Esnoga Bet Emunah

12210 Luckey Summit

San Antonio, TX 78252

United States of America

https://www.betemunah.org/

E-Mail: gkilli@aol.com

Esnoga Bet El

102 Broken Arrow Dr.

Paris TN 38242

United States of America

https://torahfocus.com/

E-Mail: waltoakley@charter.net

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

Three and 1/2 year Lectionary Readings	Second Year of the Triennial Reading Cycle
Kislev 5, 5784 – November 17/18, 2023	Second Year of the Shmita Cycle

Candle Lighting and Habdalah Times: https://www.chabad.org/calendar/candlelighting.htm

Roll of Honor:

This Commentary comes out weekly and on the festivals thanks to the great generosity of:

His Eminence Rabbi Dr. Hillel ben David and beloved wife HH Giberet Batsheva bat Sarah

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His Honor Paqid Adon David ben Abraham

His Honor Paqid Adon Ezra ben Abraham and beloved wife HH Giberet Karmela bat Sarah

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Her Excellency Giberet Sarai bat Sarah & beloved family

His Excellency Adon Barth Lindemann & beloved family

His Excellency Adon John Batchelor & beloved wife

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Her Excellency Giberet Prof. Dr. Emunah bat Sarah & beloved family

His Excellency Adon Robert Dick & beloved wife HE Giberet Cobena Dick

His Excellency Adon Ovadya ben Abraham and beloved wife HE Giberet Mirit bat Sarah

His Excellency Adon Brad Gaskill and beloved wife Cynthia Gaskill

His Excellency Adon Shlomoh ben Abraham

His Excellency Adon Ya’aqob ben David

For their regular and sacrificial giving, providing the best oil for the lamps, we pray that GOD’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 gkilli@aol.com with your E-Mail or the E-Mail addresses of your friends. Toda Rabba!

A Prayer for Israel

Our Father in Heaven, Rock, and Redeemer of Israel, bless the State of Israel, the first manifestation of the approach of our redemption. Shield it with Your lovingkindness, envelop it in Your peace, and bestow Your light and truth upon its leaders, ministers, and advisors, and grace them with Your good counsel. Strengthen the hands of those who defend our holy land, grant them deliverance, and adorn them in a mantle of victory. Ordain peace in the land and grant its inhabitants eternal happiness.

Lead them, swiftly and upright, to Your city Zion and to Jerusalem, the abode of Your Name, as is written in the Torah of Your servant Moses: “Even if your outcasts are at the ends of the world, from there the Lord your God will gather you, from there He will fetch you. And the Lord your God will bring you to the land that your fathers possessed, and you shall possess it, and He will make you more prosperous and more numerous than your fathers.” Draw our hearts together to revere and venerate Your name and to observe all the precepts of Your Torah, and send us quickly the Messiah son of David, agent of Your vindication, to redeem those who await Your deliverance.

A Prayer for our Beloved Hakhamim

We would like to ask for prayers on behalf of our three Hakhamim, Hakham Dr. Yoseph ben Haggai, Rabbi Dr. Hillel ben David, and Rabbi Dr. Eliyahu ben Abraham for their health, as well as for this work, that it may prosper, be of great benefit to all, and that it may be well supported, and we all say, Amen ve Amen!

Blessings Before Torah Study

Blessed are You, Ha-Shem our GOD, King of the universe, Who has sanctified us through Your commandments, and commanded us to actively study Torah. Amen!

Please Ha-Shem, our GOD, sweeten the words of Your Torah in our mouths and in the mouths of all Your people Israel. May we and our offspring, and our offspring's offspring, and all the offspring of Your people, the House of Israel, may we all, together, know Your Name and study Your Torah for the sake of fulfilling Your delight. Blessed are You, Ha-Shem, Who teaches Torah to His people Israel. Amen!

Blessed are You, Ha-Shem our GOD, King of the universe, Who chose us from all the nations, and gave us the Torah. Blessed are You, Ha-Shem, Giver of the Torah. Amen!

Ha-Shem spoke to Moses, explaining a Commandment. "Speak to Aaron and his sons, and teach them the following Commandment: This is how you should bless the Children of Israel. Say to the Children of Israel:

May Ha-Shem bless you and keep watch over you; - Amen!

May Ha-Shem make His Presence enlighten you, and may He be kind to you; - Amen!

May Ha-Shem bestow favor on you and grant you peace. – Amen!

This way, the priests will link My Name with the Israelites, and I will bless them."

These are the Laws for which the Torah did not mandate specific amounts: How much growing produce must be left in the corner of the field for the poor; how much of the first fruits must be offered at the Holy Temple; how much one must bring as an offering when one visits the Holy Temple three times a year; how much one must do when performing acts of kindness; and there is no maximum amount of Torah that a person must study.

These are the Laws whose benefits a person can often enjoy even in this world, even though the primary reward is in the Next World: They are: Honoring one's father and mother; doing acts of kindness; early attendance at the place of Torah study -- morning and night; showing hospitality to guests; visiting the sick; providing for the financial needs of a bride; escorting the dead; being very engrossed in prayer; bringing peace between two people, and between husband and wife; but the study of Torah is as great as all of them together. Amen!

Shabbat: “Hashkem BaBoqer” – “(You) rise early in (the) morning

Kislev 5, 5784 – November 17/18, 2023

Shabbat	Torah Reading:	Weekday Torah Reading:
הַשְׁכֵּם בַּבֹּקֶר		Saturday Afternoon
“Hashkem BaBoqer”	Reader 1 – Sh’mot 8:16-19	Reader 1 – Sh’mot 9:13-15
“(You) rise early in (the) morning”	Reader 2 – Sh’mot 8:20-23	Reader 2 – Sh’mot 9:16-19
“Levántate muy de mañana”	Reader 3 – Sh’mot 8:24-26	Reader 3 – Sh’mot 9:20-23
Sh’mot (Exodus) 8:16 – 9:12	Reader 4 – Sh’mot 8:27-32
Ashlamatah: Shmuel alef (I Samuel) 12:7-16	Reader 5 – Sh’mot 9:1-4	Monday / Thursday Mornings
	Reader 6 – Sh’mot 9:5-7	Reader 1 – Sh’mot 9:13-15
Tehillim (Psalms) 47:1-10	Reader 7 – Sh’mot 9:8-12	Reader 2 – Sh’mot 9:16-19
	Maftir – Sh’mot 9:8-12	Reader 3 – Sh’mot 9:20-23
N.C.: Mk 6:1-6a; Lk 4:16-20	I Samuel 12:7-16

Contents of the Torah Seder

· The Fourth Plague: Scarabs – Exodus 8:16-28

· The Fifth Plague: Murrain on Cattle – Exodus 9:1-7

· The Sixth Plague: Boils – Exodus 9:8-12

Rashi & Targum Pseudo Jonathan for: Shemot (Exodus) 8:16 – 9:12

Rashi	Targum
16. And the Lord said to Moses, "Arise early in the morning and stand before Pharaoh, behold, he is going out to the water, and you shall say to him, 'So said the Lord, "Let My people go out and serve Me.	16. ¶ And the Lord spoke to Mosheh, Arise in the morning, and stand before Pharoh: behold, be goes forth to observe divinations at the water, as a magician; and you will say to him, Thus says the LORD, Emancipate My people, that they may worship before Me;
17. For if you do not let My people go, behold, I will incite against you and against your servants and against your people and in your houses a mixture of noxious creatures, and the houses of Egypt will be filled with the mixture of noxious creatures, as well as the land upon which they are.	17. but if you will not set My people free, behold, I will stir up among you, and your servants, and your people, and your house, a mixed multitude of wild beasts and the houses of the Mizraee will be filled with a swarm of wild beasts, and they will be upon the land also.
18. And I will separate on that day the land of Goshen, upon which My people stand, that there will be no mixture of noxious creatures there, in order that you know that I am the Lord in the midst of the earth.	18. And I will do wonders that day in the land of Goshen where My people dwell, that there no swarms of wild beasts will be; - that you may know that I the LORD am the Ruler in the midst of the land.
19. And I will make a redemption between My people and your people; this sign will come about tomorrow." ' "	19. And I will appoint redemption for My people, and upon thy people will I lay the plague: tomorrow this sign will be.
20. The Lord did so, and a heavy mixture of noxious creatures came to Pharaoh's house and his servants' house, and throughout the entire land of Egypt, the land was destroyed because of the mixture of noxious creatures.	20. And the LORD did so; and sent the mixed multitude of wild beasts in strength to the house of Pharoh, and to the house of his servants and in all the land of Mizraim the inhabitants of the land were devastated from the swarm of wild beasts.
21. Thereupon, Pharaoh summoned Moses and Aaron, and he said, "Go, sacrifice to your God in the land."	21. ¶ And Pharoh called to Mosheh and to Aharon., saying, Go, worship with festival sacrifices before the LORD your God in this land.
22. But Moses said, "It is improper to do that, for we will sacrifice the abomination of the Egyptians to our God. Will we sacrifice the deity of the Egyptians before their eyes, and they will not stone us?	22. But Mosheh said, It will not be right to do so; because we will take sheep, which are the abomination of the Mizraee, and offer them before the LORD our God. Behold if we offer the abomination of the Mizraee before them, they would stone us with stones as an act of justice.
23. Let us go [for] a three day journey in the desert and sacrifice to the Lord, our God, as He will say to us."	23. We will go three days journey into the wilderness to offer the festival sacrifices before our God, as He has bidden us.
24. Pharaoh said, "I will let you go out, and you will sacrifice to the Lord, your God, in the desert, but do not go far away; entreat [Him] on my behalf."	24. And Pharoh said, I will release you to sacrifice before the LORD your God in the wilderness, only you will not go to a greater distance. Pray, (too,) for me.
25. Moses said, "Behold, I am going away from you, and I will entreat the Lord, and the mixture of noxious creatures will depart from Pharaoh, from his servants, and from his people tomorrow. Only let Pharaoh not tease anymore, by not letting the people go to sacrifice to the Lord."	25. And Mosheh said, I will go forth from you, and pray before the LORD to remove the swarm of wild beasts from Pharoh, and from his servants, and from his people, tomorrow; only let not Pharoh add to deceive, in not releasing the people to offer the festal sacrifices before the LORD.
26. So Moses went away from Pharaoh and entreated the Lord.	26. And Mosheh went out from Pharoh, and prayed before the LORD;
27. And the Lord did according to Moses' word, and He removed the mixture of noxious creatures from Pharaoh, from his servants, and from his people; not one was left.	27. and the LORD did according to the word of the prayer of Mosheh, and removed the swarm of wild beasts from Pharoh, and from his servants, and from his people; not one was left.
28. But Pharaoh hardened his heart this time also, and he did not let the people go.	28. Yet did Pharoh strengthen the design of his heart this time also, and released not the people.

1. The Lord said to Moses, "Come to Pharaoh and speak to him, 'So said the Lord, God of the Hebrews, "Let My people go, that they may serve Me.	1. ¶ And the LORD said to Mosheh, Go in to Pharoh, and say to him, Thus says the LORD, the God of the Yehudim, Emancipate My people, that they may worship before Me.
2. For if you refuse to let them go, and you still hold on to them,	2. But if you refuse to release, and hitherto you have constrained them,
3. behold, the hand of the Lord will be upon your livestock that is in the field, upon the horses, upon the donkeys, upon the camels, upon the cattle, and upon the sheep, a very severe pestilence.	3. behold, the stroke of the LORD's hand will be as it has not been yet, upon your cattle that are in the field, upon the horses, and upon the asses, upon the camels, oxen, and sheep, with a very mighty death.
4. And the Lord will make a separation between the livestock of Israel and the livestock of Egypt, and nothing of the children of Israel will die." ' "	4. And the LORD will work wonders between the flocks of Israel and the flocks of the Mizraee, that not any of those which belong to the sons of Israel will die.
5. The Lord set an appointed time, saying, "Tomorrow, God will do this thing in the land."	5. And the LORD set a time, saying, Tomorrow will the LORD do this thing in the land.
6. God did this thing on the morrow, and all the livestock of the Egyptians died, but of the livestock of the children of Israel not one died.	6. And the LORD did that thing the day after, and all the cattle of the Mizraee died; but of the cattle of the sons of Israel died not one.
7. And Pharaoh sent, and behold, not even one of the livestock of Israel died, but Pharaoh's heart became hardened, and he did not let the people out.	7. And Pharoh sent certain to look; and, behold, not one of the cattle of the sons of Israel had died, not even one. But the disposition of Pharoh, heart was aggravated, and he would not release the people.
8. The Lord said to Moses and to Aaron, "Take yourselves handfuls of furnace soot, and Moses shall cast it heavenward before Pharaoh's eyes.	8. ¶ And the LORD said to Mosheh and to Aharon, Take with you hands-full of fine ashes from the furnace, and let Mosheh sprinkle them towards the height of the heavens in the sight of Pharoh.
9, And it will become dust upon the entire land of Egypt, and it will become boils, breaking out into blisters upon man and upon beast throughout the entire land of Egypt."	9, And the dust will be upon all the land of Mizraim, upon man and upon beast, for a boil, producing tumours in all the land of Mizraim
10, So they took furnace soot, and they stood before Pharaoh, and Moses cast it heavenward, and it became boils breaking out into blisters upon man and upon beast.	10, And they took ashes of the furnace, and arose to meet Pharoh; and Mosheh sprinkled them towards the height of the heavens; and there came a boil multiplying tumours upon man and beast.
11. And the necromancers could not stand before Moses because of the boils, for the boils were upon the necromancers and upon all Egypt.	11. And the astrologers could not stand before Mosheh, on account of the boil; for the plague of the boil was upon the astrologers, and upon all the Mizraee.
12. But the Lord strengthened Pharaoh's heart, and he did not hearken to them, as the Lord spoke to Moses.	12. And the LORD hardened the design of Pharoh's heart, and he would not hearken to them, as the LORD had said to Mosheh.

