Esnoga Bet Emunah

7104 Inlay St. SE, Lacey, WA 98513

Telephone: 360-584-9352 - United States of America © 2009

E-Mail: gkilli@aol.com

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

Three and 1/2 year Lectionary Readings	Second Year of the Reading Cycle
Kislev 18, 5770 – Dec. 04/05 , 2009	Second Year of the Shmita Cycle

Candle Lighting and Havdalah Times:

Atlanta, Georgia, U.S. Friday Dec. 04, 2009 – Candles at 5:11 PM Saturday Dec. 05, 2009 – Havdalah 6:09 PM	Baton Rouge & Alexandria, Louisiana, U.S. Friday Dec. 04, 2009 – Candles at 4:46 PM Saturday Dec. 05, 2009 – Havdalah 5:42 PM	Bowling Green, Kentucky, U.S. Friday Dec. 04, 2009 – Candles at 4:11 PM Saturday Dec. 05, 2009 – Havdalah 5:11 PM
Brisbane, Australia Friday Dec. 04. 2009 – Candles at 6:13 PM Saturday Dec. 05, 2009 – Havdalah 7:11 PM	Bucharest, Romania Friday Dec. 04, 2009 – Candles at 4:19 PM Saturday Dec. 05, 2009 – Havdalah 5:25 PM	Chattanooga, & Cleveland, Tennessee, US Friday Dec. 04, 2009 – Candles at 5:11 PM Saturday Dec. 05, 2009 – Havdalah 6:10 PM
Jakarta, Indonesia Friday Dec. 04, 2009 – Candles at 5:39 PM Saturday Dec. 05, 2009 – Havdalah 6:31 PM	Kuala Lumpur, Malaysia Friday Dec. 04, 2009 – Candles at 6:44 PM Saturday Dec. 05, 2009 – Havdalah 7:35 PM	Manila & Cebu, Philippines Friday Dec. 04, 2009 – Candles at 5:07 PM Saturday Dec. 05, 2009 – Havdalah 6:00 PM
Miami, Florida, US Friday Dec. 04, 2009 – Candles at 5:11 PM Saturday Dec. 05, 2009 – Havdalah 6:06 PM	New London, Connecticut USA Friday Dec. 04, 2009 – Candles at 3:53 PM Saturday Dec. 05, 2009 – Havdalah 4:57 PM	Olympia, Washington, U.S. Friday Dec. 04, 2009 – Candles at 4:05 PM Saturday Dec. 05, 2009 – Havdalah 5:14 PM
Murray & Paducah Kent., & Paris, Tenn. U.S. Friday Dec. 04, 2009 – Candles at 4:19 PM Saturday Dec. 05, 2009 – Havdalah 5:20 PM	Philadelphia, Pennsylvania USA Friday Dec. 04, 2009 – Candles at 4:18 PM Saturday Dec. 05, 2009 – Havdalah 5:20 PM	San Antonio, Texas, U.S. Friday Dec. 04, 2009 – Candles at 5:17 PM Saturday Dec. 05, 2009 – Havdalah 6:13 PM
Sheboygan & Manitowoc, Wisconsin US Friday Dec. 04, 2009 – Candles at 3:56 PM Saturday Dec. 05, 2009 – Havdalah 5:02 PM	Singapore, Singapore Friday Dec. 04, 2009 – Candles at 6:38 PM Saturday Dec. 05, 2009 – Havdalah 7:30 PM

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

Roll of Honor:

This Torah commentary comes to you courtesy of:

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

His Honor Paqid Adon Mikha ben Hillel

His Honor Paqid Adon David ben Abraham

Her Excellency Giberet Sarai bat Sarah & beloved family

His Excellency Adon Barth Lindemann & beloved family

His Excellency Adon John Batchelor & beloved wife

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

Her Excellency Giberet Alitah bat Sarah

His Excellency Adon Stephen Legge and beloved wife HE Giberet Angela Legge

His Excellency Adon Yoel ben Abraham and beloved wife HE Giberet Miryam bat Sarah

His Excellency Rev. Dr. Adon Chad Foster and beloved wife HE Giberet Tricia Foster

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

Her Excellency Giberet Laurie Taylor

His Excellency Adon Dr. Walter Oakley and beloved wife HE Giberet Dr. Elizabeth Oakley

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!

We wish to dedicate this Torah Seder to Her Excellency Giberet Angela Legge on occasion of her birthday on Dec. 7^th. Yom Huledet Sameach! From all of us we wish you a very happy birthday and a very long and prosperous life walking in the paths of our G-d and Creator most blessed be He! Amen ve Amen!

Shabbat	Torah Reading:	Weekday Torah Reading:
מַה-תִּצְעַק אֵלָי
“Mah Titsa’aq Elai”	Reader 1 – Sh’mot 14:15-18	Reader 1 – Sh’mot 16:4-6
“Why do you cry to Me?”	Reader 2 – Sh’mot 14:19-22	Reader 2 – Sh’mot 16:6-8
“¿Por qué clamas á mí?”	Reader 3 – Sh’mot 14:23-25	Reader 3 – Sh’mot 16:8-10
Shemot (Exodus) 14:15 – 16:3	Reader 4 – Sh’mot 14:26-28
Ashlamatah: Isaiah 65:24 – 66:2, 5	Reader 5 – Sh’mot 14:29-31
	Reader 6 – Sh’mot 15:1-21	Reader 1 – Sh’mot 16:4-6
Psalm 52:1-11	Reader 7 – Sh’mot 15:22-27	Reader 2 – Sh’mot 16:6-8
	Maftir – Sh’mot 16:1-3	Reader 3 – Sh’mot 16:8-10
N.C.: Mark 7:14-23	Isaiah 65:24 – 66:2, 5

