Esnoga Bet Emunah - 227 Millset Chase# - San Antonio, Texas 78253

Targum Pseudo Jonathan for:

Sh’mot (Exodus) 1:1 – 2:25

I. AND these are the names of the sons of Israel who went into Mizraim with Jakob, each with the men of his house entered in: Reuben, Shimeon, Levi, and Jehudah; Issakar, Zebulon, and Benjamin; Dan and Naphtali; Gad and Asher. And the number of all the souls coming from the thigh of Jakob, seventy souls, with Joseph and his sons, who were in Mizraim.

And Joseph died, and after him died all his brethren, and all that generation. And the souls of Israel increased, and multiplied children, and became strong, and prevailed greatly, and the land was filled with them. And there arose a new king (other) than he who was formerly over Mizraim, who took no knowledge of Joseph, and walked not in his laws. [JERUSALEM TARGUM. And a king arose (different from him who was) formerly over Mizraim, who took no knowledge of Joseph, and walked not in his laws.] And he said to his people, Behold now, the people of the house of Israel are many, and are stronger than we. Come, let us take counsel against them in these matters, to diminish them that they multiply not, so as that, should war be arrayed against us, they be not added to our adversaries, and destroy us that not one of us be left, and they afterward go forth from the land. [JERUSALEM. And they kill us, and go up in peace from the land.] And they set over them work-masters to afflict them in their servitude; and they built walled cities to become Pharoh's treasure-places, Tanis and Pilusin. [JERUSALEM. Tanis and Pilusin.] But as much as they depressed them, so much they multiplied, and so much they prevailed, and the Mizraee were troubled in their lives before the sons of Israel. And the Mizraee enslaved the sons of Israel, and made their lives bitter by hard service in clay and bricks, and all the labor of the face of the field; and in all the work which they made them do was hardness.

And Pharoh told that he, being asleep, had seen in his dream, and, behold, all the land of Mizraim was placed in one scale of a balance, and a lamb, the young of a sheep, was on the other scale; and the scale with the lamb in it overweighed. Forthwith he sent and called all the magicians of Mizraim, and imparted to them his dream. Immediately Jannis and Jambres, the chief of the magicians, opened their mouth and answered Pharoh, A certain child is about to be born in the congregation of Israel, by whose hand will be destruction to all the land of Mizraim. Therefore did Pharoh, king of Mizraim, give counsel to the Jehudith midwives, the name of one of whom was Shifra, who is Jokeved, and the name of the other Puvah, who is Miriam her daughter. [JERUSALEM. And the king of Mizraim told the Hebrew midwives, the name of the first of whom was Shifra, and she was Jokeved, and the name of the second Puvah, she was Miriam.] And he said, When you attend Jehudith women, and see them bear, if it be a male child, you shall kill him; but if a daughter, you may let her live. But the midwives feared before the Lord, and would not do according to what the king of Mizraim had said to them, but they saved the children. And the king of Mizraim called the midwives, and said to them, Why have you done this thing, and have saved the children? And the midwives said to Pharoh, The Jehudith women are not as the Mizraite, for they are sturdy (or, courageous) and wise-minded: before the midwife comes to them they lift up their eyes in prayer, supplicating mercy before their Father who is in heaven, who hears the voice of their prayer, and at once they are heard, and bring forth, and are delivered in peace. [JERUSALEM. Because they are vivacious, and before the midwife comes to them they pray before their Father who is in heaven, and He answers them, and they bring forth.] And the Lord did good to the midwives, and the people multiplied and prevailed greatly. And forasmuch as the midwives feared before the Lord, they obtained for themselves a good name unto the ages; and the Word of the Lord up-built for them a royal house, even the house of the high priesthood. [JERUSALEM.. Because the midwives feared before the Lord, they obtained for themselves a good name in the midst of the ages, and made unto themselves houses, the house of the Levites and the house of the high priesthood.] But when Pharoh saw this, he commanded all his people, saying, Every male child that is born to the Jehudaee you shall cast into the river; but every daughter you may spare.

II. And Amram, a man of the tribe of Levi, went and returned to live in marriage with Jokeved his wife, whom he had put away on account of the decree of Pharoh. [JERUSALEM. And there went a man of the tribe of Levi and took Jokeved, who was beloved of him, (or, who was related to him,) to wife.] And she was the daughter of a hundred and thirty years when he returned to her; but a miracle was wrought in her, and she returned unto youth as she was, when in her minority she was called the daughter of Levi. And the woman conceived and bare a son at the end of six months; and she saw him to be a child of steadfastness, (or, of steadfast life,) and hid him three months, which made the number nine. But she could conceal him no longer, for the Mizraee had become aware of him. And she took an ark of papyrus, (tunes,) and coated it with bitumen and pitch, and placed the child within it, and laid him among the reeds on the bank of the river. And Miriam his sister stood at a distance to take knowledge of what would be done to him. And the Word of the Lord sent forth a burning sore and inflammation of the flesh upon the land of Mizraim; and the daughter of Pharoh came down to refresh herself at the river. And her handmaids, walking upon the bank of the river, saw the ark among the reeds, and put forth the arm and took it, and were immediately healed of the burning and inflammation. And she opened, and saw the child, and, behold, the babe wept; and she had compassion upon him, and said, This is one of the children of the Jehudaee. And his sister said to Pharoh's daughter, May I go and call for thee a nursing woman from the Jehudesses, to suckle the babe for you? And Pharoh's daughter said, Go; and the damsel went and called the child's mother. And the daughter of Pharoh said, Take this child and suckle it for me, and I will give you your wages And the woman took the child and suckled him. And the child grew, and was brought to Pharoh's daughter, and he was beloved by her as a son; and she called his name Mosheh, Because, said she, I drew him out of the water of the river. [JERUSALEM. I uplifted him.]

And in those days when Mosheh was grown up, he went forth to his brethren, and saw the anguish of their souls, and the greatness of their toil. And he saw a Mizraite man strike a Jewish man of his brethren; and Mosheh turned, and considered in the wisdom of his mind, and understood that in no generation would there arise a proselyte from that Mizraite man, and that none of his children's children would ever be converted; and he smote the Mizraite, and buried him in the sand. [JERUSALEM. And Mosheh, by the Holy Spirit, considering both the young, men, saw that, behold, no proselyte would ever spring from that Mizraite; and he killed him, and hid him in the sand.]

