, and you stop them from their labors. This is a great loss.

6 the taskmasters They were Egyptians, and the officers were Israelites. The taskmaster was appointed over many officers, and the officer was appointed to drive the workers.

7 stubble Heb. תֶּבֶן, estoble in Old French. They would knead it with the clay.

bricks Heb. לְּבֵנִים, tivles in Old French, [tuiles in modern French, tiles] made from clay and dried in the sun; some people fire them in a kiln.

like yesterday and the day before yesterday As you have been doing until now.

and gather Heb. וְקֹשְׁשׁוּ, and they shall gather.

8 But the number of bricks The sum of the number of bricks which each one made daily when they were given stubble, that sum you shall levy upon them now too, in order that the labor may fall heavy upon them.

for they are lax from the work. Therefore, their hearts turn to idleness, and they cry out, saying, “Let us go, etc.” [The words], מַתְכֹּנֶת [and] וְתֹכֶן לְבֵנִים (verse 18) [mean the number of bricks, as in] “and to Him are deeds counted נִתְכְּנוּ (I Sam. 2:3); “and the counted (הַמְתֻכָּן) money” (II Kings 12:12). All are terms denoting a quantity.

lax-Heb. נִרְפִּים The work is neglected in their hands and abandoned by them, and they are withdrawing themselves from it, retres in Old French, [meaning] withdrawn, removed.

9 and let them not talk about false matters-Heb. וְאַל-יִשְׁעוּ, בְּדִבְרֵי-שָׁקֶר. Let them not constantly think and talk about matters of no substance, saying, “Let us go, let us sacrifice.” Similar to it is, “and I shall constantly engage (וְאֶשְׁעָה) in Your statutes” (Ps. 119:117). “For an example and for a byword (וְלִשְׁנִינָה) ” (Deut. 28:37) is rendered [by Onkelos] as ULSHOIN. “And [the servant] told” (Gen. 24:66) is rendered V’ISHTAEI. It is, however, impossible to say that יִשְׁעוּ is [related to the] expression of “and the Lord turned (וַיִּשַׁע) to Abel” (Gen. 4:4); “But to Cain and to his offering He did not turn (לֹא שָׁעָה) ” (Gen. 4:5); and to explain אַל-יִשְׁעוּ as “and let them not turn.” If this were the case, Scripture should have written: וְאַל-יִשְׁעוּ, דִבְרֵי-שָׁקֶר, for that is the construction in all similar cases, e.g., “and shall turn (יִשְׁעֶה) to (עַל) His Maker" (Isa. 17:7); "and he shall not turn ( וְלֹא יִשְׁעֶה) to (אֶל) the altars” (Isa. 17:8); “and they did not turn (וְלֹא שָׁעוּ) to (עַל) the Holy One of Israel” (Isa. 31:1). I have not found the prefix “beth” immediately following them; after an expression of speech, however, concerning one who is engaged in speaking of a matter, the prefix “beth” is appropriate, e.g., “who talk about you (בְּךָ)”; (Ezek. 33: 30); “Miriam and Aaron talked about Moses (בְּמֹשֶׁה) ” (Num. 12:1); “the angel who spoke with me (בִּי) ” (Zech. 4:1); “to speak of them (בָּם)” (Deut. 11:19); “And I shall speak of Your testimonies (בְעֵדֹתֶיךָ) ” (Ps. 119:46). Here too, אַל-יִשְׁעוּ, בְּדִבְרֵי-שָׁקֶר means: Let them not engage in speaking of words of vanity and nonsense.

11 You go take for yourselves stubble-And you must go with alacrity.

because nothing will be reduced from your work-from the entire amount of bricks that you were making daily, when you were given stubble prepared from the king’s house.

12 to gather a gleaning for stubble-Heb. לְקֹשֵׁשׁ קַשׁ, to gather a gathering, to collect a collection for the stubble [needed] for the clay.

a gleaning Heb., קַשׁ an expression of collecting. Since it is a substance that scatters and requires collecting, it is called קַשׁ in other places [also].

