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
Iyar 17, 5770 – April 30/May 01 , 2010	Second Year of the Shmita Cycle

Candle Lighting and Havdalah Times:

Atlanta, Georgia, U.S.

Fri. Apr. 23, 2010 – Candles at 8:02 PM

Sat. Apr. 24, 2010 – Havdalah 9:00 PM

Baton Rouge & Alexandria, LA., U.S.

Fri. Apr. 23, 2010 – Candles at 7:24 PM

Sat. Apr. 24, 2010 – Havdalah 8:20 PM

Brisbane, Australia

Fri. Apr. 23, 2010 – Candles at 5:00 PM

Sat. Apr. 24, 2010 – Havdalah 6:53 PM

Bucharest, Romania

Fri. Apr. 23, 2010 – Candles at 7:59 PM

Sat. Apr. 24, 2010 – Havdalah 9:07 PM

Chattanooga, & Cleveland, TN, U.S.

Fri. Apr. 23, 2010 – Candles at 8:07 PM

Sat. Apr. 24, 2010 – Havdalah 9:07 PM

Jakarta, Indonesia

Fri. Apr. 23, 2010 – Candles at 5:29 PM

Sat. Apr. 24, 2010 – Havdalah 6:19 PM

Manila & Cebu, Philippines

Fri. Apr. 23, 2010 – Candles at 5:54 PM

Sat. Apr. 24, 2010 – Havdalah 6:46 PM

Miami, FL, U.S.

Fri. Apr. 23, 2010 – Candles at 7:33 PM

Sat. Apr. 24, 2010 – Havdalah 8:28 PM

Olympia, WA, U.S.

Fri. Apr. 23, 2010 – Candles at 8:02 PM

Sat. Apr. 24, 2010 – Havdalah 9:12 PM

Murray, KY, & Paris, TN. U.S.

Fri. Apr. 23, 2010 – Candles at 7:24 PM

Sat. Apr. 24, 2010 – Havdalah 8:25 PM

San Antonio, TX, U.S.

Fri. Apr. 23, 2010 – Candles at 7:61 PM

Sat. Apr. 24, 2010 – Havdalah 8:48 PM

Sheboygan & Manitowoc, WI, US

Fri. Apr. 23, 2010 – Candles at 7:34 PM

Sat. Apr. 24, 2010 – Havdalah 8:40 PM

Singapore, Singapore

Fri. Apr. 23, 2010 – Candles at 6:49 PM

Sat. Apr. 24, 2010 – Havdalah 7:38 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,

His Excellency Dr. Adon Yeshayahu ben Yosef and beloved wife HE Giberet Tricia Foster

His Excellency Adon Yisrael ben Abraham and beloved wife HE Giberet Elisheba bat Sarah

Her Excellency Giberet Laurie Taylor

His Excellency Dr. Adon Eliyahu ben Abraham and beloved wife HE Giberet Dr. Elisheba bat Sarah

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:
וַיִּפֶן וַיֵּרֶד
“VaYipen VaYered”	Reader 1 – Sh’mot 32:15-18	Reader 1 – Sh’mot 34:1-3
“And turned and descended”	Reader 2 – Sh’mot 32:19-24	Reader 2 – Sh’mot 34:4-8
“Y se volvió y descendió”	Reader 3 – Sh’mot 32:25-29	Reader 3 – Sh’mot 34:1-8
Sh’mot (Exodus) Ex 32:15 – 33:23	Reader 4 – Sh’mot 32:30-35
Ashlamatah: 2 Samuel 22:10-18, 51	Reader 5 – Sh’mot 33:1-4
	Reader 6 – Sh’mot 33:5-11	Reader 1 – Sh’mot 34:1-3
Psalm 66:1-20	Reader 7 – Sh’mot 33:12-19	Reader 2 – Sh’mot 34:4-8
Pirqe Abot III:14	Maftir – Sh’mot 33:20-23	Reader 3 – Sh’mot 34:1-8
N.C.: Mark 9:33-37	2 Samuel 22:10-18, 51

Rashi & Targum Pseudo Jonathan

for: Shemot (Exodus) ‎32:15 – 33:23‎

RASHI	TARGUM PSEUDO JONATHAN
15. Now Moses turned and went down from the mountain [bearing] the two tablets of the testimony in his hand, tablets inscribed from both their sides; on one side and on the other side they were inscribed.	15. And Mosheh turned, and went down from the mount, and the two tables of the testimony were in his hands, inscribed on their two sides, here and there were they inscribed.
16. Now the tablets were God's work, and the inscription was God's inscription, engraved on the tablets.	16. And the tables were the work of the Lord, and the writing was the Lord's writing, inscribed and manifested upon the tables.
17. When Joshua heard the voice of the people in their shouting, he said to Moses: "There is a voice of battle in the camp!"	17. And Jehoshua heard the voice of the people exulting with joy before the calf. [JERUSALEM. Doing evil.] And he said to Mosheh, There is the voice of battle in the camp.
18. But [Moses] said: "[It is] neither a voice shouting victory, nor a voice shouting defeat; a voice of blasphemy I hear."	18. But he said, It is not the voice of the strong, who are victorious in battle, nor the voice of the weak, who are overcome by their adversaries in the fight; but the voice of them who serve with strange service, and who make merriment before it, that I hear. [JERUSALEM. The voice of them who praise in strange service.]
19. Now it came to pass when he drew closer to the camp and saw the calf and the dances, that Moses' anger was kindled, and he flung the tablets from his hands, shattering them at the foot of the mountain.	19. And it was when Mosheh came near the camp, and saw the calf, and the instruments of music in the hands of the wicked, who were dancing and bowing before it, and Satan among them dancing and leaping before the people, the wrath of Mosheh was suddenly kindled, and he cast the tables from his hands, and brake them at the foot of the mountain;- the holy writing that was on them, however, flew, and was carried away into the air of the heavens;‑ and he cried, and said, Woe upon the people who heard at Sinai from the mouth of the Holy One, You will not make to yourself an image, or figure, or any likeness,- and yet, at the end of forty days, make a useless molten calf!
20. Then he took the calf they had made, burned it in fire, ground it to fine powder, scattered [it] upon the surface of the water, and gave [it to] the children of Israel to drink.	20. And he took the calf which they had made, and burned it in fire, and bruised it into powder, and cast (it) upon the face of the water of the stream, and made the sons of Israel drink; and whoever had given thereto any trinket of gold, the sign of it came forth upon his nostrils.
21. Moses said to Aaron: "What did this people do to you that you brought [such] a grave sin upon them?"	21. And Mosheh said unto Aharon, What did this people to you, that you have brought upon them a great sin?
22. Aaron replied: "Let not my lord's anger grow hot! You know the people, that they are disposed toward evil.	22. And Aharon said, Let not my lord's anger be strong: you know the people, that they are the children of the Just; but evil concupiscence has made them to err:
23. They said to me, 'Make us gods who will go before us, because this man Moses, who brought us up from the land of Egypt we do not know what has become of him.'	23. and they said to me, Make us gods that may go before us; for this Mosheh, the man who brought us up from the land of Mizraim, is consumed in the mountain, by the flaming fire from before the Lord, and we know not what has been done to him in his end.
24. I said to them, 'Who has gold?' So they took it [the gold] off and gave it to me; I threw it into the fire and out came this calf."	24. And I said to them, Whoever has gold, let him deliver and give it to me; and I cast it into the fire, and Satan entered into it, and there came out of it the similitude of this calf!
25. And Moses saw the people, that they were exposed, for Aaron had exposed them to be disgraced before their adversaries.	25. And Mosheh saw that the people were naked; for they had been stripped by the hand of Aharon of the holy crown which was upon their head, inscribed and beautified with the great and glorious Name; and that their evil report would go forth among the nations of the earth, and they would get to them an evil name unto their generations. [JERUSALEM. And Mosheh saw the people that they were uncovered; for they had been stripped of the golden crown which was upon their head, whereon the Name had been engraven and set forth, at Mount Horeb.]
26. So Moses stood in the gate of the camp and said: "Whoever is for the Lord, [let him come] to me!" And all the sons of Levi gathered around him.	26. And Mosheh stood in the sanhedrin gate of the camp, and said, Who fears the Lord, let him come to me. And there gathered to him all the sons of Levi.
27. He said to them: "So said the Lord, the God of Israel: 'Let every man place his sword upon his thigh and pass back and forth from one gate to the other in the camp, and let every man kill his brother, every man his friend, every man his kinsman.' "	27. And he said to them, Thus said the Lord, the God of Israel, Whosoever has sacrificed to the idols of the Gentiles, let him be slain with the sword. And now, go, pass through from the gate of the sanhedrin to the gate of the house of judgment, in the camp, and with prayer before the Lord that He will forgive you this sin, take vengeance upon the wicked workers of strange worship and slay, even a man his brother, and a man his companion, and a man his neighbour.
28. The sons of Levi did according to Moses' word; on that day some three thousand men fell from among the people.	28. And the sons of Levi did according to the word of Mosheh; and of the people who had the mark in their nostrils there fell that day by the slaughter of the sword about the number of three thousand men.
29. And Moses said: "Initiate yourselves today for the Lord for each man with his son and with his brother so that He may bestow a blessing upon you this day."	29. And Mosheh said, Offer your oblation for the shedding of the blood that is upon your hands, and make atonement for yourselves before the Lord, because you have smitten a man his son or his brother, and that you may bring a blessing upon you this day.
30. It came to pass on the next day that Moses said to the people: "You have committed a grave sin. And now I will go up to the Lord; perhaps I will obtain atonement for your sin."	30. And it came to pass on the day following, that Mosheh said to the people, You have sinned a great sin; but now I will go up and will pray before the Lord, if haply I may obtain forgiveness of your sin.
31. And Moses returned to the Lord and said: "Please! This people has committed a grave sin. They have made themselves a god of gold.	31. And Mosheh returned, and prayed before the Lord, and said, I supplicate of You, You Lord of all the world, before whom the darkness is as the light! Now have this people sinned a great sin, and have made to them gods of gold;
32. And now, if You forgive their sin But if not, erase me now from Your book, which You have written."	32. but now, if You will forgive their sin, forgive; but if not, blot me, I pray, from the book of the just, in the midst of which You hast written my name.
33. And the Lord said to Moses: "Whoever has sinned against Me, him I will erase from My book!"	33. And the Lord said to Mosheh, It is not right that I should blot out your name; but whosoever sins before Me, him will I blot from My book.
34. And now go, lead the people to [the place] of which I have spoken to you. Behold My angel will go before you. But on the day I make an accounting [of sins upon them], I will bring their sin to account against them."	34. But now, go lead the people to the place of which I have told you; behold, My angel will proceed before you; but in the day of My visitation I will visit upon them their sin.
35. Then the Lord struck the people with a plague, because they had made the calf that Aaron had made.	36. And the Word of the Lord plagued the people, because they had bowed themselves to the calf that Aharon had made.

