Esnoga Bet Emunah

1101 Surrey Trce. SE, Tumwater, WA 98501

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

Three and 1/2 year Lectionary Readings	Third Year of the Reading Cycle
Tishri 10, 5771 – September 17/18, 2010	Third Year of the Shmita Cycle

Candle Lighting and Havdalah Times:

Atlanta, Georgia, U.S.

Fri. Sep. 17, 2010 – Candles at 7:24 PM

Sat. Sep. 18, 2010 – Havdalah 8:18 PM

Brisbane, Australia

Fri. Sep. 17, 2010 – Candles at 5:23 PM

Sat. Sep. 18, 2010 – Havdalah 6:16 PM

Bucharest, Romania

Fri Sep. 17, 2010 – Candles at 7:06 PM

Sat. Sep. 18, 2010 – Havdalah 8:06 PM

Chattanooga, & Cleveland, TN, U.S.

Fri. Sep. 17, 2010 – Candles at 7:28 PM

Sat. Sep. 18, 2010 – Havdalah 8:23 PM

Jakarta, Indonesia

Fri. Sep. 17, 2010 – Candles at 5:32 PM

Sat. Sep. 18, 2010 – Havdalah 6:21 PM

Manila & Cebu, Philippines

Fri. Sep. 17, 2010 – Candles at 5:39 PM

Sat. Sep. 18, 2010 – Havdalah 6:28 PM

Miami, FL, U.S.

Fri. Sep. 17, 2010 – Candles at 7:05 PM

Sat. Sep. 18, 2010 – Havdalah 7:57 PM

Olympia, WA, U.S.

Fri. Sep. 17, 2010 – Candles at 7:03 PM

Sat. Sep. 18, 2010 – Havdalah 8:04 PM

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

Fri. Sep. 17, 2010 – Candles at 6:42 PM

Sat. Sep. 18, 2010 – Havdalah 7:37 PM

San Antonio, TX, U.S.

Fri. Sep. 17, 2010 – Candles at 7:19 PM

Sat. Sep. 18, 2010 – Havdalah 8:12 PM

Sheboygan & Manitowoc, WI, US

Fri. Sep. 17, 2010 – Candles at 6:41 PM

Sat. Sep. 18, 2010 – Havdalah 7:40 PM

Singapore, Singapore

Fri. Sep. 17, 2010 – Candles at 6:45 PM

Sat. Sep. 18, 2010 – Havdalah 7:33 PM

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

יוֹם הַכִּפֻּרִים – Yom HaKippurim

Day of Atonements - 5771

Evening Service:

Book of Jonah 1:1 – 4:11

JPS Tanakh 1985

Jonah 1:1 ¶ The word of the LORD came to Jonah son of Amittai:

² Go at once to Nineveh, that great city, and proclaim judgment upon it; for their wickedness has come before Me.

³ Jonah, however, started out to flee to Tarshish from the LORD's service. He went down to Joppa and found a ship going to Tarshish. He paid the fare and went aboard to sail with the others to Tarshish, away from the service of the LORD.

⁴ But the LORD cast a mighty wind upon the sea, and such a great tempest came upon the sea that the ship was in danger of breaking up.

⁵ In their fright, the sailors cried out, each to his own god; and they flung the ship's cargo overboard to make it lighter for them. Jonah, meanwhile, had gone down into the hold of the vessel where he lay down and fell asleep.

⁶ The captain went over to him and cried out, "How can you be sleeping so soundly! Up, call upon your god! Perhaps the god will be kind to us and we will not perish."

⁷ The men said to one another, "Let us cast lots and find out on whose account this misfortune has come upon us." They cast lots and the lot fell on Jonah.

⁸ They said to him, "Tell us, you who have brought this misfortune upon us, what is your business? Where have you come from? What is your country, and of what people are you?"

⁹ "I am a Hebrew," he replied. "I worship the LORD, the God of Heaven, who made both sea and land."

¹⁰ The men were greatly terrified, and they asked him, "What have you done?" And when the men learned that he was fleeing from the service of the LORD -- for so he told them --

¹¹ they said to him, "What must we do to you to make the sea calm around us?" For the sea was growing more and more stormy.

¹² He answered, "Heave me overboard, and the sea will calm down for you; for I know that this terrible storm came upon you on my account."

¹³ Nevertheless, the men rowed hard to regain the shore, but they could not, for the sea was growing more and more stormy about them.

¹⁴ Then they cried out to the LORD: "Oh, please, LORD, do not let us perish on account of this man's life. Do not hold us guilty of killing an innocent person! For You, O LORD, by Your will, have brought this about."

¹⁵ And they heaved Jonah overboard, and the sea stopped raging.

¹⁶ The men feared the LORD greatly; they offered a sacrifice to the LORD and they made vows.

Jonah 2:1 The LORD provided a huge fish to swallow Jonah; and Jonah remained in the fish's belly three days and three nights.

² Jonah prayed to the LORD his God from the belly of the fish.

³ He said: In my trouble I called to the LORD, And He answered me; From the belly of Sheol I cried out, And You heard my voice.

⁴ You cast me into the depths, Into the heart of the sea, The floods engulfed me; All Your breakers and billows Swept over me.

⁵ I thought I was driven away Out of Your sight: Would I ever gaze again Upon Your holy Temple?

⁶ The waters closed in over me, The deep engulfed me. Weeds twined around my head.

⁷ I sank to the base of the mountains; The bars of the earth closed upon me forever. Yet You brought my life up from the pit, O LORD my God!

⁸ When my life was ebbing away, I called the LORD to mind; And my prayer came before You, Into Your holy Temple.

⁹ They who cling to empty folly Forsake their own welfare,

¹⁰ But I, with loud thanksgiving, Will sacrifice to You; What I have vowed I will perform. Deliverance is the LORD's! {S}

¹¹ The LORD commanded the fish, and it spewed Jonah out upon dry land. {P}

Jonah 3:1 ¶ The word of the LORD came to Jonah a second time:

² "Go at once to Nineveh, that great city, and proclaim to it what I tell you."

³ Jonah went at once to Nineveh in accordance with the LORD's command. Nineveh was an enormously large city a three days' walk across.

⁴ Jonah started out and made his way into the city the distance of one day's walk, and proclaimed: "Forty days more, and Nineveh shall be overthrown!"

⁵ The people of Nineveh believed God. They proclaimed a fast, and great and small alike put on sackcloth.

⁶ When the news reached the king of Nineveh, he rose from his throne, took off his robe, put on sackcloth, and sat in ashes.

⁷ And he had the word cried through Nineveh: "By decree of the king and his nobles: No man or beast -- of flock or herd -- shall taste anything! They shall not graze, and they shall not drink water!

⁸ They shall be covered with sackcloth -- man and beast -- and shall cry mightily to God. Let everyone turn back from his evil ways and from the injustice of which he is guilty.

⁹ Who knows but that God may turn and relent? He may turn back from His wrath, so that we do not perish."

¹⁰ God saw what they did, how they were turning back from their evil ways. And God renounced the punishment He had planned to bring upon them, and did not carry it out.

Jonah 4:1 This displeased Jonah greatly, and he was grieved.

² He prayed to the LORD, saying, "O LORD! Isn't this just what I said when I was still in my own country? That is why I fled beforehand to Tarshish. For I know that You are a compassionate and gracious God, slow to anger, abounding in kindness, renouncing punishment.

³ Please, LORD, take my life, for I would rather die than live." {S}

⁴ The LORD replied, "Are you that deeply grieved?"

⁵ Now Jonah had left the city and found a place east of the city. He made a booth there and sat under it in the shade, until he should see what happened to the city.

⁶ The LORD God provided a ricinus plant, which grew up over Jonah, to provide shade for his head and save him from discomfort. Jonah was very happy about the plant.

⁷ But the next day at dawn God provided a worm, which attacked the plant so that it withered.

⁸ And when the sun rose, God provided a sultry east wind; the sun beat down on Jonah's head, and he became faint. He begged for death, saying, "I would rather die than live."

⁹ Then God said to Jonah, "Are you so deeply grieved about the plant?" "Yes," he replied, "so deeply that I want to die."

¹⁰ Then the LORD said: "You cared about the plant, which you did not work for and which you did not grow, which appeared overnight and perished overnight.

¹¹ And should not I care about Nineveh, that great city, in which there are more than a hundred and twenty thousand persons who do not yet know their right hand from their left, and many beasts as well!" {P}

Morning Service

Shabbat	Torah Reading:
אַחֲרֵי מוֹת, שְׁנֵי בְּנֵי אַהֲרֹן
“Achare Mot, Sh’ne B’ne Aharon”	Reader 1 – Vayiqra 16:1-3
“after the death of the two sons of Aaron”	Reader 2 – Vayiqra 16:4-7
“después que murieron los dos hijos de Aarón”	Reader 3 – Vayiqra 16:7-11
Vayiqra (Leviticus) ‎16:1-34‎ B’Midbar (Num.) 29:7-11‎	Reader 4 – Vayiqra 16:12-17
Ashlamatah: Isaiah 57:14 - 58:14‎	Reader 5 – Vayiqra 16:18-24
	Reader 6 – Vayiqra 16:25-30
Psalm 69:1-37	Reader 7 – Vayiqra 16:31-34
	Maftir: B’Midbar 29:7-11
N.C.: Mordechai (Mark) 6:1-6a I Hillel (Luke) 4:16-30‎‎	Isaiah 57:14-58:14‎