Welcome to the World of P’shat Exegesis

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

The Seven Hermeneutic Laws of R. Hillel are as follows

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

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

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

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

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

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

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

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

Welcome to the World of Remes Exegesis

Thirteen rules compiled by Rabbi Ishmael b. Elisha for the elucidation of the Torah and for making halakic deductions from it. They are, strictly speaking, mere amplifications of the seven Rules of Hillel, and are collected in the Baraita of R. Ishmael, forming the introduction to the Sifra and reading a follows:

1. Ḳal wa-ḥomer: Identical with the first rule of Hillel.

2. Gezerah shawah: Identical with the second rule of Hillel.

3. Binyan ab: Rules deduced from a single passage of Scripture and rules deduced from two passages. This rule is a combination of the third and fourth rules of Hillel.

4. Kelal u-Peraṭ: The general and the particular.

5. u-Peraṭ u-kelal: The particular and the general.

6. Kelal u-Peraṭ u-kelal: The general, the particular, and the general.

7. The general which requires elucidation by the particular, and the particular which requires elucidation by the general.

8. The particular implied in the general and excepted from it for pedagogic purposes elucidates the general as well as the particular.

9. The particular implied in the general and excepted from it on account of the special regulation which corresponds in concept to the general, is thus isolated to decrease rather than to increase the rigidity of its application.

10. The particular implied in the general and excepted from it on account of some other special regulation which does not correspond in concept to the general, is thus isolated either to decrease or to increase the rigidity of its application.

11. The particular implied in the general and excepted from it on account of a new and reversed decision can be referred to the general only in case the passage under consideration makes an explicit reference to it.

12. Deduction from the context.

13. When two Biblical passages contradict each other the contradiction in question must be solved by reference to a third passage.

Rules seven to eleven are formed by a subdivision of the fifth rule of Hillel; rule twelve corresponds to the seventh rule of Hillel, but is amplified in certain particulars; rule thirteen does not occur in Hillel, while, on the other hand, the sixth rule of Hillel is omitted by Ishmael. With regard to the rules and their application in general. These rules are found also on the morning prayers of any Jewish Orthodox Siddur.

Reading Assignment

The Torah Anthology: Yalkut Me’Am Lo’Ez

By: Rabbi Yaaqov Culi, Translated by:

Rabbi Aryeh Kaplan

Published by: Moznaim Publishing Corp.

(New York, 1990)

Exodus I Vol. 4 – “Israel in Egypt” pp. 204 - 218

Ramban: Exodus Commentary on the Torah

Translated and Annotated by Rabbi Dr. Charles Chavel Published by Shilo Publishing House, Inc.

(New York, 1973)

pp. 91 - 96

Hakham’s commentary of the Torah seder

Plagues 1, 4, and 7 are all introduced by a meeting between Moses and Pharaoh “in the morning”. These plagues also specifically state that the purpose of the plague is to know HaShem . These plagues reduced the Egyptians in their own land to the insecure existence of strangers.^{^[1]}

Plagues 2, 5, and 8 all take place in Pharaoh’s palace. These plagues robbed the Egyptians of their pride, their possession’s, and their sense of superiority, reducing them to lowly submission.^{^[2]}

Plagues 3, 6, and 9 all take place without any warning being given to Pharaoh. These plagues imposed on the Egyptians actual physical suffering.^{^[3]}

But what is the purpose of this structure? The Maharal^{^[4]} believes that this shows the gradual ascendancy of Moshe in his domination over Pharaoh. In the first encounter, Moshe meets Pharaoh but cannot come into Pharaoh’s home. To smite him, Moshe first warns Pharaoh. In the second encounter, Moshe can enter Pharaoh’s home, but still must warn him. Finally, the third Plague in each set shows complete domination over Pharaoh, as Moshe does not have to inform Pharaoh prior to the Plague, and immediately executes the action without an encounter. This explanation of the Maharal makes sense on the one hand, but also begs the question: if after the first set of Plagues (Blood, Frogs, Lice), Moshe ALREADY demonstrates complete domination over Pharaoh, why is it necessary to return to the first stage once again in Plague #4 (Wild Animals) and begin again? Similarly, after once again showing complete domination in Plague #6 (Boils), why is it necessary for Moshe to begin again in Plague #7 (Hail)? Why the same pattern three separate times? However, if we examine the plagues carefully, we will see that the PURPOSE of each set of Plagues is completely different, and, therefore, in each set, Moshe has to show his domination.

As you think about what we have said above while examing the following chart, you will notice that our psalm speaks eloquently about the plagues.

The Midrash stresses that each of the plagues represented punishment for a particular wrong that the Egyptians did to the Jews: ‘They made them drawers of water--and so their river was turned to blood; they made them load their freight -- and the frogs destroyed it; they had the Jews sweep the streets--and the dust turned into lice; they made the Jews watch their children--and God flooded the country with wild animals that devoured the children ...’. The Egyptians made them cattle-herders, whereupon the pestilence killed the herds. They used them to prepare their baths--and then they developed boils which made it impossible for them to wash. The Jews were made stone-cutters -- and HaShem sent hailstones against the Egyptians. They were forced to tend the vinyards and fields--and the locusts consumed all that grew. The Egyptians sought to keep the Jews as prisoners--and were themselves shackled by the thick darkness that fell upon Egypt; their murderous designs upon the Jews brought the killing of the firstborn-- and their drowning of Jewish children was repaid by their death in the Sea of Reeds.^{^[5]}

Various other Midrashim also stress that the plagues struck measure for measure, as divine retribution for the suffering of the Jews. The plague of blood can be seen as a response to the shedding of Jewish blood and the drowning of the children in the Nile; in addition the Egyptians were deprived of water by this plague because they had forced the Jews to labor without even a chance to wash off perspiration and dirt. As a result, the Jews also suffered from vermin, and this led to the plague of lice. The frogs and wild animals were sent against Egypt because the Jews had been sent afield to gather all kinds of animals -- for the pleasure of the Egyptians and in order to disrupt the family life of the Jews. When the Egyptians held their sumptuous banquets, Jews had to stand at attention, with torches on their heads, to light up the scene; hence the plague of darkness came to repay the Egyptians for the inhuman treatment of their slaves.

The ten plagues certainly follow a pattern of increasing effect. Blood, the first plague, struck the water, while frogs moved from the water to the land. Lice emerged from the dust of the earth, and the fourth plague, arov, is understood by some classic commentators as swarms of insects. The fifth plague attacks the cattle and livestock of the Egyptians, and boils begin to attack the people’s own bodies. The next three plagues - hail, locusts, and darkness - come from or affect the heavens. After nine plagues, all the domains of nature had been shown to be controlled by the God of the Hebrews. When all the firstborn throughout Egypt are smitten on one night, then it is clear that HaShem is the master of life itself. There was nowhere else to turn; no part of creation could be regarded beyond the power of Hashem. Pharaoh’s somewhat bizarre request on that fateful night of liberation - “and may you bring a blessing upon me also” (ibid. 12:32) - reveals that Pharaoh had acknowledged HaShem’s mastery over the entire natural order (see also 7:17, 9:14-17).^{^[6]}

The purpose of the first group: HaShem’s existence. These were initiated by Aaron, with the staff of Moses, and they involved water and land.^{^[7]} DeTzaCh - דצ״ך	The purpose of the second group: Divine providence. These were initiated by HaShem, without the staff of Moses, and they involved those dwelling on the land:^{^[8]} AdaSh - עד״ש	The purpose of the third group: A universal God. These were initiated by Moses, with his staff, and they revealed HaShem’s power to strike from the air:^{^[9]} BeAChaB - באח״ב

1. Blood - דם Shemot (Exodus) 7:14-25	4. Beasts - ערוב Shemot (Exodus) 8:20-32	7. Hail/Fire - ברד Shemot (Exodus) 9:13-35
Preceded by a warning	Preceded by a warning	Preceded by a warning
“…in the morning…” Shemot (Exodus) 7:15	“… in the morning…” Shemot (Exodus) 8:16	“…in the morning…” Shemot (Exodus) 9:13
“…you shalt know that I am HaShem Shemot (Exodus) 7:17	“…you will know that I, HaShem, am in this land.” Shemot (Exodus) 8:22	“… so you may know that there is no one like me in all the earth.
Paroh hardened his heart. - Shemot (Exodus) 7:22-23	Paroh hardened his heart. – Shemot (Exodus) 8:28	HaShem hardened the heart of Paroh. – Shemot (Exodus) 9:27,34,35 – Shemot 10:1
Beduced the Egyptians in their own land to the insecure existence of strangers.^{^[10]}	Reduced the Egyptians in their own land to the insecure existence of strangers.	Reduced the Egyptians in their own land to the insecure existence of strangers.
2. Frogs - צפרדע Shemot (Exodus) 8:1-15	5. Plague - דבר Shemot (Exodus) 9:1-7	8. Locusts - ארבה Shemot (Exodus) 10:1-20
Preceded by a warning	Preceded by a warning	Preceded by a warning
“Go in to Pharaoh…” Shemot (Exodus) 7:26	“Go in to Pharaoh…” Shemot (Exodus) 9:1	“…Go in to Pharaoh…” Shemot (Exodus) 10:1
Paroh hardened his heart. – Shemot (Exodus) 8:11	Paroh hardened his heart. – Shemot (Exodus) 9:7	HaShem hardened the heart of Paroh. – Shemot (Exodus) 10:20
Robbed the Egyptians of their pride, their possessions, and their sense of superiority, reducing them to lowly submission.	Robbed the Egyptians of their pride, their possessions, and their sense of superiority, reducing them to lowly submission.	Robbed the Egyptians of their pride, their possessions, and their sense of superiority, reducing them to lowly submission.
3. Lice - כנים Shemot (Exodus) 8:16-19	6. Boils - שחין Shemot (Exodus) 9:8-12	9. Darkness - חשך Shemot (Exodus) 10:21-29
No warning! Shemot (Exodus) 8:16	No warning! Shemot (Exodus) 9:8	No warning! Shemot (Exodus) 10:21
Paroh hardened his heart Shemot (Exodus) 8:15	HASHEM hardened the heart of Paroh. – Shemot (Exodus) 9:12	HASHEM hardened the heart of Paroh. – Shemot (Exodus) 10:27
Imposed upon the Egyptians actual physical suffering.	Imposed upon the Egyptians actual physical suffering.	Imposed upon the Egyptians actual physical suffering.
10. Death -בכורות מכת - This was brought on by HaShem.^{^[11]} - Shemot (Exodus) 12:29-33
HaShem hardened the heart of Paroh – Shemot (Exodus) 14:4-5

Rashi Commentary for: ‎ Shemot (Exodus) 8:16 – 9:12

17 incite against you-Heb. מַשְׁלִיחַ בְּךָ, incite against you. Similarly, “and the tooth of beasts I will incite (אֲשַׁלַּח) against them” (Deut. 32:24), an expression of inciting, antiziyer in Old French, to incite, to set upon. - [from Jonathan]

a mixture of noxious creatures-[which includes] all species of wild beasts, snakes, and scorpions in a mixture, and they were destroying among them [i.e., among the Egyptians]. There is a reason [given] for this matter in the Aggadah, [i.e.,] for each plague, why this one and why that one. Following a king’s war strategy did He come upon them [the Egyptians], according to the order of a kingdom when it besieges a city. First they [the King’s army] destroy its [the city’s] springs, and then they blow and sound rams’ horns to frighten them and confuse them; thus did the frogs croak and make noise, etc., as is stated in the Midrash of Rabbi Tanchuma (Bo 4).

18 And I will separate-Heb. וְהִפְלֵיתִי, and I will set apart. Similarly, “And the Lord will set apart (וְהִפְלָה) ” (Exod. 9:4), and similarly, “it is not separated (נִפְלֵאת) from you” (Deut. 30:11); it is [not] set apart and separated from you.-[from Onkelos]

in order that you know that I am the Lord in the midst of the earth-Although My Shechinah is in heaven, My decree is fulfilled in the lower worlds. - [from Onkelos]

19 And I will make a redemption-which will set apart My people from your people.

20 the land was destroyed Heb. תִּשָׁחֵת הָאָרֶץ [Onkelos renders:] אִתְחַבָּלַת אַרְעָא, the land was destroyed.

21 Go, sacrifice… in the land-in your place, and do not go into the desert.

22 the abomination of the Egyptians-Heb. תּוֹעֲבַת מִצְרַיִם, the deity of the Egyptians, like “and for Milcom, the abomination of the children of Ammon” (II Kings 23:13), but for the Jews, [Scripture] calls it an abomination. It may also be explained in another manner:

the abomination of the Egyptians Our slaughtering is a hateful thing to the Egyptians, for we are slaughtering their deity.

and they will not stone us- This is a question.