1. The Lord spoke to Moses: "Go, ascend from here, you and the people you have brought up from the land of Egypt, to the land that I swore to Abraham, Isaac, and Jacob, saying: 'I will give it to your descendants.'	1. And the Lord spoke with Mosheh, Go, remove yourself hence, lest My anger grow hot against the people, and I consume them. Therefore proceed you, and the people whom you did bring up out of the land of Mizraim, (to that land) which I have covenanted unto Abraham, to Izhak, and to Jakob, saying, Unto your sons will I give it.
2. I will send an angel before you, and I will drive out the Canaanites, the Amorites, the Hittites, the Perizzites, the Hivvites, and the Jebusites	2. And I will appoint before you an angel, and by his hand will cast out the Kenaanaee, Amoraee, Hittaee, and Pherizaee, Hivaee, and Jebusaee;
3. to a land flowing with milk and honey; because I will not go up in your midst since you are a stiff necked people, lest I destroy you on the way."	3. to the land producing milk and honey. For the Shekinah of My Glory cannot go up among you, nor My Majesty dwell in the habitation of their camp, because you are a hard‑necked people, lest I destroy you in the way.
4. [When] the people heard this bad news, they mourned, and no one put on his finery.	4. And the people heard this evil word, and mourned; and no man put on his accustomed ornaments, which had been given them at Mount Sinai, and on which was inscribed and set forth the great and holy Name.
5. And the Lord said to Moses: "Say to the children of Israel: 'You are a stiff necked people; if I go up into your midst for one moment, I will destroy you; but now, leave off your finery, and I will know what to do to you.'"	5. And the Lord said to Mosheh, Speak to the sons of Israel, You are a hard‑necked people: were the glory of My Shekinah to go up with you, in one little hour I should destroy you. And now put off your accustomed ornaments from yourselves, that it may be manifest before Me what I may do to you.
6. So the children of Israel divested themselves of their finery from Mount Horeb.	6. And the sons of Israel were deprived of their usual adornments, on which was written and set forth the great Name; and which had been given them, a gift from Mount Horeb.
7. And Moses took the tent and pitched it for himself outside the camp, distancing [it] from the camp, and he called it the tent of meeting, and it would be that anyone seeking the Lord would go out to the tent of meeting, which was outside the camp.	7. And Mosheh took and hid them in his tabernacle of instruction. But the tabernacle he took away from thence, and spread it without the camp, and removed it from the camp of the people to the distance of two thousand cubits; and it was called the Tabernacle of the House of Instruction: and it was that when any one turned by repentance with a true heart before the Lord, he went forth to the Tabernacle of the House of Instruction that was without the camp, to confess and pray for the pardon of his sins; and praying he was forgiven.
8. And it would be that when Moses would go out to the tent, all the people would rise and stand, each one at the entrance of his tent, and they would gaze after Moses until he went into the tent.	8. And it was when Mosheh passed forth from the camp to go to the tabernacle that all the wicked people arose, and stood, every man at the door of his tent, and looked with the evil eye after Mosheh, when he entered the tabernacle.
9. And it would be that when Moses entered the tent, the pillar of cloud would descend and stand at the entrance of the tent, and He would speak with Moses.	9. And it came to pass when Mosheh had gone into the tabernacle, the column of the glorious Cloud descended and stood at the door of the tabernacle; and the Word of the Lord spake with Mosheh.
10. When all the people would see the pillar of cloud standing at the entrance of the tent, all the people would rise and prostrate themselves, each one at the entrance of his tent.	10. And all the people beheld the column of the Cloud standing at the door of the tabernacle, and the whole people at once rose up and worshipped towards the tabernacle, standing every man at the door of his tent.
11. Then the Lord would speak to Moses face to face, as a man would speak to his companion, and he would return to the camp, but his attendant, Joshua, the son of Nun, a lad, would not depart from the tent.	11. And the Lord spoke with Mosheh word for word,- the voice of the word was heard, but the Majesty of the Presence was not seen,- in the way that a man converses with his companion: and after the speaking voice had ascended, he returned to the camp, and delivered the word to the congregation of Israel. But his minister, Jehoshua bar Nun, a young man, removed not from the tabernacle. [JERUSALEM. But his minister, Jehoshua bar Nun, a young man, passed not from within the tabernacle.]
12. Moses said to the Lord: "Look, You say to me: 'Bring this people up!' But You have not informed me whom You will send with me. And You said: 'I have known you by name and you have also found favor in My eyes.'	12. And Mosheh said before the Lord, Lo, what have You said to me, Take this people up? But You have not made me to know whom You wilt send with me. By Your Word You have said, I have ordained you with a goodly name, and you have found favour before Me.
13. And now, if I have indeed found favor in Your eyes, pray let me know Your ways, so that I may know You, so that I may find favor in Your eyes; and consider that this nation is Your people."	13. But now I pray, if I have found mercy before You, make me to know the way of Your goodness, to understand Your mercy when in Your dealing with just men it falls to them as it (falls) to the guilty, and to the guilty as to the just; but, on the contrary how it (indeed) befalls the just according to their righteousness/ generosity and the guilty according to their guilt: that I may find mercy before You, and it be made manifest by You that this people is Your people.
14. So He said, "My Presence will go, and I will give you rest."	15. And He said, Await, until the face of My displeasure shall have gone away, and afterward I will give you rest.
15. And he said to Him, "If Your Presence does not go [with us], do not take us up from here.	15. And he said to Him, If Your wrath go not from us, suffer us not to go up from hence under the frown of Your displeasure.
16. For how then will it be known that I have found favor in Your eyes, I and Your people? Is it not in that You will go with us? Then I and Your people will be distinguished from every [other] nation on the face of the earth."	16. In what will it be known that I have found mercy before You but in the converse of Your Shekinah with us, that distinguishing signs may be wrought for us, in the withholding of the Spirit of prophecy from the nations, and by Your speaking by the Holy Spirit to me and to Your people, that we may be distinguished from all the peoples upon the face of the earth?
17. And the Lord said to Moses: "Even this thing that you have spoken, I will do, for you have found favor in My eyes, and I have known you by name."	17. And the Lord said to Mosheh, This thing also which you have spoken of, will I do; for you have found mercy before Me, and I have ordained you with a goodly name.
18. And he said: "Show me, now, Your glory!"	18. And he said, Show now unto me Your glory:
19. He said: "I will let all My goodness pass before you; I will proclaim the name of the Lord before you, and I will favor when I wish to favor, and I will have compassion when I wish to have compassion."	19. but He said, Behold, I will make all the measure of My goodness pass before you, and I will give utterance in the good name of the Word of the Lord before you; and I will have compassion upon whom I see it right to have compassion, and will be merciful to whom I see it right to have mercy. [JERUSALEM. And He said, Behold, I will make all the measure of My goodness to pass before you, and I will give utterance in the Name of the Lord before you, and I will have compassion upon whom I see it right to have compassion, and will be merciful upon whom I see it right to have mercy.]
20. And He said, "You will not be able to see My face, for man shall not see Me and live."	20. And He said, You cannot see the visage of My face; for no man can see Me and abide alive.
21. And the Lord said: "Behold, there is a place with Me, and you shall stand on the rock.	21. And the Lord said, Behold, a place is prepared before Me, and you will stand upon the rock.
22. And it shall be that when My glory passes by, I will place you into the cleft of the rock, and I will cover you with My hand until I have passed by.	22. And it will be that when the glory of My Shekinah passes before you, I will put you in a cavern of the rock, and will overshadow you with My Word until the time that I have passed by. [JERUSALEM. And I will overshadow with My hand.]
23. Then I will remove My hand, and you will see My back but My face shall not be seen."	23. And I will make the host of angels who stand and minister before Me to pass by, and you will see the hand-border of the tephilla of My glorious Shekinah; but the face of the glory of My Shekinah you cannot be able to see. [JERUSALEM. And I will cause the hosts of angels who stand and minister before Me to pass by, and will make known the oracle; for the glory of My Shekinah you are not able to behold.

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/a 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.

Reading Assignment:

The Torah Anthology, Volume 10, Sin and Reconciliation, pp. 50-108

By: Hakham Yitschak Magrisso

Translated by Rabbi Aryeh Kaplan

Moznaim Publishing Corporation, 1991

Rashi Commentary for: Shemot (Exodus) ‎32:15 – 33:23‎

15 from both their sides the letters could be read. This was a miraculous phenomenon. -[from Shab. 104a, Meg. 2b]

16 were God’s work This is to be interpreted according to its apparent meaning, [i.e.,] that He personally made them. Another interpretation: Like a person who says to his friend, “All so-and-so’s activities are in such-and-such [a kind of] work.” So too, all the delight of the Holy One, blessed is He, is with the Torah. -[from Midrash Tanchuma 16]

engraved Heb. חָרוּת . The terms חָרֽת and חָרֽט are one [and the same]. Both are an expression of engraving, entalyer in Old French, [entailler in modern French, meaning] to engrave.

17 in their shouting Heb. בְּרֵעֽה , in their shouting, for they were shouting, rejoicing, and laughing.[The Israelites were so loud that they could be heard even from a distance.]

18 [It is] neither a voice shouting victory This voice does not appear to be a voice of the shouting of heroes crying “Victory!” or the voice of weak [soldiers] crying “Woe!” or “Flee!”

a voice of blasphemy Heb. קוֹל עָנּוֹת . A voice of blasphemy and reviling, which distresses (הַמְעַנִין) the soul of the one who hears them when they are said to him.

19 and he flung… from his hands He said [to himself]: If [in regard to] the Passover sacrifice, which is [merely] one of the commandments, the Torah said: “No estranged one may partake of it” (Exod. 12:43), [now that] the entire Torah is here [i.e., the Ten Commandments includes the whole Torah], and all the Israelites are apostates, shall I give it to them? -[from Shab. 87a]

at the foot of the mountain Heb. תַּחַת הָהָר , lit., under the mountain, [meaning:] at the foot of the mountain.

20 scattered Heb. וַיִּזֶר , an expression of scattering. Similarly, “Brimstone shall be scattered (יְזֽרֶה) on his dwelling” (Job 18:15), and similarly, “For the net is scattered (מְזֽרָה) without cause” (Prov. 1: 17), for they scatter corn and beans on it [the net].

and gave [it to] the children of Israel to drink He intended to test them like women suspected of adultery [are tested, as prescribed in Num. 5:11-31] (A.Z. 44a). Three [different] death penalties were meted out there: (1) If there were witnesses [to the worship] and warning [had been issued to the sinners, they were punished] by the sword, according to the law (Deut. 13:13-18) that applies to the people of a city that has been led astray who are many [people involved]. (2) [Those who practiced idolatry with] witnesses but without warning [died] from a plague, as it is said: “Then the Lord struck the people with a plague” (verse 35). (3) [Those who practiced idolatry both] without witnesses and without warning [died] from dropsy, for the water tested them and their stomachs swelled up (Yoma 66b).

21 What did this people do to you How many tortures did you [Aaron] endure, that they tortured you until you brought this sin upon them?

22 that they are disposed toward evil They are always going in a bad direction and testing the Omnipresent.

24 I said to them one word only: “Who has gold?” [and not “give me your gold”], but they hurried and stripped themselves and gave it to me.

I threw it into the fire I did not know that this calf would come out, but out it came.

25 exposed Heb. פָרֻעַ , uncovered. Their shame and disgrace was revealed, as in “and he shall uncover (וּפָרַע) the woman’s head” (Num. 5:18).

to be disgraced before their adversaries Heb. לְשִׁמְצָה בְּקָמֵיהֶם , that this thing should be a disgrace for them in the mouths of all who rise up against them.