Rashi & Targum Pseudo Jonathan

for: Vayiqra (Leviticus) ‎‎16:1-34‎

Rashi	Targum Pseudo-Jonathan
1. And the Lord spoke to Moses after the death of Aaron's two sons, when they drew near before the Lord, and they died.	1. And the LORD spoke with Mosheh, after that the two sons of Aharon the high priest had died (or, the priests the two elder sons of Aharon had died) at the time of their offering extraneous fire (aisha baria) before the LORD; died they by the flaming fire.
2. And the Lord said to Moses: Speak to your brother Aaron, that he should not come at all times into the Holy within the dividing curtain, in front of the cover that is upon the ark, so that he should not die, for I appear over the ark cover in a cloud.	2. And the LORD said unto Mosheh: Speak with Aharon your brother, that he enter not at any time into the holy place within the veil before the mercy-seat; for the cloud of the glory of My Shekinah is revealed over the place of the mercy-seat.
3. With this shall Aaron enter the Holy: with a young bull for a sin offering and a ram for a burnt offering.	3. This will be the rite (mida) for the entering of Aharon into the holy place. With a young bullock, having no mixture, for the sin offering, and a ram for the burnt offering.
4. He shall wear a holy linen shirt and linen pants shall be upon his flesh, and he shall gird himself with a linen sash and wear a linen cap these are holy garments, [and therefore,] he shall immerse himself n water and don them.	4. With the vestments of fine linen, the holy robe, will he be dressed, and linen drawers will be upon his flesh, and with the girdle of fine linen will he be bound, and the mitre of fine linen will be ordained for his head. These are the holy garments; but with the golden robes he will not enter, that there be not brought to memory the sin of the golden calf; and at the time when he is to enter he will wash his flesh in forty seahs of water, and attire himself with them.
5. And from the community of the children of Israel, he shall take two he goats as a sin offering, and one ram as a burnt offering.	5. And from the congregation of the sons of Israel let him take two kids of the goats, without mixture, for a sin offering, and one ram for a burnt offering.
6. And Aaron shall bring his sin offering bull, and initiate atonement for himself and for his household.	6. And Aharon will offer the bullock of the sin offering which (has been purchased) with his own money, and make an atonement with words of confession for himself and for the men of his house.
7. And he shall take the two he goats, and place them before the Lord at the entrance to the Tent of Meeting.	7. And he will take the two goats, and cause them to stand before the LORD, at the door of the tabernacle of ordinance.
8. And Aaron shall place lots upon the two he goats: one lot "For the Lord," and the other lot, "For Azazel."	8. And Aharon will put upon the goats equal lots; one lot for the Name of the LORD, and one lot for Azazel: and he will throw them into the vase, and draw them out, and put them upon the goats.
9. And Aaron shall bring the he goat upon which the lot, "For the Lord," came up, and designate it as a sin offering.	9. And Aharon will bring the goat upon which came up the lot for the Name of the LORD, and make him a sin offering.
10. And the he goat upon which the lot "For Azazel" came up, shall be placed while still alive, before the Lord, to [initiate] atonement upon it, and to send it away to Azazel, into the desert.	10. And the goat on which came up the lot for Azazel he will make to stand alive before the LORD, to expiate for the sins of the people of the house of Israel, by sending him to die in a place rough and hard in the rocky desert which is Bet-HaDurey.
11. And Aaron shall bring his sin offering bull, and shall [initiate] atonement for himself and for his household, and he shall [then] slaughter his sin offering bull.	11. And Aharon will bring the bullock which is for himself, and make atonement with confession of words for himself, and for the men of his house, and kill the bullock for his sin offering.
12. And he shall take a pan full of burning coals from upon the altar, from before the Lord, and both hands' full of fine incense, and bring [it] within the dividing curtain.	12. And he will take a censer full of coals burning with fire from off the altar from before the LORD, and with his hand full of sweet incense, beaten small, he will enter within the veil.
13. And he shall place the incense upon the fire, before the Lord, so that the cloud of the incense shall envelope the ark cover that is over the [tablets of] Testimony, so that he shall not die.	13. And he will put the sweet incense upon the fire before the LORD, and the cloud of the fuming incense will envelope the mercy-seat that is over the testimony, that he may not die by the flaming fire before the LORD.
14. And he shall take some of the bull's blood and sprinkle [it] with his index finger on top of the ark cover on the eastern side; and before the ark cover, he shall sprinkle seven times from the blood, with his index finger.	14. And he will take of the blood of the bullock, and sprinkle with his right finger upon the face of the mercy-seat eastward, and before the mercy-seat he will sprinkle the blood seven times with his right finger.
15. He shall then slaughter the he goat of the people's sin offering and bring its blood within the dividing curtain, and he shall do with its blood as he had done with the bull's blood, and he shall sprinkle it upon the ark cover and before the ark cover.	15. Then will he kill the goat of the sin offering which is (purchased with) the money of the people, and carry in of the blood of the goat within the veil, and do with the blood of the goat as he did with the blood of the bullock, and sprinkle it upon the mercy-seat, and before the mercy-seat.
16. And he shall effect atonement upon the Holy from the defilements of the children of Israel and from their rebellions and all their unintentional sins. He shall do likewise to the Tent of Meeting, which dwells with them amidst their defilements.	16. And he will make atonement for the holy place, with confession of words for the uncleanness of the children of Israel, and for their rebellions, and for their sins; and so will he do for the tabernacle of ordinance which remains with them in the midst of their uncleanness.
17. And no man shall be in the Tent of Meeting when he comes to effect atonement in the Holy, until he comes out. And he shall effect atonement for himself, for his household, and for all the congregation of Israel.	17. But let no one be in the tabernacle of ordinance at the time of his going in to make atonement in the holy place for the sins of Israel, until the time of his coming out; and so will he make atonement for himself, and for the men of his house, and for all the congregation of Israel.
18. And he shall then go out to the altar that is before the Lord and effect atonement upon it: He shall take some of the bull's blood and some of the he goat's blood, and place it on the horns of the altar, around.	18. And he will withdraw, and come forth from the holy place, unto the altar which is before the LORD, and make atonement upon it with confession of words, and take of the blood of the bullock and of the blood of the goat, mingled together, and put it upon the horns of the altar round about.
19. He shall then sprinkle some of the blood upon it with his index finger seven times, and he shall cleanse it and sanctify it of the defilements of the children of Israel.	19. And he will sprinkle upon it from the blood with his right finger seven times, and cleanse it, and sanctify it from the defilements of the children of Israel.
20. And he shall finish effecting atonement for the Holy, the Tent of Meeting, and the altar, and then he shall bring the live he goat.	20. And when he has completed to make atonement for the holy place, and for the tabernacle of ordinance, and for the altar, with confession of words, he will bring near the living goat.
21. And Aaron shall lean both of his hands [forcefully] upon the live he goat's head and confess upon it all the willful transgressions of the children of Israel, all their rebellions, and all their unintentional sins, and he shall place them on the he goat's head, and send it off to the desert with a timely man.	21. And Aharon will lay his hands (upon him) in this order, his right hand upon his left, upon the head of the living goat, and confess over him all the iniquities of the children of Israel, and all their rebellions, and all their sins, and will put them, with an oath uttered and expressed with the Great and glorious Name, upon the head of the goat, and send (him) away by the hand of a man prepared from the year foregoing, to take him into a rocky desert which is Bet-HaDurey;
22. The he goat shall thus carry upon itself all their sins to a precipitous land, and he shall send off the he goat into the desert.	22. and the goat will bear upon him all their sins into a desert place; and the man will send forth the goat to a rocky desert; and the goat will go up on the mountains of Bet-HaDurey, and a tempestuous wind from the presence of the LORD will carry him away, and he will die.
23. And Aaron shall enter the Tent of Meeting and remove the linen garments that he had worn when he came into the Holy, and there, he shall store them away.	23. And Aharon will enter the tabernacle of ordinance, and take off the robes of fine linen with which he was attired at the time of his going into the holy place, and will lay them aside there.
24. And he shall immerse his flesh in a holy place and don his garments. He shall then go out and sacrifice his burnt offering and the people's burnt offering, and he shall effect atonement for himself and for the people.	24. Then will he wash his flesh in the sanctuary, and afterward attire himself, and withdraw, and come forth, and perform his burnt offering and the burnt offering of the people, and make atonement for himself and for his people.
25. And he shall cause the fat of the sin offering to go up in smoke upon the altar.	25. And the fat of the sin offering he will burn at the altar.
26. And the person who sent off the he goat to Azazel, shall immerse his garments and immerse his flesh in water. And after this, he may come into the camp.	26. And he who led away the goat to Azazel will wash his clothes, and bathe his flesh in forty seahs of water, and afterward he may enter the camp.
27. And the sin offering bull and he goat of the sin offering, [both of] whose blood was brought to effect atonement in the Holy, he shall take outside the camp, and they shall burn in fire their hides, their flesh, and their waste.	27. But the bullock for the sin offering, and the goat for the sin offering, whose blood was brought into the sanctuary to make atonement, will be carried away upon carriages by the hands of young men who are priests; and they will bear them without the camp, and burn them with fire, their skin, their flesh, and their dung.
28. And the person who burns them shall immerse his garments and immerse his flesh in water. And after this, he may come into the camp.	28. And he who burns them will wash his clothes, and bathe his flesh in forty seahs of water, and afterwards he may enter the camp.
29. And [all this] shall be as an eternal statute for you; in the seventh month, on the tenth of the month, you shall afflict yourselves, and you shall not do any work neither the native nor the stranger who dwells among you.	29. And this will be to you for an everlasting statute: in the seventh month, it is the month Tishri, on the tenth day of the month, you will humble your souls, (abstaining) from food, and from drinks, and from the use of the bath, and from rubbing, and from sandals, and from the practice of the bed: nor will you do any work, neither the native-born nor the stranger who dwells among you.
30. For on this day He shall effect atonement for you to cleanse you. Before the Lord, you shall be cleansed from all your sins.	30. For on this day he will make ATONEMENT for you to cleanse you from all your sins; and you will confess your transgressions before the LORD, and will be clean.
31. It is a Sabbath of rest for you, and you shall afflict yourselves. It is an eternal statute.	31. It is a Sabbath of rest to you: no work of business will you do, but will humiliate your souls. It is an everlasting statute.
32. And the Kohen who is anointed or who is invested to serve in his father's stead, shall effect [this] atonement, and he shall don the linen garments, the holy garments;	32. And the priest who is anointed, and who has offered his oblation to minister instead of his father, will be clothed in the robes of fine linen, even the consecrated robes.
33. And he shall effect atonement upon the Holy of Holies, and he shall effect atonement upon the Tent of Meeting and upon the altar, and he shall effect atonement upon the kohanim and upon all the people of the congregation.	33. And he will make atonement for the Holy of Holies, and for the tabernacle of ordinance, and for the altar; and for the priests, and for all the people of the congregation, will he atone, with confession of words.
34. [All] this shall be as an eternal statute for you, to effect atonement upon the children of Israel, for all their sins, once each year. And he did as the Lord had commanded Moses.	34. And this will be to you for an everlasting statute, to expiate the children of Israel from all their sins, once in the year. And Aharon did as the Lord commanded Mosheh.

Rashi & Targum Pseudo Jonathan

for: B’Midbar (Numbers) ‎‎29:7-11‎

Rashi	Targum Pseudo-Jonathan
7. And on the tenth day of this seventh month, there shall be a holy convocation for you, and you shall afflict your souls. You shall not perform any work.	7. And on the tenth of the seventh month, the month of Tishri, you will have a holy convocation, and chasten your souls (by abstaining) from food and drink, the bath, friction, sandals, and the marriage bed; and you will do no servile labor,
8. You shall offer up a burnt offering to the Lord, [for] a spirit of satisfaction: one young bull, one ram, and seven lambs in the first year; they shall [all] be unblemished.	8. but offer a sacrifice before the LORD to be received with favor; one young bullock, one ram, lambs of the year seven, unblemished, will you have;
9. And their meal offering [shall be] fine flour mixed with oil, three tenths for the bull and two tenths for the ram.	9. and their mincha of wheat flour mingled with olive oil, three tenths for the bullock, two tenths for one ram,
10. One tenth for each lamb, for the seven lambs.	10. a single tenth for a lamb, so for the seven lambs
11. A young male goat for a sin offering, besides the atonement sin offering and the continual burnt offering, its meal offering and their libations.	11. one kid of the goats for a sin offering; beside the sin offering of the expiations, (Lev. xvi.,) and the perpetual sacrifice and their minchas, and the wine of their libations.

Welcome to the World of P’shat Exegesis

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

The Seven Hermeneutic Laws of R. Hillel are as follows

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

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

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

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

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

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

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

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

Reading Assignment:

The Torah Anthology, Volume 11, The Divine Service, pp. 329-386

By: Hakham Yitschak Magrisso

Translated by Rabbi Aryeh Kaplan

Moznaim Publishing Corporation, 1991

Rashi’s Commentary for Vayiqra (Lev.) ‎‎16:1-34‎

1 And the Lord spoke to Moses after the death of Aaron’s two sons What does this teach us [when it specifies “after the death of Aaron’s two sons”]? Rabbi Eleazar ben Azariah illustrated [the answer] with a parable of a patient, whom a physician came to visit. [The physician] said to him, “Do not eat cold foods, and do not lie down in a cold, damp place.” Then, another [physician] visited him, and advised him, “Do not eat cold foods or lie down in a cold, damp place, so that you will not die the way so-and-so died.” This one warned that patient more effectively than the former. Therefore, Scripture says, “after the death of Aaron’s two sons” [i.e., God effectively said to Aaron, “Do not enter the Holy in a prohibited manner, so that you will not die as your sons died”]— [Torath Kohanim 16:3]

2 And the Lord said to Moses: Speak to your brother Aaron, that he should not come [at all times into the Holy] so that he should not die the way his sons died.-[Torath Kohanim 16:3]

so that he should not die for if he does enter, he will die.-[Torath Kohanim 16:3]

for I appear...in a cloud -"For I continuously appear there with My pillar of cloud, and therefore, since My Divine Presence is revealed there, he must be careful not to accustom himself to enter." This is its simple meaning. Our Rabbis, however, interpreted [it as follows]: He shall not come except with the cloud of incense on Yom Kippur. -[Yoma 53a]

3 with this - בְּזֽאת . Its gematria [numerical value] is 410, an allusion to [the number of years that] the first Temple [would stand when the kohanim were righteous like Aaron, and it was as if Aaron lived all these years and entered the Holy of Holies]. -[Vayikra Rabbah 21:9]

With this shall Aaron enter [the Holy] And even [with] this, not at all times, but [only] on Yom Kippur, as is specified at the end of this section (verse 29 below),"in the seventh month, on the tenth of the month..." [i.e., the tenth of Tishri, namely, Yom Kippur].

4 [He shall wear a...] linen shirt... [By enumerating only the four garments of an ordinary kohen, Scripture] informs [us] that [the Kohen Gadol] does not perform the service inside [i.e., in the Holy of Holies] wearing the eight garments with which he performs the service outside [the Holy of Holies (see Exod. Chap. 28)], for those [garments] contain gold, and a prosecutor cannot become a defender. [I.e., since the Kohen Gadol enters the Holy of Holies on Yom Kippur to effect atonement for all Israel, he may not enter wearing gold, reminiscent of the golden calf]. Instead, [he wears] four garments, like an ordinary kohen, all of which are [made] of linen.-[R. H. 26a]

He shall wear a holy [linen shirt...] i.e., these garments shall be [purchased] from the Temple treasury. -[Torath Kohanim 16:13]

and wear Heb. יִצְנֽף , as the Targum [Onkelos] renders it: יָחֵית בְּרֵישֵׁיהּ , he shall place on his head. This is similar to “So she placed (וַתַּנַּח) his garment” (Gen. 39:16), [which Onkelos renders:] וְאַחְתְתֵהּ .

he shall immerse in water On that day he was required to immerse himself every time he changed [his garments]. And [in total, the Kohen Gadol] changed his garments five times [when transferring] from the service inside [the Holy of Holies] to the service outside, and from outside to inside, changing from golden garments to white garments, and from white garments to golden garments. And at every change [of garments], he was required to immerse in a mikvah [once] and to sanctify his hands and feet twice [by washing his hands in the water] from the washstand [i.e., once when removing the garments he wore and a second time when he donned the next set of garments].-[Yoma 32a]

6 his sin-offering bull That is the one mentioned above (verse 3). And [Scripture’s reference to “his”] teaches you here that [this bull] had to be [purchased] from Aaron’s own money, rather than from public funds.-[Torath Kohanim 16:19; Yoma 3b]

and initiate atonement...for himself and for his household [i.e., over this bull,] he confesses his own sins and those of his household.-[Torath Kohanim 16: 20; Yoma 36b]

8 And Aaron shall place lots upon the two he-goats He would place one [he-goat] on his right and one on his left. Then, he would insert both his hands into an urn [which contained two lots, one bearing the inscription “to the Lord” and the other “to Azazel.” These lots were mixed up, and Aaron, with both hands inside the urn] took one lot in his right hand and the other in his left hand, and he would place them upon them [the he-goats]: [The one] upon which [he placed the lot] with the inscription “to the Lord,” would be for God, while the one upon which [he placed the lot] with the inscription “to Azazel,” would be sent off to Azazel.-[Yoma 39a]

Azazel This is a strong and hard mountain, [with] a high cliff, as the Scripture says [in describing Azazel] (verse 22 below),"a precipitous land (אֶרֶץ גְּזֵרָה) ," meaning a cut-off land [i.e., a sheer drop].- [Torath Kohanim 16:28; Yoma 67b]

9 and designate it as a sin-offering When he places the lot upon it, he designates it by calling it [a sin- offering], saying, "To the Lord—a sin-offering".-[Yoma 39a]

10 while still alive [is to be understood] like יָעֳמַד חַי [i.e., the word יָעֳמַד is in the hof’al conjugation, which is a passive form, meaning that the goat] was “stood up by others.” [Thus,] the Targum translates it as, יִתָּקַם כַּד חַי , “shall be stood up while alive.” And what does the verse teach us when it says “alive?” Since it says: “to send it away to Azazel,” and we do not know whether it was to be sent away to be killed or to remain alive. Therefore, Scripture says, “shall be placed while still alive,” [meaning that] it is to be placed while still alive [and shall remain alive only] until it is sent away. From here, we learn that it was sent away to its death.-[Torath Kohanim 16:26]

to [initiate] atonement [lit., “to effect atonement upon it,” here meaning] that he is to confess upon it, as Scripture says, “and confess upon it....” (verse 21 below). -[Torath Kohanim 16:27; Yoma 40b]

11 ...and shall [initiate] atonement for himself This is a second confession [i.e., besides that stated in verse 6 above for himself and his household], and is for himself [again] and for his brothers, the kohanim, all of whom are called “his household,” as the verse says, “O house of Aaron, bless the Lord,” (Ps. 135:19). From here, we see that [all] the kohanim receive atonement through this [sin-offering bull of the Kohen Gadol] (Torath Kohanim 16:29; Shev. 13b) And all its atonement is exclusively for defiling the Sanctuary and its holy things, [e.g., if a kohen forgot that he was unclean and entered the Sanctuary or ate sacrifices], as the verse says, “And he shall effect atonement upon the Holy, from the defilements [of the children of Israel]” (verse 16 below). -[Shev. 14a]

12 from upon the altar [referring to] the outside altar.-[Yoma 45b]

from before the Lord From the side [of the altar] that is before the entrance [to the Holy], namely, the western side [of the altar].-[Yoma 45b]

fine Heb. דַּקָּה . But what does Scripture teach us here, when it says [that the incense had to be] fine? Was not all incense fine, as Scripture says [regarding the spices], “And you shall crush some of it finely” (Exod. 30:36)? Rather, [Scripture is telling us here that this incense] was to be the finest of the fine, for on the eve of Yom Kippur, they would return [already crushed incense] to the mortar [in order to crush it even finer, for use on Yom Kippur].-[Torath Kohanim 16:34; Keritot 6b]