25 tease-Heb. הָתֵל, [like] לְהָתֵל, to tease. [The literal translation is: let Pharaoh stop teasing.]

26 and entreated the Lord-Heb. וַיֶעְתַּר, he exerted himself in prayer. Similarly, if [Scripture] meant to say וַיַעְתִּיר, it could have said it, and that would mean that he increased [words] in prayer. Now, however, because it uses the וַיִפְעַל form, it means that he exerted himself to pray [devoutly].

27 and He removed the mixture of noxious creatures-But they did not die as the frogs had died, for had they [the creatures] died, they [the Egyptians] would have derived benefit from the [animals’] hides.-[from Tanchuma, Va’era 14]

28 this time also-Although he said, “I will let you go out,” he did not keep his promise.

Chapter 9

2 hold on to them Heb. מַחֲזִיק בָּם, hold on to them, similar to “and take hold (וְהֶחֱזִיקָה) of his private parts” (Deut. 25:11).

3 behold, the hand of the Lord will be-Heb. הוֹיָה. This is the present tense, for so it is said in the feminine gender: in the past הָיְתָה, in the future תִּהְיֶה, and in the present הוֹיָה, like עוֹשָֽה (does), רוֹצָה (wants), רוֹעָה(pastures).

4 will make a separation-Heb. וְהִפְלָה, will set apart. 8 handfuls- Jaloynes in Old French, double handfuls.

furnace soot-Heb. פִּיחַ, a substance blown (נִפָּח) from dying embers that were burned in a furnace, and in Old French [it is called] olbes, cinders from a furnace. פִּיחַ is an expression of blowing (הֲפָחָה), that the wind blows them (מְפִיחָן) and makes them fly.

and Moses shall cast it And anything cast with strength can be cast only with one hand. Hence there are many miracles [here], one that Moses [single] handful held his own double handfuls and those of Aaron, and [another miracle was] that the dust went over the entire land of Egypt. - [from Tanchuma Va’era 14]

9 boils, breaking out into blisters-As the Targum [Onkelos] renders: שִׁיחֲנָא סַגִי אֲבַעְבּוּעִין, through which blisters break out. boils-Heb. שְׁחִין, an expression of heat. There are many [examples of this word] in the language of the Mishnah: “a hot (שְחוּנַה) year” (Yoma 53b, Ta’anith 24b).

10 upon man and upon beast-Now if you ask, “From where did they have beasts? Does it not say already, ‘and all the livestock of the Egyptians died’ (above, verse 6)?” [I will answer that] the decree was leveled only upon those in the field, as it is said: “upon your livestock that is in the field” (above, verse 3), but he who feared the word of the Lord brought all his livestock into the houses, and so it is taught in the Mechilta (Beshallach 1) regarding “He took six hundred chosen chariots” (Exod. 14:7).-[See Rashi on that verse.]

Ketubim: Tehillim (Psalms) 47:1-10

Rashi	Targum
1. For the conductor; of the sons of Korah, a song.	1. For praise, by the sons of Korah, a psalm.
2. All peoples, clap hands; shout to God with a voice of praise.	2. All you peoples, clap hands in joy, shout in the presence of the LORD with the sound of praise.
3. For the Lord is Most High; yea, feared; a great King over all the earth.	3. For the LORD Most High is to be feared, a great king over all the earth.
4. He shall plague peoples in our stead and kingdoms under our feet.	4. He will slay the peoples by plague instead of us, and he will subdue the nations under our feet.
5. He shall choose our inheritance for us, the pride of Jacob, which He loves forever.	5. He will favor us to inherit our heritage, the sanctuary of Jacob whom He loves forever.
6. God shall be exalted with the trumpet blast; the Lord, with the sound of the shofar.	6. Let the LORD be exalted with a shout, the LORD with the sound of the trumpet.
7. Sing to God, sing; sing to our King, sing.	7. Sing praise in the presence of the LORD, sing praise; sing praise to our king, sing praise!
8. For God is the King of all the earth; sing a song composed with wisdom.	8. For the LORD is king over all inhabitants of the earth; sing praise before Him with good understanding.
9. God has reigned over nations; God has sat upon His holy throne.	9. The LORD is king over the peoples; the LORD sits on His holy throne.
10. The volunteers of the peoples have assembled, the people of the God of Abraham, for God has the shields of the earth; He is exceedingly exalted.	10. The leaders of the Gentiles have gathered, the Gentiles who believe in the God of Abraham, for in the presence of the LORD they are the shields of the earth; He has been greatly exalted.

Rashi’s Commentary for: Tehillim (Psalms) 47:1-10

2 clap hands Join together with one another to shout to God with a voice of praise.

4 He shall plague peoples in our stead Heb. ידבר עמים תחתינו, He shall afflict the peoples with a plague (דבר) instead of our soul(s) so that His wrath will subside through them, and we will be saved, as the matter that is stated (Isa. 43:3): “I have given Egypt as your ransom, etc.” Menachem, however, associated it with an expression of leading (p. 61).

5 He shall choose...for us and restore us to its midst. Then He will be exalted with the trumpet blast and the sound of the shofar that we will sound before Him over the burnt offerings and the peace offerings, and we will say, “Sing to God, etc.”

9 God has reigned over nations So will everyone say.

God has sat upon His holy throne Now the throne is complete and the greatness is recognized, and they will declare that the volunteers of the people have gathered to His city.

10 The volunteers of the peoples Who offered themselves to the slaughter, to be slain for the sanctity of His name.

the people of the God of Abraham who was the first volunteer, the first of the proselytes [he was the first to volunteer himself to proselytize]. Now it is known that

God has the shields of the earth and He has the power to be a shield for all who trust in Him.

Meditation from the Psalms

Tehillim (Psalms) ‎‎47:1-10

By: H.Em. Rabbi Dr. Hillel ben David

This Psalm is a sequel to the preceding one which describes the defeat of all the nations who unite against God and His Chosen People.^{^[12]} After the earth returns to order and tranquility, the nations will recognize God's universal mastery and will seek His presence in Jerusalem.^{^[13]}

Another theme is woven into the fabric of the text: the ability of the shofar blast to inspire mankind and to arouse God's mercy. The shofar blast described here refers to the horn of redemption which the Messiah is destined to blow. However, the Rabbis teach us that it also alludes to the shofar blown every Rosh Hashanah, which symbolizes the individual soul's redemption from its sins. Rav Saadiah Gaon enumerates ten reasons for the sounding of the shofar on Rosh Hashanah. On Rosh Hashanah, this Psalm is recited seven times prior to the sounding of the shofar. The Name אלהים, which refers to God's manifestation as the Dispenser of Strict Justice appears here seven times. Thus the Name אליהים; is recited a total of forty-nine times.

The Sages teach that there are forty-nine levels of spiritual in purity before the lowest depth from which no redemption is possible Correspondingly, there are forty-nine ascending levels of sanctity which man can attain. The forty-nine times which the Name is recited allude to the power of these verses to transform the forty-nine possible levels of spiritual uncleanliness into forty-nine corresponding levels of sanctity and purity. When Israel is inspired to purify and perfect itself with such intensity, surely God's strict justice will changed to His Attribute of Mercy^{^[14]}.^{^[15]}

The name Elohim (אלהים) is mentioned seven times in this psalm. This suggests a strong connection to the attribute of strict justice, which the Midrash associates with the blowing of the shofar on Rosh HaShana.

Midrash Rabbah - Leviticus XXIX:3 Judah son of R. Nahman opened his discourse with the text, God is gone up amidst shouting, the Lord amidst the sound of the horn (Ps. XLVII, 6). When the Holy One, blessed be He, ascends and sits upon the Throne of Judgment, He ascends with intent to do [strict] judgment. What is the reason for this statement? ’God^{^[16]} is gone up amidst shouting.’ But when Israel take their horns and blow them in the presence of the Holy One, blessed be He, He rises from the Throne of Judgment and sits upon the Throne of Mercy-for it is written, ’The Lord^{^[17]} amidst the sound of the horn’--and He is filled with compassion for them, taking pity upon them and changing for them the Attribute of Justice to one of Mercy. When? IN THE SEVENTH MONTH.

Rav Saadiah Gaon enumerates ten reasons for the sounding of the shofar on Rosh Hashanah:

1. Just as earthly kings have horns and Shofarot blown to celebrate the anniversary of their coronation, so HaShem wants the shofar blown on the anniversary of the Creation - when there came to be a world that HaShem could rule over, as it is said:

Tehillim (Psalms) 98:6 With Shofarot and the blast of the ram’s horn--shout for joy before HaShem, the King.

2. Just as earthly kings have horns and Shofarot blown to announce their decrees - and only after this warning actually enforce the decree, so HaShem wants the shofar blown to announce the beginning of the Ten Days of Return, when all are commanded to turn their lives around.

3. Just as the shofar blew when HaShem gave the Torah at Mount Sinai, so it blows to remind us each year to do as our forebears said at Sinai:

Shemot (Exodus) 24:7 Then he took the Book of the Covenant and read it to the people. They responded, “We will do everything HaShem has said; we will obey.”

4. Just as Yehezchel (Ezekiel) compared the words of the Prophets, calling for the people to change their ways, to a shofar, so we must know that those who hear the shofar and do not take warning and change their lives will be responsible for their own destruction, as it is said:

Yehezchel (Ezekiel) 33:2-9 “Ben Adam, speak to your countrymen and say to them: ‘When I bring the sword against a land, and the people of the land choose one of their men and make him their watchman, And he sees the sword coming against the land and blows the shofar to warn the people, Then if anyone hears the shofar but does not take warning and the sword comes and takes his life, his blood will be on his own head. Since he heard the sound of the shofar but did not take warning, his blood will be on his own head. If he had taken warning, he would have saved himself. But if the watchman sees the sword coming and does not blow the shofar to warn the people and the sword comes and takes the life of one of them, that man will be taken away because of his sin, but I will hold the watchman accountable for his blood.’ “Ben Adam, I have made you a watchman for the house of Israel; so hear the word I speak and give them warning from me. When I say to the wicked, ‘O wicked man, you will surely die,’ and you do not speak out to dissuade him from his ways, that wicked man will die for his sin, and I will hold you accountable for his blood. But if you do warn the wicked man to turn from his ways and he does not do so, he will die for his sin, but you will have saved yourself.

5. Because the shofar was blown as a war-alarm when the Temple was destroyed, it should remind us of the destruction of the Temple, the disaster that we brought upon ourselves, and thus should warn us to abandon our misdeeds in order to avert disaster, as it is said:

Yirmiyahu (Jeremiah) 4:19-20 Oh, my anguish, my anguish! I writhe in pain. Oh, the agony of my heart! My heart pounds within me, I cannot keep silent. For I have heard the Teruah of the shofar; I have heard the battle cry. Disaster follows disaster; the whole land lies in ruins. In an instant my tents are destroyed, my shelter in a moment.

6. Because HaShem used a ram as a substitute sacrifice for Isaac, the ram’s horn should remind us how Isaac and Abraham were prepared to give up all their hopes and dreams for HaShem’s sake. Bereshit (Genesis) 22.

7. Since the blowing of a horn causes cities to tremble, so the shofar will make us tremble and fear our Creator, as it is said:

Amos 3:6 When a shofar sounds in a city, do not the people tremble? When disaster comes to a city, has not HaShem caused it?

8. Since the shofar will be blown on the great day of HaShem.

Zephaniah 1:14-16 “The great day of HaShem is near--near and coming quickly. Listen! The cry on the day of HaShem will be bitter, the shouting of the warrior there. That day will be a day of wrath, a day of distress and anguish, a day of trouble and ruin, a day of darkness and gloom, a day of clouds and blackness, A day of shofar and battle cry against the fortified cities and against the corner towers.

9. Since the shofar will be blown when the tempest-tossed of HaShem’s people are gathered in harmony to the Land of Israel, we should hear the shofar to stir our longings for that day, as it is said:

Yeshayahu (Isaiah) 27:12-13 In that day HaShem will thresh from the flowing Euphrates to the Wadi of Egypt, and you, O Israelites, will be gathered up one by one. And in that day a shofar gadol will sound. Those who were perishing in Assyria and those who were exiled in Egypt will come and worship HaShem on the holy mountain in Jerusalem.

10. Since the shofar will be blown when Mashiach revives the dead, we hear the shofar in order to revive our faith in that supernatural transformation, the final victory of life and freedom over death, the ultimate oppressor, as it is said:

Yeshayahu (Isaiah) 18:3 All you people of the world, you who live on the earth, when a banner is raised on the mountains, you will see it, and when a shofar sounds, you will hear it.

Psalms chapter 47 describes the defeat of all the nations hostile to God, which will take place in Messianic times. It concludes with a call to all who were faithful to God to gather together in the Holy Land and in the chosen city of Jerusalem.

