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 03, 5770 – April 16/17 , 2010	Second Year of the Shmita Cycle

Candle Lighting and Havdalah Times:

Atlanta, Georgia, U.S.

Fri. Apr. 16, 2010 – Candles at 7:51 PM

Sat. Apr. 17, 2010 – Havdalah 8:48 PM

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

Fri. Apr. 16, 2010 – Candles at 7:15 PM

Sat. Apr. 17, 2010 – Havdalah 8:10 PM

Bowling Green, Kentucky, U.S.

Fri. Apr. 16, 2010 – Candles at 7:03 PM

Sat. Apr. 17, 2010 – Havdalah 8:02 PM

Brisbane, Australia

Fri. Apr. 16, 2010 – Candles at 5:13 PM

Sat. Apr. 17, 2010 – Havdalah 6:05 PM

Bucharest, Romania

Fri. Apr. 16, 2010 – Candles at 7:42 PM

Sat. Apr. 17, 2010 – Havdalah 8:47 PM

Chattanooga, & Cleveland, TN, U.S.

Fri. Apr. 16, 2010 – Candles at 7:56 PM

Sat. Apr. 17, 2010 – Havdalah 8:54 PM

Jakarta, Indonesia

Fri. Apr. 16, 2010 – Candles at 5:34 PM

Sat. Apr. 17, 2010 – Havdalah 6:23 PM

Kuala Lumpur, Malaysia

Fri. Apr. 16, 2010 – Candles at 7:01 PM

Sat. Apr. 17, 2010 – Havdalah 7:50 PM

Manila & Cebu, Philippines

Fri. Apr. 16, 2010 – Candles at 5:52 PM

Sat. Apr. 17, 2010 – Havdalah 6:43 PM

Miami, FL, U.S.

Fri. Apr. 16, 2010 – Candles at 7:26 PM

Sat. Apr. 17, 2010 – Havdalah 8:20 PM

New London, CT, U.S.

Fri. Apr. 16, 2010 – Candles at 7:03 PM

Sat. Apr. 17, 2010 – Havdalah 8:05 PM

Olympia, WA, U.S.

Fri. Apr. 16, 2010 – Candles at 7:43 PM

Sat. Apr. 17, 2010 – Havdalah 8:50 PM

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

Fri. Apr. 16, 2010 – Candles at 7:12 PM

Sat. Apr. 17, 2010 – Havdalah 8:11 PM

Philadelphia, PA, U.S.

Fri. Apr. 16, 2010 – Candles at 7:21 PM

Sat. Apr. 17, 2010 – Havdalah 8:22 PM

San Antonio, TX, U.S.

Fri. Apr. 16, 2010 – Candles at 7:43 PM

Sat. Apr. 17, 2010 – Havdalah 8:38 PM

Sheboygan & Manitowoc, WI, US

Fri. Apr. 16, 2010 – Candles at 7:17 PM

Sat. Apr. 17, 2010 – Havdalah 8:21 PM

Singapore, Singapore

Fri. Apr. 16, 2010 – Candles at 6:51 PM

Sat. Apr. 17, 2010 – Havdalah 7:40 PM

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

Roll of Honor:

This Torah commentary comes to you courtesy of:

His Honor Rosh Paqid Adon Hillel ben David and beloved wife HH Giberet Batsheva bat Sarah

His Honor Paqid Adon Mikha ben Hillel

His Honor Paqid Adon David ben Abraham

Her Excellency Giberet Sarai bat Sarah & beloved family

His Excellency Adon Barth Lindemann & beloved family

His Excellency Adon John Batchelor & beloved wife

His Excellency Adon Ezra ben Abraham and beloved wife HE Giberet Karmela bat Sarah,

Her Excellency Giberet Alitah bat Sarah

His Excellency 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.

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

This Torah Seder commentary is dedicated on the occasion of Her Excellency Giberet Vardit bat Sarah’s birthday. We wish her a very happy Yom Huledet Sameach together with loved ones, long life, good health, and the ability to perform many and great deeds of loving-kindness, amen ve amen!

Shabbat	Torah Reading:	Weekday Torah Reading:
וְעָשִׂיתָ מִזְבֵּחַ
“V’A’asit Mizbeach”	Reader 1 – Shemot 30:1-5	Reader 1 – Sh’mot 31:1-5
“And you will make an altar”	Reader 2 – Shemot 30:6-10	Reader 2 – Sh’mot 31:6-8
“Y harás un altar”	Reader 3 – Shemot 30:11-16	Reader 3 – Sh’mot 31:9-11
Shemot (Exodus) Ex 30:1-38	Reader 4 – Shemot 30:17-21
Ashlamatah: Malachi 1:11 – 2:7	Reader 5 – Shemot 30:22-25
	Reader 6 – Shemot 30:26-33	Reader 1 – Sh’mot 31:1- 5
Psalm 64:1-11	Reader 7 – Shemot 30:34-38	Reader 2 – Sh’mot 31:6-8
Pirqe Abot III:12	Maftir – Shemot 30:34-38	Reader 3 – Sh’mot 31:9-11
N.C.: Mark 9:14-29	Malachi 1:11 – 2:7

Rashi & Targum Pseudo Jonathan

for: Shemot (Exodus) 30:1-38

RASHI	TARGUM PSEUDO JONATHAN
1. You shall make an altar for bringing incense up in smoke; you shall make it out of acacia wood.	1. And you will make an altar on which to burn incense of perfumes: of sitta wood will you make it.
2. It shall be one cubit long and one cubit wide, a square, and two cubits high; its horns shall be [one piece] with it.	2. A cubit its length, and a cubit its breadth; foursquare will it be: and two cubits its height: and its upright horns will be of it.
3. You shall overlay it with pure gold, its top, its walls all around, and its horns; and you shall make for it a golden crown all around.	3. And you will overlay it with pure gold, its top, and its wall round about, and its horns; and make for it a border of gold round about.
4. You shall make two golden rings for it underneath its crown on its two corners, you shall make [them] on its two sides, so that it should serve as holders for poles with which to carry it.	4. And two golden rings make you for it beneath its border at the two corners, you will make upon its two sides, to be the place for the staves by which it may be carried.
5. You shall make the poles out of acacia wood and overlay them with gold.	5. And you will make the staves of sitta wood, and cover them with gold.
6. And you shall place it in front of the dividing curtain, which is upon the Ark of Testimony, in front of the ark cover, which is upon the testimony, where I will arrange to meet with you.	6. And you will place it before the veil which is over the ark of the testimony, before the mercy seat that is upon the testimony, where I will appoint My Word to be with you.
7. Aaron shall make incense of spices go up in smoke upon it; every morning when he sets the lamps in order, he shall make it go up in smoke.	7. And Aharon will burn sweet incense upon it from morning to morning: when he orders the lamps, he will burn it.
8. And when Aaron kindles the lights in the afternoon, he shall make it go up in smoke, continual incense before the Lord for your generations.	8. And when Aharon kindles the lamps between the evenings, he will burn sweet incense perpetually before the Lord in your generations.
9. You shall offer up on it no alien incense, burnt offering, or meal offering, and you shall pour no libation upon it.	9. You will not offer thereon the sweet incense of strange peoples, nor offer upon it burnt offerings, or minchas, nor pour libations.
10. But Aaron shall make atonement upon its horns once a year; with the blood of the sin offering of the atonements, once a year he shall effect atonement upon it for your generations; it is a holy of holies to the Lord.	10. And Aharon will expiate upon its horns once in the year with the blood of the sin offering for an expiation: once in the year will he make atonement upon it on the day of atonement in your generations: it will be most holy before the Lord.
11. The Lord spoke to Moses, saying:	11. And the Lord spoke unto Mosheh, saying,
12. "When you take the sum of the children of Israel according to their numbers, let each one give to the Lord an atonement for his soul when they are counted; then there will be no plague among them when they are counted.	12. When you take the sum of the sons of Israel according to their number, they will give every man the ransom of their souls before the Lord when you number them; that there may not be among them the calamity of death when you do number them. [JERUSALEM. When you take the head of the number of the sums of the sons of Israel.]
13. This they shall give, everyone who goes through the counting: half a shekel according to the holy shekel. Twenty gerahs equal one shekel; half of [such] a shekel shall be an offering to the Lord.	13. This valuation was shown to Mosheh in the mountain as with a denarius of fire, and thus spoke He to him: So will everyone who passes to the numbering give a half shekel of the coin of the sanctuary: (a half shekel is twenty manin:) the half shekel is to be the separation before the Lord.
14. Everyone who goes through the counting, from the age of twenty and upward, shall give an offering to the Lord.	14. Every one who passes to the numbering, from a son of twenty years and upwards, will give the separation before the Lord.
15. The rich shall give no more, and the poor shall give no less than half a shekel, with which to give the offering to the Lord, to atone for your souls.	15. He who is rich will not add to, and he who is poor will diminish from, the half shekel in giving the separation before the Lord, to atone for your souls.
16. You shall take the silver of the atonements from the children of Israel and use it for the work of the Tent of Meeting; it shall be a remembrance for the children of Israel before the Lord, to atone for your souls."	16. And you will take the silver of the ransom from the sons of Israel, and apply it to the work of the tabernacle of ordinance; that it may be for the sons of Israel for a good memorial before the Lord, as a ransom for your souls.
17. The Lord spoke to Moses, saying:	17. And the Lord spoke to Mosheh, saying,
18. "You shall make a washstand of copper and its base of copper for washing, and you shall place it between the Tent of Meeting and the altar, and you shall put water therein.	18. And you will make a laver of brass, and its foundation of brass, for purification; and will set it between the tabernacle of ordinance and the altar, and put water therein.
19. Aaron and his sons shall wash their hands and feet from it.	19. And they will take from it for a cleansing ablution.
20. When they enter the Tent of Meeting, they shall wash with water so that they will not die; or when they approach the altar to serve, to make a fire offering rise up in smoke to the Lord,	20. And Aharon and his sons will sanctify their hands and their feet with its water; at the time of their entering into the tabernacle of ordinance
21. they shall wash their hands and feet so that they will not die; this shall be for them a perpetual statute, for him and for his descendants, for their generations."	21. they will sanctify with water, that they die not by the fiery flame: and it will be to them an everlasting statute, to him and to his sons in their generations.
22. The Lord spoke to Moses, saying:	22. And the Lord spoke to Mosheh, saying,
23. "And you, take for yourself spices of the finest sort: of pure myrrh five hundred [shekel weights]; of fragrant cinnamon half of it two hundred and fifty [shekel weights]; of fragrant cane two hundred and fifty [shekel weights],	23. And you also take to yourself the first aromatics, choice myrrh, in weight five hundred minas, and sweet cinnamon of half the weight, two hundred and fifty minas, and sweet calamus in weight two hundred and fifty minas [JERUSALEM. And you take to yourself the chief goodly spices, choice myrrh, in weight five hundred minas of shekels.]
24. and of cassia five hundred [shekel weights] according to the holy shekel, and one hin of olive oil.	24. and cassia in weight five hundred minas of shekels, in the shekel of the sanctuary, and olive oil a vase full, in weight twelve logs, a log for each tribe of the twelve tribes.
25. You shall make this into an oil of holy anointment, a perfumed compound according to the art of a perfumer; it shall be an oil of holy anointment.	25. And you will make of it a holy anointing oil, perfumed with perfume, the work of the perfumer, of compounded perfumes: a holy anointing oil will it be.
26. And you shall anoint with it the Tent of Meeting and the Ark of Testimony,	26. And with it anoint the tabernacle of ordinance, and the ark of the testimony,
27. the table and all its implements, the menorah and its implements, the altar of incense,	27. and the table and all its vessels, and the candelabrum and its vessels, and the altar of sweet incense,
28. the altar of the burnt offering and all its implements, the washstand and its base.	28. and the altar of burnt offering and all its vessels, and the laver and its foundation,
29. And you shall sanctify them so that they become a holy of holies; whatever touches them shall become holy.	29. and consecrate them, and they will be most holy. Every one of the priests who approaches to them will be sanctified; but of the rest of the tribes, (whoever touches them) will be consumed by the fiery flame from before the Lord.
30. And with it you shall anoint Aaron and his sons and sanctify them to serve Me [as kohanim].	30. But Aharon and his sons anoint, and consecrate them to minister before Me.
31. And to the children of Israel you shall speak, saying: 'This shall be oil of holy anointment to Me for your generations.	31. And speak you to the sons of Israel, saying, This will be a holy anointing oil before Me unto your generations.
32. It shall not be poured upon human flesh, and according to its formula you shall not make anything like it. It is holy; it shall be holy to you.	32. Upon the flesh of man it may not be poured, and the like of it you will not make to resemble it; unto you it will be most sacred.
33. Any person who compounds anything like it or puts any of it on an alien shall be cut off from his people.' "	33. The man who compounds the like of it, or puts it upon the unconsecrated who are not of the sons of Aharon, will be destroyed from his people.
34. And the Lord said to Moses: "Take for yourself aromatics, [namely] balsam sap, onycha and galbanum, aromatics and pure frankincense; they shall be of equal weight.	34. And the Lord said to Mosheh, Take to yourself spices, balsam, and onycha, and galbanum, choice spices, and pure frankincense, weight for weight will it be. [JERUSALEM. Balsam, spikenard‑myrrh, and galbanum.]
35. And you shall make it into incense, a compound according to the art of the perfumer, well blended, pure, holy.	35. And confect therewith a fragrant incense, the work of the compounder, a pure and sacred mixture. [JERUSALEM. Commixed.]
36. And you shall crush some of it very finely, and you shall set some of it before the testimony in the Tent of Meeting, where I will arrange meetings with you; it shall be to you a holy of holies.	36. And beat, and make it small, and of it some will you put before the testimony in the tabernacle of ordinance, where I will appoint My Word to be with you. Most sacred will it be to you.
37. And the incense that you make, you shall not make for yourselves according to its formula; it shall be holy to you for the Lord.	37. And of the sweet incense you will make, the like will not be made among you; it will be sacred to you before the Lord:
38. Any person who makes anything like it, to smell it[s fragrance], shall be cut off from his people.	38. the man who makes the like of it to smell thereto will be destroyed from his people.

