Esnoga Bet Emunah

7104 Inlay St. SE, Lacey, WA 98513

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

Three and 1/2 year Lectionary Readings	Second Year of the Reading Cycle
Shebat 22, 5770 – February 05/06 , 2010	Second Year of the Shmita Cycle

Candle Lighting and Havdalah Times:

Atlanta, Georgia, U.S.

Fri. Feb. 05, 2010 – Candles at 5:54 PM

Sat. Feb. 06, 2010 – Havdalah 6:51 PM

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

Fri. Feb. 05, 2010 – Candles at 5:26 PM

Sat. Feb. 06, 2010 – Havdalah 6:22 PM

Bowling Green, Kentucky, U.S.

Fri. Feb. 05, 2010 – Candles at 4:57 PM

Sat. Feb. 06, 2010 – Havdalah 5:56 PM

Brisbane, Australia

Fri. Feb. 05, 2010 – Candles at 6:22 PM

Sat. Feb. 06, 2010 – Havdalah 7:17 PM

Bucharest, Romania

Fri. Feb. 05, 2010 – Candles at 5:11 PM

Sat. Feb. 06, 2010 – Havdalah 6:16 PM

Chattanooga, & Cleveland, TN, U.S.

Fri. Feb. 05, 2010 – Candles at 5:55 PM

Sat. Feb. 06, 2010 – Havdalah 6:53 PM

Jakarta, Indonesia

Fri. Feb. 05, 2010 – Candles at 6:00 PM

Sat. Feb. 06, 2010 – Havdalah 6:50 PM

Kuala Lumpur, Malaysia

Fri. Feb. 05, 2010 – Candles at 7:09 PM

Sat. Feb. 06, 2010 – Havdalah 7:59 PM

Manila & Cebu, Philippines

Fri. Feb. 05, 2010 – Candles at 5:38 PM

Sat. Feb. 06, 2010 – Havdalah 6:30 PM

Miami, FL, U.S.

Fri, Feb. 05, 2010 – Candles at 5:49 PM

Sat. Feb. 06, 2010 – Havdalah 6:43 PM

New London, CT, U.S.

Fri. Feb. 05, 2010 – Candles at 4:43 PM

Sat. Feb. 06, 2010 – Havdalah 5:45 PM

Olympia, WA, U.S.

Fri. Feb. 05, 2010 – Candles at 5:02 PM

Sat. Feb. 06, 2010 – Havdalah 6:09 PM

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

Fri. Feb. 05, 2010 – Candles at 5:05 PM

Sat. Feb. 06, 2010 – Havdalah 6:04 PM

Philadelphia, PA, U.S.

Fri. Feb. 05, 2010 – Candles at 5:06 PM

Sat. Feb. 06, 2010 – Havdalah 6:07 PM

San Antonio, TX, U.S.

Fri. Feb. 05, 2010 – Candles at 5:57 PM

Sat. Feb. 06, 2010 – Havdalah 6:52 PM

Sheboygan & Manitowoc, WI, US

Fri. Feb. 05, 2010 – Candles at 4:49 PM

Sat. Feb. 06, 2010 – Havdalah 5:52 PM

Singapore, Singapore

Fri. Feb. 05, 2010 – Candles at 7:03 PM

Sat. Feb. 06, 2010 – Havdalah 7:53 PM

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

Roll of Honor:

This Torah commentary comes to you courtesy of:

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

His Honor Paqid Adon Mikha ben Hillel

His Honor Paqid Adon David ben Abraham

Her Excellency Giberet Sarai bat Sarah & beloved family

His Excellency Adon Barth Lindemann & beloved family

His Excellency Adon John Batchelor & beloved wife

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

Her Excellency Giberet Alitah bat Sarah

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

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

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

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

Her Excellency Giberet Laurie Taylor

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

For their regular and sacrificial giving, providing the best oil for the lamps, we pray that G-d’s richest blessings be upon their lives and those of their loved ones, together with all Yisrael and her Torah Scholars, amen ve amen!

Also a great thank you and great blessings be upon all who send comments to the list about the contents and commentary of the weekly Torah Seder and allied topics.

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

Shabbat	Torah Reading:	Weekday Torah Reading:
וְיִקְחוּ-לִי תְּרוּמָה
“V’Yiq’chú Li T’rumáh”	Reader 1 – Sh’mot 25:1-9	Reader 1 – Sh’mot 26:1-4
“And let them take for Me an offering”	Reader 2 – Sh’mot 25:10-16	Reader 2 – Sh’mot 26:5-8
“Y tomen para Mí ofrenda”	Reader 3 – Sh’mot 25:17-22	Reader 3 – Sh’mot 26:9-14
Shemot (Exodus) 25:1-40	Reader 4 – Sh’mot 25:23-30
Ashlamatah: Haggai 2:8-15 +21-23	Reader 5 – Sh’mot 25:31-33
	Reader 6 – Sh’mot 25:34-36	Reader 1 – Sh’mot 26:1-4
Psalm 59:1-18	Reader 7 – Sh’mot 25:37-40	Reader 1 – Sh’mot 26:5-8
	Maftir – Sh’mot 25:37-40	Reader 1 – Sh’mot 26:9-14
N.C.: Mordechai (Mark) 8:27-30	Haggai 2:8-15 +21-23

