Aramaic: with the Help of Heaven s1

BS”D (B’Siyata D’Shamaya) Aramaic: With the help of Heaven

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

Three and 1/2 year Lectionary Readings Second Year of the Reading Cycle Kislev 18, 5770 – Dec. 04/05 , 2009 Second Year of the Shmita Cycle

Candle Lighting and Havdalah Times:

Atlanta, Georgia, U.S. Baton Rouge & Alexandria, Louisiana, U.S. Bowling Green, Kentucky, U.S. Friday Dec. 04, 2009 – Candles at 5:11 PM Friday Dec. 04, 2009 – Candles at 4:46 PM Friday Dec. 04, 2009 – Candles at 4:11 PM Saturday Dec. 05, 2009 – Havdalah 6:09 PM Saturday Dec. 05, 2009 – Havdalah 5:42 PM Saturday Dec. 05, 2009 – Havdalah 5:11 PM

Brisbane, Australia Bucharest, Romania Chattanooga, & Cleveland, Tennessee, Friday Dec. 04. 2009 – Candles at 6:13 PM Friday Dec. 04, 2009 – Candles at 4:19 PM US Saturday Dec. 05, 2009 – Havdalah 7:11 PM Saturday Dec. 05, 2009 – Havdalah 5:25 PM Friday Dec. 04, 2009 – Candles at 5:11 PM Saturday Dec. 05, 2009 – Havdalah 6:10 PM

Jakarta, Indonesia Kuala Lumpur, Malaysia Manila & Cebu, Philippines Friday Dec. 04, 2009 – Candles at 5:39 PM Friday Dec. 04, 2009 – Candles at 6:44 PM Friday Dec. 04, 2009 – Candles at 5:07 PM Saturday Dec. 05, 2009 – Havdalah 6:31 PM Saturday Dec. 05, 2009 – Havdalah 7:35 PM Saturday Dec. 05, 2009 – Havdalah 6:00 PM

Miami, Florida, US New London, Connecticut USA Olympia, Washington, U.S. Friday Dec. 04, 2009 – Candles at 5:11 PM Friday Dec. 04, 2009 – Candles at 3:53 PM Friday Dec. 04, 2009 – Candles at 4:05 PM Saturday Dec. 05, 2009 – Havdalah 6:06 PM Saturday Dec. 05, 2009 – Havdalah 4:57 PM Saturday Dec. 05, 2009 – Havdalah 5:14 PM

Murray & Paducah Kent., & Paris, Tenn. U.S. Philadelphia, Pennsylvania USA San Antonio, Texas, U.S. Friday Dec. 04, 2009 – Candles at 4:19 PM Friday Dec. 04, 2009 – Candles at 4:18 PM Friday Dec. 04, 2009 – Candles at 5:17 PM Saturday Dec. 05, 2009 – Havdalah 5:20 PM Saturday Dec. 05, 2009 – Havdalah 5:20 PM Saturday Dec. 05, 2009 – Havdalah 6:13 PM

of 43 BS”D (B’Siyata D’Shamaya) Aramaic: With the help of Heaven

Sheboygan & Manitowoc, Wisconsin US Singapore, Singapore Friday Dec. 04, 2009 – Candles at 3:56 PM Friday Dec. 04, 2009 – Candles at 6:38 PM Saturday Dec. 05, 2009 – Havdalah 5:02 PM Saturday Dec. 05, 2009 – Havdalah 7:30 PM

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

Roll of Honor:

This Torah commentary comes to you courtesy of:

His Honor Rosh Paqid Adon Hillel ben David and beloved wife HH Giberet Batsheva bat Sarah His Honor Paqid Adon Mikha ben Hillel His Honor Paqid Adon David ben Abraham Her Excellency Giberet Sarai bat Sarah & beloved family His Excellency Adon Barth Lindemann & beloved family His Excellency Adon John Batchelor & beloved wife His Excellency Adon Ezra ben Abraham and beloved wife HE Giberet Karmela bat Sarah, Her Excellency Giberet Alitah bat Sarah His Excellency Adon Stephen Legge and beloved wife HE Giberet Angela Legge His Excellency Adon Yoel ben Abraham and beloved wife HE Giberet Miryam bat Sarah His Excellency Rev. Dr. Adon Chad Foster and beloved wife HE Giberet Tricia Foster His Excellency Adon Yisrael ben Abraham and beloved wife HE Giberet Elisheva bat Sarah Her Excellency Giberet Laurie Taylor His Excellency Adon Dr. Walter Oakley and beloved wife HE Giberet Dr. Elizabeth Oakley

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

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

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We wish to dedicate this Torah Seder to Her Excellency Giberet Angela Legge on occasion of her birthday on Dec. 7th. Yom Huledet Sameach! From all of us we wish you a very happy birthday and a very long and prosperous life walking in the paths of our G-d and Creator most blessed be He! Amen ve Amen!

Shabbat Torah Reading: Weekday Torah Reading: מהה-תעְצצַעעהק אָלליי “Mah Titsa’aq Elai” Reader 1 – Sh’mot 14:15-18 Reader 1 – Sh’mot 16:4-6 “Why do you cry to Me?” Reader 2 – Sh’mot 14:19-22 Reader 2 – Sh’mot 16:6-8 “¿Por qué clamas á mí?” Reader 3 – Sh’mot 14:23-25 Reader 3 – Sh’mot 16:8-10 Shemot (Exodus) 14:15 – 16:3 Reader 4 – Sh’mot 14:26-28 Ashlamatah: Isaiah 65:24 – 66:2, 5 Reader 5 – Sh’mot 14:29-31 Reader 6 – Sh’mot 15:1-21 Reader 1 – Sh’mot 16:4-6 Psalm 52:1-11 Reader 7 – Sh’mot 15:22-27 Reader 2 – Sh’mot 16:6-8 Maftir – Sh’mot 16:1-3 Reader 3 – Sh’mot 16:8-10 N.C.: Mark 7:14-23 Isaiah 65:24 – 66:2, 5

Sh’mot (Exodus) 14:15 – 16:3

RASHI TARGUM PSEUDO TARGUM TORAH JONATHAN ONKELOS טו והישאמהריַעהויה אהל־מששה ה מהה־ The Lord said to Moses, Why 15. And the Lord said to Mosheh, 15. And the Lord said to Mosheh, I .15 תעְצצַעעהק אָלליידהבָלר אהל־בַענָל יי־יעְצשַערי אָלל do you cry out to Me? Speak to Why do you stand praying before have heard your prayer. Speak to the children of Israel and let them Me? Behold, the prayers of My the children of Israel that they go וַעיעְצסייעו: :travel. people have come before your onward own: speak to the sons of Israel, that they go forward; [JERUSALEM. And the Word of the Lord said to Mosheh, How long do you stand praying before Me? Heard before Me are your prayers; but the prayers of My people have preceded yours. Speak to the sons of Israel that they go forward;] טז הוַעאהתי םהירָל אה ית־מהטַעךונַעטָלה And you raise your staff and 16. and you, lift up your rod, and 16. And you, take your rod and .16 אהת־יי ידַעך עהל־ההיים ובַעקיעָלהו וַעייבשאו stretch out your hand over the stretch forth your hand with it stretch forth your hand over the sea and split it, and the children over the sea, and divide it: and sea, and divide it, and the children בַענָל יי־יעְצשַערי אָללבַעתוך ההיים בהיהבישי יה: of Israel shall come in the midst the sons of Israel will go through of Israel will go in the midst of the of the sea on dry land. the midst of the sea upon the sea on dry ground. ground. [JERUSALEM. and you, lift, up your rod and stretch forth your hand.] יז וה יאננעְצי העְצנַענעְצי מַעחהזָלק אהת־לָלב And I, behold! I shall harden 17. For, behold, I will harden the 17. And I, behold, I will harden the .17 מעְצצַערה יעְצם וַעייבשאואה יחנרָל יההם וַעאעְצכי יבַעדיה the hearts of the Egyptians, and design of the heart of the hearts of the Mizraee, and they they will come after you, and I Mizraee, and they will go in after will go in after them; and I will be בַעפהרַע עשה ובַעכיל־חָלילובַערעְצ כַעבו will be glorified through Pharaoh, them; and I will be glorified upon glorified by Pharaoh and by all his ובַעפי ירישי ייו: and through all his force, through Pharaoh and upon all his hosts, army, by his chariots and his his chariots, and through his upon his chariots and his horsemen; horsemen. horsemen; יח וַעייידַעעו מעְצצַערה יעְצםכעְצ יי־אננעְצי יַעהויה And the Egyptians shall know 18. that the Mizraee may know 18. And the Mizraee will know that .18 בַעהעְצכי יבַעדעְצי בַעפהרַע עשהבַערעְצ כַעבו that I am the Lord, when I will be that I am the Lord, when I am I am the Lord, when I have been glorified through Pharaoh, glorified upon Pharaoh, upon his glorified by Pharaoh and his

RASHI TARGUM PSEUDO TARGUM TORAH JONATHAN ONKELOS ובַעפי ירישי ייו: .through his chariots, and through chariots and horsemen. chariots and his horsemen his horsemen יט והיעְצסהעמהלַעאהך הי יאללהעְצים הה יהשלָלך Then the angel of God, 19. And the Angel of the Lord 19. And the angel of the Lord .19 לעְצפַענָלי מה יחננָלה יעְצשַערי אָלל והיָללהך who had been going in front who led the way before the who went before the camp of of the Israelite camp, moved hosts of Israel went and came Israel passed by and came מָלאה יחנרָל יההם והיעְצסהעעהמוד הה יעינין and went behind them, and the behind them; and the column of behind them; and the column of מעְצפַענָליההםוה ייה יענמשד מָלאה יחנרָל יהה ים: pillar of cloud moved away from the Cloud went from before and the cloud passed from before in front of them and stood behind stood behind them: because the them and abode behind them. them. Mizraee threw darts and stones at the Israelites, but the Cloud intercepted them כ והייבשא בָלין ׀ מה יחננָלה מעְצצַערה יעְצם ובָלין And he came between the 20. and it came between the host 20. And it entered between the .20 מהיחננָלה יעְצשַערי אָללוהיַעהעְצי הה יעינין וַעההחשה ך camp of Egypt and the camp of of Israel and the host of the camp of the Mizraee and the Israel, and there were the cloud Mizraee; a cloud, one half of camp of Israel; and was a cloud והייאהר אהת־ההלייַעליהוַעליא־קירה ב זהה and the darkness, and it which was light and one half and darkness to the Mizraee, but אהל־זהה כיל־ההליייַעליה: :illuminated the night, and one did darkness. On the one side it unto Israel a light all the night not draw near the other all night darkened upon the Mizraee, and and that came not near to this all long. on the other side it shined upon the night. Israel all night; and one host did not attack the other all the night. [JERUSALEM. 20. And the cloud was half light and half darkness: light, it enlightened upon Israel; and darkness, it darkened upon Mizraim. And those came not against these, to set battle in order, all the night. כא והיָלט מששה האהת־יידו עהל־ההיים And Moses stretched out his 21. And Mosheh stretched out his 21. And Mosheh stretched forth .21 והיולהך יַעהויה׀ אהת־ההיים בַערוחה hand over the sea, and the Lord hand over the sea, with the great his hand over the sea; and the led the sea with the strong east and glorious rod which was Lord drove the sea by a mighty קידעְצים עהזיה כיל־ההלהיַעליה והיישהם אהת־ wind all night, and He made the created at the beginning, and on east wind all the night, and ההייםלהחי ירי ביהוהיעְצבי יקַעעוההמי ייעְצם: sea into dry land and the waters which were engraven and set caused the sea to be dry, and the split. forth the Great and Glorious waters were parted;

RASHI TARGUM PSEUDO TARGUM TORAH JONATHAN ONKELOS Name, and the ten signs which had smitten the Mizraee, and the three fathers of the world, and the six mothers, and the twelve tribes of Jakob: and straightway the Lord brought a vehement east wind upon the sea all night, and made the sea dry; and divided the waters into twelve divisions according to the twelve tribes of Jacob. [JERUSALEM. And he stretched forth.] כב והייבשאו בַענָל יי־יעְצשַערי אָללבַעתוך ההיים Then the children of Israel 22. And the children of Israel 22. And the children of Israel went .22 בהיהבישי ה וַעההמהיעְצם ליההם חומיה came into the midst of the sea on went through the midst of the into the midst of the sea upon dry dry land, and the waters were to sea upon the ground, and the ground; and the waters were to מעְצ יימעְצינים ומעְצשַע משאלי ים: them as a wall from their right waters were congealed like a them a wall on their right hand and from their left. wall, three hundred miles on their and on their left. right hand and on their left. כג והיעְצרַעדַעפו מעְצצַערהיעְצם והייבשאו The Egyptians pursued and 23. And the Mizraee followed and 23. And the Mizraee followed and .23 אה יחנרָל יההם כשל סוס פהרַע עשה רעְצ כַעבו came after them all Pharaoh’s went in after them, all the horses entered in after them, all the horses, his chariots, and his of Pharaoh, and his chariots and horses of Pharaoh, and his ופי ירי שי יו אהל־תוך ההיי ים: horsemen, into the midst of the horsemen, into the midst of the chariots and horsemen, into the sea. sea. midst of the sea. כד וה ייַעהעְצי בַעאהשַע משרה ת ההבשקהרוהיהשַע קָלף It came about in the morning 24. And it was that in the 24. And it was in the morning .24 יַעהויה אהל־מה יחננָלה מעְצצַערה יעְצם בַעעהמוד watch that the Lord looked down morning watch, at the time that watch that the Lord looked upon over the Egyptian camp through the powers on high come to offer the host of the Mizraee from the אָלש וַעעינין והייהיםאָלת מה יחננָלה a pillar of fire and cloud, and He praise, the Lord looked forth with column of fire and cloud, and מעְצצַעריייעְצם: .threw the Egyptian camp into anger upon the hosts of the perturbed the host of the Mizraee confusion. Mizraee from the column of fire, to hurl upon them flakes of fire and hail, and from the column of cloud, and confounded the host