On Rosh HaShana, the first and second days of Tishri, this psalm is recited seven times prior to the sounding of the shofar, therefore the name Elohim (אלהים) is pronounced forty-nine times.^{^[18]} When you square a number, it reaches its ultimate expression. It is the thing times itself; Nothing can be a greater revelation of essence than that. Thus, forty-nine is the furthest reach of seven-ness in this world. And seven is this world! This is the meaning of the number forty-nine (49). Therefore, forty-nine, that is seven times seven, is a statement that seven defines physical reality.^{^[19]}

The Ramban gives us a mystical peek into the sounds of the shofar:^{^[20]}

And by way of the Truth,^{^[21]} teruah is that which has stood by our fathers and us, as it is said, "Happy is the people that know the teruah",^{^[22]} similar in meaning to that which it is written, "teruah [the alarm of] war”,^{^[23]} for The Eternal is a man of war. If so, "…it shall be a day of teruah unto you" should mean that the day that is set aside for teruah [i.e., i.e. that the world is judged according to the attribute of judgment but it] will be to our relief [for we will be remembered in mercy]. Similarly, "a memorial of teruah, a holy convocation"^{^[24]} means that there will be a remembrance [of mercy] in the teruah [the quavering sound which alludes to the attribute of judgment], and therefore it is a "holy convocation".

It is a day of judgment in mercy…

It was not necessary for Scripture to mention the shofar [i.e. that "it shall be a day of shofar unto you"], for the shofar is already alluded to in the word "day", [since the word "shofar" is symbolic of mercy, it is already hinted at in the word "day" which likewise symbolizes mercy], and the teruah is on [that "day"], and thus it is a day of judgment in mercy, not a teruah [i.e. alarm] of war.

It is for this reason that Scripture mentioned only the teruah [but did not mention the tekiot, the accompanying plain sounds], because it is already a tradition received by our Rabbis which all Israel have seen [done] as far back as Moses our teacher, that each teruah (quavering sound) has one plain accompanying sound before it and one after it. And why should Scripture mention the teruah, and not mention the tekiot at all, neither in connection with the New Year nor the Day of Atonement [of the Jubilee year]?

But it is because the tekia [the plain accompanying sound] is the memorial, and it is the shofar [all alluding to the attribute of mercy], and the teruah is as its name indicates [i.e. a reference to the attribute of judgment]. And because it [the teruah] is wholly surrounded by mercy - an accompanying plain sound before it and one after it - therefore He said of those "who know the teruah" that through righteousness they will be exalted, "for You are the glory of their strength".

Thus it is clear that everything depends upon repentance, but on the New Year He is concerned entirely with the attribute of justice and conducts His world [by that attribute], and on the Day of Atonement He is concerned entirely with the attribute of mercy. It is this that is expressed in the saying of the Rabbis [with reference to these solemn days]: "The King sits upon the throne of judgment etc." Thus the New Year is a day of judgment in mercy, and the Day of Atonement is a day of mercy in judgment. (End of the Ramban’s comments.)

The shofar produces some very mystical sounds, which have some very unusual properties. One of its properties is the ability to stir a heart to repentance. What is it about the sound of the shofar that calls us to return to HaShem? To answer this question, we must return to Gan Eden, that garden wherein we have the beginnings of everything.

A sound that walks

After the first sin we find:

Bereshit (Genesis) 3:8 And they heard the voice (Kol) of HaShem God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of HaShem God amongst the trees of the garden.

Exactly how does a “voice”, a Kol, go “walking”? This particular Hebrew word for sound or voice, Kol, resonates with another Kol, the sound (Kol) of the shofar:

Shemot (Exodus) 19:16 And it came to pass on the third day in the morning, that there were thunders (Kol) and lightnings, and a thick cloud upon the mount, and the voice (Kol) of the shofar exceeding loud; so that all the people that [was] in the camp trembled.

This Kol that we hear at Sinai is the same Kol that went walking in Gan Eden right after the first sin. The Kol that walked had a question:

Bereshit (Genesis) 3:9 And HaShem God called unto Adam, and said unto him, Where are you?

This question: “Where are you (Ayekah)?” was obviously not concerned with Adam’s physical location. After all, how can one hide from The One who is everywhere? This question must be asking a more profound question: ‘Ayekah?’ Where are you, where do you stand morally and spiritually, to what place are you directing your efforts?

The Kol of HaShem in Gan Eden looms significant because the shofar blessing on Rosh Hashanah, which reasonably could have stressed the “blowing” of the shofar, stresses the sound or voice, “lishmoah Kol hashofar,” to hear (or internalize) the sound of the shofar.

The Rambam is quite explicit in altering the definition of the mitzva. He consistently defines the mitzva as one of HEARING the shofar rather than BLOWING.

This then is the Kol that walks. This Kol comes seeking the state of the soul of His beloved. This same Kol approaches us at this time of judgment. This Kol from the shofar “walks” to us, His beloved, and asks: Where are you?

The sound of the neshama

Another mystical property of the sounds of the shofar, is the ability to express the human neshama.^{^[25]}

Our Sages teach us that the sound made by the shofar is the sound of the human neshama, the soul. This is a sound without corruption, the raw sound of the neshama. The bend of the shofar is said by the mystics to be the transition between this world and the next.

The shofar is the depth or root of speech. Teshuva means to go back to the moment of creation, to go back into the womb to the moment of conception. We return to our fetal state, our moment of creation. This return is what Chazal meant by Zichronot – memory or remembering as a function of Rosh HaShana. We return to the moment when the memories (sperm), or seeds, of the father are given to us. Chazal use this same concept to teach us that the sound Adam HaRishon heard on wakening from his creation, was the sound of a shofar, the sound made by his neshama as it entered him. This suggests that the shofar can take us back to the very moment when our neshama entered us.

The rabbis used the term Zichronot (remembrance) instead of the word din (judgment) for a very specific reason. In a judgment, the prosecutor and defense attorney reveal evidence to the judge to try and persuade him. But on this day we are not involved in revelations. Everything is revealed to HaShem, even before we choose to do it. The term Zichronot gives implications to the idea that HaShem possess all knowledge. It is a knowledge that stems from within him, a knowledge totally removed from our notion of knowledge. Through this idea of Zichronot we are placing ourselves in the proper relationship with HaShem. “When man possesses the correct notions of HaShem, he thereby renders himself a being that embodies HaShem’s desire. He partakes of HaShem’s plan for mankind, and his life is therefore worthwhile before HaShem. HaShem may then remember him for life, and all good might then be decreed for him.”

Once a person realizes that HaShem is the source of all existence he must realize that everything stems from HaShem, Including HaShem’s knowledge. Once we have these two ideas of HaShem we are ready to start the process of teshuva, where Shofarot comes into play. Shofarot is the process of giving up our fantasies which is the first step in teshuva.

This same concept will help us to understand why a ram was found at the very moment that Isaac expired and was resurrected. At that moment a shofar became available.

The sound that dissipates harsh judgment

Another mystical property of the sounds of the shofar, is the ability to cause HaShem to move from the seat of judgment to the seat of mercy. The Zohar describes this reaction:

Soncino Zohar, Vayikra, Section 3, Page 100b Thus when Israel produce the blasts of the shofar with proper devotion, the supernal Shofar returns and crowns Jacob so that all is properly arranged. Another throne is set up and joy is universally diffused and God has mercy on the world. Happy are Israel who know how to divert their Master from justice to mercy and to be the instruments for establishing all worlds. Corresponding to the three series of blasts three books are opened above on this day, and just as mercy is awakened and punishments are restrained and put back in their place above, so below in the same way harsh punishments are kept back and removed from the world. And what are these? These are the irremediably wicked who are inscribed at once for death.’ Said R. Abba: ‘Assuredly this is the true explanation of the matter. Blessed be God that I asked for and obtained this instruction.’ R. Judah said: ‘It is written, A MEMORIAL OF BLOWING OF TRUMPETS. We make a memorial by the concentration of our mind and thought. Israel make a memorial below by an appropriate ceremony, so as to arouse a corresponding reaction above.’

The mekubalim^{^[26]} teach that the shofar has the ability to create a sound called the ‘Voice of Yaaqov’. This is the sound that causes HaShem to move to the mercy seat.

There are four different sounds associated with the blowing of the shofar during the Yom Teruah service.

Tekiah ― one long, straight blast.

Shebarim ― three medium, wailing sounds.

Shebarim-Teruah ― three medium, wailing sounds followed by 9 quick blasts in short succession.

Teruah ― 9 quick blasts in short succession.

These sounds are interpreted as follows:

1. תקיעה – TEKIAH - A pure unbroken sound that calls man to search his heart, forsake his wrong ways, and seek forgiveness through repentance. The Tekiah is a long blast.

The object of Rosh HaShana is to crown HaShem as our King. Tekiah, the long, straight shofar blast, is the sound of the King’s coronation. In the Garden of Eden, Adam’s first act was to proclaim HaShem as King. And now, the shofar proclaims to ourselves and to the world: HaShem is our King. We set our values straight and return to the reality of HaShem as the One Who runs the world, guiding history, moving mountains, and caring for each and every human being individually and personally.

2. שברים - SHEBARIM - A broken, staccato, trembling sound. It typifies the sorrow that comes to man when he realizes his misconduct and desires to change his ways. The Shebarim is three shorter blasts. The Kabbalists say that Shebarim is the sobbing cry of a Jewish heart yearning to connect, to grow, to achieve.

Another sound that is blown with the Shofar is Shebarim-Teruah, meaning, a Shebarim which is immediately followed by a Teruah. The Shulchan Aruch^{^[27]} records a debate as to whether or not one should take a breath in between the Shebarim and Teruah. One opinion requires blowing the Shebarim and Teruah in a single breath, while others maintain that one should specifically make a point to take a breath in between the two sounds. The Shulchan Aruch concludes that a Yireh Shamayim (God-fearing individual) should seek to satisfy both opinions. This is done by sounding the Shebarim- Teruah in a single breath during the first set of Shofar sounds, which are blown before Musaf (known as the “Teki’ot De’meyushab”), and then sounding the Shebarim- Teruah with a breath in between when blowing the Shofar during Musaf. This is, indeed, the prevalent custom. In fact, some Machzorim write “Shebarim- Teruah” in the first set of Shofar blasts with a hyphen in between the two words, indicating that they should be sounded in a single breath.

3. תרועה – TERUAH - A wave-like sound of alarm calling upon man to stand by the banner of HaShem. The Teruah is ten very quick abbreviated blasts. The Teruah sound resembles an alarm clock, arousing us from our spiritual slumber. This shofar sound brings clarity, alertness, and focus. fix what’s broken, eye’s open.

4. תקיעה גדולה - TEKIAH GEDOLAH - The prolonged, unbroken sound typifying a final appeal to sincere repentance and atonement. This note concludes each set of blowing during the Rosh HaShana ceremony. The Hakhamim described it as a sign of “divine withdrawal”, based on the verse: “When the Shofar sounds long, they [the people] shall come up to the mountain...” (Shemot 19:13).

HaGaon Levush states that the Tekiah blast represents joy whereas the blasts of the Shebarim Teruah represent pain and affliction. Because they are opposites, the shofar blower should not blast both types using the same breath.

The following section is a quote from “The Pentateuch” by S.R Hirsch^{^[28]}:

In Bamidbar (Numbers) 10:7, two notes are specifically differentiated. There it says: ובהקהיל את הקהל תתקעו ולא תריעו by which תקוע is differentiated from הריע. תקיעה Tekiah is accordingly a different note to תרועה Teruah and they have different meanings for the purpose of giving signals. תקיעה is the signal for gathering about Moses, תרועה Teruah the signal to strike camp. It nevertheless, in verses 5 and 6 the order for the signal to strike camp does not run: והרעותם תרועה תרועה ירעו but: the breaking up signal is described as a combination of Teruah and Tekiah, the Teruah is to be introduced by a Tekiah, (תקיעה), and concluded by one (תקיעה). There by the assembling signal is differentiated from the breaking up signal by תתקעו ולא תריעו that the Tekiah is blown without a following Teruah^{^[29]}. The word תקע means to bring something energetically into something else: to ram home, to thrust into, to sink, to plunge into. Hence also the term used for the symbolic binding by a handshake as a sign of assurance and emphasis on the transaction to be made. By it, the one party thrusts his hand to remain (symbolically) permanently in the hand of the other. Here, at a wind instrument it designates the sustained unbroken note produced by a prolonged blowing of air into the shofar. It is the calling note, calling your attention and holding you.

The word תרועה (Teruah) from רעע, רוע, to break, designates the broken note interrupted by shorter or longer quavers (Shebarim or Teruah). It is the note for bustling, speeded activity, the signal for breaking up. The combined notes of Tekiah and Teruah as a signal for decampment and moving on worked as follows: The Tekiah called the people to attention to Moses. If no Teruah were to follow, they had to hurry to him to receive his orders. But the Teruah following immediately, informed them at once that it was a signal for striking tents and breaking up camp. And then the final Tekiah after packing up, called them forward thither to where HaShem had indicated their new resting place. Quite in this way, with every Teruah consisting of the threefold note introduced by, and concluding with, a Tekiah does tradition teach the procedure for blowing the prescribed Teruah on the shofar on Yom Teruah and תקיעה.... The preparatory Tekiah would be the summons in general to listen to HaShem, to receive from Him the orders for the day. Then the Teruah would then give His order to be breaking off and away from every attachment that estranges us from HaShem, and from consciousness of having the power of moral freedom of will, and leaving everything worthless behind, in short in giving up everything in our present mode of life which is displeasing to HaShem. The Tekiah which then follows, calls one to the new standpoint, to the new attitude to life, to faithfully giving oneself up to following the road set out by HaShem, which alone is the path of freedom, and which is blessed by the favor of HaShem.^{^[30]}

On Rosh HaShana, the first day of Tishri, the plague of wild beasts began.^{^[31]} This connects our Torah portion (which is introduced with the plague of wild beasts) to our psalm via the Midrash, which speaks of Tishri one, starting on Rosh HaShana, with the fourth plague,^{^[32]} slavery ended for the Jews in Egypt as they waited for the last seven plagues to be completed so that they could go out to freedom.