13 were pressing [them]- Heb אָצִים, pressing-[from Targumim]

the requirement of each day in its day-The quota of each day complete in its [i.e., on the same day, as you did when the stubble was prepared.-[from Onkelos]

14 And the officers of the children of Israel… were beaten-The officers were Israelites, and they had pity on their fellows, [and did] not press them. They would turn the bricks over to the taskmasters, who were Egyptians, and when something was missing form the [required] amount, they [the Egyptians] would flog them [the officers] because they did not press the workers. Therefore those officers merited to become the Sanhedrin, and some of the spirit that was upon Moses was taken and placed upon them, as it is said: “Gather to Me seventy men of the elders of Israel” (Num. 11:16), of those about whom you know the good that they did in Egypt, “that they are the elders of the people and its officers” (ibid.).-[from Tanchuma, Beha’alothecha 13 and Sifrei, Beha’alothecha 92]

And the officers of the children of Israel… were beaten-[I.e.,] those whom Pharaoh’s taskmasters had appointed as officers over them-saying, “Why, etc.” Why were they beaten? Because they [the Egyptian taskmasters] said to them [the officers], “Why have you not completed either yesterday or today the fixed quota set upon you to make bricks, as [you did] the ‘third yesterday’?” This is the day before yesterday, which was when they had been given stubble.

were beaten- Heb. וַיֻּכּוּ. They were the object of an action. [The word is in the “hoph’al” conjugation, the recipient of the “hiph’il.”] They were beaten by others; the taskmasters beat them.

16 but they tell us, ‘Make bricks’-The taskmasters [tell us]: “Make bricks, as many as the original number.”

and your people are sinning Heb. וְחָטָאת עַמֶּךָ. If it were vowelized with a “pattach” (חַטָאת), I would say that it is connected, [i.e., in the construct state, and so it means:] and this thing is the sin of your people. However, since it is [vowelized with] a “kamatz” (חָטָאת), it is a noun [in the absolute state], and this is its meaning: and this thing brings sin upon your people, as if it were written: לְעַמֶּךָ וְחָטָאת, like “when they came to Beth-lehem (בֵּית לָחֶם) ” (Ruth 1:19), which is the equivalent of לְבֵּיתלָחֶם, and similarly with many [others].

18 Nevertheless the [same] number of bricks-Heb. וְתֹכֶן לְבֵנִים, the count of the bricks, and similarly, הַכֶּסֶף הַמְתֻכָּן, the counted money” (II Kings 12:12), as is stated in that section, “and packed and counted the money” (II Kings 12:11).-[from Onkelos]

19 The officers of the children of Israel saw-their fellows who were driven by them.

in distress-They saw them in the distress and trouble that befell them when they had to make the work heavy upon them, saying, “Do not reduce, etc.”

20 They met-Men of Israel [met] Moses and Aaron, etc. Our Rabbis expounded: Every [instance of] נִצִים, quarreling, and נִצָּבִים, standing, is a reference to Dathan and Abiram, about whom it is said: “came out and stood upright” (Num. 16:27).-[from Ned. 64b]

22 Why have You harmed this people? And if You ask, “What is it to you?” [I answer,] “I am complaining that You have sent me.”-[from Tanchuma, Va’era 6]

23 he has harmed this people-Heb. הֵרַע, a causative expression. He brought much harm upon them, and the targum renders: AV’ESH.

1 Now you will see, etc.-You have questioned My ways [of running the world, which is] unlike Abraham, to whom I said, “For in Isaac will be called your seed” (Gen. 21:12), and afterwards I said to him, “Bring him up there for a burnt offering” (Gen. 22:2), yet he did not question Me. Therefore, now you will see. What is done to Pharaoh you will see, but not what is done to the kings of the seven nations when I bring them [the children of Israel] into the land [of Israel].-[from Sanh. 111a]

for with a mighty hand he will let them go-Because of My mighty hand, which will overpower Pharaoh, he will let them go.

and with a mighty hand he will drive them out of his land Against Israel’s will he will drive them out, and they will not have time to make provisions for themselves, and so He says, “And the Egyptians pressed the people strongly, etc.” (Exod. 12:33).

