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 9, 5770 – Dec. 25/26 , 2009	Second Year of the Shmita Cycle

Candle Lighting and Havdalah Times:

Atlanta, Georgia, U.S.

Friday Dec. 25, 2009 – Candles at 5:17 PM

Saturday Dec. 26, 2009 – Havdalah 6:16 PM

Baton Rouge & Alexandria, Louisiana, U.S.

Friday Dec. 25, 2009 – Candles at 4:52 PM

Saturday Dec. 26, 2009 – Havdalah 5:50 PM

Bowling Green, Kentucky, U.S.

Friday Dec. 25, 2009 – Candles at 4:16 PM

Saturday Dec. 26, 2009 – Havdalah 5:18 PM

Brisbane, Australia

Friday Dec. 25. 2009 – Candles at 6:26 PM

Saturday Dec. 26, 2009 – Havdalah 7:24 PM

Bucharest, Romania

Friday Dec. 25, 2009 – Candles at 4:23 PM

Saturday Dec. 26, 2009 – Havdalah 5:30 PM

Chattanooga, & Cleveland, Tennessee, US

Friday Dec. 25, 2009 – Candles at 5:17 PM

Saturday Dec. 26, 2009 – Havdalah 6:17 PM

Jakarta, Indonesia

Friday Dec. 25, 2009 – Candles at 5:49 PM

Saturday Dec. 26, 2009 – Havdalah 6:41 PM

Kuala Lumpur, Malaysia

Friday Dec. 25, 2009 – Candles at 6:53 PM

Saturday Dec. 26, 2009 – Havdalah 7:45 PM

Manila & Cebu, Philippines

Friday Dec. 25, 2009 – Candles at 5:16 PM

Saturday Dec. 26, 2009 – Havdalah 6:09 PM

Miami, Florida, US

Friday Dec. 25, 2009 – Candles at 5:19 PM

Saturday Dec. 26, 2009 – Havdalah 6:14 PM

New London, Connecticut USA

Friday Dec. 25, 2009 – Candles at 3:58 PM

Saturday Dec. 26, 2009 – Havdalah 5:03 PM

Olympia, Washington, U.S.

Friday Dec. 25, 2009 – Candles at 4:09 PM

Saturday Dec. 26, 2009 – Havdalah 5:19 PM

Murray & Paducah Kent., & Paris, Tenn. U.S.

Friday Dec. 25, 2009 – Candles at 4:25 PM

Saturday Dec. 26, 2009 – Havdalah 5:26 PM

Philadelphia, Pennsylvania USA

Friday Dec. 25, 2009 – Candles at 4:23 PM

Saturday Dec. 26, 2009 – Havdalah 5:26 PM

San Antonio, Texas, U.S.

Friday Dec. 25, 2009 – Candles at 5:24 PM

Saturday Dec. 26, 2009 – Havdalah 6:21 PM

Sheboygan & Manitowoc, Wisconsin US

Friday Dec. 25, 2009 – Candles at 4:01 PM

Saturday Dec. 26, 2009 – Havdalah 5:07 PM

Singapore, Singapore

Friday Dec. 25, 2009 – Candles at 6:48 PM

Saturday Dec. 26, 2009 – Havdalah 7:40 PM

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

Roll of Honor:

This Torah commentary comes to you courtesy of:

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

His Honor Paqid Adon Mikha ben Hillel

His Honor Paqid Adon David ben Abraham

Her Excellency Giberet Sarai bat Sarah & beloved family

His Excellency Adon Barth Lindemann & beloved family

His Excellency Adon John Batchelor & beloved wife

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

Her Excellency Giberet Alitah bat Sarah

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

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

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

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

Her Excellency Giberet Laurie Taylor

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

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

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

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Shabbat	Torah Reading:	Weekday Torah Reading:
הִנְנִי מַמְטִיר לָכֶם
“Hin’ni Mam’tir Lekhem”	Reader 1 – Sh’mot 16:4-10	Reader 1 – Sh’mot 18:1-
“Behold, I will cause to rain”	Reader 2 – Sh’mot 16:11-18	Reader 2 – Sh’mot 18:
“He aquí, haré llover”	Reader 3 – Sh’mot 16:19-27	Reader 3 – Sh’mot 18:
Shemot (Exodus) 16:4 – 17:16	Reader 4 – Sh’mot 16:28-36
Ashlamatah: Isaiah 58:2-11	Reader 5 – Sh’mot 17:1-7
	Reader 6 – Sh’mot 17:8-12	Reader 1 – Sh’mot 18:1
Psalm 53:1-7 & 54:1-9	Reader 7 – Sh’mot 17:13-16	Reader 2 – Sh’mot 18:
	Maftir – Sh’mot 17:14-16	Reader 3 – Sh’mot 18:
N.C.: Mark 7:24-30; & 31-37	Isaiah 58:2-11

Coming fast: Fast of the 10^th of Tebet – Evening Saturday 26^th of December – Evening Sunday 27^th of December 2009