Our Torah portion begins with the plague of wild beasts. The Torah tells us that with this plague, HaShem affected the land: “…you will know that I, HaShem,^{^[33]} am in this land.”^{^[34]} Shemot (Exodus) 8:22. This provides the verbal tallies between the Torah portion and our chapter of Psalms.

Ashlamatah: Shmuel alef (I Samuel) 12:7-16

Rashi	Targum
1. ¶ And Samuel said to all Israel, "Behold, I have hearkened to your voice, to everything which you have said to me, and I have made a king to reign over you.	1. ¶ And Samuel said to all Israel: "Behold I have listened to your speaking. to everything that you said to me, and I have made a king over you.
2. And now, behold the king is walking before you, and I have become old and hoary, and my sons are here with you, and I have walked before you from my youth and until this day.	2. And now behold the king leads at your head. And I have become stiff and old; and behold my sons are with you. And I have walked before you from my youth unto this day.
3. Here I am; bear witness against me before the Lord and before His anointed; whose ox did I take, or whose ass did I take, or whom did I rob; or whom did I oppress, or from whose hand did I take a ransom, that I hide my eyes therewith, and I shall restore to you."	3. Behold the witness that I am establishing: Bear witness against me before the LORD and before His anointed one (Messiah): Whose ox have I taken, and whose ass have I confiscated and whom have I wronged, and whom have I oppressed, and from whose hand have I received the mammon of falsehoods and from whom have I withheld my eye in judgment? And I will restore it to you."
4. And they said, "You did not rob us, nor did you oppress us, neither did you take anything from anyone's hand."	4. And they said: "You have not wronged us, and you have not oppressed us, and you have not received anything from the hand of a man."
5. And he said to them, "The Lord is a witness against you, and His anointed is witness this day, that you have not found anything in my hand, and they said, "(He is) witness."	5. And he said to them: "The Memra of the LORD is a witness against you, and His anointed (Messiah) is a witness this day, for you have not found in my hand anything." And they said: "A witness."
6. And Samuel said to the people, "(It is) the Lord Who made Moses and Aaron, and Who brought your forefathers up from the land of Egypt.	6. And Samuel said to the people: "The LORD is the one who did mighty deeds by the hands of Moses and Aaron, and who brought up your fathers from the land of Egypt.
7. And now, stand and I shall reason with you before the Lord, concerning all the righteous acts which He did to you and to your forefathers.	7. And now stand, and let me argue with you before the LORD all the righteous/generous deeds that He did with you and with your fathers.
8. When Jacob came to Egypt, and your forefathers cried out to the Lord, the Lord sent Moses and Aaron, and they brought your forefathers out of Egypt, and they made them dwell in this place.	8. When Jacob entered Egypt, your fathers called out before the LORD. And the LORD sent Moses and Aaron, and they brought up your fathers from Egypt and made them dwell in this place.
9. And they forgot the Lord, their God, and He delivered them into the hand of Sisera, the commander of the army of Hazor, and into the hand of the Philistines, and into the hand of the king of Moab, and they waged war with them.	9. And they forgot the service of the LORD their God, and He delivered them in the hand of Sisera, master of the army of Hazar, and in the hand of the Philistines, and in the hand of the king of Moab. And they waged battle against them.
10. And they cried out to the Lord, and said, 'We have sinned, for we have forsaken the Lord, and have served the Baalim and Ashtaroth. Now, save us from the hand of our enemies, and we shall serve You.'	10. And they called out before the LORD and said: "We have sinned, for we have forsaken the service of the LORD and worshipped the Baals and the Ashtaroth. And now save us from the hand of our enemies, and we will serve before You.”
11. And the Lord sent Jerubaal, and Bedan, and Jephtah, and Samuel, and He saved you from the hand of your enemies round about, and you dwelt in safety.	11. And the Lord sent Gideon and Samson's and Jephthah and Samuel, and He saved you from the hand of your enemies round about, and you dwelt in security.
12. And when you saw that Nahash, the king of Ammon, came upon you, you said to me, 'No, but a king shall rule over us,' when the Lord your God was your king.	12. And you saw that Nahash the king of the sons of Ammon that came against you, and you said to me: “No, but a king will reign over us.” And the LORD your God was your king.
13. And now, behold the king whom you have chosen, whom you have requested, and behold, the Lord has appointed a king over you.	13. And now behold the king whom you chose, whom you requested. And behold the Lord has appointed'! a king over you.
14. If you will fear the Lord, and serve Him, and hearken to His voice, and you will not rebel against the commandments of the Lord, both you and the king who reigns over you, will be after the Lord your God.	14. If you will fear from before the Lord and worship before him and accept his Memra» and do not rebel against the Memra'? of the Lord, both you and the king who will rule over you will follow eagerly after the service of the Lord 20 your God.
15. But, if you will not hearken to the voice of the Lord, and you will rebel against the commandments of the Lord, the Lord's hand will be against you and against your fathers.	15. And if you do not accept the Memra of the Lord 21 and you rebel against the Memra" of the Lord, the stroke= of the Lord will be against you as it was24 against your fathers.
16. Even now, stand and see this great thing which the Lord will do before your eyes.	16. Now then stand here and see this great thing that the Lord is doing before your eyes.
17. Is it not wheat harvest today? I shall call to the Lord, and He will send thunder and rain, and you shall know and see, that your evil is great, which you have done in the eyes of the Lord, to ask for yourselves a king." {S}	17. Is not this day the harvest of wheat? I will pray before the Lord and he will give thunder and rain. And know and see that your evil is great that you have done before" the Lord to request for yourselves a king." {S}
18. And Samuel called to the Lord, and the Lord sent thunder and rain on that day, and all the people greatly feared the Lord and Samuel.	18. And Samuel prayed before'! the Lord, and the Lord gave thunder and rain on that day. And all the people were very fearful from before the Lord and from the words of Samuel-s
19. And all the people said to Samuel, "Pray for your servants to the Lord your God and let us not die, for we have added to all our sins evil, to ask for ourselves a king."	19. And all the people said to Samuel: "Pray for your servants before'? the Lord your God, and we will not die, for in addition to all our sins we have added the evil to request a king for us."
20. And Samuel said to the people, "Fear not. You have done all this evil, but do not turn aside from following the Lord, and you shall serve the Lord with all your heart.	20. And Samuel said to the people: "Do not fear. You have brought about all this evil, but do not turn from behind the service of the Lord. And you shall worship before the Lord» with all your heart.
21. And you shall not turn aside, for then (you would go) after vain things which cannot profit or deliver, for they are vain.	21. And do not turn from behind his service; and do not worship the idols who are good for nothing, and there is no profit in them/? and they do not save for they are good for nothing.
22. For the Lord will not forsake His people for His great name's sake; for the Lord has sworn to make you a people for Himself.	22. For the Lord will not make distant his people on account of his great name, for it was pleasing before the Lord> to make you before him» into a people.
23. I also, far be it from me to sin to the Lord in ceasing to pray for you, but I shall instruct you in the good and proper way.	23. As for me, far be it from me to sin before the Lord by refusing to pray on your behalf. And I will teach you the way that you shall walk in the right and fitting way.
24. Only fear the Lord and you shall serve Him in truth with all your heart, for see the great things which He has dealt with you.	24. But fear from before the Lord» and worship before him'" in truth with all your heart, for see how much he has done with you.
25. But, if you will do wrong, both you and your king will be destroyed. {P}	25. And if your works are indeed evil" both you and your king will be destroyed completely." {P}

Rashi’s Commentary on Shmuel alef (I Samuel) 12:7-16

7 and I shall reason or debate.

11 Jerubaal This is Gideon (Jud. 6:32).

Bedan This is Samson who came from the tribe of Dan.

and Jephthah Here are three insignificant leaders with three eminent leaders: Moses, Aaron, and Samuel, to tell you that the insignificant leader in his generation is equal to the eminent leader in his generation. Every court which is appointed over the generation must be followed as though its members were the noblest of nobility.

14 both you and the king who reigns over you will be Both you and the king who reigns over you will live to a ripe old age.

15 the Lord’s hand will be against you and against your fathers Meaning, after it was against your fathers. Our Rabbis, however, said: (Jeb. 63b) “against you and against your fathers” refers to the digging up of the dead, which is a visitation of disgrace upon the dead.

16 stand and see, etc. and just as through my prayer, I am able to change the seasons, similarly, if a war befell you, there would be power in my prayer to protect you against the adversary, and you had no need to ask for a king during my lifetime despite the fact that I am old.

Verbal Tallies

By: H.Em. Rabbi Dr. Hillel ben David

& H.H. Giberet Dr. Elisheba bat Sarah

Shemot (Exodus) 8:16 – 9:12

I Shmuel (Samuel) 12:7-16

Tehillim (Psalm) 47

Mk 6:1-6a, Lk 4:16-20

The verbal tallies between the Torah and the Psalm are:

LORD - יהוה, Strong’s number 03068.

Land / Earth - ארץ, Strong’s number 0776.

The verbal tallies between the Torah and the Ashlamata are:

LORD - יהוה, Strong’s number 03068.

Said - אמר, Strong’s number 0559.

Moses - משה, Strong’s number 04872.

Aaron - אהרון, Strong’s number 0175.

Egypt - מצרים, Strong’s number 04714.

Shemot (Exodus) 8:16 And the LORD <03068> said <0559> (8799) unto Moses <04872>, Say <0559> (8798) unto Aaron <0175>, Stretch out thy rod, and smite the dust of the land <0776>, that it may become lice throughout all the land <0776> of Egypt <04714>.

Tehillim (Psalm) 47:2 For the LORD <03068> most high is terrible; he is a great King over all the earth <0776>.

I Shmuel (Samuel) 12:7 Now therefore stand still, that I may reason with you before the LORD <03068> of all the righteous acts of the LORD <03068>, which he did to you and to your fathers.

I Shmuel (Samuel) 12:8 When Jacob was come into Egypt <04714>, and your fathers cried unto the LORD <03068>, then the LORD <03068> sent Moses <04872> and Aaron <0175>, which brought forth your fathers out of Egypt, and made them dwell in this place.

I Shmuel (Samuel) 12:10 And they cried unto the LORD <03068>, and said <0559> (8799), We have sinned, because we have forsaken the LORD <03068>, and have served Baalim and Ashtaroth: but now deliver us out of the hand of our enemies, and we will serve thee.

Hebrew:

Hebrew	English	Torah Reading Ex. 8:16 – 9:12	Psalms 47:1-10	Ashlamatah 1 Sam 12:7-16