13 [And he shall place the incense] upon the fire that is inside the pan.

so that he shall not die Hence, if [the Kohen Gadol] did not make it according to its formula, he would be liable to death.-[Torath Kohanim 16:35; Yoma 53a]

and sprinkle [it] with his index finger One sprinkling is meant.

and before the [ark] cover, he shall sprinkle seven [times] Thus, once above and seven times below.-[Torath Kohanim 16:41; Yoma 55a]

15 the people’s [sin-offering he-goat] For what the bull atones for the kohanim [namely, defilements of the Sanctuary and its holy things], the he-goat atones for the Israelites, and this goat was the one upon which the lot “For the Lord” had fallen. -[Yoma 61a]

as he had done with the bull’s blood [namely, sprinkling it] once above and seven times below.-[Torath Kohanim 16:41; Yoma 55a]

16 from the defilements of the children of Israel- [i.e., atoning] for those who, while in [a state of] uncleanness, had entered the Sanctuary, and it never became known to them [that they had been unclean], for it says: לְכָל־חַטּֽאתָם , חַטָּאַת denotes an unintentional sin.-[Torath Kohanim 16:42; Shev. 17b]

and from their rebellions [i.e., atoning] also [for] those who, in a state of uncleanness, willfully entered [the Sanctuary, thereby defiling it].-[Torath Kohanim 16:42; Shev. 17b]

He shall do likewise to the Tent of Meeting i.e., just as he had sprinkled from [the blood of] both [the bull and the he-goat] inside [the Holy of Holies, with] one sprinkling above and seven below, so shall he sprinkle from [the blood of] both [the bull and the he-goat] on the dividing curtain from the outside once above and seven times below.-[Torath Kohanim 16:43; Yoma 56b]

which dwells with them, [even] amidst their defilements Although they are unclean, the Divine Presence is among them.-[Torath Kohanim 16:43; Yoma 56b]

18 to the altar that is before the Lord This is the golden altar, which is “before the Lord” in the heichal [i.e., in the Temple, it was in the heichal, was the equivalent of the Holy in the Mishkan]. And [since the Kohen Gadol was to remain inside the Holy for the next procedure,] what does Scripture mean when it says, “And he shall then go out?” Since he had just performed the blood sprinklings on the dividing curtain, standing on the inner side of the altar to sprinkle [i.e., between the altar and the dividing curtain], for the applications on the altar, [Scripture] required him to “go out” to the outer side of the altar and to begin with the north-eastern corner.-[Torath Kohanim 16:45; Yoma 58b. See Mizrachi, Gur Aryeh. Also Chavel, who asserts that, according to the Reggio edition of Rashi, the Kohen Gadol did not stand beyond the altar, but alongside it, from where he commenced to apply the blood from the north-eastern corner.]

and effect atonement upon it And what is the [procedure that effects the] atonement? [As the verse continues:] “He shall take some of the bull’s blood and some of the he-goat’s blood,” one mingled with the other.-[Torath Kohanim 16:46; Yoma 57b]

19 He shall then sprinkle some of the blood upon it After he has applied the blood with his index finger on its horns, he shall then sprinkle seven sprinklings on its top.

and he shall cleanse it from any [defilements] that had occurred in the past,

and sanctify it for the future.-[Torath Kohanim 16:48] [According to Mizrachi, this means that now that the altar had been purified from past defilements, care would be taken not to defile this now pure altar. Maskil LeDavid explains that, after the altar was cleansed of its previous defilements, it had to be resanctified for future use. This the Kohen Gadol would effect. Raavad explains that, by cleansing it of its defilements, he would sanctify it for future use.]

21 with a timely man Heb. אִישׁ עִתִּי , one who had been prepared for this from the day before.-[Torath Kohanim 16:60; Yoma 32a]

23 And Aaron shall come into the Tent of Meeting Our Rabbis stated (Torath Kohanim 16: 60; Yoma 32a) that this is not the [correct chronological] place for this verse, and they gave a reason for this in Tractate Yoma (32a). And they said: "This whole passage is in correct chronological order, except for this entry, for this followed the performance of his burnt offering and the people’s burnt offering, and the burning of the sacrificial parts of the bull and the he-goat, which were performed outside [the Holy of Holies, with the Kohen Gadol attired] in golden garments. Then he would immerse himself, sanctify [his hands and feet with water from the washstand], remove them [his golden garments], don his white garments"-

and...shall come into the Tent of Meeting to take out the spoon and the pan, with which he had caused the incense to go up in smoke in the inner Holy. [Then,]

[Aaron shall...] remove the linen garments After he took them [the spoon and the pan] out, and then he would don his golden garments the afternoon תָּמִיד [i.e., the daily burnt offering sacrificed twice every day]. The following, [therefore,] is the order of the services: 1) The morning תָּמִיד in golden garments; 2) the service involving the bull and he-goat whose blood was sprinkled inside [the Holy] and the incense procedure [with the burning coals] in the pan, in white garments. 3) Then, his ram, the people’s ram and some of the additional sacrifices [of the day (see Num. 29:7-11)] in golden garments; 4) then, the removal of the spoon and the pan in white garments; 5) the remainder of the additional sacrifices, the afternoon תָּמִיד , and the incense procedure in the heichal upon the inner altar in golden garments. Hence, the [chronological] sequence of the verses, corresponding to [the chronological order of] the services is as follows: (Verse 22), “and he shall send off the he-goat into the desert”; then (verse 24),"And he shall immerse his flesh...He shall then go out and sacrifice his burnt offering..."; then (verse 25),"the fat of the sin-offering..."; then the remainder of this passage, up till (verse 26),"And after this, he may come into the camp"; only then [comes our verse 23 into the chronological sequence,] “And Aaron shall enter [the Tent of Meeting, and remove the linen garments],”

and there, he shall store them away This teaches [us] that they require being stored away [forever], and he shall not use those four garments for any other Yom Kippur.-[Torath Kohanim 16:61; Yoma 12b]

24 And he shall immerse his flesh... Above (see Rashi verse 4), we learned from “he shall immerse in water and then don them,” that when he changes from golden garments to white garments, he is required to immerse himself, for with that immersion, he removed the golden garments, with which he had performed the service of the morning תָּמִיד , and subsequently changed into white garments, to perform the service of the day (see verse 4). Here, we learn that when he changes from white garments to golden garments, he [also] is required to immerse [in a mikvah].-[Torath Kohanim 16:60; Yoma 32a]

in a holy place sanctified with the [degree of] holiness of the Courtyard [of the Holy Temple], and it was on the roof of [a chamber in the Holy Temple, called] Beth HaParvah. And so were [all] four immersions which were obligatory for the day, except for the very first immersion, which was performed in an unsanctified [place because this immersion, in preparation to sacrifice the morning תָּמִיד , took place every day and was not, therefore, specific to the Yom Kippur service].- [Torath Kohanim 16:62; Yoma 30a]

and don his garments [meaning “his” regular] eight garments, in which he officiates all the days of the year.

He shall then go out of the heichal, to the Courtyard in which the altar for burnt offerings was located.

and sacrifice his burnt offering namely, the ram for a burnt offering, stated above (verse 3), [when Scripture says there,] “Aaron shall come with this...,”

and the people’s burnt offering namely, “and one ram for a burnt offering,” stated above (verse 5), [when Scripture says,] “And from the community of the children of Israel....”

25 the fat of the sin-offering [This refers to] the sacrificial fats of the bull and the he-goat.

And he shall cause [the fat of the sin- offering] to go up in smoke upon the altar On the outer altar, for, concerning the inner altar, it is written: “You shall offer up on it no alien incense, burnt offering, or meal offering” (Exod. 30:9), [and likewise, no sin-offering shall be brought on the internal altar since “burnt offering” includes any sacrifice of which any part is burned].

27 whose blood was brought into the heichal and into the very interior.

32 And the Kohen [Gadol] who is anointed This atonement on Yom Kippur, is valid only through a Kohen Gadol [since anointment in this context exclusively refers to that of a Kohen Gadol (see Lev. 21:10)].-[Yoma 32b] Since this entire passage is stated concerning Aaron, Scripture found it necessary to state that the Kohen Gadol who succeeds him is like him. -[Torath Kohanim 16:79]

or who is invested [Without this phrase,] we would know only that [the Kohen Gadol] anointed with the anointing oil (see Exod. 30:22-33) may perform the Yom Kippur service]. How would we know that [a Kohen Gadol who was invested only by] wearing the many garments [i.e., eight, as opposed to the four of an ordinary kohen, may also perform Yom Kippur service]? Scripture, therefore, says here, "or who is invested to serve [for their authorized wearing of the eight golden garments of a Kohen Gadol is their very investiture (see Rashi Exod. 29:9)].-[Torath Kohanim 16:79] These [Kohanim Gedolim referred to here,] are all the Kohanim Gedolim who were appointed from the time of Josiah and onwards, for in the days [of Josiah], the jug of anointing oil was hidden away.- [see Yoma 52b]

to serve in his father’s stead This teaches us that if his son can take his place [meaning that he is his equal], he takes precedence over everyone else.-[Torath Kohanim 16:80]

34 And he did as the Lord had commanded [Moses] [i.e.,] when Yom Kippur arrived, [Aaron] performed [the service] according to this order, and [this verse is written] to tell Aaron’s praise, namely, that he did not don those [special garments of the Kohen Gadol] for his self-aggrandizement, but rather, as one who is fulfilling the King’s decree [thus, “he did as the Lord had commanded”].-[Torath Kohanim 16:85]

Ketubim: Tehillim (Psalm) 69:1-37

RASHI	TARGUM
1. For the conductor, on shoshannim, of David.	1. For praise; concerning the exiles of the Sanhedrin; composed by David.
2. Save me, O God, for water has come up to my soul.	2. Redeem me, O God, for an army of sinners has come to trouble me, like water that has reached to the soul.
3. I have sunk in muddy depths and there is no place to stand; I have come into the deep water, and the current has swept me away.	3. I am sunk in exile like water of the deep, and there is no place to stand; I have come to the mighty depths; a band of wicked/Lawless men and a wicked/Lawless king have sent me into exile.
4. I have become weary from calling out; my throat has become parched; my eyes fail while I wait for my God.	4. I am weary of calling out, my throat has become rough, my eyes have ceased to wait for my God.
5. Those who hate me for nothing are more numerous than the hairs of my head; mighty are those who would cut me off, who are my enemies because of lies; what I did not steal, I will then return.	5. Those who hate me without a cause are more numerous that the hairs of my head; those who dismay me - my enemies, false witnesses, have grown strong; what I never stole I will have to repay, because of their false witness.
6. O God, You know my folly, and my acts of guilt are not concealed from You.	6. O God, You know my folly; my sins have not been hidden from Your presence.
7. Do not let those who hope for You be shamed through me, O Lord God of Hosts; let those who seek You not be disgraced through me, O God of Israel.	7. Those who trust in You will not be disappointed in me; those who seek instruction from You will not be ashamed of me, O God of Israel.
8. For I have borne humiliation because of You; disgrace has covered my face.	8. For on Your account I have borne disgrace; shame has covered my face.
9. I was strange to my brothers, and alien to the sons of my mother.	9. I have been accounted a stranger to my brothers, and I am like a Gentile to the sons of my mother.
10. For the envy of Your house has consumed me, and the humiliations of those who blaspheme You have fallen upon me.	10. For zeal for the sanctuary has consumed me; and the condemnation of the wicked/Lawless who condemn You when they prefer their idols to Your glory has fallen on me.
11. And I bewailed my soul in fast, and it was a disgrace for me.	11. And I wept in the fasting of my soul; and my kindness became my shame.
12. And I made sackcloth my raiment, and I became a byword to them.	12. And I put sackcloth in place of my clothing; and I became a proverb to them.
13. They talk about me, those who sit in the gate, and [they make] melodies [about me] for those who imbibe strong drink.	13. Those who sit in the gate will speak about me in the marketplace, and in the songs of those who come to drink liquor in the circuses.
14. But, as for me, may my prayer to You, O Lord, be in an acceptable time. O God, with Your abundant kindness, answer me with the truth of Your salvation (Heb. “Your Yeshua”).	14. But as for me, my prayer is in Your presence, O LORD, in the time of favor; O God, in the abundance of Your goodness answer me in the truth of Your redemption.
15. Save me from mud that I not sink, that I be saved from my enemies and from the depths of water.	15. Deliver me from exile, which is likened to mud, and I will not sink; let me be delivered from my enemies, who are like the depths of waters.
16. Let neither the current of water sweep me away, nor the deep swallow me, and let a well not close its mouth over me.	16. A mighty king will not send me into exile, and the powerful deep will not swallow me to cover me up, and the mouth of Gehenna will not be opened up for me.
17. Answer me, O Lord, for Your kindness is good; according to Your abundant mercies, turn to me.	17. Answer me, O LORD, for Your kindness is good; look towards me with the abundance of Your compassion.
18. And do not hide Your face from Your servant, because I am distressed, hasten to answer me.	18. And do not remove Your presence from Your servant, for I am in distress; hasten, answer me.
19. Come close to my soul, redeem it; because of my enemies, redeem me.	19. Draw near to my soul, redeem it, so that my enemies may not claim superiority over me, redeem me.
20. You know my humiliation, my shame, and my disgrace; all my oppressors are before You.	20. You know my disgrace and my shame and my dishonor; before you stand all my oppressors.
21. Humiliation has broken my heart and I have become ill; I hoped for sympathy but there was none, and for comforters but I found none.	21. Disgrace has broken my heart, and behold, it is ill; and I waited for those skilled in mourning, but they were not; and for those skilled in comfort, and I found them not.
22. They put gall into my food and for my thirst they gave me vinegar to drink.	22. And as my meal they gave me bitter gall and poison; and for my thirst, they gave me vinegar to drink.
23. May their table before them become a trap, and [their hope] for peace become a snare.	23. Let their table that they set before me with my food become a snare before them; and their sacrifices an offense.
24. May their eyes become dark, so they cannot see; constantly cause their loins to slip.	24. Let their eyes darken so they cannot see, and let their loins continually tremble.
25. Pour out Your fury upon them, and may Your burning wrath overtake them.	25. Pour out Your anger upon them, and may Your harsh anger overtake them.
26. May their palace be desolate; in their tents let there be no dweller.	26. Let their tent became deserted, may no one settle in their tent.
27. For You-those whom You smote they pursued, and about the pain of those whom You wounded they tell.	27. For they have pursued the one You have smitten, and they shall tell of the one wounded for Your slain.
28. Add iniquity/Lawlessness to their iniquity/ Lawlessness, and let them not come into Your charity.	28. Give iniquity/Lawlessness for their iniquity/ Lawlessness, and let them not be purified to enter the assembly of your righteous/generous ones.
29. May they be erased from the book of life, and may they not be inscribed with the righteous/generous.	29. Let them be erased from the memorial book of life, and let them not be written with the righteous/generous.
30. But I am poor and in pain; may Your salvation, O God, exalt me.	30. But I am poor and wounded; Your redemption, O God, will save me.
31. I shall praise the name of God with song, and I shall magnify Him with a thanksgiving offering.	31. I will praise the name of my God with song, and I will magnify Him with thanksgiving.
32. And it will appeal to the Lord more than a young bull that is mature, with horns and hooves.	32. And my prayer will be more pleasing in the presence of the LORD than a choice fatted ox that the first Adam sacrificed, whose horns preceded its hooves.
33. When the humble see, they rejoice, yea, those who seek God, and your heart will be invigorated.	33. The humble have seen; so let those who seek instruction from the presence of God be glad and let their heart live.
34. For God hearkens to the needy, and He does not despise His prisoners.	34. For the LORD accepts the prayer of the lowly, and has not despised His prisoners.
35. Heaven and earth will praise Him, the seas and everything that moves therein,	35. Let the angels of heaven and those who dwell on earth praise Him; the seas, and all that swarms in them.
36. When God saves Zion and builds the cities of Judah, and they dwell there and take possession of it.	36. For God will redeem Zion and repair the cities of Judah, and they will return thither and inherit it.
37. And the seed of His servants inherit it, and those who love His name dwell therein.	37. And the sons of His servants will succeed to it, and those who love His name will abide in its midst.