26 “Whoever is for the Lord… to me!” Let him come to me.

all the sons of Levi From here [we learn] that the entire tribe was righteous. -[from Yoma 66b]

27 So said the Lord, the God of Israel Now, where did He say [this]? “He who slaughters [a sacrifice] to the gods shall be destroyed” (Exod. 22:19). So it was taught in the Mechilta.

his brother [i.e.,] from his mother, who was an [ordinary] Israelite [and not a Levite]. - [from Yoma 66b]

29 Initiate yourselves You who kill them, with this thing [act] you will initiate yourselves to be servants [i.e., kohanim] of the Omnipresent.

for each man Among you will initiate himself through his son and through his brother.

30 I will obtain atonement for your sin Heb. אֲכַפְּרָה בְּעַד חַטַּאתְכֶם . [This means] I will place a cleansing, a wiping away, and a barrier opposite your sin to separate you from your sin.

31 a god of gold [Moses is saying to God:] It was You Who caused them [to sin], for You lavished upon them gold and whatever they desired. What should they have done so as not to sin? [This may be illustrated by] a parable of a king who gave his son to eat and drink, dressed him up, hung a coin purse on his neck, and stationed him at the entrance of a brothel. What can the son do so as not to sin? -[from Ber. 32a]

32 And now, if You forgive their sin… good, I will not ask You to erase me, but if not, erase me. This is an elliptical verse, and there are many like it.

from Your book From the entire Torah, so that they will not say about me that I was unworthy to beg mercy for them [the Israelites].

34 to [the place] of which I have spoken to you Heb. דִּבַּרְתִּי לָךְ Here [we find] לָךְ [used] along with דִּבּוּר , speech, instead of אֵלֶיךָ . Similarly [in the verse] “to speak to him (לְדַבֶּר לוֹ) for Adoniahu” (I Kings 2:19).

Behold My angel But not I.

But on the day I make an accounting, etc. Now I have listened to you not to destroy them all at once, but always, always, when I take an accounting of their sins, I will also account a little of this sin with the other sins. [This means that] no punishment befalls Israel in which there is not part of the punishment for the sin of the [golden] calf. -[from Sanh. 102a]

35 Then the Lord struck the people with a plague [This was] death by the hands of Heaven for [those who sinned in the presence of] witnesses without warning. -[from Yoma 66b. See commentary above on verse 20.]

Chapter 33

1 Go, ascend from here The land of Israel is higher than all [other] lands (Zev. 54b). That is why it says: “ascend.” Another explanation: [This is] in contrast to what He said to him [Moses] in time of anger, “Go, descend,” (Exod. 32:7). In time of good will He said to him, Go, ascend (Midrash Tanchuma 26).

you and the people Here He did not say “Your people” [as He had said previously in Exod. 32:7 “for your people… have acted corruptly”].

2 and I will drive out the Canaanites They are six nations [listed here, although seven nations were mentioned in Gen. 15], and [this is because] the Girgashites got up and emigrated because of them [the Israelites] of their own accord. -[from Lev. Rabbah 17:6, Yerushalmi Shevi’ith 6: 1].

3 to a land flowing with milk and honey I tell you to take them [the Israelites] up.

because I will not go up in your midst Therefore, I tell you, “I will send an angel before you.”

since you are a stiff-necked people And when My Shechinah is in your midst and you rebel against Me, I will increase My fury against you.

I destroy you Heb. אֲכֶלְךָ , an expression of destruction (כִּלָיוֹן) .

4 this bad news that the Shechinah would not rest [upon them] or go with them.

and no one… his finery [I.e.,] the crowns given to them in Horeb when they said, “…we will do and we will hear” (Exod. 24: 7) (Shab. 88a).

5 if I go up into your midst for one moment, I will destroy you If I go up into your midst and you rebel against Me with stubbornness [again], I will be furious with you for one moment, which is the measure of My wrath (Ber. 7a), as it is said: “Hide for but a moment until the wrath passes” (Isa. 26:20), and I will destroy you. Therefore, it is better for you that I send an angel [in My place].

but now this punishment you will suffer immediately, that you shall take off your finery.

and I will know what to do to you with the visitation of the rest of the sin. I know what is in My heart to do to you.

6 their finery from Mount Horeb The finery that was in their possession from Mount Horeb. -[from Shab. 88a]

7 And Moses from [the moment of] that sin [and] on.

took the tent Heb. יִקַּח . This is a present tense, [meaning that] he would take his tent and pitch it outside the camp. He said, “One who is banished from the master is banished from the disciple.” -[from Tanchuma 27]

distancing [it] two thousand cubits, like the matter that is stated: “But there shall be a distance between you and it just two thousand cubits by measure” (Josh. 3:4). -[from Midrash Tanchuma 27]

and he called it And he would call it the tent of meeting. That is the meeting house of those seeking the Torah.

anyone seeking the Lord From here [we deduce] that one who seeks the presence of a Sage is tantamount to one who seeks the presence of the Shechinah. -[from Tanchuma 27]

would go out to the tent of meeting Heb. יֵצֵא , lit., will go out, like יוֹצֵא , would go out. Another interpretation: and it would be that anyone seeking the Lord—even the ministering angels—when they would ask for the place of the Shechinah, their companions would say to them, “Behold, it is in Moses’ tent” -[from Tanchuma 27]

8 And it would be Heb. וְהָיָה , a present tense.

when Moses would go out of the camp to go to the tent.

all the people would rise They would stand before him and not sit down until he was concealed from them.

and they would gaze after Moses in admiration. [They would say,] “Fortunate is one born of woman who is so assured [by God] that the Shechinah follows him to the entrance of his tent.” -[from Kid. 33b, Shekalim 5:2. See also Tanchuma 27, Exod. Rabbah 45:4, 51:6]

9 and He would speak with Moses Heb. וְדִבֶּר , like וּמְדַבֵּר , and He would speak [in the present tense]. Its Aramaic translation is וּמִתְמַלֵל עִם משֶׁה , and He would speak to Himself with Moses, which is [denoting] respect for the Shechinah, like [in the verse] “he heard the voice speaking (מְדַּבֵּר) to him” (Num. 7:89), but one does not read וּמְדַבֵּר אֵלָיו . When one reads מְדַּבֵּר , it means that the voice would speak to itself and the commoner would hear by himself. But when one reads מְדַבֵּר , it means that the king speaks with the commoner.

10 and prostrate themselves to the Shechinah.

11 Then the Lord would speak to Moses face to face [The targumim render:] וּמִתְמַלֵּל עִם משֶׁה , [as explained on verse 9].

and he would return to the camp After He spoke with him, Moses would return to the camp and teach the elders what he had learned. Moses conducted himself in this way from Yom Kippur until the Mishkan was erected, but no more [than that]. For on the seventeenth of Tammuz the tablets were broken, and on the eighteenth he burned the calf and judged the sinners, and on the nineteenth he went up [Mount Sinai], as it is said: “It came to pass on the next day that Moses said to the people, etc.” (Exod. 32:30). He spent forty days there and begged for mercy, as it is said: “And I cast myself down before the Lord, etc.” (Deut. 9:18). On Rosh Chodesh Elul it was said to him, “And in the morning you shall ascend Mount Sinai” (Exod. 34:2) to receive the second tablets, and he spent forty days there, as it is said concerning them, “And I remained upon the mountain just as the first days” (Deut. 10:10). Just as the first ones [days] were with good will [from the seventh of Sivan to the seventeenth of Tammuz], so were the last ones [days] with good will. [We may] deduce from this that the intermediate ones were with wrath. On the tenth of Tishri the Holy One, blessed is He, was appeased to Israel joyfully and wholeheartedly, and He said to Moses, “I have forgiven, as you have spoken.” He [God] gave over to him the second tablets, and he [Moses] descended, and He [God] began commanding him concerning the work of the Mishkan. They constructed it until the first of Nissan, and once it was erected, He no longer spoke with him except from the Tent of Meeting. -[from Midrash Tanchuma 31, Seder Olam ch. 6]

and he would return to the camp Its Aramaic translation is וְתָב לְמַשְׁרִיתָא [meaning] and he would return to the camp, because it is the present tense, and so is [the Aramaic translation of] the entire section: “all the people would see (וְרָאָה) ” (verse 10) - וַחֲזַן ; and [they would] stand (וְנִצְּבוּ) (verse 8) - קַיְּימִין “and they [would] gaze (וְהִבִּיטוּ) ” (verse 8) וּמִסְתַּכְּלִין and [they would] prostrate themselves (וְהִשְׁתַּחֲווּ) (verse 10) - וְסַגְדִין . [This is the simple meaning of the verses, which depict Moses’ usual conduct from after Yom Kippur until the Mishkan was erected.] Its midrashic interpretation, however, is: And the Lord spoke to Moses [saying] that he should return to the camp. He [the Lord] said to him, “I am angry, and you are angry. Who then will bring them near [to Me]?” (Midrash Tanchuma 27).

12 Look, You say to me Heb. רְאֵה , lit., see. רְאֵה means: Direct Your eyes and Your heart on Your words. [I.e., think about what You are saying!] You say to me [“Lead”] but You have not informed me [who will come with us]. You said to me, “Behold, I am sending an angel” (Exod. 23:20), [yet] this is not considered informing because I do not want it [to occur this way]. [Reggio edition: I do not want him.] -[See Exod. Rabbah 45:4]

And You said: ‘I have known you by name’ [which means that God is saying:] I have recognized you from other people with a name of importance. For [God] said to me [Moses]: “Behold, I am coming to you in the thickness of the cloud… and they will also believe in you forever” (Exod. 19:9).

13 And now If it is true that I have found favor in Your eyes, pray let me know Your ways, [i.e.,] what reward You give to those who find favor in Your eyes.

so that I may know You, so that I may find favor in Your eyes And with this I will know the standard of Your recompense, [i.e.,] what constitutes finding favor, since I have found favor in Your eyes. The explanation of “so that I may find favor” means: in order that I may recognize how great the reward of finding favor [with You] is.

and consider that this nation is Your people That You should not say, “and I will make you into a great nation” and [then] forsake these [people]. See [i.e., remember] that they are Your people from long ago, and if You reject them, I would not rely on [only] those descendants who come from my loins to survive; make known to me [now] the payment of my reward through this people. Although our Rabbis expounded on this in tractate Berachoth (7a), I have come to reconcile the verses according to their context and their sequence. 14

So He said, “My Presence will go...” Heb. פָּנַי יֵלֵכוּ , lit., My countenance will go. [This is to be understood] as the Targum [Onkelos] renders: [ שְׁכִנְתִּי תְהַךְ ], I will no longer send an angel; I Myself will go, similar to [the verse:] “and you personally go (וּפָנֶיךָ הֽלְכִים) to battle” (II Sam. 17:11).

15 And he said to Him This is what I want, because [I] do not [want you to] take us up from here [if it is] through an angel.

16 For how then will it be known [I.e., how] will the finding of favor be known? Is it not in that You will go with us? One other thing I ask of You [I ask] that Your Shechinah shall no longer rest upon heathen nations. -[from Ber. 7a]

Then I and Your people will be distinguished Heb. וְנִפְלִינוּ . In this respect, we will be separated from every [other] nation, like “And the Lord will make a separation (וְהִפְלָה) …between the livestock of Egypt” (Exod. 9:4).