Rashi & Targum Pseudo Jonathan

for: Shemot (Exodus) 25:1-40‎

RASHI	TARGUM PSEUDO JONATHAN
1. "The Lord spoke to Moses saying:	1. And the Lord spoke with Mosheh, saying,
2. "Speak to the children of Israel, and have them take for Me an offering; from every person whose heart inspires him to generosity, you shall take My offering.	2. Speak unto the children of Israel, that they will set apart (take) before Me a Separation: of every one whose heart is willing, but not by constraint, you will take My separation.
3. And this is the offering that you shall take from them: gold, silver, and copper;	3. And this is the separation which you will take of them: gold, and silver, and brass;
4. blue, purple, and crimson wool; linen and goat hair;	4. and hyacinth, and purple, and crimson, and fine linen; and goats' skins,
5. ram skins dyed red, tachash skins, and acacia wood;	5. and skins of rams dyed red, and purpled skins, and woods of sittin,
6. oil for lighting, spices for the anointing oil and for the incense;	6. and olive oil for the light, and aromatics for the confection of the pure anointing oil, and of the fragrant incense;
7. shoham stones and filling stones for the ephod and for the choshen.	7. gems of beryl that are gems of perfection, for engraving and insertion in the ephod and in the breastplate.
8. And they shall make Me a sanctuary and I will dwell in their midst	8. And they will make a Sanctuary to My Name, that My Shekinah may dwell among them.
9. according to all that I show you, the pattern of the Mishkan and the pattern of all its vessels; and so shall you do.	9. According to all that I show you, the likeness of the tabernacle and the likeness of all its vessels, so will you make.
10. They shall make an ark of acacia wood, two and a half cubits its length, a cubit and a half its width, and a cubit and a half its height.	10. And they will make an ark of sitta wood; two cubits and a half its length, a cubit and a half its breadth, and a cubit and a half its height.
11. And you shall overlay it with pure gold; from inside and from outside you shall overlay it, and you shall make upon it a golden crown all around.	11. And you will cover it with pure gold within and without, and will make upon it a crown of gold round about. [JERUSALEM. A coronal of gold will surround it.]
12. And you shall cast four golden rings for it, and you shall place them upon its four corners, two rings on its one side, and two rings on its other side.	12. And you will cast for it four rings of gold, and set them upon its four corners; two rings for one side, and two rings for the second side.
13. And you shall make poles of acacia wood and you shall overlay them with gold.	13. And you will make staves of sitta wood, and cover them with gold;
14. And you shall bring the poles into the rings on the sides of the ark, to carry the ark with them.	14. and you will introduce the staves into the rings on the sides of the ark, that the ark may be carried upon them.
15. The poles of the ark shall be in the rings; they shall not be removed from it.	15. The staves will be inlaid in the rings of the ark, and not be removed from it.
16. And you shall place into the ark the testimony, which I will give you.	16. And you will put within the ark the Covenant that I will give you.
17. And you shall make an ark cover of pure gold, two and a half cubits its length and a cubit and a half its width.	17. And you will make a (kaphortha) mercy-seat of pure gold; two cubits and a half the length, and a cubit and a half the breadth, and its depth will be a handbreadth (pusheka).
18. And you shall make two golden cherubim; you shall make them of hammered work, from the two ends of the ark cover.	18. And you will make two kerubin, of pure beaten gold will you make them on the two sides of the mercy-seat.
19. And make one cherub from the one end and the other cherub from the other end; from the ark cover you shall make the cherubim on its two ends.	19. You will make one keruba on this side, and one keruba on that side of the mercy-seat; you will make the kerubaia on its two sides.
20. The cherubim shall have their wings spread upwards, shielding the ark cover with their wings, with their faces toward one another; [turned] toward the ark cover shall be the faces of the cherubim.	20. And the kerubaia will stretch forth their wings above, their heads over against each other, their wings overshadowing the mercy-seat, and their faces over against each other; towards the mercy-seat will be the faces of the kerubaia.
21. And you shall place the ark cover on the ark from above, and into the ark you shall place the testimony, which I will give you.	21. And you will put the mercy-seat above upon the ark, and within the ark you will lay the Tables of the testimony that I will give you.
22. I will arrange My meetings with you there, and I will speak with you from atop the ark cover from between the two cherubim that are upon the Ark of the Testimony, all that I will command you unto the children of Israel.	22. And I will appoint My Word with you there, and will speak with you from above the mercy-seat, between the two kerubaia that are over the ark of the testimony, concerning all that I may command you for the sons of Israel.
23. And you shall make a table of acacia wood, two cubits its length, one cubit its width, and a cubit and a half its height.	23. And you will make a table of sitta wood; two cubits its length, and a cubit its breadth, and a cubit and a half its height.
24. And you shall overlay it with pure gold, and you shall make for it a golden crown all around.	24. And you will overlay it with pure gold, and make for it a rim of gold round about.
25. And you shall make for it a frame a handbreadth [wide] all around, and you shall make a golden crown for its frame all around.	25. And you will make to it a border, a handbreadth high round about, and make a golden wreath for its border round about. [JERUSALEM. A border of a span surrounding.]
26. And you shall make for it four golden rings, and you shall place the rings on the four corners that are on its four legs.	26. And you will make for it four golden rings, and set the rings in its four corners which are at its four feet.
27. The rings shall be opposite the frame as holders for the poles [with which] to carry the table.	27. Over against the border will the rings be, for the place of the staves, to carry the table.
28. And you shall make the poles of acacia wood, and you shall overlay them with gold, and the table shall be carried with them.	28.
29. And you shall make its forms, its spoons, its half pipes, and its supports with which it will be covered; of pure gold you shall make them.	29. And you will make its dishes and its spoons, its tankards and its measures, which are for the service of libation; of pure gold will you make them.
30. And you shall place on the table showbread before Me at all times.	30. And upon the table you will set in order the interior bread before Me continually.
31. And you shall make a menorah of pure gold. The menorah shall be made of hammered work; its base and its stem, its goblets, its knobs, and its flowers shall [all] be [one piece] with it.	31. And you will make a Candelabrum; of pure beaten gold will you make the candelabrum; its base and shaft, its cups and apples and lilies, will be of the same.
32. And six branches coming out of its sides: three menorah branches from its one side and three menorah branches from its second side.	32. Six branches will spread out from its sides; three branches of the candelabrum from one side, and three branches of the candelabrum on the second side.
33. Three decorated goblets on one branch, a knob and a flower, and three decorated goblets on one branch, a knob and a flower; so for the six branches that come out of the menorah.	33. Three calyxes adorned with their figurations on one branch, with apple and lily; and three calyxes adorned with their figurations on the other branch, with apple and lily: so for the six branches that spread out from the candelabrum.
34. And on [the stem of] the menorah [shall be] four decorated goblets, its knobs and its flowers.	34. And upon the candelabrum there will be four calyxes adorned with their figurations, their apples and lilies.
35. And a knob under the two branches from it, and a knob under the two branches from it, and a knob under the two branches from it; so for the six branches that come out of the menorah.	35. And there will be an apple under two branches of it, and an apple under two branches of it, and an apple under two branches of it, for the six branches which extend from the candelabrum.
36. Their knobs and their branches shall [all] be [one piece] with it; all of it [shall be] one hammered mass of pure gold.	36. Their apples and their branches will be of the same; all of it one beaten work of pure gold.
37. And you shall make its lamps seven, and he shall kindle its lamps [so that they] shed light toward its face.	37. And you will make its seven lights, and the priest who ministers will kindle the lights, that they may shine over upon its face.
38. And its tongs and its scoops [shall be] of pure gold.	38. And its snuffers and its shovels of pure gold.
39. He shall make it of a talent of pure gold, with all these implements.	39. Of a talent of pure gold will he make it and all these its vessels.
40. Now see and make according to their pattern, which you are shown on the mountain.	40. And look you, and make according to their forms which you have seen in the mount.

Reading Assignment:

The Torah Anthology: Yalkut Me’Am Lo’Ez - Vol IX: The Tabernacle

By: Rabbi Ya’aqob Culi & Rabbi Yitschaq Magriso

Published by: Moznaim Publishing Corp. (New York, 1990)

Vol. IX – “The Tabernacle,” pp. 3-78.

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.

Rashi Commentary for: Shemot (Exodus) 25:1-40‎

2 and have them take for Me Heb. לִי . [I.e.,] dedicated to My name. -[from Tan. 1] offering Heb. תְּרוּמָה , separation. They shall set apart from their property an offering for Me.

whose heart inspires him to generosity Heb. יִדְּבֶנּוּ לִבּוֹ , an expression of נְדָבָה , which is an expression of good will, present in French, [a] gift.

you will take My offering Our Rabbis said: [The word תְּרוּמָה , mentioned three times, denotes that] three offerings are mentioned here. One is the offering of a beka [half-shekel] per head, from which they made the sockets, as is delineated in [Exod. 38:26, 27, in the parsha] “ אֵלֶּה פְקוּדֵי , These are the accounts.” Another is the offering of a beka per head for the [community] coffers, from which to purchase the communal sacrifices, and another is the offering for the Mishkan, each one’s [Israelite’s] donation (Talmud Yerushalmi, Shekalim 1:1; Meg. 29b). The thirteen materials mentioned in this section [i.e., this chapter] were all required for the work of the Mishkan or for the garments of the kohanim, [as you will find] when you study them closely (Tan. 5, Song Rabbah 4:25).

3 gold, silver, and copper, etc. They were all given voluntarily; each person [gave] what his heart inspired him to give, except [for] the silver, which they gave equally, a half-shekel for each individual. We do not find throughout the entire work of the Mishkan that more silver was required, as it is said: “The silver of the community census was...a beka per head...” (Exod. 38:25, 26). The rest of the silver, which was given there [in the work of the Mishkan] voluntarily, they [the workers] made into service utensils.