!Arh]a;;	Aaron	Exod. 8:16 Exod. 8:17 Exod. 8:25 Exod. 9:8		1 Sam. 12:8
~yhil{a/	God	Exod. 8:19 Exod. 8:25 Exod. 8:26 Exod. 8:27 Exod. 8:28 Exod. 9:1	Ps. 47:1 Ps. 47:5 Ps. 47:6 Ps. 47:7 Ps. 47:8 Ps. 47:9	1 Sam. 12:9 1 Sam. 12:12 1 Sam. 12:14
~ai	if	Exod. 8:21 Exod. 9:2		1 Sam. 12:14 1 Sam. 12:15
rm;a'	said	Exod. 8:16 Exod. 8:19 Exod. 8:20 Exod. 8:25 Exod. 8:26 Exod. 8:27 Exod. 8:28 Exod. 8:29 Exod. 9:1 Exod. 9:5 Exod. 9:8		1 Sam. 12:10 1 Sam. 12:12
#r,a,	land, earth	Exod. 8:16 Exod. 8:17 Exod. 8:22 Exod. 8:24 Exod. 8:25 Exod. 9:5 Exod. 9:9	Ps. 47:2 Ps. 47:7 Ps. 47:9
rv,a]	which, who, that	Exod. 8:21 Exod. 8:22 Exod. 9:3	Ps. 47:4	1 Sam. 12:7 1 Sam. 12:14 1 Sam. 12:16
aAB	came, go, went	Exod. 8:24 Exod. 9:1		1 Sam. 12:8 1 Sam. 12:12
rx;B'	chosen, chooses		Ps. 47:4	1 Sam. 12:13
!Be	sons	Exod. 9:4 Exod. 9:6	Ps. 47:1	1 Sam. 12:12
lAdG"	great		Ps. 47:2	1 Sam. 12:16
~G:	also	Exod. 8:21 Exod. 8:32		1 Sam. 12:14 1 Sam. 12:16
rb;D'	said, speak, spoken	Exod. 8:19 Exod. 9:1 Exod. 9:12	Ps. 47:3
rb'D'	asked, thing, word	Exod. 8:31 Exod. 9:4 Exod. 9:5 Exod. 9:6		1 Sam. 12:16
hNEhi	behold, see	Exod. 8:21 Exod. 8:29 Exod. 9:3 Exod. 9:7		1 Sam. 12:13
hz<	this, here	Exod. 8:23 Exod. 8:32 Exod. 9:5 Exod. 9:6		1 Sam. 12:8 1 Sam. 12:16
dy"	hand	Exod. 8:17 Exod. 9:3		1 Sam. 12:9 1 Sam. 12:10 1 Sam. 12:11 1 Sam. 12:15
hwhy	LORD	Exod. 8:16 Exod. 8:19 Exod. 8:20 Exod. 8:22 Exod. 8:24 Exod. 8:26 Exod. 8:27 Exod. 8:28 Exod. 8:29 Exod. 8:30 Exod. 8:31 Exod. 9:1 Exod. 9:3 Exod. 9:4 Exod. 9:5 Exod. 9:6 Exod. 9:8 Exod. 9:12	Ps. 47:2 Ps. 47:5	1 Sam. 12:7 1 Sam. 12:8 1 Sam. 12:9 1 Sam. 12:10 1 Sam. 12:11 1 Sam. 12:12 1 Sam. 12:13 1 Sam. 12:14
bqo[]y:	Jacob		Ps. 47:4	1 Sam. 12:8
ac'y"	bring, come, go	Exod. 8:18 Exod. 8:20 Exod. 8:29 Exod. 8:30		1 Sam. 12:8
bc;y"	present yourself, stand	Exod. 8:20		1 Sam.12:7 1 Sam.12:16
bv;y"	settled, lived, sits		Ps. 47:8	1 Sam. 12:8 1 Sam 12:11
lKo	all, whole, entire, every	Exod. 8:16 Exod. 8:17 Exod. 8:24 Exod. 9:4 Exod. 9:6 Exod. 9:9 Exod. 9:11	Ps. 47:1 Ps. 47:2 Ps. 47:7	1 Sam. 12:7
aol	no, not, nothing	Exod. 9:4		1 Sam. 12:12
daom.	very, highly	Exod. 9:3	Ps. 47:9
%l,m,	king		Ps. 47:2 Ps. 47:6 Ps. 47:7	1 Sam. 12:9 1 Sam. 12:12 1 Sam. 12:13 1 Sam. 12:14
!mi	because, the one, both	Exod. 8:24 Exod. 9:11		1 Sam. 12:11
~yIr;c.mi	Egypt	Exod. 8:16 Exod. 8:17 Exod. 8:21 Exod. 8:24 Exod. 8:26 Exod. 9:4 Exod. 9:6 Exod. 9:9 Exod. 9:11		1 Sam. 12:8
hv,m	Moses	Exod. 8:16 Exod. 8:20 Exod. 8:25 Exod. 8:26 Exod. 8:29 Exod. 8:30 Exod. 8:31 Exod. 9:1 Exod. 9:8 Exod. 9:10 Exod. 9:11 Exod. 9:12		1 Sam. 12:8
db;['	serve	Exod. 8:20 Exod. 9:1		1 Sam. 12:10 1 Sam. 12:14
!yI[;	eyes	Exod. 8:26 Exod 9:8		1 Sam. 12:16
l[;	over, above, upon	Exod. 9:9	Ps. 47:2 Ps. 47:8	1 Sam. 12:12 1 Sam. 12:13 1 Sam. 12:14
~ynIP'	before, face	Exod. 8:20 Exod. 8:24 Exod. 9:10 Exod. 9:11		1 Sam. 12:7
lAq	thunder, voice		Ps. 47:1 Ps. 47:5	1 Sam. 12:14 1 Sam. 12:15
xl;v'	let, I will send,in not letting go	Exod. 8:20 Exod. 8:21 Exod. 8:28 Exod. 8:29 Exod. 8:32 Exod. 9:1 Exod. 9:2 Exod. 9:7		1 Sam. 12:8 1 Sam. 12:11
[m;v'	listen, hear, heed	Exod. 8:19 Exod. 9:12		1 Sam. 12:14 1 Sam. 12:15
arey"	feared, fear		Ps. 47:2	1 Sam. 12:14
> ?	just	Exod. 9:12		1 Sam. 12:8
%l;m'	shall reign		Ps. 47:8	1 Sam. 12:12 1 Sam. 12:14
~[;	people	Exod. 8:20 Exod. 8:21 Exod. 8:22 Exod. 8:23 Exod. 8:29 Exod. 8:31 Exod. 8:32 Exod. 9:1 Exod. 9:7	Ps. 47:1 Ps. 47:3 Ps. 47:9
hf'['	did, do, done, made, make	Exod. 8:17 Exod. 8:18 Exod. 8:24 Exod. 8:26 Exod. 8:31 Exod. 9:5 Exod. 9:6		1 Sam. 12:7 1 Sam 12:16

Greek:

GREEK	ENGLISH	Torah Reading Ex. 8:16 – 9:35	Psalms 47:1-10	Ashlamatah 1 Sam 12:7-16	Peshat Mishnah of Mark, Mk 6:1-6a	Tosefta of Luke Lk 4:16-20

ἀκούω	heard			1 Sam. 12:14 1 Sam. 12:15	Mk. 6:2 Mk. 6:11
ἄνθρωπος	man, men	Exo 8:17 Exo 8:18 Exo 9:9 Exo 9:10
ἀποδίδωμι	gave			1Sa 12:9		Lk. 4:20
ἀποστέλλω	sent, send	Exo 8:28		1Sa 12:8 1Sa 12:11	Mk. 6:7	Lk. 4:18
ἄρτος	loaves				Mk. 6:8
δαιμόνιον	demons				Mk. 6:13
δέχομαι	took, take				Mk. 6:11
διά	on account of, through, because of	Exo 9:11			Mar 6:2 Mar 6:6
διδάσκω	teach				Mk. 6:2 Mk. 6:6
δίδωμι	gave, puts	Exo 8:23 Exo 9:5		1Sa 12:13	Mk. 6:2 Mk. 6:7
δύναμαι	be able	Exo 8:18 Exo 9:11			Mk. 6:5
δύναμις	force				Mk. 6:2 Mk. 6:5
δύο	two				Mk. 6:7 Mk. 6:9
δώδεκα	twelve				Mk. 6:7
εἴδω	beheld, knew	Exod. 8:21 Exod. 8:29 Exod. 9:3 Exod. 9:7		1 Sam. 12:13
εἰσέρχομαι	entered	Exo 9:1		1Sa 12:8	Mk. 6:10	Lk. 4:16
ἐκεῖ	there, in that place	Exo 8:22			Mk. 6:5 Mk. 6:10
ἐξέρχομαι	come forth, go forth go from	Exo 8:20 Exo 8:29 Exo 8:30			Mk. 6:1 Mk. 6:10 Mk. 6:12
ἔπω	said	Exod. 8:16 Exod. 8:19 Exod. 8:20 Exod. 8:25 Exod. 8:26 Exod. 8:27 Exod. 8:28 Exod. 8:29 Exod. 9:1 Exod. 9:5 Exod. 9:8		1 Sam. 12:10 1 Sam. 12:12
ἔρχομαι	came, come	Exo 8:25		1Sa 12:12	Mk. 6:1	Lk. 4:16
ἔχω	have, had, suffice
ἡμέρα	day	Exo 8:22 Exo 8:27			Mar 6:11	Luk 4:16
θέλω / ἐθέλω	want, wanted	Exo 8:32
θεός	God	Exod. 8:19 Exod. 8:25 Exod. 8:26 Exod. 8:27 Exod. 8:28 Exod. 9:1	Ps. 47:1 Ps. 47:5 Ps. 47:6 Ps. 47:7 Ps. 47:8 Ps. 47:9	1 Sam. 12:9 1 Sam. 12:12 1 Sam. 12:14
ἰδού	behold, see	Exod. 8:21 Exod. 8:29 Exod. 9:3 Exod. 9:7		1 Sam. 12:13
καλέω	called	Exo 8:25 Exo 9:27
καρδία	heart	Exod. 8:19 Exod. 8:32 Exod. 9:7 Exod. 9:12				Luk 4:18
κύριος	LORD	Exod. 8:16 Exod. 8:19 Exod. 8:20 Exod. 8:22 Exod. 8:24 Exod. 8:26 Exod. 8:27 Exod. 8:28 Exod. 8:29 Exod. 8:30 Exod. 8:31 Exod. 9:1 Exod. 9:3 Exod. 9:4 Exod. 9:5 Exod. 9:6 Exod. 9:8 Exod. 9:12	Ps. 47:2 Ps. 47:5	1 Sam. 12:7 1 Sam. 12:8 1 Sam. 12:9 1 Sam. 12:10 1 Sam. 12:11 1 Sam. 12:12 1 Sam. 12:13 1 Sam. 12:14		Lk. 4:18 Lk. 4:19
λέγω	saying,says	Exo 8:20 Exo 8:25 Exo 9:1 Exo 9:5 Exo 9:8		1Sa 12:10	Mk. 6:2 Mk. 6:4 Mk. 6:10
ὁδός	journey	Exo 8:27			Mk. 6:8
οἰκία	houses, home	Exo 8:21			Mk. 6:4 Mk. 6:10
ὅς / ἥ / ὅ	who, which, what	Exod. 8:21 Exod. 8:22 Exod. 9:3	Ps. 47:4	1 Sam. 12:7 1 Sam. 12:14 1 Sam. 12:16	Mk. 6:11	Lk. 4:18
οὐδείς	no one, even one	Exo 8:31 Exo 9:6 Exo 9:7			Mk. 6:5
ὀφθαλμός	eyes			1 Sam. 12:16		Lk. 4:20
πᾶς	all, whole, every, entire	Exod. 8:16 Exod. 8:17 Exod. 8:24 Exod. 9:4 Exod. 9:6 Exod. 9:9 Exod. 9:11	Ps. 47:1 Ps. 47:2 Ps. 47:7	1 Sam. 12:7		Lk. 4:20
πατήρ	father			1Sa 12:7 1Sa 12:8
πλῆθος	multitude, cogregation	Exo 8:24
πνεῦμα	breath, wind, spirits				Mk. 6:7	Lk. 4:18
ποιέω	did, do, make	Exod. 8:17 Exod. 8:18 Exod. 8:24 Exod. 8:26 Exod. 8:31 Exod. 9:5 Exod. 9:6		1 Sam. 12:7 1 Sam. 12:16	Mk. 6:5
πορεύομαι	go, going	Exo 8:27 Exo 8:28		1Sa 12:14
πούς	foot, feet		Psa 47:3		Mk. 6:11
προφήτης	prophet				Mk. 6:4	Lk. 4:17
ῥάβδος	rod, staff	Exo 8:16 Exo 8:17			Mk. 6:8
σάββατον	Sabbath				Mk. 6:2	Lk. 4:16

συναγωγή	gathering, synagogue				Mk. 6:2	Lk. 4:16 Lk. 4:20
τόπος	place			1Sa 12:8	Mk. 6:11	Lk. 4:17
υἱός	son		Ps. 47:1	1 Sam. 12:12	Mk. 6:3
χείρ	hand	Exod. 8:17 Exod. 9:3	Psa 47:1	1 Sam. 12:9 1 Sam. 12:10 1 Sam. 12:11 1 Sam. 12:15	Mk. 6:2 Mk. 6:5

Nazarean Talmud

Sidra Of Shmot (Ex.) 8:16 – 9:35

“HaSh’kem BaBoqer” “Rise early in the morning”

By: Rabbi Dr. Eliyahu ben Abraham &

Hakham Dr. Yosef ben Haggai

School of Hakham Shaul

Tosefta

(Luqas Lk 4:16-20; 9:1-6)

Mishnah א:א

School of Hakham Tsefet

Peshat

(Mark 6:1-13)

Mishnah א:א

And he came to Natzaret,^{^[35]} where he was raised up,^{^[36]} and entered per his religious practice,^{^[37]} in (on) the day of Sabbaths into the Synagogue and stood up to read aloud^{^[38]}. And given to him was the Prophet Yeshayahu^{^[39]} and he unrolled the scroll to find the place where he was to read it was written,^{^[40]}

“The spirit of the Lord God^{^[41]} is upon me, Because the Lord has anointed me; He has sent me as a herald of joy to the humble, To bind up the broken hearted, To proclaim release to the bond servants, Liberation to the imprisoned; To proclaim a year of the Lord's favour and a day of vindication by our God; To comfort all who mourn.”

To provide for the mourners in Zion -- To give them a turban instead of ashes, The festive ointment instead of mourning, A garment of splendor instead of a drooping spirit. They will be called terebinths of victory, Planted by the L-RD for His glory. And they will build the ancient ruins, Raise up the desolations of old, And renew the ruined cities, The desolations of many ages. Strangers will stand and pasture your flocks, strangers will be your plowmen and vine-trimmers; While you will be called “Priests of the Lord,” And termed “Servants of our God.” You will enjoy the wealth of nations And revel in their riches. Because your shame was double -- Men cried, “Disgrace is their portion” -- Assuredly, They will have a double share in their land, Joy will be theirs for all time. For I the Lord love justice, I hate robbery with a burnt offering. I will pay them their wages faithfully, And make a covenant with them for all time. Their offspring will be known among the nations, Their descendants in the midst of the peoples. All who see them will recognize That they are a stock the L-RD has blessed. {P}

And he rolled up the scroll and gave it back to the Chazan^{^[42]} (clerk or Paqid) and sat down. And everyone in the Synagogue intently fixed their eyes on him.