RASHI TARGUM PSEUDO TARGUM TORAH JONATHAN ONKELOS of the Mizraee [JERUSALEM. And it was in the time of the morning that the Word of the Lord looked upon the host of the Mizraee, and hurled upon them bitumen (naphtha), and fire, and stones of hail, and confused the host of the Mizraee.] כה והייסהר אָלת אשפהן מהרַע כַעבשתי יו And He removed the wheels 25. and He broke (or, made 25. And he removed the wheels of .25 והייַענה יהנגָלהו בעְצכַעבָלדתת והישאמהר מעְצצַערה יעְצם of their chariots, and He led them rough) the wheels of Pharaoh's the chariots, so that they drove with heaviness, and the carriages, so that they drove them by strength; and the Mizraee אנוסיה מעְצפַענָלי יעְצשַערי אָלל כעְצייַעהשויה Egyptians said, Let me run away them with hardship, and that said, Let us flee from before נעְצלַעחים ליההם בַעמעְצצַערי י יעְצם: from the Israelites because the they went on and left them Israel; for this is the power of the Lord is fighting for them against behind. And the Mizraee said one Lord which has done battle for the Egyptians. to another, Let us flee from the them against Mizraim. people of the house of Israel; for this is the Word of the Lord who fought for them in Mizraim. [JERUSALEM. And he unloosed the wheels of their carriages, so that they went, dragging them after them: the mules, going after their way before the wheels, were turned, so as that the wheels went before the mules, and they were cast into the sea. The Mizraee answered and said on to another, Let us flee from before the people of the sons of Israel; for this is the Word of the Lord who worketh victory for them in their battles; so that they

RASHI TARGUM PSEUDO TARGUM TORAH JONATHAN ONKELOS set the back against Mizraim.] כו והישאמהר יַעהויהאהל־מששה הנַעטָלה ,Thereupon, the Lord said to 26. And the Lord said to Mosheh, 26. And the Lord said to Mosheh .26 אהת־יי ידַעך עהל־ההייםוַעיישת בו ההמהיעְצם Moses, Stretch out your hand Stretch forth your band over the Stretch forth your hand over the over the sea, and let the water sea that the waters may return sea, and the waters will return עהל־מעְצצַערה יעְצם עהל־רעְצ כַעבו וַעעהל־ return upon the Egyptians, upon upon the Mizraee, upon their upon the Mizraee, upon their פי ירישי ייו: .their chariots, and upon their chariots and upon their chariots and their horsemen horsemen. horsemen. כז והיָלט מששה האהת־יידו עהל־ההיים So Moses stretched out his 27. And Mosheh stretched out his 27. And Mosheh stretched out his .27 והיישי ב ההיים לעְצפַענות בשקהר לַעאָליתי נו hand over the sea, and toward hand over the sea, and the sea hand over the sea, and the sea morning the sea returned to its returned at the time of the returned, at the time of the ומעְצצַערה יעְצם ניסעְצים לעְצקַערי אתו והיַענהעָלר strength, as the Egyptians were morning unto its strength; and morning, unto its strength; and יַעהויה אהת־מעְצצַערה יעְצם בַעתוך ההיי ים: fleeing toward it, and the Lord the Mizraee fled from before its the Mizraee fled before it; and the stirred the Egyptians into the sea. waves. And the Lord Lord drowned the Mizraee in the strengthened the Mizraee in the midst of the sea. midst of the sea, that they should not (soon) die in the midst of it, that they might receive the punishment which had been sent to them. [JERUSALEM. And Mosheh stretched forth his hand over the sea, and the sea returned at the time of the morning to its place.] כח והיישת בוההמהיעְצם והיַעכהסו אהת־ And the waters returned and 28. And the waves of the sea 28. And the waters returned and .28 הירה כהב וַעאהת־ההפירי שעְצ ים לַעכשל חָליל covered the chariots and the returned, and covered the covered the chariots and horsemen, the entire force of chariots, and the horsemen.. and horsemen and all the host of פהרַע עשה ההביאעְצים אה יחנרָל יההם בהיים ליא־ Pharaoh coming after them into all the host of Pharaoh who had Pharaoh who had gone after them נעְצשַע אר ביההם עהד־אהחי יד: the sea; not even one of them gone in after them, into the sea, into the sea, and there remained survived. not one among them was left. of them not one. כט ובַענָלי יעְצשַערי אָלל הי ילַעכו בהיהבישי ה But the children of Israel went 29. But the sons of Israel walked 29. But the children of Israel .29 בַעתוך ההיים וַעההמהיעְצם ליההם חשמיה on dry land in the midst of the on the ground in the midst of the walked on dry land in the midst of sea, and the water was to them sea, and the waters to them were the sea; and the waters were a מעְצ יימעְצינים ומעְצשַע משאלי ים: like a wall from their right and as walls on their right band and wall to them on their right hand

RASHI TARGUM PSEUDO TARGUM TORAH JONATHAN ONKELOS from their left. on their left. and on their left. ל והיושה עיַעהשויה בהיום הההוא אהת־ On that day the Lord saved 30. That day the Lord redeemed 30. And the Lord delivered Israel .30 יעְצשַערי אָלל מעְציהד מעְצצַערי יעְצם והיהרַע א Israel from the hand[s] of the and saved Israel from the hand of that day from the Mizraee, and Egyptians, and Israel saw the the Mizraee; and Israel saw the Israel saw the Mizraee dead upon יעְצשַערי אָללאהת־מעְצצַערה יעְצם מָלת עהל־ .Egyptians dying on the seashore. Mizraee, dead and not dead, cast the shore of the sea שַעפהת ההייים: .upon the shore of the sea לא והיהרַע איעְצשַערי אָלל אהת־ההייד And Israel saw the great 31. And Israel saw the power of 31. And Israel saw the Power of .31 ההגַעדשליה אנשהר עישיה יַעהויה hand, which the Lord had used the mighty hand by which the the Great Hand which the Lord upon the Egyptians, and the Lord had wrought the miracles in had made (to appear) in Mizraim; בַעמעְצצַערה יעְצם והיעְציירַע או היעיםאהת־יַעהויה people feared the Lord, and they Mizraim; and the people feared and the people feared before the והייהיאנמעְצינו בהייהשויה ובַעמששהה עהבַעדיו: believed in the Lord and in before the Lord, and believed in Lord, and believed in the Word of Moses, His servant. the Name of the Word of the the Lord, and in the prophetic Lord, and in the prophecies of (work) of Mosheh His servant. Mosheh His servant.

א אזיי ישעְצ יר־מששה ה ובַענָלי יעְצשַערי אָלל Then Moses and the children of 1. Behold: then sang, Mosheh 1 Then sang Mosheh and the .1 האהת־ההשעְצירי ההזשאת לה ייהשויה Israel sang this song to the Lord, and the sons of Israel this song of children of Israel this hymn before and they spoke, saying, I will sing praise before the Lord and saying the Lord; and they spoke, saying, והישיאמַערו לָלאמשר האישעְצירי לה ייהויה to the Lord, for very exalted is they said: Thanksgiving and We will sing and give thanks כעְצ יי־גיאשה גיאה סוס וַערשי כַעבו רי מיה He; a horse and its rider He cast praise we bring before the Lord before the Lord, because He is בהיי ים: into the sea. Most High, who is glorified above magnified upon the mighty, and the glorious, and exalted above the power is His own; the horse the exalted; who punishes by His and his rider hath He cast into the Word whomsoever glorifies sea. himself before Him. Therefore when Pharaoh the wicked bare himself proudly before the Lord, and, being uplifted in his heart, followed after the people of the sons of Israel, their horses and their chariots He threw and buried in the sea of Suph.

RASHI TARGUM PSEUDO TARGUM TORAH JONATHAN ONKELOS [JERUSALEM. Then sang Mosheh and the sons of Israel the praise of this song, before the Lord, saying, to say: Thanksgiving and praise bring we before the Lord, who is high above the highest, and glorified above the glorious, and who punishes by His Word whomsoever glorifies himself before Him. The horses and their riders, because they bare themselves proudly and followed after the people of the house of Israel, He has thrown and buried in the sea of Suph.] ב עיזעְצי וַעזעְצמַערי ת ייה וה ייַעהעְצי־לעְצי The Eternal’s strength and His 2. The Lord is Mighty, and greatly 2 My strength and my song is the .2 לעְצ יישועיה זהה אָללעְציוַעאנַעוָלהו אללהָלי vengeance were my salvation; to be feared over all the world. terrible Lord; He hath said by His this is my God, and I will make He spoke in His Word, and Word that He will be mine to אבעְציוה יאנרשי מַעמה ינַעהו: Him a habitation, the God of my became to me a God of salvation. redeem This is my God, and I will father, and I will ascribe to Him From their mothers' breasts even build Him a sanctuary; the God of exaltation. the children have given signs my fathers, and I will worship with their fingers to their fathers, before Him. and said This is our God, who nourished us with honey from the rock, and with oil from the stone of clay, at the time when our mothers went forth upon the face of the :geld to give us birth, and leave us there; and He sent an angel who washed us and enwrapped us; and now will we praise Him: He is the God of our fathers, and we will exalt Him.

RASHI TARGUM PSEUDO TARGUM TORAH JONATHAN ONKELOS [JERUSALEM. The Lord is Mighty, and greatly to be praised and feared over all the world. He spake in His Word, and for us became salvation. From their mothers' breasts have even the children given signs with their fingers unto the fathers, and have said to them, This is our Father, who nourished us with honey from the rock, and gave us oil from the stone of clay. The sons of Israel answered and said one to another, He is our God, and we will praise Him; the God of our fathers, and we will exalt Him.] ג יַעהויה אעְציש מעְצלַעחימיה יַעהויה שַעמיו: The Lord is a Master of war; 3. The sons of Israel said, The 3 The Lord is the Lord of Victory in .3 the Lord is His Name. Lord is a man making war for us: battles, the Lord is His Name. from generation to generation He makes known His power unto the people of the house of Israel. The Lord is His Name; according to His Name, so is His power; His Name will be blessed forever and ever. [JERUSALEM The Lord in the glory of His Shekinah is He who works victory for your arms. From one generation to another He makes known His power to the people of the house of Israel. His Name is the Lord: as is His Name, so is His

RASHI TARGUM PSEUDO TARGUM TORAH JONATHAN ONKELOS power; let His name be glorified forever and ever.] ד מהרַע כַעבשת פהרַע עשה וַעחָלילו היירי בהיים Pharaoh’s chariots and his 4. The chariots of Pharaoh and 4 The chariots of Pharaoh and his .4 ומעְצבַעחהרשי ילעְצשי יו טתבַעעו בַעיהם־סיוף: ,army He cast into the sea, and his hosts He has cast into the horses He has cast into the sea the elite of his officers sank in the sea; the goodliest of his young his chosen warriors are drowned Red Sea. men has He thrown and drowned in the sea of Suph. in the sea of Suph. [JERUSALEM Upon the chariots of Pharoh and his host He shot arrows in the sea; his goodly young men and his men of strength He hath drowned in the sea of Suph.] ה תַע השמשת יַעכהסַעיתמויי ירַע דובעְצמַעצולת The depths covered them; they 5. The deep covered them over, 5 The depths covered them over .5 כַעמו־אייבהן: descended into the depths like a they went down and are buried in they went down to the bottom as stone. the depths of the sea, and are as a stone. silent as a stone. ו יַעמעְציינַעך יַעהשויה נהאַעדירעְצ יבהכשחה יַעמעְצ יינַעך Your right hand, O Lord, is 6. Your right hand, O Lord, how 6 Your right hand, 0 Lord, is .6 יַעהויה תעְצרַע עהץ אויָל יב: most powerful; Your right hand, O glorious is it in power? Your right illustrious in power; Your right Lord, crushes the foe. hand, O Lord, has cut off the hand, 0 Lord, shatters the adversaries of Your people who adversary; rose against them to do them hurt. And in the plenitude and greatness of Your majesty You have destroyed the walls of the enemies of Your people. [JERUSALEM How glorious is Your right hand, O Lord, in power, which has broken and shattered the walls of the enemies of Your people! ז ובַערשב גַעאיונַעך תה יהנרשס קימהיך And with Your great pride You 7. You will pour upon them Your 7 And in the greatness of Your .7 tear down those who rise up fierce anger, You will consume might You have broken down

RASHI TARGUM PSEUDO TARGUM TORAH JONATHAN ONKELOS תַעשה להח חנרשנַעך ישיאכַעלָלמו כהקה י ש: against You; You send forth Your them as the burning fire prevails them who arose against Your burning wrath; it devours them over the stubble. people. You did send forth Your like straw. wrath, and it consumed them as stubble in the flame,