17 Even this thing [namely] that My Shechinah should no longer rest upon heathens, I will do. Balaam’s [i.e., the gentile prophet] words did not come about through the resting of the Shechinah [on him], but [his prophecy would occur when] he would “fall and his eyes would be unveiled” (Num. 24:4); such as “Now a word was conveyed secretly to me” (Job 4:12). They [these heathen prophets] would hear [the prophecy] through a messenger.

18 And he said: “Show me, now, Your glory!” Moses perceived that it was a time of [God’s] good will, and his words were accepted, so he continued to ask that He show him the appearance of His glory.

19 He said: “I will let… pass before you” The time has come that you shall see some of My glory that I will permit you to see, because I want and I need to teach you the order of prayer. Because when you had to beg mercy for Israel, you begged Me to remember the merit of the Patriarchs. You think that if the merit of the Patriarchs is depleted, there is no longer any hope. I will [therefore] let all the attribute of My goodness pass before you while you are hidden in a cave.

I will proclaim the name of the Lord before you to teach you the procedure for begging for compassion [i.e., praying] even if the merit of the Patriarchs is depleted. According to this procedure, [during] which you [will] see Me enwrapped [see commentary on Exod. 34:6] and proclaiming the Thirteen Attributes, teach the Israelites to do likewise. Through their mentioning before Me [the words] “Compassionate and gracious,” they will be answered, for My compassion never ends. -[from Rosh Hashanah 17b]

and I will favor when I wish to favor [At] those times that I will want to [show] favor.

and I will have compassion At the time I will want to have compassion. Until this point, He promised him [Moses] only that “at times I will answer, and at times I will not answer.” At the time of the deed [when God revealed to Moses the Thirteen Attributes], however, He said to him, “Behold! I will form a covenant” (Exod. 34:10). He promised him that they [the Israelites] would never return empty [i.e., without an answer to their prayers]. -[from Rosh Hashanah 17b] 20

And He said, “You will not be able…” Even when I let all My goodness pass before you, I [still] do not grant you permission to see My face.

21 Behold, there is a place with Me on the mountain, where I always speak to you. I have a place prepared for your benefit, where I will hide you so that you will not be hurt, and from there you shall see what you shall see. This is its simple meaning, but its midrashic meaning is that [God] is speaking of the place where the Shechinah is, and He says: “The place is with Me,” but He does not say: “I am in the place,” for the Holy One, blessed is He, is the place of the world [i.e., the world is within Him], but the world is not His place [i.e., the world does not encompass him] (Gen. Rabbah 68:9).

22 when My glory passes by When I pass by before you.

into the cleft of the rock Heb. בְּנִקְרַת הַצוּר , like [the following verses:] Even if you pick out תִּנַקֵּר those people’s eyes” (Num. 16: 14); “May the ravens of the valley pick it out (יִקְּרוּה) ” (Prov. 30:17); [and] “I dug (קַרְתִּי) and drank water” (Isa. 37:25). [All] these [examples] have one root (קר) . נִקְרַת הַצוּר means the digging out of the rock [i.e., the cleft].

and I will cover you with My hand From here [we understand] that power was given to destructive forces to destroy [Moses] (Num. Rabbah 14:19). Its Aramaic translation is וְאָגֵין בְּמֵימְרִי , and I will protect with My word. This is a euphemism out of honor of the Most High, for He does not need to cover over him [Moses] with an actual hand.

23 Then I will remove My hand [Onkelos renders:] Then I will remove the guidance [i.e., My guidance] of My glory, when the guidance of My glory passes by from opposite your face, to go further from there [this means that even Moses would not be permitted to grasp the essence of God, only His attributes and His deeds (Nethinah LaGer)].

and you will see My back [Then] He showed him the knot of the tefillin. -[from Ber. 7a]

Ketubim: Psalm 66:1-20

Rashi	Targum
1. For the conductor, a song of praise; shout for joy to God, all the earth.	1. For praise. A praise song. Shout for joy in the presence of the Lord, all inhabitants of the earth.
2. Sing the glory of His name; make glorious His praise.	2. Praise the glory of His name; set forth the glory of His praise.
3. Say to God, "How awesome are Your deeds! Through the greatness of Your might, Your enemies will admit their lies to You.	3. Say in the presence of God, “How fearful are Your works! For all the abundance of Your works, Your enemies will deny You.”
4. All the earth will prostrate themselves to You and sing praises to You; they will sing praises to Your name forever."	4. All the inhabitants of the earth will bow down before You, and they will praise You, they will praise Your name forever.
5. Go and see the deeds of God, awesome in His deeds toward mankind.	5. Come and see the works of God; fearful is the lord of destiny to the sons of men.
6. He turned the sea into dry land; in the river they crossed by foot; there we rejoiced with Him.	6. He turned the Red Sea to dry land; the sons of Israel crossed the river Jordan on their feet; He conveyed them to His holy mountain; there will we rejoice in His Word.
7. With His might, He rules the world; His eyes oversee the nations; the rebellious ones will not exalt themselves, ever.	7. He who rules over the world in the power of His strength, His eyes behold the Gentiles; let the disobedient not exalt themselves forever.
8. O peoples, bless our God, and make the voice of His praise heard.	8. Bless God, O Gentiles, and make the sound of His praise heard.
9. He, Who kept our souls alive and did not let our foot falter.	9. Who has designated our souls for the life of the age to come, and has not allowed our feet to be shaken.
10. For You tested us, O God; You refined us as though refining silver.	10. For you have tried us, O God, You have refined us like a smith who refines silver. Another Targum: For You have tried [us], for You have tested our fathers, O God; You exiled them among the kingdoms; You found them refined as one who purifies silver.
11. You brought us into a trap; You placed a chain on our loins.	11. You brought us into the net, You placed chains on our loins. Another Targum: You brought us into Egypt as into a net; You placed the rule of the Babylonians upon us, and we became like one on whose loins chains of trouble are placed.
12. You caused man to ride at our head; we came in fire and water, and You took us out to satiety.	12. You humbled us, You made our creditors ride over our heads; You judged us as if by fire and water, and You brought us out to a broad place. Another Targum: The Medes and Greeks rode over us, they passed over our heads; You brought us among the Romans, who judge us like the cruel Chaldeans, who cast our father Abraham into the fiery furnace, and the Egyptians, who cast our infants into the water; yet You brought us up to freedom.
13. I will come to Your house with burnt offerings; I will pay You my vows,	13. I will enter Your house with burnt-offerings, I will pay You my vows. Another Targum: Just as You have mercy on us and redeem us, then we will enter Your sanctuary with burnt-offerings and we will pay You our vows.
14. Which my lips uttered and my mouth spoke in my distress.	14. Which opened my lips, and my mouth spoke, when I was in distress.
15. Burnt offerings of fat animals I will offer up to You with the burning of rams; I will prepare cattle with he-goats forever.	15. Fat burnt-offerings I will offer in Your presence, with the sweet smell of the sacrifice of rams; I will make [sacrifice of] bulls with he-goats forever.
16. Come, hearken and I will tell all you who fear God what He did for my soul.	16. Come hear, and I will tell all who fear God what He has done for my soul.
17. My mouth called out to Him, and He was exalted under my tongue.	17. I cried out to Him with my mouth, and His praise was on my tongue.
18. If I saw iniquity in my heart, the Lord does not hear it.	18. If I saw falsehood in my heart, would the Lord not hear?
19. But God heard; He hearkened to the voice of my prayer.	19. Truly God has heard, He listened to the sound of my prayer.
20. Blessed be God, Who did not remove my prayer and His kindness (Heb. Chessed) from me.	20. Blessed be God, who has not removed my prayer and His favour from me.

Rashi on Psalm 66:1-20

2 Sing the glory of His name Sing in honor of His name. Or: Recite the glory of His name with music and song.

3 How awesome is each one of Your deeds!

Through the greatness of Your might When You show the world Your might through pestilence, sword, famine, or lightning Your enemies, the wicked, confess their lies and sins because of their great fear.

5 awesome in His deeds Feared by mankind, lest He find a transgression in them, for all their deeds are revealed to You.

6 He turned the sea into dry land The Sea of Reeds.

there it rejoiced with it I found: There was a thing with which the sea rejoiced, i.e., that the sea saw the Holy One, blessed be He.

7 will not exalt themselves Their hand will not be high.

8 O peoples, bless our God for His wonders, that He kept our soul alive in exile, and you cannot annihilate us.

10 You tested us with distress in the exile.

You refined us to remove the dross from us when we repent before You, as they refine silver to remove its dross.

11 You brought us into a trap A narrow place, like in a prison. a chain Heb. מועקה , an expression of locking up, and every [expression of] מֵעִיק and מֵצִיק is like it.

12 You caused man to ride at our head The kings of all the heathen nations.

13 I shall come to Your house when You build the Temple, we shall pay our vows that we vowed in exile.

15 fat Heb. מיחים , fat, an expression of מוֹחַ , marrow.

16 all you who fear God They are the proselytes who became converted.

17 My mouth called out to Him When we were in exile, we called out to Him, and we recited His exaltation with our tongue.

and He was exalted Heb. ורומם , like ונתרומם , and He was exalted. I found: With my mouth, I called out to Him. ורומם is a noun. His exaltation is ready under my tongue to be let out of my mouth, as (Job 20:12): “though he hide it under his tongue.”

18 If I saw iniquity, etc. He did not deal with us according to our sins, but He made Himself as though He neither saw nor heard the iniquity that was in our hearts.