Lk. 9:1-6 And he called the twelve (talmidim) together, and gave them power and authority over all the demons, and to heal diseases. And he sent them out to proclaim the kingdom (Governance) of God, through the Hakhamim and Bate Din as opposed to human kings, and to perform healing. And he said to them, “Take nothing for your journey, neither a staff, nor a bag, nor bread, nor money; and do not even have two tunics apiece. And whatever house you enter, stay there, and take your leave from there. And as for those who do not receive you, as you go out from that city, shake off the dust^{^[43]} from your feet as a testimony against them.” And departing, they began going about among the villages, proclaiming the Mesorah, and healing everywhere.

And he departed from there and came into his native town,^{^[44]} and his talmidim followed^{^[45]} after him. And when Shabbat had come, he began teaching^{^[46]} in the Synagogue, and many listening were struck with astonishment,^{^[47]} saying from who,^{^[48]} does this one get this and what wisdom is this which has been given to him, and such supernatural power^{^[49]} happens^{^[50]} through his hands. Is not this the craftsman’s son, the son of Miriam and the brother of Ya’aqob and Yosef and Yehudah and Shim’on; and are not these his sisters here with us and they criticized him (and would not acknowledge his authority).^{^[51]} And Yeshua said to them that a Prophet is without honour (or dignity) in his native town and with relatives (or fellow citizens) or in his own house.^{^[52]} And he was not able to perform even one miracle except he cured a few weak ones by laying his hands on them. And he marvelled at their disobedient lifestyle.^{^[53]}

And he called the twelve (talmidim) and began to send them^{^[54]} out in pairs, and gave them authority to cast out shedim (unclean spirits); and he instructed them that they should take nothing for their journey, except a mere staff,^{^[55]} no bread, no bag, no money in their belt, but to wear sandals; and he added, “Do not put on two tallits.”^{^[56]} And he said to them, “Wherever you enter a house, stay there until you leave town. Any place that does not receive you or listen to you, as you go out from there, shake the dust^{^[57]} off the soles of your feet for a testimony against them.” They went out and preached that men should repent. And they were casting out many shedim (demons – unclean spirits) and were anointing with oil many sick people and healing them.

Nazarean Codicil to be read in conjunction with the following Torah Seder:

Ex 8:16 – 9:12

Psa. 47:1-10

I Sam 12:7-16

Mk 6:1-6a

Lk 4:16-20

Commentary to Hakham Tsefet’s School of Peshat

This section of Mordechai is one that leans heavily on the Tosefta of Luke for explanation, elucidation and establishment of halakhic norms for the Nazarean Community.

Tosefta of Luke	Mishnah of Mark
And he came to Natzaret, where he was raised up, and entered per his religious practice	And he departed from there and came into his native town

The Marqan (Mishnah) portion of our Nazarean Talmud relies on the Tosefta of Luqas to elucidate exactly where Yeshua’s native town is. Furthermore, we see from the combined Mishnah and Tosefta that his departure from K’far Nachum – (Capernaum – City of Nahum)^{^[58]} was for the sake of returning to Natzaret for a very special Shabbat. His returning to his native town is very important to our Torah Seder and Nazarean Talmud. However, we also have a halakhic principle elucidated here. Yeshua returns for the sake of attending the Esnoga – Synagogue, per his religious practice! As noted in our footnotes, this is not simply “tradition” nor is it simply his “tradition.” The phrase εἰωθὸς from εθω – etho shows that this is a religious mitzvah for all Jewery and incumbent on Nazarean Judaism. The Mishnah of Mordechai shows that the day is Shabbat and that he enters the Esnoga (Synagogue) in faithful obedience. From this, we understand that Yeshua and his talmidim faithfully observed attendance of the Esnoga on Shabbat.

While both the Mishnah of Mordechai and The Luqan Tosefta record Yeshua’s attendance of the Esnoga on Shabbat, the Tosefta further elucidates our understanding of the specific Shabbat by saying “the day of Shabbaths.” The nomenclature of day and days and the play between the plural and singular should be a flag, calling for the reader’s attention. However, the neither the Mishnah nor the Tosefta tell us directly what the phrase “the day of Shabbaths” means. For this, we need to understand the lectionary. May we say that we need to have a better understanding of the Torah Lectionary than most contemporary Scholars do. Of course, we mean the Triennial Torah reading cycle when we mention the Torah Lectionary. Here Hakham Shaul through his amanuensis Dr Hillel (Luke) is trying to tell us that the date of this special “Sabbath (s)” is Yom Kippur and the day when the Jubilee (Yobel) is announced. Therefore, we have the convergence of Shabbat, Yom HaKippurim and the Yobel. We will see in a coming Toseftan pericope Yeshua saying “Today” this is accomplished, referring to the blessings and benefits of the Yobel. However, we will note that this Yobel was the last Jubilee experienced^{^[59]} by the B’ne Yisrael before the destruction of the Temple.

And when Shabbat had come, he began teaching in the Synagogue. This Mishnaic statement is now elucidated by the Toseftan account by saying… And arose to read aloud. We can see further elucidation as we read… And given to him was the Prophet Yesha’yahu^{^[60]} and he unrolled the scroll to find the place where he was to read. We have corrected the translation to clarify the understanding that Yeshua did not arbitrarily pick out his favorite passage in the scroll on this special Shabbat and read a portion that he liked.^{^[61]} From this passage, we learn the antiquity of the practice of reading a special Ashlamatah on Shabbat. However, the point here is that Yeshua read the verse that he Must read because of this special Shabbat. Therefore, the passage from Yesha’yahu was not an arbitrary passage^{^[62]} to be read at Yeshua’s whim because it was a verse that he could use for his aggrandizement. We have learned from the previous pericope that Yeshua was opposed to such nonsensical ideology. Yeshua was not telling everyone to “be quite” regarding his being Messiah, because he thought they would run and tell everyone. His command was in earnest. He truly did not want nor need the “fame.”

m. Abot 4:5 R. Tzadoq says, “Do not make [Torah teachings] a crown with which to glorify yourself or a spade with which to dig. So did Hillel say [M. 1:13], “He who uses the crown perishes.” “Thus have you learned: Whoever derives worldly benefit from teachings of Torah takes his life out of this world.”

Yeshua is perfectly aware of the lectionary. And, while he taught his talmidim to read the Torah Lectionary with Messianic Eyes per se, he did not need to force passages to point to the messianic mission of Mashiach ben Yosef or Mashiach ben David. Therefore, the reading of Yesha’yahu 61:1-9 is a well-established piece of the Triennial lectionary.

The Rosh HaKenesét – Head of the Synagogue in Tzfat (the City of Branches), Yeshua’s native town would have approached Yeshua sometime before the service and asked him to have a special part in the service. In the present case, Yeshua is given a Very special privilege. He is most likely asked to read the prophetic section (i.e. Yesha’yahu Isa. 61:19) of the Lectionary. While there is a very special practice of “buying the right to read special portions of the Torah through pledging monetary amounts it was also the practice of honoring special guests with the privilege of reading special portions. Furthermore, the fact that Yeshua was raised in the environs of that community made the special candidate for the special reading. We might have imagined how proud they were to see the youth that they had seen playing and studying having grown into a Hakham with such a following. The Mishnah tells us that he may have led the service as a Chazan that morning.

m. Megillah 4:5 He who concludes with the prophetic lection is the one who recites the Shema [with its blessings before and after, and passes before the ark, and raises his hands [in the priestly benediction]. But if he was a minor, his father or his teacher pass [before the ark] in his behalf.

While there are other scenarios that could have been played out, this seems most logical. He certainly was the “Maftir” who gave the sermon. In the present case, we see that Yeshua’s sermon was on the topic of the Prophetic Lectionary i.e. the Yobel. When we look at the outline for the sermon, we see the following points were elucidated. However, we must first note that the sermon would have covered the appropriate aspects of the Yobel and all those details are not given to us as is the case with the Torah’s haggadic materials.

The spirit of the LORD God is upon me, Because the LORD has anointed me;
He has sent me as a herald of joy to the humble,
To bind up the wounded of heart,
To proclaim release to the captives,
Liberation to the imprisoned;
To proclaim a year of the LORD's favour
and a day of vindication by our God;
To comfort all who mourn.”

While it would be worthwhile to dissect each subject, we know that the general theme is the Yobel. We have a revealing conclusion to this pericope in the words, And he rolled up the scroll and gave it back to the attendant (clerk or Paqid) and sat down.

There is a question as to why Yeshua “sat down.” While it was customary for teachers to sit and teach their talmidim this was not generally the case with lectures in the Esnoga. The elevated station of the Teba (Bema) would have been ideal for an orator’s sermon. In a previous Gemara of 2 Luqas (Acts) here Hakham Shaul gives a Pesach sermon we see that Hakham Shaul and Bar-Nechamah came into the Esnoga and “sat down.” When Hakham Shaul was called upon to give his “Pesach lecture” he “Stood up.” The activities of Hakham Shaul are juxtaposed against Yeshua’s to draw attention to Yeshua’s “sitting down.”

2 Luqas (Acts) 13:13 – 16 Now Hakham Shaul and his companions set sail from Paphos and came to Perga in Pamphylia. And Yochanan (Mordechai) left them and returned to Yerushalayim, but they went on from Perga and came to Antioch in Pisidia. And on the Sabbath day they went into the Synagogue and sat down. After the reading from the Torah and the Prophets, the Rosh HaKenesét sent a message to them, saying, “Brothers, if you have any words of exhortation for the people, say it.” So Hakham Shaul stood up,

The Sitting question!

And he rolled up the scroll and gave it back to the attendant (clerk or Paqid) and sat down. And everyone in the Synagogue intently fixed their eyes on him.

The eyes of everyone in the Esnoga being fixed intently on Yeshua is intentionally given for the sake of drawing our attention. The question being why would Yeshua have seated himself and then began the “sermon”? Yeshua’s sitting rather than standing called everyone’s attention to be focused on him intentionally. But, how are we to explain this “attention grabbing” activity? Sotah gives us a considerable amount of information concerning how the services of Yom HaKippurim were conducted in the Temple and local Esnogas. While some believe the references to the Esnoga (Synagogue) in Sotah is a reference to the Synagogue that was located on the Temple Mount, and there may be a measure of truth to this thought, we must keep in mind that not everyone in Eretz Yisrael (the Land of Israel) was present at the Temple or the said Esnoga. We see from our Toseftan pericope that the people of the Galil (Galilee) had gathered in their local Synagogues to celebrate the momentous occasion. Keeping this in mind, we know that the Esnoga was a mirror of the Temple. Therefore, those events which took place within the Temple were mirrored in the Esnoga except for the korbanot (sacrifices). This being the case we can see that the Temple courtyards set the precedent for activities in the Esnoga.

b. Sotah 40b In the Temple-court the kings of the house of David alone could sit, as it is said: Then David the king went in, and sat before the Lord, and he said: Who am I? etc!^{^[63]}

The Esnoga in Tzfat, the City of Branches was a special Esnoga. It was the place where many of the “Branches” and “Watchers” lived. The “Branches” are the Branches of Jesse. Therefore, the “Branches” are decedents of David. Yeshua’s “sitting” down was a signal to the audience that he was of the Davidic line. The congregants would have most likely already known this. However, his sitting was the exclamation point to the Prophetic reading of Yesha’yahu (Isaiah). By taking a seat, Yeshua was saying…

I am of the Davidic (Monarchy) line
I am the Messiah hoped for

As we will see in the coming materials and pericope, Yeshua was suggesting that the final age of global tikun was initiated. These things when weighed against the Torah Seder show that G-d through his agent Moshe would send the B’ne Yisrael out of Egypt in an expeditious way. The Mishnaic portion of Mordechai (Mark) clearly elucidates this point. Yeshua sees the Yobel as a great atonement. Just as L’Olam (forever) is, a reference to the Yobel Yeshua says “today this is fulfilled in your hearing,” as we will see.

Yeshua’s sermon and announcement of the Yobel are juxtaposed against those things in the first Redemption which were necessary for the emancipation of the Jewish people from Egyptian bondage. We would do well to studies these juxtaposed events to see the Jewish perspective in contrast to the Egyptians – Gentiles.

Some Questions to Ponder:

1. From all the readings for this week, which particular verse or passage caught your attention and fired your heart and imagination?

2. In your opinion, and taking into consideration all of the above readings for this Sabbath, what is the prophetic message (the idea that encapsulates all the Scripture passages read) for this week

Blessing After Torah Study

Barúch Atáh Adonai, Elohénu Meléch HaOlám,

Ashér Natán Lánu Torát Emét, V'Chayéi Olám Natá B'Tochénu.

Barúch Atáh Adonái, Notén HaToráh. Amen!

Blessed is Ha-Shem our GOD, King of the universe,

Who has given us a teaching of truth, implanting within us eternal life.

Blessed is Ha-Shem, Giver of the Torah. Amen!

“Now unto Him who is able to preserve you faultless, and spotless, and to establish you without a blemish,

before His majesty, with joy, [namely,] the only one GOD, our Deliverer, by means of Yeshua the Messiah our Master, be praise, and dominion, and honor, and majesty, both now and in all ages. Amen!”