For more information please see: http://www.betemunah.org/tevet10.html

Sh’mot (Exodus) ‎‎‎‎16:4-27 & 16:28 – 17:16‎

RASHI	TARGUM PSEUDO JONATHAN	TARGUM ONKELOS	TORAH
4. So the Lord said to Moses, Behold! I am going to rain down for you bread from heaven, and the people shall go out and gather what is needed for the day, so that I can test them, whether or not they will follow My teaching.	4. And the Lord said to Mosheh, Behold, I will cause the bread which has been laid up for you from the beginning to descend from heaven: and the people will go out and gather the matter of a day by the day, that I may try them whether they will keep the commandments of My law or not.	4. 4 And the Lord said to Mosheh, Behold, I will cause bread to come down to you from heaven; and the people shall go out and collect the matter of the day for the day; that I may prove them whether they will walk in My law, or not.	ד וַיֹּאמֶר יְהוָֹה אֶל־מֹשֶׁה הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן־הַשָּׁמָיִם וְיָצָא הָעָם וְלָֽקְטוּ דְּבַר־יוֹם בְּיוֹמוֹ לְמַעַן אֲנַסֶּנּוּ הֲיֵלֵךְ בְּתֽוֹרָתִי אִם־לֹֽא:
5. And it shall be on the sixth day that when they prepare what they will bring, it will be double of what they gather every day	5. And on the sixth day they will prepare what they set before them to eat on the day of the Sabbath; and they will mix in the houses and communicate in their dwellings, so that by carrying this to that, they may have double of that which they gather from day to day.	5. And in the sixth day, when they prepare that which they bring in, it shall be two for one upon what they collect from day to day.	ה וְהָיָה בַּיּוֹם הַשִּׁשִּׁי וְהֵכִינוּ אֵת אֲשֶׁר־יָבִיאוּ וְהָיָה מִשְׁנֶה עַל אֲשֶׁר־יִלְקְטוּ יוֹם ׀ יֽוֹם:
6. [Thereupon,] Moses and Aaron said to all the children of Israel, [In the] evening, you shall know that the Lord brought you out of the land of Egypt.	6. And Mosheh and Aharon said to all the sons of Israel, At evening you will know that the Lord has brought you out free from the land of Mizraim;	6. And Mosheh and Aharon said to all the children of Israel, In the evening you shall know that the Lord brought you out of the land of Mizraim,	ו וַיֹּאמֶר מֹשֶׁה וְאַֽהֲרֹן אֶֽל־כָּל־בְּנֵי יִשְׂרָאֵל עֶרֶב וִֽידַעְתֶּם כִּי יְהוָֹה הוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרָֽיִם:
7. And [in the] morning, you shall see the glory of the Lord when He hears your complaints against the Lord but [of] what [significance] are we, that you make [the people] complain against us?	7. and in the morning will be revealed to you the glory of the Shekinah of the Lord; and we, what are we accounted, that you complain against us? [JERUSALEM. And we, what are we accounted?]	7. And in the morning shall you see the Glory of the Lord; for your tumults are heard before the Lord: and we -what, that you are restive against us?	ז וּבֹקֶר וּרְאִיתֶם אֶת־כְּבוֹד יְהֹוָה בְּשָׁמְעוֹ אֶת־תְּלֻנֹּֽתֵיכֶם עַל־יְהוָֹה וְנַחְנוּ מָה כִּי תַלִּונוּ [תַלִּינוּ] עָלֵֽינוּ:
8. And Moses said, When the Lord gives you in the evening meat to eat and bread in the morning [with which] to become sated, when the Lord hears your complaints, which you are making [the people] complain against Him, but [of] what [significance] are we? Not against us are your complaints, but against the Lord	8. And Mosheh said, By this you will know, when the Lord prepares you at evening flesh to eat, and in the morning bread to satisfy, that your complaints wherewith you complain against Him are heard before the Lord. And we, what are we accounted? Your complaints are not against us, but against the Word of the Lord.	8. And Mosheh said, When the Lord will give you at evening flesh to eat, and bread in the morning to satisfy, while are heard before the Lord your tumults against Him! For what are we? your tumults are not against us, but against the Word of the Lord.	ח וַיֹּאמֶר מֹשֶׁה בְּתֵת יְהוָֹה לָכֶם בָּעֶרֶב בָּשָׂר לֶֽאֱכֹל וְלֶחֶם בַּבֹּקֶר לִשְׂבֹּעַ בִּשְׁמֹעַ יְהוָֹה אֶת־תְּלֻנֹּתֵיכֶם אֲשֶׁר־אַתֶּם מַלִּינִם עָלָיו וְנַחְנוּ מָה לֹֽא־עָלֵינוּ תְלֻנֹּֽתֵיכֶם כִּי עַל־יְהוָֹֽה:
9. And Moses said to Aaron, Say to the entire community of the children of Israel, Draw near before the Lord, for He has heard your complaints.	9. Mosheh said to Aharon, Bid all the congregation of the sons of Israel draw near before the Lord; for your murmuring are heard before Him.	9. And Mosheh said to Aharon, Bid all the congregation of the sons of Israel to come together before the Lord; for your tumult is heard before the Lord.	ט וַיֹּאמֶר מֹשֶׁה אֶֽל־אַֽהֲרֹן אֱמֹר אֶֽל־כָּל־עֲדַת בְּנֵי יִשְׂרָאֵל קִרְבוּ לִפְנֵי יְהוָֹה כִּי שָׁמַע אֵת תְּלֻנֹּֽתֵיכֶֽם:
10. And it came to pass when Aaron spoke to the entire community of the children of Israel, that they turned toward the desert, and behold! the glory of the Lord appeared in the cloud.	10. And it was while Aharon was speaking with all the congregation of Israel that they turned towards the desert, and, behold, the glory of the majesty of the Lord was revealed in the cloud of glory.	10. And it was, while Aharon was speaking with all the congregation of the sons of Israel, that they turned towards the desert, and, behold, the glory of the Lord was revealed in the cloud.	י וַיְהִי כְּדַבֵּר אַֽהֲרֹן אֶל־כָּל־עֲדַת בְּנֵֽי־יִשְׂרָאֵל וַיִּפְנוּ אֶל־הַמִּדְבָּר וְהִנֵּה כְּבוֹד יְהֹוָה נִרְאָה בֶּֽעָנָֽן:
11. The Lord spoke to Moses, saying,	11. And the Lord spoke to Mosheh, saying	11. And the Lord spoke with Mosheh, saying,	יא וַיְדַבֵּר יְהוָֹה אֶל־מֹשֶׁה לֵּאמֹֽר:
12. I have heard the complaints of the children of Israel. Speak to them, saying, In the afternoon you shall eat meat, and in the morning you shall be sated with bread, and you shall know that I am the Lord, your God.	12. Hearing I have heard the murmurings of the sons of Israel before Me. Speak you with them, saying, Between the evenings (suns) you will eat flesh, and in the morning will you eat bread, and will know that I am the Lord your God.	12. The tumult of the children of Israel is heard before Me. Speak with them to say, Between the evenings you shall eat flesh, and in the morning be satisfied with bread, and you shall know that I am the Lord your God.	יב שָׁמַעְתִּי אֶת־תְּלוּנֹּת בְּנֵי יִשְׂרָאֵל דַּבֵּר אֲלֵהֶם לֵאמֹר בֵּין הָֽעַרְבַּיִם תֹּֽאכְלוּ בָשָׂר וּבַבֹּקֶר תִּשְׂבְּעוּ־לָחֶם וִֽידַעְתֶּם כִּי אֲנִי יְהוָֹה אֱלֹֽהֵיכֶֽם:
13. It came to pass in the evening that the quails went up and covered the camp, and in the morning there was a layer of dew around the camp.	13. And it came to pass, that in the evening the pheasants came up and covered the camp; and in the morning there was a fall of holy dew, prepared as a table, round about the camp:	13. And it was in the evening that the quails came up and covered the camp; and in the morning a dew descended round about the camp;	יג וַיְהִי בָעֶרֶב וַתַּעַל הַשְּׂלָו וַתְּכַס אֶת־הַֽמַּֽחֲנֶה וּבַבֹּקֶר הָֽיְתָה שִׁכְבַת הַטָּל סָבִיב לַֽמַּֽחֲנֶֽה:
14. The layer of dew went up, and behold, on the surface of the desert, a fine, bare [substance] as fine as frost on the ground.	14. and the clouds ascended and caused manna to descend upon the dew; and there was upon the face of the desert a minute (substance) in lines, minute as the hoar frost upon the ground. [JERUSALEM. As hoar frost.]	14. And when the dew which had fallen had gone up, behold, upon the face of the desert, a small (substance) without covering, small like hoar frost, heaped on the earth.	יד וַתַּעַל שִׁכְבַת הַטָּל וְהִנֵּה עַל־פְּנֵי הַמִּדְבָּר דַּק מְחֻסְפָּס דַּק כַּכְּפֹר עַל־הָאָֽרֶץ:
15. When the children of Israel saw [it], they said to one another, It is manna, because they did not know what it was, and Moses said to them, It is the bread that the Lord has given you to eat.	15. And the sons of Israel beheld, and wondered, and said, a man to his companion, Man Hu? for they knew not what it was. And Mosheh said to them, It is the bread which has been laid up for you from the beginning in the heavens on high, and now the Lord will give it you to eat.	15. And the sons of Israel saw, and said, a man to his brother, Mana-hu! for they knew not what it was. And Mosheh said to them, This is the bread which the Lord will give you to eat.	טו וַיִּרְאוּ בְנֵֽי־יִשְׂרָאֵל וַיֹּאמְרוּ אִישׁ אֶל־אָחִיו מָן הוּא כִּי לֹא יָֽדְעוּ מַה־הוּא וַיֹּאמֶר מֹשֶׁה אֲלֵהֶם הוּא הַלֶּחֶם אֲשֶׁר נָתַן יְהוָֹה לָכֶם לְאָכְלָֽה:
16. This is the thing that the Lord has commanded, Gather of it each one according to his eating capacity, an omer for each person, according to the number of persons, each one for those in his tent you shall take.	16. This is the word which the Lord has dictated: You are to gather of it, every man according to the number of your souls; every man according to the mouth of the number of the persons of his tabernacle, are you to take.	16. This is the word that the Lord hath commanded: Let every man gather of it according to his eating an omer for every head according to the number of your souls, a man for those of his tent shall you take.	טז זֶה הַדָּבָר אֲשֶׁר צִוָּה יְהֹוָה לִקְטוּ מִמֶּנּוּ אִישׁ לְפִי אָכְלוֹ עֹמֶר לַגֻּלְגֹּלֶת מִסְפַּר נַפְשֹׁתֵיכֶם אִישׁ לַֽאֲשֶׁר בְּאָֽהֳלוֹ תִּקָּֽחוּ:
17. And the children of Israel did so: they gathered, both the one who gathered much and the one who gathered little.	17. And the sons of Israel did so, and gathered manna.	17. And the sons of Israel did so, and gathered, some more, (others) less;	יז וַיַּֽעֲשׂוּ־כֵן בְּנֵי יִשְׂרָאֵל וַֽיִּלְקְטוּ הַמַּרְבֶּה וְהַמַּמְעִֽיט:
18. And they measured [it] with an omer, and whoever gathered much did not have more, and whoever gathered little did not have less; each one according to his eating capacity, they gathered.	18.	18. And they measured with an omer, -and he who had (gathered) much had not more, and he who had (gathered) little had not less; every man according to his eating they gathered.	יח וַיָּמֹדּוּ בָעֹמֶר וְלֹא הֶעְדִּיף הַמַּרְבֶּה וְהַמַּמְעִיט לֹא הֶחְסִיר אִישׁ לְפִֽי־אָכְלוֹ לָקָֽטוּ:
19. And Moses said to them, Let no one leave over [any] of it until morning	19. And he said to them, Let no man make a reserve of it till the morning.	19. And Mosheh said to them, No man must leave of it for the morning.	יט וַיֹּאמֶר מֹשֶׁה אֲלֵהֶם אִישׁ אַל־יוֹתֵר מִמֶּנּוּ עַד־בֹּֽקֶר:
20. But [some] men did not obey Moses and left over [some] of it until morning, and it bred worms and became putrid, and Moses became angry with them.	20. But (some of them) hearkened not to Mosheh: Dathan and Abiram, men of wickedness, did reserve of it till the morning; but it produced worms and putrefied; and Mosheh was angry with them.	20. But they hearkened not to Mosheh, but some left for the morning, and it swarmed worms and corrupted. And Mosheh was angry with them.	כ וְלֹא־שָֽׁמְעוּ אֶל־מֹשֶׁה וַיּוֹתִרוּ אֲנָשִׁים מִמֶּנּוּ עַד־בֹּקֶר וַיָּרֻם תּֽוֹלָעִים וַיִּבְאַשׁ וַיִּקְצֹף עֲלֵהֶם מֹשֶֽׁה:
21. They gathered it morning by morning, each one according to his eating capacity, and [when] the sun grew hot, it melted.	21. And they gathered from the time of the dawn until the fourth hour of the day, every man according to his eating; but at the fourth hour, when the sun had waxed hot upon it, it liquefied, and made streams of water, [JERUSALEM. Became as streams,] which flowed away into the Great Sea; and wild animals that were clean, and cattle, came to drink of it, and the sons of Israel hunted, and ate them.	21. And they gathered it from morning to morning a man according to his eating; and when the sun grew hot on that which remained upon the face of the field, it melted.	כא וַיִּלְקְטוּ אֹתוֹ בַּבֹּקֶר בַּבֹּקֶר אִישׁ כְּפִי אָכְלוֹ וְחַם הַשֶּׁמֶשׁ וְנָמָֽס:
22. It came to pass on the sixth day that they gathered a double portion of bread, two omers for [each] one, and all the princes of the community came and reported [it] to Moses.	22. And it came to pass on the sixth day they gathered double bread, two homers a man; and all the princes of the congregation came and told Mosheh.	22. And it was that on the sixth day they gathered a double (quantity) of bread, two omers for one: and all the chiefs of the congregation came and showed Mosheh.	כב וַיְהִי ׀ בַּיּוֹם הַשִּׁשִּׁי לָֽקְטוּ לֶחֶם מִשְׁנֶה שְׁנֵי הָעֹמֶר לָֽאֶחָד וַיָּבֹאוּ כָּל־נְשִׂיאֵי הָֽעֵדָה וַיַּגִּידוּ לְמֹשֶֽׁה:
23. So he said to them, That is what the Lord spoke, Tomorrow is a rest day, a holy Sabbath to the Lord. Bake whatever you wish to bake, and cook whatever you wish to cook, and all the rest leave over to keep until morning.	23. And Mosheh said to them, This which the Lord has told you, do. Tomorrow is the rest of the holy Sabbath before the Lord: That which is needful to have to bake for tomorrow, bake today; and what is needful to boil for tomorrow, boil today: and all whatever remains of that which you eat today lay it up, and it will be preserved until the morning.	23. And be said to them, Tomorrow is the rest of the holy Shabbath before the Lord. That which you prepare by baking, bake, and that which you prepare by boiling, boil, and all the remainder lay up to you, a store for the morning.	כג וַיֹּאמֶר אֲלֵהֶם הוּא אֲשֶׁר דִּבֶּר יְהֹוָה שַׁבָּתוֹן שַׁבַּת־קֹדֶשׁ לַֽיהוָֹה מָחָר אֵת אֲשֶׁר־תֹּאפוּ אֵפוּ וְאֵת אֲשֶֽׁר־תְּבַשְּׁלוּ בַּשֵּׁלוּ וְאֵת כָּל־הָעֹדֵף הַנִּיחוּ לָכֶם לְמִשְׁמֶרֶת עַד־הַבֹּֽקֶר:
24. So they left it over until morning, as Moses had commanded, and it did not become putrid, and not a worm was in it.	24. And they laid it up until the morning, as Mosheh had directed them; and it did not corrupt, and no worm was in it.	24. And they laid it up till the morning, as Mosheh had instructed; and it did not corrupt, neither were there worms in it.	כד וַיַּנִּיחוּ אֹתוֹ עַד־הַבֹּקֶר כַּֽאֲשֶׁר צִוָּה מֹשֶׁה וְלֹא הִבְאִישׁ וְרִמָּה לֹא־הָֽיְתָה בּֽוֹ:
25. And Moses said, Eat it today, for today is a Sabbath to the Lord; today you will not find it in the field.	25. And Mosheh said to them, Eat today, because this is the Sabbath day before the Lord. This day you will not find any in the field.	25. And Mosheh said, Eat that today, for this day is Shabbath before the Lord; this day you would not find it in the field.	כה וַיֹּאמֶר מֹשֶׁה אִכְלֻהוּ הַיּוֹם כִּֽי־שַׁבָּת הַיּוֹם לַֽיהוָֹה הַיּוֹם לֹא תִמְצָאֻהוּ בַּשָּׂדֶֽה:
26. Six days you shall gather it, but on the seventh day [which is the] Sabbath on it there will be none	26. Six days you will gather, but on the seventh day, which is the Sabbath, no manna will come down.	26. Six days you shall collect it; but on the seventh day, the Shabbath, there will be none.	כו שֵׁשֶׁת יָמִים תִּלְקְטֻהוּ וּבַיּוֹם הַשְּׁבִיעִי שַׁבָּת לֹא יִֽהְיֶה־בּֽוֹ:
27. It came about that on the seventh day, [some] of the people went out to gather [manna], but they did not find [any].	27. And it was that on the seventh day some of the wicked people went forth to gather manna, but they found none.	27. And it was on the seventh day that some of the people went out to gather, but they found it not.	כז וַֽיְהִי בַּיּוֹם הַשְּׁבִיעִי יָֽצְאוּ מִן־הָעָם לִלְקֹט וְלֹא מָצָֽאוּ:
28. The Lord said to Moses, How long will you refuse to observe My commandments and My teachings?	28. And the Lord said to Mosheh, How long will you refuse to keep My commandments and My laws?	28. And the Lord said to Mosheh, How long will you be unwilling to keep My commandments and My laws?	כח וַיֹּאמֶר יְהוָֹה אֶל־מֹשֶׁה עַד־אָנָה מֵֽאַנְתֶּם לִשְׁמֹר מִצְוֹתַי וְתֽוֹרֹתָֽי:
29. See that the Lord has given you the Sabbath. Therefore, on the sixth day, He gives you bread for two days. Let each man remain in his place; let no man leave his place on the seventh day	29. Behold, because I have given you the Sabbath, I gave you on the sixth day bread for two days. Let every man abide in his Place, and not wander from one locality to another, beyond four yards; nor let any man go forth to walk beyond two thousand yards on the seventh day; for the people will repose on the seventh day.	29. See, because the Lord hath given you the Shabbath He hath therefore given you on the sixth day the bread for two days; let every man dwell in his resting, and not go out from his place on the seventh day.	כט רְאוּ כִּֽי־יְהוָֹה נָתַן לָכֶם הַשַּׁבָּת עַל־כֵּן הוּא נֹתֵן לָכֶם בַּיּוֹם הַשִּׁשִּׁי לֶחֶם יוֹמָיִם שְׁבוּ ׀ אִישׁ תַּחְתָּיו אַל־יֵצֵא אִישׁ מִמְּקֹמוֹ בַּיּוֹם הַשְּׁבִיעִֽי:
30. So the people rested on the seventh day.	30.	30. And the people reposed on the seventh day.	ל וַיִשְׁבְּתוּ הָעָם בַּיּוֹם הַשְּׁבִעִֽי:
31. The house of Israel named it manna, and it was like coriander seed, [it was] white, and it tasted like a wafer with honey.	31. And the house of Israel called the name of it Manna; and it was like the seed of coriander, white, and the taste of it like preparations of honey. [JERUSALEM. Like the seed of coriander, and the taste of it like confections of honey.]	31. And the house of Israel called the name of it Manna; and it was as the seed of Gida white, and its taste was like cake broiled with honey.	לא וַיִּקְרְאוּ בֵית־יִשְׂרָאֵל אֶת־שְׁמוֹ מָן וְהוּא כְּזֶרַע גַּד לָבָן וְטַעְמוֹ כְּצַפִּיחִת בִּדְבָֽשׁ:
32. Moses said, This is the thing that the Lord commanded: Let one omerful of it be preserved for your generations, in order that they see the bread that I fed you in the desert when I took you out of the land of Egypt.	32. And Mosheh said, This is the thing which the Lord has commanded to lay up of it a homer full to keep in your generations; that perverse generations may see the bread which you have eaten in the wilderness, in your coming forth out of the land of Mizraim.	32. And Mosheh said, This is the word which the Lord hath commanded. Fill an omer of it to be kept for your generations, that they may see the bread which I made you eat in the desert when I brought you forth from the land of Mizraim.	לב וַיֹּאמֶר מֹשֶׁה זֶה הַדָּבָר אֲשֶׁר צִוָּה יְהֹוָה מְלֹא הָעֹמֶר מִמֶּנּוּ לְמִשְׁמֶרֶת לְדֹרֹֽתֵיכֶם לְמַעַן ׀ יִרְאוּ אֶת־הַלֶּחֶם אֲשֶׁר הֶֽאֱכַלְתִּי אֶתְכֶם בַּמִּדְבָּר בְּהֽוֹצִיאִי אֶתְכֶם מֵאֶרֶץ מִצְרָֽיִם:
33. And Moses said to Aaron, Take one jug and put there an omerful of manna, and deposit it before the Lord to be preserved for your generations	33. And Mosheh said to Aharon, Take one earthen vase, and put therein a full homer of manna, and lay it up before the Lord to be kept unto your generations.	33. And Mosheh said to Aharon, Take one vase, and put therein an omera full of manna, and lay it up before the Lord to be preserved for your generations.	לג וַיֹּאמֶר מֹשֶׁה אֶֽל־אַֽהֲרֹן קַח צִנְצֶנֶת אַחַת וְתֶן־שָׁמָּה מְלֹֽא־הָעֹמֶר מָן וְהַנַּח אֹתוֹ לִפְנֵי יְהֹוָה לְמִשְׁמֶרֶת לְדֹרֹֽתֵיכֶֽם:
34. As the Lord had commanded Moses, Aaron deposited it before the testimony to be preserved.	34. As the Lord commanded Mosheh, so did Aharon, lay it up before the testimony to be kept.	34. As the Lord commanded, so did Mosheh; and Aharon laid it up before the Testimony, to keep.	לד כַּֽאֲשֶׁר צִוָּה יְהוָֹה אֶל־מֹשֶׁה וַיַּנִּיחֵהוּ אַֽהֲרֹן לִפְנֵי הָֽעֵדֻת לְמִשְׁמָֽרֶת:
35. And the children of Israel ate the manna for forty years until they came to an inhabited land. They ate the manna until they came to the border of the land of Canaan.	35. And the children of Israel ate the manna forty years, until they came to ail inhabited land: manna did they eat forty days after his death, until they had passed the Jordena, and entered upon the borders of the land of Kenaan.	35. And the children of Israel ate the manna forty years, until they came to the land inhabited; they did eat the manna till they came to the confines of the land of Kenaan.	לה וּבְנֵי יִשְׂרָאֵל אָֽכְלוּ אֶת־הַמָּן אַרְבָּעִים שָׁנָה עַד־בֹּאָם אֶל־אֶרֶץ נוֹשָׁבֶת אֶת־הַמָּן אָֽכְלוּ עַד־בֹּאָם אֶל־קְצֵה אֶרֶץ כְּנָֽעַן:
36. The omer is one tenth of an ephah.	36. And a homer is one tenth of three seahs.	36. And one omer is the tenth of three seahs.	לו וְהָעֹמֶר עֲשִׂרִית הָֽאֵיפָה הֽוּא:

1. The entire community of the children of Israel journeyed from the desert of Sin to their travels by the mandate of the Lord. They encamped in Rephidim, and there was no water for the people to drink.	1. And all the congregation of the sons of Israel journeyed from the desert of Sin by their journeyings according to the word of the Lord, and they encamped in Rephidim, a place where their hands were idle in the commandments of the law, and the fountains were dry, and there was no water for the people to drink.	1. And all the congregation of the children of Israel journeyed from the desert of Sin, according to their itinerations by the Word of the Lord; and they encamped in Rephidim: but the people had no water to drink;	א וַיִּסְעוּ כָּל־עֲדַת בְּנֵֽי־יִשְׂרָאֵל מִמִּדְבַּר־סִין לְמַסְעֵיהֶם עַל־פִּי יְהוָֹה וַֽיַּֽחֲנוּ בִּרְפִידִים וְאֵין מַיִם לִשְׁתֹּת הָעָֽם:
2. So the people quarreled with Moses, and they said, Give us water that we may drink Moses said to them, Why do you quarrel with me? Why do you test the Lord?	2. And the wicked of the, people contended with Mosheh, and said, Give us water, that we may drink. And Mosheh said to them, Why contend you with me? and why tempt you before the Lord?	2. and the people were contentious with Mosheh, and said, Give us water that we may drink. And Mosheh said, Why do you contend with me? why do you tempt before the Lord?	ב וַיָּרֶב הָעָם עִם־מֹשֶׁה וַיֹּאמְרוּ תְּנוּ־לָנוּ מַיִם וְנִשְׁתֶּה וַיֹּאמֶר לָהֶם מֹשֶׁה מַה־תְּרִיבוּן עִמָּדִי מַה־תְּנַסּוּן אֶת־יְהוָֹֽה:
3. The people thirsted there for water, and the people complained against Moses, and they said, Why have you brought us up from Egypt to make me and my children and my livestock die of thirst?	3. But the people were athirst for water, and the people murmured against Mosheh, and said, Why have you made us come up out of Mizraim, to kill us, and our children, and our cattle with thirst?	3. But the people thirsted there for water, and the people were turbulent against Mosheh, and said, Why is this, to have brought us from Mizraim, to kill me and my children and my cattle with thirst?	ג וַיִּצְמָא שָׁם הָעָם לַמַּיִם וַיָּלֶן הָעָם עַל־מֹשֶׁה וַיֹּאמֶר לָמָּה זֶּה הֶֽעֱלִיתָנוּ מִמִּצְרַיִם לְהָמִית אֹתִי וְאֶת־בָּנַי וְאֶת־מִקְנַי בַּצָּמָֽא:
4. Moses cried out to the Lord, saying, What shall I do for this people? Just a little longer and they will stone me!	4. And Mosheh prayed before the Lord, saying What will I do for this people? Yet a very little, and they will stone me.	4. And Mosheh prayed before the Lord, saying, What shall I do with this people? Yet a little, and they will stone me!	ד וַיִּצְעַק מֹשֶׁה אֶל־יְהוָֹה לֵאמֹר מָה אֶֽעֱשֶׂה לָעָם הַזֶּה עוֹד מְעַט וּסְקָלֻֽנִי:
5. And the Lord said to Moses, Pass before the people and take with you [some] of the elders of Israel, and take into your hand your staff, with which you struck the Nile, and go.	5. And the Lord said to Mosheh, Pass over before the people, and take with you some of the elders of Israel, and the rod with which you did smite the river take in your hand, and go from the face of their murmuring.	5. And the Lord said to Mosheh, Pass over before the people, and take with thee of the elders of Israel, and thy rod wherewith thou didst smite the river take in thy hand, and go.	ה וַיֹּאמֶר יְהֹוָה אֶל־מֹשֶׁה עֲבֹר לִפְנֵי הָעָם וְקַח אִתְּךָ מִזִּקְנֵי יִשְׂרָאֵל וּמַטְּךָ אֲשֶׁר הִכִּיתָ בּוֹ אֶת־הַיְאֹר קַח בְּיָֽדְךָ וְהָלָֽכְתָּ:
6. Behold, I shall stand there before you on the rock in Horeb, and you shall strike the rock, and water will come out of it, and the people will drink Moses did so before the eyes of the elders of Israel.	6. Behold, I will stand before you there, on the spot where you saw the impress of the foot on Horeb; and you will smite the rock with your rod, and there from will come forth waters for drinking, and the people will drink. And Mosheh did so before the elders of Israel.	6. Behold, I will stand before thee there, upon the rock in Horeb, and thou shalt smite the rock, and water shall come out of it, that the people may drink. And Mosheh did so in the eyes of the elders of Israel.	ו הִנְנִי עֹמֵד לְפָנֶיךָ שָּׁם ׀ עַל־הַצּוּר בְּחֹרֵב וְהִכִּיתָ בַצּוּר וְיָֽצְאוּ מִמֶּנּוּ מַיִם וְשָׁתָה הָעָם וַיַּעַשׂ כֵּן מֹשֶׁה לְעֵינֵי זִקְנֵי יִשְׂרָאֵֽל:
7. He named the place Massah [testing] and Meribah [quarreling] because of the quarrel of the children of Israel and because of their testing the Lord, saying, Is the Lord in our midst or not?	7. And he called the name of that place Temptation and Strife; because there the sons of Israel contended with Mosheh, and because they tempted the Lord, saying, Does the glory of the majesty of the Lord truly dwells among us, or not?	7. And he called the name of the place, Temptation and Strife, because of the striving of the sons of Israel, and because they tempted before the Lord, saying, Is the Majesty of the Lord among us, or not?	ז וַיִּקְרָא שֵׁם הַמָּקוֹם מַסָּה וּמְרִיבָה עַל־רִיב ׀ בְּנֵי יִשְׂרָאֵל וְעַל נַסֹּתָם אֶת־יְהוָֹה לֵאמֹר הֲיֵשׁ יְהוָֹה בְּקִרְבֵּנוּ אִם־אָֽיִן:
8. Amalek came and fought with Israel in Rephidim.	8. And Amalek came from the land of the south and leaped on that night a thousand and six hundred miles; and on account of the disagreement which had been between Esau and Jakob, he came and waged war with Israel in Rephidim, and took and killed (some of the) men of the house of Dan; for the cloud did not embrace them, because of the strange worship that was among them.	8. And Amaleq came, and warred battle with Israel in Rephidim.	ח וַיָּבֹא עֲמָלֵק וַיִּלָּחֶם עִם־יִשְׂרָאֵל בִּרְפִידִֽם:
9. So Moses said to Joshua, Pick men for us, and go out and fight against Amalek. Tomorrow I will stand on top of the hill with the staff of God in my hand	9. And Mosheh said to Jehoshua, Choose such men as are strong in the precepts, and victorious in fight; and go, under the Cloud of glory, and set battle in array against the hosts of Amalek. Tomorrow I will stand, prepared with fasting, with the righteous fathers of the chiefs of the people, and the righteous mothers who are like the hills, with the rod with which the miracles have been wrought from before the Lord, in my hand.	9. And Mosheh said to Jehoshua, Choose for us men, and go forth and do battle with Amaleq. Tomorrow I will stand on the top of the hill, and the rod with which the miracles are wrought from before the Lord shall be in my hand.	ט וַיֹּאמֶר מֹשֶׁה אֶל־יְהוֹשֻׁעַ בְּחַר־לָנוּ אֲנָשִׁים וְצֵא הִלָּחֵם בַּֽעֲמָלֵק מָחָר אָֽנֹכִי נִצָּב עַל־רֹאשׁ הַגִּבְעָה וּמַטֵּה הָֽאֱלֹהִים בְּיָדִֽי:
10. Joshua did as Moses had told him, to fight against Amalek; and Moses, Aaron, and Hur ascended to the top of the hill.	10. And Jehoshua did as Mosheh had bidden him, to wage war with Amalek. And Mosheh, and Aharon, and Hur went up to the top of the height.	10. And Jehoshua did as Mosheh had said to him, and he did battle with Amaleq. And Mosheh, Aharon, and Hur ascended to the top of the hill.	י וַיַּעַשׂ יְהוֹשֻׁעַ כַּֽאֲשֶׁר אָֽמַר־לוֹ מֹשֶׁה לְהִלָּחֵם בַּֽעֲמָלֵק וּמֹשֶׁה אַֽהֲרֹן וְחוּר עָלוּ רֹאשׁ הַגִּבְעָֽה:
11. It came to pass that when Moses would raise his hand, Israel would prevail, and when he would lay down his hand, Amalek would prevail.	11. And it was, when Mosheh lifted up his hands in prayer, that the house of Israel prevailed; and when he rested his hand from praying, that the house of Amalek prevailed. [Jerusalem. And it was that when Mosheh lifted up his hands in prayer, the house of Israel prevailed; and when his hands declined from prayer, Amalek prevailed; and (Israel) fell. in the line of battle.]	11. And it was that when Mosheh lifted up his hand, the house of Israel prevailed; and when he let down his hand, the house of Amaleq prevailed.	יא וְהָיָה כַּֽאֲשֶׁר יָרִים מֹשֶׁה יָדוֹ וְגָבַר יִשְׂרָאֵל וְכַֽאֲשֶׁר יָנִיחַ יָדוֹ וְגָבַר עֲמָלֵֽק:
12. Now Moses hands were heavy; so they took a stone and placed it under him, and he sat on it. Aaron and Hur supported his hands, one from this [side], and one from that [side]; so he was with his hands in faith until sunset.	12. And the hands of Mosheh were heavy, because the conflict was prolonged till the morrow, and the deliverance of Israel was not prepared on that day; and he could not hold them up in prayer; on which account he would have afflicted his soul. And they took a stone, and placed it under him, and he sat upon it; and Aharon and Hur supported his hand, this the one, and that the other; and his hands were outstretched with firmness, (or, fidelity,) in prayer and fasting, until the going down of the sun. [Jerusalem. And the hands of Mosheh were lifted up in prayer.]	12. But the hands of Mosheh became heavy, and they took a stone and placed it under him, and he sat upon it, and Aharon and Hur held up his hands, here one, and there one; and thus were his hands stretched out in prayer until the going of the sun.	יב וִידֵי מֹשֶׁה כְּבֵדִים וַיִּקְחוּ־אֶבֶן וַיָּשִׂימוּ תַחְתָּיו וַיֵּשֶׁב עָלֶיהָ וְאַֽהֲרֹן וְחוּר תָּֽמְכוּ בְיָדָיו מִזֶּה אֶחָד וּמִזֶּה אֶחָד וַיְהִי יָדָיו אֱמוּנָה עַד־בֹּא הַשָּֽׁמֶשׁ:
13. Joshua weakened Amalek and his people with the edge of the sword.	13. And Jehoshua shattered Amalek, and cut off the heads, of the strong men of his people, by the mouth of the Word of the Lord, with the slaughter of the sword.	13. And Jehoshua shattered Amaleq and his people with the edge of the sword.	יג וַיַּֽחֲלשׁ יְהוֹשֻׁעַ אֶת־עֲמָלֵק וְאֶת־עַמּוֹ לְפִי־חָֽרֶב:
14. The Lord said to Moses, Inscribe this [as] a memorial in the book, and recite it into Joshua’s ears, that I will surely obliterate the remembrance of Amalek from beneath the heavens	14. And the Lord said unto Mosheh, Write this memorial in the book of the elders that were of old, and these words in the hearing, of Jehoshua, that blotting, I will blot out the memory of Amalek from under the heavens.	14. And the Lord said to Mosheh: Write this memorial in the Book, and set it before Jehoshua, -That blotting, I will blot out the memorial of Amaleq from under the heavens.	יד וַיֹּאמֶר יְהֹוָה אֶל־מֹשֶׁה כְּתֹב זֹאת זִכָּרוֹן בַּסֵּפֶר וְשִׂים בְּאָזְנֵי יְהוֹשֻׁעַ כִּֽי־מָחֹה אֶמְחֶה אֶת־זֵכֶר עֲמָלֵק מִתַּחַת הַשָּׁמָֽיִם:
15. Then Moses built an altar, and he named it The Lord is my miracle	15. And Mosheh built an altar, and called the name of it, The Word of the Lord is my banner; for the sign which He has wrought (in this) place was on my behalf.	15. And Mosheh builded an altar, and ministered upon it before the Lord who had wrought (such) miracles for him.	טו וַיִּבֶן מֹשֶׁה מִזְבֵּחַ וַיִּקְרָא שְׁמוֹ יְהוָֹה ׀ נִסִּֽי:
16. And he said, For there is a hand on the throne of the Eternal, [that there shall be] a war for the Lord against Amalek from generation to generation.	16. And he said, Because the Word of the Lord hath sworn by the throne of His glory, that He by His Word will fight against those of the house of Amalek, and destroy them unto three generations; from the generation of this world, from the generation of the Mashiah, and from the generation of the world to come. [JERUSALEM. And he said, The oath has come forth from beneath the throne of the Great One, of all the world the Lord; the first king who will sit upon the throne of the kingdom of the sons of Israel, Shaul, the son of Kish, will set the battle in array against the house of Amalek, and will slay them; and those of them that remain will Mordekai and Esther destroy. The Lord has said by His Word that the memory of Amalek will perish to the age of ages.]	16. And he said, With an oath hath this been declared from before the Fearful One whose Shekinah is upon His glorious throne; that war shall be waged with the house of Amaleq, to destroy it from the generations of the world.	טז וַיֹּאמֶר כִּי־יָד עַל־כֵּס יָהּ מִלְחָמָה לַֽיהוָֹה בַּֽעֲמָלֵק מִדֹּר דֹּֽר:

Reading Assignment:

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

By: Rabbi Ya’aqob Culi

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

Vol. V – “Redemption,” pp. 183-268.