Ketubim: Targum Tehillim (Psalms) 44:1-27

Judaica Press	Targum on the Psalms
1. For the conductor, of the sons of Korah, a maskil.	1. For praise; for David, composed by the sons of Korah, good discernment.
2. O God, with our ears we heard, our forefathers told us; You performed a deed in their days, in days of old.	2. O Lord, with our ears we have heard, our fathers have told us of the deed You did in their days, in the days of old.
3. You-[with] Your hand You drove out nations and planted them; You inflicted harm on kingdoms and sent them away.	3. You drove out the Canaanite Gentiles with Your mighty hand; and You planted them, the house of Israel, in their land; You broke the peoples and sent them away.
4. For not by their sword did they inherit the land, neither did their arm save them, but Your right hand and Your arm and the light of Your countenance, for You favored them.	4. For they did not inherit the land by the strength of their swords, and the might of their arms did not redeem them, for [it was] Your right hand, and Your strong arm and the light of Your glorious splendor; for whenever they occupied themselves with the Torah, You were pleased with them.
5. You are my King, O God; command the salvations of Jacob.	5. You are my king, O God; at this time command the redemption of the house of Jacob.
6. With You, we will gore our adversaries; with Your name, we will trample those who rise up against us.	6. At Your command we will gore our oppressors; in Your name we will subdue all who rise against us.
7. For I do not trust in my bow, neither will my sword save me.	7. For I do not trust in my bow, and my sword will not redeem me.
8. For You saved us from our adversaries and You put our enemies to shame.	8. For You have redeemed us from our oppressors and from those who hate us, You have brought shame upon them.
9. We praised [ourselves] with God all day long, and we will forever thank Your name, yea forever.	9. By the Word of the Lord we sing praise all day; and Your name we will confess forever and ever.
10. Even if You have forsaken us and put us to shame, and You do not go out in our hosts;	10. Only You have neglected [us] and put us to shame; and Your presence will not abide with our forces.
11. You make us retreat from the adversary, and our enemies plunder for themselves;	11. You have made us turn our back in the presence of our enemies, and those who hate us have subdued us.
12. You deliver us as sheep to be eaten, and You scatter us among the nations.	12. You have handed us over like sheep for food, and You have scattered us among the Gentiles.
13. You sell Your people without gain, and You did not increase their price;	13. You sold your people for nothing, for no money; and You did not increase property by their exchange.
14. You make us a reproach to our neighbors, a scorn and a derision to those around us;	14. You have made us a disgrace to our neighbours, a mockery and scandal to our surroundings.
15. You make us a byword among the Gentiles, a [cause for] shaking the head among the kingdoms.	15. You have made us a proverb among the Gentiles, a shaking of the head among the nations.
16. All day long, my disgrace is before me, and the shame of my face has covered me.	16. All the day my disgrace is before me, and shame has covered my face.
17. From the voice of the one who taunts and blasphemes, because of an enemy and an avenger.	17. From the sound of the reviler and vilifier, from the presence of the enemy and revenge-taker;
18. All this has befallen us and we have not forgotten You, neither have we betrayed Your covenant.	18. All this has come upon us, yet we have not neglected You, and we have not been false to Your covenant.
19. Our heart has not turned back, nor have our steps turned away from Your path	19. We will not turn back hesitating, our hearts being proud, but You have diverted our steps from the straightness of the path.
20. even when You crushed us in a place of serpents, and You covered us with darkness.	20. For You have humbled us in a place of jackals, and You have covered us with the shadow of death.
21. If we forgot the name of our God and spread out our palms to a strange god,	21. If we have neglected the name of our God and spread our hands in prayer to an idol of foreign nations –
22. Will God not search this out? For He knows the secrets of the heart.	22. Truly God will search this out, for He knows the hidden things of the heart.
23. For it is for Your sake that we are killed all the time, [that] we are considered as sheep for the slaughter.	23. For on Your account we are killed all the day; we are accounted as sheep handed over for slaughter.
24. Awaken! Why should You sleep, O Lord? Arouse Yourself, forsake not forever.	24. Act mightily; why will You be like a sleeping man, O Lord? Arouse Yourself, do not forever be forgetful.
25. Why do You hide Your countenance? [Why do] You forget our affliction and oppression?	25. Why will You remove Your glorious presence, why neglect our shame and oppression?
26. For our soul is cast down to the dust, our belly clings to the earth.	26. For our soul is bent to the dust; our bowels cleave to the bottom of the pit.
27. Arise to assist us and redeem us for the sake of Your kindness.	27. Arise, help us, and redeem us, for the sake of Your goodness.