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 9, The Tabernacle, pp. 260-331

By: Hakham Yaakov Culi & Hakham Yitschak Magrisso

Translated by Rabbi Aryeh Kaplan

Moznaim Publishing Corporation, 1990

Rashi Commentary for: Shemot (Exodus) 30:1-38

1 for bringing incense up in smoke Heb. מִקְטַר קְטֽרֶת , to raise smoke up on it, namely the smoke of incense.

3 its top This one [altar] had a top. The altar for burnt offerings [i.e., the copper altar], however, did not have a top, but the hollow space within it was filled with earth whenever they camped.

a golden crown This symbolized the crown of the kehunah.

4 its… corners Heb. צַלְעֽתָיו . Here it is a term meaning corners, as the Targum [Onkelos] renders, [unlike in Exod. 25:12, 26:20, 26, 27, where צֶלַע means a side,] because it says [further in the verse]: “on its two sides,” [meaning] on its two corners that are on its two sides.

it should serve Heb. וְהָיָה , lit., and it shall be [in the singular, referring to] the making of these rings.

as holders for the poles The ring [itself] shall be a holder for a pole.

6 in front of the dividing curtain Perhaps you will say [that the altar should be] removed or at a distance opposite the ark, either to the north or to the south. Therefore, the Torah says: “in front of the ark cover,” meaning directly opposite the ark on the outside [of the Holy of Holies]. -[from Baraitha Melecheth HaMishkan, ch. 4,]

7 when he sets… in order Heb. בְּהֵיטִיבוֹ , a word referring to the cleaning of the cups of the menorah from the ashes of the wicks that burned at night. He would clean them every morning.

the lamps Heb. הַנֵּרֽת . luzes, lozes, luses, luces in Old French, [i.e.,] lamps. This is true of all נֵרוֹת mentioned in the context of the menorah, except where הַעֲלָאָה , which is an expression of kindling, is mentioned.

8 And when… kindles Heb. וּבְהַעֲלֽת , lit., and when… causes to ascend. When he will kindle them to cause their flame to ascend.

he shall make it go up in smoke Every day, one pras in the morning and [one] pras in the afternoon. -[from Ker. 6b]

9 You shall offer up on it On this [golden] altar.

alien incense Any donated incense; they are all alien except for this one. -[from Men. 50a, b]

burnt offering, or meal offering Neither burnt offerings nor meal offerings. A burnt offering is one of an animal or fowl. A meal offering is one of bread.

10 But Aaron shall make atonement [This refers to] applications of blood [on the horns of the altar].

once a year On Yom Kippur. This is what is stated in [parshath] “Acharei Moth”: “And he shall go out to the altar that is before the Lord and make atonement upon it” (Lev. 16:18).

the sin offering of the atonements They are the bull and the kid of Yom Kippur, which atone for ritual contamination regarding the sanctuary and its holy things. -[from Shevuoth 2b]

a holy of holies Heb. קֽדֶשׁ-קָדָשִׁים . The altar is sanctified for these things only, and for no other service.

12 When you take Heb. כִּי תִשָׂא . [This is] an expression of taking, as the Targum [Onkelos] renders. [I.e.,] when you wish to take the sum [total] of their numbers to know how many they are, do not count them by the head, but each one shall give a half- shekel, and you shall count the shekels. [Thereby] you will know their number.

then there will be no plague among them for the evil eye has power over numbered things, and pestilence comes upon them, as we find in David’s time (II Sam. 24).

13 This they shall give He [God] showed him [Moses] a sort of coin of fire weighing half a shekel, and He said to him, “Like this one they shall give.” -[from Tanchuma 9; Tanchuma Buber, Naso p. 35; Pesikta d’Rav Kahana 19a; Midrash Psalms 91:1; Yerushalmi, Shekalim 1:4]

who goes through the counting Heb. הָעֽבֵר עַל-הַפְקֻדִים . It is customary for those who count to pass the ones who have been counted one following another, and so [too the word יַעֲבֽר in] “each one that passes under the rod” (Lev. 27:32), and so [the word תַּעֲבֽרְנָה in] “flocks will again pass under the hands of one who counts them” (Jer. 33:13).

half a shekel according to the holy shekel By the weight of the shekel that I fixed for you [against which] to weigh the holy shekels, such as the shekels mentioned in the section dealing with personal evaluations (Lev. 27:1-8) and [in the section concerning] inherited fields (Lev. 27:16-21).

Twenty gerahs equal one shekel Now He explains to you how much it is.

gerahs Heb. גֵרָה , a word meaning a ma’ah [a small coin]. Likewise, “will come to prostrate himself before him for a silver piece (אֲגוֹרַתכֶּסֶף) and a morsel of bread” (I Sam. 2:36).

Twenty gerahs equal one shekel for a whole shekel equals four zuzim, and the zuz was originally five ma’oth, but they came and added a sixth to it and raised it to six ma’oth of silver, and half of this shekel [of] which I have spoken to you [here in this verse], they shall give as an offering to the Lord.

14 from the age of twenty and upward [The Torah] teaches you here that no one under twenty years old goes out [to serve] in the army or is counted among men.