ח ובַערוחה אהפהיך נהעהרַע מומהיעְצם נעְצצַעבו And with the breath of Your 8. For by the Word from before 8 And by the Word of Your mouth .8 כַעמו־נָלד נשיזַעלעְציםקי י פַעאו תַע השמשת nostrils the waters were heaped You the waters became heaps; the waters, (as if) wise, stood up up; the running water stood erect they stood, as if bound like skins like a wall; the depths were בַעלהב־יי ים: .like a wall; the depths congealed that confine flowing water, and congealed in the heart of the sea in the heart of the sea. the depths were congealed in the flood of the great sea. ט אמהר אויָלב אהרַע דשף אהשעְצ יג אנחהלָלק Because] the enemy said, I 9. Pharaoh the wicked, the hater 9 The adversary said, I will] .9 שיליל תעְצמַעליאָלמונהפַעשעְצ י ארעְצ יקחהרַע בעְצי will pursue, I will overtake, I will and adversary, did say, I will pursue, I will overtake, I will divide share the booty; my desire will be follow after the people of the the spoil; my soul will be satisfied תיורעְצ ישָל מויידעְצ יי: ,filled from them; I will draw my sons of Israel, and will lay waste upon them; I will draw my sword sword, my hand will impoverish their camp on the bank of the and my hand will destroy them. them. sea: I will set war in array against them, and kill them, small and great, despoil them of much spoil, bring them back into great captivity, and divide their substance among my people who make war: and when my soul is satisfied with the blood of their slain, I will sheathe my sword, having, destroyed them with my right hand. [JERUSALEM Pharaoh the wicked, the hater and adversary, did say, I will follow after the people of the sons of Israel and will

RASHI TARGUM PSEUDO TARGUM TORAH JONATHAN ONKELOS overtake them encamped at the side of the sea. I will lead them captive into great captivity, and despoil them of great spoil; I will divide their substance among my men of war; and when my soul shall be satisfied with them, I will sheathe my sword, when I shall have destroyed them with my right hand.] י נישה פַעתי בַערי וחנךכעְצסימו יים צי ילנלו ,You blew with Your wind, the 10. You did blow with the wind 10 You did speak by Your Word .10 כהיעופהרהת בַעמהיעְצם אהדעְצירעְציים: sea covered them; they sank like from before You, O Lord, and the the sea covered them over, they lead in the powerful waters. waves of the sea covered them; sank like lead in the mighty they went down, and sank as waters. lead in the proud waters. יא מעְצ יי־כימשכיה בי יאָללעְצם יַעהשויהמעְצי Who is like You among the 11. Who is like You among the 11 There is none beside You, 0 .11 כימשכיה נהאַעדירבהקשדהש נורי א תַע העְצלת powerful, O Lord? Who is like You, exalted gods, O Lord, who is like God, (who are) glorious in powerful in the holy place? Too You, glorious in holiness, fearful holiness, fearful in praises, doing עששָלה פהילהא: .awesome for praises, performing in praises, doing wonders and wonders wonders! manifestations for Your people, the house of Israel ? יב ניטעְציתי יַעמעְצינַעך תעְצבַעליעָלמו אי ירה ץ: ,You inclined Your right hand; 12. The sea spoke to the earth, 12 You did uplift Your right hand .12 the earth swallowed them up. Receive but the earth spoke to the earth swallowed them up. the sea, Receive your murderers. And the sea was not willing to overwhelm them, and the earth was not willing to swallow them up. The earth was afraid to receive them, lest they should be required from her in the day of the great judgment in the world to come, even as the blood of Habel will be required of her:

RASHI TARGUM PSEUDO TARGUM TORAH JONATHAN ONKELOS whereupon You, O Lord, did stretch forth Your right hand in swearing to the earth that in the world to come they should not be required of her. And the earth opened her mouth and consumed them. [JERUSALEM. The sea and the earth had controversy one with the other. The sea said to the earth, Receive your children; and the earth said to the sea, Receive your murderers. But the earth willed not to swallow them, and the sea willed not to overwhelm them. And by the Word from before You, You. did stretch forth Your right hand in oath, and did swear unto the earth that You wilt not require them of her in the world to come. Then did the earth open her mouth and swallow them up.] יג ניחעְציתי בַעחהסַעדַעך עהם־זו גיאלַעתי With Your loving kindness You 13. You have led in Your mercy 13 You have led forth in goodness .13 נָלההלַעתי בַעעיזַעך אהל־נַעוָלהקידַעשה יך: led the people You redeemed; the people whom You have Your people whom You have You led [them] with Your might to redeemed, and given them the redeemed; You will bring them by Your holy abode. heritage of the mountain of Your Your strength to the dwelling of sanctuary, the place of the Your holiness. dwelling of Your holy Shekinah. יד שיימַעעו עהמעְצים יעְצרַע גיזון חעְציל אחהז People heard, they trembled; 14. The nations will hear and be 14 The nations will hear it, and be .14 ישישַע בָליפַעלי ישה ת: a shudder seized the inhabitants afraid; terror will lay hold upon moved; terror will seize on the of Philistia. them, even upon all the pillars of inhabitants of Pelasheth; the inhabitants of the Palestinian

RASHI TARGUM PSEUDO TARGUM TORAH JONATHAN ONKELOS land.

טו אז נעְצבַעהנלו אהלופָליאלדום אָלילָלי Then the chieftains of Edom 15. Behold, then will the princes 15 Then will the princes of Edom .15 מואב ישיאחנזָלמו רי עהד נימשגו כשל were startled; [as for] the of the Edomaee be confounded, be alarmed, the strong ones of powerful men of Moab, trembling the strong ones of Moaba will be Moab will be seized with trembling ישישַע בָליכַעני יעהן: seized them; all the inhabitants of seized with fear, their heart and they who dwell in Kenaan will Canaan melted. within them will melt away, even be broken down. all the pillars of the inhabitants of the Kenaanian land טז תעְצ פשל ענלָליההם האָלימיתי ויפהחהד May dread and fright fall upon 16. Through the power of Your 16 Fear and dread will fall upon .16 בעְצגַעדשל זַערי וענך יעְצדַעמו כיאבהן עהד־ them; with the arm of Your mighty arm, let the terrors of them, by the greatness of Your greatness may they become as death fall upon them, let them be power they will be silent as a יה יענבשר עהמַעךיַעהשויה עה יד־יה יענבשר עהם־ ,still as a stone, until Your people silent as a stone, till the time stone, until Your people, 0 Lord זו קינעְצייתי : cross over, O Lord, until this when Your people, O Lord, will pass over Arnona, until Your nation that You have acquired have passed the streams of people whom You have redeemed crosses over. Arnona, till the time when Your pass over Jardena. people whom You did ransom will have crossed the dividing current of Jabeka. [JERUSALEM. You will make the terror of death to fall upon them and undoing, by the power of Your mighty arm, that they will be as silent as a stone, until this people whom You have redeemed will have gone over the dividing stream of Jobeka and that of Jardena; till this people will have passed over whom You have ransomed for Your Name.] יז תַעבעְצאָלמו וַעתעְצטיעָלמו בַעההרנה יחנלי יתַע ך You shall bring them and 17. You will bring them in, and 17 You wilt bring them in, and .17 plant them on the mount of Your plant them on the mountain of cause them to dwell in the

RASHI TARGUM PSEUDO TARGUM TORAH JONATHAN ONKELOS מיכון לַעשעְצ בַעתַעך פיעהלַעתי יַעהויה heritage, directed toward Your Your sanctuary, the place which mountain of Your inheritance, in מעְצקַעדישאנדשניי כיונננו יידה ייך: habitation, which You made, O You have provided before the the place which You have Lord; the sanctuary, O Lord, throne of Your glory, the house of ordained for the house of Your [which] Your hands founded. Your holy Shekinah, which You, O Shekina, the sanctuary which Your Lord, have prepared, Your hands, 0 Lord, have prepared. sanctuary that with both hands you have established. [JERUSALEM You wilt bring them in, and wilt plant them in the mountain of Your inheritance, the dwelling of the glory of Your holiness, which you O Lord, have prepared for Yourself, the sanctuary of the Lord that with both hands He has established.] יח יַעהויה ׀ יעְצמַעלךלַעעשלים ויעה יד: The Lord will reign to all 18. When the people of the house 18 The kingdom of the Lord .18 eternity of Israel beheld the signs and endures forever, and forever, manifestations which the Holy evermore! One, whose Name be praised, had done at the sea of Suph, and the power of His hand, the children of the captives answering said one to the other, Come, and let us set the crown of majesty on the head of our Redeemer, who makes to pass over, and passes not; who changes, and is not changed; whose is the crown of the kingdom; the King of kings in this world; whose, too, is the kingdom in the world to come, forever and ever.

RASHI TARGUM PSEUDO TARGUM TORAH JONATHAN ONKELOS [JERUSALEM When the house of Israel had beheld the signs and wonders that the Holy One, Blessed be He, had wrought for them at the border of the sea, let His great Name be blessed forever and ever, they gave glory and thanksgiving and exaltation unto their God. The sons of Israel answered and said one to another, Come, let us set the crown upon the bead of the Redeemer, who causes to pass over, but is not passed; who changes, but is not changed; the King of kings in this world; whose, too, is the crown of the kingdom of the world to come, and whose it will be forever and ever.] יט כעְצי ביא סוספהרַע עשהבַערעְצ כַעבו When Pharaoh’s horses came 19. For Pharaoh's horses with his 19 Because, when the horses of .19 ובַעפי ירי שי יו בהייםוהיישה ב יַעהויה ענלָלההם with his chariots and his chariots and horsemen went into Pharaoh with his chariots and his horsemen into the sea, and the the sea, and the Lord made the horsemen had entered into the אהת־מָלי ההיים ובַענָלי יעְצשַערי אָללהי ילַעכו Lord brought the waters of the waters of the sea to return upon sea, the Lord caused the waters of בהיהבישי הבַעתוך ההיי ים: sea back upon them, and the them; but the sons of Israel the sea to return upon them, and children of Israel walked on dry walked upon the land in the the children of Israel walked upon land in the midst of the sea, midst of the sea, and there did dry land in the midst of the sea. spring up sweet fountains and trees yielding food and verdure and ripe fruits, (even) on the ground of the sea. כ והתעְצקהח מעְצרַע יים ההנַעבעְציאה אנחות Miriam, the prophetess, 20. And Miriam the prophetess, 20 And Miriam the prophetess, the .20 Aaron’s sister, took a timbrel in the sister of Aharon, took a sister of Aharon, took the timbrel

RASHI TARGUM PSEUDO TARGUM TORAH JONATHAN ONKELOS אה יהנרשן אהת־ההתשףבַעיידיה והתָלצהאן ָי her hand, and all the women tambourine in her hand, and all in her hand, and all the women כיל־ההנישעְצ ים אה יחנרה יהי בַעתתפעְצים came out after her with timbrels the women came out after her, went out after her with timbrels and with dances. dancing with tambourines and and choruses. ובעְצמַעחשלית: .playing on instruments [JERUSALEM. With tambourines dancing.] כא והתהעהן ליההם מעְצרַע יים שעְצ ירו :And Miriam called out to 21. And Miriam sang to them, Let 21 And Miriam answered them .21 לה ייהויה כעְצ יי־גיאשה גיאה סוס וַערשי כַעבו them, Sing to the Lord, for very us give thanks and praise before Sing and give thanks before the exalted is He; a horse and its the Lord, for might and Lord, for He has magnified Himself רימיה בהייים: rider He cast into the sea supremacy are His; above the upon the proud: and the majesty proud He is glorified, and above belongs (only) unto Him; the horse the lofty He is exalted. When the and his rider hath He cast into the wicked, Pharoh in his pride sea. followed after the people of the sons of Israel, his horses and his chariots did He cast and drown in the sea of Suph. כב והיהסהע המששה אהת־יעְצשַערי אָללמעְציהם־ Moses led Israel away from 22. And Mosheh made Israel go 22 And Mosheh caused Israel to .22 סוף והיָל יצַעאו אהל־מעְצדַעבהר־שור והיָל ילַעכו the Red Sea, and they went out forward from the sea of Suph, remove from the sea of Suph, and into the desert of Shur; they and they went forth into the they went forth into the desert of שַעלישה ת־יימעְצים בהמעְצדַעביר וַעלא־מיצַעאו walked for three days in the wilderness of Chalutsa. Chagra, and went three days in מיייעְצם: .desert but did not find water. [JERUSALEM. The way of the desert, but found no water Chalutsa.] And they journeyed three days in the desert, empty of instruction, and found no water. כג והייבשאו מירי התי וַעלא יי יכַעלו They came to Marah, but they 23. And they came to Marah, but 23 And they came to Marah, and .23 לעְצשַעתשת מהיעְצםמעְצמירי הכעְצי מירעְצ ים הָלם could not drink water from Marah could not drink the waters of could not drink the waters of because it was bitter; therefore, it Marah because they were bitter; Marah because they were bitter; עהל־כָלןקי ירי א־שַעמיהמירי י ה: was named Marah. therefore he called the name of it therefore he called the name of it Marah. Marah.