Rashi’s Commentary on Tehillim (Psalm) 69:1-37

1 on shoshannim Concerning Israel, who are like a rose (שושנה) among the thorns, pricked by the thorns, and he prayed for them.

2 for water has come up the nations/Gentiles.

3 in muddy depths In the mire, the mud of the deep.

and the current That is the flood of the strength of the river, fil in Old French, current.

4 has become parched Heb. נחר , dry, as (Job 30:30): “are burned (חרה) with heat.”

my eyes fail Any drawn-out hope is called “failure of the eyes,” as (Deut. 28:32): “and pine after them all day”. [Similarly] (Lev. 26:16): “that cause the eyes to pine away”; (Job 11: 20), “and the eyes of the wicked will pine away.”

5 who are my enemies because of lies They hate me because of a lie, because I do not pursue their lies to adopt their error.

I will then return When they gather against me, I bribe them with money that I did not steal from them.

7 Do not let those who hope for You be shamed Do not leave me in their hands lest those who hope for You be shamed by what happens to me and say, “Didn’t that happen to one who hopes to the Holy One, blessed be He?”

9 to my brothers To Esau.

10 the envy of Your house They saw the love that You showed us when Your house was still existing, and they envied me.

11 And I bewailed my soul in fast In my fast.

and it was a disgrace for me When I weep and fast before You, they mock me.

13 and melodies they made of me for those who imbibe strong drink.

14 But, as for me, may my prayer to You, O Lord, be may the time of my prayer be a desirable time.

16 and let not...close And let it not close over me.

a well This strange trouble [shall not close] its mouth to swallow me up.

close Heb. תאטר , as (Jud. 3:15): “with a shriveled (אטר) right hand” that he does not use it.

19 Come close to my soul (Come close to me.) redeem it Heb. גאלה , [equivalent to] גְאוֹל אוֹתָה .

21 and I have become ill Heb. ואנושה , I am ailing and sick, as (Micah 1:9): “For she is mortally ill (אנושה) [from] her wounds,” and as (II Sam. 12:15): “and the child (sic) became mortally ill (ויאנש) ,” of Bathsheba. Now if you ask how this “aleph” serves as a radical and also as a prefix denoting the first person, this is the way of a word beginning with “aleph.” For example, (Mal. 1:2): “and I loved (וָאֽהַב) Jacob”; (Prov. 8:17), “I will love (אֵהָב) those who love me.” It is equivalent to וָאֶאֶהַב Similarly, (Zeph. 1:2): “I will totally destroy (אָסֽף אָסֵף) ,” like אֶאֶסֽף .

for sympathy Heb. לנוד , to shake. That friends should come to me to shake [their heads] over me and to comfort me. 22 into my food Heb. בברותי , into my food, as (II Sam. 13:6): “Let my sister Tamar come now, etc., that I may eat (ואברה) from her hand.”

23 and for peace When they hope for peace, may their peace be turned into a snare.

27 For this nation, which You smote.

they pursued For You were a little angry, and they helped cause harm.

and about the pain of those whom You wounded they tell their words, to plot: “Let us destroy them while they are in pain.”

32 And it will appeal to the Lord My praise to the Lord.

more than a young bull that is mature That is the bull sacrificed by Adam, which was created at its height. On the day it was called שּׁוֹר , on that very day, he brought it, for a bull on day of its birth is called שּׁוֹר , as it is said (Lev. 22:27): “A bull (שור) , a lamb, or a goat, that is born.” On that very day, it resembled a פַּר , which is a three-year old.

with horns and hooves Its horns preceded its hooves, because it was created at its height with its horns, and its head emerged from the ground first; the earth thrust them forth in the manner in which all creatures are born, so that its horns preceded its feet.

Ashlamatah: Isaiah 57:14 - 58:14‎‎

Rashi	Targum
14. And He shall say, “Pave, pave, clear the way; remove the obstacles from the way of My people.” {S}	14. And He will say, “Teach, and exhort, turn the heart of the people to a correct way, remove the obstruction of the wicked/Lawless from the way of the congregation of My people.”
15. For so said the High and Exalted One, Who dwells to eternity, and His name is Holy, “With the lofty and the holy ones I dwell, and with the crushed and humble in spirit, to revive the spirit of the humble and to revive the heart of the crushed.	15. For thus says the high and lofty One who dwells in the heavens, whose name is Holy; in the height He dwells, and His Shekhinah is holy. He promises to deliver the broken in heart and the humble of spirit, to establish the spirit of the humble, and to help the heart of the broken.
16. For I will not contend forever, neither will I be wroth to eternity, when a spirit from before Me humbles itself, and souls [which] I have made.	16. “For I will not so avenge forever, nor will My anger always be (so); for I am about to restore the spirits of the dead, and the breathing beings that I have made.
17. For the iniquity of his thievery I became wroth, and I smote him, I hid Myself and became wroth, for he went rebelliously in the way of his heart.	17. Because of the sins of their mammon, which they robbed, My anger was upon them, I smote them, removed My Shekhinah from them and cast them out; I scattered their exiles because they went astray after the fantasy of their heart.
18. I saw his ways and I will heal him, and I will lead him and requite with consolations him and his mourners.	18. The way of their repentance is disclosed before Me, and I will forgive them; I will have compassion on them and requite them with consolations, and those who mourn them.
19. [I] create the speech of the lips; peace, peace to the far and to the near,” says the Lord, “and I will heal him.”	19. The One who creates speech of lips in the mouth of ever man says, Peace will be done for the righteous/ generous, who have kept My Law from the beginning, and peace will be done for the penitent, who have repented to My Law recently, says the LORD; and I will forgive them.
20. But the wicked/Lawless are like the turbulent sea, for it cannot rest, and its waters cast up mud and dirt.	20. But the wicked/Lawless are like the tossing sea which seeks to rest and it cannot, and its waters disturb mire and dirt.
21. “There is no peace,” says my God, “for the wicked/ Lawless.” {P}	21. There is no peace, says my God for the wicked/ Lawless.

1. Call with a [full] throat, do not spare, like a shofar raise your voice, and relate to 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.
2. Yet they seek Me daily and they wish to know My ways, like a nation that performed righteousness/ generosity and did not forsake the ordinance of its God: they ask Me ordinances of righteousness/generosity; they desire nearness to 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.
3. “Why have we fasted, and You did not see; we have afflicted our soul and You do not know?” Behold, on the day of your fast you pursue business, and [from] all your debtors you exact [payment].	3. They say, ‘Why have we fasted, as is disclosed before You? Why have we afflicted ourselves, as 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 stumblings.
4. Behold, for quarrel and strife you fast, and to strike with a fist of wickedness/Lawlessness. Do not fast like this day, to make your voice 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.
5. Will such be the fast I will choose, a day of man's afflicting his soul? Is it to bend his head like a fishhook and spread out sackcloth and ashes? 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?
6. Is this not the fast I will choose? To undo the fetters of wickedness/Lawlessness, to untie the bands of perverseness, and to let out the oppressed free, and all perverseness you shall eliminate.	6. Is not this it, the fast that I take pleasure in: disperse a wicked/Lawless congregation, undo bands, writings of perverted judgment, let those who were robbed depart free, and remove every perverted judgment?
7. Is it not to share your bread with the hungry, and moaning poor you shall bring home; when you see a naked one, you shall clothe him, and from your flesh you shall not hide?	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?
8. Then your light shall break forth as the dawn, and your healing shall quickly sprout, and your righteousness/generosity shall go before you; the glory of the Lord shall gather you in.	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.
9. Then you shall call and the Lord shall answer, you shall cry and He shall say, "Here I am," if you remove perverseness from your midst, putting forth 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,
10. And you draw out your soul to the hungry, and an afflicted soul you sate, then your light shall shine in the darkness, and your darkness shall be like noon.	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.
11. And the Lord shall always lead you, and He shall satisfy your soul in drought, and strengthen your bones; and you shall be like a well-watered garden and like a spring of water whose water does not fail.	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.
12. And [those coming] from you shall build ancient ruins, foundations of generations you shall erect, and you shall be called the repairer of the breaches, restorer of the 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.
13. If you restrain your foot because of the Sabbath, from performing your affairs on My holy day, and you call the Sabbath a delight, the holy of the Lord honored, and you honor it by not doing your wonted ways, by not pursuing your affairs and speaking words.	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;
14. Then, you shall delight with the Lord, and I will cause you to ride on the high places of the land, and I will give you to eat the heritage of Jacob your father, for the mouth of the Lord has spoken. {P}	14. then you will take delight before 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 of the LORD it is so decreed.”

Mordechai (Mark) 6:1-6a - I Hillel (Luke) 4:16-30

CLV[1]	Magiera Peshitta NT[2]	Greek[3]	Delitzsch[4]
Peshat
1. ¶ And He came out thence and is coming into His own country, and His disciples are following Him.	1. And he went away from there and came to his city and his disciples were following him.	1. Καὶ ἐξῆλθεν ἐκεῖθεν, καὶ ἦλθεν εἰς τὴν πατρίδα αὐτοῦ· καὶ ἀκολουθοῦσιν αὐτῷ οἱ μαθηταὶ αὐτοῦ.	1וַיֵּצֵא מִשָּׁם וַיָּבֹא אֶל־אַרְצוֹ וַיֵּלְכוּ אַחֲרָיו תַּלְמִידָיו׃
2. And at the coming of a sabbath He begins to teach in the synagogue. And the majority, hearing, were astonished, saying, "Whence has this man all these things? And what wisdom is being given this man! And such powerful deeds are occurring by means of his hands!"	2. And when it was the Sabbath, he began to teach in the synagogue. And many who heard were amazed and were saying, "Where [did] this man [learn] these [things]? And what is [this] wisdom that was given to him, that miracles such as these might be done by his hand?	2. καὶ γενομένου σαββάτου, ἤρξατο ἐν τῇ συναγωγῇ διδάσκειν· καὶ πολλοὶ ἀκούοντες ἐξεπλήσσοντο, λέγοντες, Πόθεν τούτῳ ταῦτα καὶ τίς ἡ σοφία ἡ δοθεῖσα αὐτῷ, ὅτι καὶ δυνάμεις τοιαῦται διὰ τῶν χειρῶν αὐτοῦ γίνονται;	2וַיְהִי בְּיוֹם הַשַּׁבָּת וַיָּחֶל לְלַמֵּד בְּבֵית הַכְּנֶסֶת וַיִּשְׁמְעוּ רַבִּים וַיִּשְׁתּוֹמֲמוּ וַיֹּאמְרוּ מֵאַיִן לָאִישׁ הַזֶּה כָּאֵלֶּה וּמַה הַחָכְמָה הַנְּתוּנָה לוֹ עַד־אֲשֶׁר נַעֲשׂוּ גְּבוּרוֹת כָּאֵלֶּה עַל־יָדָיו׃
3. Is not this the artisan, the son of Mary and the brother of James and Joseph and Judas and Simon? And are not his sisters here with us? And they were snared in Him."	3. Is this not the carpenter, the son of Mary and the brother of James and of Joses and of Judas and of Simon? And behold, are not his sisters here with us?" And they were offended at him.	3. οὐχ οὗτός ἐστιν ὁ τέκτων, ὁ υἱὸς Μαρίας, ἀδελφὸς δὲ Ἰακώβου καὶ Ἰωσῆ καὶ Ἰούδα καὶ Σίμωνος; καὶ οὐκ εἰσὶν αἱ ἀδελφαὶ αὐτοῦ ὧδε πρὸς ἡμᾶς; καὶ ἐσκανδαλίζοντο ἐν αὐτῷ.	3הֲלֹא הוּא הֶחָרָשׁ בֶּן־מִרְיָם וַאֲחִי יַעֲקֹב וְיוֹסֵי וִיהוּדָה וְשִׁמְעוֹן וַהֲלֹא אַחְיוֹתָיו אִתָּנוּ פֹה וַיְהִי לָהֶם לְמִכְשׁוֹל׃
4. And Jesus said to them that "A prophet is not dishonoured, except in his own country and among his relatives and in his home."	4. And Jesus said to them, "There is no prophet who is dishonored, except in his own city and among his own relatives and in his own house."	4. ἔλεγε δὲ αὐτοῖς ὁ Ἰησοῦς ὅτι Οὐκ ἔστι προφήτης ἄτιμος, εἰ μὴ ἐν τῇ πατρίδι αὐτοῦ, καὶ ἐν τοῖς συγγενέσιν καὶ ἐν τῇ οἰκίᾳ αὐτοῦ.	4וַיֹּאמֶר אֲלֵיהֶם יֵשׁוּעַ אֵין הַנָּבִיא נִקְלֶה כִּי אִם־בְּאַרְצוֹ וּבֵין קְרוֹבָיו וּבְבֵיתוֹ׃
5. And He could not do any powerful deed there except, placing hands on a few who are ailing, He cures them.	5. And he was not able to do even one miracle there, except that he laid his hand on a few sick and healed [them].	5. καὶ οὐκ ἠδύνατο ἐκεῖ οὐδεμίαν δύναμιν ποιῆσαι, εἰ μὴ ὀλίγοις ἀρρώστοις ἐπιθεὶς τὰς χεῖρας, ἐθεράπευσε.	5וְלֹא יָכֹל לַעֲשׂוֹת שָׁם כָּל־גְּבוּרָה רַק חַלָּשִׁים מְעַטִּים שָׂם יָדָיו עֲלֵיהֶם וַיִּרְפָּאֵם׃
6a. And He marvels because of their unbelief.	6a. And he was amazed by the lack of their faith.	6a. καὶ ἐθαύμαζε διὰ τὴν ἀπιστίαν αὐτῶν.	6aוַיִּתְמַהּ עַל־חֶסְרוֹן אֱמוּנָתָם

