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
Tebet 23, 5770 – January. 08/09 , 2010	Second Year of the Shmita Cycle

Candle Lighting and Havdalah Times:

Atlanta, Georgia, U.S.

Fri. Jan. 08, 2010 – Candles at 5:27 PM

Sat. Jan. 09, 2010 – Havdalah 6:26 PM

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

Fri. Jan. 08, 2010 – Candles at 5:02 PM

Sat. Jan. 09, 2010 – Havdalah 6:00 PM

Bowling Green, Kentucky, U.S.

Fri. Jan. 08, 2010 – Candles at 4:27 PM

Sat. Jan. 09, 2010 – Havdalah 5:29 PM

Brisbane, Australia

Fri. Jan. 08, 2010 – Candles at 6:30 PM

Sat. Jan. 09, 2010 – Havdalah 7:27 PM

Bucharest, Romania

Fri. Jan. 08, 2010 – Candles at 4:35 PM

Sat. Jan. 09, 2010 – Havdalah 5:42 PM

Chattanooga, & Cleveland, TN, U.S.

Fri. Jan. 08, 2010 – Candles at 5:28 PM

Sat. Jan. 09, 2010 – Havdalah 6:28 PM

Jakarta, Indonesia

Fri. Jan. 08, 2010 – Candles at 5:55 PM

Sat. Jan. 09, 2010 – Havdalah 6:47 PM

Kuala Lumpur, Malaysia

Fri. Jan. 08, 2010 – Candles at 7:00 PM

Sat. Jan. 09, 2010 – Havdalah 7:52 PM

Manila & Cebu, Philippines

Fri. Jan. 08, 2010 – Candles at 5:24 PM

Sat. Jan. 09, 2010 – Havdalah 6:16 PM

Miami, FL, U.S.

Fri, Jan. 08, 2010 – Candles at 5:28 PM

Sat. Jan. 09, 2010 – Havdalah 6:23 PM

New London, CT, U.S.

Fri. Jan. 08, 2010 – Candles at 4:10 PM

Sat. Jan. 09, 2010 – Havdalah 5:14 PM

Olympia, WA, U.S.

Fri. Jan. 08, 2010 – Candles at 4:22 PM

Sat. Jan. 09, 2010 – Havdalah 5:32 PM

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

Fri. Jan. 08, 2010 – Candles at 4:36 PM

Sat. Jan. 09, 2010 – Havdalah 5:37 PM

Philadelphia, PA, U.S.

Fri. Jan. 08, 2010 – Candles at 4:34 PM

Sat. Jan. 09, 2010 – Havdalah 5:37 PM

San Antonio, TX, U.S.

Fri. Jan. 08, 2010 – Candles at 5:34 PM

Sat. Jan. 09, 2010 – Havdalah 6:31 PM

Sheboygan & Manitowoc, WI, US

Fri. Jan. 08, 2010 – Candles at 4:13 PM

Sat. Jan. 08, 2010 – Havdalah 5:19 PM

Singapore, Singapore

Fri. Jan. 08, 2010 – Candles at 6:55 PM

Sat. Jan. 09, 2010 – Havdalah 7:46 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 Abraham 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.

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Shabbat Mevar’chim HaChodesh Shebat

Sabbath of the Proclamation of the New Moon for the Month of Shebat

January Evening Friday 15 – Evening Saturday 16

Shabbat	Torah Reading:	Weekday Torah Reading:
וְאַתֶּם תִּהְיוּ-לִי
“V’Atem Tih’yu-Li”	Reader 1 – Sh’mot 19:6-8	Reader 1 – Sh’mot 21:1-3
“And you will become for Me”	Reader 2 – Sh’mot 19:9-11	Reader 2 – Sh’mot 21:4-6
“Y vosotros seréis para Mí”	Reader 3 – Sh’mot 19:12-15	Reader 3 – Sh’mot 21:1-6
Shemot (Exodus) 19:6 – 20:23 B’Midbar (Num.) 28:9-15	Reader 4 – Sh’mot 19:16-25
Ashlamatah: Isaiah 61:6 – 62:4 Special: 1 Sam. 20:18,42	Reader 5 – Sh’mot 20:1-14*
	Reader 6 – Sh’mot 20:15-18	Reader 1 – Sh’mot 21:1-3
Psalm 56:1-14	Reader 7 – Sh’mot 20:19-23	Reader 1 – Sh’mot 21:4-6
	Maftir – Sh’mot 20:21-23	Reader 1 – Sh’mot 21:1-6
N.C.: Mordechai (Mark) 8:11-13	Isaiah 61:6 – 62:4 1 Sam. 20:18,42

* This reading should be assigned to the highest Torah Scholar available to the congregation

Sh’mot (Exodus) ‎19:6 – 20:23

RASHI	TARGUM PSEUDO JONATHAN
6. And you will be to Me a kingdom of princes and a holy nation.' These are the words that you will speak to the children of Israel."	6. And before Me you will be crowned kings, and sanctified priests, and a holy people. These are the words you will speak to the sons of Israel. [JERUSALEM. And to My Name will you be kings and priests and a holy people. These are the words you will speak.]
7. Moses came and summoned the elders of Israel and placed before them all these words that the LORD had commanded him.	7. And Mosheh came that day, and called the elders of the people, and set in order before them all these words which the Lord had commanded. [JERUSALEM. And Mosheh came and called the sages of Israel and set in order before them all these words which the Word of the Lord had commanded him.]
8. And all the people replied in unison and said, "All that the Lord has spoken we will do!" and Moses took the words of the people back to the LORD.	8. And all the people responded together, and said, All that the Lord has spoken we will do. And Mosheh carried back the words of the people before the Lord. JERUSALEM. And all the people answered together in the fulness of their heart, and said, All that the Word of the Lord hath spoken, we will do. And Mosheh returned the words of the people in prayer before the Lord.]
9. And the LORD said to Moses, "Behold, I am coming to you in the thickness of the cloud, in order that the people hear when I speak to you, and they will also believe in you forever." And Moses relayed the words of the people to the LORD.	9. And the Lord said to Mosheh, Behold, on the third day I will reveal Myself to thee in the depth of the cloud of glory, that the people may hear while I speak with thee, and may believe in thee forever. And Mosheh delivered the words of the people before the Lord. [JERUSALEM. And the Word of the Lord said to Mosheh, Behold, My Word will be revealed to you in the thickness of the cloud, that the people may hear while I speak with you, and may also believe forever in the words of the prophecy of you, My servant Mosheh. And Mosheh delivered the words of the people in prayer before the Lord.]
10. And the LORD said to Moses, "Go to the people and prepare them today and tomorrow, and they will wash their garments.	10. And the Lord said to Mosheh on the fourth day, Go unto the people, and prepare them today and tomorrow; let them wash their raiment, and be prepared
11. And they will be prepared for the third day, for on the third day, the LORD will descend before the eyes of all the people upon Mount Sinai.	11. On the third day; for on the third day the Lord will reveal Himself to the eyes of all the people, upon the Mount of Sinai.
12. And you will set boundaries for the people around, saying, ‘Beware of ascending the mountain or touching its edge; whoever touches the mountain will surely be put to death.'	12. And you will set limits for the people that they may stand round about the mountain, and will say, Beware that you ascend not the mount, nor come near its confines; whoever comes near the mount will be surely put to death.
13. No hand will touch it, for he will be stoned or cast down; whether man or beast, he will not live. When the ram's horn sounds a long, drawn out blast, they may ascend the mountain."	13. Touch it not with the hand; for he will be stoned with hailstone, or be pierced with arrows of fire; whether beast or man, he will not live. But when the voice of the trumpet is heard, they may go up (forwards) towards the mount. [JERUSALEM. No man will touch it with the hand; for stoned he will be stoned, or fiery arrows will flee against him; whether beast or man, he will not live. When the trumpet sounds, they may go up toward the mountain.]
14. So Moses descended from the mountain to the people, and he prepared the people, and they washed their garments.	14. And Mosheh went down that day to the people, and prepared the people, and they blanched their clothes.
15. He said to the people, "Be ready for three days; do not go near a woman."	15. And he said to the people, Be ready for the third day; abstain from the marriage‑bed. [JERUSALEM. And he said to the people, Be ready for the third day; abstain from the marriage‑bed.]
16. It came to pass on the third day when it was morning, that there were thunder claps and lightning flashes, and a thick cloud was upon the mountain, and a very powerful blast of a Shofar, and the entire nation that was in the camp shuddered.	16. And it was on the third day, on the sixth of the month, in the time of the morning, that on the mountain there were voices of thunders, and lightnings, and mighty clouds of smoke, and a voice of a trumpet exceeding loud; and all the people in the camp trembled.
17. Moses brought the people out toward God from the camp, and they stood at the bottom of the mountain.	17. And Mosheh brought forth the people from the camp to meet the glorious Presence of the Lord; and suddenly the Lord of the world uprooted the mountain, and lifted it in the air, and it became luminous as a beacon, and they stood beneath the mountain.
18. And the entire Mount Sinai smoked because the LORD had descended upon it in fire, and its smoke ascended like the smoke of the kiln, and the entire mountain quaked violently.	18. And all the mount of Sinai was in flame; for the heavens had overspread it, and He was revealed over it in flaming fire, and the smoke went up as the smoke of a furnace, and all the mountain quaked greatly. [JERUSALEM. And all mount Sinai sent up smoke, because the glory of the Shekinah of the Lord was revealed upon it in flame of fire.]
19. The sound of the Shofar grew increasingly stronger; Moses would speak and God would answer him with a voice.	19. And the voice of the trumpet went forth, and grew stronger: (then) Mosheh spoke, and was answered from before the Lord with a gracious and majestic voice, and with pleasant and gracious words.
20. The LORD descended upon Mount Sinai, to the peak of the mountain, and the LORD summoned Moses to the peak of the mountain, and Moses ascended.	20. And the Lord revealed Himself on mount Sinai upon the summit of the mountain, and the Lord called unto Mosheh from the summit of the mount, and Mosheh went up.
21. The LORD said to Moses, "Go down, warn the people lest they break [their formation to go nearer] to the LORD, and many of them will fall.	21. And the Lord said to Mosheh, Descend, and warn the people, lest they come directly before the Lord to gaze, and many of them fall.
22. And also, the priests who go near to the LORD will prepare themselves, lest the LORD wreak destruction upon them."	22. The priests, also, who approach to minister before the Lord, must be sanctified, lest the Lord destroy them.
23. And Moses said to the LORD, "The people cannot ascend to Mount Sinai, for You warned us saying, ‘Set boundaries for the mountain and sanctify it.' "	23. And Mosheh said before the Lord, The people cannot come up to mount Sinai, because You did instruct us, saying, Make limits to the mount, and sanctify it.
24. But the LORD said to him, "Go, descend, and [then] you will ascend, and Aaron with you, but the priests and the populace will not break [their formation] to ascend to the LORD, lest He wreak destruction upon them."	24. And the Lord said to him, Go down, and then ascend, you and Aharon with you; but let not the, priests or the people directly come up to gaze before the Lord, lest He slay them.
25. So Moses went down to the people and said [this] to them.	25. And Mosheh went down from the mountain to the people, and said to them, Draw near and hear the Law with Ten Words. [JERUSALEM. And Mosheh went down from the mountain to the people, and said to them, Draw near and receive the Ten Words.]