RASHI TARGUM PSEUDO TARGUM TORAH JONATHAN ONKELOS כד והיעְצלנו היעים העהל־מששה לָלאמשר The people complained 24. And the people murmured 24 And the people were fretful .24 מהה־נעְצשַעתה יה: against Moses, saying, What shall against Mosheh, saying, What will against Mosheh, saying, What will we drink? we drink? [JERUSALEM. And the we drink? people contended.] כה והיעְצצַעעהק אהל־יַעהשויה והיורָל הו יַעהויה ;So he cried out to the Lord, 25. And he prayed before the 25 And he prayed before the Lord .25 עָלץ והיהשַע לָלך אהל־ההמהיעְצםוה ייעְצמַעתַע קו and the Lord instructed him Lord, and the Lord showed him and the Lord instructed him (in concerning a piece of wood, the bitter tree of Ardiphne; and the properties of) a tree, and he ההמייעְצםשי ם שי ם לו חשק ומעְצשַע פיט which he cast into the water, and he wrote upon it the great and cast it into the waters, and the וַעשים נעְצסייהו: the water became sweet. There glorious Name, and cast it into waters became sweet. There He gave them a statute and an the midst of the waters, and the decreed He a statute, and a ordinance, and there He tested waters were rendered sweet. And judgment, and there He tried him. them. there did the Word of the Lord appoint to him the ordinance of the Sabbath, and the statute of honouring father and mother, the judgments concerning wounds and bruises., and the punishments wherewith offenders are punished; and there he tried (them) with the tenth trial, [JERUSALEM. And Mosheh prayed before the Lord, and the Word of the Lord showed him the tree of Ardiphne, and he cast it into the midst of the waters, and the waters were made sweet. There did the Word of the Lord show unto him statutes and orders of judgment, and there He tried him with trials in the tenth trial. כו והישאמהראעְצם־שי מועה תעְצשַעמהע And He said, If you hearken to 26. and said, If you will truly 26 And He said, If hearkening you .26 the voice of the Lord, your God, hearken to the Word of the Lord will hearken unto the Word of the

RASHI TARGUM PSEUDO TARGUM TORAH JONATHAN ONKELOS לַעקול ׀ יַעהויה אללההיךוַעההיישי ר and you do what is proper in His your God, and do that which is Lord your God, and wilt do what is בַעעָלינייותה יענשה ה וַעהה יאנזהנַעתי לַעמעְצצַעותי יו eyes, and you listen closely to His right before Him, and will listen right in His eyes, and wilt listen to commandments and observe all to His precepts and keep all His His precepts and keep all His וַעשי ימהרַע תי כיל־חתקייו כיל־הה ימה יחנליה His statutes, all the sicknesses statutes, all those evil things that statutes, none of the maladies אנשהר־שהמַעתעְצי בַעמעְצצַערהיעְצם ליא־אישעְצים that I have visited upon Egypt I I laid upon the Mizraee I will not which I have set upon Mizraim will עילהיך כעְצי אננעְצי יַעהויה רשי פַעאה יך: will not visit upon you, for I, the lay upon you: but if you wilt I put upon you; for I am the Lord Lord, heal you transgress against the Word of your Healer. the Law, upon you will they be sent. If you convert, I will remove them from you; for I am the Lord your Healer. [JERUSALEM. For I am the Lord who heals you by My Word.] כז והייבשאו אָלילעְצמיה וַעשים שַעתָלים They came to Elim, and there 27. And they came to Elim; and 27 And they came to Elim, and .27 עהשַערָלה עָלינשת מהיעְצם וַעשעְצ בַעעעְצים were twelve water fountains and in Elim were twelve fountains of there were twelve wells of water seventy palms, and they water, a fountain for each tribe; and seventy palm trees; and they תַעמירעְצ ים והיה יחננו־שי ם עהל־ההמי ייעְצם: encamped there by the water. and seventy palm-trees, encamped there before the corresponding with the seventy waters. elders of Israel: and they encamped there by the waters. [JERUSALEM. And they came to Elim, where were twelve fountains of water, answering to the twelve tribes of Israel, and seventy palm-trees, answering to the seventy elders of the Sanhedrin of Israel.]

א והיעְצסַעעו מָל יאָלילעְצםוהייבשאו כיל־ענדהת ,They journeyed from Elim, and 1. And the whole congregation of 1. And they journeyed from Elim .1 בַענָל יי־יעְצשַערי אָלל אהל־מעְצדַעבהר־סעְצין אנשה ר the entire community of the Israel journeyed from Elim, and and came, the whole assembly of children of Israel came to the came to the desert of Sin, which the sons of Israel, to the desert of בָלין־אָלילעְצם ובָלין סעְציניי בה יחנמעְצשי ה desert of Sin, which is between is between Elim and Sinai, on the Sin, which is between Elim and

RASHI TARGUM PSEUDO TARGUM TORAH JONATHAN ONKELOS עישיר יום להחשדהש ההשָל נעְצי לַעצָלאתי ם Elim and Sinai, on the fifteenth fifteenth day of the month of Ijar, Sinai, on the fifteenth day of the מָלאהרה ץמעְצצַערי י יעְצם: day of the second month after the second month from their second month from their outgoing their departure from the land of going forth from the land of from the land of Mizraim. Egypt. Mizraim.

ב והיעְצלינו [והיעְצלונו] כיל־ענדהתבַענָל יי־ The entire community of the 2. And on that day the bread 2. And all the congregation of the .2 יעְצשַערי אָלל העהל־מששה וַעעה יל־אה יהנרשן children of Israel complained which they had brought out of children of Israel were troublous against Moses and against Aaron Mizraim was finished. And all the against Mosheh and against בהמעְצדַעבייר: ;in the desert. sons of Israel grumbled against Aharon in the desert Mosheh and against Aharon in the desert. ג והישיאמַערו אנלָלההם בַענָלי יעְצשַערי אָללמעְצ יי־ The children of Israel said to 3. And the sons of Israel said to 3. And the children of Israel said .3 יעְצתָל ן מותָל נו בַעיהד־יַעהויה בַעאהרה ץ them, If only we had died by the them, Would that we had died by to them, 0 that we had died hand of the Lord in the land of the Word of the Lord in the land before the Lord in the land of מעְצצַערה יעְצם בַעשעְצ בַעתָל נו עהל־סעְציר ההבישי ר Egypt, when we sat by pots of of Mizraim, when we sat by the Mizraim, when we sat by the בַעאכַעלָלנו להחהםליששבהע כעְצי־היוצָלאתה ם meat, when we ate bread to our cisterns of meat, and ate bread caldrons of flesh, and could eat אשתינו אהל־ההמעְצדַעביר ההזההלַעהימעְצית fill! For you have brought us out and had enough! Why have you bread and be satisfied! Why have אהת־כיל־ההקיהיל ההזהה בי יריעי יב: into this desert, to starve this brought us out into this you brought us out into this entire congregation to death wilderness to kill all this wilderness to kill this whole congregation with hunger? assembly with famine?

Reading Assignment:

The Torah Anthology: Yalkut Me’Am Lo’Ez - Vol V: Redemption By: Rabbi Ya’aqob Culi

Published by: Moznaim Publishing Corp. (New York, 1978) Vol. V – “Redemption,” pp. 183-268.

Welcome to the World of P’shat Exegesis

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

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

1. Ḳal va-ḥomer: "Argumentum a minori ad majus" or "a majori ad minus"; corresponding to the scholastic proof a fortiori. 2. Gezerah shavah: Argument from analogy. Biblical passages containing synonyms or homonyms are subject, however much they differ in other respects, to identical definitions and applications. 3. Binyan ab mi-katub eḥad: Application of a provision found in one passage only to passages which are related to the first in content but do not contain the provision in question. 4. Binyan ab mi-shene ketubim: The same as the preceding, except that the provision is generalized from two Biblical passages. 5. Kelal u-Peraṭ and Peraṭ u-kelal: Definition of the general by the particular, and of the particular by the general. 6. Ka-yoẓe bo mi-maḳom aḥer: Similarity in content to another Scriptural passage. 7. Dabar ha-lamed me-'inyano: Interpretation deduced from the context.

Rashi’s Commentary for: Sh’mot (Exodus) 14:15 – 16:3

15 Why do you cry out to Me [This verse] teaches us that Moses was Speak to the children of Israel and let them travel They have nothing to standing and praying. The Holy One, blessed be He, said to him, “This is do but to travel, for the sea will not stand in their way. The merit of their no time to pray at length, when Israel is in distress.” Another explanation forefathers and their own [merit], and the faith they had in Me when they [of God’s question (Why do you cry out to me?) implies]: “The matter came out [of Egypt] are sufficient to split the sea for them.-[from Mechilta, depends on Me and not on you,” as it is said further [in Scripture]: Exod. Rabbah 21:8] “Concerning My children and the work of My hands do you command Me?” (Isa. 45:11).-[from Mechilta, Exod. Rabbah 21:8] 19 and went behind them to separate between the Egyptians’ camp and the Israelites’ camp and to catch the arrows and the catapult stones of the

Egyptians. Everywhere it says: “the angel of the Lord (Ha-Shem),” but shall come, a wind of the Lord” (Hos. 13:15); “the east wind broke you in Everywhere [in Scripture] the heart of the seas” (Ezek. 27:26); “He spoke with His harsh wind on the ”.(מךלאאךך האאללהיים) here [it says]: “the angel of God [denotes [God’s attribute of] judgment. This teaches that at that day of the east wind” (Isa. 27:8).-[from Mechilta אללהיים moment, the Israelites were being judged whether to be saved or to perish with the Egyptians. and the waters split All the water in the world.-[from Mechilta Exod. Rabbah 21:6] and the pillar of cloud moved away When it became dark, and the pillar lit., in the singular. Now was כהל סוס פךרא עהה .of cloud delivered the camp to the pillar of fire, the cloud did not go away 23 all Pharaoh’s horses Heb as it would customarily go away completely in the evening, but it moved there only one horse? This informs us that they [the horses] are all away and went behind them [the Israelites] to make it dark for the considered by the Omnipresent as one horse.-[from Mechilta Shirah 2] Egyptians. The three parts of .באאךשאמהרת ת .It came about in the morning watch Heb 24 watches (Ber. 3b), and the one [watch] before ,אךשאמורות ,And he came between the camp of Egypt This can be compared to a the night are called 20 the morning watch. I say that because the ,אךשאמהרת ת הךבהקתר person walking along the road with his son walking in front of him. morning is called [When] bandits came to capture him [the son], he [the father] took him night is divided into the watches of the songs of the ministering angels, watch. This is ,אךשאמהרתת from in front of him and placed him behind him. A wolf came behind him; one group after another into three parts, it is called so he put him [his son] in front of him. [When] bandits came in front of what Onkelos [means when he] renders LACHAQIL SAKUTA. him and wolves behind him, he put him [his son] on his arms and fought looked, that is to say that He turned toward them ,וךיךשאק,ףף .them off. Similarly [the prophet depicts the angel protecting Israel when looked down Heb they drew near to the Red Sea], “But I sent to train Ephraim, he took them to destroy them. This too is an expression of looking, like “to the field of on his arms” (Hos. 11:3).-[from Mechilta] seers” (Num. 23:14). and there were the cloud and the darkness for the Egyptians. through a of fire and cloud The pillar of cloud descends and makes it [the earth] like mud, and the pillar of fire boils it [the earth], and the hoofs and it illuminated [I.e.,] the pillar of fire [illuminated] the night for the of their horses slip.-[from Mechilta] Israelites, and it went before them as it usually went all night long, and the an ,וךיאהאם .thick darkness [from the cloud] was toward the Egyptians. and He threw the Egyptian camp into confusion Heb expression of confusion, estordison in Old French. He confused them; He and one did not draw near the other [I.e., one] camp to [the other] took away their intelligence. We learned in the chapters of Rabbi Eliezer camp.-[from Mechilta, Jonathan] the son of Rabbi Yose the Galilean [not found in our edition] [that] wherever it says M’HUMAH [confusion], it means a tumultuous noise. 21 with the strong east wind [I.e.,] with the east wind, which is the And the “father” of them all, [the best example of the use of M’HUMAH, strongest of the winds. That is the wind with which the Holy One, blessed is [in the verse:] “and the Lord thundered with a loud noise, etc., on the .(I Sam. 7:10) ”(וךיאהּממ,ףם) be He, visits retribution upon the wicked, as it is said [in the following Philistines and threw them into confusion verses]: “With an east wind I will scatter them” (Jer. 18:17); “an east wind

Onkelos renders it] V’SHANIQ, which means stirring] וךיאנךע,ףר .And He removed the wheels of their chariots With the fire the stirred Heb 25 wheels were burned, and the chariots dragged, and those sitting in them in the Aramaic language, and there are many [examples of this word] in were moved to and fro, and their limbs were wrenched apart.-[from an aggadic midrashim. unknown source, similar to Mechilta] לאכהל ח,ףיל .and covered the chariots...the entire force of Pharaoh Heb 28 So is the custom of Scriptural verses to write a superfluous פךראעהה and He led them with heaviness In a manner that was heavy and difficult ”its utensils you shall make copper (לאכאל-כ,ףלאיו) for them. [This punishment was] in the measure that they [the Egyptians “lammed,” such as in “all the utensils of the Tabernacle for (לאכהל כאל,ףי) had] measured [to the Israelites], namely “and he made his heart heavy, he (Exod. 27:3); and similarly, “all and his servants” (Exod. 9:34). Here too, “He led them with heaviness.”- all its services” (Exod. 27:19); [and in the phrase] “their stakes and their their utensils” (Num. 4:32), and it [the (לאכאל-כאל,ףיהתם) from an unknown source, similar to Mechilta] ropes, along with all] “lammed”] is [used] merely to enhance the language. is like] against] ,באמיצאראיים .is fighting for them against the Egyptians Heb means] in the land of Egypt, for just 30 and Israel saw the Egyptians dying on the seashore For the sea] באמיצארא יים :the Egyptians. Alternatively as these [Egyptians] were being smitten in the sea, so were those spewed them out on its shore, so that the Israelites would not say, "Just as remaining in Egypt being smitten.-[from Mechilta] we are coming up on this side [of the sea], so are they coming up on another side, far from us, and they will pursue us."-[from Mechilta and 26 and let the water return [I.e., the water] that is standing upright like a Pes. 118b] wall [will] return to its place and cover up the Egyptians. 31 the great hand The great mighty deed that the hand of the Holy One, and they are ,יאד at the time the morning approaches blessed be He, had performed. Many meanings fit the term ,ליפאנות בהקתר .toward morning Heb 27 [lit., turns (PONEH) to come]. all expressions derived from an actual hand, and he who interprets it must adjust the wording according to the context. [To its original strength.-[from Mechilta .לאא,ףיתאנו .to its strength Heb were fleeing toward it Because they were confused and crazed and Chapter 15 running toward the water. .The future tense presents a problem] .אז יאשייר .Then...sang Heb 1 As a person stirs (M’NAER) a pot [of Therefore, Rashi explains:] Then, when he [Moses] saw the miracle, it .וךיאנךע,ףר .and the Lord stirred Heb אז) food] and turns what is on the top to the bottom and what is on the bottom occurred to him to recite a song, and similarly, “Then Joshua spoke Josh. 10:12); and similarly, “and the house [which] he would) ”(יאדךב,ףר יאהושּמעך to the top, so were they [the Egyptians] bobbing up and down and being for Pharaoh’s daughter” (I Kings 7:8), [which means] he (יךעששתה) smashed in the sea, and the Holy One, blessed be He, kept them alive to make [in the future tense means that] יאשייר ,bear their tortures.-[from Mechilta] decided to make it for her. Here too his heart dictated to him that he should sing, and so he did, “and they spoke, saying, I will sing to the Lord.’ ” Likewise, with [the above reference to] Joshua, when he saw the miracle [of the defeat of the