Rashi’s Commentary for: Psalm 44:1-27

2 with our ears we heard From here you learn that the sons of Korah were speaking for the generations following them, for if it were for themselves, they should not say, “our fathers told us,” because they themselves witnessed the miracles of the desert, the Jordan, and Joshua’s war. In this manner, it is explained in the Aggadah of Psalms (Mid. Ps. 44:1).

3 You inflicted harm on kingdoms You inflicted harm on the seven great nations, You sent them out from before us, and with Your hand and Your strength You drove them out of their land and planted our forefathers in its midst.

4 You favored them Heb. רְצִיתָם, an expression of favor.

5 command the salvations of Jacob Now too.

6 we will trample those who rise up against us Heb. נָבוּס. We will tread and trample our enemies, an expression of (Ezek. 16:6): “wallowing (מִתְבּוֹסֶסֶת) in your blood”; (Prov. 27:7), “tramples (תָּבוּס) honeycomb”; (Zech. 10:5), “And they shall be like mighty men, treading (בּוֹסִים) the mire of the streets.”

10 Even if You have forsaken us and put us to shame Even if You put us to shame, we will forever thank Your name.

11 You make us retreat Heb. תְּשִׁיבֵנוּ. This is a present tense.

plunder for themselves They plunder our property, each man for himself.

12 You scatter us Epondis nous in Old French, tu nous repandis in modern French.

20 when You crushed us in a place of serpents This כִּי serves as an expression of כאשׁר, when. Even when You humbled us in a land of plains and pits; [in] a desert, a place of serpents, and You covered us with the darkness of death despite all this, if we forgot the name of our God, will God not search this out? For He knows the secrets of the heart.

23 as sheep for the slaughter As sheep of slaughter.

27 and redeem us for the sake of Your kindness We do not come with the power of our deeds, but do [this] for the sake of Your kindness.

Ashlamatah: ‎ Isaiah ‎‎55:12 – 56:8‎‎

JPS Version	Targum of Isaiah
6. Seek the LORD while He may be found, call upon Him while He is near;	6. Seek the fear of the LORD while you live, beseech before him while you live;
7. Let the wicked/Lawless forsake his way, and the man of iniquity/lawlessness his thoughts; and let him return unto the LORD, and He will have compassion upon him, and to our God, for He will abundantly pardon.	7. Let the wicked forsake his wicked way and man who robs his conceptions: let him return to the service of the LORD, that He may have mercy upon him, and to the fear of our God, for He will abundantly pardon.
8. For My thoughts are not your thoughts, neither are your ways My ways, says the LORD.	8. For not as My thoughts are your thoughts, neither are your ways correct as the ways of My goodness, says the LORD.
9. For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts.	9. For just as the heavens, which are higher than the earth, so are the ways of My goodness more correct than your ways, and My thoughts prove (to be) better planned than your thoughts.
10. For as the rain comes down and the snow from heaven, and returns not thither, except it water the earth, and make it bring forth and bud, and give seed to the sower and bread to the eater;	10. For as the rain and the snow, which come down from the heavens, and it is not possible for them that they should return thither, but water the earth, increasing it and making it sprout, giving seeds, enough for the sower and bread, enough for the eater,
11. So will My word be that goes forth out of My mouth: it will not return unto Me void, except it accomplish that which I please, and make the thing whereto I sent it prosper.	11. So is the Word of My goodness that goes forth before Me; it is not possible that it will return before Me empty, but accomplishes that which I please, and prospers in the thing for which I sent it.
12. For you will go out with joy, and be led forth with peace; the mountains and the hills will break forth before you into singing, and all the trees of the field will clap their hands.	12. For you will go out in joy from among the Gentiles, and be led in peace to your land; the mountains and the hills before you will shout in singing, and all the trees of the field will clap with their branches.
13. Instead of the thorn will come up the cypress, and instead of the brier will come up the myrtle; and it will be to the LORD for a memorial, for an everlasting sign that will not be cut off. {P}	13. Instead of the wicked/Lawless will the righteous/generous be established; and instead of the sinners will those who fear sin be established; and it will be before the LORD for a name, for an everlasting sign which will not cease."