Remes
16. ¶ And He came to Nazareth, where He was reared, and, according to His custom on the day of the sabbaths, He entered into the synagogue and rose to read.	16. And he came to Nazareth where he had been raised. And he entered into the synagogue as he was accustomed on the day of the Sabbath and stood up to read.	16. Καὶ ἦλθεν εἰς τὴν Ναζαρέθ, οὗ ἦν τεθραμμένος· καὶ εἰσῆλθε, κατὰ τὸ εἰωθὸς αὐτῷ, ἐν τῇ ἡμέρᾳ τῶν σαββάτων εἰς τὴν συναγωγήν, καὶ ἀνέστη ἀναγνῶναι.	16וַיָּבֹא אֶל־נְצֶרֶת אֲשֶׁר גּוּדַּל־שָׁם וַיֵּלֶךְ כְּמִשְׁפָּטוֹ בְּיוֹם הַשַּׁבָּת אֶל־בֵּית הַכְּנֵסֶת וַיָּקָם לִקְרֹא בַסֵּפֶר׃
17. And handed to Him was a scroll of the prophet Isaiah, and, opening the scroll, He found the place where it was written,	17. And the scroll of Isaiah the prophet was given to him and Jesus opened the scroll and found the place where it was written:	17. καὶ ἐπεδόθη αὐτῷ βιβλίον Ἠσαΐου τοῦ προφήτου. καὶ ἀναπτύξας τὸ βιβλίον, εὗρε τὸν τόπον οὗ ἦν γεγραμμένον,	17וַיּוּתַּן־לוֹ סֵפֶר יְשַׁעֲיָה הַנָּבִיא וַיִּפְתַּח אֶת־הַסֵּפֶר וַיִּמְצָא אֶת־הַמָּקוֹם אֲשֶׁר הָיָה־כָתוּב בּוֹ׃
18. The spirit of the Lord is on Me, On account of which He anoints Me to bring the evangel to the poor. He has commissioned Me to heal the crushed heart, To herald to captives a pardon, And to the blind the receiving of sight; To dispatch the oppressed with a pardon."	18. THE SPIRIT OF THE LORD [IS] ON ME AND BECAUSE OF THIS, HE HAS ANOINTED ME TO PREACH TO THE POOR AND HAS SENT ME TO HEAL THE BROKEN-HEARTED AND TO PREACH FORGIVENESS TO THE CAPTIVES AND SIGHT TO THE BLIND AND TO STRENGTHEN THE BROKEN WITH FORGIVENESS	18. Πνεῦμα Κυρίου ἐπ᾽ ἐμέ, οὗ ἕνεκεν ἔχρισέ με εὐαγγελίζεσθαι πτωχοῖς· ἀπέσταλκέ με ἰάσασθαι τοὺς συντετριμμένους τὴν καρδίαν· κηρύξαι αἰχμαλώτοις ἄφεσιν, καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει,	18רוּחַ אֲדֹנָי יֱהוֹה עָלָי יַעַן מָשַׁח אֹתִי לְבַשֵׂר עֲנָוִים׃
19. To herald an acceptable year of the Lord..."	19. and to preach the acceptable year of the LORD."	19. κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν.	19שְׁלָחַנִי לַחֲבשׁ לְנִשְׁבְּרֵי־לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וּלְעִוְרִים פְּקַח־קוֹחַ לְשַׁלַּח רְצוּצִים חָפְשִׁים לִקְרֹא שְׁנַת־רָצוֹן לַיְהֹוָה׃
20. And furling the scroll, giving it back to the deputy, He is seated. And the eyes of all in the synagogue were looking intently at Him."	20. And he rolled up the scroll and gave it to the minister and went [and] sat down. And the eyes of all of them in the synagogue were fixed on him.	20. καὶ πτύξας τὸ βιβλίον, ἀποδοὺς τῷ ὑπηρέτῃ, ἐκάθισε· καὶ πάντων ἐν τῇ συναγωγῇ οἱ ὀφθαλμοὶ ἦσαν ἀτενίζοντες αὐτῷ	20וַיְהִי כַּאֲשֶׁר גָּלַל אֶת־הַסֵּפֶר וַיְשִׁיבֵהוּ אֶל־הַחַזָּן וַיֵּשֶׁב וְעֵינֵי כָּל־אֲשֶׁר בְּבֵית הַכְּנֵסֶת נְשׂוּאוֹת אֵלָיו׃
21. Now He begins to be saying to them that "Today this scripture is fulfilled in your ears."	21. And he began to speak to them, "Today this scripture is fulfilled in your ears."	21. ἤρξατο δὲ λέγειν πρὸς αὐτοὺς ὅτι Σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν.	21וַיָּחֶל וַיֹּאמֶר אֲלֵיהֶם הַיּוֹם נִתְמַלֵּא הַכָּתוּב הַזֶּה בְּאָזְנֵיכֶם׃
22. And all testified of Him and marvelled at the gracious words which are issuing out of His mouth. And they said, "Is not this Joseph's son?	22. And all were witnessing to him and were amazed at the words of blessing that were coming out of his mouth. And they were saying, "Is not this [man] the son of Joseph?"	22. καὶ πάντες ἐμαρτύρουν αὐτῷ, καὶ ἐθαύμαζον ἐπὶ τοῖς λόγοις τῆς χάριτος τοῖς ἐκπορευομένοις ἐκ τοῦ στόματος αὐτοῦ, καὶ ἔλεγον, Οὐχ οὗτος ἐστιν ὁ υἱός Ἰωσήφ;	22וְכוּלָּם הֱעִידוּהוּ וְתָמְהוּ עַל־דִּבְרֵי חֵן הַיֹּצְאִים מִפִּיהוּ וַיֹּאמְרוּ הֲלֹא־זֶה הוּא בֶּן־יוֹסֵף׃
23. And He said to them, “Undoubtedly you will be declaring to me this parable: 'Physician, cure yourself!' 'Whatever we hear occurring in Capernaum do here also in your own country.'	23. Jesus said to them, "Perhaps you will tell me this proverb: 'Physician, heal yourself,' and all that we have heard that you did in Capernaum, do also here in your city."	23. καὶ εἶπε πρὸς αὐτούς, Πάντως ἐρεῖτέ μοι τὴν παραβολὴν ταύτην, Ἰατρέ, θεράπευσον σεαυτόν· ὅσα ἠκούσαμεν γενόμενα ἐν τῇ Καπερναούμ, ποίησον καὶ ὧδε ἐν τῇ πατρίδι σου.	23וַיֹּאמֶר אֲלֵיהֶם הֵן תֹּאמְרוּ לִי אֶת־הַמָּשָׁל הַזֶּה רֹפֵא רְפָא אֶת־עַצְמֶךָ וּכְכֹל אֲשֶׁר שָׁמַעְנוּ שֶׁנַּעֲשָׂה בִּכְפַר־נַחוּם עֲשֵׂה־כֵן גַּם־פֹּה בְּעִיר מוֹלַדְתֶּךָ׃
24. Now He said, Verily, I am saying to you that no one who is a prophet is acceptable in his own country.	24. But he said, "Truly, I say to you, there is no prophet that is received in his city.	24. εἶπε δέ, Ἀμὴν λέγω ὑμῖν ὅτι οὐδεὶς προφήτης δεκτός ἐστιν ἐν τῇ πατρίδι αὐτοῦ.	24וַיֹּאמַר אָמֵן אֹמֵר אֲנִי לָכֶם אֵין־נָבִיא רָצוּי בְּאֶרֶץ מוֹלַדְתּוֹ׃
25. Now of a truth I am saying to you, that many widows were in Israel in the days of Elijah, when heaven is locked for three years and six months, as a great famine came to be over the entire land,	25. For I tell you the truth, that there were many widows in Israel in the days of Elijah the prophet, while the heavens were closed [for] three years and six months and a great famine was in all the land.	25. ἐπ᾽ ἀληθείας δὲ λέγω ὑμῖν, πολλαὶ χῆραι ἦσαν ἐν ταῖς ἡμέραις Ἠλίου ἐν τῷ Ἰσραήλ, ὅτε ἐκλείσθη ὁ οὐρανὸς ἐπὶ ἔτη τρία καὶ μῆνας ἕξ, ὡς ἐγένετο λιμὸς μέγας ἐπὶ πᾶσαν τὴν γῆν·	25וֶאֱמֶת אַגִּיד לָכֶם אַלְמָנוֹת רַבּוֹת הָיוּ בְיִשְׂרָאֵל בִּימֵי אֵלִיָּהוּ בְּהֵעָצֵר הַשָּׁמַיִם שָׁלֹשׂ שָׁנִים וְשִׁשָּׁה חֳדָשִׁים וַיְהִי רָעָב גָּדוֹל בְּכָל־הָאָרֶץ׃
26. and to none of them was Elijah sent, except into Sarepta of Sidonia, to a widow woman.	26. And Elijah was not sent to one of them, except to Zarephath of Sidon, to a widow woman.	26. καὶ πρὸς οὐδεμίαν αὐτῶν ἐπέμφθη Ἠλίας, εἰ μὴ εἰς Σάρεπτα τῆς Σιδῶνος πρὸς γυναῖκα χήραν.	26וְאֵלִיָּהוּ לֹא־נִשְׁלַח אֶל־אַחַת מֵהֵנָּה זוּלָתִי צָרְפַתָה אֲשֶׁר לְצִידוֹן אֶל־אִשָּׁה אַלְמָנָה׃
27. And many lepers were in Israel under Elisha the prophet, and none of them is cleansed except Naaman the Syrian.”	27. And there were many lepers [in] Israel in the days of Elisha the prophet, yet not one of them was cleansed, except Naaman the Syrian."	27. καὶ πολλοὶ λεπροὶ ἦσαν ἐπὶ Ἐλισσαίου τοῦ προφήτου ἐν τῷ Ἰσραήλ· καὶ οὐδεὶς αὐτῶν ἐκαθαρίσθη, εἰ μὴ Νεεμὰν ὁ Σύρος.	27וּמְצֹרָעִים רַבִּים הָיוּ בְיִשְׂרָאֵל בִּימֵי אֱלִישָׁע הַנָּבִיא וְלֹא טֹהַר אֶחָד מֵהֶם זוּלָתִי נַעֲמָן הָאֲרַמִּי׃
28. And filled with fury are all who are in the synagogue, at hearing these things,	28. And when they heard these [things], all that were in the synagogue were filled with anger.	28. καὶ ἐπλήσθησαν πάντες θυμοῦ ἐν τῇ συναγωγῇ, ἀκούοντες ταῦτα,	28וְכֹל אֲשֶׁר בְּבֵית הַכְּנֵסֶת כְּשָׁמְעָם אֶת־הַדְּבָרִים הָאֵלֶּה וַיִּמָּלְאוּ חֵמָה׃
29. and rising, they cast Him outside of the city. And they led Him to the brow of the mountain on which their city had been built, so as to push Him over the precipice."	29. And they rose up [and] threw him outside of the city. And they brought him up to the top of the mountain on which their city was built to throw him down from the steep place.	29. καὶ ἀναστάντες ἐξέβαλον αὐτὸν ἔξω τῆς πόλεως, καὶ ἤγαγον αὐτὸν ἕως τὴς ὀφρύος τοῦ ὄρους, ἐφ᾽ οὗ ἡ πόλις αὐτῶν ᾠκοδόμητο, εἰς τὸ κατακρημνίσαι αὐτόν.	29וַיָּקוּמוּ וַיַּדִּיחוּ אוֹתוֹ אֶל־מִחוּץ לָעִיר וַיְבִיאוּהוּ עַד־גַּב הָהָר אֲשֶׁר נִבְנְתָה עִירָם עָלָיו לְמַעַן הַשְׁלִיכוֹ מָטָּה׃
30. Yet He, passing through their midst, went.	30. But he passed through them and went away.	30. αὐτὸς δὲ διελθὼν διὰ μέσου αὐτῶν ἐπορεύετο.	30אַךְ־הוּא עָבַר בְּתוֹכָם וַיֵּלֶךְ לְדַרְכּוֹ׃

Dr. Eliyahu’s & Hakham’s Rendition

Peshat:

Mordechai (Mark) 6:1-6a

1. And he departed from there and came into his native town,[5] and his Talmidim followed[6] after him.

2. And when Shabbat had come, he began teaching[7] in the synagogue, and many listening were struck with astonishment,[8] saying from where (who) does this one (he) [get] this and what wisdom is this which has been given to him, and such supernatural power[9] happens[10] through his hands.

3. Is not this the craftsman’s son the son of Miriam and the brother of Ya’aqob and Yoseph and Yehudah and Shim’on; and [are] not these his sisters here with us and they were disapproved of him (and would not acknowledge his authority).[11]

4. And Yeshua said to them that a Prophet is without honour (or dignity) except in his native town and with relatives (or fellow citizens) or in his [own] house.

5. And [he was] not able to perform even one miracle except he cured a few weak [ones] by laying his hands on them.

6. And [he] marvelled at their unbelief (or “lack of Emunah” – i.e. disobedient lifestyle).[12]

Remes:

I Hillel (Luke) 4:16-30‎

16. ¶ And he came to Nazareth,[13] where he was raised up,[14] and entered according to his religious practice,[15] in (on) the day of [the] Sabbaths[16] into the Synagogue and rose to read aloud[17].

17. And given to him was the [scroll of the] Prophet Yeshayahu[18] and he unrolled the scroll to find the place where it was written (in the Scriptures – Biblical reference Isaiah 61:1-9 but shortened to 61:1-2)[19]

18. “ ¶The spirit of the L-rd G-D is upon me, Because the L-RD has anointed me; He has sent me as a herald of joy to the humble, To bind up the wounded of heart, To proclaim release to the captives, Liberation to the imprisoned;

19. To proclaim a year of the L-RD's favour and a day of vindication by our God; To comfort all who mourn.”

[3. To provide for the mourners in Zion -- To give them a turban instead of ashes, The festive ointment instead of mourning, A garment of splendor instead of a drooping spirit. They will be called terebinths of victory, Planted by the L-RD for His glory.