1. God spoke all these words, to respond:	1. And the Lord spoke all these words, saying: [JERUSALEM. And the Word of the Lord spake all the excellence of these words saying:]
2. "I am the LORD, your God, Who took you out of the land of Egypt, out of the house of bondage.	2. The first word, as it came forth from the mouth of the Holy One, whose Name be blessed, was like storms, and lightnings, and flames of fire, with a burning light on His right hand and on His left. It winged its way through the air of the heavens, and was made manifest unto the camp of Israel, and returned, and was engraved on the tables of the covenant that were given by the hand of Mosheh, and were turned in them from side to side: and then called He, and said: Sons of Israel My people, I am the Lord your God, who brought you out free from the land of Mizraim, from the house of the bondage of slaves.
3. You will not have the gods of others in My presence.	3. The second word which came forth from the mouth of the Holy One, whose name be blessed, was like storms, and lightnings, and flames of fire. A burning light was on His right hand and on His left and was borne through the air of the heavens, returned, and was made manifest unto the camp of Israel; it returned, and was engraved on the tables of the covenant, and was turned in them from side to side. Then called He, and said, House of Israel, My people, You will have no other God beside Me.
4. You will not make for yourself a graven image or any likeness which is in the heavens above, which is on the earth below, or which is in the water beneath the earth.	4. You will not make to yourselves image or figure, or any similitude of what is in the heavens above, or on the earth beneath, or in the waters under the earth.
5. You will neither prostrate yourself before them nor worship them, for I, the LORD, your God, am a zealous God, Who visits the iniquity of the fathers upon the sons, upon the third and the fourth generation of those who hate Me,	5. You will not bow down to them, or worship before them; for I the Lord your God am a jealous God and an avenger, punishing with vengeance, recording the guilt of wicked fathers upon rebellious children unto the third and unto the fourth generation of them who hate Me;
6. and [I] perform loving kindness to thousands [of generations], to those who love Me and to those who keep My commandments.	6. but keeping mercy and goodness for thousands of generations of the righteous who love Me, and who keep My commandments and My Laws.
7. You will not take the name of the LORD, your God, in vain, for the LORD will not hold blameless anyone who takes His name in vain.	7. My people of the house of Israel, Let no one of you swear by the name of the Word of the Lord your God in vain; for in the day of the great judgment the Lord will not hold guiltless anyone who swears by His name in vain.
8. Remember the Sabbath day to sanctify it.	8. My people of the house of Israel, Remember the day of Shabbat, to sanctify it.
9. Six days may you work and perform all your labor,	9. Six days you will labour, and do all your service:
10. but the seventh day is a Sabbath to the LORD, your God; you will perform no labor, neither you, your son, your daughter, your manservant, your maidservant, your beast, nor your stranger who is in your cities.	10. but the seventh day is (for) rest and quietude before the Lord your God: you will not perform any work, you, and your sons, and your daughters, and your servants, and your handmaids, and your sojourners who are in your cities.
11. For [in] six days the LORD made the heaven and the earth, the sea and all that is in them, and He rested on the seventh day. Therefore, the LORD blessed the Sabbath day and sanctified it.	11. For in six days the Lord created the heavens, and the earth, and the sea, and whatever is therein, and rested on the seventh day: therefore the Lord has blessed the day of Shabbat and sanctified it.
12. Honor your father and your mother, in order that your days be lengthened on the land that the LORD, your God, is giving you.	12. My people, the house of Israel, Let every man be instructed in the honour of his father and in the honour of his mother: that your days may be multiplied upon the land which the Lord your God gives you.
13. You will not murder. You will not commit adultery. You will not steal. You will not bear false witness against your neighbor.	13. My people, the sons of Israel, You. will not be murderers; you will not be companions of or partakers with murderers: in the congregations of Israel there will not be seen a murderous people; neither will your sons rise up after you and teach one another to take part with murderers: for on account of the guilt of murder the sword comes forth upon the world. My people of the house of Israel, Be you not adulterers, nor companions nor partakers with adulterers: nor in the congregations of Israel will there be seen an adulterous people, that your sons may not arise after you to teach one another to have part with adulterers: for through the guilt of adultery death comes forth upon the world. Sons of Israel My people, You will not be thieves, nor companions nor partakers with thieves: there will not be seen in the congregations of Israel a thievish people; that your sons may not arise after you to teach one another to have part with thieves: for on account of the guilt of theft famine comes forth upon the world. Sons of Israel My people, You will not testify against your neighbour a testimony of falsehood, nor be companions or partakers with those who bear false witness nor will there be seen in the congregations of Israel a people who testify a testimony of falsehood; neither will your sons arise after you to teach one another to have part with those who testify falsehood: for because of the guilt of false testimony the clouds go up and the rain comes not down, and dryness comes upon the world.
14. You will not covet your neighbor's house. You will not covet your neighbor's wife, his manservant, his maidservant, his ox, his donkey, or whatever belongs to your neighbor."	14. Sons of Israel My people, You will not be covetous companions or partakers with the covetous: nor will there be seen in the congregations of Israel a covetous people; that your sons may not arise after you to teach one another to have part with the covetous: neither will any among you covet the wife of his neighbour, nor his servant, nor his handmaid, nor his ox, nor his ass nor anything that belongs to his neighbour; because through the guilt of covetousness the government breaks in upon the possessions of men to take them, and the wealthy are made poor, and slavery comes upon the world.
15. And all the people saw the voices and the torches, the sound of the Shofar, and the smoking mountain, and the people saw and trembled; so they stood from afar.	15. And all the people saw the thunders, and were turned back, every one as he heard them coming forth from the midst of the lights, and the voice of the trumpet as it will raise the dead, and the mountain smoking; and all the people saw and drew back, and stood twelve miles off. [JERUSALEM. And all the people saw the thunders and the lights, and the sound of the trumpet, and the mountain smoking; and the people saw and trembled, and stood afar off.]
16. They said to Moses, "You speak with us, and we will hear, but let God not speak with us lest we die."	16. And they said to Mosheh, Speak you with us, and we can hear; but let it not be spoken with us any more from before the Lord, lest we die.
17. But Moses said to the people, "Fear not, for God has come in order to exalt you, and in order that His awe will be upon your faces, so that you will not sin."	17. And Mosheh said to the people, Fear not; for the glory of the Lord is revealed to try you, whether His fear is before your faces, that ye may not sin.
18. The people remained far off, but Moses drew near to the opaque darkness, where God was.	18. And the people stood twelve miles off; but Mosheh drew near to the height of the darkness where was the glory of the Lord.
19. The LORD said to Moses, "So will you say to the children of Israel, ‘You have seen that from the heavens I have spoken with you.	19. And the Lord said to Mosheh, Speak thus to the sons of Israel: You have seen that from the heavens I have spoken with you;
20. You will not make [images of anything that is] with Me. Gods of silver or gods of gold you will not make for yourselves.	20. sons of Israel, My people, you will not make, that you may worship, the likeness of the sun or the moon or the stars, or the planets, or the angels who minister before Me; idols of silver, nor idols of gold, you will not make to you.
21. An altar of earth you will make for Me, and you will slaughter beside it your burnt offerings and your peace offerings, your sheep and your cattle. Wherever I allow My name to be mentioned, I will come to you and bless you.	21. An altar of earth you will make to My Name, and sacrifice upon it your burnt offerings and your sanctified oblations from your sheep and from your oxen. And in every place where My Shekinah will dwell, and you worship before Me, there will I send My blessing upon you, and will bless you. [JERUSALEM. An altar grounded in the earth will you make unto My name, and will offer upon it your burnt offerings and sacred oblations, your sheep and your oxen. In every place in which you will memorialize My holy Name, My Word will be revealed to you, and bless you.]
22. And when you make for Me an altar of stones, you will not build them of hewn stones, lest you wield your sword upon it and desecrate it.	22. But if you will make an altar of stones unto My Name, you will not build them sculptured; for if you lift up iron, from which the sword is made, upon the stone, you will profane it. [JERUSALEM. But if you make an altar of stones unto My Name, you will not build it with sculptured ones, because the sword is made of iron. If you work with iron upon it, you wilt profane it.]
23. And you will not ascend with steps upon My altar, so that your nakedness will not be exposed upon it.' "	23. And you, the priests, who stand to minister before Me, will not ascend to My altar by steps, but by (sloping) bridges; that your shame may not be seen thereupon. [JERUSALEM. You also, the priests, the sons of Aharon, who stand and minister beside Mine altar, will not ascend by steps unto My altar, lest your shame be disclosed upon it.]