15 to atone for your souls That they should not be struck by a plague because of the counting. Another explanation:

to atone for your souls [This was written] because [God] hinted to them [the Israelites] here [about] three offerings, because “an offering to the Lord” is written here three times. The first [represents] the offering [of silver] for the sockets [of the Mishkan], for he [Moses] counted them when they commenced with the donations for the Mishkan. Everyone gave a half-shekel, amounting to one hundred talents, as it is said: “And the silver of the community census was one hundred talents” (Exod. 38:25). The sockets were made from this, as it is said: “One hundred talents of the silver was [used to cast the sockets of the Mishkan and the sockets of the dividing curtain]” (Exod. 38:27). The second [offering mentioned here] was also [collected] through counting, for he [Moses] counted them after the Mishkan was erected. This is the counting mentioned in the beginning of the Book of Numbers: “on the first of the second month in the second year” (Num. 1:1). [For this offering] everyone gave a half-shekel, [the total of] which was [earmarked] for the purchase of communal sacrifices for every year. The rich and poor were equal in them [i.e., they gave equally in these two offerings]. Concerning that [second] offering, it is said: “to atone for your souls,” because the sacrifices are brought for the purpose of atonement. The third one [offering] is the offering for the Mishkan, as it is said: “Whoever set aside an offering of silver or copper” (Exod. 35:24). In this [offering] not everyone gave the same amount, but each one [gave] according to what his heart inspired him to give. -[from Shekalim 2b]

16 and use it for the work of the Tent of Meeting [From this] you learn that they were commanded to count them at the beginning of the donation for the Mishkan after the incident of the calf. [They were commanded then] because a plague had befallen them, as it is said: “And the Lord plagued the people” (Exod. 32:35). This can be compared to a flock of sheep, treasured by its owner, which was stricken with pestilence. When it [the pestilence] was over, he [the owner] said to the shepherd, “Please count my sheep to know how many are left,” in order to make it known that he treasured it [the flock] (Tanchuma, Ki Thissa 9). It is, however, impossible to say that this counting [mentioned here] was the [same] one mentioned in the Book of Numbers, for in that one [counting] it says: “on the first of the second month” (Num. 1:1), and the Mishkan was erected on the first [day] of the first month, as it is said: On the day of the first month, on the first of the month, you shall erect, etc. (Exod. 40:2). The sockets were made from shekels realized from that counting, as it is said: “One hundred talents of the silver were used to cast, etc.” (Exod. 38:27). Thus you learn that they [the countings] were two—one at the beginning of their donation [to the Mishkan] after Yom Kippur in the first year [after the Exodus], and one in the second year in Iyar after the Mishkan had been erected. Now if you ask, how is it possible that in both of these countings the Israelites equaled six hundred three thousand, five hundred fifty? In the case of the silver of the community census, it says this number, and also in the Book of Numbers it says the same: “And all the counted ones were six hundred three thousand, five hundred fifty” (Num. 1:46). Were they [the countings] not in two [separate] years? It is impossible that in the first census there were none who were nineteen years old and consequently not counted, and by the second counting became twenty years old [and were counted]. The answer to this matter is that in the context of the ages of people, they were counted in the same year, but in the context of the Exodus they [the two dates] were two [separate] years, since [to figure the time] from the Exodus, we count from [the month of] Nissan, as we learned in [tractate] Rosh Hashanah (2b). In this context, the Mishkan was built in the first year [after the Exodus] and erected in the second year, for the new year started on the first of Nissan. People’s ages, however, are counted according to the number of years of the world, beginning with [the month of] Tishri. Thus, the two countings were [taken] in the same year. The first counting was in Tishri after Yom Kippur, when the Omnipresent was placated toward Israel to forgive them, and they were commanded concerning [building] the Mishkan. The second one [counting] was on the first of Iyar. -[from Num. Rabbah 1:10]

for the work of the Tent of Meeting These are the sockets made from it [i.e., from the silver of the atonements].

18 a washstand Like a sort of large caldron, which has faucets allowing water to pour out through their openings.

and its base Heb. וְכַנּוֹ , as the Targum [Onkelos] renders: וּבְסִיסֵיהּ , a seat prepared for the washstand.

for washing This refers back to the washstand.

between… the altar [This refers to] the altar for burnt offerings, about which it is written that it was in front of the entrance of the Mishkan of the Tent of Meeting. The washstand was drawn away slightly [from the entrance] and stood opposite the space between the altar and the Mishkan, but it did not intervene at all [between them], because it is said: “And he placed the altar for burnt offerings at the entrance of the Mishkan of the Tent of Meeting” (Exod. 40:29), implying that the altar was in front of the Tent of Meeting, but the washstand was not in front of the Tent of Meeting. How is that so? It [the washstand] was drawn away slightly to the south. So it is taught in Zev. (59a).

19 their hands and feet He [the kohen] would wash his hands and feet simultaneously. So we learned in Zev. (19b): How was the washing of the hands and the feet [performed]? [The kohen] would lay his right hand on his right foot and his left hand on his left foot and wash [in this manner].

20 When they enter the Tent of Meeting to bring the incense up in smoke in the morning and in the afternoon, or to sprinkle some of the blood of the bull of the anointed Kohen [Gadol, who erred in his halachic decision and practiced according to that erroneous decision,] (Lev. 4:3-12) and the blood of the kids for [sin offerings for having engaged in] idolatry (Num. 15:22-26).

so that they will not die This implies that if they do not wash, they will die. For in the Torah [there] are stated implications, and from the negative implication you [can] understand the positive.

the altar [I.e.,] the outer [altar], in which no entry to the Tent of Meeting is involved, only [entry] into the courtyard.

21 so that they will not die [This verse is written] to impose death upon one who serves on the altar when his hands and feet are not washed, for from the first death penalty (verse 20) we understand only [that death is imposed] upon one who enters the Temple.

23 spices of the finest sort Heb. בְּשָׂמִים רֽאשׁ , of high quality.

fragrant cinnamon Since cinnamon is the bark of a tree, and there is one good type [of cinnamon] that has a fragrant bouquet and a good taste, and there is another that is merely like wood, it was necessary to state “fragrant cinnamon,” [meaning that the incense was to be made] of the good species.

half of it two hundred and fifty [shekel weights] Half of the amount to be brought shall be two hundred and fifty; thus altogether it is five hundred [shekel weights], like the amount of pure myrrh. If so, why was it stated in halves? This is a Scriptural decree to bring it in halves to add to it two overweights, because we do not weigh [the spices] exactly. So it was taught in Kereithoth (5a).

fragrant cane Heb. וּקְנֵה-בֽשֶׂם , cane of spice. Since there are canes that are not of spice, it is necessary to specify: בֽשֶׂם

two hundred and fifty [shekel weights] [This is] its total sum.

24 and of cassia Heb. וְקִדָּה , the name of the root of an herb, and in the language of the Sages: קְצִיעָה , cassia. -[from Ker. 6a]

hin [The equivalent of] twelve logs. The Sages of Israel differ concerning it [i.e., how the oil was made]. Rabbi Meir says: They [whoever made the anointing oil] boiled the roots in it [the oil of the anointment]. Rabbi Judah said to him: But is it not so that it [the anointment oil] did not even suffice to anoint the roots [and thus they certainly couldn’t boil the spices in the oil]? Rather, they soaked them [the spices] in water so that they would not absorb the oil, and then poured the oil on them until they were impregnated with the scent, and [then] they wiped the oil off the roots. -[from Ker. 5a]

25 a perfumed compound Heb. רֽקַח מִרְקַחַת . רֽקַח is a noun, and the accent, which is on the first syllable, proves that. It is like רֶקַע רֶגַע , but it is not like “Who wrinkles (רֽגַע) the sea” (Isa. 51:15), or like “Who spread out (רֽקַע) the earth” (Isa. 42:5) [which are both verbs], because [in those instances] the accent is at the end of the word. Any substance mixed with another substance until one becomes impregnated from the other with either scent or taste is called מִרְקַחַת .

a perfumed compound Heb. רֽקַח מִרְקַחַת , a compound made through the skill of mixing.

according to the art of a perfumer Heb. רֽקֵחַ , the name of the craftsman in this field.

26 And you shall anoint with it All anointments were in the shape of the Greek [letter] “chaff,” except those of the kings, which were like a sort of crown. -[from Ker. 5b]

29 And you shall sanctify them This anointment sanctifies them to be a holy of holies. And what is their sanctity? Whatever touches them shall become holy. [I.e.,] whatever is fit for [placement in] a service vessel, when it enters them [the vessels], it becomes intrinsically holy so that it becomes unfit [to be an offering] if it goes out [of its designated boundaries], if it stays [out] overnight, or if [it comes in contact with] a person who has immersed himself [from uncleanness] on that day, and it may not be redeemed to become ordinary [unsanctified] food. Something unfit for them [i.e., for the service vessels], however, they [the vessels] do not sanctify (Zev. 87a). This was taught as an explicit Mishnah concerning the altar [i.e., a Baraitha, Zev. 83b]: Since it is stated: “Whatever touches the altar will be holy” (Exod. 29:37), I understand it to mean whether it is fit or unfit. Therefore, [to clarify this,] the Torah states [that] lambs [are to be sacrificed upon the altar]. Because just as lambs are fit, so is anything else that is fit [sanctified if it comes in contact with the altar]. Every anointment of the Mishkan, the kohanim, and the kings is translated [by Onkelos] as an expression of greatness because there is no need to anoint them except in order to proclaim their greatness. So did the King [God] decree, that this [the anointment] is their initiation into greatness. Other anointments, however, such as anointed wafers, “and with the first oils they anoint themselves” (Amos 6:6), their Aramaic [translation] is the same as the Hebrew.

31 for your generations From here our Rabbis deduced that it [the anointing oil made by Moses] will all remain in existence in the future. -[from Horioth 11b]

This Heb. זֶה . In gematria, this equals twelve logs. [7= ז , 5= ה , totaling 12.] -[from Horioth 11b] 32

It shall not be poured Heb. לֹא יִיסָךְ . [This is spelled] with two “yud”s. It is an expression [in the form] of לֹא יִפְעַל , it shall not do, like, “and in order that it be good (יִיטַב) for you” (Deut. 5:16).

It shall not be poured upon human flesh from this very oil.

and according to its formula you shall not make anything like it With the amount of its ingredients you shall not make another like it, but if one decreased or increased the ingredients according to the measure of a hin of oil, it is permitted. Also, the [oil] made according to the formula of this [oil]—the one who anoints himself [with it] is not liable, only the one who mixes it. -[from Ker. 5a]

according to its formula Heb. וּבְמַתְכֻּנְתּוֹ , a word meaning a number, like “the number of (מַתְכּֽנֶת) bricks” (Exod. 5:8), and so, בְּמַתְכֻּנְתָּה , mentioned in reference to the incense (below, verse 37).

33 or puts any of it Of that [oil] of [i.e., made by] Moses. [However, anyone who anoints himself with oil that was made copying the original anointing oil is not liable.] -[from Ker. 5a]

on an alien [I.e.,] which is not needed for the kehunah or the kingship.