Sh’mot (Exodus) 14:15 – 16:3

RASHI	TARGUM PSEUDO JONATHAN	TARGUM ONKELOS	TORAH
15. The Lord said to Moses, Why do you cry out to Me? Speak to the children of Israel and let them travel.	15. And the Lord said to Mosheh, Why do you stand praying before Me? Behold, the prayers of My people have come before your own: speak to the sons of Israel, that they go forward; [JERUSALEM. And the Word of the Lord said to Mosheh, How long do you stand praying before Me? Heard before Me are your prayers; but the prayers of My people have preceded yours. Speak to the sons of Israel that they go forward;]	15. And the Lord said to Mosheh, I have heard your prayer. Speak to the children of Israel that they go onward:	טו וַיֹּאמֶר יְהוָֹה אֶל־מֹשֶׁה מַה־תִּצְעַק אֵלָי דַּבֵּר אֶל־בְּנֵֽי־יִשְׂרָאֵל וְיִסָּֽעוּ:
16. And you raise your staff and stretch out your hand over the sea and split it, and the children of Israel shall come in the midst of the sea on dry land.	16. and you, lift up your rod, and stretch forth your hand with it over the sea, and divide it: and the sons of Israel will go through the midst of the sea upon the ground. [JERUSALEM. and you, lift, up your rod and stretch forth your hand.]	16. And you, take your rod and stretch forth your hand over the sea, and divide it, and the children of Israel will go in the midst of the sea on dry ground.	טז וְאַתָּה הָרֵם אֶֽת־מַטְּךָ וּנְטֵה אֶת־יָֽדְךָ עַל־הַיָּם וּבְקָעֵהוּ וְיָבֹאוּ בְנֵֽי־יִשְׂרָאֵל בְּתוֹךְ הַיָּם בַּיַּבָּשָֽׁה:
17. And I, behold! I shall harden the hearts of the Egyptians, and they will come after you, and I will be glorified through Pharaoh, and through all his force, through his chariots, and through his horsemen.	17. For, behold, I will harden the design of the heart of the Mizraee, and they will go in after them; and I will be glorified upon Pharaoh and upon all his hosts, upon his chariots and his horsemen;	17. And I, behold, I will harden the hearts of the Mizraee, and they will go in after them; and I will be glorified by Pharaoh and by all his army, by his chariots and his horsemen;	יז וַֽאֲנִי הִנְנִי מְחַזֵּק אֶת־לֵב מִצְרַיִם וְיָבֹאוּ אַֽחֲרֵיהֶם וְאִכָּֽבְדָה בְּפַרְעֹה וּבְכָל־חֵילוֹ בְּרִכְבּוֹ וּבְפָֽרָשָֽׁיו:
18. And the Egyptians shall know that I am the Lord, when I will be glorified through Pharaoh, through his chariots, and through his horsemen	18. that the Mizraee may know that I am the Lord, when I am glorified upon Pharaoh, upon his chariots and horsemen.	18. And the Mizraee will know that I am the Lord, when I have been glorified by Pharaoh and his chariots and his horsemen.	יח וְיָֽדְעוּ מִצְרַיִם כִּֽי־אֲנִי יְהוָֹה בְּהִכָּֽבְדִי בְּפַרְעֹה בְּרִכְבּוֹ וּבְפָֽרָשָֽׁיו:
19. Then the angel of God, who had been going in front of the Israelite camp, moved and went behind them, and the pillar of cloud moved away from in front of them and stood behind them.	19. And the Angel of the Lord who led the way before the hosts of Israel went and came behind them; and the column of the Cloud went from before and stood behind them: because the Mizraee threw darts and stones at the Israelites, but the Cloud intercepted them	19. And the angel of the Lord who went before the camp of Israel passed by and came behind them; and the column of the cloud passed from before them and abode behind them.	יט וַיִּסַּע מַלְאַךְ הָֽאֱלֹהִים הַֽהֹלֵךְ לִפְנֵי מַֽחֲנֵה יִשְׂרָאֵל וַיֵּלֶךְ מֵאַֽחֲרֵיהֶם וַיִּסַּע עַמּוּד הֶֽעָנָן מִפְּנֵיהֶם וַֽיַּֽעֲמֹד מֵאַֽחֲרֵיהֶֽם:
20. And he came between the camp of Egypt and the camp of Israel, and there were the cloud and the darkness, and it illuminated the night, and one did not draw near the other all night long.	20. and it came between the host of Israel and the host of the Mizraee; a cloud, one half of which was light and one half darkness. On the one side it darkened upon the Mizraee, and on the other side it shined upon Israel all night; and one host did not attack the other all the night. [JERUSALEM. 20. And the cloud was half light and half darkness: light, it enlightened upon Israel; and darkness, it darkened upon Mizraim. And those came not against these, to set battle in order, all the night.	20. And it entered between the camp of the Mizraee and the camp of Israel; and was a cloud and darkness to the Mizraee, but unto Israel a light all the night: and that came not near to this all the night.	כ וַיָּבֹא בֵּין ׀ מַֽחֲנֵה מִצְרַיִם וּבֵין מַֽחֲנֵה יִשְׂרָאֵל וַיְהִי הֶֽעָנָן וְהַחשֶׁךְ וַיָּאֶר אֶת־הַלָּיְלָה וְלֹֽא־קָרַב זֶה אֶל־זֶה כָּל־הַלָּֽיְלָה:
21. And Moses stretched out his hand over the sea, and the Lord led the sea with the strong east wind all night, and He made the sea into dry land and the waters split.	21. And Mosheh stretched out his hand over the sea, with the great and glorious rod which was created at the beginning, and on which were engraven and set forth the Great and Glorious Name, and the ten signs which had smitten the Mizraee, and the three fathers of the world, and the six mothers, and the twelve tribes of Jakob: and straightway the Lord brought a vehement east wind upon the sea all night, and made the sea dry; and divided the waters into twelve divisions according to the twelve tribes of Jacob. [JERUSALEM. And he stretched forth.]	21. And Mosheh stretched forth his hand over the sea; and the Lord drove the sea by a mighty east wind all the night, and caused the sea to be dry, and the waters were parted;	כא וַיֵּט מֹשֶׁה אֶת־יָדוֹ עַל־הַיָּם וַיּוֹלֶךְ יְהוָֹה ׀ אֶת־הַיָּם בְּרוּחַ קָדִים עַזָּה כָּל־הַלַּיְלָה וַיָּשֶׂם אֶת־הַיָּם לֶחָֽרָבָה וַיִּבָּֽקְעוּ הַמָּֽיִם:
22. Then the children of Israel came into the midst of the sea on dry land, and the waters were to them as a wall from their right and from their left.	22. And the children of Israel went through the midst of the sea upon the ground, and the waters were congealed like a wall, three hundred miles on their right hand and on their left.	22. And the children of Israel went into the midst of the sea upon dry ground; and the waters were to them a wall on their right hand and on their left.	כב וַיָּבֹאוּ בְנֵֽי־יִשְׂרָאֵל בְּתוֹךְ הַיָּם בַּיַּבָּשָׁה וְהַמַּיִם לָהֶם חוֹמָה מִֽימִינָם וּמִשְּׂמֹאלָֽם:
23. The Egyptians pursued and came after them all Pharaoh’s horses, his chariots, and his horsemen, into the midst of the sea.	23. And the Mizraee followed and went in after them, all the horses of Pharaoh, and his chariots and horsemen, into the midst of the sea.	23. And the Mizraee followed and entered in after them, all the horses of Pharaoh, and his chariots and horsemen, into the midst of the sea.	כג וַיִּרְדְּפוּ מִצְרַיִם וַיָּבֹאוּ אַֽחֲרֵיהֶם כֹּל סוּס פַּרְעֹה רִכְבּוֹ וּפָֽרָשָׁיו אֶל־תּוֹךְ הַיָּֽם:
24. It came about in the morning watch that the Lord looked down over the Egyptian camp through a pillar of fire and cloud, and He threw the Egyptian camp into confusion.	24. And it was that in the morning watch, at the time that the powers on high come to offer praise, the Lord looked forth with anger upon the hosts of the Mizraee from the column of fire, to hurl upon them flakes of fire and hail, and from the column of cloud, and confounded the host of the Mizraee [JERUSALEM. And it was in the time of the morning that the Word of the Lord looked upon the host of the Mizraee, and hurled upon them bitumen (naphtha), and fire, and stones of hail, and confused the host of the Mizraee.]	24. And it was in the morning watch that the Lord looked upon the host of the Mizraee from the column of fire and cloud, and perturbed the host of the Mizraee.	כד וַֽיְהִי בְּאַשְׁמֹרֶת הַבֹּקֶר וַיַּשְׁקֵף יְהוָֹה אֶל־מַֽחֲנֵה מִצְרַיִם בְּעַמּוּד אֵשׁ וְעָנָן וַיָּהָם אֵת מַֽחֲנֵה מִצְרָֽיִם:
25. And He removed the wheels of their chariots, and He led them with heaviness, and the Egyptians said, Let me run away from the Israelites because the Lord is fighting for them against the Egyptians.	25. and He broke (or, made rough) the wheels of Pharaoh's carriages, so that they drove them with hardship, and that they went on and left them behind. And the Mizraee said one to another, Let us flee from the people of the house of Israel; for this is the Word of the Lord who fought for them in Mizraim. [JERUSALEM. And he unloosed the wheels of their carriages, so that they went, dragging them after them: the mules, going after their way before the wheels, were turned, so as that the wheels went before the mules, and they were cast into the sea. The Mizraee answered and said on to another, Let us flee from before the people of the sons of Israel; for this is the Word of the Lord who worketh victory for them in their battles; so that they set the back against Mizraim.]	25. And he removed the wheels of the chariots, so that they drove them by strength; and the Mizraee said, Let us flee from before Israel; for this is the power of the Lord which has done battle for them against Mizraim.	כה וַיָּסַר אֵת אֹפַן מַרְכְּבֹתָיו וַֽיְנַֽהֲגֵהוּ בִּכְבֵדֻת וַיֹּאמֶר מִצְרַיִם אָנוּסָה מִפְּנֵי יִשְׂרָאֵל כִּי יְהֹוָה נִלְחָם לָהֶם בְּמִצְרָֽיִם:
26. Thereupon, the Lord said to Moses, Stretch out your hand over the sea, and let the water return upon the Egyptians, upon their chariots, and upon their horsemen.	26. And the Lord said to Mosheh, Stretch forth your band over the sea that the waters may return upon the Mizraee, upon their chariots and upon their horsemen.	26. And the Lord said to Mosheh, Stretch forth your hand over the sea, and the waters will return upon the Mizraee, upon their chariots and their horsemen.	כו וַיֹּאמֶר יְהוָֹה אֶל־מֹשֶׁה נְטֵה אֶת־יָֽדְךָ עַל־הַיָּם וְיָשֻׁבוּ הַמַּיִם עַל־מִצְרַיִם עַל־רִכְבּוֹ וְעַל־פָּֽרָשָֽׁיו:
27. So Moses stretched out his hand over the sea, and toward morning the sea returned to its strength, as the Egyptians were fleeing toward it, and the Lord stirred the Egyptians into the sea.	27. And Mosheh stretched out his hand over the sea, and the sea returned at the time of the morning unto its strength; and the Mizraee fled from before its waves. And the Lord strengthened the Mizraee in the midst of the sea, that they should not (soon) die in the midst of it, that they might receive the punishment which had been sent to them. [JERUSALEM. And Mosheh stretched forth his hand over the sea, and the sea returned at the time of the morning to its place.]	27. And Mosheh stretched out his hand over the sea, and the sea returned, at the time of the morning, unto its strength; and the Mizraee fled before it; and the Lord drowned the Mizraee in the midst of the sea.	כז וַיֵּט מֹשֶׁה אֶת־יָדוֹ עַל־הַיָּם וַיָּשָׁב הַיָּם לִפְנוֹת בֹּקֶר לְאֵיתָנוֹ וּמִצְרַיִם נָסִים לִקְרָאתוֹ וַיְנַעֵר יְהוָֹה אֶת־מִצְרַיִם בְּתוֹךְ הַיָּֽם:
28. And the waters returned and covered the chariots and the horsemen, the entire force of Pharaoh coming after them into the sea; not even one of them survived.	28. And the waves of the sea returned, and covered the chariots, and the horsemen.. and all the host of Pharaoh who had gone in after them, into the sea, not one among them was left.	28. And the waters returned and covered the chariots and horsemen and all the host of Pharaoh who had gone after them into the sea, and there remained of them not one.	כח וַיָּשֻׁבוּ הַמַּיִם וַיְכַסּוּ אֶת־הָרֶכֶב וְאֶת־הַפָּרָשִׁים לְכֹל חֵיל פַּרְעֹה הַבָּאִים אַֽחֲרֵיהֶם בַּיָּם לֹֽא־נִשְׁאַר בָּהֶם עַד־אֶחָֽד:
29. But the children of Israel went on dry land in the midst of the sea, and the water was to them like a wall from their right and from their left.	29. But the sons of Israel walked on the ground in the midst of the sea, and the waters to them were as walls on their right band and on their left.	29. But the children of Israel walked on dry land in the midst of the sea; and the waters were a wall to them on their right hand and on their left.	כט וּבְנֵי יִשְׂרָאֵל הָֽלְכוּ בַיַּבָּשָׁה בְּתוֹךְ הַיָּם וְהַמַּיִם לָהֶם חֹמָה מִֽימִינָם וּמִשְּׂמֹאלָֽם:
30. On that day the Lord saved Israel from the hand[s] of the Egyptians, and Israel saw the Egyptians dying on the seashore.	30. That day the Lord redeemed and saved Israel from the hand of the Mizraee; and Israel saw the Mizraee, dead and not dead, cast upon the shore of the sea.	30. And the Lord delivered Israel that day from the Mizraee, and Israel saw the Mizraee dead upon the shore of the sea.	ל וַיּוֹשַׁע יְהֹוָה בַּיּוֹם הַהוּא אֶת־יִשְׂרָאֵל מִיַּד מִצְרָיִם וַיַּרְא יִשְׂרָאֵל אֶת־מִצְרַיִם מֵת עַל־שְׂפַת הַיָּֽם:
31. And Israel saw the great hand, which the Lord had used upon the Egyptians, and the people feared the Lord, and they believed in the Lord and in Moses, His servant.	31. And Israel saw the power of the mighty hand by which the Lord had wrought the miracles in Mizraim; and the people feared before the Lord, and believed in the Name of the Word of the Lord, and in the prophecies of Mosheh His servant.	31. And Israel saw the Power of the Great Hand which the Lord had made (to appear) in Mizraim; and the people feared before the Lord, and believed in the Word of the Lord, and in the prophetic (work) of Mosheh His servant.	לא וַיַּרְא יִשְׂרָאֵל אֶת־הַיָּד הַגְּדֹלָה אֲשֶׁר עָשָׂה יְהוָֹה בְּמִצְרַיִם וַיִּֽירְאוּ הָעָם אֶת־יְהוָֹה וַֽיַּֽאֲמִינוּ בַּֽיהֹוָה וּבְמֹשֶׁה עַבְדּֽוֹ:
1. Then Moses and the children of Israel sang this song to the Lord, and they spoke, saying, I will sing to the Lord, for very exalted is He; a horse and its rider He cast into the sea.	1. Behold: then sang, Mosheh and the sons of Israel this song of praise before the Lord and saying they said: Thanksgiving and praise we bring before the Lord Most High, who is glorified above the glorious, and exalted above the exalted; who punishes by His Word whomsoever glorifies himself before Him. Therefore when Pharaoh the wicked bare himself proudly before the Lord, and, being uplifted in his heart, followed after the people of the sons of Israel, their horses and their chariots He threw and buried in the sea of Suph. [JERUSALEM. Then sang Mosheh and the sons of Israel the praise of this song, before the Lord, saying, to say: Thanksgiving and praise bring we before the Lord, who is high above the highest, and glorified above the glorious, and who punishes by His Word whomsoever glorifies himself before Him. The horses and their riders, because they bare themselves proudly and followed after the people of the house of Israel, He has thrown and buried in the sea of Suph.]	1 Then sang Mosheh and the children of Israel this hymn before the Lord; and they spoke, saying, We will sing and give thanks before the Lord, because He is magnified upon the mighty, and the power is His own; the horse and his rider hath He cast into the sea.	א אָז יָֽשִׁיר־מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת לַֽיהֹוָה וַיֹּֽאמְרוּ לֵאמֹר אָשִׁירָה לַּֽיהוָֹה כִּֽי־גָאֹה גָּאָה סוּס וְרֹֽכְבוֹ רָמָה בַיָּֽם:
2. The Eternal’s strength and His vengeance were my salvation; this is my God, and I will make Him a habitation, the God of my father, and I will ascribe to Him exaltation.	2. The Lord is Mighty, and greatly to be feared over all the world. He spoke in His Word, and became to me a God of salvation. From their mothers' breasts even the children have given signs with their fingers to their fathers, and said This is our God, who nourished us with honey from the rock, and with oil from the stone of clay, at the time when our mothers went forth upon the face of the :geld to give us birth, and leave us there; and He sent an angel who washed us and enwrapped us; and now will we praise Him: He is the God of our fathers, and we will exalt Him. [JERUSALEM. The Lord is Mighty, and greatly to be praised and feared over all the world. He spake in His Word, and for us became salvation. From their mothers' breasts have even the children given signs with their fingers unto the fathers, and have said to them, This is our Father, who nourished us with honey from the rock, and gave us oil from the stone of clay. The sons of Israel answered and said one to another, He is our God, and we will praise Him; the God of our fathers, and we will exalt Him.]	2 My strength and my song is the terrible Lord; He hath said by His Word that He will be mine to redeem This is my God, and I will build Him a sanctuary; the God of my fathers, and I will worship before Him.	ב עָזִּי וְזִמְרָת יָהּ וַֽיְהִי־לִי לִֽישׁוּעָה זֶה אֵלִי וְאַנְוֵהוּ אֱלֹהֵי אָבִי וַֽאֲרֹֽמְמֶֽנְהוּ:
3. The Lord is a Master of war; the Lord is His Name.	3. The sons of Israel said, The Lord is a man making war for us: from generation to generation He makes known His power unto the people of the house of Israel. The Lord is His Name; according to His Name, so is His power; His Name will be blessed forever and ever. [JERUSALEM The Lord in the glory of His Shekinah is He who works victory for your arms. From one generation to another He makes known His power to the people of the house of Israel. His Name is the Lord: as is His Name, so is His power; let His name be glorified forever and ever.]	3 The Lord is the Lord of Victory in battles, the Lord is His Name.	ג יְהוָֹה אִישׁ מִלְחָמָה יְהוָֹה שְׁמֽוֹ:
4. Pharaoh’s chariots and his army He cast into the sea, and the elite of his officers sank in the Red Sea.	4. The chariots of Pharaoh and his hosts He has cast into the sea; the goodliest of his young men has He thrown and drowned in the sea of Suph. [JERUSALEM Upon the chariots of Pharoh and his host He shot arrows in the sea; his goodly young men and his men of strength He hath drowned in the sea of Suph.]	4 The chariots of Pharaoh and his horses He has cast into the sea, his chosen warriors are drowned in the sea of Suph.	ד מַרְכְּבֹת פַּרְעֹה וְחֵילוֹ יָרָה בַיָּם וּמִבְחַר שָֽׁלִשָׁיו טֻבְּעוּ בְיַם־סֽוּף:
5. The depths covered them; they descended into the depths like a stone.	5. The deep covered them over, they went down and are buried in the depths of the sea, and are as silent as a stone.	5 The depths covered them over they went down to the bottom as a stone.	ה תְּהֹמֹת יְכַסְיֻמוּ יָֽרְדוּ בִמְצוֹלֹת כְּמוֹ־אָֽבֶן:
6. Your right hand, O Lord, is most powerful; Your right hand, O Lord, crushes the foe.	6. Your right hand, O Lord, how glorious is it in power? Your right hand, O Lord, has cut off the adversaries of Your people who rose against them to do them hurt. And in the plenitude and greatness of Your majesty You have destroyed the walls of the enemies of Your people. [JERUSALEM How glorious is Your right hand, O Lord, in power, which has broken and shattered the walls of the enemies of Your people!	6 Your right hand, 0 Lord, is illustrious in power; Your right hand, 0 Lord, shatters the adversary;	ו יְמִֽינְךָ יְהֹוָה נֶאְדָּרִי בַּכֹּחַ יְמִֽינְךָ יְהוָֹה תִּרְעַץ אוֹיֵֽב:
7. And with Your great pride You tear down those who rise up against You; You send forth Your burning wrath; it devours them like straw.	7. You will pour upon them Your fierce anger, You will consume them as the burning fire prevails over the stubble.	7 And in the greatness of Your might You have broken down them who arose against Your people. You did send forth Your wrath, and it consumed them as stubble in the flame,	ז וּבְרֹב גְּאֽוֹנְךָ תַּֽהֲרֹס קָמֶיךָ תְּשַׁלַּח חֲרֹנְךָ יֹֽאכְלֵמוֹ כַּקַּֽשׁ:
8. And with the breath of Your nostrils the waters were heaped up; the running water stood erect like a wall; the depths congealed in the heart of the sea.	8. For by the Word from before You the waters became heaps; they stood, as if bound like skins that confine flowing water, and the depths were congealed in the flood of the great sea.	8 And by the Word of Your mouth the waters, (as if) wise, stood up like a wall; the depths were congealed in the heart of the sea.	ח וּבְרוּחַ אַפֶּיךָ נֶעֶרְמוּ מַיִם נִצְּבוּ כְמוֹ־נֵד נֹֽזְלִים קָֽפְאוּ תְהֹמֹת בְּלֶב־יָֽם:
9. [Because] the enemy said, I will pursue, I will overtake, I will share the booty; my desire will be filled from them; I will draw my sword, my hand will impoverish them.	9. Pharaoh the wicked, the hater and adversary, did say, I will follow after the people of the sons of Israel, and will lay waste their camp on the bank of the sea: I will set war in array against them, and kill them, small and great, despoil them of much spoil, bring them back into great captivity, and divide their substance among my people who make war: and when my soul is satisfied with the blood of their slain, I will sheathe my sword, having, destroyed them with my right hand. [JERUSALEM Pharaoh the wicked, the hater and adversary, did say, I will follow after the people of the sons of Israel and will overtake them encamped at the side of the sea. I will lead them captive into great captivity, and despoil them of great spoil; I will divide their substance among my men of war; and when my soul shall be satisfied with them, I will sheathe my sword, when I shall have destroyed them with my right hand.]	9 The adversary said, I will pursue, I will overtake, I will divide the spoil; my soul will be satisfied upon them; I will draw my sword, and my hand will destroy them.	ט אָמַר אוֹיֵב אֶרְדֹּף אַשִּׂיג אֲחַלֵּק שָׁלָל תִּמְלָאֵמוֹ נַפְשִׁי אָרִיק חַרְבִּי תּֽוֹרִישֵׁמוֹ יָדִֽי:
10. You blew with Your wind, the sea covered them; they sank like lead in the powerful waters.	10. You did blow with the wind from before You, O Lord, and the waves of the sea covered them; they went down, and sank as lead in the proud waters.	10 You did speak by Your Word, the sea covered them over, they sank like lead in the mighty waters.	י נָשַׁפְתָּ בְרֽוּחֲךָ כִּסָּמוֹ יָם צָֽלֲלוּ כַּֽעוֹפֶרֶת בְּמַיִם אַדִּירִֽים:
11. Who is like You among the powerful, O Lord? Who is like You, powerful in the holy place? Too awesome for praises, performing wonders!	11. Who is like You among the exalted gods, O Lord, who is like You, glorious in holiness, fearful in praises, doing wonders and manifestations for Your people, the house of Israel ?	11 There is none beside You, 0 God, (who are) glorious in holiness, fearful in praises, doing wonders.	יא מִֽי־כָמֹכָה בָּֽאֵלִם יְהֹוָה מִי כָּמֹכָה נֶאְדָּר בַּקֹּדֶשׁ נוֹרָא תְהִלֹּת עֹשֵׂה פֶֽלֶא:
12. You inclined Your right hand; the earth swallowed them up.	12. The sea spoke to the earth, Receive but the earth spoke to the sea, Receive your murderers. And the sea was not willing to overwhelm them, and the earth was not willing to swallow them up. The earth was afraid to receive them, lest they should be required from her in the day of the great judgment in the world to come, even as the blood of Habel will be required of her: whereupon You, O Lord, did stretch forth Your right hand in swearing to the earth that in the world to come they should not be required of her. And the earth opened her mouth and consumed them. [JERUSALEM. The sea and the earth had controversy one with the other. The sea said to the earth, Receive your children; and the earth said to the sea, Receive your murderers. But the earth willed not to swallow them, and the sea willed not to overwhelm them. And by the Word from before You, You. did stretch forth Your right hand in oath, and did swear unto the earth that You wilt not require them of her in the world to come. Then did the earth open her mouth and swallow them up.]	12 You did uplift Your right hand, the earth swallowed them up.	יב נָטִיתָ יְמִינְךָ תִּבְלָעֵמוֹ אָֽרֶץ:
13. With Your loving kindness You led the people You redeemed; You led [them] with Your might to Your holy abode.	13. You have led in Your mercy the people whom You have redeemed, and given them the heritage of the mountain of Your sanctuary, the place of the dwelling of Your holy Shekinah.	13 You have led forth in goodness Your people whom You have redeemed; You will bring them by Your strength to the dwelling of Your holiness.	יג נָחִיתָ בְחַסְדְּךָ עַם־זוּ גָּאָלְתָּ נֵהַלְתָּ בְעָזְּךָ אֶל־נְוֵה קָדְשֶֽׁךָ:
14. People heard, they trembled; a shudder seized the inhabitants of Philistia.	14. The nations will hear and be afraid; terror will lay hold upon them, even upon all the pillars of the inhabitants of the Palestinian land.	14 The nations will hear it, and be moved; terror will seize on the inhabitants of Pelasheth;	יד שָֽׁמְעוּ עַמִּים יִרְגָּזוּן חִיל אָחַז יֹֽשְׁבֵי פְּלָֽשֶׁת:
15. Then the chieftains of Edom were startled; [as for] the powerful men of Moab, trembling seized them; all the inhabitants of Canaan melted.	15. Behold, then will the princes of the Edomaee be confounded, the strong ones of Moaba will be seized with fear, their heart within them will melt away, even all the pillars of the inhabitants of the Kenaanian land	15 Then will the princes of Edom be alarmed, the strong ones of Moab will be seized with trembling and they who dwell in Kenaan will be broken down.	טו אָז נִבְהֲלוּ אַלּוּפֵי אֱדוֹם אֵילֵי מוֹאָב יֹֽאחֲזֵמוֹ רָעַד נָמֹגוּ כֹּל יֹֽשְׁבֵי כְנָֽעַן:
16. May dread and fright fall upon them; with the arm of Your greatness may they become as still as a stone, until Your people cross over, O Lord, until this nation that You have acquired crosses over.	16. Through the power of Your mighty arm, let the terrors of death fall upon them, let them be silent as a stone, till the time when Your people, O Lord, will have passed the streams of Arnona, till the time when Your people whom You did ransom will have crossed the dividing current of Jabeka. [JERUSALEM. You will make the terror of death to fall upon them and undoing, by the power of Your mighty arm, that they will be as silent as a stone, until this people whom You have redeemed will have gone over the dividing stream of Jobeka and that of Jardena; till this people will have passed over whom You have ransomed for Your Name.]	16 Fear and dread will fall upon them, by the greatness of Your power they will be silent as a stone, until Your people, 0 Lord, pass over Arnona, until Your people whom You have redeemed pass over Jardena.	טז תִּפֹּל עֲלֵיהֶם אֵימָתָה וָפַחַד בִּגְדֹל זְרֽוֹעֲךָ יִדְּמוּ כָּאָבֶן עַד־יַֽעֲבֹר עַמְּךָ יְהֹוָה עַֽד־יַֽעֲבֹר עַם־זוּ קָנִֽיתָ:
17. You shall bring them and plant them on the mount of Your heritage, directed toward Your habitation, which You made, O Lord; the sanctuary, O Lord, [which] Your hands founded.	17. You will bring them in, and plant them on the mountain of Your sanctuary, the place which You have provided before the throne of Your glory, the house of Your holy Shekinah, which You, O Lord, have prepared, Your sanctuary that with both hands you have established. [JERUSALEM You wilt bring them in, and wilt plant them in the mountain of Your inheritance, the dwelling of the glory of Your holiness, which you O Lord, have prepared for Yourself, the sanctuary of the Lord that with both hands He has established.]	17 You wilt bring them in, and cause them to dwell in the mountain of Your inheritance, in the place which You have ordained for the house of Your Shekina, the sanctuary which Your hands, 0 Lord, have prepared.	יז תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַֽחֲלָֽתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְהוָֹה מִקְּדָשׁ אֲדֹנָי כּֽוֹנֲנוּ יָדֶֽיךָ:
18. The Lord will reign to all eternity	18. When the people of the house of Israel beheld the signs and manifestations which the Holy One, whose Name be praised, had done at the sea of Suph, and the power of His hand, the children of the captives answering said one to the other, Come, and let us set the crown of majesty on the head of our Redeemer, who makes to pass over, and passes not; who changes, and is not changed; whose is the crown of the kingdom; the King of kings in this world; whose, too, is the kingdom in the world to come, forever and ever. [JERUSALEM When the house of Israel had beheld the signs and wonders that the Holy One, Blessed be He, had wrought for them at the border of the sea, let His great Name be blessed forever and ever, they gave glory and thanksgiving and exaltation unto their God. The sons of Israel answered and said one to another, Come, let us set the crown upon the bead of the Redeemer, who causes to pass over, but is not passed; who changes, but is not changed; the King of kings in this world; whose, too, is the crown of the kingdom of the world to come, and whose it will be forever and ever.]	18 The kingdom of the Lord endures forever, and forever, evermore!	יח יְהוָֹה ׀ יִמְלֹךְ לְעֹלָם וָעֶֽד:
19. When Pharaoh’s horses came with his chariots and his horsemen into the sea, and the Lord brought the waters of the sea back upon them, and the children of Israel walked on dry land in the midst of the sea,	19. For Pharaoh's horses with his chariots and horsemen went into the sea, and the Lord made the waters of the sea to return upon them; but the sons of Israel walked upon the land in the midst of the sea, and there did spring up sweet fountains and trees yielding food and verdure and ripe fruits, (even) on the ground of the sea.	19 Because, when the horses of Pharaoh with his chariots and his horsemen had entered into the sea, the Lord caused the waters of the sea to return upon them, and the children of Israel walked upon dry land in the midst of the sea.	יט כִּי בָא סוּס פַּרְעֹה בְּרִכְבּוֹ וּבְפָֽרָשָׁיו בַּיָּם וַיָּשֶׁב יְהוָֹה עֲלֵהֶם אֶת־מֵי הַיָּם וּבְנֵי יִשְׂרָאֵל הָֽלְכוּ בַיַּבָּשָׁה בְּתוֹךְ הַיָּֽם:
20. Miriam, the prophetess, Aaron’s sister, took a timbrel in her hand, and all the women came out after her with timbrels and with dances.	20. And Miriam the prophetess, the sister of Aharon, took a tambourine in her hand, and all the women came out after her, dancing with tambourines and playing on instruments. [JERUSALEM. With tambourines dancing.]	20 And Miriam the prophetess, the sister of Aharon, took the timbrel in her hand, and all the women went out after her with timbrels and choruses.	כ וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַֽהֲרֹן אֶת־הַתֹּף בְּיָדָהּ וַתֵּצֶאן ָ כָל־הַנָּשִׁים אַֽחֲרֶיהָ בְּתֻפִּים וּבִמְחֹלֹֽת:
21. And Miriam called out to them, Sing to the Lord, for very exalted is He; a horse and its rider He cast into the sea	21. And Miriam sang to them, Let us give thanks and praise before the Lord, for might and supremacy are His; above the proud He is glorified, and above the lofty He is exalted. When the wicked, Pharoh in his pride followed after the people of the sons of Israel, his horses and his chariots did He cast and drown in the sea of Suph.	21 And Miriam answered them: Sing and give thanks before the Lord, for He has magnified Himself upon the proud: and the majesty belongs (only) unto Him; the horse and his rider hath He cast into the sea.	כא וַתַּעַן לָהֶם מִרְיָם שִׁירוּ לַֽיהוָֹה כִּֽי־גָאֹה גָּאָה סוּס וְרֹֽכְבוֹ רָמָה בַיָּֽם:
22. Moses led Israel away from the Red Sea, and they went out into the desert of Shur; they walked for three days in the desert but did not find water.	22. And Mosheh made Israel go forward from the sea of Suph, and they went forth into the wilderness of Chalutsa. [JERUSALEM. The way of Chalutsa.] And they journeyed three days in the desert, empty of instruction, and found no water.	22 And Mosheh caused Israel to remove from the sea of Suph, and they went forth into the desert of Chagra, and went three days in the desert, but found no water.	כב וַיַּסַּע מֹשֶׁה אֶת־יִשְׂרָאֵל מִיַּם־סוּף וַיֵּֽצְאוּ אֶל־מִדְבַּר־שׁוּר וַיֵּֽלְכוּ שְׁלֹֽשֶׁת־יָמִים בַּמִּדְבָּר וְלֹא־מָצְאוּ מָֽיִם:
23. They came to Marah, but they could not drink water from Marah because it was bitter; therefore, it was named Marah.	23. And they came to Marah, but could not drink the waters of Marah because they were bitter; therefore he called the name of it Marah.	23 And they came to Marah, and could not drink the waters of Marah because they were bitter; therefore he called the name of it Marah.	כג וַיָּבֹאוּ מָרָתָה וְלֹא יָֽכְלוּ לִשְׁתֹּת מַיִם מִמָּרָה כִּי מָרִים הֵם עַל־כֵּן קָֽרָא־שְׁמָהּ מָרָֽה:
24. The people complained against Moses, saying, What shall we drink?	24. And the people murmured against Mosheh, saying, What will we drink? [JERUSALEM. And the people contended.]	24 And the people were fretful against Mosheh, saying, What will we drink?	כד וַיִּלֹּנוּ הָעָם עַל־מֹשֶׁה לֵּאמֹר מַה־נִּשְׁתֶּֽה:
25. So he cried out to the Lord, and the Lord instructed him concerning a piece of wood, which he cast into the water, and the water became sweet. There He gave them a statute and an ordinance, and there He tested them.	25. And he prayed before the Lord, and the Lord showed him the bitter tree of Ardiphne; and he wrote upon it the great and glorious Name, and cast it into the midst of the waters, and the waters were rendered sweet. And there did the Word of the Lord appoint to him the ordinance of the Sabbath, and the statute of honouring father and mother, the judgments concerning wounds and bruises., and the punishments wherewith offenders are punished; and there he tried (them) with the tenth trial, [JERUSALEM. And Mosheh prayed before the Lord, and the Word of the Lord showed him the tree of Ardiphne, and he cast it into the midst of the waters, and the waters were made sweet. There did the Word of the Lord show unto him statutes and orders of judgment, and there He tried him with trials in the tenth trial.	25 And he prayed before the Lord; and the Lord instructed him (in the properties of) a tree, and he cast it into the waters, and the waters became sweet. There decreed He a statute, and a judgment, and there He tried him.	כה וַיִּצְעַק אֶל־יְהֹוָה וַיּוֹרֵהוּ יְהוָֹה עֵץ וַיַּשְׁלֵךְ אֶל־הַמַּיִם וַֽיִּמְתְּקוּ הַמָּיִם שָׁם שָׂם לוֹ חֹק וּמִשְׁפָּט וְשָׁם נִסָּֽהוּ:
26. And He said, If you hearken to the voice of the Lord, your God, and you do what is proper in His eyes, and you listen closely to His commandments and observe all His statutes, all the sicknesses that I have visited upon Egypt I will not visit upon you, for I, the Lord, heal you	26. and said, If you will truly hearken to the Word of the Lord your God, and do that which is right before Him, and will listen to His precepts and keep all His statutes, all those evil things that I laid upon the Mizraee I will not lay upon you: but if you wilt transgress against the Word of the Law, upon you will they be sent. If you convert, I will remove them from you; for I am the Lord your Healer. [JERUSALEM. For I am the Lord who heals you by My Word.]	26 And He said, If hearkening you will hearken unto the Word of the Lord your God, and wilt do what is right in His eyes, and wilt listen to His precepts and keep all His statutes, none of the maladies which I have set upon Mizraim will I put upon you; for I am the Lord your Healer.	כו וַיֹּאמֶר אִם־שָׁמוֹעַ תִּשְׁמַע לְקוֹל ׀ יְהוָֹה אֱלֹהֶיךָ וְהַיָּשָׁר בְּעֵינָיו תַּֽעֲשֶׂה וְהַֽאֲזַנְתָּ לְמִצְוֹתָיו וְשָֽׁמַרְתָּ כָּל־חֻקָּיו כָּל־הַֽמַּֽחֲלָה אֲשֶׁר־שַׂמְתִּי בְמִצְרַיִם לֹֽא־אָשִׂים עָלֶיךָ כִּי אֲנִי יְהוָֹה רֹֽפְאֶֽךָ:
27. They came to Elim, and there were twelve water fountains and seventy palms, and they encamped there by the water.	27. And they came to Elim; and in Elim were twelve fountains of water, a fountain for each tribe; and seventy palm-trees, corresponding with the seventy elders of Israel: and they encamped there by the waters. [JERUSALEM. And they came to Elim, where were twelve fountains of water, answering to the twelve tribes of Israel, and seventy palm-trees, answering to the seventy elders of the Sanhedrin of Israel.]	27 And they came to Elim, and there were twelve wells of water and seventy palm trees; and they encamped there before the waters.	כז וַיָּבֹאוּ אֵילִמָה וְשָׁם שְׁתֵּים עֶשְׂרֵה עֵינֹת מַיִם וְשִׁבְעִים תְּמָרִים וַיַּֽחֲנוּ־שָׁם עַל־הַמָּֽיִם:
1. They journeyed from Elim, and the entire community of the children of Israel came to the desert of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departure from the land of Egypt.	1. And the whole congregation of Israel journeyed from Elim, and came to the desert of Sin, which is between Elim and Sinai, on the fifteenth day of the month of Ijar, the second month from their going forth from the land of Mizraim.	1. And they journeyed from Elim, and came, the whole assembly of the sons of Israel, to the desert of Sin, which is between Elim and Sinai, on the fifteenth day of the second month from their outgoing from the land of Mizraim.	א וַיִּסְעוּ מֵֽאֵילִם וַיָּבֹאוּ כָּל־עֲדַת בְּנֵֽי־יִשְׂרָאֵל אֶל־מִדְבַּר־סִין אֲשֶׁר בֵּין־אֵילִם וּבֵין סִינָי בַּֽחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַשֵּׁנִי לְצֵאתָם מֵאֶרֶץ מִצְרָֽיִם:
2. The entire community of the children of Israel complained against Moses and against Aaron in the desert.	2. And on that day the bread which they had brought out of Mizraim was finished. And all the sons of Israel grumbled against Mosheh and against Aharon in the desert.	2. And all the congregation of the children of Israel were troublous against Mosheh and against Aharon in the desert;	ב וַיִּלֹּינוּ [וַיִּלּוֹנוּ] כָּל־עֲדַת בְּנֵֽי־יִשְׂרָאֵל עַל־מֹשֶׁה וְעַֽל־אַֽהֲרֹן בַּמִּדְבָּֽר:
3. The children of Israel said to them, If only we had died by the hand of the Lord in the land of Egypt, when we sat by pots of meat, when we ate bread to our fill! For you have brought us out into this desert, to starve this entire congregation to death	3. And the sons of Israel said to them, Would that we had died by the Word of the Lord in the land of Mizraim, when we sat by the cisterns of meat, and ate bread and had enough! Why have you brought us out into this wilderness to kill all this congregation with hunger?	3. And the children of Israel said to them, 0 that we had died before the Lord in the land of Mizraim, when we sat by the caldrons of flesh, and could eat bread and be satisfied! Why have you brought us out into this wilderness to kill this whole assembly with famine?	ג וַיֹּֽאמְרוּ אֲלֵהֶם בְּנֵי יִשְׂרָאֵל מִֽי־יִתֵּן מוּתֵנוּ בְיַד־יְהוָֹה בְּאֶרֶץ מִצְרַיִם בְּשִׁבְתֵּנוּ עַל־סִיר הַבָּשָׂר בְּאָכְלֵנוּ לֶחֶם לָשֹׂבַע כִּי־הֽוֹצֵאתֶם אֹתָנוּ אֶל־הַמִּדְבָּר הַזֶּה לְהָמִית אֶת־כָּל־הַקָּהָל הַזֶּה בָּֽרָעָֽב:

Reading Assignment:

The Torah Anthology: Yalkut Me’Am Lo’Ez - Vol V: Redemption

By: Rabbi Ya’aqob Culi

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

Vol. V – “Redemption,” pp. 183-268.

Welcome to the World of P’shat Exegesis

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

The Seven Hermeneutic Laws of R. Hillel are as follows [cf. http://www.jewishencyclopedia.com/view.jsp?artid=472&letter=R]:

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

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

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

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

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

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

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

Rashi’s Commentary for: Sh’mot (Exodus) 14:15 – 16:3

15 Why do you cry out to Me [This verse] teaches us that Moses was standing and praying. The Holy One, blessed be He, said to him, “This is no time to pray at length, when Israel is in distress.” Another explanation [of God’s question (Why do you cry out to me?) implies]: “The matter depends on Me and not on you,” as it is said further [in Scripture]: “Concerning My children and the work of My hands do you command Me?” (Isa. 45:11).-[from Mechilta, Exod. Rabbah 21:8]

Speak to the children of Israel and let them travel They have nothing to do but to travel, for the sea will not stand in their way. The merit of their forefathers and their own [merit], and the faith they had in Me when they came out [of Egypt] are sufficient to split the sea for them.-[from Mechilta, Exod. Rabbah 21:8]

19 and went behind them to separate between the Egyptians’ camp and the Israelites’ camp and to catch the arrows and the catapult stones of the Egyptians. Everywhere it says: “the angel of the Lord (Ha-Shem),” but here [it says]: “the angel of God (מַלְאַךְ הָאֱלֹהִים).” Everywhere [in Scripture] אֱלֹהִים denotes [God’s attribute of] judgment. This teaches that at that moment, the Israelites were being judged whether to be saved or to perish with the Egyptians.

and the pillar of cloud moved away When it became dark, and the pillar of cloud delivered the camp to the pillar of fire, the cloud did not go away as it would customarily go away completely in the evening, but it moved away and went behind them [the Israelites] to make it dark for the Egyptians.

20 And he came between the camp of Egypt This can be compared to a person walking along the road with his son walking in front of him. [When] bandits came to capture him [the son], he [the father] took him from in front of him and placed him behind him. A wolf came behind him; so he put him [his son] in front of him. [When] bandits came in front of him and wolves behind him, he put him [his son] on his arms and fought them off. Similarly [the prophet depicts the angel protecting Israel when they drew near to the Red Sea], “But I sent to train Ephraim, he took them on his arms” (Hos. 11:3).-[from Mechilta]

and there were the cloud and the darkness for the Egyptians.

and it illuminated [I.e.,] the pillar of fire [illuminated] the night for the Israelites, and it went before them as it usually went all night long, and the thick darkness [from the cloud] was toward the Egyptians.

and one did not draw near the other [I.e., one] camp to [the other] camp.-[from Mechilta, Jonathan]

21 with the strong east wind [I.e.,] with the east wind, which is the strongest of the winds. That is the wind with which the Holy One, blessed be He, visits retribution upon the wicked, as it is said [in the following verses]: “With an east wind I will scatter them” (Jer. 18:17); “an east wind shall come, a wind of the Lord” (Hos. 13:15); “the east wind broke you in the heart of the seas” (Ezek. 27:26); “He spoke with His harsh wind on the day of the east wind” (Isa. 27:8).-[from Mechilta]

and the waters split All the water in the world.-[from Mechilta Exod. Rabbah 21:6]

23 all Pharaoh’s horses Heb. כֹּל סוּס פַּרְעֹה lit., in the singular. Now was there only one horse? This informs us that they [the horses] are all considered by the Omnipresent as one horse.-[from Mechilta Shirah 2]

24 It came about in the morning watch Heb. בְּאַשְׁמֹרֶת. The three parts of the night are called, אַשְׁמוּרוּת, watches (Ber. 3b), and the one [watch] before morning is called אַשְׁמֹרֶת הַבֹּקֶר, the morning watch. I say that because the night is divided into the watches of the songs of the ministering angels, one group after another into three parts, it is called אַשְׁמֹרֶת, watch. This is what Onkelos [means when he] renders LACHAQIL SAKUTA.

looked down Heb. וַיַּשְׁקֵף, looked, that is to say that He turned toward them to destroy them. This too is an expression of looking, like “to the field of seers” (Num. 23:14).

through a of fire and cloud The pillar of cloud descends and makes it [the earth] like mud, and the pillar of fire boils it [the earth], and the hoofs of their horses slip.-[from Mechilta]

and He threw the Egyptian camp into confusion Heb. וַיָּהָם, an expression of confusion, estordison in Old French. He confused them; He took away their intelligence. We learned in the chapters of Rabbi Eliezer the son of Rabbi Yose the Galilean [not found in our edition] [that] wherever it says M’HUMAH [confusion], it means a tumultuous noise. And the “father” of them all, [the best example of the use of M’HUMAH, is [in the verse:] “and the Lord thundered with a loud noise, etc., on the Philistines and threw them into confusion (וַיְהֻמֵּם)” (I Sam. 7:10).

25 And He removed the wheels of their chariots With the fire the wheels were burned, and the chariots dragged, and those sitting in them were moved to and fro, and their limbs were wrenched apart.-[from an unknown source, similar to Mechilta]

and He led them with heaviness In a manner that was heavy and difficult for them. [This punishment was] in the measure that they [the Egyptians had] measured [to the Israelites], namely “and he made his heart heavy, he and his servants” (Exod. 9:34). Here too, “He led them with heaviness.”-[from an unknown source, similar to Mechilta]

is fighting for them against the Egyptians Heb. בְּמִצְרָיִם, [is like] against the Egyptians. Alternatively: בְּמִצְרָיִם [means] in the land of Egypt, for just as these [Egyptians] were being smitten in the sea, so were those remaining in Egypt being smitten.-[from Mechilta]

26 and let the water return [I.e., the water] that is standing upright like a wall [will] return to its place and cover up the Egyptians.

27 toward morning Heb. לִפְנוֹת בֹּקֶר, at the time the morning approaches [lit., turns (PONEH) to come].

to its strength Heb. לְאֵיתָנוֹ. To its original strength.-[from Mechilta]

were fleeing toward it Because they were confused and crazed and running toward the water.

and the Lord stirred Heb. וַיְנַעֵר. As a person stirs (M’NAER) a pot [of food] and turns what is on the top to the bottom and what is on the bottom to the top, so were they [the Egyptians] bobbing up and down and being smashed in the sea, and the Holy One, blessed be He, kept them alive to bear their tortures.-[from Mechilta]

stirred Heb. וַיְנַעֵר [Onkelos renders it] V’SHANIQ, which means stirring in the Aramaic language, and there are many [examples of this word] in aggadic midrashim.

28 and covered the chariots...the entire force of Pharaoh Heb. לְכֹל חֵיל פַּרְעֹה So is the custom of Scriptural verses to write a superfluous “lammed,” such as in “all (לְכָל-כֵּלָיו) its utensils you shall make copper” (Exod. 27:3); and similarly, “all (לְכֹל כְּלֵי) the utensils of the Tabernacle for all its services” (Exod. 27:19); [and in the phrase] “their stakes and their ropes, along with all (לְכָל-כְּלֵיהֶם) their utensils” (Num. 4:32), and it [the “lammed”] is [used] merely to enhance the language.

30 and Israel saw the Egyptians dying on the seashore For the sea spewed them out on its shore, so that the Israelites would not say, "Just as we are coming up on this side [of the sea], so are they coming up on another side, far from us, and they will pursue us."-[from Mechilta and Pes. 118b]

31 the great hand The great mighty deed that the hand of the Holy One, blessed be He, had performed. Many meanings fit the term יָּד, and they are all expressions derived from an actual hand, and he who interprets it must adjust the wording according to the context.

Chapter 15

1 Then...sang Heb. אָז יָשִׁיר. [The future tense presents a problem. Therefore, Rashi explains:] Then, when he [Moses] saw the miracle, it occurred to him to recite a song, and similarly, “Then Joshua spoke (אָז יְדַבֵּר יְהוֹשֻׁעַ)” (Josh. 10:12); and similarly, “and the house [which] he would make (יַעֲשֶׂה) for Pharaoh’s daughter” (I Kings 7:8), [which means] he decided to make it for her. Here too, יָשִׁיר [in the future tense means that] his heart dictated to him that he should sing, and so he did, “and they spoke, saying, I will sing to the Lord.’ ” Likewise, with [the above reference to] Joshua, when he saw the miracle [of the defeat of the Amorite kings (Josh. 10:11)], his heart dictated to him that he speak [praises to God], and so he did, “and he said in the sight of Israel” (Josh. 10:12). Likewise, the song of the well, with which [Scripture] commences: “Then Israel sang (אָז יָשִׁיר יִשְׂרָאֵל)” (Num. 21:17), it explains after it, “Ascend, O well!, sing to it.” [I.e., in these three instances, the “yud” of the future tense denotes the thought, and after each one, Scripture continues that the thought was brought to fruition.] “Then did Solomon build (אָז יִבְנֶה) a high place” (I Kings 11:7); the Sages of Israel explain that he sought to build [it] but did not build [it] (Sanh. 91b). We [thus] learn that the “yud” may serve to indicate a thought. This is to explain its simple meaning, but the midrashic interpretation is [as follows]: Our Rabbis of blessed memory stated: From here is an allusion from the Torah to the resurrection of the dead (Sanh. 91b, Mechilta), and so it is [i.e., the future tense is used] with them all, except that of Solomon, which they explained as [implying] “he sought to build but did not build.” One cannot say and explain this form like other words written in the future, but which mean [that they occurred] immediately, such as “So would Job do (יַעֲשֶׂה)” (Job 1:5); “by the command of the Lord would they encamp (יַחֲנוּ)” (Num. 9:23); “And sometimes the cloud would be (יִהְיֶה)” (Num. 9:21), because that is [an example of] something that occurs continually, and either the future or the past is appropriate for it, but that which occurred only once [i.e., the song that was sung], cannot be explained in this manner.-

for very exalted is He Heb. גָאֹה גָּאָה, [to be interpreted] according to the Targum [He was exalted over the exalted, and the exaltation is His]. Another explanation: [The] doubling [of the verb] comes to say that He did something impossible for a flesh and blood [person] to do. When he fights with his fellow and overwhelms him, he throws him off the horse, but here, “a horse and its rider He cast into the sea,” [i.e., with the rider still on the horse]. Anything that cannot be done by anyone else is described as exaltation (גָאֹה), like “for He has performed an exalted act (גֵאוּת)” (Isa. 12:5). Similarly, [throughout] the entire song you will find the repetitive pattern, such as: “My strength and my praise are the Eternal, and He was my salvation” (verse 2); “The Lord is a Master of war; the Lord is His Name,” (verse 3); and so on, all of them (in an old Rashi). Another explanation: גָאֹה גָּאָה means for He is exalted beyond all songs, [i.e.,] for however I will praise Him, He still has more [praise]. [This is] unlike the manner of a human king, who is praised for something he does not possess.-[from Mechilta]

a horse and its rider Both bound to one another, and the water lifted them up high and brought them down into the depths, and [still] they did not separate.-[from Mechilta]

He cast Heb. רָמָה, [meaning] He cast, and similarly, “and they were cast (וּרְמִיו) into the burning, fiery furnace” (Dan. 3:21). The aggadic midrash, however, [states as follows]: One verse (verse 1) says: רָמָה בַיָּם, [derived from RUM, meaning “to cast up,”] and one verse (verse 4) says: יָרָה בַיָּם [meaning “to cast down”]. [This] teaches us that they [the horse and rider] went up and [then] descended into the deep, [i.e., they were thrown up and down]. [The meaning of יָרָה is here] similar to: “who laid (יָרָה) its cornerstone” (Job 38:6), [which signifies laying the stone] from above, downward.-[from Mechilta, Tanchuma, Beshallach 13]