Reading Assignment:

The Torah Anthology: Yalkut Me’Am Lo’Ez - Vol VI: The Ten Commandments

By: Rabbi Ya’aqob Culi

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

Vol. VI – “The Ten Commandments” pp. 60-446.

Welcome to the World of P’shat Exegesis

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

The Seven Hermeneutic Laws of R. Hillel are as follows [cf.

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

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

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

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

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

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

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

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

Rashi’s Commentary for: Sh’mot (Exodus) ‎‎‎‎‎‎‎‎‎‎19:6 – 20:23

Chapter 19

6 And you shall be to Me a kingdom of princes Heb., מַמְלֶכֶת כּֽהֲנִים , princes, as it is said: “and David’s sons were chief officers (כּֽהֲנִים) ” (II Sam. 8:18). -[from Mechilta]

These are the words No less and no more.-[from Mechilta]

8 and Moses took the words of the people back… on the next day, which was the third day, for he ascended early in the morning (Shab. 86a). Did Moses [really] have to [bring back to God an] answer? Rather, the text comes to teach you etiquette from Moses-he did not say, “Since He Who sent me knows, I do not have to reply.”-[from Mechilta]

9 in the thickness of the cloud Heb. בְּעַב הֶעָנָן , in the thickness of the cloud, and that is the opaque darkness (עֲרָפֶל) [mentioned in Exod. 20:18].-[from Mechilta]

and…in you forever Also in the prophets who will follow you.-[from Mechilta]

And Moses relayed, etc.-on the following day, which was the fourth day of the month.-[from Jonathan]

the words of the people, etc. [Namely] a response to this statement I have heard from them [the Israelites], that they want to hear [directly] from You. [They maintain that] there is no comparison between one who hears [a message] from the mouth of the messenger and one who hears [it] from the mouth of the king [himself]. [They say,] “We want to see our King!”- [from Mechilta]

10 And the Lord said to Moses If [it is] true that they compel [Me] to speak with them, go to the people.

and prepare them Heb. וְקִדַָּשְׁתָּם , and you shall prepare them (Mechilta), that they should prepare themselves today and tomorrow.

11 And they shall be prepared Separated from women.-[from Mechilta]

for on the third day which is the sixth of the month, and on the fifth [of the month], Moses built the altar at the foot of the mountain, and the twelve monuments, the entire episode stated in the section of וְאֵלֶה הַמִּשְׁפָּטִים (Exod. 24), but there is no sequence of earlier and later incidents in the Torah.-from Mechilta]

before the eyes of all the people-[This] teaches [us] that there were no blind [persons] among them, for they were all cured.-[from Mechilta]

12 And you shall set boundaries Set boundaries for them as a sign that they should not come nearer [to the mountain] than the boundary.

saying The boundary says to them, “Beware of going up from here on,” and you shall warn them about it.

or touching its edge Even the edge of it.

13 or cast down From here [it is derived] that those liable to death by stoning are [first] cast down from the stoning place, which was as high as two heights [of a man].-[from Sanh. 45a]

cast down-Heb. יִיָרֶה , shall be cast down to the earth, like “He cast (יָרָה) into the sea” (Exod. 15:4).

When the ram’s horn sounds a long, drawn-out blast-When the ram’s horn sounds a long, drawn-out blast,this is the sign of the Shechinah’s withdrawal and the cessation of the voice [of God]. As soon as the Shechinah withdraws, they are permitted to ascend [the mountain].-[from Mechilta]

the ram’s horn Heb. הַיוֹבֵל . That is a shofar of a ram, for in Arabia, they call a ram “yuvla.” And this shofar was from Isaac’s ram [the ram that Abraham sacrificed instead of Isaac]. (Pirkei d’Rabbi Eliezer, ch. 31).

14 from the mountain to the people [This] teaches [us] that Moses did not turn to his [own] affairs, but [went directly] from the mountain to the people.-[from Mechilta]

15 Be ready for three days For the end of three days. That is the fourth day, for Moses added one day of his own volition. This is the view of Rabbi Jose [who says that the Torah was given on the seventh of Sivan]. According to the one who says that the Ten Commandments were given on the sixth of the month, however, Moses did not add anything, and “for three days” has the same meaning as “for the third day.” [from Shab. 87a]

do not go near a woman [to have intimacy with her] for all these three days [of preparation], in order that the women may immerse themselves on the third day and be pure to receive the Torah. If they have intercourse within the three days, the woman could [involuntarily] emit semen after her immersion and become unclean again. After three days have elapsed [since intercourse], however, the semen has already become putrid and is no longer capable of fertilization, so it is pure from contaminating the [woman] who emits it.-[from Shab. 86a]

16 when it was morning [This] teaches [us] that He preceded them [on Mount Sinai], which is unconventional for a flesh and blood person to do, [i.e.,] having the teacher wait for the pupil. And so we find in Ezekiel (3:22, 23), “‘Arise, go out to the plain, etc.’ So I arose and went out to the plain, and behold, there the glory of the Lord was standing.”-[from unknown Midrashic source]

17 toward God [This expression] tells [us] that the Shechinah came out toward them like a bridegroom going out toward a bride. This is [the meaning of] what is stated: “The Lord came from Sinai” (Deut. 33:2), and it does not say, “came to Sinai.”-[from Mechilta]

at the bottom of the mountain According to its simple meaning, at the foot of the mountain. Its midrashic interpretation is, however, that the mountain was uprooted from its place and turned over them like a vat.-[from Shab. 88a]

18 the entire Mount Sinai smoked Heb. עָשַׁן . This word עָשַׁן is not a noun, because the “shin” is vowelized with a “pattach.” But [it is] the past tense of a [singular] verb in the form פָּעַל , like אָמַר , said, שָׁמַר , watched, שָׁמַע , heard. Therefore, its targum is תָּנַן כּוֹלֵית , and [Onkelos] did not translate תְּנָנָא [which would mean: was all smoke]. All [instances of] עָשָׁן in Scriptures are vowelized with a “kamatz” because they are nouns.