And he went out the second day, and looked; and, behold, Dathan and Abiram, men of the Jehudaee contended; and seeing Dathan put forth his hand against Abiram to smite him, he said to him, Wherefore do you smite your companion? And Dathan said to him, Who is he who has appointed you a chief man and a judge over us? Will you kill me, said he, as you did the Mizraite? And Mosheh was afraid, and said, Verily, the thing has become known. And Pharoh heard this thing, and sought to kill Mosheh; and Mosheh escaped before Pharoh, to dwell in the land of Midian. And he sat by a well. And the priest of Midian had seven daughters; and they came and drew, and filled the watering-troughs, to give drink to the flocks of their father. But the shepherds came and drove them away. And Mosheh arose in the power of his might, and rescued them, and gave the flocks drink. And they came to Reuel, their grandfather, who said to them, How is it that you are come (so) early to-day? And they replied, A Mizraite man not only delivered us from the hand of the shepherds, but also himself drawing drew and watered the flock. And he said to his son's daughters, And where is he? Why did you leave the man? Call him, and let him eat bread. But when Reuel knew that Mosheh had fled from before Pharoh he cast him into a pit; but Zipporah, the daughter of his son, maintained him with food, secretly, for the time of ten years; and at the end of ten years brought him out of the pit. And Mosheh went into the bedchamber of Reuel, and gave thanks and prayed before the Lord, who by Him would work miracles and mighty acts. And there was shown to him the Rod which was created between the evenings, and on which was engraved and set forth the Great and Glorious Name, with which he was to do the wonders in Mizraim, and to divide the sea of Suph, and to bring, forth water from the rock. And it was infixed in the midst of the chamber, and he stretched forth his hand at once and took it. Then, behold, Mosheh was willing to dwell with the man, and he gave Zipporah, the daughter of his son, to Mosheh. And she bare him a male child, and he called his name Gershom, Because, said he, a sojourner have I been in a strange land which is not mine.

And it was after many of those days that the king of Mizraim was struck (with disease), and he commanded to kill the firstborn of the sons of Israel, that he might bathe himself in their blood. And the sons of Israel groaned with the labor that was hard upon them; and they cried, and their cry ascended to the high heavens of the Lord. And He spoke in His Word to deliver them from the travail. And their cry was heard before the Lord, and before the Lord was the covenant remembered which He had covenanted with Abraham, with Izhak, and with Jakob. And the Lord looked upon the affliction of the bondage of the sons of Israel; and the repentance was revealed before Him which they exercised in concealment, so as that no man knew that of his companion.

Midrash Tanhuma Yelammedenu

Sh’mot (Exodus) 1:1 – 2:25

1. Now these are the names (Exod. 1:1). Scripture states (elsewhere in allusion to this verse): He that spares his rod hates his son; but he that loves him chastises him betimes (Prov. 13:24). Normally, if a man informs his friend that someone has beaten his son, the father would deprive the guilty person even of the source of his livelihood. Why, then, does Scripture state: He that spares his rod hates his son'? This teaches you that whenever a man fails to chastise his son, that son will ultimately act wickedly, and he will come to despise him. We find this to be so in the case of Ishmael, who behaved fondly toward his father, who failed to chastise him, and he thus went astray. As a result, Abraham began to despise him, and drove him empty-handed from his home.

What had Ishmael done? When he was fifteen years old, he brought idols into his home, to play with and to worship as he had seen others do. As soon as Sarah saw the son of Hagar the Egyptian, whom she had borne unto Abraham, making sport (Gen. 21:9). The word sport refers only to practicing idolatry, as it is said: And the people sat down to eat and to drink, and rose up to make sport (Exod. 32:6). She said to him: Abraham, cast out this bondwoman and her son (Gen. 21:10), lest my son learn from his behavior.

And the thing was very grievous in Abraham's sight because of his son. And God said unto Abraham: "Let it not be grievous in your sight because of the lad, and because of your bondwoman; in all that Sarah says unto you, hearken unto her voice" (ibid. 21:11-12). You learn from this verse that Abraham was subordinate to Sarah in matters of prophecy. Thereupon, Abraham arose up early in the morning, and took bread and a bottle of wine (ibid., v. 14). (This episode) teaches us that he hated Ishmael because he had gone astray, and as a result drove him and Hagar, his own wife, from his home empty-handed.

Do you believe that Abraham, concerning whom it is written: And Abraham was very rich in cattle, in silver, and in gold (Gen. 13:2), would have Chasen his own wife and son from his home, without clothes or food, silver or cattle (for any other reason)? This (episode) simply teaches us that after Ishmael went astray, he was no longer concerned about him. But if this is so, what is meant by And the thing was very grievous in Abraham's sight on account of his son? It means that he was actually concerned (about the consequence of) Ishmael's straying. You find that when Ishmael grew up, he would wait at the crossroads to murder and rob those who passed by, as it is said: And he shall be a wild ass of a man; and his hand shall be against every man (Gen. 16:12).

Another example of this is stated in Scripture: Now Isaac loved Esau (ibid. 25:28). Apparently, Esau went astray because his father failed to chastise him. As we have learned, the wicked Esau committed five transgressions in one day: he slept with a betrothed maiden, killed a man, denied the concept of resurrection, rejected the essential principle of religion (i.e., became an atheist), and despised the birthright. All of these transgressions are indicated either specifically in verses in Scripture or by analogy with other verses in Scripture (gezerah shavah). Furthermore, he longed for his father's death, so that he might slay his brother, as it is said: Let the days of mourning for my father be at hand, then will I slay my brother, Jacob (Gen. 27:41). He compelled Jacob to flee from his father's house, while he went to Ishmael's home to learn evil ways from him, and to add to the number of his wives, as it is said: So Esau went unto Ishmael, and took unto the wives that he had Mahalath the daughter of Ishmael, Abraham's son (ibid. 28:9).

Similarly, Absalom went astray because David failed to chastise and punish him. He tried to kill (his father), he slept with his father's ten concubines, he forced his father to wander about barefoot and weeping, he brought about the slaughter of thousands of Israelites, and caused him innumerable trials, as it is written:, A psalm of David, when he fled from Absalom, his son (Ps. 3:1), and this is followed by: Lord, how many are mine adversaries become.

Degeneracy in a man's house is considered far more grievous than the war between God and Magog (The final struggle preceding the Messianic age). For with reference to the war between God and Magog it is written: Why are the nations in an uproar? (ibid. 2:1), but not: O Lord, how many are mine adversaries become.