2 The Eternal’s strength and His vengeance were my salvation Heb. עָזִּי וְזִמְרָת יָהּ. Onkelos renders: My strength and my praise, [thus interpreting] עָזִּי like עֻזִּי [my strength] with a “shuruk,” and וְזִמְרָת like וְזִמְרָתִי [my song]. But I wonder about the language of the text, for there is nothing like it [the word עָזִּי] in Scripture with its vocalization except in three places [i.e., here and in Isa. 12:2 and Ps. 118:14], where it is next to וְזִמְרָת, but [in] all other places, it is vocalized with a “shuruk" [now called a "kubutz"], [e.g., in the phrase] "O Lord, Who are my power (עֻזִּי) and my strength” (Jer. 16:19); “[Because of] his strength (עֻזּוֹ), I hope for You” (Ps. 59:10). Likewise, any word [noun] consisting of two letters, vowelized with a “melupum,” [i.e., a "cholam,"] when it is lengthened by [the addition of] a third letter, and the second letter is not punctuated with a “sheva” the first [letter] is vocalized with a “shuruk,” e.g., עֺז strength, becomes עֻזִּי, my strength, spittle (Job 30:10), רֹק becomes רֻקִּי, my spittle (Job 7:19). allotment (Gen. 47:22), חֹק becomes חֻקִּי, my allotment (Prov. 30:8). עֹל, yoke (Deut. 28:48), becomes עֻלּוֹ, his yoke, “shall be removed...his yoke עֻלּוֹ” (Isa. 10:27). כֹּל, all (Gen. 21:12), becomes כֻּלּוֹ, all of it, “with officers over them all כֻּלּוֹ” (Exod. 14:7). But these three [examples of the phrase], עָזִּי וְזִמְרָת, [namely] the one [written] here, the one [written in] Isaiah (12:2), and the one [written in] Psalms (118:14) [all examples of the word עָזִּי [are vocalized with a short “kamatz.” Moreover, not one of them [i.e., of these examples] is written וְזִמְרָתִי but וְזִמְרָת, and next to each of them it says וַיְהִי-לִי לִישׁוּעָה, were my salvation. Therefore, in order to reconcile the language of the text, I say that עָזִּי is not like עֻזִּי, nor is וְזִמְרָת like וְזִמְרָתִי, but עָזִּי is a noun [and the final “yud” is only stylistic], like [the final “yud” in these examples:] “You Who dwell (הַיֹּשְׁבִי) in heaven” (Ps. 123:1); “who dwell (שֹׁכְנִי) in the clefts of the rock” (Obad. 1:3); “Who dwells (שֹׁכְנִי) in the thorn bush” (Deut. 33:16). And this is the praise [that Moses and the Israelites sing to God]: The strength and the vengeance of the Eternal--that was my salvation. [In brief, the “yud” at the end of the word is a stylistic suffix, which has no bearing on the meaning.] And the word וְזִמְרָת is connected to the word denoting the Divine Name, like “to the aid of (לְעֶזְרַת) the Lord” (Jud. 5:23); [and like the word בְּעֶבְרַת in] “By the wrath of (בְּעֶבְרַת) the Lord” (Isa. 9:18); [and the word דִּבְרַת in:] “concerning the matter of (דִּבְרַת)” (Eccl. 3:18). [In brief, the ת or, ת denotes the construct state of a feminine noun.] The expression וְזִמְרָת is an expression related to “and your vineyard you shall not prune (לֹא תִזְמֹר)” (Lev. 25:4); “the downfall of (זְמִיר) the tyrants” (Isa. 25:5), an expression denoting mowing down and cutting off. [Thus the phrase means:] The strength and the vengeance of our God was our salvation. Now [since this is the meaning of the phrase,] do not be puzzled about the expression וַיְהִי, [i.e.,] that it does not say הָיָה [without a “vav” since this is the verb following עָזִּי וְזִמְרָת and does not begin a clause as the conversive “vav” usually does], for there are verses worded this way, and this is an example: “[against] the walls of the house around [both] the temple and the sanctuary, he made (וַיַּעַשׂ) chambers around [it]” (I Kings 6:5). It should have said עָשָׂה, “chambers around [it]” [instead of וַיַּעַשׂ]. Similarly, in (II) Chron. (10:17): “But the children of Israel who dwelt in the cities of Judah-Rehoboam reigned (וַיִּמְלֹךְ) over them.” It should have said: “Rehoboam (מָלַךְ) over them.” [Similarly,] “Because the Lord was unable...He slaughtered them (וַיִּשְׁחָטֵם) in the desert” (Num. 14:16). It should have said: שְׁחָטָם. [Similarly,] “But the men whom Moses sent...died (וַיָּמֻתוּ)” (Num 14:36, 37). It should have said: מֵתוּ. [Similarly,] “But he who did not pay attention to the word of the Lord left (וַיַּעֲזֹב)” (Exod. 9:21). It should have said:עָזַב.

this is my God He revealed Himself in His glory to them [the Israelites], and they pointed at Him with their finger [as denoted by זֶה, this]. By the sea, [even] a maidservant perceived what prophets did not perceive.-[from Mechilta]

and I will make Him a habitation Heb. וְאַנְוֵהוּ. Onkelos rendered it as an expression of habitation נָוֶה [as in the following phrases]: “a tranquil dwelling (נָוֶה)” (Isa. 33:20); “a sheepfold (נְוֵה)” (Isa. 65:10). Another explanation: וְאַנְוֵהוּ is an expression of beauty (נוּ) . [Thus the phrase means] I will tell of His beauty and His praise to those who enter the world, such as: [When Israel is asked:] "How is your beloved more than another beloved...? [Israel will say] My beloved is white and ruddy..." and the entire section [of Song of Songs] (Song of Songs 5:9, 10).- [from Mechilta]

the God of my father is this One, and I will exalt Him.

the God of my father I am not the beginning of the sanctity [i.e., I am not the first to recognize His sanctity], but the sanctity has been established and has remained with me, and His Divinity has been upon me since the days of my forefathers.-[from Mechilta]

3 The Lord is a Master of war Heb. אִישׁ מִלְחָמָה., a man of war, [which is inappropriate in reference to the Deity. Therefore,] Rashi renders: Master of war, like “Naomi’s husband (אִישׁ נָעֳמִי)” (Ruth 1:3) and so, every [instance in the Torah of] אִישׁ, husband, and אִישֵׁךְ, your husband, is rendered: בַּעַל, master. Similarly, “You shall be strong and become a man (לְאִישׁ)” (I Kings 2:2), [meaning] a strong man.-

the Lord is His Name His wars are not [waged] with weapons, but He wages battle with His Name, as David said [to Goliath before fighting him], “[You come to me with spear and javelin] and I come to you with the Name of the Lord of Hosts” (I Sam. 17:45). Another explanation: The Lord י־ה־ו־ה, denoting the Divine Standard of Clemency,] is His Name--Even when He wages war and takes vengeance upon His enemies, He sticks to His behavior of having mercy on His creatures and nourishing all those who enter the world, unlike the behavior of earthly kings. When he [an earthly king] is engaged in war, he turns away from all his [other] affairs and does not have the ability to do both this [i.e., wage war] and that [other things].-[from Mechilta]

4 He cast into the sea Heb. יָרָה בַיָּם. [Onkelos renders:] SH’DI BAYAMA. SH’DI is an expression of casting down (יָרָה), as [Scripture] says: “or shall surely be cast down (יָרֹה יִיָּרֶה)” (Exod. 19:13), which Onkelos renders: ISHT’DA’AH YISHT’DI. The “tav” serves in these [forms] in the hithpa’el form.

and the elite of Heb. וּמִבְחַר, a noun, like מֶרְכָּב, riding gear (Lev. 15:9); מִּשְׁכָּב, bed (Lev. 15:23); מִקְרָא-קֹדֶשׁ, holy convocation (Exod. 12:16, Lev. 23:3).

sank Heb. טֻבְּעוּ. The term טְבִיעָה [for sinking] is used [in the Tanach] only [when referring] to a place where there is mud, like “I have sunk (טָבַעְתִּי) in muddy depths” (Ps. 69:3); “and Jeremiah sank (וַיִּטְבַּע) into the mud” (Jer. 38:6). This informs [us] that the sea became mud, to recompense them [the Egyptians] according to their behavior, [namely] that they enslaved the Israelites with [work that entailed] clay and bricks.-[from Mechilta]

5 covered them Heb. יְכַסְיֻמוּ, like יְכַסוּם. The “yud” in the middle of it is superfluous. This is, however, a common biblical style [to add an additional “yud”], like “and your cattle and your flocks will increase (יִרְבְּיֻן)” (Deut. 8:13); “They will be sated (יִרְוְיֻן) from the fat of Your house” (Ps. 36:9). The first “yud,” which denotes the future tense, is to be explained as follows: They sank in the Red Sea, so that the water would return and cover them up. There is no word in Scripture similar to יְכַסְיֻמוּ in its vowelization. It would usually be vowelized יְכַסְיֻמוּ with a “melupum.” [Here too it is obvious that Rashi means a “cholam,” as I explained above (Exod. 14:12).]

like a stone Elsewhere (verse 10), it says, “they sank like lead.” Still elsewhere (verse 7), it says, “it devoured them like straw.” [The solution is that] the [most] wicked were [treated] like straw, constantly tossed, rising and falling; the average ones like stone; and the best like lead-[i.e.,] they sank immediately [and thus were spared suffering].-[from Mechilta]

6 Your right hand...Your right hand twice. When the Israelites perform the will of the Omnipresent, [even] the left hand becomes a right hand.-[Rashi from Mechilta]

Your right hand, O Lord, is most powerful to save Israel, and Your second right hand crushes the foe. It seems to me, however, that that very right hand [also] crushes the foe, unlike a human being, who cannot perform two kinds of work with the same hand. The simple meaning of the verse is: Your right hand, which is strengthened with might--what is its work? Your right hand, O Lord, crushes the foe. There are many verses resembling it [i.e., where parts of the verse are repeated]: “For behold Your enemies, O Lord, for behold Your enemies will perish” (Ps. 92:10); “How long will the wicked, O Lord, how long will the wicked rejoice?” (Ps. 94:3); “The rivers have raised, O Lord, the rivers have raised their voice” (Ps. 93:3); “Not for us, O Lord, not for us” (Ps. 115:1); “I will answer, says the Lord; I will answer the heavens” (Hos. 2: 23); “I to the Lord, I shall sing” (Jud. 5:3); “Had it not been for the Lord, etc. Had it not been for the Lord Who was with us when men rose up against us” (Ps. 124:1, 2); “Praise! Praise! Deborah. Praise! Praise! Utter a song” (Jud. 5:12); “A foot shall trample it, the feet of a poor man” (Isa. 26: 6); “And He gave their land as an inheritance, an inheritance to Israel His people” (Ps. 135:12).

is most powerful Heb. נֶאְדָּרִי The “yud” is superfluous, like “populous (רַבָּתִי עָם)...princess (שָׂרָתִי) among the provinces” (Lam. 1:1); “what was stolen by day” (גְּנֻבְתִי) (Gen. 31:39).

crushes the foe Heb. תִּרְעַץ, [which means] it constantly crushes and breaks the foe. Similar to this, “And they crushed (וַיִּרְעֲצוּ) and broke the children of Israel,” in Jud. (10:8). (Another explanation: Your right hand, which is strengthened with might-it breaks and strikes the foe.)

7 And with Your great pride -(If the hand alone crushes the foe, then when it is raised with its great pride, it will [definitely] tear down those who rise up against Him. And if with His great pride alone His foes are torn down, how much more so, when He sends upon them His burning wrath, will it consume them.)

You tear down You always tear down those who rise up against You. And who are those who rise up against Him? These are the ones who rise up against Israel, and so does he [the Psalmist] say, “For behold, Your enemies stir.” And what is that stirring? “Against Your people they plot cunningly” (Ps. 83:3, 4). For this reason, he calls them the enemies of the Omnipresent.-[from Mechilta]

8 And with the breath of Your nostrils Breath which comes out of the two nostrils of the nose. Scripture speaks anthropomorphically about the Shechinah, on the model of a mortal king, in order to enable the ears of the people to hear it [to understand God’s anger] as it usually occurs [in humans], so that they should be able to understand the matter. [Namely that] when a person becomes angry, wind comes out of his nostrils. Likewise, “Smoke went up from His nostrils” (Ps. 18:9), and similarly, “and from the wind of His nostrils they will be destroyed” (Job 4:9). And this is what it [Scripture] says: “For the sake of My Name, I defer My anger” (Isa. 48:9) [lit., I lengthen the breath of My nose]. [This means that] when his [a person’s] anger subsides, his breath becomes longer, and when he becomes angry, his breath becomes shorter; [the verse continues:] “and for My praise I restrain My wrath (אֶחֱטָם) for you” (Isa. 48:9). [I.e.,] I put a ring (חֲטָם) into My nostrils in front of the anger and the wind, [so] that they should not come out. “For you” means “for your sake.” [The word] אֶחֱטָם is like [the expression in the Mishnah:] “a dromedary with a nose ring” (BACHATAM) in tractate Shabbath (51b). This is how it appears to me. And concerning every [expression of] אַף and חָרוֺן in the Bible [which are expressions of anger] I say this: [The expression] אַף חָרָה, anger was kindled, is like [the word חָרָה in:] “and my bones dried out (חָרָה) from the heat” (Job 30:30); חָרָה is an expression of fire and burning, for the nostrils heat up and burn at the time of anger. חָרוֺן (burning) is from the root חרה (to burn) just as רָצוֺן (will) is from the root רצה (to desire). And likewise, חֵמָה is an expression of heat (חֲמִימוּת). Therefore, it [Scripture] says: “and his anger (וַחֲמָתוֹ) burnt within him” (Esther 1:12), and when the anger subsides, we say, “His mind has cooled off (NIT’QAR’RAH DAe’TO).”

the waters were heaped up --Heb. נֶעֶרְמוּ. Onkelos rendered [this word] as an expression of cunning (ARMIMUT). According to the clarity of Scripture, however, it is an expression related to “a stack (עֲרֵמַת) of wheat” (Song of Songs 7:3), and [the phrase that follows:] “the running water stood erect like a wall” proves this.

the waters were heaped up From the heat of the wind that came out of Your nose, the water dried up, and it became like piles and heaps of grain stacks, which are tall.

like a wall Heb. כְמוֹ-נֵד, as the Targum [Onkelos] renders: K’SHUR, like a wall.-

wall Heb. נֵד, an expression of heaping and gathering, like “a heap (נֵד) of harvest on a day of sickness” (Isa. 17:11); “He gathers (כֹּנֵס) as a mound כַּנֵּד” (Ps. 33:7). It does not say, “He brings in as a flask KHANOD,” but כַּנֵּד. Now if כַּנֵּד were the same as KHANOD, and כֹּנֵס were an expression of bringing in, it should have said, “He brings in as into a flask (MAK’NIS KIVNOD) the waters of the sea.” Rather, כֹּנֵס is an expression of gathering and heaping, and so, “shall stand in one heap (נֵד)”; “stood in one heap (נֵד).” (Josh. 3:13, 16); and the expression of rising and standing does not apply to flasks, but to walls and heaps. Moreover, we do not find נֺּאד, meaning a flask, vowelized [with any vowel] but with a “melupum,” (meaning a “cholam,”) like [in the phrases:] “place my tears into Your flask (בְנֹאדֶךָ)” (Ps. 56:9); “the flask of נֹאוד milk” (Jud. 4:19).

congealed Heb. קָפְאוּ, like “and curdle me (תַּקְפִּיאֵנִי) like cheese” (Job 10:10). [I.e.,] that they [the depths] hardened and became like stones, and the water hurled the Egyptians against the stone with [all its] might and fought with them [the Egyptians] with all kinds of harshness.

in the heart of the sea Heb. בְּלֶב-יָם, in the strongest part of the sea. It is customary for the Scriptures to speak in this manner, [for instance:] “until the heart of (עַד-לֵב הַשָּׁמַיִם) the heavens” (Deut. 4:11); in the heart of (בְּלֵב הָאֵלָה) the terebinth" (II Sam. 18:14). [The heart in these examples is] an expression denoting the root and the strength of anything.-

9 [Because] the enemy said --to his people, when he enticed them with [his] words, "I will pursue, and I will overtake them, and I will share the plunder with my officers and my servants."

will be filled from them Heb. תִּמְלָאֵמוֹ, equivalent to TIMLA MEHEM, will be filled from them.

my desire --Heb. נַפְשִׁי, lit., my soul, my spirit, and my will. Do not be surprised at [one] word speaking for two [words]; i.e., תִּמְלָאֵמוֹ, instead of TIMLA MEHEM, because there are many such words [in Tanach like this], e.g., “you have given me (נְתַתָּנִי) dry land” (Jud. 1:15), [which is] like NATAT LI “and they could not speak with him (דַּבְּרוֹ) peacefully” (Gen. 37:4), [which is] like DABER IMO. Here too, תִּמְלָאֵמוֹ is equivalent to תִּמְלָאֵמוֹ נַפְשִׁי מֵהֶם .