the kiln-[used for the baking] of lime. I could think that it means [Mount Sinai smoked] like the kiln and no more. Therefore, [to clarify this,] Scripture states: “[the mountain was] blazing with fire up to the heart of the heaven” (Deut. 4:11) [meaning that the fire was far greater than in a lime kiln]. Why then does the Torah say "kiln"? In order to explain to the [human] ear what it is able to hear, [i.e., to give the reader a picture that can be imagined]. He gives the creatures [humans] a sign familiar to them. Similar to this [is the description in reference to God:] “He shall roar like a lion” (Hos. 11:10). Who but Him gave strength to the lion? Yet the Scriptures compare Him to a lion? But we describe Him and compare Him to His creatures in order to explain to [humans] what the ear is able to hear. Similar to this [is], “And its sound [the voice of God] was like the sound of abundant waters” (Ezek. 43:2). Now who gave the water a sound but He? Yet you describe Him and compare Him to His creatures in order to explain to [humans] what the ear is able to hear.- [from Mechilta]

19 grew increasingly stronger It is customary for mortals that the longer one blows long notes [on a horn], the weaker and fainter its sound becomes. Here, however, it constantly grew stronger. Now why at the beginning was this so [i.e., a weak sound]? In order to let their ears hear what they were able to hear [and not shock them suddenly].-[from Mechilta]

Moses would speak When Moses would speak and make the Decalogue heard to Israel-for they heard from the mouth of God only “I am…” and “You shall not have” (Mak. 24a)—the Holy One, blessed be He, would assist him [Moses] by giving him strength so that his voice would be strong and audible.- [from Mechilta]

would answer him with a voice [This means] He would answer him concerning the voice, [and not with a voice. The ב in בְקוֹל is used], similar to [the ב in בָאֵשׁ in the phrase:] “that will answer with fire” (I Kings 18:24). [ בָאֵשׁ means] concerning the fire, [i.e., signifying] to bring it [the fire] down [from Heaven].- [from Mechilta]

20 The Lord descended upon Mount Sinai I may think that He actually descended upon it. Therefore, Scripture says: “You have seen that from the heavens I have spoken with you” (Exod. 20:19). This teaches that [He did descend although still in the heavens,] He bent down the upper heavens and the lower heavens and spread them upon the mountain like a spread on a bed, and the Throne of Glory descended upon them [the upper heavens and the lower heavens].- [from Mechilta]

21 warn the people Heb. הָעֵד . Warn them not to go up the mountain.

lest they break their position [i.e., their ranks] because of their longing for God, to see [Him], and they move too close to the side of the mountain.

and many of them will fall Heb. וְנָפַל . Whatever [number] falls from them, let it be even a single person, to Me it is considered [as if] many [have fallen].-[from Mechilta]

lest they break Heb. יֶהֶרְסוּ . Every [expression of] הֲרִיסָה [denotes] the separation of the collection of [the parts of] the building. Likewise, those who separate from the position of people break up that position.

22 And also, the priests [I.e.,] also the firstborn, who perform the [divine] service.- [from Zev. 115b]

who go near to the Lord to offer up sacrifices (targumim), they too shall not rely on their importance to ascend the mountain.

shall prepare themselves They shall be ready to stand on their position.

lest the Lord wreak destruction Heb. יִפְרֽץ , an expression of a breach. [This means] He will kill some of them and [thus] make a breach in them [their completeness].

23 The people cannot I do not have to warn them because today they have already been warned for three days, and they cannot ascend [the mountain] since they have no permission.

24 Go, descend And warn them a second time. We admonish a person before the act [he is to perform], and we admonish him again at the time of the act [when it is to be performed]. [from Mechilta]

and [then] you shall ascend, and Aaron with you, but the priests I might think that they too shall be with you, [that the verse should be rendered: and you shall ascend, and Aaron with you, and the priests, but the people…]. Therefore, the Torah states: “and you shall ascend” [the pronoun is meant for emphasis, in order to exclude the priests]. Consequently, you must say that you [shall have] a partition for yourself, Aaron [shall have] a partition for himself, and the priests [shall have] a partition for themselves. Moses went closer than Aaron, and Aaron closer than the priests, but the people shall altogether not break their position to ascend to the Lord.- [from Mechilta]

lest He wreak destruction upon them-Heb. .יִפְרָץ Although יִפְרָץ is vowelized with a short “kamatz,” it has not changed from its grammatical construction. So is the way of every word vowelized with a “melupum” ("cholam"); when it comes next to a “makkaf,” its vowelization changes to a short “kamatz.” [Hence, the word יִפְרֽץ -which in this case appears with a “makkaf,” a hyphen, is changed to .יִפְרָץ]

25 and said [this] to them this warning. [Apparently, Rashi understands “and said to them” to mean that Moses said something to them. Since the object is obscure, Rashi inserts “this warning,” to clarify that the verse means that Moses relayed to the Israelites God’s warning to keep their distance from the mountain.]

Chapter 20

1 God spoke-Heb. אֱלֹהִים . [The word] אֱלֹהִים always means “a judge.” [This Divine Name is used here] because there are some sections in the Torah [that contain commandments] that if a person performs them, he receives a reward, but if not, he does not receive any punishment for them. I might think that so it is with the Ten Commandments. Therefore, Scripture says: “God (אֱלֽהִים) spoke,” [signifying God’s role as] a Judge, [Whose function is] to mete out punishment [when the Ten Commandments are not obeyed]. [from Mechilta]

all these words [This] teaches [us] that the Holy One, blessed be He, said the Ten Commandments in one utterance, something that is impossible for a human being to say [in a similar way]. If so, why does the Torah say again, “I am [the Lord, your God (verse 2)]” and “You shall have no…” (verse 3)? Because He later explained each statement [of the Ten Commandments] individually.- [from Mechilta]

to respond Heb. לֵאמֽר , lit., to say. [This] teaches [us] that they responded to the positive [commandments], “Yes,” and to the negative [commandments], “No.”-[from Mechilta]

2 Who took you out of the land of Egypt The taking [you] out [of Egypt] is sufficient reason for you to be subservient to Me. Alternatively, [God mentions the Exodus] since He revealed Himself on the sea as a valiant warrior, and here He revealed Himself as an old man full of mercy, as it is said: “and beneath His feet was like the form of a brick of sapphire” (Exod. 24:10). That [brick] was before Him at the time of the enslavement [to remember the Israelites’ suffering when they made bricks as slaves], “and like the appearance of the heavens” (Exod. 24:10), [i.e., there was joy before Him] when they were redeemed. Since I change in [My] appearances, do not say that they are two [Divine] domains, [but] I am He Who took you out of Egypt and [I am He Who performed the miracles] by the sea (Mechilta). Alternatively, [God mentions the Exodus] since they [the Israelites] heard many voices [during the revelation], as it is said: “And all the people saw the voices” (verse 15), [meaning that] voices came from four directions and from the heavens and from the earth, [so] do not say that there are many domains (Exod. Rabbah 5:9). And why did He say [this] in the singular [possessive], אֱלֹהֶיךָ ? In order to give Moses an opening to offer a defense in the incident of the calf. This is [the meaning of] “Why, O Lord, should Your anger be kindled against Your people?” (Exod. 32:11). You did not command them, “You shall not have the gods of others before Me,” but [You commanded] me alone (Exod. Rabbah 43:5).

out of the house of bondage Literally, out of the house of slaves. [I.e.,] from Pharaoh’s house, where you were slaves to him. Or perhaps [Scripture] means only: from the house of slaves, that they were slaves to [other] slaves? Therefore, Scripture says: “and He redeemed you from the house of bondage, from the hand of Pharaoh, king of Egypt” (Deut. 7:8). Consequently, you must say that they were slaves to Pharaoh, but not slaves to [other] slaves.-[from Exod. Rabbah 43:5]

3 You shall not have Why was this said? Since it says, “You shall not make for yourself, etc.” I know only that one may not make [graven idols, etc.] How do I know that one may not keep what was already made? Therefore, Scripture states: “You shall not have.” -[Mechilta]

the gods of others Heb. אֱלֹהִים אֲחֵרִים , which are not gods, but that others have made them for gods over themselves. It is impossible to interpret this passage to mean: gods other than I, since it is a disgrace for Heaven to call them gods along with Him. Alternatively: strange gods, for they are strange to their worshippers. They cry out to them, but they do not answer them, and it appears as if it [the god] were a stranger, who never knew him [the worshipper].-[from Mechilta]

in My presence Heb. עַל-פָּנָּי [This means] as long as I exist [signifying forever. God states this so] that you should not say that only that generation was commanded [prohibited] concerning idolatry.-[from Mechilta]

4 a graven image Heb. .פֶּסֶל [It is called by this name] because it is sculpted (נִפְסָל) .

or any likeness The likeness of anything that is in the heavens.