34 balsam sap Heb. נָטָף . This is balm (צֳרִי) , but since it is only the sap that drips (נוֹטֵף) from the balsam trees, it is called נָטָף (Ker. 6a), and in French, gomme, gum resin. The balm itself, however, is called triaca [in Old Provencal], theriac.

onycha Heb. וּשְׁחֵלֶת , a root of a spice, smooth and shiny as fingernails, and in the language of the Mishnah (Ker. 6a) it is called צִפּֽרֶן . This is what Onkelos renders as וְטוּפְרָא . [Both צִפּֽרֶן and טוּפְרָא mean “fingernail.”]

and galbanum A spice with a vile odor, called galbane [in Old French], galbanum. The Scripture counted it among the ingredients of the incense [in order] to teach us that we should not look askance at including Jewish transgressors with us when we assemble for fasting or prayer. [The Torah instructs us] that they should be counted with us. -[from Ker. 6b]

aromatics Heb. סַמִּים . Other [aromatics]. -[from Ker. 6b]

and pure frankincense From here our Rabbis learned that eleven ingredients were told to Moses [when he was] at Sinai: the minimum of aromatics—two [since סַמִּים is written in the plural form]; balsam sap, onycha, and galbanum—three, equaling five; aromatics [written a second time]—to include again the number of these, equaling ten; and frankincense, totaling eleven. They are as follows: (1) balsam sap, (2) onycha, (3) galbanum, (4) frankincense, (5) myrrh, (6) cassia, (7) spikenard (שִׁבּֽלֶת נֵרְדְּ) , and (8) saffron, totaling eight, because שִׁבּֽלֶת and נֵרְדְּ are one, for spikenard נֵרְדְּ is like an ear [of grain] שִׁבּֽלֶת . [To continue:] (9) costus, (10) aromatic bark, and (11) cinnamon, thus totaling eleven. Borith carshina [mentioned further in the Baraitha, is not counted because it] does not go up in smoke, but they rub the onycha with it to whiten it so that it should be beautiful. -[from Ker. 6a]

they shall be of equal weight Heb. בַּד בְּבַד יִהְיֶה . These four [ingredients] mentioned here [explicitly] shall be equal, a weight for a weight. Like the weight of one, so shall be the weight of the other. So we learned (Ker. 6a): The balsam, the onycha, the galbanum, and the frankincense the weight of each was seventy manehs. The word בַּד appears to me to mean a unit; each one [i.e., the weight] shall be this one like that one.

35 well blended Heb. מְמֻלָח , as the Targum [Onkelos] renders: מְעָרֵב , mixed. He should mix their [the spices’] powder thoroughly, one with the other. Accordingly, I say that [the following] are similar to this: “And the sailors (הַמַּלָּחִים) were frightened” (Jonah 1:5); “your sailors (מַלָחַיִךְ) and your mariners” (Ezek. 27:27). [Sailors are given this appellation] because they turn over the water with oars when they propel the ship, like a person who turns over beaten eggs with a spoon to blend them with water. And anything that a person wishes to blend thoroughly, he turns over with his finger or with a spoon.

well blended, pure, holy It shall be well blended; it shall be pure, and it shall be holy.

36 and you shall set some of it This is the daily incense, which is on the inner altar, which is in the Tent of Meeting.

where I will arrange meetings with you All appointments to speak that I will set up for you, I will set up for that place.

37 according to its formula According to the number of its ingredients.

it shall be holy to you for the Lord That you shall not make it except for My Name.

38 to smell it[s fragrance] But you may make it according to its formula of your own [ingredients] in order to deliver it to the community. -[from Ker. 5a]

Ketubim: Psalm 64:1-11

Rashi	Targum
1. For the conductor, a song of David.	1. For praise, a psalm of David.
2. Hear, O God, my voice in my prayer; from fear of the enemy You will guard my life.	2. Hear my voice, O God, in the time of my prayer; guard my life from the dread of the enemy.
3. You shall hide me from the counsel of evildoers, from the gathering of workers of iniquity/lawlessness,	3. You will hide me from the secret [council] of those who do evil, from the turmoil of those who practice deceit.
4. Who whetted their tongue like the sword; who aimed a bitter word like their arrow,	4. Who have sharpened their tongue as a sword, bent their bows, smeared their arrows with deadly and bitter poison.
5. To shoot at the innocent in secret places; they shoot at him suddenly and do not fear.	5. To shoot in secret, without blame; suddenly they will shoot him and they will not fear.
6. They strengthen the evil word for themselves; they tell to hide snares. They say, "Who will see us?"	6. They will strengthen themselves with an evil word; they will talk of hiding traps, saying, “Who sees them?”
7. They seek pretexts; they have completed a diligent search, hidden within man and in the depths of the heart.	7. They will search to find pretexts to destroy the pure, a search carried out in the body of a son of man, and the thoughts of a secret heart.
8. And God cast them down; their wounds were [like] a sudden arrow.	8. But God will shoot arrows at them suddenly; and they will tell of their wounds.
9. That which they hoped would make him stumble, their tongue brought upon them; all who see them will shake their heads.	9. And their tongue will make them stumble; all who see them will move aside.
10. Then all men feared, and they declared (Heb. וַיַּגִּידוּ – VATYAGIDU) the work of God and understood His deed.	10. And all the sons of men will be afraid, and tell (Heb. וַיַּגִּידוּ – VATYAGIDU) of the work of the LORD God; and His works will be understood.
11. The righteous/generous will rejoice with God and take shelter in Him, and all upright of heart will boast.	11. The righteous/generous man will rejoice in the LORD, and trust in His Word, and all the upright of heart will boast.

Rashi on Psalm 64:1-11

2 Hear, O God, my voice in my prayer The authors of Aggadoth Tehllim (Mid. Ps.) interpreted this psalm as referring to Daniel, who was cast into the lions’ den. The language of the psalm fits the Aggadah very well. David foresaw with the holy spirit all that would happen to him [Daniel], and prayed for him, because Daniel was his descendant. As was said to Hezekiah (Isa. 39:7): “And they shall take [some] of your sons, etc., whom you shall beget, and they shall be officers in the palace of the king of Babylon.” These are Daniel, Hananiah, Mishael, and Azariah.

from fear of the enemy These are the satraps, who plotted against him, as it is stated (Dan. 6:5): “Then the viziers and the satraps sought to find a pretext against Daniel.”

3 from the gathering of workers of iniquity For they gather seeking against him a pretext of death, as it is written (Dan. 6:7): “... assembled about the king, etc.”

4 who aimed...their arrow That is their slander.

5 To shoot at the innocent in secret places They will shoot him with their arrows.

6 they tell to hide snares They speak cunningly to the king secret words, for even the king did not know why they were doing this. But they intended to hide snares to entrap Daniel, for they said to Darius, “All the viziers of the kingdom, etc., have conferred to establish the king’s law, etc.” [stating] that no one should offer up prayer to any god except you until thirty days [have passed].

7 They seek pretexts Heb. עולות . They seek pretexts (עלילות) , as it is stated (Dan. 6:5): “sought to find a pretext against Daniel.”

they hid Heb. טמנו . They hid their thoughts in their heart and did not reveal the search for a pretext, which was searched out through them, and the midst of their thoughts and the depth of their heart.

hidden within man Each man of them. Each one concealed his thought.

8 And God cast them down He cast them into the lions’ den, as it is written (Dan. 6:25): “And the king commanded, and they brought these men who had slandered Daniel, and they cast them into the lions’ den, etc.”

9 That which they hoped would make him stumble, their tongue brought upon them The stumbling they planned to inflict on him, their tongue turned over upon them.

will shake their heads Heb. יתנודדו , will shake their head; all who see them should nod their head and laugh about them.

11 The righteous will rejoice This is Daniel.

and all upright of heart will boast They will boast about the uprightness of their heart, and they will praise themselves because they are confident that the Holy One, blessed be He, will help them.

Ashlamatah: Malachi 1:11 – 2:7‎

Rashi	Targum
11. For, from the rising of the sun until its setting, My Name is great among the nations, and everywhere offerings are burnt and offered up to My Name; yea, a pure oblation, for My Name is great among the nations, says the Lord of Hosts.	11. For from the rising of the sun even to its setting My name is great among the Gentiles, and on every occasion when you fulfil My will I hear your prayer and My great name is hallowed because of you, and your prayer is like a pure offering before Me, for My name is great among the Gentiles, says the Lord of Hosts.
12. But you are profaning it by your saying, "The Lord's table is defiled"; and its expression is "Its food is contemptible."	12. But you are profaning it in that you say, ‘The Lord’s table is despicable and gifts from it are despicable.’
13. And you say, "Here is a weary one," and you cause it pain, says the Lord of Hosts. And you brought that which was taken by violence, and the lame and the sick. And you bring an offering-will I accept it from your hand? says the Lord. {S}	13. And if you say, ‘behold what we have brought from our property’ – you have strangled it, says the Lord of Hosts, and you bring what is taken by violence, or is lame, or sickly, and you bring it as an offering; shall I receive it with pleasure from your hand? Says the Lord. {S}
14. And cursed is he who deals craftily; although there is a ram in his flock, he vows and sacrifices a blemished one. For I am a great King, says the Lord of Hosts, and My Name is feared among the nations.	14. and cursed be the person who acts deceitfully when there is a male in his flock and he is bound to perform a vow and he sacrifices what is blemished before the Lord; for I am a great King, says the Lord of Hosts, and My name is mighty among the Gentiles.

1. And now, to you is this commandment, O priests.	1. “And now this commandments is for you, O priests.
2. If you do not heed, and if you do not take it to heart to give honor to My Name, says the Lord of Hosts, I will send the curse upon you, and I will curse your blessings. Indeed I have [already] cursed it, for you do not take it to heart.	2. If you do not hearken, and if you do not lay My fear upon your heart so as to give honour to My name, says the Lord of Hosts, then I will send the curse among you and I will curse your blessings; and I will indeed curse them, for you are not laying My fear upon your heart.
3. Behold! I rebuke the seed because of you, and I will scatter dung upon your face-the dung of your festive sacrifices, and it shall take you to itself.	3. Behold, I am about to rebuke your increase from the land, and I will reveal the shame of your sins upon your faces, and I will put an end to the glory of your festivals, and your share will be withheld from it.
4. And you shall know that I have sent you this commandment, that My covenant be with Levi, says the Lord of Hosts.	4. And you will know that I have sent this commandment to you that My covenant which was with Levi may hold,” says the Lord of Hosts
5. My covenant was with him, life and peace, and I gave them to him [with] fear; and he feared Me, and because of My Name, he was over-awed.	5. “My covenant was with him for life and peace, and I gave him the perfect teaching of My Law and he feared from before Me and feared from before My name.
6. True teaching was in his mouth, and injustice was not found on his lips. In peace and equity he went with Me, and he brought back many from iniquity.	6. True instruction was in his mouth and deceit was not found in his lips; in peace and in uprightness did he walk before Me, and he turned many back from sin.
7. For a priest's lips shall guard knowledge, and teaching should be sought from his mouth, for he is a messenger of the Lord of Hosts.	7. For the lips of a priest should keep knowledge, and men seek instruction from his mouth; for he serves before the Lord of Hosts.
8. But you have turned aside from the way. You caused many to stumble in the Torah. You corrupted the covenant of the Levites, said the Lord of Hosts.	8. But you have strayed from the way, you have cause many to stumble by your instruction; you have corrupted the covenant which was with Levi,” says the Lord of Hosts.
9. And now I, too, have made you contemptible and low to the entire people according to how you do not keep My ways and [how] you show favoritism in the Torah. {P}	9. “And moreover, I have made you despised and enfeebled before all the people, inasmuch as you do not follow paths that are good before Me but show partiality in your instruction.” {P}

CORRELATIONS

Torah & Psalm

The verbal tally is by means of the Hebrew word דָּבָר – (Strong’s # H1697 – meaning: word, commandment, thing, speaking, language).