I will draw my sword Heb. אָרִיק חַרְבִּי, lit., I will empty my sword. I will draw, and because one empties the sheath by drawing it [the sword], and it remains empty, an expression of emptying is appropriate, like “And it came to pass that they were emptying (מְרִיקִים) their sacks” (Gen. 42:35); “and they shall empty (יָרִיקוּ) his vessels” (Jer. 48:12). Do not say that the expression of emptiness [in these examples] does not apply to what comes out [of its container] but [instead applies] to the sheath, the sack, or the vessel from which it came out, but not to the sword or the wine, and [thus] to force an interpretation of אָרִיק חַרְבִּי like the language of “and he armed (וַיָּרֶק) his trained men” (Gen. 14:14), [claiming that its] meaning [is] "I will arm myself with my sword.” [To this I answer that] we find the expression [of emptying] also applied to that which comes out, e.g., “oil poured forth (תּוּרַק) ” (Song of Songs 1:3); “and he has not been poured (הוּרַק) from one vessel to another vessel” (Jer. 48:11). It is not written: “the vessel was not emptied (הוּרַק)” but “the wine was not poured (הוּרַק) from one vessel to another vessel.” Similarly, “and they will draw (וְהֵרִיקוּ) their swords on the beauty of your wisdom” (Ezek. 28:7), referring to Hiram [the king of Tyre]-[following Onkelos, Jonathan].

my hand will impoverish them Heb. תּוֹרִישֵׁמוֹ, an expression of poverty (REISHUT) and destitution, like “The Lord impoverishes (מוֹרִישׁ) and makes rich” (I Sam. 2:7).

10 You blew Heb. נָשַׁפְתָּ, an expression of blowing, and likewise: “and also He blew (נָשַׁף) on them” (Isa. 40:24).

they sank Heb. צָלְלוּ, [which means] they sank; they went down to the depths, an expression of אֵילֵי, deep.

like lead-Heb. כַּעוֹפֶרֶת, plomb in French, lead.

11 among the powerful Heb. בָּאֵלִם, among the strong, like “and the powerful (וְאֶת-אֵילֵי הָאָרֶץ) of the land he took away” (Ezek. 17:13); “my strength אֱיָלוּתִי, hasten to my assistance” (Ps. 22:20).

Too awesome for praises [You are] too awesome for [one] to recite Your praises, lest they fall short, as it is written: “Silence is praise to You” (Ps. 65:2).

12 You inclined Your right hand When the Holy One, blessed be He, inclines His hand, the wicked perish and fall, because all are placed in His hand, and they fall when He inclines it. Similarly, it [Scripture] says: “and the Lord shall turn His hand, and the helper shall stumble, and the helped one shall fall” (Isa. 31:3). This can be compared to glass vessels placed in a person’s hand. If he inclines his hand a little, they fall and break.-[based on Mechilta]

the earth swallowed them up From here [we deduce] that they merited to be buried as a reward for saying, “The Lord is the righteous One” (Exod. 9:27).-[from Mechilta]

13 You led Heb. נֵהַלְתָּ, an expression of leading. Onkelos, however, rendered [it as] an expression of carrying and bearing, but he was not exact in explaining it in accordance with the Hebrew. [I.e., he explained the sense of the verse, but he did not translate the word literally.]

14 they trembled Heb. יִרְגָּזוּן, [which means] they tremble.

the inhabitants of Philistia [They trembled] since they slew the children of Ephraim, who hastened the end [of their exile] and went out [of Egypt] forcibly, as is delineated in (I) Chronicles (7:21). And the people of [the town of] Gath slew them [the children of Ephraim].-[from Mechilta]

15 the chieftains of Edom...the powerful men of Moab Now they had nothing to fear at all, because they [the Israelites] were not advancing upon them. Rather, [they trembled] because of grief, that they were grieving and suffering because of the glory of Israel.

melted Heb. נָמֹגוּ, [as in the phrase] “with raindrops You dissolve it (תְּמֹגְגֶנָּה)” (Ps. 65:11). They [the inhabitants of Canaan] said, “They are coming upon us to annihilate us and possess our land.”-[from Mechilta]

16 May dread...fall upon them Heb. אֵימָתָה, upon the distant ones.-[from Mechilta]

and fright Heb. וָפַחַד. Upon the nearby ones, as the matter that is stated: “For we have heard how the Lord dried up [the water of the Red Sea for you, etc.]” (Josh. 2:10).[from Mechilta]

until...cross over, until...crosses over As the Targum [Onkelos] renders.

You have acquired Heb. קָנִיתָ [I.e., whom] You loved more than other nations, similar to an article purchased for a high price, which is dear to the person [who purchased it].

17 You shall bring them Moses prophesied that he would not enter the land [of Israel]. Therefore, it does not say: “You shall bring us.” (It appears that it should read “that they would not enter the land, etc.” Indeed, this is the way it is stated in Baba Bathra 119b and in Mechilta: The sons will enter but not the fathers. Although the decree of the spies had not yet been pronounced, he [Moses] prophesied, not knowing what he was prophesying.-[Maharshal])

directed toward Your habitation The Temple below is directly opposite the Temple above, which You made.-[from Mechilta]

the sanctuary Heb. מִקְּדָשׁ. The cantillation sign over it is a “zakef gadol,” to separate it from the word 'd following it. [The verse thus means:] the sanctuary which Your hands founded, O Lord. The Temple is beloved, since, whereas the world was created with “one hand,” as it is said: “Even My hand laid the foundation of the earth” (Isa. 48:13), the sanctuary [will be built] with “two hands.” When will it be built with "two hands"? At the time when “the Lord will reign to all eternity” [verse 18]. In the future, when the entire ruling power is His.-[from Mechilta and Keth. 5a]

18 to all eternity Heb. לְעֹלָם וָעֶד. [This is] an expression of eternity, and the “vav” in it is part of the root. Therefore, it is punctuated with a “pattach.” But in “and I am He Who knows, and [I am] a witness וָעֵד” (Jer. 29:23), in which the “vav” is a prefix, it is punctuated with a “kamatz.”

19 When Pharaoh’s horses came Heb. כִּי בָא When they came.

20 Miriam, the prophetess, Aaron’s sister, took When did she prophesy? When she was [known only as] “Aaron’s sister,” before Moses was born, she said, “My mother is destined to bear a son” [who will save Israel], as is found in Sotah 12b, 13a). Another explanation: [It is written] Aaron’s sister since he [Aaron] risked his life for her when she was afflicted with zara’ath; [thus] she is called by his name (Mechilta).

a timbrel Heb. הַתֹּף, a type of musical intrument.

with timbrels and with dances The righteous women of that generation were [so] certain that the Holy One, blessed be He, would perform miracles for them, they took timbrels out of Egypt.-[from Mechilta]

21 And Miriam called out to them Moses said the Song to the men, and they answered after him, and Miriam said the song to the women [and they too repeated it].-[from Mechilta]

22 Moses led Israel away lit., made Israel journey. He led them away against their will, for the Egyptians had adorned their steeds with ornaments of gold, silver, and precious stones, and the Israelites were finding them in the sea. The plunder at the sea was greater than the plunder in Egypt, as it is said: “We will make you rows of gold with studs of silver” (Song of Songs 1:11). Therefore, he had to lead them against their will.-[from Tanchuma Buber, Beshallach 16, Mechilta, Exod. 12:35, Song Rabbah 1:11]

23 They came to Marah Heb. מָרָתָה, like לְמָרָה. The “hey” at the end מָרָתָה is instead of a “lammed” [prefix] at the beginning [of the word], and the “tav” is instead of the “hey” [that is part] of the root in the word מָרָה. But when a suffix is added, when it is attached to a “hey” that replaces a “lammed,” the “hey” of the root is transformed into a “tav.” Similarly, every “hey” that is part of the root of the word is transformed into a “tav” when a suffix is added, like “I have no wrath (חֵמָה)” (Isa. 27:4), [becomes] “and his wrath (וַחֲמָתוֹ) burnt within him” (Esther 1:12). Note that the “hey” of the root is transformed into a “tav” when it is placed next to the added “vav.” Likewise,"bond servants and handmaids (וְאָמָה)“ (Lev. 25:44), [becomes] and "Here is my handmaid (אֲמָתִי) Bilhah” (Gen. 30:3).

24 complained Heb. וַיִּלֹּנוּ. This is in the niph’al conjugation. [In this case, the niph’al denotes the reflexive, as we see further in Rashi.] Likewise, in the Targum [Onkelos], it is also a niph’al expression: V’IT’RA’AMU. The nature of the term denoting complaint T’LUNAH [is that it] reverts to the person [complaining], MIT’LONEN [complains] or MIT’ROEM [storms], but one does not say LONEN or RONEN [Hebrew]. The Frenchman also says, “Decomplenst sey.” He reverts the statement to himself when he says, “Sey.”

25 There He gave them In Marah, He gave them some sections of the Torah so that they would busy themselves with them, namely [they were given the laws governing] the Sabbath, the red cow, and laws of jurisprudence.-[from Mechilta and Sanh. 56b]

and there He tested them [He tested] the people and saw how stiff-necked they were, that they did not consult Moses with respectful language, “Entreat [God to have] mercy upon us that we should have water to drink,” but they complained.-[from Mechilta]

26 If you hearken This is the acceptance [of the law] that they should accept upon themselves.

and you do --This means the performance [of the commandments].

and you listen closely [This means that] you [should] incline your ears to be meticulous in [fulfilling] them.

all His statutes Things that are only the decree of the King, without any [apparent] rationale, and with which the evil inclination finds fault, [saying,] “What is [the sense of] the prohibition of these [things]? Why were they prohibited?” For example, [the prohibitions of] wearing shatnes [a mixture of wool and linen] and eating pork, and [the ritual of] the red cow and their like.-[based on Yoma 67b]

I will not visit upon you And if I do bring [sickness upon you], it is as if it has not been brought, “for I, the Lord, heal you.” This is its midrashic interpretation (see Sanh. 101a, Mechilta). According to its simple meaning, [we explain:] “for I, the Lord, am your Physician” and [I] teach you the Torah and the mitzvoth in order that you be saved from them [illnesses], like this physician who says to a person, “Do not eat things that will cause you to relapse into the grip of illness.” This [warning] refers to listening closely to the commandments, and so [Scripture] says: “It shall be healing for your navel” (Prov. 3:8).-[from Mechilta]

27 twelve water fountains Corresponding to the twelve tribes, were prepared for them.-[from Mechilta]

and seventy palms Corresponding to the seventy elders.-[from Mechilta, Jonathan]

Chapter 16

1 on the fifteenth day The day of this encampment is stated because on that day the cakes that they had taken out of Egypt were depleted, and they needed manna. We learn [from this] that they ate of the remaining dough (or from the remaining matzoth) sixty-one meals. And the manna fell for them on the sixteenth of Iyar, which was a Sunday, as appears in tractate Shabbath (87b).-[from Mechilta]

2 complained Because the bread [they had taken out of Egypt] was depleted.

3 If only we had died Heb. מוּתֵנוּ, that we would have died, but it is not a noun like מוֺתֵנוּ, our death, but like ASOTENU, CHANOTENU, SHUVENU, that we do, that we encamp, [that we return,] that we die. [Literally, this would be translated: Who would grant that we die.] Its targum [Onkelos, however,] is: L’VAI D’MIT’NA, like “If only we had died לוּ-מָתְנוּ” (Num. 14:2), if only we would have died.

Ketubim: Targum Tehillim (Psalms) 52:1-11

Judaica Press	Targum on the Psalms	Tehillim
1. For the conductor, a maskil of David.	1. For praise; for good teaching; composed by David.	א לַֽמְנַצֵּחַ מַשְׂכִּיל לְדָוִֽד:
2. When Doeg the Edomite came and told Saul and said to him, "David came to the house of Ahimelech."	2. When Doeg the Edomite came and told Saul, and said to him, “David has come to the house of Ahimelech.”	ב בְּבוֹא ׀ דּוֹאֵג הָֽאֲדֹמִי וַיַּגֵּד לְשָׁאוּל וַיֹּאמֶר לוֹ בָּא דָוִד אֶל־בֵּית אֲחִימֶֽלֶךְ:
3. Why do you boast of evil, you mighty man? God's kindness is constant.	3. How the mighty man will praise himself with a wicked tongue, to shed innocent blood; [but] the grace of God is all the day.	ג מַה־תִּתְהַלֵּל בְּרָעָה הַגִּבּוֹר חֶסֶד אֵל כָּל־הַיּֽוֹם:
4. Your tongue plots destruction, as a sharpened razor, working deceit.	4. Your tongue will devise tumult in your heart, forming words of slander like a sharp knife.	ד הַוּוֹת תַּחְשֹׁב לְשׁוֹנֶךָ כְּתַעַר מְלֻטָּשׁ עֹשֵׂה רְמִיָּֽה:
5. You loved evil more than good, falsehood more than speaking righteousness/generosity forever.	5. You love evil more than good, lying more than speaking righteousness/generosity always.	ה אָהַבְתָּ רָּע מִטּוֹב שֶׁקֶר ׀ מִדַּבֵּר צֶדֶק סֶֽלָה:
6. You loved all destructive words, a deceitful tongue.	6. You love all the words of destruction, the tongue of guile.	ו אָהַבְתָּ כָל־דִּבְרֵי־בָלַע לְשׁוֹן מִרְמָֽה:
7. God, too, will tear you down forever; He will break you and pluck you from [your] tent, and uproot you from the land of the living forever.	7. Also God will demolish you forever; he will shatter you and make you wander so that you cannot dwell in a tent; and he will uproot you from the land of the living forever.	ז גַּם־אֵל יִתָּצְךָ לָנֶצַח יַחְתְּךָ וְיִסָּֽחֲךָ מֵאֹהֶל וְשֵֽׁרֶשְׁךָ מֵאֶרֶץ חַיִּים סֶֽלָה:
8. And righteous/generous men will see and fear, and laugh at him.	8. And the righteous/generous will see the punishment of the wicked, and they will be afraid in the presence of the Lord, and on his account they will laugh.	ח וְיִרְאוּ צַדִּיקִים וְיִירָאוּ וְעָלָיו יִשְׂחָֽקוּ:
9. "Behold the man who does not place his strength in God and trusts his great wealth; he strengthened himself in his wickedness."	9. And they will say, “Behold, the man who did not make the Word of the Lord his strength; he trusted in his riches; he was strong in his money.”	ט הִנֵּה הַגֶּבֶר לֹֽא־יָשִׂים אֱלֹהִים מָֽעוּזּוֹ וַיִּבְטַח בְּרֹב עָשְׁרוֹ יָעֹז בְּהַוָּתֽוֹ:
10. But I am like a fresh olive tree in the house of God; I have trusted in the kindness of God forever and ever.	10. But I, like a luxuriant olive tree in the sanctuary of God, have trusted in the grace of God forever and ever.	י וַֽאֲנִי ׀ כְּזַיִת רַֽעֲנָן בְּבֵית אֱלֹהִים בָּטַחְתִּי בְחֶֽסֶד אֱלֹהִים עוֹלָם וָעֶֽד:
11. I will thank You forever and ever when You have done [this], and I will hope for Your name, for it is good, in the presence of Your devoted ones.	11. I will give thanks in Your presence forever, for You have accomplished the vindication of my case; and I will await Your name, for it is good, before Your pious ones.	יא אוֹדְךָ לְעוֹלָם כִּי עָשִׂיתָ וַֽאֲקַוֶּה שִׁמְךָ כִי־טוֹב נֶגֶד חֲסִידֶֽיךָ:

Rashi’s Commentary for: Psalm 52:1-11

3 Why do you boast of evil, you mighty man? Why do you boast and brag of the evil that you do, you who are mighty in Torah?