4 blue...wool Heb. תְכֵלֶת , wool dyed with the blood of the chillazon [animal], which bears a blue color.-[from Men. 44a, Tosefta Men. 9:6]

purple...wool Heb. וְאַרְגָּמָן , wool dyed with a kind of dye named אַרְגָּמָן .

linen Heb. שֵׁשׁ . This is linen.-[from Tosefta Men. 9:6] and

goat hair Heb. וְעִזִים , the hair of goats. Therefore, Onkelos rendered: וּמְעַזֵי , [i.e.,] what comes from the goats, but not the goats themselves [i.e., not the goat skins], for Targum’s [Onkelos] translation of עִזִים [goats] is עִזַיָא (Gen. 30:32).

5 dyed red Heb. מְאָדָּמִים . They were dyed red after being tanned.

tachash skins This was a species of animal that existed only for a [short] time, and it had many hues (גַּוָּנִים) . Therefore, [Onkelos] renders [it] סַסְגּוֹנָא , because it rejoices (שֶׁשָׂשׂ) [ ס and שׂ are often interchangeable] and boasts of its hues (גַּוָּנִים) . -[from Shab. 28a, b]

and acacia wood Where did they get these [trees] in the desert? Rabbi Tanchuma explained that our father Jacob foresaw with the holy spirit that the Israelites were destined to build a Mishkan in the desert, so he brought cedars to Egypt and planted them. He commanded his sons to take them with them when they left Egypt.-[from Mid. Tanchuma 9]

6 oil for lighting Pure olive oil to continually kindle the light.

spices for the anointing oil which was made to anoint the vessels of the Mishkan and [for] the Mishkan itself to sanctify them, and spices were required for it, as is delineated in [the parsha] כִּי תִשָׂא (Exod. 30:22-33).

and for the incense Heb. וְלִקְטֽרֶת הַסַּמִּים , which they burned every evening and morning, as is explained in [the parsha] וְאַתָּה תְּצַוֶּה (Exod. 30:7, 8). The word קְטֽרֶת means the raising of smoke (קִיטוֹר) and columns of smoke תִּמְרוֹת עָשָׁן .

7 shoham stones Two were needed there [in the Mishkan] for the ephod, mentioned in [the parsha] וְאַתָּה תְּצַוֶּה (Exod. 28:9-12).

filling Since they make for them a seat out of gold, like a sort of hole, and the stone is placed there to fill the hole, they are called filling stones. The place of the “seat” is called מִשְׁבֶּצֶת , a setting.

for the ephod and for the choshen The shoham stones for the ephod and the filling stones for the choshen. The ephod and the choshen are explained in וְאַתָּה תְּצַוֶּה they are types of ornaments [worn by the kohanim].

8 And they shall make Me a sanctuary And they shall make in My name a house of sanctity.

9 according to all that I show you -here, the pattern of the Mishkan. This verse is connected to the verse above it: “And they shall make Me a sanctuary...” according to all that I show you.

and so shall you do in future generations (Sanh. 16b, Shev. 14b, 15a). If one of the vessels is lost, or when you make the vessels of the Temple, such as [the] tables, menorahs, wash basins, and bases that Solomon made, you shall make them according to the pattern of these [that I will describe in the following verses]. If the verse was not connected to what was written before it, He would not have written, “and so shall you do,” but" so shall you do" [without the word “and”], and it would be speaking about the making of the Tent of Meeting and its vessels.

10 They shall make an ark like the chests that are made without feet, made like a sort of chest called escrin [in Old French, ecrin in modern French], (i.e., a chest or box), which rests on its bottom [without being raised off the floor by the attachment of legs].

11 from inside and from outside you shall overlay it Bezalel made three arks, two of gold and one of wood. Each one had four walls and a bottom, and they were open on the top. He placed the wooden one inside the golden one and the [other] golden one inside the wooden one. He covered the upper rim with gold, thus it is found that [the wooden one] was overlaid from inside and from outside [with gold].-[from Yoma 72b, Shek. 16b]

a golden crown Like a sort of crown surrounding it above its rim. For he [Bezalel] made the outer ark higher than the inner one, until it extended upwards opposite the thickness of the ark cover and slightly higher than it, so that when the ark cover lies on the thickness of the walls, the crown extends slightly over the thickness of the ark cover (Yoma 72b). And that [the crown] is the symbol of the crown of the Torah (Tan. Vayakhel 8, Exod. Rabbah 34:2).

12 And you shall cast Heb. וְיָצַקְתָּ , an expression of casting, as the Targum [Onkelos] renders.

its...corners Heb. פַּעֲמֽתָיו . As the Targum [Onkelos] renders: זִיוְיָתֵיהּ , its corners. They were attached on the upper corners, close to the ark cover, two from here and two from there, across the width of the ark, and the poles were placed in them [the rings]. The length of the ark separated the poles, two and one-half cubits between [one] pole and [the other] pole, so that the two people carrying the ark would walk between them [the poles]. So it is explained in Men., in the chapter entitled שְׁתֵּי הַלֶּחֶם (98b).

two rings on its one side Heb. וּשְׁתֵּי טַבָּעֽת , lit., and two rings. These are the four rings [mentioned] in the beginning of the verse, and [Scripture now] explains to you where they were [to be placed]. This “vav” is superfluous, and it is to be interpreted as שְׁתֵּי טַבָּעֽת , two rings. But you can reconcile it [by interpreting it] in this way: and two of these rings [shall be] on its one side, [meaning, and two of the four rings mentioned in the beginning of this verse shall be on one side, etc.]. its...side Heb. צַלְעוֹ , its side.

13 poles of Heb. בַדֵּי , poles.

15 they shall not be removed from it forever.

16 And you shall place into the ark Heb. אֶל-הָאָרֽן , lit., to the ark, [meaning] into the ark.

the testimony [I.e.,] the Torah, which serves as testimony between Me and you [Israel] that I commanded you [to fulfill] the commandments written in it.- [from Mid. Tan. Pekudei 4, also Mid. Lekach Tov]

17 an ark cover Heb. כַפּֽרֶת a cover over the ark, which was open from above. He [Moses] placed it [the cover] over it [the ark] like a board.

two and a half cubits its length like the length of the ark. Its width was like the width of the ark, and it lay on the thickness of the four walls. Although [Scripture] does not give a measure for its thickness, our Rabbis explained that it was a handbreadth thick.-[from Succah 5a]

18 cherubim Heb. כְּרֻבִים . They had the features of a child.-[from Succah 5]

you shall make...of hammered work [This means] that you should not make them separate and then join them at the ends of the ark cover after they are made, as smiths do [in a process] called solderez [in Old French], soldered. Instead, you should take a large quantity of gold at the beginning of the construction of the ark cover and beat it with a hammer and with a mallet in the center [of the mass of gold] so that its ends protrude upward, and [then you should] form the cherubim from the protrusion of its ends.

hammered Heb. מִקְשָׁה , batediz in Old French, hammered, like “knocked (נָקְשָׁן) one against the other” (Dan. 5:6).

ends of the ark cover Heb. קְצוֹת הכַּפּֽרֶת , ends of the ark cover.

19 And make one cherub from the one end [The text elaborates] so that you will not say [that it means] two cherubim at each end. Therefore, it had to explain, “one cherub from the one end.”

from the ark cover itself you shall make the cherubim. This is the meaning of “you shall make them of hammered work”-that you shall not make them [the cherubim] separately and [then] attach them to the ark cover.

20 their wings spread [This means] that you shall not make their wings lying down [resting next to their bodies], but spread high alongside their heads, so that there should be ten handbreadths in the space between the wings and the ark cover, as is stated in Succah (5b).