19 But indeed you should know.

20 Who did not remove my prayer from before Him, and He did not remove His kindness from me.

Ashlamatah: ‎‎2 Samuel 22:10-18, 51‎

Rashi	Targum
1. And David spoke to the Lord the words of this song, on the day that the Lord delivered him from the hand of all his enemies, and from the hand of Saul;	1. And David gave praise in prophecy before the Lord the words of this praise on account of all the days that the Lord saved Israel from the hand of all their enemies and also for David from the sword of Saul.
2. And he said, "The Lord is my rock and my fortress, and a rescuer to me.	2. And he said: "The Lord is my strength and my security and the one saving me,
3. God is my rock, under whom I take cover; My shield, and the horn of my salvation, my support, and my refuge; [He is] my savior Who saves me from violence.	3. My God, who takes delight in me; He has drawn me near to fear of Him; my strength from before whom strength is given to me and redemption to grow strong against my enemies; my security on account of Whose Memra I trust in time of distress, shielding me from my enemies." And he said: "For the land - my horn in His redemption; my support that His Memra supported me when I was fleeing from before those pursuing me; my redemption from my enemies; and also from the hand of all robbers He saved me."
4. With praise, I call to the Lord, for from my enemies I shall be saved.	4. David said in praise: "I am praying before the Lord who in all times saves me from my enemies.
5. For the pains of death have encompassed me; streams of scoundrels would affright me.	5. For distress surrounded me like a woman who sits upon the birth-stool, and she does not have strength to give birth and she is in danger of dying. A company of sinners terrified me.
6. Bands of [those that shall inherit] the nether world have surrounded me; the snares of death confronted me.	6. An army of evil men surrounded me; those who were girt with weapons of killing came before me.
7. When I am in distress, I call upon the Lord, yes I call upon my God: and out of His abode He hears my voice, and my cry enters His ears.	7. David said: "When I was in distress, I was praying before's the Lord and before my God. I was entreating and from his temple he was receiving my prayers, and my petitions were made before him.
8. Then the earth shook and quaked, the [very] foundations of heaven did tremble; and they were shaken when he was angered.	8. The earth was stirred up and shaken; the foundations of the heavens trembled and bent down, for His anger was strong.
9. Smoke went up in His nostrils, and fire out of His mouth did devour; coals flamed forth from Him.	9. The haughtiness of Pharaoh went up like smoke before Him. Then He sent his anger like a burning fire which was from before Him; His wrath was destroying like coals of burning fire from His Memra.
10. And He bent the heavens and He came down; and thick darkness was under His feet.	10. He bent the heavens, and His glory was revealed, and a cloud covered the way before Him.
11. And He rode upon a cherub and did fly; He was seen upon the wings of the wind.	11. He was revealed in His might upon the swift cherubim and He drove with strength upon the wings of the wind.
12. And He fixed darkness about Him as booths; gathering of waters, thick clouds of the skies.	12. He made His Shekinah reside in thick darkness; a glorious cloud (was) all round about Him, bringing down mighty waters from the mass of light clouds in the height of the world.
13. From the brightness before Him flamed forth coals of fire.	13. From the visage of His splendour the heavens of heavens were shining forth, His wrath like coals of burning fire from His Memra.
14. The Lord thundered from heaven; and the Most High gave forth His voice.	14. The Lord thundered from the heavens, and the Most High lifted up his Memra.
15. And He sent out arrows and He scattered them, lightning and He discomfited them.	15. And He sent forth his smiting like arrows and scattered them, lightnings and confused them.
16. And the depths of the sea appeared; the foundations of the world were laid bare, by the rebuke of the Lord and the blast of the breath of His nostrils.	16. And the depths of the sea were seen, the foundations of the world were revealed in the wrath from before the Lord, from the Memra of the strength of His anger.
17. He sent from on high [and] He took me; He drew me out of many waters.	17. He sent His prophets, a strong king who was sitting in the strength of the height; He took me, He rescued me from many nations.
18. He delivered me from my mighty enemy; from them that hated me; for they were too powerful for me.	18. He rescued me from those hating me, for some of my enemies overpowered me, for they were prevailing against me.
19. They confronted me on the day of my calamity; but the Lord was a support to me.	19. They were coming before me on the day of my exile and the Memra of the Lord was a support for me.
20. And He brought me forth into a wide place; He delivered me because He took delight in me.	20. He brought me forth to the open place; He rescued me, for He took delight in me.”
21. The Lord rewarded me according to my righteousness/generosity; According to the cleanness of my hands He recompensed me.	21. David said, "The Lord rewarded me according to my righteousness/generosity; according to the singleness of my hands He returned to me.
22. For I have kept the ways of the Lord and have not wickedly departed from [the commandments of] my God.	22. For I have kept ways that are good before the Lord, and I have not walked in evil before my God.
23. For all His ordinances were before me; and [as for] His statutes, I did not depart from it.	23. For all His judgments are revealed for me to do them; and His statutes I have not turned aside from them.
24. And I was single-hearted toward Him, and I kept myself from my iniquity.	24. And I was blameless in fear of Him, and I was keeping my soul from sins.
25. And the Lord has recompensed me according to my righteousness/generosity; according to my cleanness before His eyes.	25. And the Lord returned to me according to my righteousness/generosity, according to my singleness before His Memra.
26. With a kind one, You show Yourself kind. With an upright mighty man, You show Yourself upright.	26. Abraham who was found pious before You; therefore You did much kindness with his seed. Isaac who was blameless in fear of You; therefore You made perfect the Word of Your good pleasure with him.
27. With a pure one, You show Yourself pure; But with a perverse one, You deal crookedly.	27. Jacob who was walking in singleness before You - You chose his sons from all the Gentiles, You set apart his seed from every blemish. Pharaoh and the Egyptians who plotted plots against Your people - You mixed them up like their plans.
28. And the humble people You do deliver; But Your eyes are upon the haughty [in order] to humble them.	28. And the people, the house of Israel, who are called in this world a poor people, You will save; and by Your Memra You will humble the strong who are showing their might against them
29. For You are my lamp, O' Lord; And the Lord does light my darkness.	29. For You are its Lord; the Light of Israel (is) the Lord. And the Lord brings me forth from the darkness to light and shows me the world that is to come for the just/generous ones.
30. For by You I run upon a troop; By my God I scale a wall.	30. For by Your Memra I will have large armies; by the Memra of my God I will conquer all strong cities.
31. [He is] the God Whose way is perfect; The word of the Lord is tried; He is a shield unto all them that trust in him.	31. God whose way is straight - the Law of the Lord is proved; He is strong for all who entrust themselves to His Memra
32. For who is God, save the Lord? And who is a rock, save our God?	32. Therefore on account of the sign and the redemption that You work for Your Messiah and for the remnant of Your people who are left, all the Gentiles, peoples, and language groups will give thanks and say: “There is no God except the Lord, for there is none apart from You.” And Your people will say: “There is no one who is strong except our God.”
33. God is He who has fortified me with strength; and He looses perfectly my path.	33. The God who helps me with might and makes my way blameless.
34. He makes my feet like hinds; And sets me upon my high places.	34. He makes my feet light like the hind, and upon my stronghold He establishes me.
35. He trains my hand for war, so that mine arms do bend a brass bow.	35. He instructs my hand to do battle and strengthens my arms like the bow of bronze.
36. And You have given me the shield of Your salvation; And You have increased Your modesty for me.	36. And You have given to me strength; You have rescued me; and You have made me great by Your Memra.
37. You have enlarged my step[s] beneath me; And my ankles have not slipped.	37. You have made a great space for my step before me and my knee did not shake.
38. I have pursued my enemies and have destroyed them; Never turning back until they were consumed.	38. I pursued those hating me, and I destroyed them; and I did not turn back until I destroyed them completely.
39. And I have consumed them, and I have crushed them that they cannot rise; Yes, they are fallen under my feet.	39. And I destroyed them and destroyed them completely, and they were not able to arise and they fell, killed beneath the soles of my feet.
40. For You have girded me with strength for the battle; You have subdued under me those that rose up against me.	40. And You helped me with might to do battle; You shattered the nations who were arising to do harm to me beneath me.
41. And of my enemies You have given me the back of their necks; them that hate me, that I may cut them off.	41. And You shattered those hating me before me; my enemies were turning their back, and I destroyed them.
42. They looked about, but there was no one to save them; [Even] to the Lord, but He answered them not.	42. They were seeking a helper, and there was no deliverer for them; and they were praying before the Lord, and their prayer was not being accepted.
43. Then I ground them as the dust of the earth, as the mud of the streets I did tread upon them, I did stamp them down.	43. And trampled them like the dust of the earth, like the dirt of the streets stepped on them: I trampled them down.
44. And You have allowed me to escape from the contenders amongst my people; You shall keep me as head of nations; a people whom I have not known serve me.	44. And You rescued me from the strife of the people. You appointed me head for the Gentiles; a people that I did not know were serving me.
45. Strangers lie to me; as soon as their ears hear, they obey me.	45. Sons of the Gentiles submitted themselves to me; as soon as the ear heard, they were listening to me.
46. The strangers will wilt, and become lame from their bondage.	46. Sons of the Gentiles perished, and came trembling from their fortresses.
47. The Lord lives, and blessed be my Rock; And exalted be the God, [who is] my rock of salvation.	47. Therefore on account of the sign and the salvation that You have done for Your people, they confessed and said “May the Lord live and blessed is the Strong One before whom strength is given to us and salvation; and exalted be God, the strength of our salvation,
48. The God who takes vengeance for me; And brings down peoples under me.	48. the God Who was making vengeance for me and shattering the Gentiless who arose to do harm to me beneath me,
49. And that brings me forth from my enemies; And above those that rise against me, You have lifted me; from the violent man You deliver me.	49. and saved me from those hating me, and against those who arose to do harm to me You made me more powerful; from Gog and the army of the captured Gentiles - who were with him You rescued me.
50. Therefore I will give thanks to You, O' Lord, among the nations, and to your name I will sing praises.	50. Therefore I will give thanks before You, Lord, among the Gentiles; and to Your name I will speak praise.
51. He gives great (Heb. MiG’dol) salvations (Heb. YESHUOT) to His king, and He makes (Heb. V’Oseh) kindness (Heb. Chesed) to His anointed (Heb. Messiah); to David and to his seed, forevermore.	51. He works much salvation with His king and does goodness to His Messiah, to David and to his seed, forever.

CORRELATIONS

His Honor Rosh Paqid Adon Hillel ben David find the following correlations:

The verbal tally between the Torah portion and the Ashlamata is “went down - ירד”, and “saw - ראה”.

The verbal tally between the Torah portion and the Psalm is “people - עם”, “God - אלהים”, and “work - מעשה”.

Shemot (Exodus) 32:15 And Moses turned, and went down<03381> from the mount, and the two tables of the testimony were in his hand: the tables were written on both their sides; on the one side and on the other were they written.

II Shmuel (Samuel) 22:10 He bowed the heavens also, and came down<03381>; and darkness was under his feet.

Shemot (Exodus) 32:19 And it came to pass, as soon as he came nigh unto the camp, that he saw <07200> (8799) the calf, and the dancing: and Moses’ anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount.

II Shmuel (Samuel) 22:11 And he rode upon a cherub, and did fly: and he was seen <07200> (8735) upon the wings of the wind.

Shemot (Exodus) 32:16 And the tables were the work <04639> of God <0430>, and the writing was the writing of God <0430>, graven upon the tables.

Tehillim (Psalm) 66:3 Say unto God <0430>, How terrible art thou in thy works <04639>! through the greatness of thy power shall thine enemies submit themselves unto thee.

Shemot (Exodus) 32:17 And when Joshua heard the noise of the people <05971> as they shouted, he said unto Moses, There is a noise of war in the camp.

Tehillim (Psalm) 66:8 O bless our God, ye people <05971>, and make the voice of his praise to be heard:

Lag B’Omer events:

The beginning of Haman's downfall.

Mabul – The flood started in earnest according to Rashi.

HaShem sends bread from heaven (manna). Exodus 16:1-5, Seder Olam 5; Kiddushin 38a, Rashi.

Yeshua ascends into heaven. Mark 16:19, Acts 1:3

The verbal tally between the Torah portion and the Ashlamata is “went down - ירד”, and “saw - ראה”.

The verbal tally between the Torah portion and the Psalm is “people - עם”, “God - אלהים”, and “work - מעשה”.

Haman’s downfall began on Lag B’Omer - Haman “went down” and Daniel “saw” the gallows. The Jewish “people” were in danger from the judgment of “Elohim (G-d)”. The Jewish people had to “work” out their salvation.

The flood in Noach’s day (Rashi) - “G-d” brought the rain “came down” and the “people” “saw” Noach’s ark, his “work”.

HaShem sends bread from heaven (manna) – “G-d” judged His “people” with bread which “came down” from heaven. The “people” had to “work” to collect the bread from heaven.

Yeshua ascends into heaven – He “came down” to visit his “people” and returned from whence he came. His disciples “saw” him ascend and they set out to the “work” he commanded. He sat down at the right hand of “G-d”.