דָּבָר מָר – “a word bitter” – Psalm 64:4

וַיְדַבֵּר – “And spoke” – Exodus 30:11

וַיְדַבֵּר – “And spoke” – Exodus 30:17

וַיְדַבֵּר – “And spoke” – Exodus 30:22

תְּדַבֵּר – “you will speak” – Exodus 30:31

Associated with speaking we have the Hebrew word קוֹלִ (articulated voice – Psalm 64:2) and the Hebrew word וַיַּגִּידוּ (Psalm 64:10). This last term (VAYAGIDU) comes from the Hebrew root נגד NAGAD (Strong’s # H5046) and meaning, to announce, to tell, to narrate, to present, and is the same root for the Hebrew words, HAGGADAH and MAGID (Preacher)! Therefore, the MAGID (preacher) needs to be able to DABAR (speak) with his QOL (articulated voice) the DABAR (Word) of Ha-Shem.

Torah & Ashlamatah

The verbal tally between Torah Seder and Ashlamatah consists only of the Hebrew word קטר – (Strong’s # H6999 – meaning; to fumigate, to smoke, to burn incense). The term appears seven times in our Torah Seder.

מֻקְטָר מֻגָּשׁ לִשְׁמִי – “Incense will be presented to My name” or “offerings are burnt and offered up to My Name” (Malachi 1:11) – note that the Targum to the Minor Prophets renders this phrase as “and your prayer is like a pure offering before Me‎," – that is, incense and prayer are made synonymous and interchangeable.

מִקְטַר קְטֹרֶת – “to burn incense upon” (Exodus 30:10)

קְטֹרֶת סַמִּים – “incense of perfume” (Exodus 30:7)

יַקְטִירֶנָּה--קְטֹרֶת תָּמִיד – “he shall burn it, a perpetual incense” (Exodus 30:8)

קְטֹרֶת זָרָה – “incense strange/of idolatry” (Exodus 30:9)

מִזְבַּח הַקְּטֹרֶת = “altar of incense” (Exodus 30:27)

וְעָשִׂיתָ אֹתָהּ קְטֹרֶת – “and you will make of it incense” (Exodus 30:35)

וְהַקְּטֹרֶת – "And the incense” (Exodus 30:38)

Mordechai (Mark) ‎9:14-29‎

CLV[1]	A,B,R.’s Version[2]	Greek[3]	Delitzsch[4]
14. And coming to the disciples, they perceived a vast throng about them, and scribes discussing with them."	14. And when he came to see a great crowd he saw his disciples among them and the scribes disputing with them.	14. Καὶ ἐλθὼν πρὸς τοὺς μαθητὰς εἶδεν ὄχλον πολὺν περὶ αὐτοὺς, καὶ γραμματεῖς συζητοῦντας αὐτοῖς.	14וַיְהִי כְּבוֹאוֹ אֶל־הַתַּלְמִידִים וַיַּרְא עַם־רָב סְבִיבוֹתָם וְסוֹפְרִים מִתְוַכְּחִים עִמָּם׃
15. And straightway the entire throng, perceiving Him, were overawed, and, racing toward Him, saluted Him."	15. And all at once all the crowds saw him and were amazed and they ran and greeted him.	15. καὶ εὐθέως πᾶς ὁ ὄχλος ἰδόντες αὐτὸν ἐξεθαμβήθησαν, καὶ προστρέχοντες ἠσπάζοντο αὐτόν.	15וְכָל־הָעָם כִּרְאוֹתָם אֹתוֹ כֵּן תָּמָהוּ וַיָּרוּצוּ אֵלָיו וַיִּשְׁאֲלוּ־לוֹ לְשָׁלוֹם׃
16. And He inquires of the scribes, "What are you discussing with yourselves?	16. And he would ask the scribes, “Why are you disputing with them?”	16. καὶ ἐπηρώτησε τοὺς γραμματεῖς· τί συζητεῖτε πρὸς αὐτούς;	16וַיִּשְׁאַל אֶת־הַסּוֹפְרִים מָה־אַתֶּם מִתְוַכְּחִים עִמָּהֶם׃
17. And one out of the throng answered Him, "Teacher, I bring my son to Thee, having a dumb spirit."	17. And one from the crowd answered and said, “Teacher, I brought my son to you because he has a spirit that does not speak.	17. καὶ ἀποκριθεὶς εἷς ἐκ τοῦ ὄχλου εἶπε· διδάσκαλε, ἤνεγκα τὸν υἱόν μου πρὸς σέ, ἔχοντα πνεῦμα ἄλαλον.	17וַיַּעַן אֶחָד מִן־הָעָם וַיֹּאמַר רַבִּי הֵבֵאתִי אֵלֶיךָ אֶת־בְּנִי אֲשֶׁר־רוּחַ אִלֵּם בְּקִרְבּוֹ׃
18. And wheresoever it may be getting him down, it is tearing him, and he is frothing and grating his teeth, and is withering away. And I say to Thy disciples that they should be casting it out, and they are not strong enough."	18. And whenever it overtakes him, it knocks him down and he foams at the mouth and gnashes his teeth and becomes paralysed. And I asked your disciples to cast him out, and they were not able.”	18. καὶ ὅπου ἃν αὐτὸν καταλάβῃ, ῥήσσει αὐτόν, καὶ ἀφρίζει καὶ τρίζει τοὺς ὀδόντας αὐτοῦ καὶ ξηραίνεται· καὶ εἶπον τοῖς μαθηταῖς σου ἵνα αὐτὸ ἐκβάλωσι, καὶ οὐκ ἴσχυσαν.	18וּבְכָל־מָקוֹם אֲשֶׁר יֹאחֲזֵהוּ הוּא מְרַצֵּץ אֹתוֹ וְיָרַד רִירוֹ וְחָרַק שִׁנָּיו וְיָבֵשׁ גּוּפוֹ וָאֹמַר אֶל־תַּלְמִידֶיךָ לְגָּרֲשׁוֹ וְלֹא יָכֹלוּ׃
19. Now He, answering, is saying to them, "O unbelieving generation! Till when shall I be with you? Till when shall I be with you? Bring him to Me."	19. Y’shua answered and said to him, “Oh generation that is not faithful! How long must I remain with you and how long must I endure you? Bring him to me!”	19. ὁ δὲ ἀποκριθεὶς αὐτῷ λέγει· ὦ γενεὰ ἄπιστος, ἕως πότε πρὸς ὑμᾶς ἔσομαι; ἕως πότε ἀνέξομαι ὑμῶν; φέρετε αὐτὸν πρός με.	19וַיַּעַן וַיֹּאמֶר לָהֶם הוֹי דּוֹר חֲסַר אֱמוּנָה עַד־מָתַי אֶהְיֶה עִמָּכֶם עַד־מָתַי אֶשָׂא אֶתְכֶם הָבִיאוּ אֹתוֹ לְפָנָי׃
20. And they bring him to Him. And perceiving Him, the spirit straightway violently convulses him, and, falling on the earth, he wallowed, frothing."	20. And they brought him to him and when the spirit saw him, it knocked him down at once, and he fell on the ground and was violently shaken and he foamed at the mouth.	20. καὶ ἤνεγκαν αὐτὸν πρὸς αὐτόν. καὶ ἰδὼν αὐτὸν εὐθέως τὸ πνεῦμα ἐσπάραξεν αὐτόν, καὶ πεσὼν ἐπὶ τῆς γῆς ἐκυλίετο ἀφρίζων.	20וַיְבִיאֻהוּ לְפָנָיו וַיְהִי כַּאֲשֶׁר רָאָהוּ וַיְזַעֲזֵעֵנוּ הָרוּחַ פִּתְאֹם וַיִּפֹּל אַרְצָה וַיִּתְגּוֹלֵל וַיּוֹרֶד רִירוֹ׃
21. And He inquires of his father, "How much time is it since this has come to him? Now he said, "From a little boy."	21. And Y’shua asked his father, “How long has it been since he has been this way?” He said to him, “Since his youth,	21. καὶ ἐπηρώτησε τὸν πατέρα αὐτοῦ· πόσος χρόνος ἐστὶν ὡς τοῦτο γέγονεν αὐτῷ; ὁ δὲ εἶπεν· παιδιόθεν.	21וַיִּשְׁאַל אֶת־אָבִיו כַּמָּה יָמִים הָיְתָה־לּוֹ זֹאת וַיֹּאמֶר מִימֵי נְעוּרָיו׃
22. And often it casts him into the fire also, and into waters, that it should be destroying him. But if Thou art in any way able, help us, having compassion on us!"	22. and many times it has cast him into the fire and into the water to destroy him, but whatever you are able to do, have compassion on me and help me.’	22. καὶ πολλάκις αὐτὸν καὶ εἰς πῦρ ἔβαλεν καὶ εἰς ὕδατα, ἵνα ἀπολέσῃ αὐτόν· ἀλλ᾿ εἴ τι δύνασαι, βοήθησον ἡμῖν, σπλαγχνισθεὶς ἐφ᾿ ἡμᾶς.	22וּפְעָמִים רַבּוֹת הִפִּיל אֹתוֹ גַּם־בָּאֵשׁ גַּם־בַּמַּיִם לְהַאֲבִידוֹ אַךְ אִם־יָכֹל תּוּכַל רַחֵם עָלֵינוּ וְעָזְרֵנוּ׃
23. Now Jesus said to him, "Why the if? You are able to believe. All is possible to him who is believing."	23. Y’shua said to him, “If you are able to believe, anything is possible to be for him who believes.”	23. ὁ δὲ ᾿Ιησοῦς εἶπεν αὐτῷ τὸ εἰ δύνᾳσαι πιστεῦσαι, πάντα δυνατὰ τῷ πιστεύοντι.	23וַיֹּאמֶר אֵלָיו יֵשׁוּעַ לֵאמֹר אִם־תּוּכַל אָמָרְתָּ כֹּל יוּכַל הַמַּאֲמִין׃
24. Straightway, crying, the father of the little boy said, with tears, "I am believing! Help my unbelief!"	24. And at once the father of the boy cried out while mourning and said, “I believe my Master. Help the lack of my faith!”	24. καὶ εὐθέως κράξας ὁ πατὴρ τοῦ παιδίου μετὰ δακρύων ἔλεγε· πιστεύω, κύριε· βοήθει μου τῇ ἀπιστίᾳ.	24וַיִּתֵּן אֲבִי הַיֶּלֶד אֶת־קֹלוֹ בִּבְכִי וַיֹּאמַר אֲנִי מַאֲמִין אֲדֹנִי עֲזָר־נָא לְחֶסְרוֹן אֱמוּנָתִי׃
25. Now Jesus, perceiving that the throng is racing on together, rebukes the unclean spirit, saying to it, "Dumb and deaf-mute spirit, I am enjoining you to come out of him, and by no means may you be entering into him any longer."	25. And when the people saw Y’shua and ran and gathered around him, he rebuked that unclean spirit and said to him, “Mute spirit that does not speak, I command you come out from him and never enter him again!”	25. ἰδὼν δὲ ὁ ᾿Ιησοῦς ὅτι ἐπισυντρέχει ὄχλος, ἐπετίμησε τῷ πνεύματι τῷ ἀκαθάρτῳ λέγων αὐτῷ· τὸ πνεῦμα τὸ ἄλαλον καὶ κωφὸν, ἐγὼ σοι ἐπιτάσσω, ἔξελθε ἐξ αὐτοῦ καὶ μηκέτι εἰσέλθῃς εἰς αὐτόν.	25 וַיַּרְא יֵשׁוּעַ אֶת־הָעָם מִתְקַבֵּץ אֵלָיו וַיִּגְעַר בָּרוּחַ הַטָּמֵא וַיֹּאמַר רוּחַ אִלֵּם וְחֵרֵשׁ אֲנִי מְצַוְּךָ צֵא מִמֶּנּוּ וְאַל־תֹּסֶף לָבוֹא־בוֹ עוֹד׃
26. And crying and convulsing him much, it came out. And he became as if dead, so that the majority are saying that he died."	26. And that demon cried out greatly, and he bruised him and came out. And he was like a dead man so that many said that, “He is dead!”	26. καὶ κράξαν καὶ πολλὰ σπαράξαν αὐτὸν ἐξῆλθε, καὶ ἐγένετο ὡσεὶ νεκρός, ὥστε πολλοὺς λέγειν ὅτι ἀπέθανεν.	26וַיִּצְעַק וַיְזַעֲזֵעַ אֹתוֹ מְאֹד וַיֵּצֵא וַיְהִי כַמֵּת וְרַבִּים אָמְרוּ כִּי גָוָע׃
27. Now Jesus, holding his hand, rouses him, and he rose."	27. But Y’shua took him by his hand and raised him.	27. ὁ δὲ ᾿Ιησοῦς κρατήσας αὐτὸν τῆς χειρὸς ἤγειρεν αὐτόν, καὶ ἀνέστη.	27וַיַּחֲזֵק יֵשׁוּעַ בְּיָדוֹ וַיְעִירֵהוּ וַיָּקֹם׃
28. And at His entering the house, His disciples inquired of Him privately, "Wherefore could we not cast it out?	28. Now when Y’shua entered the house, his disciples asked him privately, “Why were we not able to cast him out?’	28. Καὶ εἰσελθόντα αὐτὸν εἰς οἶκον οἱ μαθηταὶ αὐτοῦ ἐπηρώτων αὐτόν κατ᾿ ἰδίαν, ὅτι ἡμεῖς οὐκ ἠδυνήθημεν ἐκβαλεῖν αὐτό.	28וַיְהִי כַּאֲשֶׁר בָּא הַבַּיְתָה וַיִּשְׁאָלֻהוּ תַלְמִידָיו בִּהְיוֹתָם אִתּוֹ לְבַדָּם לֵאמֹר מַדּוּעַ אֲנַחְנוּ לֹא יָכֹלְנוּ לְגָרְשׁוֹ׃
29. And He said to them, "This species can come out by nothing except by prayer."	29 He said to them, “This kind is not able to be cast out by anything except by fasting and prayer.”	29. καὶ εἶπεν αὐτοῖς· τοῦτο τὸ γένος ἐν οὐδενὶ δύναται ἐξελθεῖν εἰ μὴ ἐν προσευχῇ καὶ νηστείᾳ.	29וַיֹּאמֶר אֲלֵיהֶם הַמִּין הַזֶּה יָצֹא לֹא יֵצֵא כִּי אִם־בִּתְפִלָּה וּבְצוֹם׃