David behaved similarly toward Adonijah. Because he did not reproach him or punish him he went astray, as it is written: And his father had not grieved him all his life in saying: "Why have you done so?" ... and he was born after Absalom (I Kings 1:6). Was not Absalom actually the son of Micah, and Adonijah the son of Haggith? Why, then, does it say: And he was born after Absalom? To teach us that just as Absalom went astray because his father failed to chastise him, so did Adonijah, concerning whom it is written: And his father had not grieved him all his life (I Kings 1:2) by asking: "Why have you done such-and-such?" He went astray for the same reason. Hence Scripture states: He that spares his rod hates his son.

And he that loves him chastens him betimes (Prov. 13:24). This alludes to Abraham, who punished Isaac, taught him the law, and guided him in his ways, as it is written of him: Because that Abraham harkened to My voice, and kept My charge (Gen. 26:5). And it is also written elsewhere: And these are the generations of Isaac, Abraham's son: Abraham begot Isaac (ibid. 25:19). This teaches us that he resembled his father in every respect; in beauty, wisdom, strength, riches, and (the performance of) good deeds. You know this to be so from the fact that though Isaac, at the time of the sacrifice, was thirty-seven years of age, and Abraham was an old man, yet he bound him and tied him as though he were a sheep, and Isaac did not resist. Scripture states: And Abraham gave all that he had unto Isaac, but unto the sons of the concubines that Abraham had, Abraham gave gifts (ibid., v. 5); that is to say, he distanced them from Isaac (so that he would have undisputed possession of the land). Hence, And he that loves him chastens him betimes.

Similarly, the verse And he that loves him chastens him betimes alludes to Jacob. His father, Isaac, taught him the law and reprimanded him (as he studied) in the schoolroom, as it is said: And Jacob was a quiet man, dwelling in tents (ibid., v. 27). After he had absorbed everything his father could teach him, he left his father's home to live in Eber's home, where he continued to study the law. Therefore, he deserved to inherit the land of Israel, as it is written: And Jacob dwelt in the land of his father's sojourning (ibid. 37:1). Our patriarch Jacob also punished and rebuked his sons, and taught them his customs and practices lest blemishes should appear in their character. Whence do we know this? From the fact that Scripture states: And these are the names of the sons of Israel: Reuben, Simeon, etc. (ibid. 25:13). Scripture equates them all.Hence, he that loves his son chastens him betimes.

Likewise, He that loves his son chastens him betimes refers to the righteous Bathsheba, who rebuked her son, Solomon, as it is written: The words of king Lemuel, the burden wherewith his mother corrected him (Prov. 31:1) [The name Lemuel was applied to Solomon by his mother as a means of chastising him. According to Canticles Rabbah 1, he was surnamed Lemuel because he spoke against God in his heart. Lemuel is read as lemu el ("what is God?"). See Sanhedrin 70b]. R. Yose the son of Hanina posed the question: What is meant by The burden wherewith his mother corrected him? It means that Bathsheba turned him over a whipping post and punished him by beating him with a rod. What did she say to him as she did this? What, my son? and what, O son of my womb"? and what, O son of my vows? (Prov. 31:2). With these words she was saying to him: "Everyone knows that your father is a God-fearing man, and if you should go astray, they will say that you are my son, and I am responsible for what you are." And what, O son of my womb? "When the other women of your father's house became pregnant, they saw the king's face no more, but I went to him so that I might have a well-formed and powerful son." And what, O son of my vows'? "All the other women of your father's house vowed: I shall have a son fit for kingship, but I vowed: I will have a son wise in the knowledge of the law and worthy of prophecy." Therefore she beat him and chastised him and said to him: It is not for kings, O Lemuel, it is not for kings to drink wine; nor for princes to say: "Where is strong drink?" (Prov. 31:4). That is to say, she was telling him: "What have you to do with kings who drink wine, become drunk, and say, O Lemuel, what is God to us? It is not for princes to say: Where is strong drink? (ibid.). Shall he, to whom all secrets of the world are revealed, drink wine and become drunk?" Therefore she chastised him, and He was wiser than all men (I Kings 5:11).

It is taught that R. Simeon the son of Yohai stated: You find that the Holy One, blessed be He, bestowed three precious gifts upon Israel, but He gave them only through suffering: the law, the land of Israel, and the world-to-come. The law, for it is written: Happy is the man whom You instruct, O Lord, and teach out of Your law (Ps. 94:12). Concerning the land of Israel it is written: You shall realize that the Lord your God chastises you as a man chastises his son (Deut. 8:5). What is written afterward? For the Lord Your God brings you into a good land (ibid., v. 7); and of the world-to-come it is written: For the commandment is a lamp, and the teaching is light, and reproofs of instruction are the way of life (Prov. 6:23). Every father who chastises his son increases the child's love and respect for his father, as it is written: Chastise your son, for there is hope; but set not your heart on his destruction (ibid. 19:18). Hence, But he that loves him chastens him betimes.

2. Another comment on These are the names (Exod. 1:1). Scripture states: As is Your name, O God, so is Your praise, unto the end of the earth (Ps. 48:11). Men praise a human king as strong though he may be weak; they acclaim him as handsome though he may be ugly; they extol him as merciful though he may be cruel, but the Holy One, blessed be He, exceeds all the praise heaped upon Him, for He is the great, the mighty, the awe-inspiring God. David exclaimed: Who can express the mighty acts of the Lord, or make all His praise be heard"? (Ps. 105:2), while Job declared: Shall it be told Him that I speak? or should a man wish that he were swallowed up? (Job 37:20). The men of the Great Synagogue later proclaimed: Blessed be Your glorious name that is exalted above all blessing and praise (Neh. 9:5).

R. Yose the son of Hanina stated: There are men whose names have a beautiful (meaning), while their deeds are repulsive; there are other men whose names are unattractive but whose deeds are beautiful; there are others whose names and acts are both repulsive; and there are still others whose names and acts are beautiful. Absalom is one whose name was beautiful but whose deeds were repulsive. His name means "father of peace," yet he slept with his father's concubines. Esau, (a name meaning) he performs the will of his makers (i.e., his parents)—but his deeds were repulsive. Those whose names are unattractive but who performed deeds that are beautiful are the men of the Great Synagogue, the children of Barkos, the children of Sisera (Ezra 2:53). They rebuilt the Temple. Those whose names and deeds were repulsive are the (ten) spies, Nahbi the son of Vophsi (Num. 13:14). Those whose names and deeds are praiseworthy were Reuben, Simeon, and Levi.