Welcome to the World of P’shat Exegesis

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

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

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

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

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

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

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

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

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

Rashi’s Commentary for: Sh’mot (Exodus) ‎‎‎‎‎‎‎‎‎‎16:4-27 & 16:28 – 17:16‎‎‎‎‎‎‎‎

4 what is needed for the day Heb. דְּבַר-יוֹם בְּיוֹמוֹ, lit., the thing of a day in its day. What is needed for a day’s eating they will gather on its day, but they will not gather today for the needs of tomorrow.-[from Mechilta]

so that I can test them, whether...they will follow My teaching [Through giving the manna I will test] whether they will keep the commandments contingent upon it, [i.e.,] that they will not leave any of it over, and that they will not go out on the Sabbath to gather [the manna].

5 and it will be double For that day and for the morrow.

double of what they were accustomed to gather each day of the rest of the days of the week. I believe that [the meaning of] “what they will bring, and it will be double” is that after they bring it [the manna], by measuring [it], they will find it [to be] double of what they gather and measure every day. That is [the meaning of] “they gathered a double portion of bread” (verse 22). Their gathering was found to be a double portion of bread. That is [the meaning of] “Therefore, on the sixth day, He gives you bread for two days” (verse 29). He gives you a blessing (foison [in French, meaning plenty, abundance]) in the house to fill the omer twice for two days of bread.

6 evening Heb. עֶרֶב. Like בָּעֶרֶב, toward evening. [According to Sifthei Chachamim, the correct reading is בָּעֶרֶב, in the evening.][from Onkelos and Jonathan]

you will know that the Lord brought you out of the land of Egypt Since you [the people of Israel] said to us [Moses and Aaron], “For you have brought us out” (verse 3), you will know that we are not the ones who brought [you] out, but [it was] the LORD [Who] brought you out, for He will cause the quail to fly to you.[See commentary on verse 13]

7 And [in the] morning, you will see This was not stated in reference to “and behold, the glory of the Lord appeared in the cloud” (verse 10), but this is what he [Moses] said to them: In the evening you shall know that He has the ability to grant your desire, and He will give [you] meat; but He will not give it to you with a smiling countenance, because you requested it inappropriately and with a full stomach. As for the bread, which you requested out of necessity, however, when it comes down in the morning, you shall see the glory of the radiance of His countenance. For He will bring it down to you lovingly, in the morning, when there is time to prepare it, and with dew over it and dew under it as if it were lying in a box.-[from Mechilta Yoma 75a,b]

your complaints against the Lord As [if it would say]: "your complaints, which are against the Lord."

but [of] what [significance] are we Of what importance are we? -[from Jonathan Mechilta]

that you make [the people] complain Heb. תַלִּינוּ, that you make everyone complain against us: your sons, your wives, your daughters, and the mixed multitude. Perforce, I must interpret תַלִּינוּ, in the sense of “you make do something,” [i.e., the hiph’il conjugation] because of its [the “lammed’s”] “dagesh” and the way it is read [i.e., the keri as opposed to the kethiv]; because if it were weak [i.e., not punctuated with a “dagesh”], I would interpret it as “you do something,” [i.e., in the kal conjugation,] like “and the people complained (וַיָּלֶן) against Moses” (Exod. 17:3), or if it [the “lammed”] were punctuated with a “dagesh” and it did not have a “yud” [after it], and read תִלּוֹנוּ, [as it is written], I would explain it as meaning “you complain.” Now, however, it means: “you cause others to complain,” like [the verse written in reference to] the spies: “and they caused the entire congregation to complain (וַיַּלִּינוּ) against him” (Num. 14:36).

8 meat to eat But not to be satiated. The Torah [here] teaches us a rule of behavior we should not eat meat to satiety. What did He see [what reason did He have] to bring down bread in the morning and meat in the evening? Because they requested bread appropriately, since it is impossible for a person to get along without bread, but they requested meat inappropriately, because they had many animals, and furthermore, it was possible for them to get along without meat. Therefore, He gave it to them at a time when it would be a burden for them to prepare it, [at an] inappropriate [time].-[from Mechilta Yoma 75b]

which you are making [the people] complain against Him [You are making] others who hear you complaining [complain].

9 Draw near to the place where the cloud has descended.

13 the quails Heb. הַשְּׂלָו, a species of bird that is very fat. -[from Yoma 75b]

there was a layer of dew The dew lay on the manna. But elsewhere it states: “When the dew descended [on the camp at night, the manna would descend upon it]” (Num. 11:9). [The explanation of the matter is that] the dew would descend on the earth, then the manna would descend upon it, and then [more] dew would descend upon the manna, and it was as if [the manna] was stored in a box.

14 The layer of dew went up, etc. When the sun would shine, the dew upon the manna would rise toward the sun, as it is natural for dew to rise toward the sun. [This is similar to] even if you fill an egg shell with dew, close up its opening, and place it in the sun, it [the egg shell] will rise by itself in the air (Yoma 75b, Rashi s.v. aizk). Our Rabbis, however, explained that the dew would rise from the earth (into the air) (Mechilta verse 4; Tanchuma, Beshallach 20; Exod. Rabbah 38:4), and when the layer of dew rose, the manna was revealed, “and they saw, and behold, on the surface of the desert, etc.”

fine Something thin.

bare Heb. מְחֻסְפָּס, [which means bare] but there is no similarity to it [this word] in the Bible. It may be said that מְחֻסְפָּס is an expression related to חֲפִיסָה “a leather bag and a case D’lusq’ma [found] in the language of the Mishnah (B.M. 1:8). When it [the manna] was uncovered [by the ascension] of the layer of dew, they saw that there was something thin encased in its midst [as a leather bag encases something] between the two layers of dew. Onkelos, however, rendered: M’QALAF, peeled, an expression derived from “baring (מַחְשֹׂף) the white” (Gen. 30:37).

as fine as frost Heb. כַּכְּפֹר. כְּפֹר means gelede in Old French [meaning frost]. [Onkelos renders:] [hoarfrost] which was as fine as “gir,” [as in the phrase:] “like stones of gir” (Isa. 27:9). That is a type of black dye, as we say [in the Talmud] regarding covering the blood [of a slaughtered fowl or beast, i.e., the substances that we may use are:] “Gir and orpiment” (Chul. 88b). Which was thin as “gir,” like hoarfrost on the earth. [Onkelos explains:] it [the manna] was as fine as “gir” and lay congealed like frost on the earth. This is its meaning: It was as fine as hoarfrost, spread out thin, and joined together like hoarfrost. w©C means tenves in Old French, [meaning thin] for it had a thin crust on the top. The words “like gir’” that Onkelos translated are added to the Hebrew text, but they have no [corresponding] word in the verse.

15 It is manna Heb. מָן הוּא. It is a preparation of food, like “The king allotted (וַיְמַן) them” (Dan. 1:5).

because they did not know what it was that they were able to call it by its name.

16 an omer The name of a measure.

according to the number of persons According to the number of people that a person has in his tent, they should take one omer per person.

17 both the one who gathered much and the one who gathered little Some gathered [too] much [manna] and some gathered [too] little, but when they came home, they measured with an omer, each one what he had gathered, and they found that the one who had gathered [too] much had not exceeded an omer for each person who was in his tent, and the one who had gathered [too] little did not find less than an omer for each person. This was a great miracle that occurred with it [the manna].

20 men [Specifically these were] Dathan and Abiram. -[from Jonathan and Exod. Rabbah 25:10]

and it bred worms Heb. וַיָּרֻם תּוֹלָעִים, an expression derived from RIMAH, worm.-[from Onkelos, Jonathan]

and became putrid This verse is transposed, because first it became putrid and later it bred worms, as it says: “and it did not become putrid, and not a worm was in it” (verse 24), and such is the nature of all things that become wormy.-[from Mechilta]

21 and [when] the sun grew hot, it melted What remained [of the manna] in the field melted and became streams from which deer and gazelles drank. And the nations of the world would hunt some of them [these animals] and taste in them the flavor of manna and know how great Israel’s praise was.-[from Mechilta]

it melted Heb. וְנָמָס. [Onkelos renders:] PASHAR, an expression of lukewarm water (POSHRIM). Through the sun, it [the manna] would warm up and melt.

it melted Heb. וְנָמָס, [French] destemprer, [meaning] to melt, thaw out. There is a similarity to it [the word PASHAR] in [tractate] Sanhedrin, at the end of [the chapter beginning with the words:] “Four death penalties” (67b).

22 they gathered a double portion of bread When they measured in their tents what they had gathered, they discovered [it was] double, two omers for [each] one. The aggadic midrash, [however, explains it as] LECHEM MOSHUNEH, unusual bread. That day it was favorably different in its aroma and its flavor (Mechilta on verse 5). [Because if it [the Torah] means only to inform us that there were two [measures], is it not written "two omers for each one"? Rather, it means “different” in flavor and aroma.] - [also form Tanchuma Buber, Beshallach 24, and Mechilta d’Rabbi Shimon ben Yochai on verse 5]

and reported [it] to Moses They asked him, “Why is this day different from other days?” From here we can deduce that Moses had not yet told them the section regarding the Sabbath that he was commanded to tell them, [namely:] “And it will come about on the sixth day that they shall prepare, etc.” (verse 5) until they asked him this [question]. [At that point] he said to them, “That is what the Lord spoke,” (verse 23) which I was commanded to tell you. Therefore, [because Moses had waited to convey this commandment,] Scripture punished him that He said to him “How long will you refuse [to observe My commandments...]” (verse 28) and [in saying this He] did not exclude him [Moses] from the general community [of sinners].-[from Exod. Rabbah 25:17]

23 Bake whatever you wish to bake Whatever you wish to bake in an oven, bake everything today for two days, and whatever [amount] of it you need to cook in water, cook today. [The word] אֲפִיָה, baking applies to bread and the expression בִּשׁוּל to cooked dishes.

to keep for storage.

25 And Moses said, “Eat it today, etc.” In the morning, when they were accustomed to go out and gather, they came to ask, “Shall we go out or not?” He [Moses] said to them, “What you have in your possession eat.” In the evening, they came before him again and asked him whether they could go out. He said to them, “Today is the Sabbath.” He saw that they were concerned that perhaps the manna had ceased, and would no longer come down. [So] he said to them, “Today you will not find it.” What is the meaning of "today"? [This implies that] today you will not find it, but tomorrow you will find it.-[from Mechilta]

26 but on the seventh day [which is the] Sabbath It is a Sabbath; on it [this day] there will be no manna. This verse comes only to include Yom Kippur and [the] festivals [that no manna will fall on those days as well].-[from Mechilta]

28 How long will you refuse It is a common proverb: Along with the thorn, the cabbage is torn. Through the wicked, the good suffer disgrace.[from B.K. 92a]

29 See with your own eyes that the Lord in His glory warns you about the Sabbath, for this miracle was performed every Sabbath eve, to give you bread for two days.

Let each man remain in his place From here the Sages supported [the law of] four cubits for one who leaves the Sabbath limits [i.e., the 2,000 cubits from one’s city that one is permitted to walk and no more than four cubits from one’s place], three [cubits] for his body and one [cubit] to stretch his hands and feet.-[from Er. 51b]

let no man leave, etc. These are the 2,000 cubits of the Sabbath limits (Mechilta), but this is not explicit, for [the laws of Sabbath] limits are only Rabbinic enactments [lit., from the words of the scribes] (Sotah 30b), and the essence of the verse was stated regarding those who gathered the manna.

31 and it was like coriander seed, [it was] white Heb. גַּד, an herb named coliyandre [in Old French]. Its seed is round but it is not white. The manna, however, was white, and it is not compared to coriander seed except for its roundness. It was like coriander seed, and it was white (Yoma 75a).

like a wafer Dough that is fried in honey, and it is called “iskeritin” in the language of the Mishnah (Challah 1:4), and that is the translation of Onkelos.