5 a zealous God Heb. קַנָּא , zealous to mete out punishment. He does not forgo retaliating by forgiving the sin of idolatry. Every [expression of] קַנָּא means enprenemant in Old French, zealous anger. He directs His attention to mete out punishment.

of those who hate Me As the Targum [Onkelos paraphrases: when the sons continue to sin following their fathers, i.e.], when they cling to their fathers’ deeds.-[from Sanh. 27b]

6 perform loving-kindness that a person does, to pay the reward until the two-thousandth generation. It is thus found that the measure of reward [from God] exceeds the measure of [His] retribution by [the ratio of] one to five hundred, for this one is for four generations, and that one is for two thousand [generations]. -[from Tosefta Sotah 4:1]

7 You shall not take the name of the Lord, your God, in vain You shall not swear in vain by the name of the Lord, your God.-[Onkelos] לַֽשָוְא -[This word appears twice in this verse.] (The second [mention of ]לַֽשָוְא is an expression of falsehood, as the Targum [Onkelos] renders: לְֽשִיקְרָא , as it says [in Shavuot 21a]: "What constitutes a vain oath? If one swears contrary to what is known, [for example, saying] about a stone pillar that it is [made of] gold. (The first [mention of לַֽשָוְא is an expression of vanity, as the Targum [Onkelos] renders: [ לְמַגָּנָא ].) This [refers to] one who swears for no reason and in vain, [for example making an oath] concerning [a pillar] of wood, [saying] that it is wood, and concerning [a pillar] of stone, [saying] that it is stone.-[from Shevuoth 29a, Mechilta]

8 Remember Heb. זָכוֹר [The words] “remember (זָכוֹר) ” and “keep (שָׁמוֽר) ” (Deut. 5:12) were pronounced with one utterance. Similarly [the statements], “Those who profane it shall be put to death” (Exod. 31:14) and “And on the Sabbath day, two lambs” (Num. 28:9) [were said in one utterance], and similarly, “You shall not wear shaatnez,” and “You shall make tzitzith for yourself” (Deut. 22:11, 12). Similarly, [the phrases] “The nakedness of your brother’s wife [you shall not uncover]” (Lev. 18:16), [and] “Her brother-in-law shall come in to her” (Deut. 25:5) [were said in one utterance]. This [occurrence of God saying two phrases simultaneously in one utterance] is the meaning of what is said: “God spoke one thing, I heard two” (Ps. 62:12) (Mechilta). [The word] זָכוֹר is in the פָּעוֹל form, an expression of ongoing action, like “[Let us engage in] eating and drinking אָכוֹל וְשָׁתוֹ) )” (Isa. 22:13), [and] “walking and weeping הָלוֹךְ וָּבָכֽה) )” (II Sam. 3:16), and this is its interpretation: Pay attention to always remember the Sabbath day, so that if you chance upon a beautiful thing, you shall prepare it for the Sabbath (Mechilta).

9 and perform all your labor When the Sabbath arrives, it shall seem to you as if all your work is done, that you shall not think about work.

10 neither you, your son, your daughter These are young children. Or perhaps it refers to adult children? You must admit that they have already been warned [to observe the Sabbath]. Rather, [this word] comes only to warn adults concerning young children resting [from work] (Mechilta). This is the meaning of what we learned [in the Mishnah]: If a young child comes to extinguish [a fire on the Sabbath], you may not allow him [to do so] since you are responsible for his resting [from work] (Shab. 121a).

11 and He rested on the seventh day As if [it were] possible, He ascribed rest [even] to Himself to teach (as an example) from Him of kal vachomer [a fortiori] reasoning for man, whose work is with toil and fatigue, that he must rest on the Sabbath. [I.e., although God does not and did not actually rest, He had His cessation of creating recorded as rest, so that humans would learn that if God, Whose work is accomplished without any toil or fatigue, rested on the Sabbath, surely people, whose work is accomplished only with hard work and fatigue, must rest on the Sabbath.]-[from Mechilta]

blessed…and sanctified it He blessed it with manna to double it on the sixth day—"double bread"—and He sanctified it with manna, that it did not fall then [on the Sabbath].-[from Mechilta]

12 in order that your days be lengthened If you honor [your parents], your days will be lengthened, and if not, they will be shortened. The words of the Torah are written briefly; they are explained by deriving the negative from the affirmative and the affirmative from the negative.-[from Mechilta]

13 You will not commit adultery Adultery applies only [to relations] with a married woman, as it is said: "[And a man who commits adultery with the wife of a[nother] man, who commits adultery with the wife of his neighbor,] [both] the adulterer and the adulteress shall be put to death" (Lev. 20:10); [and it says,] “[You are] the adulterous wife, who, instead of her husband, takes strangers” (Ezek. 16:32). [In both these verses, the term “adultery” is used in reference to the extramarital relations of a married woman.]

You will not steal The text refers to kidnapping. [The verse] “You will not steal” (Lev. 19:11) refers to stealing money. Or perhaps this one [verse] refers only to stealing money and the one written further (in Lev.) refers to kidnapping? You must admit that [the meaning of] a statement is derived from its context. Just as [the former two commandments] “You shall not murder” [and] “You shall not commit adultery” refer to capital sins, “You shall not steal” also refers to a capital sin [i.e., a sin punishable by death].-[from Sanh. 86a]

15 And all the people saw [This] teaches [us] that there was not one blind person among them. From where do we know that [there was] no mute person among them? The Torah states: “And all the people replied” (Exod. 19:8). From where do we know that there was no deaf person among them? The Torah states: “We will do and hear” (Exod. 24:7). [from Mechilta]

the voices They saw what was audible, which is impossible to see elsewhere.-[from Mechilta d’Rabbi Shimon ben Yochai]

the voices Emanating from the mouth of the Almighty. Many voices, voices coming from every direction, and from the heavens, and from the earth.-[Rashi above, verse 2]

and trembled Heb. וַיָנֻעוּ נוֹעַ means only trembling.-[from Mechilta]

so they stood from afar They were drawing backwards twelve mil, as far as the length of their camp. The ministering angels came and assisted them [in order] to bring them back, as it is said: “Kings of hosts wander; yea they wander” (Ps. 68:13). [from Shab. 88b]

17 in order to exalt you To magnify you in the world, so that your name should circulate among the nations, that He in His glory revealed Himself to you.-[from Mechilta]

to exalt נַסוֹת , an expression of exaltation and greatness, similar to “lift up a banner (נֵס) ” (Isa. 62:10); “will I raise My standard (נִסִי) ” (Isa. 49:22); “and like a flagpole (וְכַנֵּס) on a hill” (Isa. 30:17), which is upright. [Thus all these words signify “raising up.”]

and in order that His awe By way of the fact that you saw that He is feared and dreaded, you will know that there is none beside Him and you will fear him.

18 drew near to the opaque darkness Within three partitions: darkness, cloud, and opaque darkness, as it is said: “And the mountain was burning with fire unto the heart of the heavens, darkness, cloud, and opaque darkness” (Deut. 4:11). Opaque darkness is [synonymous with] “the thickness of the cloud,” [concerning] which He [God] had said to him [Moses], “Behold, I am coming to you in the thickness of the cloud” (Exod. 19:9). [from Mechilta]

19 So shall you say with this language.-[from Mechilta] I.e., with this exact wording and in Hebrew.-[Mechilta]

You have seen There is a difference between what a person sees and what others tell him. [Concerning] what others tell him, sometimes his heart is divided whether to believe [it or not].-[from Mechilta]

from the heavens I have spoken But another verse states: “The Lord descended upon Mount Sinai” (Exod. 19:20). The third verse comes and harmonizes them: “From the heavens He let you hear His voice in order to discipline you, and on earth He showed you His great fire” (Deut. 4:36). His glory was in heaven, His fire and His power were on the earth. Alternatively, He bent down the [lower] heavens and the highest heavens and spread them out upon the mountain. So [Scripture] says: “And He bent the heavens, and He came down” (Ps. 18:10). [from Mechilta]

20 You shall not make [images of anything that is] with Me You shall not make a likeness of my servants who serve Me on high.-[from Mechilta, R.H. 24]