1. Thus says the LORD: Keep justice, and do righteousness/generosity; for My salvation is near to come, and My favour to be revealed.	1. Thus says the LORD: "Keep judgment and do righteousness/generosity, for My salvation is near to come, and My virtue to be revealed.
2. Happy is the man that does this, and the son of man that holds fast by it: that keeps the Sabbath from profaning it, and keeps his hand from doing any evil. {S}	2. Blessed is the [royal] man who will do this, and a son of man who will hold it fast, who will keep the Sabbath from profaning it, and will keep his hands from doing any evil."
3. Neither let the alien, that has joined himself to the LORD, speak, saying: 'The LORD will surely separate me from His people'; neither let the eunuch say: 'Behold, I am a dry tree.' {P}	3. Let not a son of Gentiles who has been added to the people of the LORD say, "The LORD will surely separate me from His people"; and let not the eunuch say, "Behold, I am like a dry tree."
4. For thus says the LORD concerning the eunuchs that keep My Sabbaths, and choose the things that please Me, and hold fast by My covenant:	4. For thus says the LORD: "To the eunuchs who keep the days of the Sabbaths that are Mine, who are pleased with the things I wish and hold fast to My covenants,
5. Even unto them will I give in My house and within My walls a monument and a memorial better than sons and daughters; I will give them an everlasting memorial, that will not be cut off. {S}	5. I will give them in My sanctuary and within the land of my Shekhinah’s house a place and a name better than sons and daughters; I will give them an everlasting name which will not cease.
6. Also the aliens, that join themselves to the LORD, to minister unto Him, and to love the name of the LORD, to be His servants, every one that keeps the Sabbath from profaning it, and holds fast by My covenant:	6. And the sons of the Gentiles who have been added to the people of the LORD, to minister to Him, to love the name of the LORD, and to be His servants, everyone who will keep the Sabbath from profaning it, and hold fast to my covenants-
7. Even them will I bring to My holy mountain, and make them joyful in My house of prayer; their burnt-offerings and their sacrifices will be acceptable upon Mine altar; for My house will be called a house of prayer for all peoples.	7. these I will bring to the holy mountain, and make them joyful in My house of prayer; their burnt offerings and their holy sacrifices will even go up for [My] pleasure on My altar; for My sanctuary will be a house of prayer for all the peoples.
8. Says the Lord GOD who gathers the dispersed of Israel: Yet I will gather others to him, beside those of him that are gathered.	8. Thus says the LORD God who is about to gather the outcasts of Israel, I will yet bring near their exiles, to gather them."
9. All you beasts of the field, come to devour, yes, all ye beasts in the forest. {P}	9. All the kings of the peoples who were gathered to distress you, Jerusalem, will be cast in your midst; they will be food for the beasts of the field-every beast of the forest will eat to satiety from them.

Mark (Mordechai) 6:14-16

Delitzsch Hebrew Rendition

14וַיִּשְׁמַע הַמֶּלֶךְ הוֹרְדוֹס שִׁמְעוֹ כִּי נוֹדַע שְׁמוֹ וַיֹּאמַר יוֹחָנָן הַמַּטְבִּיל נֵעוֹר מִן־הַמֵּתִים וְעַל־כֵּן פֹּעֲלִים בּוֹ הַכֹּחוֹת׃

15וְיֵשׁ אֹמְרִים כִּי אֵלִיָּהוּ הוּא וַאֲחֵרִים אָמְרוּ כִּי־נָבִיא הוּא אוֹ כְּאַחַד הַנְּבִיאִים׃

16וַיִּשְׁמַע הוֹרְדוֹס וַיֹּאמֶר יוֹחָנָן אֲשֶׁר אָנֹכִי נָשָׂאתִי אֶת־רֹאשׁוֹ מֵעָלָיו הוּא קָם מִן־הַמֵּתִים׃

Murdoch’s Peshitta Translation

14. And Herod the king heard of Jesus, for his name had become known to him, and he said: John the Baptizer has risen from the dead: and therefore it is, mighty deeds are done by him.

15. Others said: He is Elijah: and others: He is a prophet, like one of the prophets.

16. But when Herod heard [of him], he said: He is that John whose head I struck off: he is risen from the dead.

Etheridge’s Peshitta Translation

14. And Herodes the king heard concerning Jeshu, for his name had become known; and he said, Juchanon the Baptizer has risen from among the dead; therefore works of power are wrought by him.

15. Others said, He is Elia; and others, A prophet as one from the prophets.

16. But when Herodes heard, he said, It is Juchanon whom I beheaded; he has risen from among the dead.

Hakham’s Rendition:

14 And Herod, the king, heard about Yeshua, for his name was made known to him. And he was saying [that] Yochanan the Immerser had risen from the dead, [and] because of this, miracles are done by him.