Hakham’s Rendition & Commentary

v.14-15 – ¹⁴And having come toward the [other] disciples, he saw a large congregation around them and scribes DRASHING with them. ¹⁵And immediately/straightway‎, all the congregation having seen him, were completely amazed, and running toward [him], were saluting him.

Marie Noonan Sabin[5], proposes that in the healing of the young man with a mute and deaf spirit (Mark 9:14-29) there seems to be a summary of all previous miraculous healings. She states;

“This healing recapitulates and incorporates a number of healings that Mark has shown Jesus performing in the first half of the Gospel. The exorcism of a “mute and deaf spirit” (9:25) recalls the healing of the deaf-mute in 7:33-37. The violently destructive effects of the unclean spirit (0:18-26) are reminiscent of the demonic possession of the man among the tombs in 5:1-20. Jesus’ “rebuke” of the spirit (9:25) echoes his first exorcism of the man in the synagogue (1:25). The corpse-like appearance of the boy and the bystander’s insistence that “he is dead” (9:26) recall the apparent death of Jairus’s daughter (5:38-43). And Jesus’ gesture of taking the boy by the hand and raising him up (9:27) repeats Jesus’ way of raising that little girl and bringing her back to life (5:41). The attentive reader has a sense of déjà vu.”

The observation is most excellent, however Noonan Sabin leaves us hanging there as to what was the purpose or intention of Mark, in making this healing a recapitulation of previous healings. She offer no satisfactory explanation for this.

Stein[6], on the other hand sees a connection between this pericope of Mark and the previous one by means of the word συζητοῦντες (“discussing” in Mark 9:10) and συζητοῦντας (“discussing” in Mark 9:14). Although it is the same word in Greek, Delitzsch uses וַיִּדְרְשׁוּ in Mark 9:10, and מִתְוַכְּחִים in Mark 9:14. [Stein[7] argues that the first occurrence of συζητοῦντες “refers to the three disciples “discussing” together what Jesus meant by his rising from the dead,” and here in the second mention of the identical word συζητοῦντας “must be interpreted negatively as “arguing” because the general character of the Scribes in Mark is negative.” To me this kind of Exegesis is repulsive and greatly biased to say the least, and Delitzch is very wrong here not to continue with the word DRASH 9:14 as he did in 9:10].

Gundry[8], Hooker[9], Witherington[10], and Evans[11], based on the principle of contiguity of Pericopes find that the previous Pericope of Mark is related to the present one by means of the Greek term ἐξεθαμβήθησαν (greatly amazed) in Mark 9:15. These scholars infer that the congregation was “greatly amazed” because of the congregation’s observance of the lingering effects of Jesus’ transfiguration, and in particular his glistering garments.

I think that both of these observations are worthy of consideration and commendation. However commendable as they are, they do not answer the observation made by Noonan Sabin.

Edwards[12] makes an interesting observation that goes a long way to answering our question as to why Mark 9:14-29 seems to recapitulate previous healings in the same book. He points out:

“The interplay between the journey inward to God and the journey outward to the world is common to Scripture. Moses descends from his hollowed sojourn on Mt. Sinai to confront rebellion and idolatry (Exodus 32); Elijah leaves the quiet strength of Horeb to face the paganism of Jezebel and Ahab (1 Kings 19); Jesus himself is driven from the unction of baptism to testing in the wilderness (Mark 1:9-13). Similarly, on the descent from the Mount of Transfiguration with Peter, James, and John, Jesus is immediately confronted by a dispute between the scribes and his disciples, and by a lonely father struggling desperately for both the life of his son and the existence of his faith.”

Whilst I must disagree with some of the wording used by Edwards, nevertheless the idea that with Mark 8:22 we have a noted marker that halve of Mark’s book has been reached (halve of the 3 and ½ year Torah cycle readings) it is logical that from 8:22ff., particularly in the earliest pericopes of the second halve of Mark, that we may see some recapitulation. So that just as the Master “is driven from unction of baptism to testing in the wilderness” (Mark 1:9-13), we may expect a similar repetition of this them early on the second halve of Mark – i.e. “on the descent from the Mount of Metamorphosis (Transfiguration) the Master is immediately confronted by a discussion (DRASH) between the scribes and his disciples.

As an aside, while Hakham Tsefet, Hakham Ya’aqob and Hakham Yochanan were having a DRASH (discussion) about the death and resurrection of the Master and where it fit in the scheme of the general resurrection, down the mountain (in the natural world) the rest of the nine Talmidim were grappling with an issue of demon possession, both with the possessed and the scribes who probably brought the son and the father to inquire about what the Master could do. If one ponders carefully, the exorcism of the boy with a mute spirit one will find that in many ways it resembles a resurrection from the dead. In fact, the language of Mark 9:26-27 points towards this contrast (“he is dead,” and “having taken him by the hand, lifted him up, and he arose”).

Finally we note the hall mark of a disciple’s obedience: “And immediately/straightway‎” (Greek: εὐθέως)

vv. 16-18 - ¹⁶So he (the Master) asked them (the scribes), “What are you discussing (DRASHING) amongst yourselves?” ¹⁷And one out of the congregation answering said, “Teacher, I brought my son to you. He continues having a speechless spirit (or: a spirit power which renders him incapable of speech); ¹⁸so wheresoever it may seize him, it repeatedly dashes him [upon the ground], and he continues foaming at the mouth, as well as grinding his teeth, and he progressively becomes rigid and stiff. So I spoke to your disciples so that they would cast it out, yet they are not strong [enough]." – The boy in this case is said to have a πνεῦμα ἄλαλον – PNEUMA (wind/spirit) ALALON (mute) - v.17. That is, a spirit that prevents him from speaking combined with epileptic fits, and in v.25 we are told that the spirit also causes deafness.