32 preserved for safekeeping.

for your generations In the days of Jeremiah, when Jeremiah rebuked them, [saying] “ Why do you not engage in the Torah?” They would say, “Shall we leave our work and engage in the Torah? From what will we support ourselves?” He brought out to them the jug of manna. He said to them, “You see the Word of the Lord” (Jer. 2: 31). It does not say ‘hear’ but ‘see.’ With this, your ancestors supported themselves. The Omnipresent has many agents to prepare food for those who fear Him."-[from Mechilta]

33 jug Heb. צִנְצֶנֶת, an earthenware jug, as the Targum [Onkelos] renders.-[from Mechilta]

and deposit it before the Lord Before the Ark. This verse was not said until the Tent of Meeting was built, but it was written here in the section dealing with the manna.-

35 forty years Now were not thirty days missing? The manna first fell on the fifteenth of Iyar, and on the fifteenth of Nissan it stopped, as it is said: “And the manna ceased on the morrow” (Josh. 5:12). Rather [this] tells [us] that in the cakes the Israelites took out of Egypt they tasted the flavor of manna.- [from Kid. 38a]

to an inhabited land After they crossed the Jordan (Other editions: For that [land] on the other side of the Jordan was inhabited and good, as it is said: “Let me now cross and see the good land on the other side of the Jordan” (Deut. 3:25). The Targum of NOSHAVET is YIT’VAT, inhabited, Old Rashi).-[from Kid. 38a]

to the border of the land of Canaan At the beginning of the border, before they crossed the Jordan, which is the plains of Moab. We find [the two clauses] contradicting each other. Rather, [it means that] in the plains of Moab, when Moses died on the seventh of Adar, the manna stopped coming down. They supplied themselves with the manna that they had gathered on that day until they sacrificed the omer on the sixteenth of Nissan, as it is said: “And they ate of the grain of the land on the morrow of the Passover” (Josh. 5:11).-[from Kid. 38a]

36 one tenth of an ephah The ephah equals three se’ahs, and the se’ah equals six kavs, and the kav equals four logs, and the log equals six eggs. [Hence, an ephah equals 3 x 6 x 4 x 6 = 432 eggs. I.e., the space displaced by 432 eggs.] We find that a tenth of an ephah equals forty-three and a fifth [43.2] eggs. This is the amount for challah [the minimum amount of flour that requires the separation of challah] and for meal offerings.-[from Eruvin 38b]

2 Why do you test the Lord saying, “Can He give water in an arid land?”

4 Just a little longer If I wait just a little longer, they will stone me.

5 Pass before the people And see whether they stone you. Why have you slandered My children?-[from Tanchuma Beshallach 22]

and take with you [some] of the elders of Israel for testimony, so that they shall witness that through you the water comes out of the rock, and they [the Israelites] will not say that there were water fountains there from days of yore.-[from Mechilta]

your staff, with which you struck the Nile Why must Scripture state "with which you struck the Nile"? [To point out what] the Israelites were saying about the staff, [namely] that it was ready only for retribution. With it, Pharaoh and the Egyptians were smitten with many plagues, both in Egypt and by the sea. Therefore, it is stated: “with which you struck the Nile.” Now they will see that it [the staff] is ready for good as well.-[from Mechilta, Exod. Rabbah 26:2]

6 and you shall strike the rock Heb. וְהִכִּיתָ בַצּוּר. It does not say עַל-הַצּוּר, upon the rock, but בַצּוּר, [lit., into the rock]. From here [we deduce] that the staff was of a hard substance called sapphire, and the rock was split by it.-[from Mechilta]

8 Amalek came, etc. He [God] juxtaposed this section to this verse, ["Is the Lord in our midst or not?"] implying: “I am always among you, and [I am] always prepared for all your necessities, but you say, Is the Lord in our midst or not?’ By your life, the dog will come and bite you, and you will cry out to Me, and [then] you will know where I am.” This can be compared to a man who mounted his son on his shoulder and set out on the road. Whenever his son saw something, he would say, “Father, take that thing and give it to me,” and he [the father] would give it to him. They met a man, and the son said to him, “Have you seen my father?” So his father said to him, “You don’t know where I am?” He threw him [his son] down off him, and a dog came and bit him [the son].-[from Tanchuma, Yithro 3; Exod. Rabbah 26:2]

9 Pick...for us For me and for you. From here the Sages stated: “Your disciple’s honor shall be as dear to you as your own honor” (Avoth 4:12). How do we know that you should honor your peer as you revere your mentor? For it is said: “Aaron said to Moses, I beseech you, my lord’ ” (Num. 12:11). Now was Aaron not older than Moses? Yet he [Aaron] considers his peer as his mentor. And how do we know that one must revere his mentor as he reveres Heaven? For it is said: “My lord, Moses, destroy them” (Num. 11:28). Destroy them [Eldad and Medad] from the world. They deserve to be annihilated because they are rebelling against you, [which is] tantamount to having rebelled against the Holy One, blessed be He.-[from Mechilta; Tanchuma, Beshallach 26]

and go out and fight Go out of the cloud and fight with them.-[from Mechilta and Exod. Rabbah, end of Beshallach]

Pick men for us Heb. אֲנָשִׁים, mighty men, and God-fearing [men] so that their merit will help us (Mechilta d’Rabbi Shimon ben Yochai, Pirkei d’Rabbi Eliezer ch. 44, Yalkut Shimoni, Jonathan). Another explanation:

Pick for us men who know how to counteract witchcraft, because the Amalekites were sorcerers.

Tomorrow At the time of the battle, I will stand.

10 and Moses, Aaron, and Hur From here [we deduce] that on a fast day, three people are required to go before the ark [to lead the prayers], for they were fasting.-[from Mechilta]

Hur He was the son of Miriam, and Caleb, her husband.-[from Sotah 11b]

11 when Moses would raise his hand Did Moses’ hands then make them victorious in battle, etc.? [Rather this is to tell you that when the Israelites looked up and subjugated their hearts to their Father in heaven, they would prevail, and if not, they would fall,] as is found in Rosh Hashanah (29a).

12 Now Moses’ hands were heavy Since he had been lax in [the performance of] the commandment [of warring against Amalek] and had appointed someone else in his stead, his hands became heavy.-[from Mechilta]

so they took [I.e.,] Aaron and Hur.

a stone and placed it under him But he [Moses] did not sit on a mattress or on a pillow, [because] he said, "Israel is in a state of pain. I too will be with them in pain."-[from Ta’anith 11a]

so he was with his hands in faith And Moses was with his hands in faith, spread out toward heaven in a faithful and proper prayer.

until sunset For the Amalekites calculated the hours [i.e., the time] with their astrology [to determine] in what hour they would be victorious, but Moses caused the sun to stand still and confused the hours.-[from Tanchuma 28]

13 Joshua weakened He decapitated their [the Amalekites’] strongest warriors, and he left over only the weak among them, but he did not slay them all. From here we learn that he did this according to the mandate of the Shechinah.-[from Mechilta]

14 Inscribe this [as] a memorial namely that Amalek came to attack the Israelites before all [other] nations [dared to do so].

and recite it into Joshua’s ears [Joshua] was destined to bring Israel into the land [of Israel and] to pay him [Amalek] his recompense. Here it was hinted to Moses that Joshua would bring Israel into the land.-[from Tanchuma 28, Mechilta]

I will surely obliterate the remembrance of Amalek Therefore, I admonish you in this manner, because I want to obliterate him.

15 and he named it The altar.-

“The Lord is my miracle” Heb. יְהוָה נִסִּי. The Holy One, blessed be He, wrought a great miracle for us here. Not that the altar is called “The Lord,” but whoever mentions the name of the altar remembers the miracle that the Omnipresent performed: The Lord is our miracle.-[from Mechilta]

16 And he said [I.e.,] Moses [said].

For there is a hand on the throne of the Eternal Heb. כִּי-יָד עַל-כֵּס יָהּ. The hand of the Holy One, blessed be He, was raised to swear by His throne, to have a war and [bear] hatred against Amalek for eternity. Now what is the meaning of כֵּס [as opposed to כִּסֵא and also [why is] the Divine Name divided in half? [I.e., why is the Name יָהּ used instead of יְהוָה?] [The answer is that] the Holy One, blessed be He, swore that His Name will not be complete and His throne will not be complete until the name of Amalek is completely obliterated. And when his name is obliterated, the Divine Name will be complete, and the throne will be complete, as it is said: “The enemy has been destroyed; swords exist forever (לָנֶצַח)” (Ps. 9:7); this [who they are referring to] is Amalek, about whom it is written: “and kept their fury forever (נֶצַח)” (Amos 1:11)."And You have uprooted the cities-their remembrance is lost" (Ps. 9:7) [i.e., Amalek’s obliteration]. What does it say afterwards? “And the Lord (וַיהוָה) shall sit forever” (Ps. 9:8); thus [after Amalek is obliterated] the Name is complete. "He has established His throne (כִּסְאוֹ) for judgment" (Ps. 9:8). Thus the throne is complete [i.e., thus the throne, here spelled with an “aleph,” is now complete].-[from Midrash Tanchuma, end of Ki Theitzei]

Judaica Press	Targum on the Psalms	Tehillim
1. For the conductor, on machalath, a maskil of David.	1. For praise; on the punishment of the wicked/ lawless who profane the name of the Lord; good teaching composed by David.	א לַֽמְנַצֵּחַ עַֽל־מָֽחֲלַת מַשְׂכִּיל לְדָוִֽד:
2. The fool said in his heart, "There is no God"; they have dealt corruptly; they have committed abominable injustice; no one does good.	2. The fool said in his heart, “There is no God taking retribution”; because of this the wicked/ lawless have corrupted their ways; they have become estranged from goodness, for iniquity/ lawlessness is found in them; there is none that does good.	ב אָמַר נָבָל בְּלִבּוֹ אֵין אֱלֹהִים הִֽשְׁחִיתוּ וְהִֽתְעִיבוּ עָוֶל אֵין עֹֽשֵׂה־טֽוֹב:
3. God looked down from heaven upon the sons of men to see whether there is a man of understanding, who seeks God.	3. Yet God looked down from heaven on the sons of men to see whether there is one who will grow wise in the Torah, seeking instruction from the presence of the Lord.	ג אֱֽלֹהִים מִשָּׁמַיִם הִשְׁקִיף עַל־בְּנֵֽי אָדָם לִרְאוֹת הֲיֵשׁ מַשְׂכִּיל דֹּרֵשׁ אֶת־אֱלֹהִֽים:
4. They are all dross; together they have spoiled; no one does good, not even one.	4. All of them alike have turned aside; they have fouled themselves, there is none that does good, not even one.	ד כֻּלּוֹ סָג יַחְדָּו נֶאֱלָחוּ אֵין עֹֽשֵׂה־טוֹב אֵין גַּם אֶחָֽד:
5. Did not the workers of iniquity know? Those who devoured My people partook of a feast; they did not call upon the Lord.	5. Do not all the doers of lies know that food is given from His presence? And why then have the eaters of My people dined on bread, [but] not blessed the name of the Lord?	ה הֲלֹא יָדְעוּ פֹּֽעֲלֵי אָוֶן אֹכְלֵי עַמִּי אָכְלוּ לֶחֶם אֱלֹהִים לֹא קָרָֽאוּ:
6. There they were in great fear; there was never such fear, for God scattered the bones of those who camp around you; You have put them to shame, for God rejected them.	6. There they were greatly afraid of their idols, in whom is nothing to fear, for God scatters the might of the army of sinners; You put them to shame, because the Word of the Lord abhors them.	ו שָׁם פָּֽחֲדוּ־פַחַד לֹא־הָיָה פָחַד כִּֽי־אֱלֹהִים פִּזַּר עַצְמוֹת חֹנָךְ הֱבִשֹׁתָה כִּֽי־אֱלֹהִים מְאָסָֽם:
7. O that the salvations of Israel would come out of Zion; when God returns the captivity of His people, Jacob will rejoice, Israel will be glad.	7. Who is it who gives the redemption of Israel from Zion but the Lord? When the Word of the Lord brings back the exiles of His people, those of the house of Jacob will be glad, those of the house of Israel will rejoice.	ז מִֽי־יִתֵּן מִצִּיּוֹן יְשֻׁעוֹת יִשְׂרָאֵל בְּשׁוּב אֱלֹהִים שְׁבוּת עַמּוֹ יָגֵל יַֽעֲקֹב יִשְׂמַח יִשְׂרָאֵֽל:

1. For the conductor, on neginoth, a maskil of David.	1. For praise, with a hymn. Good teaching composed by David.	א לַֽמְנַצֵּחַ בִּנְגִינֹת מַשְׂכִּיל לְדָוִֽד:
2. When the Ziphim came and said to Saul, "Is not David hiding with us?"	2. When the men of Ziph came and said to Saul, “Is not David hiding with us?”	ב בְבוֹא הַזִּיפִים וַיֹּאמְרוּ לְשָׁאוּל הֲלֹֽא־דָוִד מִסְתַּתֵּר עִמָּֽנוּ:
3. O God, with Your name save me, and with Your might avenge me.	3. O God, by Your name redeem me, and by the strength of Your might judge me.	ג אֱלֹהִים בְּשִׁמְךָ הוֹשִׁיעֵנִי וּבִגְבוּרָתְךָ תְדִינֵֽנִי:
4. O God, hearken to my prayer, incline Your ear to the words of my mouth.	4. O Lord, accept my prayer; listen to the utterance of my mouth.	ד אֱלֹהִים שְׁמַע תְּפִלָּתִי הַֽאֲזִינָה לְאִמְרֵי־פִֽי:
5. For strangers rose upon me and violent men sought my soul; they did not place God before them forever.	5. For arrogant men have risen against me, and powerful men have sought my life; they have not put God before them forever.	ה כִּי זָרִים ׀ קָמוּ עָלַי וְֽעָרִיצִים בִּקְשׁוּ נַפְשִׁי לֹא שָׂמוּ אֱלֹהִים לְנֶגְדָּם סֶֽלָה:
6. Behold, God is my Helper; the Lord is [help] to those who support my soul.	6. Behold, the Lord is my helper, the Lord is among the supports of my soul.	ו הִנֵּה אֱלֹהִים עֹזֵר לִי אֲדֹנָי בְּֽסֹמְכֵי נַפְשִֽׁי:
7. He will return the evil to those who lie in wait for me; cut them off with Your truth.	7. May evil return to those who oppress me; in Your faithfulness bring them low.	ז יָשִׁוב [יָשִׁיב] הָרַע לְשֹׁרְרָי בַּֽאֲמִתְּךָ הַצְמִיתֵֽם:
8. With generosity, I will slaughter sacrifices to You; I will thank Your name, O Lord, because it is good.	8. With an offering I will sacrifice in Your presence; I will give thanks to Your name, O Lord, for it is good.	ח בִּנְדָבָה אֶזְבְּחָה־לָּךְ אוֹדֶה שִּׁמְךָ יְהֹוָה כִּי־טֽוֹב:
9. For He saved me from every distress, and my eye saw my enemies.	9. For He has delivered me from every trouble; and my eye has seen vengeance against my enemies.	ט כִּי מִכָּל־צָרָה הִצִּילָנִי וּבְאֹיְבַי רָֽאֲתָה עֵינִֽי:

Ashlamatah: Isaiah ‎58:2-11‎

JPS Version	TARGUM OF ISAIAH	TANAKH
1. Cry aloud, spare not, lift up your voice like a horn, and declare unto My people their transgression, and to the house of Jacob their sins.	1. Prophet, call with your throat, spare not, lift up your voice like the sound of the trumpet; declare to My people their apostasies, to the house of Jacob their sins.	א קְרָא בְגָרוֹן אַל-תַּחְשֹׂךְ, כַּשּׁוֹפָר הָרֵם קוֹלֶךָ; וְהַגֵּד לְעַמִּי פִּשְׁעָם, וּלְבֵית יַעֲקֹב חַטֹּאתָם.
2. Yet they seek Me daily, and delight to know My ways; as a nation that did righteousness/ generosity, and forsook not the ordinance of their God, they ask of Me righteous/generous ordinances, they delight to draw near unto God.	2. Yet before Me they seek teaching daily, as if they wished to know ways which are correct before Me, as if they were a people that did virtue and were not forsaken from the judgment of their God; they ask before Me a true judgment, as if they wished to draw near to the fear of the LORD.	ב וְאוֹתִי, יוֹם יוֹם יִדְרֹשׁוּן, וְדַעַת דְּרָכַי, יֶחְפָּצוּן; כְּגוֹי אֲשֶׁר-צְדָקָה עָשָׂה, וּמִשְׁפַּט אֱלֹהָיו לֹא עָזָב, יִשְׁאָלוּנִי מִשְׁפְּטֵי-צֶדֶק, קִרְבַת אֱלֹהִים יֶחְפָּצוּן.
3. 'Wherefore have we fasted, and You see not? Wherefore have we afflicted our soul, and You take no knowledge?' - Behold, in the day of your fast you pursue your business, and exact all your labours.	3. They say, “Why have we fasted, as is disclosed before You? Why have we afflicted ourselves, as it is known before You?” Prophet, say to them: Behold, in the day of your fasts you seek your own pleasures, and bring near all your stumbling.	ג לָמָּה צַּמְנוּ וְלֹא רָאִיתָ, עִנִּינוּ נַפְשֵׁנוּ וְלֹא תֵדָע; הֵן בְּיוֹם צֹמְכֶם תִּמְצְאוּ-חֵפֶץ, וְכָל-עַצְּבֵיכֶם תִּנְגֹּשׂוּ.
4. Behold, you fast for strife and contention, and to smite with the fist of wickedness/lawlessness; you fast not this day so as to make your voice to be heard on high.	4. Behold, you fast only for quarrel and for contention and to hit with the wicked/lawless fist. You will not fast with fasts like these to make their voice to be heard on high.	ד הֵן לְרִיב וּמַצָּה תָּצוּמוּ, וּלְהַכּוֹת בְּאֶגְרֹף רֶשַׁע; לֹא-תָצוּמוּ כַיּוֹם, לְהַשְׁמִיעַ בַּמָּרוֹם קוֹלְכֶם.
5. Is such the fast that I have chosen? The day for a man to afflict his soul? Is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him? Will you call this a fast, and an acceptable day to the LORD?	5. Is this it, the fast that I take pleasure in, a day for a man to afflict himself? Is it to bow down his head like a rush that is bowed down, and to lodge upon sackcloth and ashes? Do you call this a fast, and a day that is a pleasure before the LORD?	ה הֲכָזֶה, יִהְיֶה צוֹם אֶבְחָרֵהוּ--יוֹם עַנּוֹת אָדָם, נַפְשׁוֹ; הֲלָכֹף כְּאַגְמֹן רֹאשׁוֹ, וְשַׂק וָאֵפֶר יַצִּיעַ--הֲלָזֶה תִּקְרָא-צוֹם, וְיוֹם רָצוֹן לַיהוָה.
6. Is not this the fast that I have chosen? To loose the fetters of wickedness/lawlessness, to undo the bands of the yoke, and to let the oppressed go free, and that you break every yoke?	6. Is this not it, the fast that I take pleasure in: disperse a wicked congregation, undo bands, writings of perverted judgment, let those who were robbed depart free, and remove every perverted judgment?	ו הֲלוֹא זֶה, צוֹם אֶבְחָרֵהוּ--פַּתֵּחַ חַרְצֻבּוֹת רֶשַׁע, הַתֵּר אֲגֻדּוֹת מוֹטָה; וְשַׁלַּח רְצוּצִים חָפְשִׁים, וְכָל-מוֹטָה תְּנַתֵּקוּ.
7. Is it not to deal your bread to the hungry, and that you bring the poor that are cast out to your house? When you see the naked, that you cover him, and that you hide not yourself from your own flesh?	7. Will you not nurture from your bread the hungry, and bring needy outcasts into the midst of your house; when you will see the naked, cover him, and not suppress your eye from a relative of your flesh?	ז הֲלוֹא פָרֹס לָרָעֵב לַחְמֶךָ, וַעֲנִיִּים מְרוּדִים תָּבִיא בָיִת: כִּי-תִרְאֶה עָרֹם וְכִסִּיתוֹ, וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם.
8. Then will your light break forth as the morning, and your healing will spring forth speedily; and your righteousness/generosity will go before you, the glory of the LORD will be your rearward.	8. Then will your light be revealed as the dawn, and the healing of your stroke go up speedily; your virtues will go before you, in glory before the LORD you will be gathered.	ח אָז יִבָּקַע כַּשַּׁחַר אוֹרֶךָ, וַאֲרֻכָתְךָ מְהֵרָה תִצְמָח; וְהָלַךְ לְפָנֶיךָ צִדְקֶךָ, כְּבוֹד יְהוָה יַאַסְפֶךָ.
9. Then will you call, and the LORD will answer; you will cry, and He will say: ‘Here I am.’ If you take away from the midst of you the yoke, the putting forth of the finger, and speaking wickedness/lawlessness;	9. Then you will pray, and the LORD will accept your prayer, you will beseech before Him and He will carry out your request. If you take away from your midst perversion of judgment, pointing with the finger and speaking sayings of oppression,	ט אָז תִּקְרָא וַיהוָה יַעֲנֶה, תְּשַׁוַּע וְיֹאמַר הִנֵּנִי: אִם-תָּסִיר מִתּוֹכְךָ מוֹטָה, שְׁלַח אֶצְבַּע וְדַבֶּר-אָוֶן.
10. And if you draw out your soul to the hungry, and satisfy the afflicted soul; then will your light rise in darkness, and your gloom be as the noon-day;	10. If your soul is kindled before the hungry and satisfies the soul of the afflicted, then will your light arise in the darkness and your gloom will be as the noonday.	י וְתָפֵק לָרָעֵב נַפְשֶׁךָ, וְנֶפֶשׁ נַעֲנָה תַּשְׂבִּיעַ; וְזָרַח בַּחֹשֶׁךְ אוֹרֶךָ, וַאֲפֵלָתְךָ כַּצָּהֳרָיִם.
11. And the LORD will guide you continually, and satisfy your soul in drought, and make strong your bones; and you will be like a watered garden, and like a spring of water, whose waters fail not.	11. And the LORD will lead you continually, and satisfy your soul in the years of drought, and your body will live in everlasting life; and your soul will be full of pleasures like a channelled garden which is watered, like a spring of water whose waters cease not.	יא וְנָחֲךָ יְהוָה, תָּמִיד, וְהִשְׂבִּיעַ בְּצַחְצָחוֹת נַפְשֶׁךָ, וְעַצְמֹתֶיךָ יַחֲלִיץ; וְהָיִיתָ, כְּגַן רָוֶה, וּכְמוֹצָא מַיִם, אֲשֶׁר לֹא-יְכַזְּבוּ מֵימָיו.
12. And they that will be of you will build the old waste places, you will raise up the foundations of many generations; and you will be called The repairer of the breach, the restorer of paths to dwell in.	12. And they will build from you ancient ruins; you will raise up the foundations of many generations; they will call you the one who establishes the correct way, the restorer of the wicked/lawless to the Law.	יב וּבָנוּ מִמְּךָ חָרְבוֹת עוֹלָם, מוֹסְדֵי דוֹר-וָדוֹר תְּקוֹמֵם; וְקֹרָא לְךָ גֹּדֵר פֶּרֶץ, מְשֹׁבֵב נְתִיבוֹת לָשָׁבֶת.
13. If you turn away your foot because of the Sabbath, from pursuing your business on My holy day; and call the Sabbath a delight, and the holy of the LORD honourable; and will honour it, not doing your wonted ways, nor pursuing your business, nor speaking thereof;	13. If you turn back your foot from the Sabbath, from doing your pleasure on My holy day, and celebrate the Sabbath with delights, honour the holy day of the LORD; if you give honour before it, not going your own way, or supplying your own pleasure, or talking sayings of oppression;	יג אִם-תָּשִׁיב מִשַּׁבָּת רַגְלֶךָ, עֲשׂוֹת חֲפָצֶךָ בְּיוֹם קָדְשִׁי; וְקָרָאתָ לַשַּׁבָּת עֹנֶג, לִקְדוֹשׁ יְהוָה מְכֻבָּד, וְכִבַּדְתּוֹ מֵעֲשׂוֹת דְּרָכֶיךָ, מִמְּצוֹא חֶפְצְךָ וְדַבֵּר דָּבָר.
14. Then will you delight yourself in the LORD, and I will make you to ride upon the high places of the earth, and I will feed you with the heritage of Jacob your father; for the mouth of the LORD has spoken it. {P}	14. then you will take delight from the LORD, and He will make you dwell upon the strongholds of the earth; He will feed you with the fruits of the heritage of Jacob your father, for by the Memra (Aramaic for: “Word”) of the LORD it is so decreed.”	יד אָז, תִּתְעַנַּג עַל-יְהוָה, וְהִרְכַּבְתִּיךָ, עַל-במותי (בָּמֳתֵי) אָרֶץ; וְהַאֲכַלְתִּיךָ, נַחֲלַת יַעֲקֹב אָבִיךָ--כִּי פִּי יְהוָה, דִּבֵּר. {פ}

Mark 7:24-30; & 7:31-37

ESV[1]	A,B,R.’s Version[2]	Greek[3]	Delitzsch[4]
24. And from there he arose and went away to the region of Tyre and Sidon. And he entered a house and did not want anyone to know, yet he could not be hidden.	24. Y’shua arose from there and came to the border of Tsur and of Tsidon, and entered into a certain house, and was not desiring for anyone to know about him. And he was not able to hid himself.	24. Καὶ ἐκεῖθεν ἀναστὰς ἀπῆλθεν εἰς τὰ μεθόρια Τύρου καὶ Σιδῶνος. καὶ εἰσελθὼν εἰς οἰκίαν οὐδένα ἤθελε γνῶναι, καὶ οὐκ ἠδυνήθη λαθεῖν.	24 וַיָּקָם מִשָּׁם וַיֵּלֶךְ לוֹ אֶל־גְּבוּלוֹת צוֹר וְצִידוֹן וּבְבוֹאוֹ הַבַּיְתָה לֹא אָבָה שֶׁיִּוָּדַע לְאִישׁ וְלֹא יָכֹל לְהִסָּתֵר׃
25. But immediately a woman whose little daughter had an unclean spirit heard of him and came and fell down at his feet.	25. For immediately a certain woman heard about him whose daughter had an unclean spirit. And she came and fell before his feet.	25. ἀκούσασα γὰρ γυνὴ περὶ αὐτοῦ, ἧς εἶχε τὸ θυγάτριον αὐτῆς πνεῦμα ἀκάθαρτον, ἐλθοῦσα προσέπεσε πρὸς τοὺς πόδας αὐτοῦ·	25 כִּי אִשָּׁה אֲשֶׁר רוּחַ טֻמְאָה נִכְנְסָה בְּבִתָּהּ הַקְּטַנָּה שָׁמְעָה אֶת־שִׁמְעוֹ וַתָּבֹא וַתִּפֹּל לְרַגְלָיו׃
26. Now the woman was a Gentile, a Syrophoenician by birth. And she begged him to cast the demon out of her daughter.	26. Now that woman was a heathen from Phoenicia in Syria, and was entreating him to cast out the demon from her daughter.	26. ἡ δὲ γυνὴ ἦν ῾Ελληνίς, Συροφοινίκισσα τῷ γένει· καὶ ἠρώτα αὐτὸν ἵνα τὸ δαιμόνιον ἐκβάλῃ ἐκ τῆς θυγατρὸς αὐτῆς.	26 וְהָאִשָּׁה יְוָנִית וְאֶרֶץ מוֹלַדְתָּהּ פְנִיקְיָא אֲשֶׁר לְסוּרְיָא וְתְּבַקֵּשׁ מִמֶּנּוּ לְגָרֵשׁ אֶת־הַשֵּׁד מִבִּתָּהּ׃
27. And he said to her, "Let the children be fed first, for it is not right to take the children's bread and throw it to the dogs."	27. And Y’shua said to her, “Allow first the children to be satisfied, for it is not right to take the bread of the children and throw it to the dogs.”	27. ὁ δὲ ᾿Ιησοῦς εἶπεν αὐτῇ· ἄφες πρῶτον χορτασθῆναι τὰ τέκνα· οὐ γάρ ἐστι καλὸν λαβεῖν τὸν ἄρτον τῶν τέκνων καὶ τοῖς κυναρίοις βαλεῖν.	27 וַיֹּאמֶר אֵלֶיהָ יֵשׁוּעַ הַנִּיחִי לַבָּנִים לִשְׂבֹּעַ בָּרִאשׁוֹנָה כִּי לֹא־טוֹב לָקַחַת לֶחֶם הַבָּנִים וּלְהַשְׁלִיכוֹ לִצְעִירֵי הַכְּלָבִים׃
28. But she answered him, "Yes, Lord; yet even the dogs under the table eat the children's crumbs."	28. But she answered and said to him, “Yes my Master, even the dogs eat the crumbs from under the tables of the children.”	28. ἡ δὲ ἀπεκρίθη καὶ λέγει αὐτῷ· ναί, Κύριε· καὶ τὰ κυνάρια ὑποκάτω τῆς τραπέζης ἐσθίουσιν ἀπὸ τῶν ψιχίων τῶν παιδίων.	28 וַתַּעַן וַתֹּאמֶר אֵלָיו כֵּן אֲדֹנִי אֲבָל גַּם־צְעִירֵי הַכְּלָבִים יֹאכְלוּ תַּחַת הַשֻּׁלְחָן מִפֵּרוּרֵי לֶחֶם הַבָּנִים׃
29. And he said to her, "For this statement you may go your way; the demon has left your daughter."	29. Y’shua said to her, “Because of this word that you have spoken, go. The demon has gone out from your daughter.”	29. καὶ εἶπεν αὐτῇ· διὰ τοῦτον τὸν λόγον ὕπαγε· ἐξελήλυθε τὸ δαιμόνιον ἐκ τῆς θυγατρός σου.	29 וַיֹּאמֶר אֵלֶיהָ בִּגְלַל דְּבָרֵךְ זֶה לְכִי־לָךְ יָצָא הַשֵּׁד מִבִּתֵּךְ׃
30. And she went home and found the child lying in bed and the demon gone.	30. And she went to her house and found her daughter lying on a pallet, and the demon was gone.	30. καὶ ἀπελθοῦσα εἰς τὸν οἶκον αὐτῆς εὗρε τὸ παιδίον βεβλημένον ἐπὶ τὴν κλίνην καὶ τὸ δαιμόνιον ἐξεληλυθός.	30 וַתָּבֹא אֶל־בֵּיתָהּ וְתִּמְצָא אֶת־הַיַּלְדָּה מֻשְׁכֶּבֶת עַל־הַמִּטָּה וְהַשֵּׁד יָצָא מִמֶּנָּה׃