Gods of silver This [statement] comes to warn about the cherubim, which you make to stand with Me [in the Temple], that they may not be [made] of silver, for if you deviate to make them of silver, they are to Me as gods.-[from Mechilta]

or gods of gold This [statement] comes to warn [us] that one shall not add [more cherubim] to [the two, which is the number God required]. For if you make four [cherubim], they are to Me as gods of gold.-[from Mechilta]

you shall not make for yourselves You shall not say, “I will make cherubim in the synagogues and in the study halls, in the manner that I make [them] in the Temple.” Therefore, it says: “you shall not make for yourselves.”-[from Mechilta]

21 An altar of earth Attached to the ground, [meaning] that it should not be built on pillars or on a block of wood (another version: [on] a base). [According to the Mechilta and Rashi on Zev. 58a, the reading is “archways.”] Alternatively, [ מִזְבַָּח אֲדָמָה means] that he [Moses] would fill the hollow of the altar with earth when they [the Israelites] encamped. [from Mechilta]

you shall make for Me That from the beginning, it shall be made in My name. [I.e., it should not be made for another purpose and then later used as an altar.]-[from Mechilta]

and you shall slaughter beside it Heb. עָלָיו , like “And beside it (וְעָלָיו) was the tribe of Manasseh” (Num. 2:20). Or perhaps עָלָיו means literally “upon it.” Therefore, Scripture says: “the flesh and the blood on the altar of the Lord, your God” (Deut. 12:27), [meaning that only the flesh and blood are to be put on the altar] but the slaughtering is not [to be performed] on top of the altar.- [from Mechilta]

your burnt offerings and your peace offerings which are from your sheep and your cattle. “Your sheep and your cattle” is the explanation of “your burnt offerings and your peace offerings.”

Wherever I allow My name to be mentioned, I will come to you and bless you Heb. אַזְכִּיר , lit., I will mention. [This should apparently read תַּזְכִּיר , you will mention. Therefore, Rashi explains that it means: whenever] I will permit you to mention My Explicit Name, there I will come to you and bless you. I will cause My Shechinah to rest upon you. From here you learn that permission was given to mention the Explicit Name only in the place to which the Shechinah comes, and that is in the Temple in Jerusalem. There permission was given to the priests to mention the Explicit Name when they raise their hands to bless the people.-[from Mechilta, Sifrei, Num. 6:23, Sotah 38a]

22 And when you make for Me an altar of stones Heb. אִם . Rabbi Ishmael says: Every [mention of] אִם in the Torah is optional except [for] three. [One of them is in this verse:] “And when (אִם) you make Me an altar of stones.” Behold, this אִם serves as an expression of כַּאֲשֶׁר , when, [meaning] and “when you make Me an altar of stones, you shall not build them of hewn stones.” [This אִם cannot mean “if,”] for it is incumbent upon you to build an altar of stones, for it is said: “[Of] whole stones shall you build” (Deut. 27:6). Similarly, “When (אִם) you lend money” (Exod. 22:24) is obligatory, for it is said: “and you shall lend him” (Deut. 15:8). This one, too, serves as an expression of כַּאֲשֶׁר , when. Similarly, “And when (אִם) you offer up a first fruits offering” (Lev. 2:14). This is the omer offering, which is [also] obligatory. Thus [all] these instances of אִם are not conditional but are definite and serve as an expression of כַּאֲשֶׁר , when.-[from Mechilta]

hewn stones-Heb. גָזִית , an expression of shearing (גְּזִיזָה) , [meaning] that [the stone-cutter] hews them and cuts them (וַּמְסַתְּתָן) with iron [tools].

lest you wield your sword upon it Heb. כִּי . This [instance of] כִּי serves as an expression of פֶּן , lest, which is the same as “perhaps.” Perhaps you will wield your sword upon it.

and desecrate it Thus you have learned that if you wield iron upon it, you have desecrated it, for the altar was created to lengthen man’s days, and iron was created to shorten man’s days [because it is used to make swords]. It is improper that the “lengthener” be wielded over the “shortener” (Middoth 3:4). Moreover, the altar makes peace between Israel and their Father in heaven. Therefore, the cutter and destroyer shall not come upon it. The matter is a kal vachomer [a fortiori] conclusion-if [concerning the] stones, which neither see, hear, nor speak, because [of the fact that] they make peace, the Torah said, “You shall not wield iron upon them” (Deut. 27:5), how much more [are we certain that] one who makes peace between husband and wife, between family and family, between man and his fellow, will have no troubles befall him!-[from Mechilta]

23 And you shall not ascend with steps When you build a ramp for the altar, do not make it with steps, eschalons in Old French, but it must be smooth and slanting.-[from Mechilta].

so that your nakedness shall not be exposed Because due to the steps, you must widen your stride, although it would not be an actual exposure of nakedness, for it is written: “And make them linen pants” (Exod. 28:42). Nevertheless, widening the strides is close to exposing the nakedness [of the one ascending the steps], and you behave toward them [the stones] in a humiliating manner. Now these matters are a kal vachomer [a fortiori] conclusion, that if [concerning] these stones-which have no intelligence to object to their humiliation-the Torah said that because they are necessary, you shall not behave toward them in a humiliating manner. [In contrast,] your friend, who is [created] in the likeness of your Creator and who does object to being humiliated, how much more [must you be careful not to embarrass him]!-[from Mechilta]

Judaica Press	Targum on the Psalms
1. For the conductor, on yonath elem rehokim, of David a michtam, when the Philistines seized him in Gath.	1. For praise, concerning the congregation of Israel which is likened to a quiet dove when they are far from their cities, yet they repeatedly praise the Lord of the World, like David, humble and innocent, when the Philistines seized him in Gath.
2. Be gracious to me, O God, because men yearn to swallow me; all day long the warrior oppresses me.	2. Have mercy on me, O Lord God, for a sinful man has crushed me beneath him; all the day the foeman will overpower me.
3. Those who eye me have yearned to swallow me all day long, for many fight against me, O Most High.	3. My oppressors crush my bones all the day, for many are the oppressors fighting against me, O God Most High, whose throne is on high
4. The day I fear, I will hope to You.	4. In the day that I am afraid, I will put my trust in You.
5. With God, I will praise His word; in God I trusted, I will not fear. What can flesh do to me?	5. I will praise the attribute of the justice of God; in the word of God I will put my trust, I will not be afraid. What will flesh do to me?
6. All day long, my words grieve [me]; all their thoughts about me are for evil.	6. All day on my account they toil; against me all their thoughts are for evil.
7. They lodge, they hide, they watch my steps, when they hope for my life.	7. They will gather together and they will conceal a trap, they will watch my tracks; as they have waited, they have done to my soul.
8. For iniquity, they expect rescue. Bring down nations with anger, O God.	8. For the lies in their possession, drain them; for the rage of the peoples, make them poor, O God.
9. You counted my wanderings; place my tears in Your flask. Is it not in Your accounting?	9. The days of my wandering You have numbered; place my tears in your bottle, O Lord; is not the sum total of my humiliation in Your record?
10. Then my enemies will retreat on the day that I call. Thereby I will know that I have a God	10. Then my enemies will turn, turning around, on the day that I pray. This I know, for God is my help.
11. With God['s justice] I will praise a word; with the Lord['s kindness] I will praise a word.	11. In the attribute of justice of God I will give praise in His Word; in the attribute of mercy of the Lord I will give praise in His Word.
12. In God I trusted, I will not fear. What can man do to me?	12. In the Word of God I have placed my trust, I will not fear what a son of man will do to me.
13. Upon me, O God, are Your vows; I will pay thanksgiving offerings to You.	13. I have taken Your vows upon myself, O God; I will repay sacrifices of thanksgiving in Your presence.
14. For You saved my soul from death, even my feet from stumbling, to walk before God in the light of life.	14. For You have delivered my soul from being killed, indeed, my feet from bruising, to walk before the Lord in the light of life. [Another Targum: For You have delivered my soul from the death that the sinful die, indeed, my feet from stumbling through sin, so that I will walk before the Lord in the Garden of Eden to behold the light of the righteous/generous.]