Now these are the names. R. Abahu maintained: Wherever Scripture simply states these, those previously mentioned are rejected, but wherever and these is stated, additional praise is conferred on those mentioned. (For example, in the case of the verse) These are the generations of the heaven and earth (Gen. 2:4), the previous creations, which ended in waste and desolation, were rejected. Every instance in which these is employed can be explained in the same way. Similarly, here the words and these can be demonstrated as adding praise to earlier generations.

3. Who came into Egypt with Jacob (Exod. 1:1). Did they actually enter Egypt on that very day? Had not many days passed by since their arrival? (This informs us that) as long as Joseph lived, the burdens of Egypt were not imposed upon them, but that after his death burdens were imposed upon them. Hence it is written who came, as though they entered Egypt on that very day. With Jacob signifies that they came because of Jacob's virtues. Every man came with his household. R. Huna said: This teaches us that they did not descend into Egypt until Perez and Hezron were one and two years old, respectively, and he had obtained wives for them. Hence, every man came with his household.

Reuben, Simeon, and all the other tribes were mentioned because of the future redemption of Israel. Reuben: I have surely seen the affliction of my people (Exod. 3:7). Simeon: And God heard their groaning (ibid. 2:24). Levi: Many gentiles will attach themselves to the Lord (Zech. 2:15). Judah: I will give thanks unto You, O Lord, for though You were angry with me, Your anger is turned away and You comfort me (Isa. 12:1). Issachar: For your ways shall be rewarded (Jer. 31:16). Zebulun: I have surely built You a house of habitation (I Kings 8:13). Benjamin: The Lord has sworn by His right hand (Isa. 62:18). Dan: And also that nation, whom they shall serve, will I judge (Gen. 15:14). Naphtali: Your lips, O my bride, drop honey (Song 4:11). Gad: Now the manna was like coriander seed (Num. 11:7). Asher: And all the nations shall call you happy (Mal. 3:12). Joseph: The Lord will set His hand again the second time (Isa. 11:1).

R. Joshua of Sikhnin said in the name of R. Levi: The names of the tribes are not mentioned in the same order in every instance. At various times one precedes the other. Why is that so? Lest people say that the children of Jacob's wives take precedence over those of his handmaidens. This teaches us that one was not greater than another. Another comment on why one precedes another: They are, as it were, like the ceiling of the world; just as one constructs a ceiling by placing the thick side of one beam against the thin side of another, so on different occasions He mentioned one before the other. How do we know that they are the ceiling (tikrah) of the world? Because it is stated: Hearken unto Me, O Jacob and Israel, My called (mekora') (Isa. 48:12).

4. Now these are the names (Exod. 1:1). The names of the Israelites were most appropriate for them. You find, in fact, that the Holy One, blessed be He, assigned their names to them. He gave Abraham a son, and He said to him: And you shall call his name Isaac (Gen. 17:19). The yod in his name equals ten, the tzaddi, ninety, the het, eight, and the kuf, one hundred, totaling two hundred and eight in all. But the Israelites were forced to remain in Egypt only two hundred and ten years (Two years were added because he had asked the baker to intervene in his behalf, thus indicating a lack of faith that God would deliver him. It took two years for the baker to do so) even though the Holy One, blessed be He, had told Abraham: And shall serve them; and they shall afflict them four hundred years (ibid. 15:13).

He said to him: "Know of a surety that your seed shall be a stranger to you" (ibid.)—from (the time) you will have seed. The Holy One, blessed be He, began to count from the day of his birth (The counting of the 400 years began with the birth of Isaac). And as to the eight days (before) circumcision, since he was the first to be circumcised, it is said: And Abraham circumcised his son Isaac when he was eight days old (ibid. 21:5)— hence the Holy One, blessed be He, gave him his name.

As to Jacob, the Holy One, named him also, as it is said: And his name was called Jacob (ibid. 25:26). The four letters in Jacob's name in Hebrew correspond to the four crowns through which his descendants adored the Holy One, blessed be He. The yod corresponds to the Ten Commandments, the ayin (seventy) corresponds to the seventy elders, the kuf (one hundred) to the Temple, which was one hundred cubits high, that his descendants erected for the Holy One, blessed be He, as it is said: And he measured the house, a hundred cubits (Ezek. 41:13), and the bet (two) corresponds to the two tablets on which were inscribed the Ten Commandants. They were redeemed from Egypt by Jacob's merit, as it is said: And He established it unto Jacob for a statute (Ps. 105:10). Were it not for Jacob, Abraham would not have been redeemed from the furnace, as it is said: Therefore, thus says the Lord, who redeemed Abraham, concerning the house of Jacob (Isa. 29:22). However, as for Esau, his father and mother named him, as it is said: And they called his name Esau (Gen. 25:25). About him, Scripture states: His remembrance shall perish from the earth, and he shall have no name abroad (Job 18:7).

5. And Joseph died, and all his brethren (Exod. 1:6). Nevertheless, the children of Israel were fruitful and increased abundantly (ibid., v. 7). R. Yannai declared: Each woman bore six children at one time, while (because each word in the biblical verse is in the plural form, thus implying a minimum of two) others say that each one bore twelve, for the word paru ("were fruitful") indicates two; vayishresu ("and increased abundantly"), two; vayirbu ("and multiplied"), two; vaya'asmu ("and waxed"), two; bime'od me'od ("exceeding mighty"), two; and the land was filled with them (ibid.), two, totaling twelve in all. R. Jonathan said: The land was filled with them implies that they filled the land like reed branches. When the Egyptians observed this, they issued new decrees against them, as it is said: Now there arose a new king (Exod. 1:8). Was he in fact a new king? Rather, he fashioned new decrees against them. Another explanation of Now there arose a new king. Was it not Pharaoh? Rather, the Egyptians cried out: "Come, let us attack this nation." "You fools," he said to them, "we have survived only because of them, how dare we attack them now? Were it not for Joseph, we would not be alive." When he refused to carry out their request, they removed him from his throne for three months until he promised them: "I am with you in all you do." Then they restored him to his throne. That is why it is written: And now there arose a new king.

The prophet said: They have dealt treacherously against the Lord, for they have begotten strange children; now shall the new moon devour them with their portions (Hos. 5:7). That is to say, they gave birth to children, but neglected to circumcise them. This teaches us that after Joseph's death the people disregarded the covenant of circumcision, saying: Let us be like the Egyptians. When the Holy One, blessed be He, observed this, He suppressed the love He bore them, as it is said: He turned their heart to hate His people (Ps. 125:22).