of 43 BS”D (B’Siyata D’Shamaya) Aramaic: With the help of Heaven means for He is exalted beyond all songs, [i.e.,] for גאאהה גאאה :Amorite kings (Josh. 10:11)], his heart dictated to him that he speak explanation [praises to God], and so he did, “and he said in the sight of Israel” (Josh. however I will praise Him, He still has more [praise]. [This is] unlike the 10:12). Likewise, the song of the well, with which [Scripture] commences: manner of a human king, who is praised for something he does not [Num. 21:17), it explains after it, possess.-[from Mechilta) ”(אז יאשייר יישארא א,ףל) Then Israel sang“ “Ascend, O well!, sing to it.” [I.e., in these three instances, the “yud” of the future tense denotes the thought, and after each one, Scripture a horse and its rider Both bound to one another, and the water lifted them continues that the thought was brought to fruition.] “Then did Solomon up high and brought them down into the depths, and [still] they did not [a high place” (I Kings 11:7); the Sages of Israel explain that separate.-[from Mechilta (אז ייבאנתה) build he sought to build [it] but did not build [it] (Sanh. 91b). We [thus] learn ) meaning] He cast, and similarly, “and they were cast] ,ראמאה .that the “yud” may serve to indicate a thought. This is to explain its simple He cast Heb ,into the burning, fiery furnace” (Dan. 3:21). The aggadic midrash (וראמייו meaning, but the midrashic interpretation is [as follows]: Our Rabbis of derived] ,רא מאה בךיאם :blessed memory stated: From here is an allusion from the Torah to the however, [states as follows]: One verse (verse 1) says יארא ה בךיאם :resurrection of the dead (Sanh. 91b, Mechilta), and so it is [i.e., the from RUM, meaning “to cast up,”] and one verse (verse 4) says future tense is used] with them all, except that of Solomon, which they [meaning “to cast down”]. [This] teaches us that they [the horse and rider] explained as [implying] “he sought to build but did not build.” One cannot went up and [then] descended into the deep, [i.e., they were thrown up and its (יאראה) is here] similar to: “who laid יאראה say and explain this form like other words written in the future, but which down]. [The meaning of ,cornerstone” (Job 38:6), [which signifies laying the stone] from above ”(יךעששתה) mean [that they occurred] immediately, such as “So would Job do [Num. downward.-[from Mechilta, Tanchuma, Beshallach 13) ”(יךחשנו) Job 1:5); “by the command of the Lord would they encamp) Num. 9:21), because) ”(ייהאיתה) And sometimes the cloud would be“ ;(9:23 עאזיי .that is [an example of] something that occurs continually, and either the 2 The Eternal’s strength and His vengeance were my salvation Heb [Onkelos renders: My strength and my praise, [thus interpreting .ואזימארא ת יאה future or the past is appropriate for it, but that which occurred only once my] ואזימארא תיתיי like ואזימארא ת my strength] with a “shuruk,” and] עּמעּמ זיי like עאזיי -.i.e., the song that was sung], cannot be explained in this manner] song]. But I wonder about the language of the text, for there is nothing like in Scripture with its vocalization except in three places [עאזיי to be interpreted] according to the it [the word] ,גאאהה גאאה .for very exalted is He Heb [but [in ,ואזימאראת Targum [He was exalted over the exalted, and the exaltation is His]. [i.e., here and in Isa. 12:2 and Ps. 118:14], where it is next to Another explanation: [The] doubling [of the verb] comes to say that He did all other places, it is vocalized with a “shuruk" [now called a "kubutz"], ”and my strength (עּמזיי) something impossible for a flesh and blood [person] to do. When he fights [e.g., in the phrase] "O Lord, Who are my power .(I hope for You” (Ps. 59:10 ,(עּמזו) with his fellow and overwhelms him, he throws him off the horse, but (Jer. 16:19); “[Because of] his strength here, “a horse and its rider He cast into the sea,” [i.e., with the rider still on Likewise, any word [noun] consisting of two letters, vowelized with a the horse]. Anything that cannot be done by anyone else is described as “melupum,” [i.e., a "cholam,"] when it is lengthened by [the addition of] a Isa. third letter, and the second letter is not punctuated with a “sheva” the first) ”(ג,ףאות) like “for He has performed an exalted act ,(גאאהה) exaltation my ,עּמעּמ זיי strength, becomes עזז ,.Similarly, [throughout] the entire song you will find the repetitive [letter] is vocalized with a “shuruk,” e.g .(12:5 .(my spittle (Job 7:19 ,רּמקיי becomes רהק ,(pattern, such as: “My strength and my praise are the Eternal, and He was strength, spittle (Job 30:10 ,עהל .(my allotment (Prov. 30:8 ,חּמקיי becomes חהק ,(my salvation” (verse 2); “The Lord is a Master of war; the Lord is His allotment (Gen. 47:22 his yoke, “shall be removed...his yoke ,עּמלו Name,” (verse 3); and so on, all of them (in an old Rashi). Another yoke (Deut. 28:48), becomes

[,Similarly] .מ,ףמ,ף תוו :Num 14:36, 37). It should have said) ”(וךיאמּמתו) all of it, “with officers sent...died ,כּמלו all (Gen. 21:12), becomes ,כהל .(Isa. 10:27) ”עּמלו ”(וךיךעשזהב) Exod. 14:7). But these three [examples of the phrase], “But he who did not pay attention to the word of the Lord left) ”כּמלו over them all .עאעא זךזךב:namely] the one [written] here, the one [written in] Isaiah (12:2), (Exod. 9:21). It should have said] ,עאזיי ואזימארא ת are] עאזיי and the one [written in] Psalms (118:14) [all examples of the word vocalized with a short “kamatz.” Moreover, not one of them [i.e., of these this is my God He revealed Himself in His glory to them [the Israelites], this]. By the ,זתה and they pointed at Him with their finger [as denoted by וךיאהיי- and next to each of them it says ,ואזימארא ת but ואזימארא תיתיי examples] is written were my salvation. Therefore, in order to reconcile the language sea, [even] a maidservant perceived what prophets did not perceive.-[from ,ליי ליישועאה [is a Mechilta עאזיי but ,ואזימארא תיתיי like ואזימאראת nor is ,עּמזיי is not like עאזיי of the text, I say that noun [and the final “yud” is only stylistic], like [the final “yud” in these Onkelos rendered it as an .ואאנאו,ףהו .in heaven” (Ps. 123:1); “who dwell ( and I will make Him a habitation Heb (הךיהשאביי) examples:] “You Who dwell as in the following phrases]: “a tranquil] נאותה in the thorn expression of habitation (שהכאניי) in the clefts of the rock” (Obad. 1:3); “Who dwells (שהכאניי Isa. 65:10). Another) ”(נאו,ףה) Isa. 33:20); “a sheepfold) ”(נאותה) bush” (Deut. 33:16). And this is the praise [that Moses and the Israelites dwelling [Thus the phrase means] . (נו) is an expression of beauty ואאנאו,ףהו :sing to God]: The strength and the vengeance of the Eternal--that was my explanation salvation. [In brief, the “yud” at the end of the word is a stylistic suffix, I will tell of His beauty and His praise to those who enter the world, such is connected to as: [When Israel is asked:] "How is your beloved more than another ואזימאראת which has no bearing on the meaning.] And the word the Lord” beloved...? [Israel will say] My beloved is white and ruddy..." and the (לאעתזארךת) the word denoting the Divine Name, like “to the aid of the entire section [of Song of Songs] (Song of Songs 5:9, 10).- [from (באעתבארךת) in] “By the wrath of באעתבארך ת Jud. 5:23); [and like the word) [in:] “concerning the matter of ( Mechilta דיבארךת Lord” (Isa. 9:18); [and the word denotes the construct state of a ת ,or ת Eccl. 3:18). [In brief, the) ”(דיבארךת .is an expression related to “and your the God of my father is this One, and I will exalt Him ואזימארא ת feminine noun.] The expression (זאמייר) Lev. 25:4); “the downfall of) ”(לא תיזאמהר) vineyard you shall not prune the tyrants” (Isa. 25:5), an expression denoting mowing down and cutting the God of my father I am not the beginning of the sanctity [i.e., I am not off. [Thus the phrase means:] The strength and the vengeance of our God the first to recognize His sanctity], but the sanctity has been established was our salvation. Now [since this is the meaning of the phrase,] do not be and has remained with me, and His Divinity has been upon me since the [without a days of my forefathers.-[from Mechilta] האיאה i.e.,] that it does not say] ,וךיאהיי puzzled about the expression and does not begin a clause עאזיי ואזימארא ת vav” since this is the verb following“ a man of war, [which is ,.אייש מילאחאמאה .as the conversive “vav” usually does], for there are verses worded this 3 The Lord is a Master of war Heb way, and this is an example: “[against] the walls of the house around inappropriate in reference to the Deity. Therefore,] Rashi renders: Master Ruth 1:3) and so, every) ”(אייש נאעממיי) chambers around [it]” of war, like “Naomi’s husband (וךיךעךש) both] the temple and the sanctuary, he made] your husband, is ,אייש,ףש,ףך husband, and ,אייש [instance in the Torah of] וךיך chambers around [it]” [instead of“ ,עאשאה I Kings 6:5). It should have said) ) master. Similarly, “You shall be strong and become a man ,בךעךל :Similarly, in (II) Chron. (10:17): “But the children of Israel who dwelt rendered .[עךש -.I Kings 2:2), [meaning] a strong man) ”(לאאייש over them.” It should have (וךיימאלך) in the cities of Judah-Rehoboam reigned over them.” [Similarly,] “Because the Lord was (מאלךך) said: “Rehoboam in the desert” (Num. 14:16). It the Lord is His Name His wars are not [waged] with weapons, but He (וךיישאחאט,ףם) unable...He slaughtered them Similarly,] “But the men whom Moses wages battle with His Name, as David said [to Goliath before fighting] .שאחאטאטא ם :should have said

”.with a “melupum יאכךסאיּממו him], “[You come to me with spear and javelin] and I come to you with its vowelization. It would usually be vowelized the Name of the Lord of Hosts” (I Sam. 17:45). Another explanation: The [Here too it is obvious that Rashi means a “cholam,” as I explained above [.(denoting the Divine Standard of Clemency,] is His Name-- (Exod. 14:12 ,י־ה־ו־ה Lord Even when He wages war and takes vengeance upon His enemies, He sticks to His behavior of having mercy on His creatures and nourishing all like a stone Elsewhere (verse 10), it says, “they sank like lead.” Still those who enter the world, unlike the behavior of earthly kings. When he elsewhere (verse 7), it says, “it devoured them like straw.” [The solution is [an earthly king] is engaged in war, he turns away from all his [other] that] the [most] wicked were [treated] like straw, constantly tossed, rising affairs and does not have the ability to do both this [i.e., wage war] and and falling; the average ones like stone; and the best like lead-[i.e.,] they that [other things].-[from Mechilta] sank immediately [and thus were spared suffering].-[from Mechilta]