Marcus[13] writes concerning this case of demon possession and epilepsy:

“the demonological interpretation of epilepsy was doubtless influenced by sufferers’ loss of control over themselves, the sense they conveyed of being victims of an attack from the outside (see: “wheresoever it may seize him” in v. 18). Physicians, however, tended to reject such demonological explanations and to attribute epilepsy to a variety of physiological causes such as superfluity of phlegm in the brain, disturbances in sexual function, climatic factors, and diet. The aetiology of epilepsy, therefore, became a crucial battleground between scientific and magical views of illness. ... wherever he is when it grabs him - ὅπου ἃν αὐτὸν καταλάβῃ, lit. “wherever it grabs him;” the meaning is that the spirit attacks and convulses the boy wherever he happens to be, as subsequently happens in 9:20. The verb used here καταλαμβάνείν (KATALAMBANEIN), has the same root from which “epilepsy” comes, έπιλαμβάνείν (EPILAMBANEIN) which literally means “to seize.” In Greek, just as in modern speech one would say of any disease that it has “seized” a man, and this terminology perhaps goes back to a very old magic conception according to which all diseases were believed ‘attacks’ and ‘seizures’ bt gods and demons, as documented in Babylonian medicine.”

The problem with this statement is that modern medicine rejects a priori any spiritual reality, and therefore all disease stems from physiological or chemical imbalances, or infection by viruses or bacterium. For a medical doctor to claim that there is an interplay between the physical and the spiritual realm is a sure ticket to be isolated from one’s peers and even loose one’s licence to practice as physician, psychiatrist or psychologist. At present, the spiritual realm is denied, and at best it is reduced to some mental/psychological perception or realization.

For an interesting and medical definition of epilepsy see: http://en.wikipedia.org/wiki/Epilepsy As one reads this article, whilst there is no denying that considerable progress has been made in trying to understand the triggers and mechanics of this disease still much is unknown and un-explained. Further, at least from the point of view of psychiatry and more to the point, psychology, the explanation of the interface and interaction between the spiritual and the physical still remains one of the great unknowns of psychology, which mental states alone can’t adequately explain or account for what we read in the Scripture and what the Sages have taught. For an interesting demonic explanation of epilepsy see Babylonian Talmud Gittin 70a. Nevertheless, the fact remains that demonic possession does exist and that there is a real relationship between spiritual and physical realities.

But epilepsy is not the whole picture, there is also the inability to speak and hear, and suicidal tendencies by burning and drowning. When taking all these factors together, it appears that there is more than simple epilepsy. As described by Mordechai (Mark) a demon seems to be a pathogen (virus, microbe, bacterium, chemical poison, or harmful ideas/perceptions) that enters the body due to lack of hygiene (cf. Babylonian Talmud Gittin 70a) or bad diet or instruction (all three being transgressions of the Law) that causes physiological, mental and spiritual misery. The chief aim according to the Psalmist being the robbing a person of the fear of G-d and the ability and desire to relate (HAGADAH) the works of G-d and understand his mighty deeds (Psalm 64:10).

According to our Torah Seder where we find three times the phrase וַיְדַבֵּר יְהוָה, אֶל-מֹשֶׁה לֵּאמֹר - “VaYidaber (and spoke) Adonai (Ha-Shem) El-Mosheh (to Moses) Lemor (saying),” this demon has prevented this boy from exercising the gift of prophecy which require the faculty of speech as its instrument and vehicle. Here the tally of the Torah Seder with the Pericope of Mordechai is via antonymous words: Daber = to speak, and ἄλαλος (ALALOS) – lacking the faculty of speech. And implicit in the phrase VaYidaber Adonai El-Mosheh Lemor, is that Mosheh himself as a prophet needs to have a keen sense of obedient hearing, and in this case the demon has rendered the boy κωφὸν – KOFON (deaf) – or better put “deaf to obedience.”

From this perspective, how many human beings are there today that can’t speak the Word of G-d with joy and reverence for G-d, nor exercise hearing obedience to the word of G-d? It is obvious that little has changed over the last two thousand millennia. This deaf and dumb spirit seems to be alive and well in our world.

καὶ οὐκ ἴσχυσαν – KE (And) UK (they) ISCHUSAN (have not strength). It appears that the teaching here is that Yeshua has the strength or power to accomplish healing that no mere human being can do. Interestingly, Davies and Allison[14] cite the case in 2 Kings 4:18-37 in which Elisha’s disciple Gehazi is unable to resuscitate a dead child, but Elisha can and does, as similar case in point. This of course, seems to indicate that with ordination (Smikha) a special gifts of the Ruach Ha-Qodesh (Spirit of Holiness) rests on the person ordained that gives him special power to fulfil G-d’s particular will, and which is not yet available to a Talmid (disciple). Again this is not scientifically plausible, since science does not acknowledges the realm/dimension of the spiritual, but Mark 9:18 together with 2 Kings 4:18-37 seems to prove clearly my contention. A warning not often heeded by many a disciple, who having a little knowledge thinks that he can do as his master does is that ordination brings certain privileges and special powers. To act presumptuously is a grave sin indeed.

vv. 22-23 - ²²Further, often it throws him into fire or into places of water, so that it might destroy him (or, possibly: that it can loose-away from him). But, IF you continue to be able [to do anything], help us [by] having compassion upon us.” ²³So Yeshua said to him, “Why the ‘IF’? You are able to faithfully obey/believe. All is possible to him who is continually [and] faithfully obeying/believing!” – There seems to be some ambiguity here. Whose continual and faithful obedience/believing makes all things possible? Yeshua’s EMUNAH (faithful obedience/belief) or the petitioner’s?

Hakham Shaul seems to answer this question in a way few would have thought of. He states in Philippians 4:13 –

“I constantly have strength [for] all things -- within the one continuously enabling me (infusing me with power and ability): Messiah!”

Consequently the father of the boy answers;

v.24 - The father of the young boy (the lad), immediately crying out, with tears was saying, “I [will] continue to faithfully obey/believe! (or: I [will] habitually have faithful obedience/belief!) Be now helping [in regard to the] lack of my [past] faithful obedience/believing!” – Again for the second time in this Pericope we are presented with the hallmark of a true and genuine Rabbinic disciple – “immediately/straightaway”! The father recognizes that he has not been faithfully obedient to the Torah, nor faithfully trusted in Ha-Shem, most blessed be He! But, as a good servant he is willing to immediately put an effort into it and mend his ways, but he recognizes that he is not strong enough so he asks for a partnership. And this is what Hakham Shaul meant when he said “I constantly have strength [for] all things -- within the one continuously enabling me (infusing me with power and ability): Messiah!”

v.29 - And he (Yeshua) said to them (his Talmidim), “This kind is [normally] in no way able to come out, except within prayer and fasting." – In this verse we have again an indirect link to our Aslamatah of Malachi. In 1:11 the Targum of the Minor Prophets equates incense with prayer as well as with faithful obedience.

Mal 1:11 For from the east to the west, My name will be great among the Gentiles, and everywhere incense will be offered to My name; and a pure food offering; for My name will be great among the Gentiles, says Ha-Shem of Armies.

Targum - For from the rising of the sun even to its setting My ‎name is great among the Gentiles, and on every ‎occasion when you fulfil My will I hear your prayer ‎and My great name is hallowed because of you, and ‎your prayer is like a pure offering before Me, for My ‎name is great among the Gentiles, says the Lord of ‎Hosts.‎

So, that: a pure food offering = fulfil G-d’s will, and incense offering = prayer, with the caveat that G-d will hear prayer (i.e. accept the incense offering) if it is accompanied with fulfilling His will. Thus the prayer that is required to oust this kind of demon is one which is richly enmeshed with acts of faithful obedience to G-d’s Laws.

The master could exorcise this demon because he himself in the Torah tabernacling in the flesh, the most perfect human example of faithful obedience to Torah, and therein lies his superiority over all kinds of demons, and our superiority as well if we but give it a good try and extended effort as well as partnering with the Master to enable us to do what he did.

Mishnah Pirke Abot: III:12

Rabbi Yishmael said: Be submissive to a superior and pleasant to a suppliant and receive all men with joy.

Abarbanel on Pirke Abot

By: Abraham Chill

Sepher Hermon Press, Inc. 1991

ISBN 0-87203-135-7

(pp. 191-193)

Rabbi Yishmael examined the dicta of some of his predecessors and concluded that they required some clarification. In one of the previous Mishnayot, Rabbi Hanina ben Dosa advocated that one must be in the good graces of his fellowman in order to be in the good graces of God. In another, Rabbi Dosa ben Harkinos pontificated that the God-fearing man must remove himself from circles that eventually will harm him. Then we find Rabbi Elazar of Modi'in warning us against psychological blood-letting through embarrassment. However, none of them made any distinction between the various strata of society. This is what Rabbi Yishmael comes to correct. He gives us a lesson in human relations and the importance of self-respect and dignity.

In essence, in the structure of society there are men of great talent who assume the leadership and there are those with lesser capacities who constitute the lower strata and are led by the former. Therefore, says Rabbi Yishmael, if you are in the company of a ROSH - a head, a recognized leader - you should behave modestly and humbly. This is what King Solomon meant when he said, “Do not aggrandize yourself before the king” (Proverbs 25:6).

But there are also times when we must relate to and communicate with, our inferiors. It is then necessary that we maintain our proper image and not compromise our stature. The Talmud rules, “When a person is selected to be head of a community, he is forbidden to do any menial work in the presence of three people” (Kiddushin 70a). All this, so that the proper respect and honor will be afforded to those to whom it is due. Abarbanel interprets the word TISHCHORET to mean "black of hair," i.e., young. However, this does not mean that a man should receive his inferiors with a stern mien - one must receive all men - great or small, old or young - with joy.

Abarbanel also points out that Rabbi Yishmael's dictum is firmly anchored in the Torah, in the verses, “You will rise before the aged and show deference to the old; you will fear your God: I am the Lord” (Leviticus 19:32) and "Love your neighbour as yourself: I am the Lord" (Leviticus 19:18).