Now shall the new moon devour them (Hos. 5:27). New is written to indicate that new, harsh decrees were imposed upon them. Therefore, it is written: Now there arose a new king who knew not Joseph. Who knew not Joseph. Did he actually fail to recognize Joseph that the verse should say Who knew not Joseph? R. Abin said: It may be compared to the fate of one who had stoned the statue of a commander. The king then decreed: "Let him be decapitated lest he do the same to me tomorrow." Pharaoh said in this instance "I do not know Joseph" because later on he would say: I do not know the Lord.

6. Come, let us deal wisely with them (Exod. 1:9). In saying this he blasphemed against the On High. The Holy One said to them: No matter what you plan to do against Israel, it will increase and multiply. And it may come to pass that, when there befalls us any war, they also join themselves unto our enemies, and ascend from the land (ibid. 10). Every time Israel is cast down it will ultimately arise. Observe what is written: And fight against us, and ascend from the land (ibid.), and David said: For our soul is bound down to the dust; our belly cleaves unto the earth (Ps. 44:26), but after that is written: Arise for our help, and redeem us for mercy's sake (ibid., v. 27).

Ashlamatah: Isaiah 62:2-9 + 63:7-9

1 For Zion's sake will I not hold My peace, and for Jerusalem's sake I will not rest, until her triumph go forth as brightness, and her salvation as a torch that burns.

2 And the nations shall see your triumph, and all kings your glory; and you shall be called by a new name, which the mouth of the LORD shall mark out.

3 You shall also be a crown of beauty in the hand of the LORD, and a royal diadem in the open hand of your God.

4 You shall no more be termed Forsaken, neither shall your land any more be termed Desolate; but you shall be called, My delight is in her, and your land, Espoused; for the LORD delights in you, and your land shall be espoused.

5 For as a young man espouses a virgin, so shall your sons espouse you; and as the bridegroom rejoices over the bride, so shall your God rejoice over you.

6 I have set watchmen upon your walls, O Jerusalem, they shall never hold their peace day nor night: 'You that are the LORD'S remembrancers, take you no rest,

7 And give Him no rest, till He establish, and till He make Jerusalem a praise in the earth.'

8 The LORD has sworn by His right hand, and by the arm of His strength: Surely I will no more give your corn to be food for your enemies; and strangers shall not drink your wine, for which you have labored;

9 But they that have garnered it shall eat it, and praise the LORD, and they that have gathered it shall drink it in the courts of My sanctuary. {S}

10 Go through, go through the gates, clear the way of the people; cast up, cast up the highway, gather out the stones; lift up an ensign over the peoples.

11 Behold, the LORD has proclaimed unto the end of the earth: say to the daughter of Zion: 'Behold, your salvation comes; behold, His reward is with Him, and His recompense before Him.' 12 And they shall call them The holy people, The redeemed of the LORD; and you shall be called Sought out, a city not forsaken. {S}

1 'Who is this that comes from Edom, with crimsoned garments from Bozrah? This that is glorious in his apparel, stately in the greatness of his strength?'--'I that speak in victory, mighty to save.'—

2 'Wherefore is your apparel red, and your garments like his that treads in the wine-vat?'—

3 'I have trodden the winepress alone, and of the peoples there was no man with me; yea, I trod them in mine anger, and trampled them in my fury; and their lifeblood is dashed against my garments, and I have stained all my raiment.

4 For the day of vengeance that was in my heart, and my year of redemption are come.

5 And I looked, and there was none to help, and I beheld in astonishment, and there was none to uphold; therefore Mine own arm brought salvation unto Me, and My fury, it upheld Me.

6 And I trod down the peoples in Mine anger, and made them drunk with My fury, and I poured out their lifeblood on the earth.' {S}

7 I will make mention of the mercies of the LORD, and the praises of the LORD, according to all that the LORD has bestowed on us; and the great goodness toward the house of Israel, which He has bestowed on them according to His compassions, and according to the multitude of His mercies.

8 For He said: 'Surely, they are My people, children that will not deal falsely'; so He was their Savior.

9 In all their affliction He was afflicted, and the angel of His presence saved them; in His love and in His pity He redeemed them; and He bore them, and carried them all the days of old.

Ketubim Targum Psalm 42

1. For praise, with good discernment, by the sons of Korah.

2. As the deer that longs for streams of water, thus my soul longs for you, O Lord.

3. My soul is thirsty for you, for the mighty, living, and enduring God. When will I enter and see the splendor of the presence of the Lord?

4. My tears have become my sustenance day and night, because the enemy says to me all day, “Where is your God?”

5. These miracles I remember; and I will pour out the thoughts of my soul whenever I pass beneath the shelter alone; I will be strong in the camps of the righteous, [who are going] to the sanctuary of the Lord with a voice of petition and praise, a tumult of peoples coming to keep festival in Jerusalem.

6. Why will you be lowly, O my soul, and [why] will you rage against me? Wait for God, for again I will praise Him for the redemption that is from His presence.

7. O God, my soul will be for me lowly, therefore I will remember You [among] those who dwell yonder in the land of Jordan, and those who dwell on the mountains of Hermoni, and the people who accepted the Torah on mount Sinai, which is lowly and small.

8. The upper deep calls to the lower deep, at the sound of the pouring of spouts – thus all Your breakers and waves passed over me at the time we came forth from Egypt.

9. By day the Lord will command His goodness, and by night His praise is with me, a prayer to the God who preserves my life.

10. I will say to God my trust, “Why have You neglected me, why do I go about in darkness in the oppression of the enemy?”

11. Because they kill my bones whenever my oppressors mock me, when they say to me every day, “Where is your God?”

12. Why will you be lowly, O my soul, and [why] will you rage against me? Wait for God, for again I will praise Him for the redemption that comes from His presence, for He is my God.

Ketubim Midrash Psalm 42

1. For the leader; Maschil ('the wisdom') of the sons of Korah. These words are to be considered in the light of the verse To the wise (Maschil) the way of life is above (Prov. 15:24), and so forth. See above the commentary on Psalm 32.

As the hart pants after the water brooks (Ps. 42:2). What is meant by the words As the hart pants? The verse does not say "As the hind," but As the hart pants; furthermore, the noun is masculine, but the form of the verb is feminine. Thus the hind suffering pain in her labor, and panting to the Holy One, blessed be He, who answers her, stands for the sons of Korah calling in their trouble to the Holy One, blessed be He, who answered them. Hence it is said As the hart pants.