Onkelos renders:] SH’DI BAYAMA. 6 Your right hand...Your right hand twice. When the Israelites perform] .יארא ה בךיאם .He cast into the sea Heb 4 -.as [Scripture] says: “or shall the will of the Omnipresent, [even] the left hand becomes a right hand ,(יאראה) SH’DI is an expression of casting down [Exod. 19:13), which Onkelos renders: [Rashi from Mechilta) ”(יארהה יייארת ה) surely be cast down ISHT’DA’AH YISHT’DI. The “tav” serves in these [forms] in the hithpa’el form. Your right hand, O Lord, is most powerful to save Israel, and Your second right hand crushes the foe. It seems to me, however, that that very riding gear (Lev. 15:9); right hand [also] crushes the foe, unlike a human being, who cannot ,מתראכאב a noun, like ,ומיבאחךר .and the elite of Heb holy convocation (Exod. 12:16, Lev. perform two kinds of work with the same hand. The simple meaning of the ,מיקאראא-קהדתש ;(bed (Lev. 15:23 ,מישאכאב 23:3). verse is: Your right hand, which is strengthened with might--what is its work? Your right hand, O Lord, crushes the foe. There are many verses for sinking] is used [in the Tanach] resembling it [i.e., where parts of the verse are repeated]: “For behold] טאטאביבייעאעאה The term .טּמבאעו .sank Heb only [when referring] to a place where there is mud, like “I have sunk ( Your enemies, O Lord, for behold Your enemies will perish” (Ps. 92:10); ”?into the “How long will the wicked, O Lord, how long will the wicked rejoice (וךייטאבךע) in muddy depths” (Ps. 69:3); “and Jeremiah sank (טאבךעאתיי mud” (Jer. 38:6). This informs [us] that the sea became mud, to (Ps. 94:3); “The rivers have raised, O Lord, the rivers have raised their recompense them [the Egyptians] according to their behavior, [namely] voice” (Ps. 93:3); “Not for us, O Lord, not for us” (Ps. 115:1); “I will that they enslaved the Israelites with [work that entailed] clay and bricks.- answer, says the Lord; I will answer the heavens” (Hos. 2: 23); “I to the [from Mechilta] Lord, I shall sing” (Jud. 5:3); “Had it not been for the Lord, etc. Had it not been for the Lord Who was with us when men rose up against us” (Ps. .The “yud” in the middle of it is 124:1, 2); “Praise! Praise! Deborah. Praise! Praise! Utter a song” (Jud .יאכךסום like ,יאכךסאיּממו .covered them Heb 5 superfluous. This is, however, a common biblical style [to add an 5:12); “A foot shall trample it, the feet of a poor man” (Isa. 26: 6); “And additional “yud”], like “and your cattle and your flocks will increase ( He gave their land as an inheritance, an inheritance to Israel His people” .(from the fat of Your house” (Ps. 135:12 (ייראואיּמן) Deut. 8:13); “They will be sated) ”(ייראבאיּמן (Ps. 36:9). The first “yud,” which denotes the future tense, is to be explained as follows: They sank in the Red Sea, so that the water would in יאכךסאיּממו return and cover them up. There is no word in Scripture similar to

of 43 BS”D (B’Siyata D’Shamaya) Aramaic: With the help of Heaven into My nostrils in front of the anger and the wind, [so] that (חשחש טאם) The “yud” is superfluous, like “populous ( ring נתאאדארי י .is most powerful Heb [among the provinces” (Lam. 1:1); “what was they should not come out. “For you” means “for your sake.” [The word (שאראתיי) princess...(רך באתיי עאם is like [the expression in the Mishnah:] “a dromedary with a nose אתחלטאם .(Gen. 31:39) (גאנּמבאתיי) ”stolen by day ring” (BACHATAM) in tractate Shabbath (51b). This is how it appears to in the Bible [which חארוזן and אף [which means] it constantly crushes and breaks me. And concerning every [expression of] ,תיראעךץ .crushes the foe Heb anger was ,אף חאראה [and broke the children are expressions of anger] I say this: [The expression (וךיירא עשצו) the foe. Similar to this, “And they crushed from the (חאראה) in:] “and my bones dried out חאראה of Israel,” in Jud. (10:8). (Another explanation: Your right hand, which is kindled, is like [the word is an expression of fire and burning, for the nostrils חאראה ;(strengthened with might-it breaks and strikes the foe.) heat” (Job 30:30 חרה burning) is from the root) חארוזן .heat up and burn at the time of anger ,to desire). And likewise) רצה will) is from the root) רא צוזן And with Your great pride -(If the hand alone crushes the foe, then (to burn) just as 7 Therefore, it [Scripture] says: “and .(חשמיימות) is an expression of heat ח,ףמאה when it is raised with its great pride, it will [definitely] tear down those burnt within him” (Esther 1:12), and when the anger (וךחשמאתו) who rise up against Him. And if with His great pride alone His foes are his anger torn down, how much more so, when He sends upon them His burning subsides, we say, “His mind has cooled off (NIT’QAR’RAH DAe’TO).” wrath, will it consume them.) Onkelos rendered [this word] as .נתעתרא מו .the waters were heaped up --Heb You tear down You always tear down those who rise up against You. And an expression of cunning (ARMIMUT). According to the clarity of ”of wheat (עשר,ף מךת) who are those who rise up against Him? These are the ones who rise up Scripture, however, it is an expression related to “a stack against Israel, and so does he [the Psalmist] say, “For behold, Your (Song of Songs 7:3), and [the phrase that follows:] “the running water enemies stir.” And what is that stirring? “Against Your people they plot stood erect like a wall” proves this. cunningly” (Ps. 83:3, 4). For this reason, he calls them the enemies of the Omnipresent.-[from Mechilta] the waters were heaped up From the heat of the wind that came out of Your nose, the water dried up, and it became like piles and heaps of grain 8 And with the breath of Your nostrils Breath which comes out of the stacks, which are tall. two nostrils of the nose. Scripture speaks anthropomorphically about the as the Targum [Onkelos] renders: K’SHUR, like a ,כאמו-נ,ףד .Shechinah, on the model of a mortal king, in order to enable the ears of the like a wall Heb people to hear it [to understand God’s anger] as it usually occurs [in wall.- humans], so that they should be able to understand the matter. [Namely of (נ,ףד) an expression of heaping and gathering, like “a heap ,נ,ףד .that] when a person becomes angry, wind comes out of his nostrils. wall Heb as a mound (כהנ,ףס) Likewise, “Smoke went up from His nostrils” (Ps. 18:9), and similarly, harvest on a day of sickness” (Isa. 17:11); “He gathers Ps. 33:7). It does not say, “He brings in as a flask KHANOD,” but) ”כךנ,ףד and from the wind of His nostrils they will be destroyed” (Job 4:9). And“ were an expression of כהנ,ףס were the same as KHANOD, and כךנ,ףד Now if .כךנ,ףד this is what it [Scripture] says: “For the sake of My Name, I defer My anger” (Isa. 48:9) [lit., I lengthen the breath of My nose]. [This means that] bringing in, it should have said, “He brings in as into a flask (MAK’NIS is an expression of gathering כהנ,ףס ,when his [a person’s] anger subsides, his breath becomes longer, and when KIVNOD) the waters of the sea.” Rather ) stood in one heap“ ;”(נ,ףד) he becomes angry, his breath becomes shorter; [the verse continues:] “and and heaping, and so, “shall stand in one heap Josh. 3:13, 16); and the expression of rising and standing does not) ”.(נ,ףד for you” (Isa. 48:9). [I.e.,] I put a (אתחלטאם) for My praise I restrain My wrath

of 43 BS”D (B’Siyata D’Shamaya) Aramaic: With the help of Heaven his vessels” (Jer. 48:12). Do not say that the (יארייקו) and they shall empty“ ,נזאד apply to flasks, but to walls and heaps. Moreover, we do not find meaning a flask, vowelized [with any vowel] but with a “melupum,” expression of emptiness [in these examples] does not apply to what comes (meaning a “cholam,”) like [in the phrases:] “place my tears into Your out [of its container] but [instead applies] to the sheath, the sack, or the [milk” (Jud. 4:19). vessel from which it came out, but not to the sword or the wine, and [thus נהאוד Ps. 56:9); “the flask of) ”(באנהאדתך) flask ) like the language of “and he armed ארי יק חךרא ביי to force an interpretation of his trained men” (Gen. 14:14), [claiming that its] meaning [is] "I will (וךיארתק like cheese” (Job (תךקאפייא,ףניי) like “and curdle me ,קאפאאו .congealed Heb 10:10). [I.e.,] that they [the depths] hardened and became like stones, and arm myself with my sword.” [To this I answer that] we find the expression the water hurled the Egyptians against the stone with [all its] might and [of emptying] also applied to that which comes out, e.g., “oil poured forth from one (הורך ק) Song of Songs 1:3); “and he has not been poured) ” (תורך ק) .fought with them [the Egyptians] with all kinds of harshness vessel to another vessel” (Jer. 48:11). It is not written: “the vessel was not from one vessel to (הורך ק) but “the wine was not poured ”(הורך ק) in the strongest part of the sea. It is emptied ,באלתב-יאם .in the heart of the sea Heb their swords on the (ואה,ףרי יקו) customary for the Scriptures to speak in this manner, [for instance:] “until another vessel.” Similarly, “and they will draw beauty of your wisdom” (Ezek. 28:7), referring to Hiram [the king of באל,ףב) the heavens” (Deut. 4:11); in the heart of (עךד-ל,ףב הךשאמךיים) the heart of .[the terebinth" (II Sam. 18:14). [The heart in these examples is] an Tyre]-[following Onkelos, Jonathan (האא,ףלאה expression denoting the root and the strength of anything.- an expression of poverty ,תורייש,ףמו .my hand will impoverish them Heb and (מורי יש) Because] the enemy said --to his people, when he enticed them with (REISHUT) and destitution, like “The Lord impoverishes] 9 [his] words, "I will pursue, and I will overtake them, and I will share the makes rich” (I Sam. 2:7). plunder with my officers and my servants." an expression of blowing, and likewise: “and also ,נאשךפאתא .You blew Heb 10 .(on them” (Isa. 40:24 (נאשךף) equivalent to TIMLA MEHEM, He blew ,תימאלאא,ףמו .will be filled from them Heb will be filled from them. which means] they sank; they went down to the] ,צאלאלו .they sank Heb .deep ,א,ףיל,ףי lit., my soul, my spirit, and my will. Do not be depths, an expression of ,נךפאשיי .my desire --Heb instead of ,תימאלאא,ףמו ,.surprised at [one] word speaking for two [words]; i.e .plomb in French, lead ,כךעופתרת ת .TIMLA MEHEM, because there are many such words [in Tanach like like lead-Heb dry land” (Jud. 1:15), [which is] like (נאתךתאניי) this], e.g., “you have given me among the strong, like “and the ,באא,ףלים .peacefully” (Gen. 11 among the powerful Heb (דךבארו) NATAT LI “and they could not speak with him of the land he took away” (Ezek. 17:13); “my (ואאתת-א,ףיל,ףי האארת ץ) is equivalent to powerful תימאלאא,ףמו ,which is] like DABER IMO. Here too] ,(37:4 .(hasten to my assistance” (Ps. 22:20 ,אליאלותיי strength . תימאלאא,ףמו נךפאשיי מ,ףהתם lit., I will empty my sword. I will Too awesome for praises [You are] too awesome for [one] to recite Your ,ארי יק חךרא ביי .I will draw my sword Heb draw, and because one empties the sheath by drawing it [the sword], and it praises, lest they fall short, as it is written: “Silence is praise to You” (Ps. remains empty, an expression of emptying is appropriate, like “And it 65:2). ;(their sacks” (Gen. 42:35 (מארי יקיים) came to pass that they were emptying

12 You inclined Your right hand When the Holy One, blessed be He, :Upon the nearby ones, as the matter that is stated .ואפךחךד .inclines His hand, the wicked perish and fall, because all are placed in His and fright Heb hand, and they fall when He inclines it. Similarly, it [Scripture] says: “and “For we have heard how the Lord dried up [the water of the Red Sea for the Lord shall turn His hand, and the helper shall stumble, and the helped you, etc.]” (Josh. 2:10).[from Mechilta] one shall fall” (Isa. 31:3). This can be compared to glass vessels placed in a person’s hand. If he inclines his hand a little, they fall and break.-[based until...cross over, until...crosses over As the Targum [Onkelos] renders. on Mechilta] I.e., whom] You loved more than other] קאנייתא .You have acquired Heb the earth swallowed them up From here [we deduce] that they merited to nations, similar to an article purchased for a high price, which is dear to be buried as a reward for saying, “The Lord is the righteous One” (Exod. the person [who purchased it]. 9:27).-[from Mechilta] 17 You shall bring them Moses prophesied that he would not enter the an expression of leading. Onkelos, however, land [of Israel]. Therefore, it does not say: “You shall bring us.” (It ,נ,ףהךלאתא .You led Heb 13 rendered [it as] an expression of carrying and bearing, but he was not exact appears that it should read “that they would not enter the land, etc.” in explaining it in accordance with the Hebrew. [I.e., he explained the Indeed, this is the way it is stated in Baba Bathra 119b and in Mechilta: sense of the verse, but he did not translate the word literally.] The sons will enter but not the fathers. Although the decree of the spies had not yet been pronounced, he [Moses] prophesied, not knowing what he ([which means] they tremble. was prophesying.-[Maharshal] ,ייראגאזון .they trembled Heb 14 the inhabitants of Philistia [They trembled] since they slew the children directed toward Your habitation The Temple below is directly opposite of Ephraim, who hastened the end [of their exile] and went out [of Egypt] the Temple above, which You made.-[from Mechilta] forcibly, as is delineated in (I) Chronicles (7:21). And the people of [the ”,The cantillation sign over it is a “zakef gadol .מיקאדאש .town of] Gath slew them [the children of Ephraim].-[from Mechilta] the sanctuary Heb to separate it from the word 'd following it. [The verse thus means:] the 15 the chieftains of Edom...the powerful men of Moab Now they had sanctuary which Your hands founded, O Lord. The Temple is beloved, nothing to fear at all, because they [the Israelites] were not advancing upon since, whereas the world was created with “one hand,” as it is said: “Even them. Rather, [they trembled] because of grief, that they were grieving and My hand laid the foundation of the earth” (Isa. 48:13), the sanctuary [will suffering because of the glory of Israel. be built] with “two hands.” When will it be built with "two hands"? At the time when “the Lord will reign to all eternity” [verse 18]. In the future, [as in the phrase] “with raindrops You dissolve it ( when the entire ruling power is His.-[from Mechilta and Keth. 5a] ,נאמהגו .melted Heb Ps. 65:11). They [the inhabitants of Canaan] said, “They are) ”(תאמהגאגתנאה This is] an expression of eternity, and the] .לאעהלאם ואעתד .coming upon us to annihilate us and possess our land.”-[from Mechilta] 18 to all eternity Heb “vav” in it is part of the root. Therefore, it is punctuated with a “pattach.” Jer. 29:23), in) ”ואע,ףד upon the distant ones.-[from But in “and I am He Who knows, and [I am] a witness ,א,ףימאתאה .May dread...fall upon them Heb 16 Mechilta] which the “vav” is a prefix, it is punctuated with a “kamatz.”