31. Then he returned from the region of Tyre and went through Sidon to the Sea of Galilee, in the region of the Decapolis.	31. Y’shua went out again from the border of Tsur and of Tsidon, and he came to the sea of Galeela on the border of the ten cities.	31. Καὶ πάλιν ἐξελθὼν ἐκ τῶν ὁρίων Τύρου καὶ Σιδῶνος ἦλθε πρὸς τὴν θάλασσαν τῆς Γαλιλαίας ἀνὰ μέσον τῶν ὁρίων Δεκαπόλεως.	31 וַיָּשָׁב וַיֵּצֵא מִגְּבוּל צוֹר וְצִידוֹן וַיָּבֹא אֶל־יָם הַגָּלִיל בְּתוֹךְ גְּבוּל עֶשֶׂר הֶעָרִים׃
32. And they brought to him a man who was deaf and had a speech impediment, and they begged him to lay his hand on him.	32. And they brought him a certain deaf man and a stammerer and were asking him to place a hand upon him.	32. καὶ φέρουσιν αὐτῷ κωφὸν μογιλάλον καὶ παρακαλοῦσιν αὐτὸν ἵνα ἐπιθῇ αὐτῷ τὴν χεῖρα.	32 וַיָּבִיאוּ אֵלָיו אִישׁ אֲשֶׁר הָיָה חֵרֵשׁ וְאִלֵּם וַיִּתְחַנֲנוּ לוֹ לָשׂוּם עָלָיו אֶת־יָדוֹ׃
33. And taking him aside from the crowd privately, he put his fingers into his ears, and after spitting touched his tongue.	33. And they led him away from the crowd privately and placed his fingers in his ears, and spit and touched his tongue.	33. καὶ ἀπολαβόμενος αὐτὸν ἀπὸ τοῦ ὄχλου κατ᾿ ἰδίαν ἔβαλε τοὺς δακτύλους αὐτοῦ εἰς τὰ ὦτα αὐτοῦ, καὶ πτύσας ἥψατο τῆς γλώσσης αὐτοῦ,	33 וַיִּקַּח אֹתוֹ לְבַדּוֹ מִקֶּרֶב הֶהָמוֹן וַיָּשֶׂם אֶת־אֶצְבְּעוֹתָיו בְּאָזְנָיו וַיָּרָק וַיַּגַּע עַל־לְשֹׁנוֹ׃
34. And looking up to heaven, he sighed and said to him, "Ephphatha," that is, "Be opened."	34. And he looked into heaven and sighed and said to him, “Etpatakh (Be opend)!”	34. καὶ ἀναβλέψας εἰς τὸν οὐρανὸν ἐστέναξε καὶ λέγει αὐτῷ· ἐφφαθά, ὅ ἐστι, διανοίχθητι.	34 וַיַּבֵּט הַשָּׁמַיְמָה וַיֵּאָנַח וַיֹּאמֶר אֵלָיו אִפַּתַּח וּפֵרוּשׁוֹ הִתְפַּתֵּחַ׃
35. And his ears were opened, his tongue was released, and he spoke plainly.	35. And at that moment, his ears were opened and the restriction of his speech was loosed and he spoke plainly.	35. καὶ εὐθέως διηνοίχθησαν αὐτοῦ αἱ ἀκοαί καὶ ἐλύθη ὁ δεσμὸς τῆς γλώσσης αὐτοῦ, καὶ ἐλάλει ὀρθῶς.	35 וּבְרֶגַע נִפְתְּחוּ אָזְנָיו וַיֻּתַּר אֵסוּר לְשׁוֹנוֹ וַיְדַבֵּר בְּשָׂפָה בְרוּרָה׃
36. And Jesus charged them to tell no one. But the more he charged them, the more zealously they proclaimed it.	36. And he admonished them that not anyone (should) tell (of the miracle). And the more he was admonishing them, the more they were preaching.	36. καὶ διεστείλατο αὐτοῖς ἵνα μηδενὶ εἴπωσιν· ὅσον δὲ αὐτὸς αὐτοῖς διεστέλλετο, μᾶλλον περισσότερον ἐκήρυσσον.	36 וַיְצַו עֲלֵיהֶם שֶׁלּא־יַגִּידוּ לְאִישׁ וְכַאֲשֶׁר יַזְהִירֵם כֵּן יַרְבּוּ לְהַשְׁמִיעַ׃
37. And they were astonished beyond measure, saying, "He has done all things well. He even makes the deaf hear and the mute speak."	37. And they were exceedingly amazed and were saying that, “He does everything well! He makes the deaf to hear, and those not speaking to speak.”	37. καὶ ὑπερπερισσῶς ἐξεπλήσσοντο λέγοντες· καλῶς πάντα πεποίηκε· καὶ τοὺς κωφοὺς ποιεῖ ἀκούειν καὶ τοὺς ἀλάλους λαλεῖν.	37 וַיִּשְׁתּוֹמֲמוּ עַד־מְאֹד וַיֹּאמְרוּ אֶת־הַכֹּל עָשָׂה יָפֶה גַּם־הַחֵרְשִׁים הוּא עֹשֶׂה לְשֹׁמְעִים גַּם־הָאִלְּמִים לִמְדַבְּרִים׃

Hakham’s Rendition & Commentary

Since this week we are reading two Torah Sedarim, we also have two pericopes of Mordechai in correspondence as follows:

Sh’mot (Exodus) ‎‎‎‎16:4-27‎ => Mark 7:24-30; and
Sh’mot (Exodus) ‎16:28 – 17:16‎ => Mark 7:31-37‎‎‎‎

Mordechai is fully aware that in certain years the two Torah sedarim will be read together as is the case in this year. Thus the first verse calls us to the attention of Exodus 17:6 ff, and the expression “עַל־הַצּוּר בְּחֹרֵב” – Al-HaTsur B’Chorev - “on the rock in Horeb.” [Note that one of the Hebrew words for a big rock (boulder) is TSUR.]. Therefore we read:

v. 24 - And rising up from there, he (Yeshua) went away into the borders of Tyre (Tsur) and Sidon (Tsidon). And entering into a certain house, he desired no one to know, but he could not be hidden. - Edwards[5] describes the locations mentioned in this verse as follows:

Tyre (modern Lebanon), which lay directly west and north of Galilee, was a Gentile region with a long history of antagonism to Israel. The region of Tyre (formerly Phoenicia) had been the home of Jezebel, who in Elijah’s day had nearly subverted the Northern Kingdom with her pagan prophets and practices (1 Kings 16:31-32).During the Maccabean Revolt in the second century B.C.E., Tyre along with Ptolemais and Sidon, fought on the side of the Seleucids against the Jews (1 Macc 5:15ff.). The prophets decried the wealth and terror of Tyre (Ezek. 26:17; Zech 9:3). Josephus concluded opprobriously that the inhabitants of Tyre were “notoriously our bitterest enemies” (Ag. Ap. 1.13).

Marcus[6] correctly provides with some context referencing Theissen[7]:

As Theissen (Gospels, 72-80) points out, there was bad blood between the Tyrians and the Galileans, partly because much of the agricultural produce of Jewish Galilee ended up in Gentile Tyre, the main urban area near Galilee, while the Jewish peasants often went hungry. When Jesus speaks, therefore, about the unfairness of taking bread out of the mouths of the (Jewish) children and giving it to the (Gentile) dogs, his statement may partly reflect the socio-economic tensions between the two communities.

As an ayde comment, the Jewish Encyclopaedia informs us that the city of Tyre (Tsur) was famous for the production of Chilazon (the blue/purple dye used for the Techelet (thread of blue) [see: http://www.jewishencyclopedia.com/view.jsp?artid=373&letter=T&search=Tyre].

The master seems to have been exhausted and he takes his disciples to an unknown place amongst the Gentiles seeking some temporary respite that he may teach his own Talmidim at leisure. It is in this sense that we ought to understand the expression; “he desired no one to know.” But the verse concludes that this good strategy became futile.

The phrase: “but he could not be hidden” has an echo of the the festival we just concluded; Chanukkah. As the lights of Chanukkah and of the Sabbath, for that matter, cannot be hidden, so also the presence of the Messiah – the Torah tabernacling in the flesh, and for that matter any Hakham.

vv. 25-26 - ²⁵For hearing about him (Yeshua), a woman came up, one whose daughter had an unclean spirit. And she fell down at His feet. ²⁶ And the woman was a Hellenist, a Syro-Phoenician by race. And she begged him, that he would cast out the demon from her daughter.

As to the credentials of this woman, Edwards[8] comments:

This woman can claim none of the credits that a good Jew might bring to the prophet of Nazareth. Her only cover letter is her desperate need. Her prospects are as bleak as those of another Syro-Phoenician centuries earlier whose life was about to run out with the next meal – until she met a man of God. [The story of Elijah’s meeting with the widow of Zarephath (1 Kings 17:7-24) shares several similarities with our story: both Jesus and Elijah encounter women (widows?) in great need, both heal their children, and both stories take place in Syro-Phoenicia.]

In this story, we can detect clearly that Mordechai is a Talmid of Hakham Tsefet (Apostle Peter). For the point being made here is that people/human beings are not “unclean” no matter their origin (cf.2 Luke/Acts 10:28, 34-35).. Their beliefs, their religion, their upbringing/education, their diet, and their kitchen with its pots, pans and utensils, may all well be “unclean,” but G-d most blessed be He, never said that a human being by nature was “unclean” as He declared of certain animals!

vv. 27-29 - ²⁷And Yeshua said to her, First, allow the children to be satisfied, for it is not good to take the children's bread and to throw it to the dogs. ²⁸But she answered and said to Him, Yes, Master; for even the dogs under the table eat from the leftovers of the children. ²⁹And he said to her, Because of this word, go. The demon has gone out from your daughter. – Marcus[9] here comments:

Although it may be a shock to readers in our canine-loving society, the OT/Jewish tradition generally thinks negatively about dogs; ... The biblical writers ... seem unfamiliar with any kind of warm personal relationship between a dog and its master. To call someone a “dog,” therefore was/is an insult (see e.g. 1 Sam. 17:43; Isaiah 56:10-11). This negative imagery is related to the fact that the dogs pictured in the Bible and in Jewish tradition are generally the wild, scavenger sort rather than the domestic variety ... Such wild dogs lived outside the cities (cf. Revelation 22:15). And ate carrion, including the flesh of unclean animals, and even human beings (cf. Exodus 12:31; 1 Kings 4:11); dogs, therefore, are often associated with uncleanness (cf. Babli Baba Qama 83a). The New Testament continues this negative attitude; ... dogs are often a symbol for opponents and heretics (2 Peter 2:22; Phil. 3:2; Rev. 22:15). In Revelation 22:15 the “dog” is an outsider to the community of God’s covenant, an idolater whose life is based on a lie. ... The association between dogs and Gentiles is particularly prominent in contexts having to do with the necessity of separation from non-Jews (see e.g. Pirqe Rabbi Eliezer 29 – “He who eats with an idolater is like him who eats with a dog”).

In this vein, the Midrash[10] on Psalm 4.11 we read:

You have put gladness in my heart, since the time that their corn, and wine, and oil increased (Psalm 4:8). The congregation of Israel says: “Because the [righteous] Gentiles of the earth have kept only seven Laws, You have enriched them with the good things of this world as a reward; how many more good things will You lavish in the world-to-come upon us who are charged with the keeping of the six hundred and thirteen laws! Therefore, we rejoice when we behold the prosperity of the [righteous] Gentiles of the earth.” Hence it is said: You have put gladness in my heart, since the time that their corn, and wine, and oil increased.

R. Joshua ben Levi told a parable of a king who prepared a banquet, assembled the guests, and seated them at the gate of his palace. When the guests saw dogs coming out with pheasants, choice fat birds, and lamb’s heads in their mouths, the guests began to say, “If the dogs fare so well, how much more abundant will our banquet be!” According to Scripture, the wicked men of Israel are like the dogs, for it is said: Yea, they are greedy dogs which can never have enough (Isaiah 56:11), and they enjoy prosperity in this world. Surely, then, how much greater the blessings of Israel in the world-to-come. Hence it is said, You have put gladness in my heart, since the time that their corn, and wine, and oil increased.