Ashlamatah: Isaiah 61:6 – 62:4

JPS Version	TARGUM OF ISAIAH
1. The spirit of the Lord GOD is upon me; because the LORD has anointed me to bring good tidings unto the humble; He has sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the eyes to them that are bound;	1. The prophet said, A spirit of prophecy before the LORD God is upon me, because the LORD has exalted me to announce good tidings to the poor; he has sent me to strengthen the broken-hearted, to proclaim liberty to the captives, to those who are bound, Be revealed to light;
2. To proclaim the year of the LORD'S good pleasure, and the day of vengeance of our God; to comfort all that mourn;	2. to proclaim the year of pleasure before the LORD, and the day of vengeance before our God; to comfort all those who mourn;
3. To appoint unto them that mourn in Zion, to give unto them a garland for ashes, the oil of joy for mourning, the mantle of praise for the spirit of heaviness; that they might be called terebinths of righteousness/generosity, the planting of the LORD, wherein He might glory.	3. to confuse those who mourn in Zion - to give them a diadem instead of ashes, oil of joy instead of mourning, a praising spirit instead of their spirit which was dejected; that they may call them true princes, the people of the LORD, that He may be glorified.
4. And they will build the old wastes, they will raise up the former desolations, and they will renew the waste cities, the desolations of many generations.	4. They will build up ancient ruins, they will raise up former devastations; cities that were ruined will be repaired, devastations of many generations.
5. And strangers will stand and feed your flocks, and aliens will be your ploughmen and your vinedressers.	5. Aliens will stand and feed your flocks, the sons of Gentiles will be your plough men and vinedressers.
6. But you will be named the priests of the LORD, men will call you the ministers of our God; you will eat the wealth of the Gentiles, and in their splendour will you revel.	6. But you will be called the priests of the LORD, men will speak of you as those who minister before our God; you will eat the possessions of the Gentiles, and in their glory you will be indulged.
7. For your shame which was double, and for that they rejoiced: 'Confusion is their portion'; therefore in their land they will possess double, everlasting joy will be unto them.	7. Instead of your being ashamed and confounded, two for one the benefits I promised you I will bring to you, and the Gentiles will be ashamed who were boasting in their lot; therefore in their land they will possess two for one: theirs will be everlasting joy.
8. For I the LORD love justice, I hate robbery with iniquity/lawlessness; and I will give them their recompense in truth, and I will make an everlasting covenant with them.	8. For 1 the LORD love judgment, despised before Me are deceit and oppression: 1 will in truth give them a reward of their deeds, and I will make an eternal covenant with them.
9. And their seed will be known among the Gentiles, and their offspring among the peoples; all that see them will acknowledge them, that they are the seed which the LORD has blessed. {P}	9. Their sons will be exalted among the Gentiles, and their sons' sons in the midst of the kingdoms; all who see them will acknowledge them, that they are the seed whom the LORD has blessed.
10. I will greatly rejoice in the LORD, my soul will be joyful in my God; for He has clothed me with the garments of salvation, He has covered me with the robe of victory, as a bridegroom puts on a priestly diadem, and as a bride adorns herself with her jewels.	10. Jerusalem said, I will greatly rejoice in the Memra of the LORD, my soul will exult in the salvation of my God; for He has clothed me with garments of salvation, He has wrapped me with a robe of virtue, as the bridegroom who prospers in his canopy, and as the high priest who is prepared in his garments, and as the bride who is adorned with her ornaments.
11. For as the earth brings forth her growth, and as the garden causes the things that are sown in it to spring forth; so the Lord GOD will cause victory and glory to spring forth before all the Gentiles.	11. For as the earth which brings forth its growth, and as a channelled garden which increases what is sown in it, so the LORD God will disclose the virtue and the praise of Jerusalem before all the Gentiles.

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.	1. Until I accomplish salvation for Zion, 1 will not give rest to the Gentiles, and until I bring consolation for Jerusalem, 1 will not give quiet to the kingdoms; until her light is revealed as the dawn, and her salvation burns as a torch.
2. And the Gentiles will see your triumph, and all kings your glory; and you will be called by a new name, which the mouth of the LORD will mark out.	2. The Gentiles will see your innocence, and all the kings your glory; and they will call you by the new name which by His Memra the LORD will make clear.
3. You will also be a crown of beauty in the hand of the LORD, and a royal diadem in the open hand of your God.	3. You will be a diadem of joy before the LORD, and a crown of praise before your God.
4. You will no more be termed Forsaken, neither will your land any more be termed Desolate; but you will be called, My delight is in her, and your land, Espoused; for the LORD delights in you, and your land will be espoused.	4. You will no more be termed Forsaken, and your land will no more be termed Desolate; but you will be called, Those who do my pleasure in her, and your land Inhabited; for there will be pleasure before the LORD in you, and your land will be inhabited.
5. For as a young man espouses a virgin, so will your sons espouse you; and as the bridegroom rejoices over the bride, so will your God rejoice over you.	5. For just as a young man cohabits with a virgin, so will your sons co-inhabit in your midst, and just as the bridegroom rejoices with the bride, so will your God rejoice over you.
6. I have set watchmen upon your walls, O Jerusalem, they will never hold their peace day nor night: 'You that are the LORD'S remembrancers, take no rest,	6. Behold, the deeds of your fathers, the righteous, O city of Jerusalem, are prepared and watched before Me; all the day and all the night continually they do not cease. The remembrance of your benefits is spoken of before the LORD, it does not cease,
7. And give Him no rest, till He establishes, and till He makes Jerusalem a praise in the earth.'	7. and their remembrance will not cease before Him until He establishes Jerusalem and makes it 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 will not drink your wine, for which you have laboured;	8. The LORD has sworn by his right hand and by his strong arm: "I will not again give your grain to be food for your enemies, and the sons of Gentiles will not drink your wine for which you have laboured.
9. But they that have garnered it will eat it, and praise the LORD, and they that have gathered it will drink it in the courts of My sanctuary. {S}	9. But those who garner the grain will eat it and will give praise before the LORD, and those who press the wine will drink it in My holy courts.

Special Ashlamatah: 1 Sam. 20:18,42

JPS Version	TARGUM OF THE FORMER PROPHETS
18. And Jonathan said unto him: 'Tomorrow is the new moon; and you will be missed, your seat will be empty.	18. And Jonathan said to him: “Tomorrow is the New Moon, and you will be sought out, for your dining place will be empty.
42. And Jonathan said to David: 'Go in peace, forasmuch as we have sworn both of us in the name of the LORD, saying: The LORD will be between me and you, and between my seed and your seed, forever.' And he arose and departed; and Jonathan went into the city.	And Jonathan said to David: “Go in peace, for the two of us have sworn by the name of the LORD, saying, ‘May the Memra of the LORD be a witness between me and you, and between my sons and your sons forever.’” And he rose and went; and Jonathan entered the city.

Nazarean Codicil: Mark 8:11-13

ESV[1]	A,B,R.’s Version[2]	Greek[3]	Delitzsch[4]
11. The Pharisees came and began to argue with him, seeking from him a sign from heaven to test him.	11. And the Pharisees came out and began to dispute with him, and were asking him for a sign from heaven tempting him.	11. Καὶ ἐξῆλθον οἱ Φαρισαῖοι καὶ ἤρξαντο συζητεῖν αὐτῷ, ζητοῦντες παρ᾿ αὐτοῦ σημεῖον ἀπὸ τοῦ οὐρανοῦ, πειράζοντες αὐτόν.	11וַיֵּצְאוּ הַפְּרוּשִׁים וַיָּחֵלּוּ לְהִתְוַכַּח עִמּוֹ וַיִּשְׁאֲלוּ מֵאִתּוֹ אוֹת מִן־הַשָּׁמַיִם לְמַעַן נַסֹּתוֹ׃
12. And he sighed deeply in his spirit and said, "Why does this generation seek a sign? Truly, I say to you, no sign will be given to this generation."	12. And he sighed in his spirit and said, “Why does this generation seek a sign? Truly I say to you, that a sign will not be given to this generation.”	12. καὶ ἀναστενάξας τῷ πνεύματι αὐτοῦ λέγει· τί ἡ γενεὰ αὕτη σημεῖον ἐπιζητεῖ; ἀμὴν λέγω ὑμῖν, εἰ δοθήσεται τῇ γενεᾷ ταύτῃ σημεῖον.	12וַיֵאָנַח בְּרוּחוֹ וַיֹּאמַר מַה־הַדּוֹר הַזֶּה מְבַקֶּשׁ־לוֹ אוֹת אָמֵן אֹמֵר אֲנִי לָכֶם אִם־יִנָּתֵן אוֹת לַדּוֹר הַזֶּה׃
13. And he left them, got into the boat again, and went to the other side.	13. And he left them and went up into the boat, and they departed to the other side.	13. καὶ ἀφεὶς αὐτοὺς ἐμβὰς πάλιν εἰς τὸ πλοῖον ἀπῆλθεν εἰς τὸ πέραν.	13וַיַּעַל מֵעֲלֵיהֶם וַיָּשָׁב וַיֵּרֶד בָּאֳנִיָּה וַיַּעֲבֹר אֶל־עֵבֶר הַיָּם׃

Hakham’s Rendition & Commentary

v.11 - And the Pharisees went out and began to ‎argue with him (‎Yeshua), seeking from him a sign from Heaven, testing him. – In verse 10 last week we concluded reading: ‎”And at once entering into the boat with his disciples, he came into ‎the region of Dalmanutha." Of this location, Edwards[5] notes:

This is the only mention of Dalmutha in the NT and the only extant occurrence of the name in ancient literature. Its location has never been identified for certain, but it probably was near or identical with “Magadan” (or a variant of “Magdala”), which occurs in the parallel in Mt. 15:39. Magadan was a fishing centre, hence its Greek name, Tarichea, meaning, “salted or pickled fish.” A combination of the names in the Talmud (b. Pes. 46b), Migdal Tarichea, means “tower of salted fish.”