[Isa. 27:4), [becomes) ”(ח,ףמאה) when a suffix is added, like “I have no wrath ”burnt within him” (Esther 1:12). Note that the “hey (וךחשמאתו) When they came. “and his wrath כיי באא .When Pharaoh’s horses came Heb 19 of the root is transformed into a “tav” when it is placed next to the added ,(Lev. 25:44) “(ואאמאה) Miriam, the prophetess, Aaron’s sister, took When did she “vav.” Likewise,"bond servants and handmaids 20 .(Bilhah” (Gen. 30:3 (אשמאתיי) prophesy? When she was [known only as] “Aaron’s sister,” before Moses [becomes] and "Here is my handmaid was born, she said, “My mother is destined to bear a son” [who will save ,This is in the niph’al conjugation. [In this case .וךיילנו .Israel], as is found in Sotah 12b, 13a). Another explanation: [It is written] 24 complained Heb Aaron’s sister since he [Aaron] risked his life for her when she was the niph’al denotes the reflexive, as we see further in Rashi.] Likewise, in afflicted with zara’ath; [thus] she is called by his name (Mechilta). the Targum [Onkelos], it is also a niph’al expression: V’IT’RA’AMU. The nature of the term denoting complaint T’LUNAH [is that it] reverts to the ,[a type of musical intrument. person [complaining], MIT’LONEN [complains] or MIT’ROEM [storms ,הךתהף .a timbrel Heb but one does not say LONEN or RONEN [Hebrew]. The Frenchman also with timbrels and with dances The righteous women of that generation says, “Decomplenst sey.” He reverts the statement to himself when he were [so] certain that the Holy One, blessed be He, would perform says, “Sey.” miracles for them, they took timbrels out of Egypt.-[from Mechilta] 25 There He gave them In Marah, He gave them some sections of the 21 And Miriam called out to them Moses said the Song to the men, and Torah so that they would busy themselves with them, namely [they were they answered after him, and Miriam said the song to the women [and they given the laws governing] the Sabbath, the red cow, and laws of too repeated it].-[from Mechilta] jurisprudence.-[from Mechilta and Sanh. 56b]

22 Moses led Israel away lit., made Israel journey. He led them away and there He tested them [He tested] the people and saw how stiff- against their will, for the Egyptians had adorned their steeds with necked they were, that they did not consult Moses with respectful ornaments of gold, silver, and precious stones, and the Israelites were language, “Entreat [God to have] mercy upon us that we should have water finding them in the sea. The plunder at the sea was greater than the plunder to drink,” but they complained.-[from Mechilta] in Egypt, as it is said: “We will make you rows of gold with studs of silver” (Song of Songs 1:11). Therefore, he had to lead them against their 26 If you hearken This is the acceptance [of the law] that they should will.-[from Tanchuma Buber, Beshallach 16, Mechilta, Exod. 12:35, Song accept upon themselves. Rabbah 1:11] and you do --This means the performance [of the commandments]. מאראתאה The “hey” at the end .לאמאראה like ,מאראתאה .They came to Marah Heb 23 is instead of a “lammed” [prefix] at the beginning [of the word], and the and you listen closely [This means that] you [should] incline your ears to .But be meticulous in [fulfilling] them .מאראה tav” is instead of the “hey” [that is part] of the root in the word“ when a suffix is added, when it is attached to a “hey” that replaces a “lammed,” the “hey” of the root is transformed into a “tav.” Similarly, all His statutes Things that are only the decree of the King, without any every “hey” that is part of the root of the word is transformed into a “tav” [apparent] rationale, and with which the evil inclination finds fault,

[saying,] “What is [the sense of] the prohibition of these [things]? Why were they prohibited?” For example, [the prohibitions of] wearing shatnes Chapter 16 [a mixture of wool and linen] and eating pork, and [the ritual of] the red cow and their like.-[based on Yoma 67b] 1 on the fifteenth day The day of this encampment is stated because on that day the cakes that they had taken out of Egypt were depleted, and they I will not visit upon you And if I do bring [sickness upon you], it is as if it needed manna. We learn [from this] that they ate of the remaining dough has not been brought, “for I, the Lord, heal you.” This is its midrashic (or from the remaining matzoth) sixty-one meals. And the manna fell for interpretation (see Sanh. 101a, Mechilta). According to its simple them on the sixteenth of Iyar, which was a Sunday, as appears in tractate meaning, [we explain:] “for I, the Lord, am your Physician” and [I] teach Shabbath (87b).-[from Mechilta] you the Torah and the mitzvoth in order that you be saved from them [illnesses], like this physician who says to a person, “Do not eat things that 2 complained Because the bread [they had taken out of Egypt] was will cause you to relapse into the grip of illness.” This [warning] refers to depleted. listening closely to the commandments, and so [Scripture] says: “It shall that we would have died, but it is not a ,מות,ףנו .be healing for your navel” (Prov. 3:8).-[from Mechilta] 3 If only we had died Heb ,our death, but like ASOTENU, CHANOTENU ,מוזוזת,ףנוו noun like 27 twelve water fountains Corresponding to the twelve tribes, were SHUVENU, that we do, that we encamp, [that we return,] that we die. prepared for them.-[from Mechilta] [Literally, this would be translated: Who would grant that we die.] Its targum [Onkelos, however,] is: L’VAI D’MIT’NA, like “If only we had .Num. 14:2), if only we would have died) ”לו-מאתאנו and seventy palms Corresponding to the seventy elders.-[from Mechilta, died Jonathan]

Ketubim: Targum Tehillim (Psalms) 52:1-11

Judaica Press Targum on the Psalms Tehillim א לה ימַענהצָלחהמהשַע כעְציל לַעדיועְצ יד: For the conductor, a maskil of David. 1. For praise; for good teaching; composed by .1 David. ב בַעבוא׀ דואָלג הי יאנדשמעְצי והיהגָלד לַעשי אול והישאמהר לו ביא ,When Doeg the Edomite came and told Saul 2. When Doeg the Edomite came and told Saul .2 דיועְצד אהל־בָלית אנחעְצימה ילהך: and said to him, "David came to the house of and said to him, “David has come to the house of Ahimelech." Ahimelech.” ג מהה־תעְצתַע ההלָלל בַערי עיהההגעְצבור חהסהדאָלל כיל־ההייום: Why do you boast of evil, you mighty man? 3. How the mighty man will praise himself with a .3

Judaica Press Targum on the Psalms Tehillim God's kindness is constant. wicked tongue, to shed innocent blood; [but] the grace of God is all the day. ד ההוות תהחַעששב לַעשונהך כַעתהעהר מַעלתטישעששָלה רַע מעְציי יה: ,Your tongue plots destruction, as a sharpened 4. Your tongue will devise tumult in your heart .4 razor, working deceit. forming words of slander like a sharp knife. ה אההבַעתי ערי מעְצטובשה קהר ׀מעְצדהבָלר צהדהק סה יליה: You loved evil more than good, falsehood 5. You love evil more than good, lying more than .5 more than speaking righteousness/generosity speaking righteousness/generosity always. forever. ו אההבַעתי כיל־דעְצבַערָל י־בילהע לַעשוןמעְצרַעמי יה: You loved all destructive words, a deceitful 6. You love all the words of destruction, the .6 tongue. tongue of guile. ז גהם־אָלל יעְצתיצַעך לינהצהחיהחַעתַע ך וַעיעְצסי יחנך מָלאשההל וַעשָל ירה שַע ך God, too, will tear you down forever; He will 7. Also God will demolish you forever; he will .7 ץמָלאהרה חהיעְצים סה יליה: break you and pluck you from [your] tent, and shatter you and make you wander so that you uproot you from the land of the living forever. cannot dwell in a tent; and he will uproot you from the land of the living forever. ח וַעיעְצרַעאו צהדעְציקעְצים וַעיעְצירי או וַעעילייו יעְצשַעחי יקו: And righteous/generous men will see and fear, 8. And the righteous/generous will see the .8 and laugh at him. punishment of the wicked, and they will be afraid in the presence of the Lord, and on his account they will laugh. ט העְצנָלה ההגהבהר ליא־יישעְצ ים אללהעְצים מי יעוזו והיעְצבַעטהח בַערשב Behold the man who does not place his 9. And they will say, “Behold, the man who did" .9 עישַע רוייעשז בַעההויתי ו: strength in God and trusts his great wealth; he not make the Word of the Lord his strength; he strengthened himself in his wickedness." trusted in his riches; he was strong in his money.” י והיאננעְצי׀ כַעזהיעְצת רה י עננין בַעבָלית אללהעְצים יביטהחַעתעְצ בַעחה יסהד But I am like a fresh olive tree in the house of 10. But I, like a luxuriant olive tree in the .10 אללהעְצים עולים ויעה יד: God; I have trusted in the kindness of God sanctuary of God, have trusted in the grace of forever and ever. God forever and ever. יא אודַעך לַעעולים כעְצי עישעְצ יתי וה יאנקהוהה שעְצמַעךכעְצי־טוב ,I will thank You forever and ever when You 11. I will give thanks in Your presence forever .11 נהגהדחנסעְצידה ייך: have done [this], and I will hope for Your name, for You have accomplished the vindication of my for it is good, in the presence of Your devoted case; and I will await Your name, for it is good, ones. before Your pious ones.

Rashi’s Commentary for: Psalm 52:1-11

3 Why do you boast of evil, you mighty man? Why do you boast and brag of the evil that you do, you who are mighty in Torah? and uproot you He shall uproot after you, to tear out all the roots; esraciner or esraziner in Old French, to uproot, deraciner in modern God’s kindness is constant to rescue the one whom you pursue. Another French. explanation: God’s kindness is constant. Had Abimelech not given me bread, do you think that I would have died of hunger? God always shows 8 and laugh at him And this is the ridicule they will say about him: kindness toward Israel, and if he had not given me [to eat], others would “Behold! This is the man who does not place his trust in the Holy One, have given me. blessed be He. See what happened to him.”

.יאעהז, באהךואתו .he strengthened himself in his wickedness Heb 9 .מאלּמטאש .sharpened Heb 4 working deceit Cutting the flesh with the hair. 10 But I who am now being pursued by you, will be like an olive tree, fresh with children and grandchildren, in the house of the Holy One, .blessed be He .(נתיצה) an expression of demolition ,ייתאצאך .shall tear you down Heb 7 an expression of breaking. 11 when You have done [this] When You do this for me. This verse is ,יךחאתאך .He will break you Heb addressed to the Holy One, blessed be He. .and shall tear you out ,ואייסאחשך .and pluck you Heb

Ashlamatah: Isaiah 65:24 – 66:2, 5

JPS Version TARGUM OF ISAIAH TANAKH יג ליכָלן כשה-אמהר אנדשניי יַעהועְצה, העְצנָלה ענבידהי ישאכָללו ,Therefore thus says the Lord GOD: Behold, 13. Therefore thus says the LORD God: "Behold .13 וַעאהתה םתעְצרַע עיבו-- העְצנָלהענבידהי יעְצשַע תו, וַעאהתה םתעְצצַעמיאו; My servants will eat, but you will be hungry; my servants, the righteous/generous, will eat, but Behold, My servants will drink, but you will be you, the wicked/lawless, will be hungry; behold, העְצנָלה ענבידהייעְצשַעמיחו, םוַעאהתה תָל בששו. ,thirsty; Behold, My servants will rejoice, but you my servants, the righteous/generous, will drink will be ashamed; but you, the wicked/lawless, will be thirsty; behold, my servants, the righteous/generous, will rejoice, but you will be put to shame; יד העְצנָלה ענבידהי יירשנו, מעְצטוב לָלב; םוַעאהתה תעְצצַעענקו ,Behold, My servants will sing for joy of heart, 14. behold, my servants, the righteous/generous .14 מעְצכַעאָלב לָלב, ומעְצשָל בהררוחה תַע יָללעְצילו. but you will cry for sorrow of heart, and will wail will sing from goodness of heart, but you will cry for vexation of spirit. from pain of heart, and will wail from breaking of spirit.