What is meant by the words after the water brooks? The hind is the most God-fearing of animals, and so when the animals are thirsty, they gather near the hind, etc.

In another comment the verse is read As the hind pants: Even as the hind pants for the Holy One, blessed be He, so did Esther say: I am as a hind? hasten to help me (Ps. 22:20).

2. My soul thirsts for God, for the living God. [Israel is asked:] "For what do you thirst?" She replies: I thirst neither for food nor for drink: I thirst to see Your face, as is said My heart said unto You: Your face, Lord, will I seek (Ps. 27:8). Hence it is said My soul thirsts for God, for the living God (Ps. 42:3).

3. My tears have been my food (Ps. 42:4). From this one learns that trouble so fills up a man that he does not want to eat. As Elkanah said to Hannah: Why do you weep, and why do you not eat? (I Sam. 1:8). From this verse it follows that weeping fills one up. Hence My tears have been my food.

4. These things I remember, and pour out my soul within me (Ps. 42:5): I recall what You did to our fathers in the wilderness, because they said These things be your gods, O Israel (Ex. 32:4), and recalling what You did, my soul pours out within me.

Another comment. I recall what Moses said: "These things shall you do unto the Lord in your set festivals" (Num. 29:39). When I traversed the land in shade I struck them dumb for as long as the house of God [was standing] (Ps. 42:5). What is meant by the words in shade (sak) ? They mean that when we went up to the festivals to see Your face, we traveled in litters that had shades, resembling a sukah; and we came, we and our children, in such a great throng that the nations were struck dumb in our presence. When I traversed the land in shade I struck them dumb for as long as the house of God [was standing}—that is, as long as the Temple was standing, the nations were struck dumb in My presence. But now I am struck dumb in their presence. Hence the words, I struck them dumb for as long as the house of God [was standing.]

With the voice of joy and praise (ibid.). When I traversed the land, how did I traverse it? With the voice of joy and praise: with song, with cymbals, and with shouts of joy. Hence the phrase, With the voice of joy.

In the phrase A multitude hogeg (ibid.), what is meant by hogeg? It comes from Greek agogos, and means aqueduct: Thus, like the water of an aqueduct which has no definite limit, there was no limit to the multitude of the children of Israel as they came up to the festivals. Hence it is said A multitude overflowing (hogeg).

5. Why are you cast down, O my soul? And why do you moan within me? Hope you in God; for 1 shall yet praise Him for the salvation of His countenance (Ps. 42:6). By this verse is meant: I shall not praise Him as I have before, for working miracles for our fathers: Now I shall praise Him again because He will save me again from the nations. Hence it is said I shall yet praise Him.

O my God, my soul is cast down within me. (Ps. 42:7). The congregation of Israel said: "I am envious and cast down when I see the prosperity of the nations. Yea, I am angry. But You— of what concern is it to You? You, O Lord, are enthroned for ever, Your throne is from generation to generation (Lam. 5:19); as Scripture says, Honor and majesty are before Him; strength and gladness are in His place (I Chron. 16:27). Of what concern is it to You? But as for me—my soul is cast down within me. Thereupon do I remember You from the land of Jordan (Ps. 42:7): that is, I remember what You did for me when I crossed the Jordan. Even when we provoked You at Shittim, You wrought miracles for us in bringing us across the Jordan, as it is said And Joshua rose up early in the morning, and they removed from Shittim, and came to the Jordan (Josh. 3:1). When I remember my troubles and Your miracles, I think of other doubts of You in the past, as when it was said The Lord is not able to bring this people into the land (Num. 14:16), as if to ask, 'Where is the Spirit? and where is the Might?' And It was said in the house of Jacob: Is the spirit of the Lord straitened? (Micah 2:7). Then I said: My infirmity is the changing of the right hand of the Most High (Ps. 77:11)." What can be meant by the phrase my infirmity? That there is infirmity above? That the right hand of the Most High is changed? No, for the Holy One, blessed be He, says: Behold, the Lord's hand is not shortened, that it cannot save (Isa. 59:1). What is meant then? That your moral infirmities have caused a separation between you and Me! Hence it is said Thereupon do I remember You from the land of Jordan.

As for the conclusion of this verse—and the Hermons, from the hill Mizar (Ps. 42:7)—Hermons refers to Sinai from which all the nations were doomed because they did not accept the Torah; and the hill Mizar refers to the Holy Temple, of which it is said Your holy people have inherited Mizar (Isa. 63:18).

Deep calls unto deep at the noise of Your waterfalls (Ps. 42:8): The waters above say, "We are male"; and the waters below say, "We are female." And when the waters above descend, they say to those below: "You are the creatures of the Holy One, blessed be He, and we are His messengers; receive us with friendly mien." Of this it is written Let the skies pour down . . . Let the earth open, that they may bring forth salvation (Isa. 45:8): Let the earth open to the falling rain that they may bring forth salvation: they are fertile, and they unite, and they generate salvation. Hence the verse concludes And righteousness shall spring up [from their being} together (ibid.).

You do not work miracles for us, as You did work them for our fathers. What do You do for us? All Your waves and Your billows are gone over me (Ps. 42:8). One might say, there is no merit in us. Behold, You did command our fathers that they should kill the Passover lamb. When they killed the Passover lamb, they obeyed but a single commandment, and yet they went forth in die night out of Egypt. As Scripture says, By day the Lord will command His loving-kindness, and in the night His song shall be with me (Ps. 42:9).

I will say unto God my Rock: "Why have You forgotten me?" (Ps. 42:10). They who were in Egypt obeyed but a single commandment and went forth that very night; but what of me? I obeyed all the commandments which I have been ordered to obey: I have been told, Observe the month of Abib (Deut. 16:1), and so I observe the festival during it and I keep the Passover during it; and I have been told, You shall keep the Feast of Wee\s (ibid. 16:10), the Feast of Tabernacles (ibid. 16:13); And on the tenth day of this seventh month you shall have a holy convocation (Num. 29:7), and I observe them all.

Why the phrase this seventh month? Is there another seventh month? The this, however, means that this is the month of which You say year after year: "During the seventh month, the coming month of Tishri, I shall redeem you." But this Tishri has come and another Tishri as well, and yet You have not redeemed me. Accordingly, I say unto God my Rock: "Why have You forgotten me?" (Ps. 42:10).