As we can see from this Midrash, the righteous Gentiles and the wicked men of Israel have a place in the banquet of the world-to-come, they both do get to eat, but as dogs “from the leftovers of the children.”

Another most interesting perspective is the Rabbinic association of the term “Syrian woman” as an allegory for a G-d fearer (proselyte of the gate) in Talmud Babli Pesahim 112b. This being so, the “Syro-Phoenician woman” of our passage then is a coded word for either a male or female G-d fearer. In fact the Pseudo-Clementine Homilies (13.7.3) the Syro-Phoenician woman of this narrative is described as a proselyte to Judaism!

In short, the Syro-Phoenician woman is told in no uncertain terms what her position is in the Kingdom of G-d with regards to the Jewish people. She is told by the Master that she stands in this governance in the position of a dog. The Syro-Phoenician woman accepts that fact, but as a “dog” (i.e. a Gentile) she claims that she is entitled like a dog to the leftovers of the children [of Israel]. In seeing that sincerity in acknowledging her position with regards to the Jewish people and her intelligent argument, the Master, far from giving her the leftovers shares with her bread [from heaven] from the eschatological banquet and as an agent of G-d effects the healing of her daughter. Please note that Yeshua did not heal the girl, but G-d did! Yeshua, like any other Rabbi or prophet merely stands as an agent of G-d’s sovereign Mercy.

It is important here to realize what the Master said elsewhere (John 4:22) that “salvation is of the Jews,” even though many recalcitrants want us to read that “salvation is for the Jews.” When a Jewish person acknowledges fully their legal relationship and obligations as a Jew to the Gentile G-d fearers, and when the Gentile G-d fearers acknowledge their legitimate relationship status to the Jewish people as well as their obligations to them, then G-d opens the windows of the heavens and brings those Gentiles in love to seek refuge under the wings of the Shekhinah as proselytes of righteousness/generosity, and therefore legitimate members of the people of Israel.

But since we are speaking about the giving of Mana (Bread from Heaven) in our Torah Seder for this week, perhaps we can paraphrase the conversation between the Master and the Syro-Phoenician woman as follows:

²⁷And Yeshua said to her, First, allow the children [of Israel] to be satisfied, for it is not good to take the children's [Heavenly] bread (i.e. Torah) and to throw it to the dogs (i.e. the Gentiles) [that is, to those who do not know how to understand/interpret it]. ²⁸But she answered and said to Him, Yes, Master; for even the dogs (i.e. the Gentiles) under the table eat from the leftovers of the [of the Heavenly bread – i.e. Torah of the] children [of Israel]. ²⁹And he said to her, Because of this word, go. The demon has gone out from your daughter.

It is obvious then, that the bread in this narrative is a reference to the Heavenly Bread or Mana of our Torah Seder and which is an emblem of the Torah.

To conclude, in our Torah Seder of Exodus 16:21, Targum Pseudo Jonathan translates:

And they gathered from the time of the ‎dawn until the fourth hour of the day, ‎every man according to his eating; but at ‎the fourth hour, when the sun had waxed ‎hot upon it, it liquefied, and made ‎streams of water, ‎‎[JERUSALEM. Became as streams,] ‎which flowed away into the Great Sea; ‎and wild animals that were clean, and ‎cattle, came to drink of it, and the sons of ‎Israel hunted, and ate them.‎

So the children of Israel ate of the Mana first, and then “‎wild animals that were clean, and ‎cattle, came to drink of it.” The same principle as the Master outlined – “And Yeshua said to her, First, allow the children [of Israel] to be satisfied, for it is not good to take the children's [Heavenly] bread (i.e. Torah) and to throw it to the dogs (i.e. the Gentiles).”

Now we come to our second Pericope in Mark for this week (Mark 7:31-37) which comments on our Torah Seder of Exodus 16:28 – 17:16.

vv. 31-37 - ³¹And again going out from the borders of Tsur (Tyre) and of Tsidon‎ (Sidon), he (Yeshua) came to the Sea of Galilee, in the midst of the borders of Decapolis. ³²And they brought a deaf one to him, hardly speaking. And they begged him, that he put his hand on him. ³³And taking him away from the congregation privately, he put his fingers into his ears; and having spat, he touched his tongue; ³⁴and looking up into Heaven, he groaned and said to him, “HIT’PATEACH!” (which is, Be opened!) ³⁵And immediately his ears were opened, and the bond of his tongue was loosened, and he spoke correctly. ³⁶And he ordered them that they should tell no one. But as much as he ordered them, much more abundantly they proclaimed. ³⁷And they were most exceedingly amazed, saying, “He has done all things well. He makes even the deaf to hear, and the dumb to speak.”

Sabin[11] anchors this passage of Mordechai to the words of the Prophet Isaiah (35:5-6), where we read:

⁵Then the eyes of the blind will be opened, and the ears of the deaf opened. ⁶Then the lame will leap like a deer, and the tongue of the dumb will sing. For waters will break out in the wilderness, and streams in the desert.

Of course, Isaiah here is alluding in v. 5 to the miracle of water coming out of the rock [Tsur] in our Torah Seder. Note also that our Pericope of Mark also has the heading of Tsur, which while referring to the city of Tyre, it is also the same word for boulder as we have explained above.

As to the geographic location of this narrative of Mordechai, Edwards[12] comments:

From the region of Tyre Jesus travels over twenty miles north to Sidon, the southeast across the River Leontes, and from there further south through Cesarea philippi to the Decapolis on the east side of the Sea of Galilee. The horse-shoe-shaped itinerary is not a step shy of 120 miles in length. It is a puzzling itinerary, rather like going from Washington D.C., to Richmond, Virginia, by way of Philadelphia! ... The circuitous journey has elicited various attempts to explain it. Some commentators suggest that the disappointing response of Galilee caused Jesus to experiment with a further and perhaps substitute mission to the Gentiles. Given the expressed purpose of his mission to Israel in 7:27, this suggestion seems unlikely. Other commentators suggest that Mark was either ignorant of Palestinian geography or that the journey is a fiction to underscore that the gospel ia also available to the Gentiles. Both of these suggestions are very improbable. It is difficult to imagine Peter, who is arguably a key source of Mark’s Gospel, and who elsewhere is the probable source of information that is problematic (e.g. 9:1) or disquieting (14:66-71), allowing such a fabrication. Moreover, it would be highly unusual for Mark to fabricate a journey that makes him look ignorant of geography, and perhaps even foolish. Contrary to the judgement of some scholars, I find Mark’s geographical designations to be both defensible and accurate in every instance where they can be checked. That includes the present description. The journey of v. 31 may be odd, but is not without precedent in Scripture. 2 Kings 2 records not one but two equally remarkable hairpin journeys, neither of which is entirely explainable. Jesus’ ministry in Galilee has been distinguished by constant movement around and across the lake, and the present journey continues the same strategy in Gentile regions. This journey, in fact, can be plausibly explained by a desire on Jesus’ part to escape the growing opposition of the Pharisees and Antipas. Jesus is not simply evading opposition or buying time, however. The journey deep into Gentile territory – indeed notorious Gentile territory – indicates his wilful inclusion of the non-Jewish world in his ministry.”

I seem also to agree with this assessment, except that I would disagree with the pronouncement that there was “growing opposition of the Pharisees.” It would have been more accurate to say that there was growing opposition of the School of Shamai and of Antipas, for the Master’s words, deeds and teachings are firmly anchored in the Pharisaic school of R. Hillel.

“And they brought a deaf one to him” – here Marcus[13] comments:

It is probably not accidental that the deaf man is a Gentile ... since Gentiles are associated with deafness in several passages from the OT prophets (Isaiah 42:17-19; 43:8-9; Micah 7:16) because of their presumed insensitivity to God’s Word.

“hardly speaking” – the Greek word here is μογιλάλον – MOGILALON. In the Septuagint (the Greek version of the Hebrew Scriptures) this word appears for the only time in Isaiah 35:6 -

τότε ἁλεῖται ὡς ἔλαφος ὁ χωλός, καὶ τρανὴ ἔσται γλῶσσα μογιλάλων, ὅτι ἐρράγη ἐν τῇ ἐρήμῳ ὕδωρ καὶ φάραγξ ἐν γῇ διψώσῃ,

This vindicates Sabin’s comment above.

and looking up into Heaven, he groaned and said to him, “HIT’PATEACH!” (which is, Be opened!) - Rabinowitz[14]derives the Greek ἐφφαθά – EPHPHATHA from the Hebrew word “HIPPATACH” which is the Niph’al imperative of the same root. I agree in this case with Delitzsch that word in Hebrew was הִתְפַּתֵּחַ (HIT’PATEACH). The Aramaic has “Etpatakh.”

And immediately his ears were opened, and the bond of his tongue was loosened, and he spoke correctly. - We have already remarked on the Greek word εὐθέως (EUTHEOUS) and being translated many a time as “immediately.” We have explained elsewhere that this is the word that characterizes a true and genuine servant of G-d in the obedience of the commandments and the wisdom of the Sages.

The opening of the hearing ducts was not just for the purpose of hearing pleasant sounds in which to delight the soul, but rather for the cardinal purpose of hearing the words of Torah as read from the Tebáh and explained by our Sages. And the mode of response required from the hearer is immediate cheerful obedience.

But as much as he ordered them, much more abundantly they proclaimed. – What can be expected of a new born babe as an expression of eternal gratitude to Ha-Shem’s mercy, most blessed be He? What we have here is a case of irony forbidding something in order that it may be done the more. This is like asking a new born baby not to cry when the doctor slaps his bottom so that he can start breathing and express that breathing by a crying out loud.

And they were most exceedingly amazed, saying, “He has done all things well. He makes even the deaf to hear, and the dumb to speak.” – Now in the Greek of the Septuagint, the first phrase: “He has done all things well” echoes the statement of Genesis 1:31 – “And God saw everything that He had made, and, behold, it was very good. And there was evening and there was morning, the sixth day”; and the second phrase “He makes even the deaf to hear, and the dumb to speak” is a clear allusion to Isaiah 35:5-6 –

And again, as I said earlier by means of this prophetic statement a connection is given to our Torah seder and the waters gushing out from the rock.

Thus, Sabin[15] concludes saying;

In this concluding episode of chapter 7, mark shows Jesus doing what God has promised. By showing Jesus healing of the deaf-mute, marl is suggesting that Jesus is opening up people to G-d’s Word.

I believe that this story shows that the final redemption of Israel is intimately connected with the teaching of Torah to the Gentiles of good will, and bringing the lost tribes which have integrated with the Gentiles back to the Israelite Commonwealth. And this in summary is the mission of Mashiach ben Yosef.

We must again reiterate that these two narratives of Mordechai serve to emphasize what later on Hakham Tsefet (Apostle Peter) understood:

²⁸ And he said to them, You know how unlawful it is for a man, a Jew, to unite with or to come near to one of another race. Yet God showed to me not to call a [Gentile] person common or unclean. ... ³⁴ And opening his mouth, Peter said, Truly I see that God is not a respecter of faces, ³⁵ but in every nation the one fearing Him and working righteousness/generosity is acceptable to Him.” (2 Luke – Acts – 10:28, 34-35).

And this pretty well summarizes the whole of Mark Chapter 7 which deals with several matters regarding uncleanness.

[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. 217.

[6] Marcus, J. (2000), The Anchor Bible: Mark 1 – 8 – A New Translation With Introduction and Commentary, New York: Doubleday, p. 462.

[7] Theissen, G. (1991), The Gospels in Context: Social and Political History in the Synoptic Tradition, Minneapolis: Fortress Press, pp. 72-80.

[9] Marcus, J. (2000), The Anchor Bible: Mark 1 – 8 – A New Translation With Introduction and Commentary, New York: Doubleday, pp. 463-464.

[10] Braude, W. G. (1959), Yale Judaica Series: The Midrash on Psalms (2 vols.), New Haven: Yale University Press, Vol. I pp.75-76.

[11] Sabin, M. N. (2006), New Collegeville Bible Commentary: The Gospel According to Mark, Collegeville, Minnesota: Liturgical Press, p.68.

[12] Edwards, J. R. (2002), The Pillar New Testament Commentary: The Gospel According to Mark, Grand Rapids, Michigan: W. B. Eerdmans Publishing Co., p. 223.

[13] Marcus, J. (2000), The Anchor Bible: Mark 1 – 8 – A New Translation With Introduction and Commentary, New York: Doubleday, p. 472.

[14] Rabinowitz, I. (1962), “‘Be Opened’ = EPHPHATHA (Mark 7:34): Did Jesus Speak Hebrew?”, Zeitschrift für die Neutestamentliche Wisenschaft, 53:229-238.

[15] Sabin, M. N. (2006), New Collegeville Bible Commentary: The Gospel According to Mark, Collegeville, Minnesota: Liturgical Press, p.68.

Shabbat	Torah Reading:	Weekday Torah Reading:
יִתְרוֹ
“Yitro”	Reader 1 – Sh’mot 18:1-4	Reader 1 – Sh’mot 19:6-9
“Jethro”	Reader 2 – Sh’mot 18:5-11	Reader 2 – Sh’mot 19:10-12
“Jetro”	Reader 3 – Sh’mot 18:12-14	Reader 3 – Sh’mot 19:13-15
Shemot (Exodus) 18:1 – 19:5	Reader 4 – Sh’mot 18:15-18
Ashlamatah: Isaiah 33:13-22	Reader 5 – Sh’mot 18:19-23
	Reader 6 – Sh’mot 18:24-27	Reader 1 – Sh’mot 19:6-9
Psalm 55:1-24	Reader 7 – Sh’mot 19:1-5	Reader 1 – Sh’mot 19:10-12
	Maftir – Sh’mot 19:1-5	Reader 1 – Sh’mot 19:13-15
N.C.: Mordechai (Mark) 8;1-10	Isaiah 33:13-22 ‎