15. Others were saying that he was Eliyahu, and others that he was a prophet like one of the prophets.

16 Now when Herod heard [this] he said, "[It is] Yochanan [the Immerser], the one whose head I cut off. He has risen from the dead."

Commentary:

Last week we spoke about the Markan sandwich in Mark 6:6b-32. The empowering and sending of the Talmidim two by two to teach and heal, and the debrief after the mission, is sandwiched by the two pericopes concerning the death of Yochanan (Mark 6:14-16 and Mark 6:17-29).

TORAH	PSALM	PROPHETS	N.C.	EPISODE
Exodus 3:1-4:17	43	Isaiah 40:11-18, 21-22	Mark 6:6b-13	Empowering Talmidim and Sending them two by two
Exodus 4:18-6:1	44	Isaiah 55:12 – 56:8 2 Samuel 15:7-15, 37	Mark 6:14-16	Messiah = Eliyahu?
Exodus 6:2-7:7	45	Isaiah 42:8-16, 21 Isaiah 52:6-13 + 53:4-5	Mark 6:17-29	Death of Yochanan the Immerser
Exodus 7:8-8:15	46	Joel 3:3 – 4:6, 16	Mark 6:30-32	Debrief of the Talmidim’s Mission

As was the case previously with the pericope of the daughter of the Rosh HaKenesset Adon Yair which was sandwiched in between the story of the woman with an issue of blood, we determined there that when such a sandwich appears it means that the subject of the two narratives are intimately related and one explains the other. So how are these apparent disparate subjects related in the four pericopes of Mark 6:6b-13; 6:14-16; 6:17-29; and 6:30-32?

The answer to this puzzling question comes when we consider the character of Mashiach ben Yosef as distinct from Mashiach ben David. Viewed from this perspective the office of Mashiach ben Yosef shares similar ministerial characteristics as that of Eliyahu HaNabi (Elijah the Prophet) and Yochanan the Immerser. The message and ministerial goal of Eliyahu HaNabi is described by the prophet Mal’akhi:

“⁴Remember the Law of My servant Moses which I commanded him in Horeb for all Israel, the statutes and judgments. ⁵Behold, I am sending you Eliyahu the prophet before the coming of the great and dreadful day of Ha-Shem. ⁶And he will turn the heart of the fathers to the sons, and the heart of the sons to their fathers, that I not come and strike the earth with utter destruction.” (Malachi 4:4-6)

Similarly, Yochanan the Immerser came with the express purpose of: “proclaiming an immersion of repentance [in water] for the remission of sins” (Mark 1:4). However, with Mashiach ben Yosef, not only do we have a continuation of Eliyahu’s ministry but also an added dimension. Therefore Yochanan the Immerser explains: “I indeed immersed you in water, but he [Mashiach ben Yosef] will immerse you in the Spirit of Holiness” (Mark 1:8).

It is this continuation of the emphasis on making teshuvah (repentance/returning) to a Torah walk with G-d of Mashiach ben Yosef that made King Herod think that the Yeshua was a reincarnation of Yochanan the Immerser. But the added dimension is also to prepare every man and woman to function like the Prophet Eliyahu and carry this message of “returning to the Law of Moses” to all the four corners of the earth and establish the governance (Kingdom) amongst all of those who have returned to the Law of Moses, as it is said:

Now, as you probably have heard me saying often, the Exodus from Egypt was a prophetic rehearsal on a small scale, and which Messiah ben David when he appears, will carry out at a world-wide scale. Thus, the Exodus from Egypt was a rehearsal of the coming Exodus from among the lands of the Gentiles. The Messiah in the Exodus from Egypt was Moses, and the Messiah in the Exodus from the lands of the Gentiles will be Messiah ben David. Therefore the counterpart of the story of the Exodus from Egypt is found in the Book of Revelation, the earlier on a national scale, and the latter at a world-wide scale.

It is therefore, this message of repentance/returning to the Law of Moses that connects Eliyahu = Yochanan the Immerser with Mashiach ben Yosef. And this is one of the reasons for this sandwich in Mark. It is also interesting to observe that whist Yochanan the Immerser continued with this message of returning to the Law of Moses, he prospered beyond expectation. The problem with Yochanan alike the prophet Eliyahu was when he started denouncing the political elite for their Lawlessness. The tragic death by decapitation of Yochanan the Immerser in a way was to be expected.