21 and into the ark you shall place the testimony I do not know why it was repeated, for it already said: “And you shall place into the ark the testimony” (verse 16). We may say that it comes to teach that when it [the ark] is still an ark alone, without an ark cover, he [Moses] should first put in the testimony and then place the ark cover over it. So we find [that] when he [Moses] erected the Mishkan, it says: “And he placed the testimony into the ark,” and afterwards, “and he placed the ark cover on the ark from above” (Exod. 40:20).

22 I will arrange My meetings with you there When I arrange a meeting for you to speak with you, [it is at] that place that I will arrange for the meeting where I will come to speak to you.

and I will speak with you from atop the ark cover But elsewhere it says: “and the Lord spoke to him from the Tent of Meeting, saying...” (Lev. 1:1). That is the Mishkan, outside the dividing curtain [whereas the ark was within the dividing curtain]. The two verses are found to contradict one another. The third verse comes and reconciles them. "And when Moses came into the Tent of Meeting...he heard the voice speaking to him from atop the ark cover" (Num. 7:89). [The solution is that] Moses would enter the Mishkan and as soon as he came within the doorway, a voice would descend from heaven to [the place] between the cherubim, from where it emanated and was heard by Moses in the Tent of Meeting.-[from Sifrei, end of Naso]

and all that I will command you unto the children of Israel Heb. וְאֵת . This “vav” [that Rashi adds, meaning “and,”] is superfluous, and there are many similar [examples] in the Torah. And you shall interpret it thus: "and all that I will speak with you there is all that I will command you unto the children of Israel."

23 its height The height of its legs [together] with the thickness of the table [top].

24 a golden crown symbolic of the crown of kingship, for the table represents wealth and greatness, as they say, “the royal table.”-[from Yoma 72b]

25 a frame Heb. מִסְגֶּרֶת , as the Targum [Onkelos] renders: גְּדַנְפָא , a rim. The Sages of Israel differed concerning the matter. Some say that it was above [i.e., extending from the table top], around the table, like the rims at the edge of the tables of the princes. Some say that it was below [the table top], inserted from one leg to the other on the four sides of the table, and the table top lay on that frame.-[from Men. 96b]

and you shall make a golden crown for its frame That is the crown mentioned above, and here He explains to you that it was on the frame.

27 The rings shall be opposite the frame on the legs, inserted opposite the ends of the frame.

as holders for the poles Those rings shall be holders in which to insert the poles.

as holders Heb. לְבָתִּים , for the purpose of holders.

for the poles Heb. לְבַדִּים , as the Targum [Onkelos] renders: אַתְרָא לַאֲרִיחַיָא , a place for the poles.

28 shall be carried with them Heb. וְנִשָׂא-בָם , the passive voice. The table shall be carried with them [by the poles].

29 And you shall make its forms, its spoons Heb. וְכַפּֽתָיו קְּעָרֽתָיו . קְּעָרֽתָיו is the form that was made according to the shape of the bread (Men. 97a). The bread was made in the shape of a type of box without a cover. It had a flat bottom (Men. 94b) and it would be bent upward on both sides [forming something] similar to walls. Therefore, it is called הַפָּנִים לֶחֶם , literally, the bread of faces, because it has faces looking in both directions-toward the sides of the house [Mishkan] from here [in one direction] and from there [in the other direction]. It was placed lengthwise across the width of the table, and its walls stood vertically opposite the edge of the table. A golden form and an iron form were made for it. It was baked [on Fridays] in the iron form, and when it was taken out of the oven, it would be placed in the golden form until the next day, which was the Sabbath, when it would be arranged on the table. That form is called קְעָרָה .

its spoons Heb. וְכַפּֽתָיו . They were the spoons in which the frankincense was placed. There were two [spoons meant] for the two handfuls of frankincense that were placed beside the two stacks, as it is said: “And you shall place beside the stack pure frankincense” (Lev. 24:7). -[from Men. 97a]

its half- pipes Heb. וּקְשׁוֹתָיו . They are sort of half-tubes, hollow and split along their length. They are similar to the tubes made of gold. Three [tubes] were arranged over each bread, so that each bread would rest upon those tubes. They would separate one bread from the other so that air would enter between them and they [the bread] would not grow moldy. In Arabic, any hollow thing is called kaswa.-[from Men. 96a, 97a]

and its supports Heb. וּמְנַקּיֽתָיו . Its Aramaic translation is וּמְכִילָתֵיהּ , [meaning] and its bearers. They are branches like golden pegs [Mizrachi explains that they were like columns] standing on the ground and reaching a considerable height upwards above the table, corresponding to the height of the stack of bread. [They were] notched with six (Mizrachi—five) notches, one above the other, and the ends of the pipes between one bread and another were supported by these branches so that the burden of the upper breads should not weigh down on the lower ones and cause them to break. The derivation of מְכִילָתֵיהּ is “its bearers,” similar to “I am weary of bearing [it] (הָכִיל) ” (Jer. 6:11). But I do not know how the מְנַקִּיוֹת applies to branches. Other Sages of Israel say that קְשׂתָיו refers to the branches, which harden (מְקֻשוֹת) it [the showbread] and strengthen it so that it does not break, and מְנַקִּיוֹתָיו refers to the pipes, which clean (מְנַקִּין) [the bread] so that it should not become moldy (Men. 96a). But Onkelos, who rendered [ מְנַקִּיוֹתָיו as] מְכִילָתֵיהּ , understood it in a similar way to the words of the one [Sage] who says [that] מְנַקִּיוֹת are branches.

with which it will be covered Heb. יֻסַּךְ , [meaning] with which it will be covered. Regarding the half-pipes, [Scripture] says “with which it will be covered” because they [the half-pipes] were like a sort of roof and cover over it [the bread], and similarly elsewhere (Num. 4:7) [Scripture] says, “the half- pipes which cover (הַנָּסֶךְ) ,” and both of these [words]- יֻסַּךְ and (הַנָּסֶךְ) Are words meaning a roof and a cover.

30 showbread Heb. לֶחֶם פָּנִים , lit., bread of faces, [given this appellation] because it has faces, as I explained [on verse 29]. The number of breads and the order of their stacks are explained in [the parsha of] אֱמֽר אֶל הַכּֽהֲנִים , “Speak to the Kohanim” (Lev. 21:1).

31 The menorah shall be made of hammered work [meaning] that it must not be made in sections, [which can be removed]. Its branches and its lamps should not be made individually and then attached, as is the custom of the smiths [through a process] called solderez [in French], soldering, but it [the menorah] must come [be constructed] entirely from one piece [of gold]-beaten with a hammer and cut with a tool, and the branches separated on both sides.-[from Baraitha Melecheth HaMishkan.]

of hammered work Heb. מִקְשָׁה . Its Aramaic translation is נְגִיד , an expression of drawing out, [meaning] that he draws the parts out of the block of gold on either side by beating [it] with a hammer. The word מִקְשָׁה means the blow of a hammer, batediz in Old French, hammered, like “knocked (נָקְשָׁן) one against the other” (Dan. 5:6).

the menorah shall be made By itself. Since Moses found difficulty with it [i.e., figuring out how to form the menorah], the Holy One, blessed is He, said to him, “Cast the talent [equivalent to sixty-four pounds of gold] into the fire, and it will be made by itself.” Therefore, it is not written: תֵּעָשֶׂה but תֵּיעָשֶׂה . -[from Tan. Beha’alothecha 3]

its base This refers to the foot on the bottom [of the menorah], which was made like a box with three legs coming out of it [protruding] downwards.

and its stem [This refers to] its central stem rising from the middle of the base, erected upward. At the top of it was the middle lamp, made like a spoon, into which the oil was poured and the wick inserted.

its goblets They are a sort of cups made of glass, long and narrow, which are called maderins [in Old French], long, slender glass goblets. These, however, were made of gold, and they protruded from every branch according to the number prescribed by the text. They were [placed] on it [the menorah] only for beauty.

its knobs [They were] like sort of round apples all around [the branch], protruding [outward] around the middle branch, in the style of the menoroth that are made for princes. They are called pomeles [in French], apple-shaped knobs (Men. 28b). Their number is prescribed in this parsha, [i.e.,] how many knobs protruded from it and how much [space] was [left] unadorned between one knob and another knob.

and its flowers Engravings made on it like a sort of flowers.

shall [all] be [one piece] with it Everything shall be of hammered work, out of the solid block [of gold], and not made separately and then attached [to the main stem].