Mordechai (Mark) ‎9:33-37‎

CLV[1]	A,E.N.T’s Version[2]	Greek[3]	Delitzsch[4]
33. And they came into Capernaum, and, coming to be in the house, He inquired of them, "What did you reason with yourselves on the road?	33. And they came to Capurnakhum. And when they entered the house, he was asking them, “What were you reasoning among yourselves on the road?”	33. Καὶ ἦλθεν εἰς Καπερναούμ· καὶ ἐν τῇ οἰκίᾳ γενόμενος ἐπηρώτα αὐτούς· τί ἐν τῇ ὁδῷ πρὸς ἑαυτοὺς διαλογίζεσθε;	33 וַיָּבֹא אֶל־כְּפַר־נַחוּם וַיְהִי בַבַּיִת וַיֹּאמֶר אֲלֵיהֶם מָה הִתְוַכַּחְתֶּם אִישׁ עִם־רֵעֵהוּ בַּדָּרֶךְ׃
34. Yet they were silent, for they argued with one another on the road as to who is greatest."	34. But they were silent, for they were arguing on the road with one another, “Who was the greater among them.”	34. οἱ δὲ ἐσιώπων· πρὸς ἀλλήλους γὰρ διελέχθησαν ἐν τῇ ὁδῳ τίς μείζων.	34 וַיַּחֲרִישׁוּ כִּי הִתְעַשְׂקוּ בַדֶּרֶךְ מִי הַגָּדוֹל בָּהֶם׃
35. And, being seated, He summons the twelve and is saying to them, "If anyone is wanting to be first, he will be last of all, and servant of all."	35. And Y’shua sat sown and called the twelve and said to them, “He who desires to be the first let him be the last of all men and a minister to all men.”	35. καὶ καθίσας ἐφώνησε τοὺς δώδεκα καὶ λέγει αὐτοῖς· εἴ τις θέλει πρῶτος εἶναι, ἔσται πάντων ἔσχατος καὶ πάντων διάκονος.	35 וַיֵּשֶׁב וַיִּקְרָא אֶל־שְׁנֵים הֶעָשָׂר וַיֹּאמֶר אֲלֵיהֶם אִישׁ כִּי־יַחְפֹּץ לִהְיוֹת הָרִאשׁוֹן הוּא יִהְיֶה הָאַחֲרוֹן לְכֻלָּם וּמְשָׁרֵת כֻּלָּם׃
36. And, taking a little child, He stands it in their midst, and, clasping it in His arms, said to them,	36. Then he took a certain child and set him in the midst, and he took him into his arms and said to them,	36. καὶ λαβὼν παιδίον ἔστησεν αὐτὸ ἐν μέσῳ αὐτῶν, καὶ ἐναγκαλισάμενος αὐτὸ εἶπεν αὐτοῖς·	36 וַיִּקַּח יֶלֶד וַיַּעֲמִידֵהוּ בְתוֹכָם וַיְחַבְּקֵהוּ וַיֹּאמֶר לָהֶם׃
37. Whoever should be receiving one of such little children in My name, is receiving Me, and whosoever may be receiving Me is not receiving Me, but Him Who commissions Me."	37. Whoever receives one child like this in my name, he receives me. And he who receives me, does not receive me, but Him who sent me.”	37. ὃς ἐὰν ἓν τῶν τοιούτων παιδίων δέξηται ἐπὶ τῷ ὀνόματί μου, ἐμὲ δέχεται· καὶ ὃς ἐὰν ἐμὲ δέξηται, οὐκ ἐμὲ δέχεται, ἀλλὰ τὸν ἀποστείλαντά με.	37הַמְקַבֵּל בִּשְׁמִי יֶלֶד אֶחָד כָּזֶה הוּא מְקַבֵּל אוֹתִי וְהַמְקַבֵּל אוֹתִי אֵינֶנּוּ מְקַבֵּל אוֹתִי כִּי אִם־אֶת אֲשֶׁר שְׁלָחָנִי׃

Hakham’s Rendition & Commentary

33. So they came into K’far-Nachum, and being in the house, he was inquiring of them, "What had you men been reasoning (Drashing) among yourselves on the way?”

34. But they continued silent, for, on the way they had been discussing (Drashing) with one another [as to] who was [the] Gadol (greatest in authority and Torah scholarship) [among them].

35. Then, upon being seated, he summoned the twelve, and then continued, saying to them, "If an Ish (Royal Man = Torah Scholar) continues intending (purposing; willing; wanting) to be Rishon (first, chief) he will be last of all - even an attending servant of everyone!"

36. Next, taking a little child, he placed him in their midst, and, embracing him with his arms, he said to them:

37. "Whoever may [hospitably] receive one of such little children upon my name [my authority], participates in welcoming me. [Further] whoever may (should) continue receiving me is not [simply] continuing receiving me, but [he is doing this to] the One sending me [with a commission as an Apostle or Emissary]."

Noonan Sabin[5] summarizes this pericope by informing us of its particular architecture in relation to two other similar pericopes in Mark. She states:

“It is worth noting that Jesus “called the Twelve” before giving this teaching. This is the third time that Jesus summons and instructs the Telve; in effect, it is another Marcan triad. The first time, Jesus send them out as apostles “to preach and to have authority to drive out demons” (3:14-15); the second time he instructs them “to take nothing for the journey but a staff” (6:8); here he instructs them to be servants. Mark shows Jesus progressively teaching his disciples how to give up the pursuit of worldly power. He dramatizes Jesus’ point by showing him elevate the child (9:36-37).”

Whilst this shows the Masterly work of Mordechai as a skilled scribe under the mentorship of Hakham Tsefet (Peter), I find that the text itself points from the beginning to a most interesting phrase in Mark 9:33 - ἐν τῇ ὁδῷ (EN TI ODOU = in the way), and repeated for emphasis in the next verse (9:34). In both cases Delitzsch translates as בַּדָּרֶךְ – (BA DEREKH). From the very beginning in Mark 1:2 the master is described in the words of the Prophet Malachi “as it has been written in the Prophets, " Behold, I send My messenger, and he will clear the way (Heb. דֶרֶךְ – DEREKH) before Me” (Malachi 3:1). The fact that the Talmidim were silent when the master asked them: "What had you men been reasoning (Drashing) among yourselves on the way?” makes it clear that the Disciples were walking one way and the Master was walking another. G-d’s way, “the way of the LORD” (Hebrew: DEREKH HA-SHEM) is none other than the way of Halakha (Heb. lit. “the walking), the way of walking in the commandments, which Abarbanel in our Mishnah of Pirke Abot for this Shabbat identifies as resulting in Derekh Eretz – i.e. noble/righteous/generous behaviours. This same phrase is used in our Torah Seder in Exodus 33:3, where we read: “unto a land flowing with milk and honey; for I will not go up in the midst of you; for you are a stiffnecked people; lest I consume you BA-DEREKH (in the way).'

There is of course a verbal tally here with our Ashlamatah in 2 Samuel 22:22 – “For I have kept the ways of the LORD (Heb. Darkhei Ha-Shem), and have not wickedly departed from my God.”

To understand what is happening here, we need to put ourselves in the shoes of the Talmidim. The Master has been telling them that he is about to be delivered to be killed. So now the question logically rises, who is going to be the GADOL (Leader) amongst the Twelve, when the Master dies. The disciples were not in my opinion discussing about who was the greatest amongst them as an exercise in vanity, but who was the GADOL (the greatest in leadership and Torah scholarship) amongst them that would replace the master after he be killed.

There seems to be an echo here of last weeks Torah Seder in Shemot 32:1 –

“And when the people saw that Moses delayed to come down from the mount, the people gathered themselves together unto Aaron, and said unto him: 'Up, make us a god who shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we know not what is become of him.’’

And in our present Torah Seder in Shemot 32:23 –

“So they said unto me: Make us a god, which will go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we know not what is become of him.”

Marcus[6] here notes:

“Who was the greatest. Greek: τίς μείζων (TIS MEIZOUN), lit. “who the greater”; there is no verb, and in Koine Greek the comparative often replaces the superlative (See Robertson, 667-69, and Moule, Idiom Book, 97-98). The Syriac version renders MEIZOUN with RAB, and our passage may be related in some way to the emerging institution of the Rabbinate.”

Of course, the way of man outside the Torah is for a despotic one-man-band, but the way of the LORD securely rooted in the Torah calls for a different style of leadership, one that is characterized by selfless service and collegiality – not one but three. In fact, the Master had already made that choice for them when he ascended the mount with Tsefet (Peter), his brother Ya’aqob HaTsadiq (James the Just) and Yochanan (John), and metamorphosized himself before them and talking to Eliyahu and Mosheh Rabbenu, whilst the remaining nine were left at the foot of the mountain waiting. It was these three who were to become the pillars amongst the Nazareans. Thus, true and authentic Jewish Nazarean leadership is characterized by four important elements: collegiate leadership (3 or 7 not 1), selfless service, noble/righteous/generous behaviours, and a good measure of wisdom, knowledge and understanding. If any of these four key ingredients is lacking then it is not Jewish Nazarean leadership but a falsified one.

Another insight, is that Leadership in the way of the LORD is by appointment, not by demonocratic ballot. The Master had already chosen who were to be the Gedolim after he departed, the Talmidim seem not to have liked the appointment of the master but rather want to chose for themselves who is going to be the Gadol amongst them. No wonder the Talmidim “continued silent”! This simply means that they were too ashamed or embarrassed about therr lack of Derekh Eretz – NOBILITY!

The main point though, is that the topic under discussion was the subject of Nazarean Jewish LEADERSHIP. This of course, points us to Mark being very aware of the time in the Jewish Calendar, where Lag BaOmer will fall after Shabbat, and whose main point is the ascension of Messiah and bringing down from heaven anointed gifts of leadership in the form of men. As Hakham Shaul notes in Ephesians

Eph 4:7 But (now) to each one of us is given grace in accord with the measure of the [undeserved] gift of Messiah.

Eph 4:8 Wherefore he is saying (Psalm 68:18), “You have ascended on high, You have led captivity captive, You have received gifts among men, yea, for they were rebellious, that You might dwell among them."

Eph 4:9 (Now the 'he ascended,' what is it except that He first descended also into the lower parts of the earth?

Eph 4:10 He who descends is the same Who ascends also, up over all who are of the heavens, that He should fill all things.)

Eph 4:11 And the same One gives these, indeed, as apostles, yet these as prophets, yet these as Masorets, yet these as pastors and [yet these as] teachers,

Eph 4:12 toward the equipping (adjusting) of the Tsadiqim for the work of serving (ministry), for the building up (construction) of the body (house) of Messiah,

Eph 4:13 unto the end that we should all attain to the unity of the faithful obedience and of the knowledge of the son of God, unto a mature man, to the measure of the stature of the complement of the Messiah,

Mordechai, therefore in composing this pericope was well aware of the calendrical position that this pericope would have – i.e. to be read the Sabbath immediately before Lag BaOmer. As we remarked many a time the torah has a specific message for every week of the year. Or more precisely put, time is marked by the progressive unrolling of the Torah Scroll Sabbath after Sabbath.

v. 35 - Then, upon being seated, he summoned the twelve, and then continued, saying to them, "If an Ish (Royal Man = Torah Scholar) continues intending (purposing; willing; wanting) to be Rishon (first, chief) he will be last of all - even an attending servant of everyone!" – Again note, that the Chief Rabbis of Israel (one for the Ashkenazim and one for the Sephardim), receive the title: “Rishon L’Tsiyon,” and this is the same title being discussed in this verse: “If an Ish (Royal Man = Torah Scholar) continues intending (purposing; willing; wanting) to be Rishon (first, chief [Chief Rabbi of the Nazareans]) he will be last of all - even an attending servant of everyone!" Interestingly, the leadership of the Nazarean Jews was modelled after the Bet Din (Jewish Court of Law) which is collegiate and requiring a minimum of three Torah Scholars.