4. And they will build the ancient ruins, Raise up the desolations of old, And renew the ruined cities, The desolations of many ages.

5. Strangers will stand and pasture your flocks, Aliens will be your plowmen and vine-trimmers;

6. While you will be called “Priests of the L-RD,” And termed “Servants of our God.” You will enjoy the wealth of nations And revel in their riches.

7. Because your shame was double -- Men cried, “Disgrace is their portion” -- Assuredly, They will have a double share in their land, Joy will be theirs for all time.

8. For I the L-RD love justice, I hate robbery with a burnt offering. I will pay them their wages faithfully, And make a covenant with them for all time.

9. Their offspring will be known among the nations, Their descendants in the midst of the peoples. All who see them will recognize That they are a stock the L-RD has blessed. {P}]

20. And he rolled up the scroll and gave it back to the attendant (clerk or Pakid)[20] and sat down. And everyone in the Synagogue [intently] fixed their eyes on him.

21. [He] began saying to them today this Scripture has been accomplished (carried out) in your hearing.

22. And everyone bore witness (affirming his words)[21] and was incredulously surprised at the words [and the] mercy (Chesed) he was speaking;[22] and they kept saying, (asking) is this Ben Yoseph?[23]

23. And he said to them, certainly you will make (speak) this parable (Drash), Physician, heal yourself. Many things we have heard coming to pass[24] in K’far-Nachum; now do those things also in your native town.

24. But I tell you a truth that not one[25] prophet was accepted in his native town.

25. But I tell you a truth; there were many widows in Yisrael during Eliyahu’s days, when the heavens were shut for three and a half years as a great famine was upon all the earth.[26]

26. And, Eliyahu was not sent to one [of them – i.e. Israelite] except into Zarephath of Sidon to a [Gentile] widow.

27. And many lepers were in Yisrael in the time of Elisha the Prophet, and not one of them [i.e. Israelite] was cleansed except Naaman the Aramean [a Gentile][27].

28. And the Synagogue was filled with wrath hearing him.[28]

29. And they rose to cast him out of the city and lead him as far the [brink] of a mountain’s precipice upon which a city was built so they could throw him down.

30. But he passed through their midst [and proceeded] on his journey.

Correlations

By: HE Giberet Dr. Elisheba bat Sarah

Greek:

Greek	English	Seder 1 Lev 16:1-4	Seder 2 Num 29:7-11	Psalms 69:1-37	Ashlamatah Isa 57:14-58:14			NC 1 Mark 6:1-6a	NC 2 Luke 4:16-30
ἀδελφός	brothers, brethren	Lev 16:12		Psa 69:8				Mar 6:3
ἀκούω	heard, hearing					Isa 58:4		Mar 6:2	Luk 4:23
ἀποστέλλω	sent out, sent me					Isa 58:6			Luk 4:18
ἄρχομαι	began							Mar 6:2	Luk 4:21
ἄφεσις	release	Lev 16:26				Isa 58:6			Luk 4:18
γῆ	land, earth	Lev 16:22		Psa 69:34		Isa 58:14			Luk 4:25
γίνομαι	being separated from, taking place, took place			Psa 69:8				Mar 6:2	Luk 4:23
γράφω	written			Psa 69:28					Luk 4:17
δέ	and							Mar 6:3	Luk 4:21
δεκτός	acceptable, accepted					Isa 58:5			Luk 4:19
διά	on account of, through					Isa 57:17		Mar 6:2	Luk 4:30
δίδωμι	gave, giving, given			Psa 69:21		Isa 57:15		Mar 6:2
δύναμαι	be able, not able					Isa 57:20		Mar 6:5
δύναμις	forces, power			Psa 69:6				Mar 6:2
ἐγώ	his, him							Mar 6:1	Luk 4:16
εἰ μή	except							Mar 6:4	Luk 4:26
εἰς	into, unto							Mar 6:1	Luk 4:16
εἰσέρχομαι	entered	Exo 16:22		Psa 69:1					Luk 4:16
ἐν	in							Mar 6:2	Luk 4:16
ἕνεκα	because of, because of which			Psa 69:7					Luk 4:18
ἐνιαυτός	year	Lev 16:34							Luk 4:19
ἔξω	outside	Lev 16:27							Luk 4:29
ἐπί	upon	Lev 16:2		Psa 69:3		Isa 57:19			Luk 4:18
ἔπω	said	Lev 16:2				Isa 57:19			Luk 4:23
ἐρέω	say					Isa 57:14			Luk 4:23
ἔρχομαι	came, went			Psa 69:2				Mar 6:1	Luk 4:16
εὑρίσκω	find, found			Psa 69:20		Isa 58:3			Luk 4:17
ἕως	until, into, unto	Lev 16:17		Psa 69:1					Luk 4:29
ἡμέρα	day	Lev 16:30				Isa 58:2			Luk 4:16
θαυμάζω	marveled							Mar 6:6	Luk 4:22
θεραπεύω	cured, attend to							Mar 6:5	Luk 4:23
θραύω	devastated					Isa 58:6			Luk 4:18
θυμός	rage			Psa 69:24					Luk 4:28
ἰάομαι	healed					Isa 57:18			Luk 4:18
καθαρίζω	cleansed. clear	Lev 16:19				Isa 57:14			Luk 4:27
καί	and, but							Mar 6:1	Luk 4:16
καρδία	heart					Isa 57:15			Luk 4:18
κύριος	LORD	Lev 16:1	Num 29:8	Psa 69:6		Isa 57:15			Luk 4:18
λέγω	says, saying, to say					Isa 57:15		Mar 6:2	Luk 4:21
λόγος	words					Isa 58:13			Luk 4:22
μέσος	midst	Lev 16:16							Luk 4:30
μήν	month	Lev 16:29	Num 29:7						Luk 4:25
νηστεία	into, the							Mar 6:1	Luk 4:17
οἰκοδομέω	built up			Psa 69:35		Isa 58:12			Luk 4:29
ὅτι	that							Mar 6:15	Luk 4:21
οὐ	did not, no							Mar 6:3	Luk 4:22
οὐδείς	not even one							Mar 6:5	Luk 4:24
οὐρανός	heavens			Psa 69:34					Luk 4:25
οὗτος	this							Mar 6:2	Luk 4:21
ὀφθαλμός	eyes			Psa 69:3					Luk 4:20
παραβολή	parable			Psa 69:11					Luk 4:23
πᾶς	any, every	Lev 16:2	Num 29:7	Psa 69:19		Isa 57:16			Luk 4:15
πατρίς	fatherland							Mar 6:1	Luk 4:23
πληρόω	he shall fill, have been fulfilled	Lev 16:12							Luk 4:21
πνεῦμα	spirit					Isa 57:16			Luk 4:18
ποιέω	shall offer, do, made, to do	Lev 16:15	Num 29:7			Isa 57:16		Mar 6:5	Luk 4:23
πόλις	cities, city			Psa 69:35					Luk 4:29
πολύς	many							Mar 6:2	Luk 4:25
πορεύομαι	went, went away						Isa 57:17		Luk 4:30
πρός	with							Mar 6:3	Luk 4:21
προφήτης	prophet							Mar 6:4	Luk 4:17
πτωχός	poor			Psa 69:29			Isa 58:7		Luk 4:18
σάββατον	Sabbath	Lev 16:31					Isa 58:13	Mar 6:2	Luk 4:16
σήμερον	today						Isa 58:4		Luk 4:21
στόμα	mouth			Psa 69:15			Isa 58:13		Luk 4:22
συναγωγή	congregations, synagogue	Lev 16:5						Mar 6:2	Luk 4:16
συντρίβω	broken						Isa 57:15		Luk 4:18
τόπος	place	Lev 16:24							Luk 4:17
τρεῖς	three		Num 29:9						Luk 4:25
υἱός	sons	Lev 16:1		Psa 69:8				Mar 6:3	Luk 4:22
χείρ	hand	Lev 16:12						Mar 6:2
χρίω	anoint	Lev 16:32							Luk 4:18
ὧδε	here							Mar 6:3	Luk 4:23

Afternoon Service

Shabbat	Torah Reading:
כְּמַעֲשֵׂה אֶרֶץ-מִצְרַיִם
“K’Ma’aseh Eretz-Mitsrayim”	Reader 1 – Vayiqra 18:1-5
“After the doings of the land of Egypt”	Reader 2 – Vayiqra 18:6-21
“Como hacen en la tierra de Egipto”	Reader 3 – Vayiqra 18:22-30
Vayiqra (Leviticus) ‎18:1-30‎	Maftir – Vayiqra 18:22-30
Ashlamatah: Micah 7: 18-20‎	‎ Micah 7: 18-20‎
Psalm 32‎:1-11
N.C. II Hillel (II Luke/Acts) 27:1-44‎

Rashi & Targum Pseudo Jonathan

for: Vayiqra (Leviticus) ‎‎18:1-30‎

Rashi	Targum Pseudo-Jonathan
1. And the Lord spoke to Moses, saying:	1. And the LORD spoke with Mosheh, saying:
2. Speak to the children of Israel, and say to them: I am the Lord, your God.	2. Speak with the sons of Israel, and say to them, I am the LORD your God.
3. Like the practice of the land of Egypt, in which you dwelled, you shall not do, and like the practice of the land of Canaan, to which I am bringing you, you shall not do, and you shall not follow their statutes.	3. After the evil work of the people of the land of Mizraim, among whom you have dwelt, you will not do; so likewise, after the evil work of the people of the land of Kenaan, whither I am bringing you, you will not do, neither will you walk according to their laws;
4. You shall fulfill My ordinances and observe My statutes, to follow them. I am the Lord, your God.	4. but you will perform the orders of My judgments, and observe My statutes to walk in them: I am the LORD your God.
5. You shall observe My statutes and My ordinances, which a man shall do and live by them. I am the Lord.	5. And you will keep My statutes, and the order of My judgments, which if a man do he will live in them, in the life of eternity, and his portion will be with the just: I am the LORD.
6. No man shall come near to any of his close relatives, to uncover [their] nakedness. I am the Lord.	6. No man, either young or old, will come near to any of the kindred of his flesh to dishonour (their) nakedness by carnality, or by the knowledge of their nakedness. I am the LORD.
7. You shall not uncover the nakedness of your father or the nakedness of your mother; she is your mother; you shall not uncover her nakedness.	7. The nakedness of your father, or the nakedness of your mother, you will not dishonour. A woman will not lie with her father, nor a man with his mother; she is your mother: you will not discover her nakedness.
8. You shall not uncover the nakedness of your father's wife; it is your father's nakedness.	8. The nakedness of your father's wife you will not dishonour, for it is the nakedness of your father.
9. The nakedness of your sister, whether your father's daughter or your mother's daughter, whether born to one who may remain in the home or born to one who must be sent outside you shall not uncover their nakedness.	9. The nakedness of your sister, the daughter of your father, or the daughter of your mother, (or of her) whom, your father begat by another wife, or of your mother, whom your mother bare by your father or by another husband, you will not dishonour.
10. The nakedness of your son's daughter or your daughter's daughter you shall not uncover their nakedness, for they are your own nakedness.	10. The nakedness of your son's daughter, or the daughter of your daughter, you will not dishonour, because they are as your own nakedness.
11. The nakedness of the daughter of your father's wife, born to your father she is your sister: you shall not uncover her nakedness.	11. The nakedness of your father's wife's daughter, who has been begotten of your father, she is your sister, you will not dishonour.
12. You shall not uncover the nakedness of your father's sister; she is the close relative of your father.	12. The nakedness of your father's sister you will not dishonour; she is of kin to your father's flesh.
13. You shall not uncover the nakedness of your mother's sister, for she is the close relative of your mother.	13. The nakedness of your mother's sister you will not dishonour; for she is of kin to your mother's flesh.
14. You shall not uncover the nakedness of your father's brother you shall not come near his wife; she is your aunt.	14. The nakedness of your father's brother you will not dishonour, nor come near to his wife carnally; she is the wife of your father's brother.
15. You shall not uncover the nakedness of your daughter in law; she is your son's wife you shall not uncover her nakedness.	15. The nakedness of your daughter-in-law you will not dishonour; she is the wife of your son, you will not dishonour her nakedness.
16. You shall not uncover the nakedness of your brother's wife: it is your brother's nakedness.	16. The nakedness of your brother's wife you will not dishonour in the life-time of your brother, or after his death, if he have children; for it is the nakedness of your brother.
17. You shall not uncover the nakedness of a woman and her daughter; you shall not take [in marriage] her son's daughter or her daughter's daughter, to uncover her nakedness they are close relatives, it is evil counsel.	17. The nakedness of a woman and of her daughter you will not dishonour, neither will you take her son's daughter or the daughter of her daughter, to dishonour their nakedness; for they are of kin to her flesh; it is corruption.
18. And you shall not take a woman with her sister [in marriage] as rivals, to uncover the nakedness of one upon the other, in her lifetime.	18. Neither will you take a wife in the lifetime of her sister, to aggrieve her by dishonouring her nakedness, over her, all the days of her life.
19. And to a woman during the uncleanness of her separation, you shall not come near to uncover her nakedness.	19. And unto the side of a woman in the time of the separation of her uncleanness you will not draw near to dishonour her nakedness.
20. You shall not lie carnally with your neighbor's wife, to become defiled by her.	20. Nor unto the side of your neighbour's wife will you come to defile her.
21. And you shall not give any of your offspring to pass through for Molech. And you shall not profane the Name of your God. I am the Lord.	21. And of your offspring you will not give up any to lie carnally with the daughters of the Gentiles, to perform strange worship; nor will you profane the Name of your God: I am the LORD.
22. You shall not lie down with a male, as with a woman: this is an abomination.	22. Nor with a male person will you lie as with a woman; it is an abhorrent thing.
23. And with no animal shall you cohabit, to become defiled by it. And a woman shall not stand in front of an animal to cohabit with it; this is depravity.	23. Neither will you lie with any beast to corrupt yourself therewith nor will any woman approach before a beast for evil pleasure; it is confusion.
24. You shall not defile yourselves by any of these things, for the nations, whom I am sending away from before you, have defiled themselves with all these things.	24. Defile not yourselves by any one of all these; for by all these have the peoples defiled themselves whom I am about to drive away from before you.
25. And the land became defiled, and I visited its sin upon it, and the land vomited out its inhabitants.	25. And the land has been defiled, and I have visited the guilt upon it, and the land delivers itself of its inhabitants.
26. But as for you, you shall observe My statutes and My ordinances, and you shall not do like any of these abominations neither the native, nor the stranger who sojourns among you.	26. But you, O congregation of Israel, observe My statutes, and the order of My judgments, and commit not one of these abominations, neither (you who are) native born, or the strangers who sojourn among you.
27. For the people of the land who preceded you, did all of these abominations, and the land became defiled.	27. For these abominable things have been done by the men of the land who have been before you, so that the land has been polluted:
28. And let the land not vomit you out for having defiled it, as it vomited out the nation that preceded you.	28. lest, when you pollute the land, it cast you forth, as it will have delivered itself of the people that were before you.
29. For anyone who commits any of these abominations, the persons doing so shall be cut off from the midst of their people.	29. For whoever commits any one of these abominations, the souls who do so will be destroyed from among their people.
30. And you shall observe My charge, not to commit any of the abominable practices that were done before you, and you shall not become defiled by them. I am the Lord your God.	30. Observe you (then) the keeping of My Word, in being careful to avoid the practice of these abominable rites, which have been practised in the land before you, and the defilement of yourselves by them: I am the LORD.