32 coming out of its sides from here and there [in each direction] diagonally, drawn upwards until [they reached] the height of the menorah, which is the middle stem. They came out of the middle stem, one higher than the others: the bottom one was longest, the one above it was shorter than it, and the highest one shorter than that, because the height of their ends [at their tops] was equal to the height of the seventh, middle stem, out of which the six branches extended.

33 decorated Heb. מְשֻׁקָּדִים , as the Targum [Onkelos] renders מְצַיְירִין . They were decorated in the manner that silver and gold vessels are made, which is called nieler [in Old French, nieller in modern French, niello in English].

and three decorated goblets protruding from each branch.

a knob and a flower were on each branch.

34 And on [the stem of] the menorah [shall be] four... goblets On the main stem of the menorah were four goblets: one protruding on it below the branches and three above the exit of the three branches that extended outwards from its sides.

decorated...its knobs and its flowers This is one of the five verses whose meaning cannot be determined. It is unknown whether [to read] “decorated goblets” or “decorated its knobs and its flowers."-[from Yoma 52b]

35 And a knob under the two branches From the knob, the branches extended from its two sides in either direction. This is what we learned in the [Baraitha] Melecheth HaMishkan [ch. 10, Men. 28b, 29a]: The height of the menorah was eighteen handbreadths. [This total is arrived at as follows:] The feet [of the menorah] and the [lowest] flower were three handbreadths. That is the flower mentioned in connection with the base, as it is said: “to its base, to its flower” (Num. 8:4). Then two handbreadths [above this were] unadorned, and a handbreadth [above that] in which [there] was a goblet-[namely one] of the four goblets [mentioned in verse 34]—and a knob and a flower of the two knobs and the two flowers mentioned in connection with the menorah itself, as it is said [on verse 34]: “decorated...its knobs and its flowers.” We learn that on the main stem there were two knobs and two flowers, in addition to the three knobs from which the branches extended, as it is said [here]: “And a knob under the two branches.” And [above the lowest branches were] two handbreadths unadorned, and a handbreadth with a knob and two branches coming out of it on either side, extending upward, opposite the height of the menorah, and one handbreadth unadorned, and a handbreadth with a knob and two branches coming out of it, and one handbreadth unadorned, and a handbreadth with a knob and two branches coming out of it, extending upward, opposite the height of the menorah, and two handbreadths unadorned. [Hence,] three handbreadths remain, in which there were three goblets, a knob, and a flower. The goblets were found to number twenty-two: eighteen for the six branches [of the menorah]-three for each one-and four on the menorah itself, totaling twenty-two. And [there were] eleven knobs-six on the six branches [one on each branch], three on the menorah itself, from which the branches extended, and two more on the menorah, as it is said [in verse 34]: “decorated...its knobs,” [which means two knobs] since the minimum of [the plural] “knobs” is two. One [knob was] below, next to the base, and one in the top three handbreadths [together] with the three goblets. And it [the menorah] had nine flowers: six on the six branches [one on each branch] as it is said [in verse 33]: “on one branch, [there was] a knob and a flower,” and three [flowers] on the menorah [itself], as it is said [here], "decorated...its knobs and its flowers"—the minimum of [the plural] “flowers” is two, and one [additional flower is] mentioned in the parsha Beha’alothecha: “to its base to its flower” (Num. 8:4). If you carefully study this Mishnah that is written above, you will find them [the decorations of the menorah] according to their number, each one in its place.-[from Men. 28b]

37 its lamps [They were] sort of cups into which the oil and the wicks were put.

[so that they] shed light toward its face [Namely,] make the openings of the six lamps [which were] at the top of the branches that extend from of its [the menorah’s] sides, turned toward the middle one, so that when the lamps were lit they would shed light עֵבֶר פָּנֶיהָ , towards [or in the direction of] its face. Their light should be turned towards the face of the middle branch, which is the body of the menorah.

38 And its tongs Heb. וּמַלְקָחֶיהָ . They are the tongs made to take the wicks from the oil, to set them in place and to draw them into the mouths of the lamps. Since they [are used for] taking (לוֹקְחִים) [the wicks] with them, they are called מֶלְקָחַיִם , a pair of “takers.” [The Aramaic word] וְצִבְיָתָהָא , which Onkelos renders [for וּמַלְקָחֶיהָ ], is a term related to צְבַת , tenailles in French, tongs.

and its scoops Heb. וּמַחְתּֽתֶיהָ . They are a kind of small cup with which he [the kohen] would scoop the ashes that are in the lamp every morning when he [the kohen] cleaned the lamps from the ashes of the wicks that burned during the night and were [now] extinguished. The word מַחְתָּה is [the equivalent of] poseydure [or poysedure] in Old French, a little shovel [or] ash pan, like “to scoop (לַחְתּוֹת) fire from a hearth” (Isa. 30:14).

39 a talent pure gold Heb. כִּכַּר .[This means] that its weight along with all its implements shall be nothing but a talent, no less and no more. The talent used for mundane matters was sixty maneh, and the one used for holy matters was double, thus one hundred twenty maneh (Bech. 5a). The maneh is the litra with which silver is weighed according to the weight used in Cologne, which is the equivalent of one hundred gold pieces [or] twenty-five selas, for the sela is equivalent to four gold pieces. [This is the equivalent of sixty-four pounds.]

40 Now see and make See here on the mountain the pattern that I am showing you. [This] informs us that Moses had difficulties with the construction of the menorah, until the Holy One, blessed is He, showed him a [model] menorah of fire. -[from Men. 29a]

which you are shown Heb. אֲשֶׁר-אַתָּה מָרְאֶה , as the Targum [Onkelos] renders: דִי אַתְּ מִתְחַזֵי , which you are shown. If it were punctuated מַרְאֶה with a “pattach,” it would mean that you show others. Now that it is punctuated with a short “kamatz,” it means that you are shown, that others show you, (for the punctuation distinguishes between the active and the passive).