But here is a great lesson for us. As long as we have liberty to teach and proclaim the message of repentance/returning to the Law of Moses and Israel, as long as we can teach Torah and live by Torah as taught by our Sages without much secular government interference, that should be our goal. We do not prophesy against, and antagonize the political process of the Gentiles, that is not part of our sphere of governance. Rather we should be most busy in bringing as many as we can to the Torah and establish the Governance of G-d within our own communities. In this regard, I believe with all my heart that the Amish have clearly demonstrated that it is impossible to attend to two kingdoms simultaneously. There is perhaps no other better expression to explain what the Governance of G-d is but the term “colonialism.” We are called to establish “colonies” wherever we be among the nations of persons who have returned to the Law of Moses as taught by our Sages, and follow the sacred command of our Master who bound us to Talmudize (teach Mishnah and Gemarah to) the Gentiles, as it is said:

Mark 16:15 And he (Yeshua) said to them, “as you go into all the world, proclaim the Masorah to all the creation.

Mar 16:16 The one faithfully obeying [the Law of Moses as taught by our Sages] and being immersed will be delivered. And the one not faithfully obeying [the Law of Moses as taught by our Sages] will be condemned.”

Some Questions to Ponder:

What questions/s were asked of Rashi regarding Shemot (Exodus) 4:18?
What questions/s were asked of Rashi regarding Shemot (Exodus) 4:20?
What questions/s were asked of Rashi regarding Shemot (Exodus) 4:22?
What questions/s were asked of Rashi regarding Shemot (Exodus) 4:25?
What questions/s were asked of Rashi regarding Shemot (Exodus) 4:26?
What questions/s were asked of Rashi regarding Shemot (Exodus) 5:4?
What questions/s were asked of Rashi regarding Shemot (Exodus) 5:7?
What questions/s were asked of Rashi regarding Shemot (Exodus) 5:9?
What questions/s were asked of Rashi regarding Shemot (Exodus) 5:14?
What questions/s were asked of Rashi regarding Shemot (Exodus) 6:1?
What is the difference between “Lekh L’Shalom” and “Lekh B’Shalom”?
What was the significance of the words “DeTzaKh ADaSh BeAChaB” engraved on Moses staff? (hint: the Passover Seder explains it).
What was the significance of the phrase “Paqod Paqadti” and what does this phrase means in English? Will this phrase hold any future significance?
What are the basic reasons for the Egyptian Exile?
What word/words/phrase/concept of the Torah fired the imagination of our Psalmist this week?
How is our Ashlamatah of Yeshayahu (Isaiah) 55:12 – 56:8 related to our Torah Seder?
‎How is ‎ Mark 6:14-16‎ related to our Torah Seder, to our Psalm, and to our Ashlamatah?
What question/s were asked of Mordechai (Mark) that prompted him to write Mark 6:14-16?

Next Shabbat:

Shabbat	Torah Reading:	Weekday Torah Reading:
וָאֵרָא
“Va’era”	Reader 1 – Sh’mot 6:2-5	Reader 1 – Sh’mot 7:8-10
“And I appeared”	Reader 2 – Sh’mot 6:6-9	Reader 2 – Sh’mot 7:11-13
“Y Me aparecí”	Reader 3 – Sh’mot 6:10-13	Reader 3 – Sh’mot 7:8-13
Shemot (Exodus) 6:2 - 7:7	Reader 4 – Sh’mot 6:14-19
Ashlamatah: Isaiah 42:8-16, 21	Reader 5 – Sh’mot 6:20-22
	Reader 6 – Sh’mot 6:23-28	Reader 1 – Sh’mot 7:8-10
Psalm 45:1-18	Reader 7 – Sh’mot 6:29 – 7:7	Reader 2 – Sh’mot 7:11-13
	Maftir – Sh’mot 7:5-7	Reader 3 – Sh’mot 7:8-13
N.C.: Mark 6:17-29	Isaiah 42:8-16, 21

Reading Assignment:

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

By: Rabbi Ya’aqob Culi

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

Vol. IV – “Israel in Egypt,” pp. 157-176.

Please always remember:

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

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai

Paqid Mikha ben Hillel