God’s kindness is constant to rescue the one whom you pursue. Another explanation: God’s kindness is constant. Had Abimelech not given me bread, do you think that I would have died of hunger? God always shows kindness toward Israel, and if he had not given me [to eat], others would have given me.

4 sharpened Heb. מְלֻטָּשׁ.

working deceit Cutting the flesh with the hair.

7 shall tear you down Heb. יִתָּצְךָ, an expression of demolition (נתיצה).

He will break you Heb. יַחְתְּךָ, an expression of breaking.

and pluck you Heb. וְיִסָּחֲךָ, and shall tear you out.

and uproot you He shall uproot after you, to tear out all the roots; esraciner or esraziner in Old French, to uproot, deraciner in modern French.

8 and laugh at him And this is the ridicule they will say about him: “Behold! This is the man who does not place his trust in the Holy One, blessed be He. See what happened to him.”

9 he strengthened himself in his wickedness Heb. יָעֹז, בְּהַוָּתוֹ.

10 But I who am now being pursued by you, will be like an olive tree, fresh with children and grandchildren, in the house of the Holy One, blessed be He.

11 when You have done [this] When You do this for me. This verse is addressed to the Holy One, blessed be He.

Ashlamatah: Isaiah 65:24 – 66:2, 5

JPS Version	TARGUM OF ISAIAH	TANAKH
13. Therefore thus says the Lord GOD: Behold, My servants will eat, but you will be hungry; Behold, My servants will drink, but you will be thirsty; Behold, My servants will rejoice, but you will be ashamed;	13. Therefore thus says the LORD God: "Behold, my servants, the righteous/generous, will eat, but you, the wicked/lawless, will be hungry; behold, my servants, the righteous/generous, will drink, but you, the wicked/lawless, will be thirsty; behold, my servants, the righteous/generous, will rejoice, but you will be put to shame;	יג לָכֵן כֹּה-אָמַר אֲדֹנָי יְהוִה, הִנֵּה עֲבָדַי יֹאכֵלוּ וְאַתֶּם תִּרְעָבוּ--הִנֵּה עֲבָדַי יִשְׁתּוּ, וְאַתֶּם תִּצְמָאוּ; הִנֵּה עֲבָדַי יִשְׂמָחוּ, וְאַתֶּם תֵּבֹשׁוּ.
14. Behold, My servants will sing for joy of heart, but you will cry for sorrow of heart, and will wail for vexation of spirit.	14. behold, my servants, the righteous/generous, will sing from goodness of heart, but you will cry from pain of heart, and will wail from breaking of spirit.	יד הִנֵּה עֲבָדַי יָרֹנּוּ, מִטּוּב לֵב; וְאַתֶּם תִּצְעֲקוּ מִכְּאֵב לֵב, וּמִשֵּׁבֶר רוּחַ תְּיֵלִילוּ.
15. And you will leave your name for a curse unto Mine elect: 'So may the Lord GOD slay you'; but He will call His servants by another name;	15. You will leave your name to my chosen for an oath, and the LORD God will slay you with the second death; but His servants, the righteous/ generous, He will call by a different name.	טו וְהִנַּחְתֶּם שִׁמְכֶם לִשְׁבוּעָה לִבְחִירַי, וֶהֱמִיתְךָ אֲדֹנָי יְהוִה; וְלַעֲבָדָיו יִקְרָא, שֵׁם אַחֵר.
16. So that he who blesses himself in the earth will bless himself by the God of truth; and he that swears in the earth will swear by the God of truth; because the former troubles are forgotten, and because they are hid from Mine eyes.	16. He who blesses in the land will bless by the living God, and he who takes an oath in the land will swear by the living God; because the former troubles will be forgotten and hid from before Me.	טז אֲשֶׁר הַמִּתְבָּרֵךְ בָּאָרֶץ, יִתְבָּרֵךְ בֵּאלֹהֵי אָמֵן, וְהַנִּשְׁבָּע בָּאָרֶץ, יִשָּׁבַע בֵּאלֹהֵי אָמֵן:  כִּי נִשְׁכְּחוּ, הַצָּרוֹת הָרִאשֹׁנוֹת, וְכִי נִסְתְּרוּ, מֵעֵינָי.
17. For, behold, I create new heavens and a new earth; and the former things will not be remembered, nor come into mind.	17. For behold, I create new heavens and a new earth; and the former things will not be remembered or be brought into mind.	יז כִּי-הִנְנִי בוֹרֵא שָׁמַיִם חֲדָשִׁים, וָאָרֶץ חֲדָשָׁה; וְלֹא תִזָּכַרְנָה הָרִאשֹׁנוֹת, וְלֹא תַעֲלֶינָה עַל-לֵב.
18. But be you glad and rejoice forever in that which I create; for, behold, I create Jerusalem a rejoicing, and her people a joy.	18. But they will be glad in the age of the ages which I create; for behold, I create Jerusalem gladness, and her people rejoicing.	יח כִּי-אִם-שִׂישׂוּ וְגִילוּ עֲדֵי-עַד, אֲשֶׁר אֲנִי בוֹרֵא:  כִּי הִנְנִי בוֹרֵא אֶת-יְרוּשָׁלִַם גִּילָה, וְעַמָּהּ מָשׂוֹשׂ.
19. And I will rejoice in Jerusalem, and joy in My people; and the voice of weeping will be no more heard in her, nor the voice of crying.	19. I will be glad in Jerusalemand My people will rejoice in her; the sound of those who weep and the sound of those who cry will not be heard in her.	יט וְגַלְתִּי בִירוּשָׁלִַם, וְשַׂשְׂתִּי בְעַמִּי; וְלֹא-יִשָּׁמַע בָּהּ עוֹד, קוֹל בְּכִי וְקוֹל זְעָקָה.
20. There will be no more thence an infant of days, nor an old man, that has not filled his days; for the youngest will die a hundred years old, and the sinner being a hundred years old will be accursed.	20. No more will there be a suckling that lives but a few days, or an old man who does not fill out his days, for a youth who sins will be dying a hundred years old, and the sinner a hundred years old will be expelled.	כ לֹא-יִהְיֶה מִשָּׁם עוֹד, עוּל יָמִים וְזָקֵן, אֲשֶׁר לֹא-יְמַלֵּא, אֶת-יָמָיו:  כִּי הַנַּעַר, בֶּן-מֵאָה שָׁנָה יָמוּת, וְהַחוֹטֶא, בֶּן-מֵאָה שָׁנָה יְקֻלָּל.
21. And they will build houses, and inhabit them; and they will plant vineyards, and eat the fruit of them.	21. They will build houses and inhabit them; they will plant vineyards and eat their fruit	כא וּבָנוּ בָתִּים, וְיָשָׁבוּ; וְנָטְעוּ כְרָמִים, וְאָכְלוּ פִּרְיָם.
22. They will not build, and another inhabit, they will not plant, and another eat; for as the days of a tree will be the days of My people, and Mine elect will long enjoy the work of their hands.	22. They will not build and others inhabit; they will not plant and others eat: for like the days of the tree of life will the days of My people be, and My chosen will wear out the work of their hands.	כב לֹא יִבְנוּ וְאַחֵר יֵשֵׁב, לֹא יִטְּעוּ וְאַחֵר יֹאכֵל:  כִּי-כִימֵי הָעֵץ יְמֵי עַמִּי, וּמַעֲשֵׂה יְדֵיהֶם יְבַלּוּ בְחִירָי.
23. They will not labour in vain, nor bring forth for terror; for they are the seed blessed of the LORD, and their offspring with them.	23. They will not be weary in vain, or bring up children for death; for they will be the seed which the LORD blessed, and their sons' sons with them.	כג לֹא יִיגְעוּ לָרִיק, וְלֹא יֵלְדוּ לַבֶּהָלָה:  כִּי זֶרַע בְּרוּכֵי יְהוָה, הֵמָּה, וְצֶאֱצָאֵיהֶם, אִתָּם.
24. And it will come to pass that, before they call, I will answer, and while they are yet speaking, I will hear.	24. Before they pray before Me I will accept their prayer, and before they beseech before Me I will do their request.	כד וְהָיָה טֶרֶם-יִקְרָאוּ, וַאֲנִי אֶעֱנֶה; עוֹד הֵם מְדַבְּרִים, וַאֲנִי אֶשְׁמָע.
25. The wolf and the lamb will feed together, and the lion will eat straw like the ox; and dust will be the serpent's food. They will not hurt nor destroy in all My holy mountain, says the LORD. {S}	25. The wolf and the lamb will feed together, the lion will eat straw like an ox; and dust will be the serpent's food. They will not hurt or destroy in all My holy mountain, says the LORD."	כה זְאֵב וְטָלֶה יִרְעוּ כְאֶחָד, וְאַרְיֵה כַּבָּקָר יֹאכַל-תֶּבֶן, וְנָחָשׁ, עָפָר לַחְמוֹ; לֹא-יָרֵעוּ וְלֹא-יַשְׁחִיתוּ בְּכָל-הַר קָדְשִׁי, אָמַר יְהוָה.
1. Thus says the LORD: The heaven is My throne, and the earth is My footstool; where is the house that you may build unto Me? And where is the place that may be My resting-place?	1. Thus says the LORD: "The heavens are the throne of My glory and the earth is a highway before Me; what is the house which you would build before Me, and what is the place of the dwelling of My Shekhinah?	א כֹּה, אָמַר יְהוָה, הַשָּׁמַיִם כִּסְאִי, וְהָאָרֶץ הֲדֹם רַגְלָי; אֵי-זֶה בַיִת אֲשֶׁר תִּבְנוּ-לִי, וְאֵי-זֶה מָקוֹם מְנוּחָתִי.
2. For all these things has My hand made, and so all these things came to be, says the LORD; but on this man will I look, even on him that is poor and of a contrite spirit, and trembles at My Word.	2. All these things My might has made, did not all these things come to be, says the LORD? But in this man there is pleasure before Me to regard him, he that is poor and humble in spirit, and trembles at My Word.	ב וְאֶת-כָּל-אֵלֶּה יָדִי עָשָׂתָה, וַיִּהְיוּ כָל-אֵלֶּה נְאֻם-יְהוָה; וְאֶל-זֶה אַבִּיט--אֶל-עָנִי וּנְכֵה-רוּחַ, וְחָרֵד עַל-דְּבָרִי.
3. He that kills an ox is as if he slew a man; he that sacrifices a lamb, as if he broke a dog's neck; he that offers a meal- offering, as if he offered swine's blood; he that makes a memorial-offering of frankincense, as if he blessed an idol; according as they have chosen their own ways, and their soul delights in their abominations;	3. He who slaughters an ox is like him who kills a man; he who sacrifices a lamb, like him who bludgeons a dog: he who presents an offering, [like him who offers] swine's blood; their offering of gifts is a gift of oppression. They have taken pleasure in their own ways, and their soul takes pleasure in their abominations.	ג שׁוֹחֵט הַשּׁוֹר מַכֵּה-אִישׁ, זוֹבֵחַ הַשֶּׂה עֹרֵף כֶּלֶב, מַעֲלֵה מִנְחָה דַּם-חֲזִיר, מַזְכִּיר לְבֹנָה מְבָרֵךְ אָוֶן--גַּם-הֵמָּה, בָּחֲרוּ בְּדַרְכֵיהֶם, וּבְשִׁקּוּצֵיהֶם, נַפְשָׁם חָפֵצָה.
4. Even so I will choose their mockings, and will bring their fears upon them; because when I called, none did answer; when I spoke, they did not hear, but they did that which was evil in Mine eyes, and chose that in which I delighted not. {S}	4. Even I will wish breaking for them, and from what they dreaded they will not be delivered; because, when I sent my prophets, they did not repent, when they prophesied they did not attend; but they did what is evil before Me, and took pleasure in that which I did not wish.	ד גַּם-אֲנִי אֶבְחַר בְּתַעֲלֻלֵיהֶם, וּמְגוּרֹתָם אָבִיא לָהֶם--יַעַן קָרָאתִי וְאֵין עוֹנֶה, דִּבַּרְתִּי וְלֹא שָׁמֵעוּ; וַיַּעֲשׂוּ הָרַע בְּעֵינַי, וּבַאֲשֶׁר לֹא-חָפַצְתִּי בָּחָרוּ.
5. Hear the Word of the LORD, you that tremble at His Word: Your brethren that hate you, that cast you out for My name's sake, have said: 'Let the LORD be glorified, that we may gaze upon your joy', but they will be ashamed.	5. Listen to the Word of the LORD, you righteous/ generous who tremble at the Words of His pleasure: "Your brethren, your adversaries who despise you for My name's sake say, 'Let the glory of the LORD increase, that we may see your joy'; but it is they who will be put to shame.	ה שִׁמְעוּ, דְּבַר-יְהוָה, הַחֲרֵדִים, אֶל-דְּבָרוֹ; אָמְרוּ אֲחֵיכֶם שֹׂנְאֵיכֶם מְנַדֵּיכֶם, לְמַעַן שְׁמִי יִכְבַּד יְהוָה--וְנִרְאֶה בְשִׂמְחַתְכֶם, וְהֵם יֵבֹשׁוּ.
6. Hark! An uproar from the city, Hark! It comes from the temple, Hark! The LORD renders recompense to His enemies.	6. A sound of tumult from the city of Jerusalem! A voice from the temple! The voice of the Memra of the LORD, rendering recompense to his enemies	ו קוֹל שָׁאוֹן מֵעִיר, קוֹל מֵהֵיכָל; קוֹל יְהוָה, מְשַׁלֵּם גְּמוּל לְאֹיְבָיו.
7. Before she travailed, she brought forth; before her pain came, she was delivered of a man-child.	7. Before distress comes to her she will be delivered; and before shaking will come upon her, as pains upon a woman in travail, her king will be revealed.	ז בְּטֶרֶם תָּחִיל, יָלָדָה; בְּטֶרֶם יָבוֹא חֵבֶל לָהּ, וְהִמְלִיטָה זָכָר.
8. Who has heard such a thing? Who has seen such things? Is a land born in one day? Is a nation brought forth at once? For as soon as Zion travailed, she brought forth her children.	8. Who has heard such a thing? Who has seen such things? Is it possible that a land will be made in one day? Will its people be created in one moment? For Zion is about to be comforted and to be filled with the people of her exiles.	ח מִי-שָׁמַע כָּזֹאת, מִי רָאָה כָּאֵלֶּה--הֲיוּחַל אֶרֶץ בְּיוֹם אֶחָד, אִם-יִוָּלֵד גּוֹי פַּעַם אֶחָת:  כִּי-חָלָה גַּם-יָלְדָה צִיּוֹן, אֶת-בָּנֶיהָ.
9. Shall I bring to the birth, and not cause to bring forth? Says the LORD; Will I that cause to bring forth shut the womb? Says your God. {S}	9. I, God, created the world from creation, says the LORD; I created every man; I scattered them among the peoples; I am also about to gather your exiles, says your God.	ט הַאֲנִי אַשְׁבִּיר וְלֹא אוֹלִיד, יֹאמַר יְהוָה; אִם-אֲנִי הַמּוֹלִיד וְעָצַרְתִּי, אָמַר אֱלֹהָיִךְ.