Midrash of Matityahu

(Matthew) 6:22-34

22. The oil-fed-lamp of your body is your eyes. If your eyes are singly purposed, your whole body shall not be dark.

23. If your eyes are evil working, then your whole body will become dark; and if the light which is in you becomes dark, all your ways will be dark.

24. At that time Yeshuah said to his Talmidim (disciples): No one is able to serve two masters except he hates the one and loves the other, or he honors the one and despises the other, you cannot serve G-d and this [materialistic] world [at the same time].

25. Therefore I say to you: Do not be anxious for the food for your souls nor for the clothing for your body, because the mind is more precious than food and the body more than clothing.

26. Behold the birds of the sky which sow not nor reap nor gather into barns, but your Father Who is in the heavens feeds them. Are you not more precious than they?

27. Who among you of those who are anxious is able to add to his height one cubit (half-meter)?

28. If this is the case, why are you anxious about clothes? Behold the white lilies of the field, in growing they neither spin nor weave.

29. But I say to you that King Shlomoh (Solomon) in all his glory was not clothed like these.

30. If G-d clothes this straw of the field like that, which is fresh today and tomorrow is dried up and is placed into the oven, so much the more will He clothe you who are little of Emunah (faithful obedience).

31. If G-d so thinks of you, do not be anxious saying what shall we eat and what shall we drink,

32. because all these things the body seeks. But your Father in the heavens knows that you need all these things.

33. Therefore, seek as a matter of first priority the government of G-d and His justice/charity, and all these things will be given to you.

34. Do not be anxious for tomorrow because tomorrow will be anxious for itself. Sufficient for itself is today and its trouble.

Commentary

This week’s Torah Seder describing the killing of infants and the birth of Mosheh Rabbenu, particularly from the Midrash of the Targumim reminds us very much about precedents about the birth of the alter Mosheh Rabbenu (Moses our teacher) the Mashiach himself! The Midrash therefore is teaching that Mosheh was an incarnation of the Mashiach, for he too officiated as King (Mashiach) over all Yisrael. [With this point of reference in mind re-read the Targum of our Torah Seder for this week at the beginning of this document.]

Psalm 42 also vividly describes vividly the picture portrayed in our last verses of the Torah Seder. The despair of the Sons of Israel in Egypt must have been great indeed, If we can just picture what happened in Egypt as our Torah Seder illuminates, we will find that the situation in many ways was very similar to that in the days in which the Master of Nazareth was raised, taught and lived.

It is under great persecution that metal is tried and refined, and where one can surely discover if our eyes are singly purposed in the study of Torah, service of G-d, and service of humanity, as the Midrash of Matityahu teaches this week. Matityahu finds his point of comment of course in the attitude and behaviors of the two brave Jewish midwives, who rather chose to follow Torah and save many Jewish souls from destruction. Surely, their eyes wre singly pruposed!

Of course not all of us have had the opportunity to save a Jewish soul from destruction or evil, but on the other hand every times we study Torah, and establish it in our lives and spheres of influence we save Jewish lives! Every time we share Torah knowledge and wisdom with another human being we save Jewish lives! In fact, in the eyes of G-d, some quiet heroes are more heroes than those who achieve fame and acclaim from the world.

Pursue the study of Torah (Written and Oral) from the mouth of a Hakham as well as that of the Nazarean Codicil, at whatever cost or sacrifice required, teach Torah with word and charitable example and indeed you too can become a deliverer like Mosheh and the Messiah of many peoples, as you bring them close to the Torah. Help another human being to regularly study Torah with you, and obey the commandments and surely you would have been instrumental in covering a multitude of sins.

Materialistic pursuits have their reward in the here and now, but what is left for the age-to-come? What is left to enjoy for all eternity? The answer is simply: NOTHING! We live in this world for the length of a blink of an eye when compared to eternity. Should then not building our eternal rewards be more important than the materialistic pleasure that lasts less than a twinkling of an eye?

Let us then join the Master of Nazareth and continually seek as a matter of first priority the government of G-d and His justice/charity, and let G-d look after our futures, amen ve amen!

“What shall we then do?” – Towards a Nazarean Halakhic Code

Marqos 2:1-5

1. And Yeshuah having returned to Capernaum, after some days it was rumored about that He was in the house (probably of Hakham Tsefet (Peter)).

2. And immediately so many people gathered together there that there was no longer room [for them], not even at the door; and He was discussing the Torah.

3. Then they came, bringing a paralytic to him, who was being carried by four men.

4. And when they could not get him to a place in front of Yeshuah because of the multitude, they dug through the roof above him (Yeshuah); and when they had broken out an opening, they let down the [thickly padded] quilt or mat upon which the paralyzed man lay.

5. And when Yeshuah saw their Emunah (faithful obedience), he said to the paralyzed man, Son, your sins are forgiven [you].

The text starts by saying that the Master of Nazareth had returned to Capernaum, and rumours wre being circulated that he was “in the house.” Since the house owner is not particularly mentioned bu the house of Hakham Tsefet (Peter) was mentioned earlier, one can reasonably assume that it was probable that we have again a return to the same house.

The master is reported to be “discussing Torah,” as all Torah Scholars do. Soon the house is packed to the full not even there being room at the door. It is obvious that these Torah lectures by the Master of Nazareth were quite popular, and in that region in particular there was much thirst for in-depth instructive words of Torah.

Then in mishnah 3, we are described of some men referred as “they” and at the end we have a description of how many were they (four men + a paralytic = 5 men). Now since there is no mention of them being family, we can make an educated guess that these were robust hired men by the paralytic, who wanted to attend and hear the Master’s Torah lectures.

Such was the profound returning/ repentance of this paralytic man, that when he could not be carried near the presence of the Master, he asked his hired men to lift him up to the roof of the house where the Master was teaching. Once they had carried him to the roof (10 – 13 ft. high), they went on to break an opening in the roof/ceiling of the house (this job alone of making an opening in the roof was quite arduous), then they were commanded by the paralytic to lower him down through the opening so that he could hear the Master’s Torah instruction. Now if this is sincere devotion to Torah study! Would I or you be prepared to pay four men to do all this strenuous work in order for me or you to attend a Torah lecture by a |Torah Scholar? How much do you have to labor/pay/sacrifice in order to attend Torah lectures from Your Hakham?