Ashlamatah: Haggai 2:8-15 +21-23‎‎‎

Rashi	Targum of The Minor Prophets
6. For so said the Lord of Hosts: [There will rise] another one, and I will shake up the heaven and the earth and the sea and the dry land [for] a little while.	6. For thus says the LORD of Hosts, “Once again, in a little while, I will shake the heavens and the earth and the sea and the dry land.
7. And I will shake up all the Gentiles, and they shall come [with] the precious things of all the Gentiles. And I will fill this House with glory, said the Lord of Hosts	7. And I will shake all the Gentiles, and they will bring the desirable things of all the Gentiles, and I will fill this House with glory,” says the LORD of Hosts.
8. The silver is Mine, and the gold is Mine, says the Lord of Hosts.	8. “The silver is Mine and the gold is Mine,” says the LORD of Hosts.
9. The glory of this last House shall be greater than the first one, said the Lord of Hosts. And in this place I will grant peace, says the Lord of Hosts. {P}	9. “The latter glory of this House will be greater than the former,” says the LORD of Hosts, “and I will grant prosperity in this place,” says the LORD of Hosts.
10. On the twenty-fourth [day] of the ninth [month], in the second year of Darius, the word of the Lord came to Haggai the prophet, saying:	10. On the twenty-fourth day of the ninth month in the second year of Darius, a Word of Prophecy from the LORD was with Haggai the Prophet, saying,
11. So said the Lord of Hosts: Now ask the priests the Torah, saying:	11. “Thus says the LORD of Hosts, ask now a ruling of the priests, saying,
12. "Should a man carry contaminated flesh in the skirt of his garment, if it touches in his skirt the bread and the pottage and the wine and the oil, or any food, will it [the food] become contaminated?" And the priests replied and said, "No."	12. ‘If a man carries holy flesh in the flap of his garment, and touches with his clothing bread or pottage or wine or oil or anything that is eaten, will it become prohibited?’” And the priests answered and said, “No.”
13. And Haggai said, "If the contamination of a dead body touches all these, will it become contaminated?" And the priests replied and said, "It will become contaminated."	13. And Haggai said, “If one who is defiled by a dead body touches any of these, will it become defiled?” And the priests answered and said, “It will become defiled.”
14. And Haggai replied and said, "So is this people, and so is this nation before Me, says the Lord; and so is all the work of their hands, and whatever they sacrifice there is contaminated.	14. And Haggai the Prophet answered and said, “So is this nation and so is this congregation before Me,” says the LORD, “and so are all the works of their hands, and what they offer it is defiled.”
15. And now, consider from this day and before-before placing a stone upon a stone in the Temple of the Lord	15. And so, consider from this day onward, before a layer is laid upon a layer in the Temple of the LORD.
16. so that they should not come to a heap of twenty measures, and there would be ten; [similarly,] when one would come to the winevat to draw off fifty press-measures, and there would be twenty.	16. from the time when you were going in to a heap of twenty measures and there were ten, when you went into a winepress in which there were fifty kegs of wine and there were twenty.
17. I smote you with blast and with yellowing and with hail in all the work of your hands, and you are not [returning] to Me, says the Lord.	17. I have struck you with blight and mildew and hail, even all the works of your hands, but you do not return to My service,” says the LORD.
18. Pay attention now, from this day and before-from the twenty-fourth [day] of the ninth [month]- from the day that the Temple of the Lord was founded, pay attention.	18. “Consider now from this day onward, from the twenty-fourth day of the ninth month, from the day that the Temple of the LORD began to be established, consider:
19. The seed is still in the granary, and the grapevines, the fig trees, the pomegranate trees, and the olive trees have not yet borne [fruit]-from this day I will bless." {S}	19. Is the grain yet in the barn? And have the vines and fig-trees and pomegranates and olive-trees not yet yielded anything? From this day on I will bless.”
20. And the word of the Lord came to Haggai a second time on the twenty-fourth of the month, saying:	20. And a Word of Prophecy from the LORD was with Haggai a second time on the twenty-fourth day of the month, saying;
21. Say to Zerubbabel, the governor of Judah, saying: I am shaking up the heaven and the earth.	21. “Speak to Zerubabel governor of the House of Judah, saying, “I will shake the heavens and the earth.
22. And I will overthrow the throne of the kingdoms, and I will destroy the power of the kingdoms of the Gentiles. And I will overthrow the chariots and their riders; and the horses and their riders shall come down, each one by the sword of his brother.	22. And I will overthrow the throne of the kingdoms and will break the power of the kingdoms of the Gentiles, and will overthrow the chariots and their riders; and the horses and their riders will be killed, each by his brother’s sword.
23. On that day, says the Lord of Hosts, I will take you, O Zerubbabel the son of Shealtiel, My servant; says the Lord, and I will make you as a signet; for I have chosen you, says the Lord of Hosts. {P}	23. At that time, says the LORD of Hosts, I will bring you near, O Zerubabel, son of Shealtiel, My servant, says the LORD, and I will make you as the engraving of a signet-ring upon the hand, for I have found pleasure in you, says the LORD of Hosts.”

Rashi’s Commentary on Haggai 2:6-23‎‎‎

6 another one... [for] a little while When this kingdom of Persia, which rules over you, terminates, yet another one will rise up to rule over you, to oppress you; this is the kingdom of Greece, and the time of its rule will be a little while.

and I will shake up with the miracles performed for the Hasmoneans.

the heaven, etc. And they will understand that My Shechinah rests in this House, and they will bring gifts of silver and gold, as is written in the book of Joseph ben Gurion.

8 The silver is Mine, and the gold is Mine and it is in My power to bring it to whomever I desire.

9 shall be greater There was a controversy between Rav and Samuel. One said: In the building; and one said: In the years, that the years of the First Temple were four hundred and ten, and those of the Second Temple were four hundred and twenty.

12 contaminated flesh flesh of contamination of a carcass as a creeping thing

if it touches in his skirt It did not touch the creeping thing itself but the garment, which is the first degree of contamination.

and the pottage a cooked food

will it become contaminated? Heb. הֲיִקְדָּשׁ

“No.” It [the food] will [not] become contaminated. Rav and Shmuel disagree over this matter. One [Rav] says that the priests erred, for he [Haggai] asked them concerning a fourth degree contamination in reference to hallowed things, and they replied that it [the food] is ritually pure. One [Shmuel] says that the priests did not err, that he [Haggai] asked them concerning a fifth degree contamination in reference to hallowed things.

13 If the contamination of a dead body The dead body itself.

It will become contaminated For the dead body is the father of the father of contamination. The fifth degree of the contamination of the reptile or rodent is a fourth degree in the contamination of a dead body.

14 So is this people Just as you err in this, so do you err in many halakhot.

and whatever they will sacrifice there if they do not put their hearts to learning.

15 and before The years that passed.

before placing a stone upon a stone Before you return to resume the building and to add to the foundation that you laid in the days of Cyrus - when it [the building] was stopped - now put your hearts to engage in the building and in studying the necessities of the priesthood.

16 so that they should not come to a heap of twenty measures So that you should not have a curse sent into your works as [there has been] until now; for they would set up a heap from which twenty seahs should be measured, and would find only ten.

when one would come to the wine vat That is the pit before the wine press, into which the wine flows.

to draw off fifty press-measures To draw out from [the winevat] fifty measures with which they would measure wine from the winepresses, and the name [of those fifty measures] is purah.

to draw off to draw, as in (Isa. 30:14) “To scoop water from a cistern”; and so (ibid. 47:2) “Draw off the path.”

and there would be twenty Not that more of a curse is sent into the wine than is sent into the grain, but a person [may] err in estimating the measure of the winevat because it is deep, while the heap [of grain] stands before him. In tractate Avoth d’Rabbi Nathan (4:4) we learned a reason why a small measure is not mentioned with regard to wine, while it is mentioned with regard to grain, e.g.. to draw off twenty-five press measures and it was ten. This teaches us that wine is an extra measure for the world, and when the wine suffers, it is a symptom of a curse for the world. Since the wine must be plentiful, [the prophet] counts a larger number concerning it.

18 that the Temple of the Lord was founded That now for the second time they began to add to the first foundation that they had built in the days of Cyrus.

19 The seed is still in the granary You have not yet sown this year, and the trees have not yet ripened their fruits. From now on you shall sow at a time of blessing, for the building of the Temple will bring blessing into the work of your hands.