Interestingly the verse starts with the word “being seated” which in Hebrew is וַיֵּשֶׁב – VAYESHEV, and sitting in Hebrew is associated with judgement, as in English we also say, for example, “the court will be sitting on such and such a day.” The inference therefore appertains to one who sits in a Bet Din as a Torah Judge – i.e. a Gadol. And the next key word is “he summoned” which in Hebrew is וַיִּקְרָא – VAYIQRA (the same word for the Book of Leviticus in Hebrew which is the first word in the said book). The term VAYIQRA is related to the word MIQRA which in Hebrew means a convocation (a calling to congregate) as well as a congregation. In fact, the festivals or special Sabbaths are also called MIQRAOT. There seems to be here an alluded play of words, for the Twelve were “called out ones” for the ministry, and here we read that the master “called-out” (summoned) the Twelve “called- out-ones” (summoned ones). Similarly we say today that such and such “has a calling (vocation) for the ministry.”

The word attending servant – in Greek is διάκονος (DIAKONOS) and transliterated to the English as ‘DEACON.” It is used in Greek for a servant that serves at the tables, or in Hebraic Greek, one who serves the Judges bench, i.e. a clerk (Paqid). The next two verses define what service is.

36. Next, taking a little child, he placed him in their midst, and, embracing him with his arms, he said to them:

Service, therefore is defined in terms of rendering hospitality, even to a helpless child (an excellent analogy of the condition of Gentile G-d fearer wishing to embrace Judaism). Rendering hospitality and benevolence to the weak and helpless is the true source of spiritual power, for how can one say that one loves G-d, when one is not prepared to receive and render hospitality to another human being created in the image of G-d, in his time of need?

On the Statue of Liberty in the U.S. East Coast, there is an inscription which reads:

Not like the brazen giant of Greek fame,

With conquering limbs astride from land to land;

Here at our sea-washed, sunset gates shall stand

A mighty woman with a torch, whose flame

Is the imprisoned lightning, and her name

Mother of Exiles. From her beacon-hand

Glows world-wide welcome; her mild eyes command

The air-bridged harbor that twin cities frame.

"Keep, ancient lands, your storied pomp!" cries she

' With silent lips. "Give me your tired, your poor,

Your huddled masses yearning to breathe free,

The wretched refuse of your teeming shore.

Send these, the homeless, tempest-tossed to me,

I lift my lamp beside the golden door!"

And this prayer/wish well encapsulates the greatness of the U.S., a land which has been greatly ennobled and enriched by many waves of refugees and poor migrant workers. Ministry is about serving others less fortunate, about equipping others to become themselves ministers, no matter the cost, and above all, with the greatest of nobility and respect for human dignity! Many of the economic problems today stems from the fact that rather than import labour we are exporting jobs, rather than make our homes a refuge for the needy, feeble and unwanted we have turned our homes into bastions of consumerism and materialism. Rather than making our homes palaces of Torah learning and a refuge for the sages, we make our homes palaces of hedonism and a display of our acquisitive power. Giving asylum to the poor and less privileged presents to us a golden opportunity to share and inculcate Torah values and Derekh Eretz. This is what true and genuine Nazarean Jewish leadership is all about.

Mishnah Pirke Abot: III:14

Rabbi Elazar ben Azaryah said: If there is no Torah, there is no noble behaviour [derekh eretz]; if there is no noble behaviour, there is no Torah, If there is no wisdom, there is no fear; if there is no fear, there is no wisdom. If there is no intelligence, there is no understanding; if there is no understanding, there is no intelligence. If there is no food, there is no Torah; if there is no Torah, there is no food.

He used to say: To what can a person whose wisdom is greater than his deeds be compared? To a tree which had many branches and few roots - a wind will come and uproot it and turn it over on its face, as it is written, "He shall be like a bush in the desert, which does not sense the coming of good: it is set in the scorched places of the wilderness, in a barren land without inhabitant" (Jeremiah 17:6). But to what can a person whose deeds are greater than his wisdom be compared? To a tree which has few branches but many roots - even if all the winds in the world come and blow on it, they will not move it from its place, as it is written, "He shall be like a tree planted by waters, sending forth its roots by a stream: It does not sense the coming of heat, its leaves are ever fresh; it has no care in a year of drought, it does not cease to yield fruit" (ibid. 17:8).

Abarbanel on Pirke Abot

By: Abraham Chill

Sepher Hermon Press, Inc. 1991

ISBN 0-87203-135-7

(pp. 215-220)

In his maxims in this Mishnah Rabbi Elazar ben Azaryah employs several terms which indicate basic components in the intellectual activity of the Jew: Torah, wisdom (Chokhmah); fear (Yir’a); knowledge (Da’at), and understanding (Binah). The ideas expressed by these terms are fundamental and Abarbanel sets out to interpret and clarify Rabbi Elazar ben Azaryah's maxims so that there will be no confusion about them.

It is universally acknowledged that when we speak of Torah we are referring to both the Written and the Oral Law. Rambam is especially decisive in his contention that the Oral Law and the Written Law are interwoven and interlaced and you cannot unravel one without doing the same to the other. Furthermore, this all-inclusive entity called Torah teaches us the rationale and the practice of the relationship between man and God and man and man - Torah and Derekh Eretz. Abarbanel also cites Rabbi Mattityahu who maintains that the Written Law applies only to the relationship between man and God, the Oral Law applies to Derekh Eretz. While both are necessary and complementary, Derekh Eretz cannot be placed under the umbrella of Torah. Abarbanel gives his own version: Derekh Eretz can be related only to socio-political mores. There is nothing divine about those and, therefore, they cannot be classified as sacred. In fact, argues Abarbanel, the relationship between man and man should not be termed Derekh Eretz, but rather Gemilut Hasadim - the practice of beneficence and charity.

What is wisdom? Abarbanel supports Rambam's proposal that basically the term: Hokhmah includes every facet of knowledge and wisdom that the human mind conceives. Thus, a man thoroughly grounded in every possible phase of the Torah would be considered a Hakham. However, because the Torah incorporates simple maxims that defy rationalization, Jewish literature established that the Torah Scholar and the Hakham were to be two different species. Rambam explains that a Hakham is one who approaches an issue with original thinking; the Torah Scholar is one who receives his knowledge by way of tradition something that was handed down to him and which he accepted. It is in that context that we can understand the rabbinic statement (Megillah 13a) which lists all the names by which Moshe was identified: "Moshe was the master of Torah and the master of Chokhrnah,"

Another Talmudic axiom is brought into play (Shabbat 3Ib): When a person faces the Heavenly Court he is asked, "Did you designate time for the study of Torah? Did you engage in disputation on subjects of Chokhmah?" Hence, we see that Chokhmah and Torah are two separate genres. The fact that we identify Torah scholars as Hakhamim is due to the fact that all wisdom is to be discovered in the Torah, but no man has achieved the level of intellectual capacity needed to plumb the depths of Torah learning.

On the subject of Yir’a - fear - Abarbanel offers three interpretations.

First, that of Rabbenu Nissim who maintains that fear in Jewish theology is synonymous with awe and trepidation at the mere thought of the omnipotence, omniscience and omnipresence of God. Secondly, the term indicates the fear of punishment and retribution that awaits man at the end of his days. The third, Abarbanel's original, Yir’a relates to the fear of doing something wrong and perverted. This means that there is an intrinsic fear of and abhorrence for the wrong per se. He bases his idea on a Scriptural text, "And now, Israel, what does the Lord your God require of you, but to fear the Lord your God ... " (Deuteronomy 10:12).

As regards Da’at, (knowledge) and Binah (understanding) mentioned in this Mishnah, Abarbanel rejects Rambam's identification. According to the latter, Binah means intelligence and Da'at is what results from intelligence. Abarbanel does, however, accept Rabbi Mattityahu's theory that Da'at is identified with independent and creative thinking, while Binah relates to the ability to learn from experience. This is what we mean in the Amidah of our thrice daily prayers, "You blessed man with Da'at and you taught mankind Binah," It is significant to note that the word "man" implies an individual's capacity to think for himself (Da'at), while the term "mankind" implies the collective character of humanity in which all men are interrelated (Binah).

And so we have a triple-tiered crown of intellectual competence: Chokhmah, Da'at and Binah. When the Torah wished to describe the capabilities of Bezalel, the architect of the Tabernacle in the wilderness, God said that he had filled him "with the divine spirit in Chokhmah, Tevunah [a derivative of Binah], and Da'at,"

Finally, Abarbanel analyses the word deeds. The Mishnah here stresses the Torah life - it's commitments and commandments - that apply to man's relationship to God and to his relationship to his fellowman. This concludes the lesson in etymology that he gives us before turning to the substance of the Mishnah.

Derekh Eretz - in this Mishnah meant to imply socio-political action - is meaningless without the knowledge of Torah. How far can a Jew go and how much must he constrain himself in these disciplines? Without the Torah to guide him, he will blunder catastrophically. However, if he has Torah he will have direction, purpose and motivation. We can be assured that a person without Torah knowledge has no claim to Derekh Eretz. Here, Abarbanel recites the popular adage, "Where there is fire there is smoke; where there is no smoke there cannot be fire."

But, you may ask, "Do not other nations also advocate the norms of Derekh Eretz (noble behaviour)?" The answer to that is that as far as the Jew is concerned Derekh Eretz is grounded in Torah. In other words, the Torah is the cause, Derekh Eretz is the effect. Without the Torah there could be no Derekh Eretz. With other nations, however, Derekh Eretz is a simple lifestyle, nothing more.

Abarbanel then proceeds to tackle wisdom and fear: "If there is no wisdom there is no fear; if there is no fear there is no wisdom." If a person does not possess the common wisdom to fear the unexpected, it can be assumed that he is immature or sophomoric. On the other hand, one who has no wisdom, does not know of what to be afraid and when to be afraid. Even the lamb knows that the lion is its mortal enemy and lives in awe of it.

In his etymological treatment of the special words used in our Mishnah, Abarbanel turns to knowledge and understanding. He already decided that Da'at refers to original and creative thinking and Binah refers to understanding that results from outside influences and he speculates that Rabbi Elazar ben Azaryah intended to stress that these two concepts are interfused. That is to say, we must realize that Da'at has an effect upon Binah and vice versa. Once again, the logic of cause and effect comes into play.

What amazes us most is Abarbanel's approach to the maxim in the Mishnah, "If there is no food, there is no Torah." After coming to grips with Abarbanel's very profound, and at times esoteric, analysis of the sayings of the Rabbis, it is quite surprising that in this instance he is very pragmatic and down-to-earth. If the Torah Scholar has nothing to eat or is impoverished, he cannot achieve; and since the ultimate aim of a Jew is to live the lifestyle of Torah, of what significant value can mundane things like food be if there is an absence of this vital element, Torah?