Mark (Mordechai) 7:14-23

ESV[1]	A,B,R.’s Version[2]	Greek[3]	Delitzsch[4]
14. And he called the people to him again and said to them, "Hear me, all of you, and understand:	14. And Y'shua called all the crowd and said to them, "Hear me all of you and understand,	14. Καὶ προσκαλεσάμενος πάντα τὸν ὄχλον ἔλεγε αὐτοῖς· ἀκούετέ μου πάντες καὶ συνίετε.	14 וַיִּקְרָא אֶל־כָּל־הָעָם וַיֹּאמֶר אֲלֵיהֶם שִׁמְעוּ אֵלַי כֻּלְּכֶם וְהָבִינוּ׃
15. There is nothing outside a person that by going into him can defile him, but the things that come out of a person are what defile him."	15. There isn't anything that is on the outside of a man that enters into him that is able to defile him. But the thing that goes out from him, that is the thing that defiles a man.	15. οὐδέν ἐστι ἔξωθεν τοῦ ἀνθρώπου εἰσπορευόμενον εἰς αὐτὸν ὃ δύναται αὐτόν κοινῶσαι, ἀλλὰ τὰ ἐκπορευόμενα ἀπ᾿ αὐτοῦ, ἐκεῖνά ἐστι τὰ κοινοῦντα τὸν ἄνθρωπον.	15אֵין דָּבָר מִחוּץ לְאָדָם אֲשֶׁר יוּכַל לְטַמֵּא אוֹתוֹ בְּבֹאוּ אֶל־קִרְבּוֹ כִּי אִם־הַדְּבָרִים הַיּוֹצְאִים מִמֶּנּוּ הֵמָּה יְטַמְּאוּ אֶת־הָאָדָם׃
16. [If anyone has ears to hear, let him hear.]	16. He who has ears to hear, let him hear!"	16. εἴ τις ἔχει ὦτα ἀκούειν, ἀκουέτω.	16כָּל־אֲשֶׁר אָזְנַיִם לוֹ לִשְׁמֹע יִשְׁמָע׃
17. And when he had entered the house and left the people, his disciples asked him about the parable.	17. And when Y'shua entered into the house away from the crowd, his disciples asked him about that saying.	17. Καὶ ὅτε εἰσῆλθεν εἰς οἶκον ἀπὸ τοῦ ὄχλου, ἐπηρώτων αὐτὸν οἱ μαθηταὶ αὐτοῦ περὶ τῆς παραβολῆς.	17 וַיְהִי כַּאֲשֶׁר שָׁב הַבַּיְתָה מִן־הֶהָמוֹן וַיִּשְׁאָלֻהוּ תַלְמִידָיו עַל־דְּבַר הַמָּשָׁל׃
18. And he said to them, "Then are you also without understanding? Do you not see that whatever goes into a person from outside cannot defile him,	18. He said to them, "You are likewise slow to understand. You do not know that everything which enters into a man from the outside is not able to defile him.	18. καὶ λέγει αὐτοῖς· οὕτω καὶ ὑμεῖς ἀσύνετοί ἐστε; οὐ νοεῖτε ὅτι πᾶν τὸ ἔξωθεν εἰσπορευόμενον εἰς τὸν ἄνθρωπον οὐ δύναται αὐτὸν κοινῶσαι;	18 וַיֹּאמֶר אֲלֵיהֶם הַאַף־אַתֶּם חַסְרֵי בִינָה הֲלֹא תַשְׂכִּילוּ כִּי כָל־הַבָּא אֶל־תּוֹךְ הָאָדָם מִחוּצָה לוֹ לֹא יְטַמְּאֶנּוּ׃
19. since it enters not his heart but his stomach, and is expelled?" (Thus he declared all foods clean.)	19. Because it does not enter into his heart, rather into his belly and is cast out by excretion, which purifies all the food."	19. ὅτι οὐκ εἰσπορεύεται αὐτοῦ εἰς τὴν καρδίαν, ἀλλ᾿ εἰς τὴν κοιλίαν, καὶ εἰς τὸν ἀφεδρῶνα ἐκπορεύεται, καθαρίζων πάντα τὰ βρώματα.	19 כִּי לֹא־יָבוֹא בְלִבּוֹ כִּי אִם־בִּכְרֵשׂוֹ וְיֵצֵא אֶל־בֵּית הַכִּסֵּא הַמְנַקֶּה כָל־הַנֶּאֱכָל׃
20. And he said, "What comes out of a person is what defiles him.	20. But anything that goes out from a man is that which defiles a man.	20. ἔλεγε δὲ ὅτι τὸ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενον, ἐκεῖνο κοινοῖ τὸν ἄνθρωπον.	20 וַיֹּאמַר הַיֹּצֵא מִן־הָאָדָם הוּא מְטַמֵּא אֶת־הָאָדָם׃
21. For from within, out of the heart of man, come evil thoughts, sexual immorality, theft, murder, adultery,	21. For from the inside, from the heart of the sons of men proceeds evil thoughts, adultery, fornication, theft, murder,	21. ἔσωθεν γὰρ ἐκ τῆς καρδίας τῶν ἀνθρώπων οἱ διαλογισμοὶ οἱ κακοὶ ἐκπορεύονται, μοιχεῖαι, πορνεῖαι, φόνοι, κλοπαί,	21 כִּי מִקֶּרֶב הָאָדָם מִלִּבּוֹ יֹצְאוֹת הַמַּחֲשָׁבוֹת הָרָעוֹת נָאֹף וְזָנֹה וְרָצוֹחַ׃
22. coveting, wickedness, deceit, sensuality, envy, slander, pride, foolishness.	22. Extortion, wickedness, deceit, lust. An evil eye, blasphemy, pride, foolishness.	22. πλεονεξίαι, πονηρίαι, δόλος, ἀσέλγεια, ὀφθαλμὸς πονηρός, βλασφημία, ὑπερηφανία, ἀφροσύνη·	22 וְגָנוֹב וְאַהֲבַת בֶּצַע וְרִשְׁעָה וּרְמִיָּה וְזוֹלֲלוּת וְעַיִן רָעָה וְגִדּוּף וְזָדוֹן וְסִכְלוּת׃
23. All these evil things come from within, and they defile a person."	23. All these evil things, they do proceed from within a man and defile him."	23. πάντα ταῦτα τὰ πονηρὰ ἔσωθεν ἐκπορεύεται καὶ κοινοῖ τὸν ἄνθρωπον.	23כָּל־הָרָעוֹת הָאֵלֶּה מִקֶּרֶב הָאָדָם הֵן יוֹצְאוֹת וּמְטַמְּאוֹת אֹתוֹ׃

Hakham’s Rendition & Commentary:

vv. 7:14-16 – ¹⁴ And calling all the congregation near, he said to them, All hear me and understand. ¹⁵ There is nothing from outside the man, having entered into him, which is able to defile him. But the things going out from him, those are the things defiling the man. ¹⁶ If anyone has ears to hear, let him hear. ¹⁷ And when he entered into a house away from the congregation, his disciples questioned him about the riddle.

The subject of this pericope is “what defiles a person.” In Mordechai 7:16 Yeshua addresses the congregation and says: “There is nothing from outside the man, having entered into him, which is able to defile him. But the things going out from him, those are the things defiling the man.” And in v. 17 the Talmidim call this statement a “riddle.” In other words, this statement requires some unpacking. According to Sabin[5] the interpretation of this “riddle” is that though,

“at first glance, Jesus’ saying appears to challenge the Jewish dietary laws, after all, if nothing that one takes in is defiling, then why refuse to eat certain foods? The parenthetical comment “Thus he declared all foods clean” was probably added later and was intended as just such an explanation. We know, however from Acts 10:1-11 that the question of which foods were unclean went on being debated in the early church. And as Jesus goes on teaching here, we see that he is presenting something more morally complex. The complexity is contained in what comes “from within people, from their hearts” (7:21). If we grasp the saying as a whole, we realize that the emphasis is not on dismissing what eneters a person but on demonstrating the greater evil of “what comes out” (7:20). As in much of Jesus’ teaching, his intent appears not so much to disregard external rules as to focus on internal realities.”

The problem with this line of argument is that the Jewish dietary laws can be found in the Scriptures, they are NOT as Sabin states: “external rules”! These rules are commandments found in the Word of G-d, therefore the explanation to this riddle needs to found in a similar but different line of argumentation.

Edwards[6] noted something interesting, though because his dogma dictates that the Master declared all food clean, something impossible for the Messiah to do, he totally misses the point. The Mishnah in Tractate Kelim 2:1-7, explains that the “interior spaces were the most susceptible of defilement and thus most in need of cleansing.”[7] In other words, the theory is that flat surfaces are normally clean, whereas a hollowed surface or receptacle is susceptible of uncleanness.[8]

Therefore, the Master is using here, a Kal VaChomer argument that goes like this: “If the inside of vessels is most susceptible to defilement, how much more so the inside of a person!” Thus the words: “There is nothing [relatively] from outside the man, having entered into him, which is able to defile him” are correct if we understand that it is in a context of a riddle. For, we know that if a man eats say rotten fish, or rotten food, he surely will have a disease that renders him unclean/defiled, and even more, in peril of death. In the context of a riddle we can understand the “there is nothing [relatively] from outside a man” as relative to the comparison made in a specific riddle – i.e. “But the things going out from him, those are the things defiling the man.”

As can be seen the comparison in this riddle has nothing to do with “declaring all foods clean” and thereby abrogating the Torah, but rather the comparison here is between the outer part (less susceptible to defilement) with the inner part of a vessel or human being (which is more susceptible to defilement).

This statement then is anchored with another interesting one in v, 16 – “If anyone has ears to hear, let him hear,” which Delitzsch renders in the Hebrew as: “כָּל־אֲשֶׁר אָזְנַיִם לוֹ לִשְׁמֹע יִשְׁמָע” – “Kol-Asher Aznayim Lo LiShmo YiShma” - Lit. “All with ears to obey/hear, obey/hear.” In other words, the Master is anchoring this riddle and its explanation in the Shema (Deut. 6:4 ff.), as it is said: “And you will love Ha-Shem your G-d with all your heart, .” And the most inner part of the human being is “the heart.”

vv. 18-23 – ¹⁸And he (Yeshua) said to them, Are you also so undiscerning? Do you not perceive that all that enters from the outside into the man is not [relatively] able to defile him? ¹⁹This is because it does not enter into his heart, but into the belly, and goes out into the waste-bowl, purging all the foods. ²⁰And he said, That passing out of the man, it is the thing that defiles the man. ²¹For from within, out of the heart of men, pass out the evil thoughts, adulteries, immorality, murders, ²²thefts, greedy desires, iniquities/lawlessness, deceit, lustful desires, a stingy eye, tale bearings, pride, recklessness. ²³All these evil things pass out from within and defile the man.

The idea here is that relatively speaking and in a great number of cases, the digestive system separates between that which is essential nutrients and that which waste or even poisonous. On the other hand, the heart does not have this automatic and autonomic mechanism, but each person is forced to decide on what course of action he/she will take. Again, the Mishnaic Tractate Kelim 2:1-7 is what is at the heart of this argument and not the abrogation of the dietary Laws in the Written and Oral Torah.[9]

Some Questions to Ponder:

1. After diligently reading and studying the different readings for this Shabbat what reading especially touched your heart and fired your imagination?
2. What questions/s were asked of Rashi regarding Shemot (Exodus) 14:15?
3. What questions/s were asked of Rashi regarding Shemot (Exodus) 14:19?
4. What questions/s were asked of Rashi regarding Shemot (Exodus) 14:21?
5. What questions/s were asked of Rashi regarding Shemot (Exodus) 14:24?
6. What questions/s were asked of Rashi regarding Shemot (Exodus) 14:30?
7. What questions/s were asked of Rashi regarding Shemot (Exodus) 15:1?
8. What questions/s were asked of Rashi regarding Shemot (Exodus) 15:2?
9. What questions/s were asked of Rashi regarding Shemot (Exodus) 15:16?
10. What questions/s were asked of Rashi regarding Shemot (Exodus) 15:17?
11. What questions/s were asked of Rashi regarding Shemot (Exodus) 15:25?
12. What questions/s were asked of Rashi regarding Shemot (Exodus) 15:26?
13. What questions/s were asked of Rashi regarding Shemot (Exodus) 15:27?
14. What questions/s were asked of Rashi regarding Shemot (Exodus) 16:1?
15. What questions/s were asked of Rashi regarding Shemot (Exodus) 16:3?
16. What word/words/phrase/concept of the Torah fired the imagination of our Psalmist this week?
17. How is our Ashlamatah of Isaiah 65:24 – 66:2, 5 related to our Torah Seder?
18. How is Mark 7:14-23 related to our Torah Seder, Psalms and Ashlamatah?
19. In your opinion what is the basic teaching of Mark 7:-14-23?
20. In your opinion, and taking altogether our Torah Seder, Psalm, Ashlamatah and the Pericope of Mark for this week, what do you think is the prophetic statement for the week?

Coming Festival: Chanukah

Kislev 25 – Tebet 02

Evening Friday 11^th of December, 2009 – Evening Saturday 19^th of December, 2009

For further information please see:

http://www.betemunah.org/lapin.html; http://www.betemunah.org/connection.html; and http://www.betemunah.org/chanukah.html

Next Shabbat: Shabbat First Day of Chanukah

Shabbat	Torah Reading:
בְּיוֹם כַּלּוֹת מֹשֶׁה
“B’Yom Khalot Mosheh”	Reader 1 – B’Midbar 7:1-11
“And it was on the day Mosheh finished”	Reader 2 – B’Midbar 7:12-23
“En el día cuando Moisés hubo acabado”	Reader 3 – B’Midbar 7:24-29
B’Midbar (Numbers) 7:1-59 & 28:9-15	Reader 4 – B’Midbar 7:30-35
Ashlamatah: Zechariah 2:14 – 4:7 I Samuel 20:18 & 42	Reader 5 – B’Midbar 7:36-41
	Reader 6 – B’Midbar 7:42-47
Psalm 30:1-13	Reader 7 – B’Midbar 7:48-59
Yehudit (Judith) 1:1 – 2:28 1 Maccabees 1:1 – 2:48	Maftir – B’Midbar 28:9-15
N.C.: 3 John 1-14	Zechariah 2:14 – 4:7 I Samuel 20:18 & 42

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai & Paqid Mikha ben Hillel

---

[1] ESV (English Standard 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] Sabin, M. N. (2006), New Collegeville Bible Commentary: The Gospel According to Mark, Collegeville, Minnesota: Liturgical Press, pp. 65-66.

[6] Edwards, J. R. (2002), The Pillar New Testament Commentary: The Gospel According to Mark, Grand Rapids, Michigan: William B. Eerdmans Publishing Co., pp. 211-212.

[7] Ibid.

[8] Schürer, E. (1890) A History of the Jewish People in the Times of Jesus Christ, (2008 Reprint), Peabody, Massachusetts: Hendrickson Publishers, Vol. II, pp.476-77.

[9] Cf. http://www.betemunah.org/food.html for more information of what Scripture considers what to be food.