22 and I will destroy the power of the kingdoms of the Gentiles The kingdom of Persia, which now rules over the entire world, will fall into the hands of another kingdom at the end of thirty-four years from the building of the Temple, as we learned in tractate Avodah Zarah (9a).

23 and I will make you as a signet In contrast to what was decreed upon his father Jeconiah (Jer. 22:24): “As I live, says the Lord, though Coniah the son of Jehoiakim, king of Judah, be a signet on My right hand, from there I will remove you.” [Jeremiah further] states there (ibid. 22:30): “Inscribe this man childless.” We learn that his repentance availed [Jeconiah], and Zerubbabel was born to him, and he was made as a signet.

ESV[1]	A,B,R.’s Version[2]	Greek[3]	Delitzsch[4]
27. And Jesus went on with his disciples to the villages of Caesarea Philippi. And on the way he asked his disciples, "Who do people say that I am?"	27. And Y’shua and his disciples went out to the villages of Caesara of Philippi, and he was asking his disciples along the road and said to them, “What do men say about me, who I am?”	27. Καὶ ἐξῆλθεν ὁ ᾿Ιησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὰς κώμας Καισαρείας τῆς Φιλίππου· καὶ ἐν τῇ ὁδῷ ἐπηρώτα τοὺς μαθητὰς αὐτοῦ λέγων αὐτοῖς· τίνα με λέγουσιν οἱ ἄνθρωποι εἶναι;	27 וַיֵּצֵא יֵשׁוּעַ וְתַלְמִידָיו לָלֶכֶת אֶל־כְּפַרֵי קֵיסַרְיָה שֶׁל־פִילִיפּוֹס וַיְהִי בַדֶּרֶךְ וַיִּשְׁאַל אֶת־תַּלְמִידָיו וַיֹּאמֶר אֲלֵיהֶם מָה־אֹמְרִים לִי בְּנֵי אָדָם מִי־אָנִי׃
28. And they told him, "John the Baptist; and others say, Elijah; and others, one of the prophets."	28. And they said, “Yochanan the Immerser,” and others, “Eliyahu,” and others, “One of the prophets.”	28. οἱ δὲ ἀπεκρίθησαν· ᾿Ιωάννην τὸν βαπτιστήν, καὶ ἄλλοι ᾿Ηλίαν, ἄλλοι δὲ ἕνα τῶν προφητῶν.	28 וַיַּעֲנוּ וַיֹּאמְרוּ יוֹחָנָן הַמַּטְבִּיל וְיֵשׁ אֹמְרִים אֵלִיָּהוּ וַאֲחֵרִים אֹמְרִים אֶחָד מִן־הַנְּבִיאִים׃
29. And he asked them, "But who do you say that I am?" Peter answered him, "You are the Christ."	29. Y’shua said to them, “But you, what do you say about me, who I am?” Shimon answered and said to him, “You are the Mashiyach, the son of the living Elohim.”	29. καὶ αὐτὸς λέγει αὐτοῖς· ὑμεῖς δὲ τίνα με λέγετε εἶναι; ἀποκριθεὶς δὲ ὁ Πέτρος λέγει αὐτῷ· σὺ εἶ ὁ Χριστός.	29 וַיִּשְׁאַל אֹתָם לֵאמֹר וְאַתֶּם מַה־תֹּאמְרוּ לִי מִי־אָנִי וַיַּעַן פֶּטְרוֹס וַיֹּאמֶר אֵלָיו אַתָּה הוּא הַמָּשִׁיחַ׃
30. And he strictly charged them to tell no one about him.	30. And he charged them not to tell anyone about him.	30. καὶ ἐπετίμησεν αὐτοῖς ἵνα μηδενὶ λέγωσι περὶ αὐτοῦ.	30 וַיָּעַד בָּם לְבִלְתִּי דַבֵּר־עָלָיו לְאִישׁ׃

7. And Yeshua and his Talmidim [Rabbinic Disciples] went out to the villages of Caesarea of Philip. And in the way, he questioned his Talmidim, saying to them, “Whom do [royal] men say me to be?”

28. And they answered, “Yochanan the Immerser,” and others say, “Eliyahu;” but others, “One of the prophets.”

29. And he said to them, “And you, whom do you say me to be?” And answering, Tsefet bar Yonah said to him, “You are the Messiah.”

30. And he warned them that they may tell no one about him.”

Marcus[5] provides the following information as to the geographical setting in which the events on this pericope of Mordechai takes place:

‘Caesarea Philippi (Gk. Καισαρείας τῆς Φιλίππου); a predominantly Gentile town in the Golan Heights region, about twenty-five miles north of the Sea of Galilee. Upper Galilee is linked in ancient Jewish sources with visionary activity and ascent to the Heavenly Temple (cf. 1 Enoch 12 -16 and T. Levi 2-7), so it is an appropriate place for revelation of an important aspect of Jesus’ identity. The older name of Caesarea Philippi was “PANIAS” (cf. its modern name “BANIAS”), after the Greek god Pan, who had a sacred grotto there. The town was renamed Caesarea in honor of Augustus Caesar by Herod the Great’s son Philip (cf. Josephus, War 2.168; Ant. 18.28); the appellation “Philippi” was added to distinguish it from the big city of the same name on the coast. Even before this renaming, the inland city was associated with imperial power. Herod the Great built and dedicated to Augustus a white marble temple there, and in this temple Augustus received divine honors (cf. Josephus, War 1.404-406; Ant. 15.363-64). Perhaps in reaction to this perceived act of hubris, a later Jewish tradition speaks of the miraculous fall of a gate in Panias as a sign of the coming of the Messiah (b. Sanh. 98a). During the Great Revolt of the Jews against the Romans, much of the Jewish population of the city was massacred (Josephus, Life 54), later the Roman general Vespasian was feted there by his troops for his success in suppressing the rebellion (Josephus, War 3.443-44). The city was thus associated with imperial rule, messianic hopes, and violent death – all of which make it a fitting backdrop for our story.”

Edwards[6], similarly describes this region as:

“Caesarea Philippi lay twenty-five miles due north of Bethsaida, a full day’s walk from the latter site. Not to be confused with the better-known caesarea of the Mediterranean coast, “Philip’s Caesarea” lay in the north of the tetrarchy of Philip at the foot of Mt. Hermon, bordering on Syria. The city had been refurbished by Philiop and named in honor of Caesar Augustus, who ruled the Roman Empire for fifty-seven years (Josephus, Ant. 18.28; War 2.168). Caesarea Philippi was an unlikely place for the proclamation of Jesus as the Messiah, for its population was chiefly non-Jewish. It was also the site of two painful memories to Jews. It was in Caesarea Philippi that Antiochus the IV gained a decisive victory over Egypt in 200 B.C.E. causing Palestine to fall to the Seleucids and plunging the whole region into twenty years of war following the Maccabean Revolt in 168 B.C.E. The city was also famous for its sanctuary to Pan (from which the city gained the name Caesarea Panias). Half man and half goat, pan was revered as the guardian of flocks and nature and worshipped in a grotto at the foot of Mt. Hermon next to the cave from which one of the three major tributaries of the Jordan river gushes forth. It is here in the outer regions of paganism and even hostility to Judaism that Jesus is first proclaimed Messiah.”

However, none of these authors explain accurately what Jews understood by the term Messiah. In the Jewish mind of that time as is still today, the concept of a messiah is not only understood in spiritual terms (as Christians only do), but first and foremost is understood to be a Jewish King, who will unify all of the 12 Tribes of Israel, return all Jewish and Israelite captives from among the Gentiles back to Israel, take full possession of all the land of greater Israel, and also rule under G-d over all the Gentiles.