Reading Assignment:

The Torah Anthology, Volume 11, The Divine Service, pp. 396-419

By: Hakham Yitschak Magrisso

Translated by Rabbi Aryeh Kaplan

Moznaim Publishing Corporation, 1991

Rashi’s Commentary for Vayiqra (Lev.) ‎‎18:1-30‎

2 I am the Lord, your God I am the One Who said at Sinai, “I am the Lord, your God” (Exod. 20:2), and you accepted My sovereignty upon yourselves [at that time]; consequently, accept My decrees. Rabbi [Yehudah Hanassi] says: "It is openly known before Him, that they would eventually be scourged by [transgressing the laws of] immoral relations, in the days of Ezra. Therefore, [concerning these laws,] God came to them with the decree: I am the Lord, your God! You should know Who is placing these decrees upon you-the Judge Who exacts retribution (אֱלֹקִים) , but Who is faithful also to pay a reward (ה ') !"-[Torath Kohanim 18:138]"

3 Like the practice of the land of Egypt [...and like the practice of the land of Canaan] [This verse] informs [us] that the deeds of the Egyptians and the Canaanites were more corrupt than those of all other nations, and moreover, that the [Egyptians residing in that] region [of Egypt] in which the Israelites had dwelt, were the most corrupt of all.-[Torath Kohanim 18:138]

and like the practice of the land of Canaan, to which I am bringing you [This verse] informs [us] that those [Canaanite] peoples whom the Israelites conquered, were more corrupt than any other [people, even the Egyptians].-[Torath Kohanim 18:138]

and you shall not follow their statutes What did Scripture omit [until now] that it did not state [and includes in this clause]? However, these are their social practices, things that assumed the status of law (חָקוּק) for them, for example, [certain days set aside for attendance at] theaters and stadiums. Rabbi Meir says: These [practices referred to here,] are the “ways of the Amorites,” [the superstitious practices] enumerated by our Sages.-[see Shab. 67ab; Torath Kohanim 18:139]

4 You shall fulfill My ordinances These are the laws stated in the Torah in justice, [i.e., which human intellect deems proper,] which, had they not been stated [in the Torah], would have been deemed worthy to be stated [e.g., not to steal, not to murder, etc.].-[Torath Kohanim 18:140]

and observe My statutes These are the “King’s decrees” [without apparent rationale to man], against which the evil inclination protests, “Why should we keep them?” Likewise, the nations of the world object to them. Examples are: [The prohibition of] eating pig and wearing shaatnez [a mixture of wool and linen] (see Lev. 19:19), and the purification procedure effected by purification water [the mixture including the ashes of the red cow] (see Num., Chapter 19). Therefore it says, “I am the Lord.” I have decreed [these] upon you; you are not permitted to exempt yourselves [from fulfilling them].- Torath Kohanim 18:140]

to follow them Do not take leave from [studying] them, i.e., you shall not say, “I have learned the wisdom of Israel—now I will go and learn the wisdom of the [other] nations.”-[Torath Kohanim 18:141] 5

You shall observe My statutes and My ordinances [This comes to include other details of [laws pertaining to] this passage, that Scripture did not mention explicitly.- [Torath Kohanim 18:142] Another explanation: [This clause, “You shall observe My statutes and My judgments, which a man shall do,” was added,] in order to apply “observance” (שְׁמִירָה) and fulfillment (עֲשִׂיָּה) to statutes, and to apply “observance” (שְׁמִירָה) and “fulfillment” (עֲשִׂיָּה) to ordinances. For [up till now,] Scripture had mentioned only “fulfillment” regarding ordinances and “observance” regarding statutes (see previous verse). -[Torath Kohanim 18:134]

and live by them in the World-To-Come. For if you say [that the verse refers to living] in this world, does he not eventually die? [Torath Kohanim 18:134]

I am the Lord faithful to pay a reward [an attribute represented by the Name ה ' ].-[Torath Kohanim 18:134]

6 No man shall come near Heb. לֹא תִקְרְבוּ . [This comes] to admonish the female as [it does] the male. Therefore, it is stated in the plural form.-[Torath Kohanim 18:136]

I am the Lord faithful to pay a reward [not only for fulfilling positive commandments but also to the one who saves himself from sinning].-[Torath Kohanim 18:145]

7 the nakedness of your father This [refers to] your father’s wife. [But how do we know this?] Perhaps it is only to be interpreted literally [as an admonition against relations with one’s father, in addition to the general admonition against pederasty]. [The answer is:] It says here, “The nakedness of your father,” and it says further, “has uncovered his father’s nakedness” (Lev. 20:11). Just as in the latter verse, Scripture is speaking of his father’s wife [as that verse begins with, “And a man who cohabits with his father’s wife”], here, too, [Scripture is speaking of] his father’s wife. -[Sanh. 54a]

or the nakedness of your mother [It comes] to include [in the prohibition,] his mother who is not his father’s wife.-[Sanh. 54a]

8 the nakedness of your father’s wife [This admonition is repeated] to include [in the prohibition, one’s father’s wife, even] after the death [of one’s father].-[Sanh. 54a]

9 your father’s daughter Included in the meaning [of the verse] is also a daughter born from a woman [the father] raped [i.e., not the father’s wife].-[Yev. 22b]

whether born to one who may remain in the home or to one who must remain outside - מוֹלֶדֶת בַּית אוֹ מוֹלֶדֶת חוּץ , lit. born in the house or born outside. Whether they say to your father, “[You may] keep her mother [as your wife],” or whether they say to your father, “[You must] send her mother away,” for example, a mamzereth, or a nethinah [an offspring of the Gibeonites (see Josh. 9:327)].-[Yev. 23a]

10 The nakedness of your son’s daughter [or your daughter’s daughter] Scripture is speaking of his daughter born from a woman he had raped. [The case, however,] of [his son’s] daughter and his daughter’s daughter [who stem] from his wife, we learn from (verse 17 below), “You shall not uncover the nakedness of a woman and her daughter; you shall not take [in marriage] her son’s daughter or her daughter’s daughter” about [whose nakedness] Scripture says, “You shall not uncover the nakedness of a woman and her daughter” whether this daughter stems from him or from another man.-[Yev. 22b]

The nakedness of your son’s daughter How much more so, then, should one’s own daughter [be prohibited]! But since a Scriptural admonition must not be derived from an inference from minor to major, [but must be explicitly mentioned], they learned it from a gezeirah shavah [an exposition linking common words within verses of this passage, which is considered as if explicitly mentioned] in Tractate Yevamoth (3a).

11 The nakedness of the daughter of your father’s wife [This verse] teaches us that one is not liable to the punishment [of excision, if he cohabited with] his sister who stems from a handmaid or a non-Jewess. Therefore, it says, “the daughter of your father’s wife”-[i.e.,] a woman fit to enter into marriage [thus excluding a handmaid and non-Jewess, marriage with whom is not binding].-[Yev. 23a]

14 You shall not uncover the nakedness of your father’s brother And what is “his nakedness?” "you shall not come near his wife."

15 [she is] your son’s wife [Scripture says:] I have stated [the law] only [in the case of a woman] with whom your son has a marital tie. [This] excludes a woman he has raped, a handmaid, or a non-Jewess [with whom the son has cohabited].- [Torath Kohanim 20:108]

17 You shall not uncover the nakedness of a woman and her daughter Scripture prohibits [relations with the second woman] only through a marital tie with the first one [whether the woman or her daughter]. Hence, Scripture says, לֹא תִקַּח , denoting “taking (קִיחָה) in marriage.” Similarly, when it comes to stating the punishment [of those who transgress this matter, Scripture says], “[And a man] who takes (יִקַּח) a woman and her mother [in marriage...they shall burn him and them in fire]” (Lev. 20:14), [also using] the expression of קִיחָה , “taking [in marriage].” But if he raped a woman, he is permitted to marry her daughter.-[Yev. 97a]

they are close relatives Heb. שַׁאֲרָה הֵנָּה , they are related to one another.

evil counsel Heb. זִמָּה , counsel [like the word זָמַם , plotted]; as the Targum renders: עֲצַת חֶטְאִין , counsel of sins, which your [evil] inclination has counseled you to sin.

18 a woman with her sister both at the same time.

as rivals Heb. לִצְרֽר , an expression similar to צָרָה , rival, to make one a rival to the other.

in her lifetime This teaches you that if he divorced her, he may not marry her sister while she is still alive.-[Yev.. 8b]

21 for Molech A form of idolatry, named Molech, and this was the manner of its worship, that one would hand over one’s child to the pagan priests, who would make two huge fires. The child was then passed through on foot between these two fires.-[Sanh. 64b, see Rashi there.]

And you shall not give This refers to the handing him over to the pagan priests.

to pass through for Molech This refers to passing [the child] between the fire[s].

23 this is depravity Heb. תֶּבֶל , an expression denoting prostitution, sexual immorality, and adultery. Similarly, “and My wrath, because of their depravity (תַּבְלִיתָם) .” (Isa. 10:25) Another explanation of תֶּבֶל הוּא : An expression which denotes mingling (בּלל) and mixing up; [here, it refers to the perverted mingling of] human seed and animal seed.

28 And let the land not vomit you out This can be compared to a prince who was fed obnoxious food, which could not stay in his intestines; so he vomited it out. Likewise, the Land of Israel cannot retain transgressors [and thus, it vomits them out].-[Torath Kohanim 20:123] The Targum renders [וְלֹא־תָקִיא] , as: וְלֹא תְרוֹקֵן as:, denoting “emptying out” (רִקּוּן) , i.e., the Land empties itself of the transgressors.

29 the people doing so - הַנְּפָשׁוֹת הָעֽשׂת . [Since the verse begins, “anyone who does,” it should have used the singular form here. By using the plural, “the people doing so,”] it means both the male and female [involved in the act].-[B.K. 32a]

30 And you shall observe My charge This [clause come] to admonish the courts regarding the matter.-[Torath Kohanim 18:151]

and you shall not become defiled by them. I am the Lord, your God But if you do become defiled," [says God,] “I am not your God, and you will be cut off from Me. What benefit will I have from you? Moreover, you will deserve annihilation.” Therefore, it says, “I am the Lord, your God.”-[Torath Kohanim 18:151]

Ketubim: Tehillim (Psalm) 32:1-11‎

Rashi	Targum
1. Of David, a maskil Praiseworthy is he whose transgression is forgiven, whose sin is concealed.	1. Of David. Good counsel. David said, “How blessed is the one whose impieties they forgive, whose sins they cover over.”
2. Praiseworthy is the man to whom the Lord ascribes no iniquity and in whose spirit there is no guile.	2. How happy was Moses, son of Amram, to whom the LORD did not reckon his sins, because there was no guile in his spirit.
3. When I was silent, my bones decayed with my moaning all day long.	3. Because I have been silent from the words of Torah, my bones waste away while I groan all day.
4. For [both] day and night Your hand is heavy upon me; my freshness was transformed as in the droughts of summer, forever.	4. Because day and night Your punishment is severe upon me, my moisture is turned to, as it were, the hot wind of summer forever.
5. I would inform You of my sin, and I did not conceal my iniquity; I said, "I will confess my transgressions to the Lord," and You forgave the iniquity of my sin forever.	5. My sin I will tell you and my iniquity/Lawlessness I have not covered. I said, “I will confess my rebellions in the presence of the LORD; and You forgave the iniquity/Lawlessness of my sin forever.
6. For this let every pious man pray to You at the time that You are found, only about a flood of vast waters [that] should not reach him.	6. Because of this let every pious man pray in Your presence at the time of his favor; indeed, at the time when many Gentiles come like waters, to him they will not come near to do harm.
7. You are a shelter for me, from an adversary You guard me; with songs of deliverance You encompass me forever,	7. You are the LORD; hide me, from the oppressor guard me; the joy of salvation will surround me forever.
8. "I will enlighten you and instruct you which way [to go]; I will wink My eye to you."	8. I will enlighten you and teach you; in this way you will go; I will advise you and put my eye upon you for good.
9. Be not like a horse, like a mule that does not discern; whose mouth must be held with bit and bridle, so that when he is being groomed, he does not come near you.	9. Do not be like a horse or mule who have no intelligence; both muzzle and halter are its trappings to be kept silent; let it not come near you.
10. Many are the pains of the wicked, but as for him who trusts in the Lord- kindness will encompass him.	10. Many are the pains of the wicked/Lawless; but favor will surround the one who trusts in the LORD.
11. Rejoice with the Lord and exult, You righteous, and cause all those of upright hearts to sing praises.	11. Rejoice in the word of the LORD, and be glad, O righteous/generous; and give praise, all you with upright hearts.

Rashi’s Commentary on Tehillim (Psalm) 32:1-11

1 Of David, a maskil The Sages said (Pes. 117a): Every Psalm in which “maskil” is mentioned was said through an interpreter.

Praiseworthy is he whose transgression is forgiven Whose transgression the Holy One, Blessed Be He, forgives, and He conceals his sins. ( נשוי is anpardone in Old French, pardoned. The implication is forgiveness, because the forgiveness of iniquity represents [the sin] being lifted up and withdrawn from upon a person.)

2 to whom the Lord ascribes no iniquity provided that in his spirit there is no guile, thinking to revert to his “vomit.”

3 When I was silent When I was silent, [when I refrained] from confessing my transgressions before You.

my bones decayed because of my many sighs and my worries all day, that I was worrying about the punishment.