At any rate, if we follow literally the words of Mordechai, he places “Dalmutha,” that is, “Migdal Tarichea” on the western Jewish shore of the sea of Galilee, thus our verse describes an encounter with some Pharisees.

The Greek word συζητεῖν (syszitein), translated as “argue,” does not imply an attitude of hostility, but rather Rabbinic argumentation as we see often in the Talmud.

Our Sages have viewed the seeking of “signs’ to verify a Halakhic position as sin (cf. b Sanh. 104a). These Pharisees wanted a sign from G-d (“from Heaven” is an euphemism for “from G-d”). The sign being requested is not to show that he is the Messiah but rather to authenticate his Halakhic rulings and teachings. Our Sages posit, that since the Torah was revealed at Mt. Sinai and delivered to the people of Israel, that same Torah is no longer in Heaven, but here on earth in the mouth of our Sages.

Thus, to seek a sign to authenticate our Sage’s teachings and Halakha, is nothing but a gross sin, of rebellion, disobedience, and of tempting G-d, most blessed be He!

Interesting to note here, is that Yeshua has just given a great sign by the miraculous feeding of the 4,000 G-d fearers. But the sign was not given to prove any Halakhic ruling or teaching, but to vouch for his Messianic credentials and explain his calling and role.

Some link the “testing” of the Mater by the Pharisees, with the “testing of G-d at Meribah” (Exodus 17:1-17). I see personally no connection whatsoever. We are in a different Torah Seder this week (Exodus 19:6 – 20:23). Besides, those who make this connection surreptitiously try to bring the thrinity doctrine into the pot. Testing here, needs to be understood in its context! Since it was the ancient Jewish custom that when a great Sage arrived in town, the local learned men, would pose difficult Halakhic questions to the visiting Sage to test how good and wise he is. Hakham Yochanan, in fact commands this same thing (1John 4:10, where we read: “Beloved, do not believe every spirit, but test the spirits, whether they are from God; for many false prophets have gone forth into the world.” And what a better “test” for a Hakham or Jewish judge but to test him through his rulings of difficult cases? It is in this vein that we need to understand here the expression: “testing him.” ‎

v. 12 - And having sighed in his spirit, he said, Why does this generation seek a sign? Amen, amen I say to you, As if this generation will be given a sign! – In our Torah Seder (Ex. 19:9), G-d said to Moses: “‎Behold, I am coming to you in the thickness of the ‎cloud, in order that the people hear when I speak to you, ‎and they will also believe in you forever." Notice that G-d did not say ‘and their children will also believe this generation forever.” In other words, Moses as Yehua in this case seem to be excluded from the generation in which they live. Moses’ teachings and revelation will be believed forever, but the testimony of that generation is inconsequential. Similarly here, the words and Halakhic rulings of the Master will endure forever, but the testimony of the generation in which he lived is totally inconsequential.

Concerning the last sentence of this verse, Marcus[6] explains:

“Despite his statement that no sign will be given to “this generation,” in 13:22 the Marcan Jesus prophesies that false Messiahs and false prophets will arise [in Israel] and give signs that will deceive even the elct [Hakhamim]. According to 13:30, moreover, these deceitful signs will happen within “this generation.” The contradiction may be resolved, however by recognizing that DOTHESETAI (“will be given”) is 8:12 is a divine passive, as is the same word in 4:25. God will not give authenticating signs on demand through Jesus, but the false prophets will give [authenticating] deceitful signs, and will be followed by the masses, (cf. John 5:43).” [Words in italics are mine for clarification.]

As we shall see in a couple of weeks the same generation that saw the signs at Mt. Sinai to authenticate the words and teachings of Moses, that same generation rebelled and brought great evil on all future generations of Israel. It is for this reason that no signs will be given to that generation in which Yeshua lived because it was that same generation that lost our land and witnessed the destruction of the Temple and much painful persecution was brought upon our people because of the sins of that ontoward generation.

v.13 - And leaving them, again entering into the boat, He went away to the other side [of the sea of Galilee]. – Some argue that here in symbolic language, Mordechai wants to inform us that there was a parting of the ways between Yeshua and the Pharisees. This argument cannot be justified by a plain reading of the text, and further such an interpretation relies on the fertile imagination of some readers but not on facts nor on reality. Yeshua is not parting ways with the Pharisees (G-d forbid!), but he is parting ways with the majority of that generation (both Jewish and Gentile alike). A generation that looses the Land and the Temple cannot be said to have been a righteous generation altogether. Thus we condemn as heretic and false any notion that in this verse it is taught that the Master departs Halakhically and philosophically with the Pharisees, particularly from the school of his relative R. Hillel. This, again is one of those anti-semitic teachings that the church has invented in order to lead G-d fearers astray.

Marie Noonan Sabin[7] brings out, nevertheless an interesting point by contrasting this pericope with the previous one. She states:

“What follows are two episodes (8:11-13 & 8:14-21) in which first the Pharisees and then Jesus’ Disciples fail to get the point of the miracle he has just performed. Although they are totally treated separately, it is important to see that they are designed to be parallel. They are also equal in irony.

If one is reading the Gospel as a literal account, one could, of course, shrug off the Pharisees’ request for a “sign from Heaven” (8:11), by saying that there is no reason to think that the Pharisees were present at the miraculous feeding. But if one agrees that Mark has a theological design, then one perceives the juxtaposition of the feeding miracle and the Pharisees’ request for a “sign from Heaven” as Mark’s way of indicating the Pharisees’ obtuseness. When mark goes on to say that Jesus’ response was to sigh “from the depth of his spirit” (8:12) the reader shares that sense of exasperation.”

I agree with Marie Noonan Sabin that it is legitimate to juxtapose the previous pericope of Mordechai with the present one. Nevertheless I must vehemently disagree that this particular sample of Pharisees is representative of all the Pharisees living at that time, or even of the majority of Pharisees living at that time, a Christian mistake that has unnecessary anti-Judaic overtones, and at the same time defies logical scrutiny. The most one can say of this sample of Pharisees, is that could have well reasoned that if a great miracle was performed for the Gentiles, why can’t this same great Torah Scholar perform a miracle for us his natural brothers and people to authenticate his teachings and Halakha as G-d did for Moses in Exodus 19:9? The answer to this question we have already addressed above.

[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] Edwards, J. R. (2002), The Pillar New Testament Commentary: The Gospel According to Mark, Grand Rapids, Michigan: W. B. Eerdmans Publishing Co., p. 234.

[6] Marcus, J. (2000), The Anchor Bible: Mark 1 – 8 – A New Translation With Introduction and Commentary, New York: Doubleday, p. 501.

[7] Sabin, M.N. (2006). New Collegeville Bible Commentary: The Gospel According to Mark, Collegeville, Minnesota: Liturgical Press, pp.70-71.

Shabbat	Torah Reading:	Weekday Torah Reading:
וּבְרָאשֵׁי חָדְשֵׁיכֶם
“Shabbat Rosh Chodesh”	Reader 1 – B’midbar 27:15-17	Reader 1 – Sh’mot 21:1-3‎
“Sabbath of the New Moon”	Reader 2 – B’midbar 27:18-20	Reader 2 – Sh’mot 21:4-6
“Sábado del Novilunio”	Reader 3 – B’midbar 27:21-23	Reader 3 – Sh’mot 21:1-6
B’Midbar (Num.) 27:15 –28:25	Reader 4 – B’midbar 28:1-9
Ashlamatah: Isaiah 66:1-24	Reader 5 – B’midbar 28:10-14
	Reader 6 – B’midbar 28:15-18	Reader 1 – Sh’mot 21:1-3‎
Proverbs 7:1-27	Reader 7 – B’midbar 28:19-25	Reader 2 – Sh’mot 21:4-6
N.C.: Col. 2:16-23	Maftir : B’midbar 28:23-25	Reader 3 – Sh’mot 21:1-6
Pirke Abot: II:6	Isaiah 66:1-24