Finally, we come to the last of the preachments of Rabbi Elazar ben Azaryah, "One whose wisdom is greater than his deeds is like a tree that has many branches but few roots ... " We have already noted that the deeds to which Rabbi Elazar was referring are the commitment to, and involvement in, the Mitzvoth of the Torah. Now, we are warned by the Sage that people may be tempted to adhere to Mitzvoth because of their humanistic and secular philosophies of life, and not because the Mitzvoth are divine commandments emanating from God on Mt. Sinai. One who relies on his mental capacities is like the tree that has so many branches (i.e.. philosophies) and very few roots to support the trunk. How many times, asks Abarbanel, have we found words of wisdom emanating from secularists only to discover that at a later date their ideas were rejected, rebutted and demolished by other thinkers? New winds and tornadoes cause havoc with the past concepts. Nothing is stable; nothing is grounded. Philosophers and thinkers propound their theories according to their whims and self-interests and their passion for self-aggrandizement. Times change and ideas follow suit. Aristotle could reject Plato and the former can be berated by later philosophers.

However, in the case of Torah, the theology and the Mitzvoth are firmly rooted in divine inspiration. Throughout the centuries there were those who rose to batter and pound Torah thought, but like a deep-rooted tree, it cannot be uprooted.

In a sort of off-the-record comment, Abarbanel confesses that one day an anonymous person came to him and interpreted this Mishnah in a very logical manner. Had it not been that his work on Pirke Abot had already spread throughout the world, he would have rescinded much of his writings and he would have accepted the new commentary.

Miscellaneous Interpretations

Rashbatz introduces us to the Sage in the Mishnah by telling how Rabbi Elazar ben Azaryah became the president of the Sanhedrin. Rabban Gamliel, the president, acted indiscreetly on certain occasions. The Sages removed him from his exalted office. Rabbi Akiva should have been next in line to succeed Rabban Gamliel, but was eliminated because of his background. They finally chose Rabbi Elazar who was both a prominent scholar and had a distinguished lineage. He was the tenth generation from Ezra the Scribe.

Derekh Eretz is a fundamental requirement of an honourable/noble person. The roots are in the Torah. "If there is no Derekh Eretz there is no Torah" implies that if a person does not practice Derekh Eretz, it is indicative that he is not inspired by the Torah. He does not live by the norms of a Torah-oriented Jew and, consequently, will forget the Torah.

Intelligence (Chokhmah) is necessary in order to live in a state of fear of God.

One must acknowledge that there is a God and that He must be served. Simultaneously, one must fear God so that his knowledge does not sway him from a Torah-true life.

In analysing the difference between knowledge and understanding, Rashbatz sharply differs with Rashi. Da'at (knowledge) represents the intrinsic, substantive essence of wisdom; Binah (understanding) is what one garnishes from this wisdom by his own talents.

According to Rashbatz, therefore, if there is no groundwork of Da'at, there can be no Binah, because Binah will have nothing to work on. On the other hand, if there is no Binah, what good is Da'at by itself? In the view of Rashi, Da'at is more significant, because the broad expanse of wisdom will include rationalization and without this, of what value is Binah? There will be something lacking. Yet, simple Binah must not be dismissed out of hand. It can, at times, playa dominant role.

Rabbenu Yonah: Unless one acknowledges that noble behaviour has its roots in the Torah, his conduct is not authentic. In other words, "If there is no Torah - if its origins are not rooted in the Torah - there is no authentic Derekh Eretz:" The converse is also true: If one does not fashion himself into an honourable/noble person in mundane matters, he cannot have the spirit of Torah dwell in him. Piety and wisdom must ride in tandem. One is dependent upon the other; and one is complemented by the other.

If a scholar, out of necessity, is compelled to resort to manual labour to sustain himself and his family, he will have very little time left for Torah study. On the other hand, if one devotes all of his time to monetary affairs, at the expense of Torah study, of what value is his wealth?

Midrash Shemuel follows the thinking of Rabbenu Yonah on the subject of Torah and Derekh Eretz. There is no greater source for Derekh Eretz than the Torah proper. The human mind that evaluates nobility cannot match the divine concepts to be found in the Torah. Nevertheless, the human thinking on Derekh Eretz should not be summarily ignored because it indicates an intuitive step in wanting to be an honourable/noble person.

If there is no food, there is no Torah. The stress is on the word Kemah, meal or flour. The application is that if a man is anxious to become a scholar, he must be prepared to make do with the basics of life, such as bread.

Another view: The one and only way to study Torah is take its concepts and grind, pound and sift them over and over again until they are like flour from grain, pounded to their essence. By the same token, even after a "going over" one should not be sure that he has reached the ultimate truth because in one single grain there may be new thoughts, never anticipated.

A tree which has many branches and few roots. The main thrust of this maxim is to underscore the thought that a person with many good deeds is deeply rooted in his convictions so that the most adverse confrontations that he may have will never move him from those principles, just like a well grounded tree.

But why compare the committed Jew to a tree, and not to something else?

Because, despite the fact that a Jew may correctly be compared to a tree relative to being solidly rooted, he still grows spiritually and physically like a tree. The latter sends its roots into the ground and its foliage spreads towards heaven. Similarly, the Jew stems from the Heavenly Seat and his body is firm on the ground.

What say the Nazarean Hakhamim?

Act 17:11 These were more noble than those in Thessalonica, in that they received the Torah with all readiness of mind, and searched the scriptures (Tanakh) daily, whether those things were so.

1Co 15:33 Be not deceived: associations with evil ones and evil speech corrupt noble manners [Derekh Eretz].

1Co 15:34 Awake to righteousness/generosity, and sin not; for some have not the knowledge (fear) of God: I speak this to your shame.

Col. 1:9 Therefore we also, from the day on which we heard, do not cease [continually] praying for you and requesting that you may be filled with the full knowledge (Da’at) of His (G-d’s) will [i.e. Torah], in all [fullness of] wisdom (Chokhmah) and spiritual understanding (Binah),

1Ti 5:17 Let Elders (i.e. Hakhamim) who preside well be counted worthy of double honour, especially those who are toiling in [the] Torah and teaching,

1Ti 5:18 For the Torah is saying (Deut. 25:4): "A threshing ox you will not be muzzling, and "Worthy is the worker of his wages"

1Ti 5:19 Against an Elder (i.e. a Hakham) do not assent to (or hear) an accusation outside and except before two or three witnesses.

1Ti 6:6 But godliness with contentment is great gain.

1Ti 6:7 For we brought nothing into this world, and it is certain we can carry nothing out.

1Ti 6:8 And having food and raiment let us be therewith content.

1Ti 6:9 But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.

Questions for Reflection:

1. ‎After diligently reading and studying the different readings for this Shabbat what reading especially touched your heart and fired your ‎imagination?‎

2. What does it mean that G-d, most blessed be He, has called each one of us by name?

3. According to Targum pseudo Jonathan how many crowns did the Israelites have? And why does the crown of the Torah resembled the crown of the Priesthood in its inscription?

When will these crowns again be restored to Israel, and by implication when will the sin of the golden calf be totally forgiven and erased against all Israel?‎
Why can it be said that Yehoshua bar Nun, was/is a good example of Derech Eretz?
What does Acts 1:10-11 have in common with Ephesians 4:8-12 our Torah Seder, and our Pericope of Mark for this week?
How are the ten leaders of the congregation a picture of Ten Words (Decalogue) and the two tablets?
According to Rashi and all Torah commentators why are Torah Sages so unique and special individuals and a sure sign when they are in our midst that G-d has special compassion for us?
How is our Ashlamatah of 2 Samuel 22:10-18, 51‎‎‎‎ related to our Torah Seder?
How is our Ashlamatah letting us know that Lag BaOmer is close by?
‎How is ‎ Mordechai (Mark) 9:33-37 related to our Torah Seder, Psalm and Ashlamatah?‎
‎‎In your opinion what are the basic teachings of Mordechai (Mark) 9:33-37?‎
‎In your opinion, and taking altogether our Torah Seder, Psalm, Ashlamatah, ‎Pericope of Mark for this Shabbat and Pirke Abot 3:14, what do you think is the ‎prophetic statement for this ‎week?‎

Lag BaOmer (Ascension Day)

Evening Saturday May 01 – Evening Sunday May 02, 2010

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

Next Shabbat

(Iyar 24, 5770 – May 07/08, 2010)

Shabbat Mevar’chim HaChodesh Sivan

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

Evening May 06-07, 2010

Shabbat	Torah Reading:	Weekday Torah Reading:
פְּסָל-לְךָ
“P’sal L’kha”	Reader 1 – Sh’mot 34:1-3	Reader 1 – Sh’mot 34:27-29
“Cut out for yourself”	Reader 2 – Sh’mot 34:4-7	Reader 2 – Sh’mot 34:30-32
“Lábrate”	Reader 3 – Sh’mot 34:8-10	Reader 3 – Sh’mot 34:33-35
Sh’mot (Exodus) 34:1-26 B’Midbar (Num.) 28:9-15	Reader 4 – Sh’mot 34:11-13
Ashlamatah: Habakkuk 2:2-8, 18-20	Reader 5 – Sh’mot 34:14-17
Special: I Sam. 20:18,42‎	Reader 6 – Sh’mot 34:18-22	Reader 1 – Sh’mot 34:27-29
Psalm 67:1-8	Reader 7 – Sh’mot 34:23-26	Reader 2 – Sh’mot 34:30-32
Pirqe Abot III:15	Maftir – B’Midbar 28:9-15	Reader 3 – Sh’mot 34:33-35
N.C.: Mark 9:38-41	Habakkuk 2:2-8, 18-20 I Sam. 20:18,42

Counting of the Omer

Evening Friday April 30 – Today is the 32^nd day of the counting of the Omer

Evening Saturday May 01 – Today is the 33^rd day of the counting of the Omer – LAG BA’OMER!!!

Evening Sunday May 02 – Today is the 34^th day of the counting of the Omer

Evening Monday May 03 – Today is the 35^th day of the counting of the Omer

Evening Tuesday May 04 – Today is the 36^th day of the counting of the Omer

Evening Wednesday May 05 – Today is the 37^th day of the counting of the Omer

Evening Thursday May 06 – Today is the 38^th day of the counting of the Omer

Evening Friday May 07 – Today is the 39^th day of the counting of the Omer

Evening Saturday May 08 – Today is the 40^th day of the counting of the Omer

Shalom Shabbat & happy LagBaOmer!

Hakham Dr. Yosef ben Haggai

Rosh Paqid Adon Hillel ben David

Dr. Eliyahu ben Abraham

[1] CLV (Concordant Literal Version) as found in Rick Meyers (2009) E-Sword v. 9.5.1 - http://www.e-sword.net/downloads.html

[2] Roth, A.G. (2009), Aramaic English New Testament, Netzari Press.

[3] Greek New Testament (Majority Text) as found in Rick Meyers (2009) E-Sword v. 9.5.1 - http://www.e-sword.net/downloads.html

[4] Delitzsch, F., Hebrew New Testament, As found in: http://www.kirjasilta.net/ha-berit/Mar.html

[5] Noonan Sabin, M. (2006). New Collegeville Bible Commentary; The Gospel According to Mark, Collegeville, Minnesota: Liturgical Press, p.84.

[6] Marcus, J. (2009). The Anchor Yale Bible: Mark 8-16, New Haven: Yale University Press, p.673