There is a popular aphorism that states: “people appreciate what they pay,” and this may well be true, however the lesson here is that: “people pay what they value the most.” Some pay lots of money for whatever clothes are in fashion and confer certain prestige and/or mystique to the wearer. Others pay huge amounts of money for cars to impress or as tools of influence and prestige, And others well find it a necessity to live in very expensive palaces. Yet, this paralytic man invested his moneys and efforts in what in G-d’s view is more precious than pure refined gold – Torah knowledge, understanding and wisdom.

Now, mishnah 5 of this text speaks about of sins being forgiven. This then explains that the paralysis in question is one of those miraculous diseases that existed during Temple times, affecting those who had committed certain kind of sins. It is obvious here that the the afflicted of miraculous paralysis had repented and had decided to live a life where Torah study would be central to his life, sparing no effort or cost in the pursuit of this most noble of life-goals.

Notice also the construction of the statement: “your sins are forgiven.” Notice that the Master did not say: “I forgive your sins” as many who do not understand basic grammatical rules propose. The Master is speaking a word of prophecy of something that G-d had revealed to him, not that he had taken the place, G-d forbid, of Ha-Shem Himself, most blessed be He! The text therefore should logically be understood as saying: “since it is obvious what is now central in your life (i.e. Torah Study), it has been revealed to me from On High that G-d, most blessed be He has forgiven your sins. The Messiah King of Israel, has no statutory authority in the Torah to forgive sins, but on the contrary (as found in another place in the Torah) we read of the Messiah in Sh’mot (Exodus) 23:20-22:

“Behold, I am sending a messenger (of the Covenant) before you to keep you in the way, and to bring you in unto the place which I have prepared; 21 be watchful because of his presence, and hearken to his voice, rebel not against him, for he can not forgive your transgressions, for My name [is] in his heart; 22 for, if you diligently hearken to his voice, and do all that which I speak, then I will be at enmity with your enemies, and will distress those distressing you.”

Yes, but some would still insist: What about the words of Yochanan the Immerser when meeting the Master of Nazareth, exclaimed: “Behold, the Lamb of G-d, who is taking away the sin of the world” (John 1:29), and similar texts in the Nazarean Codicil? The answer is simple: the text is not saying “forgiving the sin of the world” but rather the text says “taking away!” Now a person who instructs another on how to walk before G-d, obeying His commandments and living a life in the pursuit of Torah wisdom, justice and charity has in reality “taken away the sin” of this person “from the world.” Thus, the Messiah King Shlomoh (Solomon) teaches: “The fruit of the righteous/just/ charitable [is] a tree of life, And he that wins souls (i.e. lead others to do what is right according to the Torah) [is] a wise man” (Proverbs 11:30)

In other words, every “wise man” (Hakham) knows that his chief aim in life is to take away sins from the world by winning souls as Pirke Abot 1:1 states:

“Mosheh received the Torah from Sinai and gospelled it down to Yehoshua; Yehoshua to the Elders; the Elders to the Prophets; and the Prophets gospelled it to the Anshe Knesset HaGedolah (Members of the Great Assembly). They made three statements (taught three things): Be deliberate (patient and restrained) in judgment; establish a large company of disciples; and construct a boundary around the Torah.”

Why “establish a large company of disciples”? Because, the more disciples that are trained to stand in their own two fee in the Torah to teach to others, the more sin is taken away from the world!” If education in the areas of health and medicine (that deal merely with the physical) has taken away much unnecessary suffering from the world, and eradicated many diseases from the world, imagine what education in the Torah (which deals with the physical, intellectual and the spiritual can do? Yes, “take away the sin of the world.”

As a last note, please consider that the paralytic man did not come asking for healing, all he wanted was to hear an important Torah lecture from the Master of Nazareth. Because he pursued the study of Torah because of his love of G-d, he was rewarded openly with a healing from the miraculous disease of paralysis. Before the man can’t walk – he can’t observe Halakhah properly because of his paralysis, but when he thirsts for Torah and is willing to pay any price for Torah instruction then he is enabled once again to walk in the commandments – i.e. to observe Halakhah.

Therefore, from this passage of the Mishnah of Marqos, we learn:

That true repentance and returning to G-d is manifested by an insatiable need to study and learn Torah, no matter the sacrifices or cost involved because one has come to the realization that: “Better to me [is] the law of Your mouth (the Oral Law) than thousands of gold and silver!” (Psalm 119:72); “Therefore I love Your commandments above gold -- even fine gold” (Psalm 119:127); and “For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold” (Proverbs 3:14).

That one must endeavor at all costs, no matter how much knowledge of the Torah one has to teach it to others as it is written: “The fruit of the righteous/just/charitable [is] a tree of life, And he that wins souls (i.e. lead others to do what is right according to the Torah) [is] a wise man” (Proverbs 11:30).

That Torah, in order to produce its most powerful and abundant benefits must be studied regularly with others for the sake of the love of G-d and humanity, and not for ulterior motives.

That all Hakhamim (Rabbis), particularly Nazarean Hakhamim should have as their key goal in life to take away the sin of the world by charitably and compassionately establishing a large company of disciples (See Pirke Abot 1:1), for there is no greater charity a man can do for another than to make him a Torah Teacher in exemplary deeds and in words of Torah wisdom as Hakham Tsefet (Peter) instructs: “And above all things have fervent charity among yourselves: for charity shall cover a multitude of sins” (1 Tsefet/Peter 4:6).

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai

Shabbat:	Torah Reading:	Weekday Torah Reading:
ואלה שמות
“V’Eleh Sh’mot”	Reader 1 – Sh’mot 1:1-7	Reader 1 – Sh’mot 3:1-3
“And these are the names”	Reader 2 – Sh’mot 1:8-12	Reader 2 – Sh’mot 3:4-6
“Y estos son los nombres”	Reader 3 – Sh’mot 1:13-22	Reader 3 – Sh’mot 3:7-10
Sh’mot (Exodus) 1:1 – 2:25	Reader 4 – Sh’mot 2:1-4
Isaiah 62:2-9 + 63:7-9	Reader 5 – Sh’mot 2:5-10
	Reader 6 – Sh’mot 2:11-15	Reader 1 – Sh’mot 3:11-14
Psalm 42	Reader 7 – Sh’mot 2:16-25	Reader 2 – Sh’mot 3:15-18
	Maftir – Sh’mot 2:23-25	Reader 3 – Sh’mot 3:19-22
N.C.: Matityahu 6:22-34	Isaiah 62:2-9 + 63:7-9