4 For [both] day and night the fear of Your hand and Your decrees was heavy upon me.

my freshness was transformed Heb. לשדי , my moisture, and so (in Num. 11:8): “the moisture (לשד) of oil,” the moisture of oil. This is how Dunash explained it (p. 14). Menachem (p. 171) associates [it with] an expression of plunder as (above 12:6): “from the plunder (משד) of the poor”; (above 17:9) “Because of the wicked who have robbed me (שדוני) .”

as in the droughts of summer Until it dries up as the drought of summer out of my worry of the heaviness of Your hand, that I was worrying about my sins; therefore...

5 I would inform You of my sin always. This is a present tense. For I said, It is good that I should confess my transgressions to the Lord, and now that I confessed and said to Nathan the prophet, “I have sinned,” (as in II Samuel 12:13)...

You forgave the iniquity of my sin as the matter that is stated there (verse 13): “Also the Lord has removed your sin, etc.”

6 at the time that You are found When You are found to accept his prayer, and what is this?...

only about a flood of vast waters that they should not reach him, that he should not fall into the hands of enemies, who are like flooding waters. And so we find that David prayed for this and said (II Sam. 24:14): “Let us fall now into the hand of the Lord, for His mercies are great; but into the hand of man let me not fall.”

7 You are a shelter for me to hide in Your shadow from before the enemy.

You guard me Heb. תצרני , like תשמרני .

songs of deliverance A song of rescue.

You encompass me Heb. תסובבני . This is the present tense. You always encompassed me with songs of deliverance. And so You said to me...

8 I will enlighten you and instruct you which way to go.

I will wink With My eye; I will hint to you what to do. איעצה is an expression of winking the eye, as (in Prov. 16:30): “He winks (עצה) his eyes to think perverse thoughts.”

9 Be not like a horse, like a mule which does not discern between one who benefits him and one who does him harm, for when you insert a bit into his mouth, he closes his mouth and shakes his bridle, and when you curry him and brush him, you must close his mouth and chastise him with a bit and bridle while you adorn him and groom him.

so that...he does not come near you So that he should not come near you to hurt you while you groom him, with bit and bridle (when he is being groomed, to close his mouth. When he is being groomed while you curry him and brush him you must close his mouth with a bit and bridle so that he does not come near you.) בלימה is an expression of closing in the language of the Mishnah: Its mouth is closed (בלום) , its feet are closed (מבלמות) , in Tractate Bechoroth (40b). (Menachem associated לבלום , and also בלימה [Job 26:7] as an expression of regulating [p. 45].)

Ashlamatah: Micah 7: 18-20

Rashi	Targum
18. Who is a God like You, Who forgives iniquity and passes over the transgression of the remnant of His heritage? He does not maintain His anger forever, for He desires loving-kindness.	18. There is none besides You; You are the God forgiving iniquities/Lawlessness and passing over the transgressions of the remnant of His inheritance, who does not extend His anger forever, because He delights in doing good.
19. He shall return and grant us compassion; He shall hide our iniquities, and You shall cast into the depths of the sea all their sins.	19. His Memra will again have mercy on us, He will tread over our transgressions in His love and He will cast all the sins of Israel into the depths of the sea.
20. You shall give the truth of Jacob, the loving-kindness of Abraham, which You swore to our forefathers from days of yore.	20. You will show (Your) faithfulness to Jacob to his sons, as You swore to him in Bethel, Your kindness to Abraham to his seed after him, as You swore to him between the pieces; You will remember for us the binding of Isaac who was bound upon the altar before You. You will perform kind deeds with us as You swore to our forefathers in days of old.

II Hillel (II Luke/Acts) 27:1-44‎

(Magiera Peshitta NT)

1 And Festus commanded concerning him that he should be sent to Caesar to Italy. And he delivered Paul and other prisoners with him to a certain man, a centurion from the Augustan cohort, whose name was Julius.

² And when it was ready to sail, we went down to a ship that was from the city [of] Adramyttium and was traveling to the region of Asia. And Aristarchus, a Macedonian who was from the city [of] Thessalonica, came on the ship with us.

³ And the next day we arrived at Sidon. And the centurion treated Paul with compassion and allowed him to go to his friends and to be refreshed.

⁴ And we sailed from there and because the winds were contrary to us, we followed a course near Cyprus.

⁵ And we crossed over the sea of Cilicia and Pamphylia and arrived at the city [of] Myra, of Lycia.

⁶ And there the centurion found a ship from Alexandria that was traveling to Italy and they settled us on it.

⁷ And because we were sailing under heavy [seas], after many days we barely reached the island [of] Cnidus. And because the wind did not allow us to proceed by a straight course, we kept a heading near Crete towards the city [of] Salmone.

⁸ And after we had sailed around it with difficulty, we arrived at a place that was called Fair Havens, [that] was near to a city by the name of Lasea.

⁹ And we were there a long time until even the day of the fast of the Judeans was past. And it was dangerous for anyone to travel by sea and Paul counseled them

¹⁰ and said, "Men, I perceive that our voyage will occur with calamity and with much loss, not only of the cargo of our ship, but also of our own lives."

¹¹ But the centurion listened to the shipmaster and the captain of the ship, rather than the words of Paul.

¹² And because that port was not suitable to winter in foul weather, many of us wanted to travel from there and if possible, to reach and winter in a certain port that was in Crete and was called Phenice and looked to the south.

¹³ And after the south wind blew and they thought that we would arrive according to their desire, they followed a course on the side of Crete.

¹⁴ And shortly after we left, a sudden blast of wind [came] on us that was called a typhoon Euroclydon.

¹⁵ And the ship was caught up and was not able to bear up against the wind and we yielded control of it.

¹⁶ And as we passed by a certain island that was called Cauda, we were hardly able to keep hold of the longboat.

¹⁷ And after we had taken it up [on board], we undergirded and prepared the ship. And because we were afraid, lest we should fall in the downward rapids of the sea, we pulled down the sail and so we drifted.

¹⁸ And as the violent storm raged against us, the next day we threw goods in the sea.

¹⁹ And the third day, we cast overboard the ship's own riggings with our hands.

²⁰ And as the tempest continued more days and the sun was not visible nor the moon nor stars, all hope of our living was completely cut off.

²¹ And as no one had eaten anything, then Paul stood up among them and said, "If you had been persuaded by me, men, we would not have sailed from Crete and we would have been spared from loss and from this calamity.

²² And now, I counsel that you should be without distress, for not one of you will be destroyed, but only the ship.

²³ For there appeared to me in this night, an angel of that God whose I am and whom I serve.

²⁴ And he said to me, 'Fear not, Paul, it is prepared for you to stand before Caesar and behold, God has given to you [as a] gift, all who sail with you.'

²⁵ Because of this, be encouraged, men, for I believe in God that it will be so even as it was communicated with me.

²⁶ Nevertheless, we have to be thrown on a certain island."

²⁷ And after fourteen days that we were wandering and were buffeted in the Adriatic Sea, at midnight, the sailors thought that they were coming near land.

²⁸ And they put out the anchors and found twenty fathoms, and again they went forward a little, and found fifteen fathoms.

²⁹ And being afraid lest we should be found the places where there were rocks, they put out four anchors from the stern of the ship and prayed that it would be day.

³⁰ Now the sailors tried to flee from the ship and they lowered the longboat to the sea on the pretext that they would go in it to secure the ship on the land.

³¹ And Paul seeing [this], said to the centurion and to the soldiers, "If these do not remain in the ship, you will not be able to be saved."

³² Then the soldiers cut off the ropes of the longboat from the ship and allowed it to go adrift.

³³ But Paul, when it was almost daybreak, convinced all of them that to take [some] nourishment, saying to them, "Behold, today [it has been] fourteen days since you have eaten anything on account of the danger.

³⁴ Because of this, I beg you to take food for the strengthening of your life, for not a hair from the head of any of you will be hurt."

³⁵ And as he said these [things], he took bread and praised God before all of them and he broke [the bread] and began to eat.

³⁶ And they were all comforted and they received sustenance.

³⁷ Now there were two hundred and seventy-six people in the ship.

³⁸ And when they were satisfied with the food, they lightened the ship and took the wheat and threw [it] in the sea.

³⁹ And when it was day, the sailors did not recognize what land it was, but they saw by the shore of the dry land a certain bay of the sea, where they thought that, if possible, they could thrust the ship.

⁴⁰ And they cut off the anchors from the ship and they left them in the sea. And they released the bands of the rudders and hoisted the small sail to the wind that was blowing and they proceeded toward the dry land.

⁴¹ And the ship struck on a place that was high between two deep [parts] of the sea and it was stuck on it. And the forward part of it stayed on it and was not to be moved, but the back part of it was broken to pieces by the violence of the waves.

⁴² And the soldiers wanted to kill the prisoners, so that they would not jump in swimming and would escape from them.

⁴³ And the centurion prevented them from this, because he wanted to save Paul. And those who were able to jump in swimming, he commanded to swim first and to pass over to the land.

⁴⁴ And the rest crossed over on boards and on other wood pieces of the ship. And so all of them escaped safely to the land.

Correlations

By: HE Giberet Dr. Elisheba bat Sarah

Greek:

Greek	English	Seder Lev 18:1-30	Psalms Ps 32:1-11	Ashlamatah Micha 7:18-20	Acts 27:1-44

ἀνήρ	man, men		Psa 32:2		Act 27:10
ἀπορίπτω	throw away, having thrown			Mic 7:19	Act 27:43
γάρ	for	Lev 18:7			Act 27:22
γῆ	land	Lev 18:3			Act 27:39
γίνομαι	happened, become, coming	Lev 18:30	Psa 32:9		Act 27:7
δέ	but, when		Psa 32:10		Act 27:1
διά	because of	Lev 18:25			Act 27:4
εἰμί	being	Lev 18:27			Act 27:2
ἐκ	from out of	Lev 18:9			Act 27:22
ἔπω	said		Psa 32:5		Act 27:21
ἡμέρα	day		Psa 32:4	Mic 7:20	Act 27:7
θάλασσα	sea			Mic 7:19	Act 27:30
θεός	GOD	Lev 18:2		Mic 7:18	Act 27:23
ἵστημι	shall set, standing	Lev 16:10			Act 27:21
κατά	according to, against, by, along	Lev 18:3	Psa 32:5	Mic 7:14	Act 27:2
λαλέω	spoke, spoken	Lev 18:1			Act 27:25
λαμβάνω	take, taken	Lev 18:17			Act 27:35
λατρεύω	serve	Lev 18:21			Act 27:23
λέγω	saying	Lev 18:1			Act 27:10
μέσος	midst	Lev 18:29			Act 27:21
μή	do not, no	Lev 18:24	Psa 32:9		Act 27:7
νύξ	night		Psa 32:4		Act 27:23
ὄνομα	name	Lev 18:21			Act 27:1
οὐ	not, no	Lev 18:3	Psa 32:5	Mic 7:18	Act 27:10
πᾶς	all, every	Lev 18:5	Psa 32:6	Mic 7:19	Act 27:20
πλήν	only, except		Psa 32:6		Act 27:22
ποιέω	do, made	Lev 18:3			Act 27:18
πολύς	many, much		Psa 32:6		Act 27:10
πορεύομαι	go by, shall go, going	Lev 18:3	Psa 32:8		Act 27:3
τις	what, certain			Mic 7:18	Act 27:1
τρόπος	manner	Lev 18:28			Act 27:25
ψυχή	souls, lives	Lev 18:29			Act 27:10

Coming Special Days:

Sukkoth – Tabernacles

Evening Wednesday 22^nd of September, 2010 – Evening Friday 1^st of October 2010

For further study see:

http://www.betemunah.org/succoth.html; http://www.betemunah.org/hoshana.html;

http://www.betemunah.org/birth.html; http://www.betemunah.org/shemini.html;

& http://www.betemunah.org/simchat.html

G'mar Chatima Tova!

Hakham Dr. Yosef ben Haggai

Rosh Paqid Adon Hillel ben David

Dr. Adon Eliyahu ben Abraham

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

[2] Magiera, J.M. (2009), Aramaic Peshitta New Testament: Vertical Interlinear, Light of the Word Ministry, Vol. III.

[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

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

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

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

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

[9] The word Dunamis, is a word used in the Nazarene Codicil, to speak of miracles from the standpoint of the supernatural power exerted in their performance. Use of the word “supernatural” implies its Latin origins of “supra” and “natura” meaning above nature. Therefore, the demonstration of dunamis here implies that the Master somehow defied the natural order of things in his miracles. Hakham Shaul uses this word in Romans 1:16 to speak of the Mesorah (Oral Tradition of the Master) as the power of G-d resulting in safety (shalom).

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

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

[12] Here I believe that the Greek apistis is trying to tell us that their lifestyle did not match their speech/words.

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

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

[16] The Greek word for Sabbath used here is “Sabbaton” meaning Sabbaths (plural). That is, the day was a weekly Sabbath coinciding also with a festival Sabbath. From the reading in vv.18-19 we can deduce that it was a weekly Sabbath that coincided with the High Holy Day of Yom HaKippurim, and thus Sabbaths is in the plural.

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

[18] Alfred Edersheim tells us that Yeshua was selected (probably for honors sake) to conduct the service as a Chazzan or Shaliach Tsibbur for this Shabbat. This information is based on Mishnah Megilliah 4:5 He who concludes with the prophetic lection is the one who recites the Shema [with its blessings fore and aft], and passes before the ark, and raises his hands [in the priestly benediction]. But if he was a minor, his father or his teacher pass [before the ark] in his behalf.

See: The Life and Times of Jesus the Messiah, Book 3, Chapter 10. (Edersheim, Alfred, The Life and Times of Jesus the Messiah, Henderson Publishers pg 304ff)

[19] Please Note: The Jubilee year was announced during that year's Yom HaKippurim festival (cf. Leviticus 25:9), and one of the readings for this day of announcing the Jubilee was Isaiah 61:1-9‎.

[20] J.H. Moulton and G. Milligan, Vocabulary of the Greek Testament, Hendrickson Publishers, 1930 pg 655

[21] Language used here is judicial, i.e. like a Bet Din

[23] The P’shat states “craftsman’s son.” Here in the Remes we translated “Ben Yoseph” in question. It seems that they wondered: “Is he Mashiach ben Yoseph?”

[25] οὐδείς oudeis The stronger form of οὐδέν not one.

[26] Cf. I Kings 17:1-9, 18:1-45. In the Remes this has the Allegorical meaning, that for three and half years (one Torah reading Cycle) there was no public Torah reading, nor public instruction on the Torah in Israel (i.e. a famine of Torah reading and teaching).

[28] This sentence could be read, “the Synagogue was filled with wrath hearing this.”