Next Shabbat:

Shabbat: “Vehityatzev Lifne Paro” – “And Stand Before Paro”

Shabbat	Torah Reading:	Weekday Torah Reading:
וְהִתְיַצֵּב לִפְנֵי פַרְעֹה		Saturday Afternoon
“vehityatzev lifne Paro”	Reader 1 – Sh’mot 9:13-15	Reader 1 – Sh’mot 10:1-3
“And stand before Paro”	Reader 2 – Sh’mot 9:16-18	Reader 2 – Sh’mot 10:4-6
	Reader 3 – Sh’mot 9:19-21	Reader 3 – Sh’mot 10:7-10
Sh’mot (Exodus) 9:13-35	Reader 4 – Sh’mot 9:22-24
Ashlamatah: Shmuel alef (I Samuel) 12:7-16	Reader 5 – Sh’mot 9:25-27	Monday / Thursday Mornings
	Reader 6 – Sh’mot 9:28-30	Reader 1 – Sh’mot 10:1-3
Tehillim (Psalms) 48:1-15	Reader 7 – Sh’mot 9:31-33	Reader 2 – Sh’mot 10:4-6
	Maftir – Sh’mot 9:33-35	Reader 3 – Sh’mot 10:7-10
N.C.: Mk 6:6b-13, Lk 9:1-6	I Samuel 12:7-16

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Hakham Dr. Yosef ben Haggai

Rabbi Dr. Hillel ben David

Rabbi Dr. Eliyahu ben Abraham

Edited by His Honor Paqid Adon Ezra ben Abraham

A special thank you to HH Giberet Giborah bat Sarah for her diligence in proof-reading every week.

[15] This introduction was excerpted and edited from: The ArtScroll Tanach Series, Tehillim, A new translation with a commentary anthologized from Talmudic, Midrashic, and rabbinic sources. Commentary by Rabbi Avrohom Chaim Feuer, Translation by Rabbi Avrohom Chaim Feuer in collaboration with Rabbi Nosson Scherman.

[16] The Hebrew of this word is Midrashically taken to describe God in His Attribute of Justice; v. Gen R. XII, 15.

[17] God, in His Attribute of Mercy, is called by the Tetragrammaton.

[18] Curiously, we are in the midst of counting the 49 days of the Omer, so we have a connection to this time of the year.

[20] From Rabbi Moshe ben Nachman's commentary on the Torah. Adapted from Rabbi Dr. Charles Chavel's annotated translation.

[25] The neshama is the third of five parts of the soul.

[26] Mekubalim are the masters of the sod level of Torah hermeneutics.

[28] Found in “The Pentateuch” by S.R. Hirsh, in book two of Leviticus, page 674.

[30] “The Pentateuch”, translation and commentary by Samson Raphael Hirsch.

[32] The plague of wild beasts began on Rosh HaShana, as we shall see in our parsha next week.

[33] HaShem - יהוה, Strong’s number 03068.

[34] Land / Earth - ארץ, Strong’s number 0776.

[35] There is a great deal of controversy concerning the title “Nazareth” as the place where Yeshua “grew up” or resided during his early years. Nazareth is not mentioned in any Jewish literature i.e. Mishnah, Talmud, Midrash or Josephus. The etymology of the word seems to be related to the idea that Messiah would be from the stock or “branch” of David. Further research shows that נָצַר also means to guard or watch. Therefore, it is suggested that the “City of Branches” or the “City of “Guardians” or “City of Watchmen” is Tzfat. Consequently, this would make Tzfat the actual place of Yeshua’s early residence. This interpretation seems to be more in line with the thought of Yeshua being from the “branch” of Jessie (Davidic stock). Given the Toseftan interpretation of the present materials we would suggest that Yeshua was the “guardian, watchman of the “soul,” “Oral Torah,” “Wisdom” – Hokhmah and Tzfat was the “secret garden” or “garden of secrets” (So’od).

[36] Greek τρέφω trepho indicating the early years of childhood. However, τρέφω trepho seems to be rooted in τροπή tropē which means a turning. This seems to suggest he was here until his Bar Mitzvah. Moulton and Milligan seem to think that the word carries the idea of apprenticeship although it encompasses any period where a child is maintained by his or her parents.

[37] εἰωθὸς αὐτῷ indicates “his custom or practice.” Here it clearly indicates his “religious practice.” Obviously, it is not only his practice but also the practice of every observant Jew. However, this goes much farther as we will see shortly.

[38] ἀναγινώσκω anaginosko it is readily understood by this word that he stood and read aloud. Likewise, the word ἀναγινώσκω anaginosko is a compound of ana –up and γινώσκω ginōskō “know – da’at.” Therefore, he stood up and knew what he should read. Or, he read with understanding, knowledge – da’at.

[39] Alfred Edersheim tells us that Yeshua was selected (probably for honors sake) to conduct the service as a Chazzan or Shaliach Tsibbur for this Shabbat. This information is based on Mishnah Megilliah 4:5 He who concludes with the prophetic lection is the one who recites the Shema [with its blessings fore and aft], and passes before the ark, and raises his hands [in the priestly benediction]. Nevertheless, if he was a minor, his father or his teacher pass [before the ark] in his behalf. See - The Life and Times of Jesus the Messiah Book 3 Chapter 10. (Edersheim Alfred, The Life and Times of Jesus the Messiah, Henderson Publishers pg 304ff)

[40] Please Note: The Jubilee year was announced during that year's Yom HaKippurim festival (cf. Leviticus 25:9), and one of the readings for this day of announcing the Jubilee was Isaiah 61:1-9‎. The references of the Nazarean Codicil only have the initial reading of Yesha’yahu 61:1-2, however the reading is a pars pro toto for the reading of Yesha’yahu (Isaiah) 61:1-9.

[41] The “Spirit of the Lord God here refers to the “Divine Shekinah” (presence) and the “Spirit of Prophecy.”

[42] Here the reference to the “attendant” is a reference to the Chazan, ὑπηρέτης – huperetes in Greek. see Schurer, E. (2003). A History of the Jewish People in the Time of Jesus Christ (Second Division) Volume II. Hendrickson Publishers Inc. pp. 66-7

[44] VGNT argues that this word be translated “native place” or “native town.” J.H. Moulton and G. Milligan, Vocabulary of the Greek Testament, Hendrickson Publishers, 1930 pg. 499 We are certain that his “native town” is Nazareth from the Gemara associated with this verse as we will see 1 Hillel 4.16. However, it is also stated 1 Hillel 2.39 where the vocabulary of these two verses is similar. While Nazareth is not mentioned, it is readily assumed, from the P’shat, that this was his native town.

[45] Argument is made in several lexicons that this verse can and or should be translated with the idea that “his talmidim and “followers” went with him. Henry Barkley suggests that here the “followers” are scholars not simple “followers.” See Henry Barclay, Swete, D.D, The Gospel According to Mark, The Greek Text with Introduction Notes and Indices, Macmillan and Co, 1898, pg. 105 Consequently, he states that the visit was NOT a visit with his family seeking rest and seclusion as some scholars suggest. He was surrounded by scholars who followed him seeking his wisdom.

[46] Based on secular writings there seems to be a graduation of status in this word as used here. It seems plausible that Yeshua is now a Hakham sought by other hakamim. J.H. Moulton and G. Milligan, Vocabulary of the Greek Testament, Hendrickson Publishers, 1930 pg. 159

[47] Note ἀκούω akouo is ἀκούοντες present active. When joined with ἐκπλήσσω ekplesso the “amazement is amplified. Not only is the expression an amplification it demonstrates that the Master, possibly in the presence of other scholars or Hakhamim, overwhelmed them with his words (wisdom).

[48] While the Greek text clearly says “from where” the true intention of the text is from whom.

[49] The word Dunamis, is a word often used in the Nazarene Codicil, to speak of miracles from the standpoint of the supernatural power exerted in some sort of performance. Use of the word “supernatural” implies its Latin origins of “supra” and “natura” meaning above nature. δύναμις – dunamis is used for the “virtue,” which flows from the person of Yeshua. This is clearly an association with Messiah and the principle of agency. Therefore, the demonstration of dunamis here implies that the Master somehow defied the natural order of things in his miracles. Hakham Shaul uses this word in Romans 1:16 to speak of the Mesorah (Oral Tradition of the Master) as the power of G-d resulting in safety (shalom).

[50] γίνομαι ginomai used here in the perfect Hebraic sense. The Hellenized form is usually preceded by the kai of second clause. The Hebraic sense of this word does not need this kai. However, when preceded with the kai we can still see the Hebraicוַֽיְהִי When this form is found in Greek it is usually written κai εγωnεto.

[51] Greek - skandalizō, it is not hard to see this word is associated with our idea of scandalize. However, its use in antiquity takes the Theological Dictionary of the New Testament nearly 20 pages to define it use. In short, it has the idea of wanting to lay a trap or ensnare in many cases. However, it is used here to tell us of their disapproval of him and their failure to accept his authority. This has caused Scholars to believe that because he did not fit certain circles they rejected him. This is not hard to imagine given the contest between the School of Hillel and Shammai.

[52] Note that the translation can also read, “A prophet is not without honor, except in his own country, and among his kindred, and in his own house”

[53] Here I believe that the Greek apistis is trying to tell us that their life did not match their speech.

[54] We find here the typical word for being sent. Greek ἀποστέλλω, - apostello and the Hebrew שָׁלַח – shalach. This placement will establish the foundation upon which synonyms for this word are used in both Hebrew and Greek throughout our text. We find that the Mishnah Tractate Berakhot 5:5 elucidates the principle of agency. “One who prays and errs—it is a bad sign for him. And if he is a communal agent, [who prays on behalf of the whole congregation], it is a bad sign for them that appointed him. [This is on the principle that] a man’s agent (Hebrew: Shaliach = Apostle) is like [the man] himself. They said concerning R. Haninah b. Dosa, “When he would pray for the sick he would say ‘This one will live’ or ‘This one will die.’ ” They said to him, “How do you know?” He said to them, “If my prayer is fluent, then I know that it is accepted [and the person will live]. “But if not, I know that it is rejected [and the person will die].” (Emphasis is ours)

[55] Verbal and thematic connection to Shemot (Exodus) 8:16

[56] Notice here the moral expediency, which the Talmidim must do their work of spreading the Mesorah of the Master. The expediency is equal to the original Egyptian Passover.

[57] Verbal connection to the soot, which becomes as fine as dust. Shemot 8:16, 9:8

[58] It is most likely that the events concerning Yair’s daughter in the previous pericope occurred in K’far Nachum – Capernaum, the City of Nahum

[59] While the Yobel was not practiced in the way that it was during the first Temple period we do know that a modicum of observance was observed. The reason that the Yobel does not carry the weight of the First Temple period is because there remained those in Diaspora who were exiled from Eretz Yisrael. This brought the sages to understand that the Yobel could not be fully observed in the Second Temple period.

[60] Alfred Edersheim tells us that Yeshua was selected (probably for honors sake) to conduct the service as a Chazzan or Shaliach Tsibbur for this Shabbat. This information is based on Mishnah Megilliah 4:5 He who concludes with the prophetic lection is the one who recites the Shema [with its blessings fore and aft], and passes before the ark, and raises his hands [in the priestly benediction]. Nevertheless, if he was a minor, his father or his teacher pass [before the ark] in his behalf. See - The Life and Times of Jesus the Messiah Book 3 Chapter 10. (Edersheim Alfred, The Life and Times of Jesus the Messiah, Henderson Publishers pg 304ff)

[61] However, there is some argument for the fact that Yeshua could have picked his verses and intentionally read only a portion of the reading rather than having completely read the Prophetic lection. Sotah 7:2-7 states that the section of the Priestly Blessing that is read on Yom Kippur must be read in Hebrew, i.e. the Lashon Kodesh. This makes us perfectly aware of the fact that the language of the First Century Jewish people in the Galil was Mishnaic Hebrew.

Furthermore, the recital of the Prophets is not read entirely on this day. The reader reads a portion and then holds the Scroll close to his breast and then says, “More than I have read for you is written here.” He then cites eight blessings: (1) for the Torah, (2) and for the Temple service, (3) and for the Thanksgiving, (4) and for the forgiveness of sin, (5) and for the sanctuary, (6) and for Israel, (7) and for the priests, (8) and the rest of the Prayer. This practice abbreviates the service, which would have been unusually long on that day. The convergence of Shabbat, Yom HaKippurim and the Yobel would have called for an extensive liturgy.

[62] Although Yeshua most certainly followed halakhic precedents, we do have Talmudic justification for being able to pick the passages he wanted to read. However, we must also state that he was not at liberty to pick any verse from the whole of the Tanakh. He was constrained to selecting a verse or verses from the Lectionary.

b. Sotah 41a We may skip a passage in the Prophets but not in the Torah! (When read in the Synagogue) Abaye said: There is no contradiction; the latter teaching refers to a case where the passage skipped is sufficiently long to interrupt the translator, whereas [in the Mishnah] it is not sufficiently long to interrupt the translator. On this point, however, it has been taught: We may skip a passage in the Prophets but not in the Torah. How much may be skipped [in the reading of the Prophets]? A passage which is not sufficiently long to interrupt the translator. Consequently so far as the Torah is concerned nothing at all [may be skipped]! But Abaye said: There is no contradiction; the teaching [that we may skip a passage in the reading of the Torah] applies to where there is one theme, (As here, since both passages deal with the Day of Atonement) the other teaching to where there are two themes. Thus it has been taught: We may skip [a passage] in the Torah where there is one theme and in the Prophets where there are two themes, but in either case only when it is not sufficiently long to interrupt the translator. We may not, however, skip from one Prophetical Book to another; but with a book of the Minor Prophets (These are regarded as one Book), we may skip [from one to another] except that this may not be done from the end of the Book to its beginning. (it is not allowed to turn back in the reading)