Miscellaneous Interpretations

Rabbenu Yonah (R. Yonah ben Abraham Gerondi, Barcelona (Spain) c. 1200-1236): Rabbi Yishmael is describing the ideal relationship between a citizen and his government. For him, the word ROSH in our Mishnah means the head of government (king, president, prime minister) and we are urged by Rabbi Yishmael to submit ourselves to his authority and not to project ourselves too openly, thus presenting ourselves as a threat. However, in our relationship with a minor official such as a treasurer (TISHCHORET) there is no need to humble ourselves; we merely have to show him due respect as an appointee of the highest authority.

Rashbatz (R. Shimon ben Tzemah Duran, Majorca (Spain) & Algiers 1361-1444): Of all the interpretations of this Mishnah, he chooses that of Rambam as the most significant. When one is in the presence of a ROSH - a famous scholar - one should conduct himself KAL- with humbleness and modesty. He should not try to ingratiate himself with this great personality. He should only listen and serve him. But, if one is a mature man (TISHCHORET derives from shahor or, black, and in this context means "black-bearded"), one should sidle up (no'ah meaning the same a no'a, to move) to the scholar and strive to become a disciple-colleague.

On the other hand, do not assume that just because you are selective in your mentors that you can scoff at and ignore others. “Receive all people with joy.” Here, Rashbatz makes a significant observation. He pinpoints the difference between the maxim of Shammai (Chapter I, Mishnah 12) who makes a similar statement that one should “receive all men with a cheerful countenance” and our Mishnah which teaches us to receive all men with joy. There is a pronounced difference between being cheerful and exuberantly happy.

On the hermeneutics of the Mishnah, Rashbatz sees very little difference between the opinions of Rashi and Rambam.

Rashi (R. Shelomo ben Yitzhaq, Troyes (France), 1040-1105): ROSH and TISHCHORET represent youth and old age. The message is: Both when he is young and even when he is old, a man must be quick to do the will of God, and not tarry. The power of pleasant conversation as a tool to influence others is demonstrated by Rashi in an unidentified midrash. When King Menasheh erected an idol in the Temple, the Patriarchs and Matriarchs appeared before the heavenly throne to appease God for this dastardly sin of their children. God refused to be appeased.

Whereupon, Rachel came forward and pleaded, "Your compassion is greater than man's! I, a mere human being, brought a competing lover [i.e., Leah] into my household. Jacob laboured for me yet when I discovered that my sister was given to him in my place, I remained silent and forgave. Therefore, O Lord, You, in Your vast mercy, must forgive my children for their misdeed." Whereupon, God said to Rachel, "You have defended your children admirably."

Midrash Shemuel (R. Shemuel ben Yitschaq de Uceda, Safed (Israel) 1540-?): Be brisk to do the will of God (ROSH) and even when things become black and depressive (TISHCHORET) accept His will favourably. Moreover, even if you are in a state of crisis and someone comes to consult with you, speak to him kindly and without expressions of resentment.

Rabbi Moshe Alashkar (Spain, Tunis, Greece, Egypt, Israel, 1466-1542) makes an acronym of the word L’ROSH and comes up with the following: La'asot Retzon Avikha she-ba-Shamayim, "To do the will of your Father in heaven."

What say the Nazarean Hakhamim?

1Timothy 5:1 You will not inflict blows upon (or: give reproofs to) a presbyter (an elder). To the contrary, you must habitually call [him] alongside, as a father, to aid and assist, to encourage and exhort. [Treat] younger men as brothers,

1Timothy 5:2 [Treat] older women as mothers, younger women as sisters, within all purity.

1Timothy 5:3 Be constantly honouring (valuing) widows - those actually being widows.

1Timothy 5:19 Do not ever accept (receive; assent to) an accusation down on (against) a presbyter (an elder) outside of and except upon two or three (reliable) witnesses.

1Peter 5:1 Therefore, I, the fellow-Presbyter (or: Elder together with you) and witness of the experiences and sufferings of the Messiah, and the fellow participant (sharer in common; partner) of the glory being about to be progressively unveiled (revealed), am repeatedly calling the Presbyters (the Elders) among you folks to my side, urging and encouraging [them]:

1Peter 5:2 Shepherd (i.e., lead to pasture, feed, tend, protect, care for) God’s little flock [that is] among you folks, constantly watching over [them], not in a forced manner (not by exercising compulsion or constraint; or: not unwillingly), but to the contrary, without compulsion (engendering volunteering; yieldingly; or: voluntarily; willingly), in accord with (corresponding to) God; neither with eagerness for dishonest gain (greedily; for the low reason of what you can get out of it), but rather, readily rushing toward it with passion.

1Peter 5:3 Nor yet as ones constantly exercising down-oriented lordship (acting as owners or masters, bearing down with demands) of the members of the inheritance (of those who are the allotments of the heritage; or: of those considered to be small objects to be used in assigning positions or portions), but to the contrary, progressively becoming beaten models (types made by the strike of a hammer; examples) for the little flock,

1Peter 5:4 and the Chief Shepherd (the Original Shepherd) [thus] being made visible (being shown in clear light), you folks will be bringing to yourselves, with care and kindly keeping, the unwithering and unfading wreath of the glory (or: the enduring recognition of achievement which comes from this good reputation).

1Peter 5:5 Likewise (In like manner), you younger men be placed and arranged under (subjected to) Elders. Yet all of you folks (everyone) tie on yourselves, as a outer garment (like a slave’s apron), the humble attitude (the lowliness of thinking) to one another [other MSS+: continuously being ones being placed under], because, ”God habitually sets Himself in opposition, being resistant to those who try to appear conspicuously above others (to be haughty and proud ones), yet He constantly gives grace to humble (lowly) ones.”

1Peter 5:6 Let yourselves be made humble (lowly), then, under God’s strong hand, so that He may lift you up (may elevate or exalt you folks) within the fitting situation (in [the] proper season/festival),

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 important Peshat principle does Rashi discloses in his comments on Exodus 30:20?

3. What are the main themes of the Torah Seder, and following the principle of contiguity how are these related to each other?

What word/words/phrase/concept of the Torah fired the imagination of our Psalmist this ‎‎week?‎
How is our Ashlamatah of Malachi 1:11 – 2:7‎‎‎ related to our Torah Seder?
Is there any corroboration in the Nazarean Codicil for the Targum’s assertion that Temple incense = the prayers of the Tsadiqim?‎
‎How is ‎ Mordechai (Mark) 9:14-29 related to our Torah Seder, Psalm and Ashlamatah?‎
How can we intelligently define what is a demon?
What is the chief hidden goal of demonic possession, and how can we prevent this?
‎‎In your opinion what are the basic teachings of Mordechai (Mark) 9:14-29‎?‎
How is Pirke Abot Mishnah 3:12 related to the readings for this Shabbat?
‎In your opinion, and taking altogether our Torah Seder, Psalm, Ashlamatah, ‎Pericope of Mark for this Shabbat and Pirke Abot 3:12, what do you think is the ‎prophetic statement for this ‎week?‎

Yom Hazikaron – Remebrance Day

Iyar 05 – Monday Apr. 19, 2010

Yom Ha'Atzmaut – Israel’s Independence Day

Iyar 06 – Tuesday April 20, 2010

Pesach Sheni – Passover Second Chance

Iyar 14 – Tuesday Evening April 27, 2010

Next Shabbat: Shabbat Vayhi BaShanah – And it came to pass in the year

(Iyar 10, 5770 – April 23/24, 2010)

Shabbat	Torah Reading:	Weekday Torah Reading:
רְאֵה, קָרָאתִי
“R’eh Qarati”	Reader 1 – Shemot 31:1-5	Reader 1 – Sh’mot 32:15-18
“See, I have called”	Reader 2 – Shemot 31:6-11	Reader 2 – Sh’mot 32:19-21
“Mira, Yo he llamado”	Reader 3 – Shemot 31:12-14	Reader 3 – Sh’mot 32:22-24
Shemot (Exodus) Ex 31:1 – 32:14	Reader 4 – Shemot 31:15-17
Ashlamatah: Isaiah 43:7-15, 21	Reader 5 – Shemot 31:18 – 32:6
Special Ashlamatah: Ezekiel 20:1-20	Reader 6 – Shemot 32:7-10	Reader 1 – Sh’mot 32:15-18
Psalm 65:1-14	Reader 7 – Shemot 32:11-14	Reader 2 – Sh’mot 32:19-21
Pirqe Abot III:13	Maftir – Shemot 32:11-14	Reader 3 – Sh’mot 32:22-24
N.C.: Mark 9:30-32	Ezekiel 20:1-20

Counting of the Omer

Evening Friday April 16 – Today is the 18th day of the counting of the Omer

Evening Saturday April 17 – Today is the 19th day of the counting of the Omer

Evening Sunday April 18 – Today is the 20th day of the counting of the Omer

Evening Monday April 19 – Today is the 21st day of the counting of the Omer

Evening Tuesday April 20 – Today is the 22nd day of the counting of the Omer

Evening Wednesday April 21 – Today is the 23rd day of the counting of the Omer

Evening Thursday April 22 – Today is the 24th day of the counting of the Omer

Evening Friday April 23 – Today is the 25th day of the counting of the Omer

Evening Saturday April 24 – Today is the 26th day of the counting of the Omer

Shalom Shabbat!

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, pp. 82-83.

[6] Stein, R.H. (2008), Baker Exegetical commentary On The New Testament: Mark, Grand Rapids, Michigan: baker Academic, pp.429-432.

[8] Gundry, R.H. (1993), Mark: A Commentary on His Apology for the Cross, Grand Rapids, Michigan: Eerdmans Publishing Co., p. 487.

[9] Hooker, M.D. (1991), Black’s New Testament Commentary: The Gospel According to Saint Mark, London: Black, pp. 222-223.

[10] Witherington, B. III. (2001), The Gospel of Mark: A Socio Rhetorical Commentary, Grand Rapids, Michigan: Eerdmans publishing Co., p. 266.

[11] Evans, C. A. (2001), Word Biblical Commentary: Vol. 14b: Mark 8:27 – 16:20. Nashville, Tennessee: Nelson, p. 50.

[12] Edwards, J. R. (2002), The Pillar New Testament Commentary: The Gospel According to Mark, Grand Rapids, Michigan: Eerdmans Publishing Co., p. 276.

[13] Marcus, J. (2009), The Anchor Bible: Mark 8-16 – A New Translation With Introduction and Commentary, New York: Doubleday, pp. 652-653.

[14] Davies, W.D. & Allison, D.C. (1988-1997), A Critical and Exegetical Commentary on the Gospel According to St. Matthew, 3 vols. Edingburgh: T & T Clark, vol. 2, p. 723.