That the master is acknowledged as Messiah for the first time by his rabbinic Disciples, in place devoted to worship of Caesar the sole world Emperor, does have much prophetic and political implications, foreshadowing the final comfrontation between the human King of Israel (i.e. the Messiah) and all super-powers of the Gentiles at any time in human history. This prophetic statement in the mouth of Hakham Tsefet bar Yonah sets up a chain of events that culminate with the issuing of the messianic era as described in the kabbalistic book of the revelation of Yochanan (i.e. the Apocalypse). Contary to the opinion of Edwards above, Caesarea Philippi is the most fitting of all places for the proclamation that Yeshua was/is/will be the Messiah, the authentic Jewish King par excellance!

v. 29 - And he said to them, “And you, whom do you say me to be?” And answering, Tsefet bar Yonah said to him, “You are the Messiah.” We most vehemently confess that there is no abrogation of the Torah, and that the whole of the Torah remains en-force and valid today as when it was given at Mt. Sinai to our people Israel. At the same time we also confess with equal might that the Oral Torah as taught by our Jewish Sages is also valid today and has superior force to that of the Written Torah (for without the Oral Torah it is impossible to observe and understand the contents of the Written Torah), but with equal force and unequivocally we confess that we have no other Messiah (Jewish King) than His Majesty King Yeshua ben Yosef, ben David who rules his people Israel by virtue of the Written and Oral Torah as found in the mouths of our Sages. For we are instructed: “Here is the endurance of the Tsadiqim: here are they that keep/observe the commandments of God, and the faithful obedience of Yeshua” (Rev. 14:12).

v. 30 - And he warned them that they may tell no one about him.” Much has been written on the import and implications of this statement by the master. After all is said we reach the conclusion that there basically two important reasons for this statement;

A Hassid rejects all forms of propaganda about himself, and is most comfortable when his attributes and who he is remains secret.
To publicise the fact that Yeshua is the Messiah and Caesar would have immediately thrust the disciples of the master into great and unnecessary danger before the full un-rolling of the Torah scroll (3 and ½ years time).

Nevertheless the implications are easy to perceive, the issue at stake here is whether G-d’s appointed Jewish Davidic King or Caesar (a Gentile) are the legitimate source of authority over the Jewish people in their ancestral land. This issue is still at stake today as it was back then nearly 2000 years ago, and the final resolution to this question is slowly starting to take shape before our very own eyes, for ultimately G-d and his Torah are sovereign over all His creation.

From this we learn that a skilled and able Torah teacher never puts his Talmidim irresponsibly under unnecessary danger an/or collision with secular authorities.

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

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

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

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

[5] Marcus, J. (2000), The Anchor Bible: Mark 8 – 16: A New Translation With Introduction and Commentary, New York: Doubleday, pp. 602-3.

[6] Edwards, J. R. (2002), The Pillar New Testament Commentary: The Gospel According to Mark, Grand Rapids, Michigan: W. B. Eerdmans Publishing Co., pp. 245-6.

Rashi	Targum
1. For the conductor, al tashcheth; of David a michtam, when Saul sent and they guarded the house to slay him.	1. For praise; concerning the distress when David said, “Do no harm”; composed by David, humble and innocent; when Saul sent and they guarded the house in order to kill him.
2. Save me from my enemies, my God; strengthen me against those who rise up against me.	2. Deliver me from my enemies, O God; from those who rise against me, save me.
3. Save me from workers of iniquity, and rescue me from bloodthirsty men.	3. Deliver me from those who practice deceit, and from murderous men redeem me.
4. For behold, they lurked for my soul; strong men lodge against me, neither [for] my transgression nor [for] my sin, O Lord.	4. For behold, they have lain in wait for my soul, the strong gathering against me; not on account of my iniquity, and not on account of my sin, O Lord.
5. Without iniquity, they run and prepare themselves; awaken towards me and see.	5. Before [there are] iniquities, they run and prepare battle; be strong towards me, and see!
6. And You, O Lord, God of Hosts, God of Israel, arise to visit upon all the nations; be not gracious to any treacherous workers of iniquity forever.	6. But You, O Lord God Sabaoth, God of Israel, awake to punish all the Gentiles; do not pity any of the deceitful rulers forever.
7. They return in the evening, they howl like a dog and encircle the city.	7. They will return at evening, they will raise a tumult like a dog, and they will encircle the city.
8. Behold, they spew forth with their mouth; [they have] swords in their lips, for who hears?	8. Behold, they will spew forth with their mouth words sharp as swords; with their lips they say, “Let us boast, for who is the one who will hear and punish?”
9. But You, O Lord, will scoff at them; You will mock all the nations	9. But You, O Lord, will laugh at them; You will mock all the Gentiles.
10. [Because of] his strength, I hope for You, for God is my fortress.	10. O my strength, for You I will keep watch, for God is my deliverance.
11. The God of my kindness will precede me; God will allow me to see in those who watch me.	11. God will precede me with my favour; God will show me vengeance on my oppressors.
12. Do not kill them, lest my people forget; remove them from their possessions with Your power and bring them down, O Lord our Shield.	12. Do not kill them immediately, lest my people forget; exile them from their houses by Your might, and impoverish them from their wealth, our shield, O Lord.
13. The sin of their mouth is the word of their lips, and they will be seized because of their haughtiness, because of the curse and the lies that they tell.	13. Because of the sin of their mouth, and the speech of their lips, let them be caught in their arrogance, for they will speak with oaths and lies.
14. Destroy [them] with wrath so that they will be no longer, and they will know that God rules over Jacob to the ends of the earth forever.	14. Destroy them in anger, destroy them until they are no more, that they may know that God rules in Jacob to the ends of the earth forever.
15. And they will return in the evening, they will howl like dogs, and they will encircle the city.	15. And they will return at evening, they will raise a tumult like a dog, and they will encircle the city.
16. They will roam about to eat if they are not sated, so that they will lodge.	16. They will wander about to take spoil to eat, and they will not rest until they are full and take lodging.
17. And I will sing of Your power, and I will sing praises of Your kindness in the morning, for You were my stronghold and a refuge on a day that I was in straits.	17. But I will praise Your strength, and I rejoice in Your goodness in the morning, for You have been a deliverer to me, and my trust in the day I am distressed.
18. My strength! To You will I sing for God is my stronghold, O God of my kindness.	18. O my strength, I will give You praise, for God is my deliverance, God is my goodness.

Shabbat	Torah Reading:	Weekday Torah Reading:
מַחֲצִית הַשֶּׁקֶל
“MaChatsit HaSheqel”	Reader 1 – Sh’mot 30:1-5	Reader 1 – Sh’mot 26:1-4
“Half a Shekel”	Reader 2 – Sh’mot 30:6-10	Reader 2 – Sh’mot 26:5-8
“Medio Shequel”	Reader 3 – Sh’mot 30:11-16	Reader 3 – Sh’mot 26:9-14
Shemot (Exodus) 30:1-38 B’Midbar (Num.) 28:9-15	Reader 4 – Sh’mot 30:17-21
Ashlamatah: II Kings 11:17–12:17	Reader 5 – Sh’mot 30:22-25
Special: I Samuel 20:18, 42	Reader 6 – Sh’mot 30:26-33	Reader 1 – Sh’mot 26:1-4
Psalm 104:1-35	Reader 7 – Sh’mot 30:34-38	Reader 1 – Sh’mot 26:5-8
Mishle (Proverbs) Proverbs 7:1-27	Maftir – Sh’mot 28:9-15	Reader 1 – Sh’mot 26:9-14
N.C.: Matityahu (Matt.) 17:24-27	II Kings 11:17–12:17 I Samuel 20:18, 42