JPS Version TARGUM OF ISAIAH TANAKH טו וַעהעְצנהחַעתהם שעְצמַעכהם לעְצשַע בועיה לעְצבַעחעְצירה י, וההלמעְציתַע ך And you will leave your name for a curse unto 15. You will leave your name to my chosen for an .15 אנדשניי יַעהועְצה; וַעלהענבידייו יעְצקַעריא, שָלם אחָלר. Mine elect: 'So may the Lord GOD slay you'; but oath, and the LORD God will slay you with the He will call His servants by another name; second death; but His servants, the righteous/ generous, He will call by a different name. טז אנשהר ךההמעְצתַעבירָל ביארה ץ, ךיעְצתַעבירָל בָלאלהָלי אמָלן, So that he who blesses himself in the earth will 16. He who blesses in the land will bless by the .16 וַעההנעְצשַע ביע ביארה ץ, יעְצשי בהע בָלאלהָלי אמָלן: כעְצי נעְצשַע כַעחו, bless himself by the God of truth; and he that living God, and he who takes an oath in the land swears in the earth will swear by the God of truth; will swear by the living God; because the former ההצירות הירעְצ אששנות, וַעכעְצינעְצסַעתַע רו, מָלעָליניי. .because the former troubles are forgotten, and troubles will be forgotten and hid from before Me because they are hid from Mine eyes. יז כעְצי-העְצנַענעְצי בורָל א שימהיעְצם חנדישעְצ ים, ויארה ץחנדישי ה; For, behold, I create new heavens and a new 17. For behold, I create new heavens and a new .17 וַעלא תעְצ זיכהרַע ניה הירעְצ אששנות, וַעלא תהענלהיניה עהל-לָלב. earth; and the former things will not be earth; and the former things will not be remembered, nor come into mind. remembered or be brought into mind. יח כעְצי-אעְצם שעְצ - ישווַעגעְצילו ענדָלי-עהד, אנשה ראננעְצי But be you glad and rejoice forever in that 18. But they will be glad in the age of the ages .18 בורָלא: כעְצי העְצנַענעְצי בורָל א אהת-יַערושילה עְצםגעְציליה, וַעעהמיה which I create; for, behold, I create Jerusalem a which I create; for behold, I create Jerusalem rejoicing, and her people a joy. gladness, and her people rejoicing. מישוש. יט יוַעגהלַעתעְצ בעְצירושילה עְצם, יוַעשהשַעתעְצ בַעעהמעְצי; וַעלא-יעְצשימהע And I will rejoice in Jerusalem, and joy in My 19. I will be glad in Jerusalemand My people will .19 ביה עוד, קול בַעכעְציוַעקול זַעעיקיה. people; and the voice of weeping will be no more rejoice in her; the sound of those who weep and heard in her, nor the voice of crying. the sound of those who cry will not be heard in her. כ לא-יעְצהַעיהה מעְצשים עוד, עול יימעְציםוַעזיקָלן, אנשהר There will be no more thence an infant of days, 20. No more will there be a suckling that lives but .20 לא-יַעמהלָלא, אהת-יימייו: כעְצי ההנהעהר, בהן-מָלאה שי ניה nor an old man, that has not filled his days; for the a few days, or an old man who does not fill out his youngest will die a hundred years old, and the days, for a youth who sins will be dying a hundred יימות, וַעההחוטהא, בהן-מָלאה שי ניה יַעקתליל. sinner being a hundred years old will be accursed. years old, and the sinner a hundred years old will be expelled. כא ובינו ביתעְצים, וַעיישיבו; וַעניטַעעו כַערימעְצים, וַעאכַעלו And they will build houses, and inhabit them; 21. They will build houses and inhabit them; they .21 פעְצרַעיים. and they will plant vineyards, and eat the fruit of will plant vineyards and eat their fruit them. כב לא יעְצבַענו וַעאחָלריָלשָל ב, לא יעְצטַעעווַעאחָלר ישאכָלל: They will not build, and another inhabit, they 22. They will not build and others inhabit; they .22 כעְצי-כעְצימָלי היעָלץ יַעמָליעהמעְצי, הומהענשָל יַעדָליההם יַעבהלו will not plant, and another eat; for as the days of a will not plant and others eat: for like the days of tree will be the days of My people, and Mine elect the tree of life will the days of My people be, and בַעחעְצירי י. .will long enjoy the work of their hands. My chosen will wear out the work of their hands כג לא יעְציגַעעולירעְצ יק, וַעלא יָללַעדו להבההיליה: כעְצי זהרה ע They will not labour in vain, nor bring forth 23. They will not be weary in vain, or bring up .23 for terror; for they are the seed blessed of the children for death; for they will be the seed which

JPS Version TARGUM OF ISAIAH TANAKH בַערוכָלייַעהויה, הָלמיה, וַעצהאלציאָליההם, אעְצתי ם. .LORD, and their offspring with them. the LORD blessed, and their sons' sons with them כד וַעהיייה טהרה ם-יעְצקַערי או, והאננעְצי אהעלנהה; עוד הָלם And it will come to pass that, before they call, 24. Before they pray before Me I will accept their .24 מַעדהבַערעְצים, והאננעְצי אהשַעמיע. I will answer, and while they are yet speaking, I prayer, and before they beseech before Me I will will hear. do their request. כה זַעאָלב וַעטילהה יעְצרַעעו כַעאהחיד, וַעארַע יָלה כהביקיר ישאכהל- The wolf and the lamb will feed together, and 25. The wolf and the lamb will feed together, the .25 תהבהן, וַעניחיש, עיפיר להחַעמו; לא-יירָלעו וַעלא-יהשַע חעְציתו the lion will eat straw like the ox; and dust will be lion will eat straw like an ox; and dust will be the the serpent's food. They will not hurt nor destroy serpent's food. They will not hurt or destroy in all בַעכיל-ההר קידַעשעְצי, אמהריַעהויה. ".in all My holy mountain, says the LORD. {S} My holy mountain, says the LORD

א כשה, אמהריַעהויה, ההשימהיעְצם כעְצסַעאעְצי, וַעהיארה ץ הנדשם Thus says the LORD: The heaven is My throne, 1. Thus says the LORD: "The heavens are the .1 רה גַעליי; אָלי-זהה בהיעְצת ראנשה תעְצבַענו-לעְצי, וַעאָלי-זהה מיקום and the earth is My footstool; where is the house throne of My glory and the earth is a highway that you may build unto Me? And where is the before Me; what is the house which you would מַענוחיתעְצ י. place that may be My resting-place? build before Me, and what is the place of the dwelling of My Shekhinah? ב וַעאהת-כיל-אָללהה יידעְצי עישיתי ה, והיעְצהַעיו כיל-אָללהה For all these things has My hand made, and so 2. All these things My might has made, did not all .2 נַעאתם-יַעהויה; וַעאהל-זהה אהבעְציט--אהל-עינעְצי ונַעכָלה-רוחה, all these things came to be, says the LORD; but on these things come to be, says the LORD? But in this man will I look, even on him that is poor and this man there is pleasure before Me to regard him, וַעחירָל ד עהל-דַעבירעְצי. of a contrite spirit, and trembles at My Word. he that is poor and humble in spirit, and trembles at My Word. ג שוחָלט ההשור מהכָלה-אעְציש, זובָלחה ההשהה עשרָלף He that kills an ox is as if he slew a man; he that 3. He who slaughters an ox is like him who kills a .3 כהלהב, מהענלָלהמעְצנַעחיה דהם-חנזעְציר, מהזַעכעְציר לַעבשניה מַעבירָל ך sacrifices a lamb, as if he broke a dog's neck; he man; he who sacrifices a lamb, like him who that offers a meal- offering, as if he offered swine's bludgeons a dog: he who presents an offering, אוהן--גהם-הָלמיה, ביחנרובַעדהרַע כָליההם, ובַעשעְצ קוצָליההם, blood; he that makes a memorial-offering of [like him who offers] swine's blood; their offering םנהפַעשי חיפָלציה. frankincense, as if he blessed an idol; according as of gifts is a gift of oppression. They have taken they have chosen their own ways, and their soul pleasure in their own ways, and their soul takes delights in their abominations; pleasure in their abominations. ד גהם-אננעְצי אהבַעחהרבַעתהענלתלָליההם, ומַעגורשתי םאבעְציא Even so I will choose their mockings, and will 4. Even I will wish breaking for them, and from .4 ליההם--יהעהן קירי אתעְצ יוַעאָלין עונהה, דעְצבהרַעתעְצי וַעלא ;bring their fears upon them; because when I called, what they dreaded they will not be delivered none did answer; when I spoke, they did not hear, because, when I sent my prophets, they did not שימָלעו; והיהענשוהירה עבַעעָלינהי, ובהאנשהר לא-חיפהצַעתעְצ י ;but they did that which was evil in Mine eyes, and repent, when they prophesied they did not attend ביחירו. chose that in which I delighted not. {S} but they did what is evil before Me, and took pleasure in that which I did not wish. ה שעְצמַעעו, דַעבהר-יַעהויה, ההחנרָל דעְצים, אהל-דַעבירו; אמַערו Hear the Word of the LORD, you that 5. Listen to the Word of the LORD, you .5

JPS Version TARGUM OF ISAIAH TANAKH אנחָליכהם ששנַעאָליכהםמַענהדָליכהם, לַעמהעהןשַעמעְצי יעְצכַעבהד tremble at His Word: Your brethren that hate righteous/ generous who tremble at the Words יַעהויה--וַענעְצרַע אהה בַעשעְצמַעחהתַע כהם, וַעהָלם יָלבששו. you, that cast you out for My name's sake, have of His pleasure: "Your brethren, your said: 'Let the LORD be glorified, that we may adversaries who despise you for My name's gaze upon your joy', but they will be ashamed. sake say, 'Let the glory of the LORD increase, that we may see your joy'; but it is they who will be put to shame. ו קול שי און מָלעעְציר, קול מָלהָליכיל; קול יַעהויה, Hark! An uproar from the city, Hark! It comes 6. A sound of tumult from the city of Jerusalem! A .6 מַעשה לָלםגַעמול לַעאשיַעבייו. from the temple, Hark! The LORD renders voice from the temple! The voice of the Memra recompense to His enemies. of the LORD, rendering recompense to his enemies ז םבַעטהרה תיחעְציל, יילידיה; םבַעטהרה ייבוא חָלבהל ליה, Before she travailed, she brought forth; before 7. Before distress comes to her she will be .7 וַעהעְצמַעלעְציטיהזיכיר. ,her pain came, she was delivered of a man- delivered; and before shaking will come upon her child. as pains upon a woman in travail, her king will be revealed. ח מעְצי-שימהע כיזשאת, מעְצי רי אה כיאָללהה--הניוחהל אהרה ץ Who has heard such a thing? Who has seen such 8. Who has heard such a thing? Who has seen such .8 בַעיום אהחיד, אעְצם-יעְצוילָלד גוי פהעהם אהחית: כעְצי-חיליה things? Is a land born in one day? Is a nation things? Is it possible that a land will be made in brought forth at once? For as soon as Zion one day? Will its people be created in one גהם-יילַעדיה צעְציון, אהת-בינהיהי. travailed, she brought forth her children. moment? For Zion is about to be comforted and to be filled with the people of her exiles. ט ההאננעְציאהשַע בעְצירוַעלא אולעְציד, ישאמהריַעהויה; אעְצם- Shall I bring to the birth, and not cause to bring 9. I, God, created the world from creation, says the .9 אננעְצי ההמולעְציד וַעעיצהרַע תעְצ י, אמהר אללהייעְצך. forth? Says the LORD; Will I that cause to bring LORD; I created every man; I scattered them forth shut the womb? Says your God. {S} among the peoples; I am also about to gather your exiles, says your God.

Mark (Mordechai) 7:14-23

ESV1 A,B,R.’s Version2 Greek3 Delitzsch4 14 אוהיעְצקַערי אהל־כיל־היעים והישאמהר And he called the people to him 14. And Y'shua called all the crowd 14. Καὶ προσκαλεσαμενος παντα τον .14 אנלָליההם שעְצמַעעו אָללהי כתלַעכהםוַעהיבעְצינו׃ again and said to them, "Hear me, all and said to them, "Hear me all of you ὄχλον ἔλεγε αὐτοις· ἀκούετέ μου of you, and understand: and understand, παντες καὶ συνιετε. 15אָלין דיבירמעְצחוץ לַעאדים אנשה ר There is nothing outside a person 15. There isn't anything that is on the 15. οὐδέν εστι ἔξωθεν τοῦ ἀνθρωπου .15 יוכהל לַעטהמָלאאותו בַעבשאו אהל־קעְצרַע בו that by going into him can defile him, outside of a man that enters into him εἰσπορευομενον εἰς αὐτον ὃ δύναται but the things that come out of a that is able to defile him. But the αὐτον κοινωσαι, ἀλλὰ τὰ כעְצי אעְצם־ההדַעבירעְצ יםההיוצַעאעְצים מעְצמהנו person are what defile him." thing that goes out from him, that is εκπορευομενα ἀπ᾿ αὐτοῦ, εκεινα εστι הָלמיהיַעטהמַעאו אהת־היאדים׃ .the thing that defiles a man. τὰ κοινοῦντα τον ἄνθρωπον 16כיל־אנשה ר אזַענהיעְצם לו לעְצשַע משע .If anyone has ears to hear, let 16. He who has ears to hear, let him 16. εἴ τις ἔχει ὦτα ἀκούειν, ἀκουέτω] .16 יעְצשַעמיע׃ "!him hear.] hear 17 והיַעהעְצי רכהאנשה שי ב ההבהיַעתי המעְצן־ And when he had entered the 17. And when Y'shua entered into the 17. Καὶ ὅτε εἰσηλθεν εἰς οἶκον ἀπο .17 הההימון והיעְצשַע אלתהו תהלַעמעְצידייו עהל־דַעבהר house and left the people, his house away from the crowd, his τοῦ ὄχλου, επηρωτων αὐτον οι disciples asked him about the disciples asked him about that μαθηταὶ αὐτοῦ περὶ της παραβολης. ההמישיל׃ .parable. saying 18 והישאמהר אנלָליההםההאף־אהתה םחהסַערָל י And he said to them, "Then are 18. He said to them, "You are 18. καὶ λέγει αὐτοις· οὕτω καὶ ὑμεις .18 בעְציניה הנלא תהשַע כעְצילו כעְציכיל־ההביא אהל־ you also without understanding? Do likewise slow to understand. You do ἀσύνετοι εστε; οὐ νοειτε ὅτι παν το you not see that whatever goes into a not know that everything which ἔξωθεν εἰσπορευομενον εἰς τον תוך היאדים מעְצחוציהלו לא יַעטהמַעאהנו׃ person from outside cannot defile enters into a man from the outside is ἄνθρωπον οὐ δύναται αὐτον him, not able to defile him. κοινωσαι; 19 כעְצי לא־ייבוא בַעלעְצבו כעְציאעְצם־ since it enters not his heart but 19. Because it does not enter into his 19. ὅτι οὐκ εἰσπορεύεται αὐτοῦ εἰς .19 בעְצכַערָל שווַעיָלצָלא אהל־בָליתההכעְצסָלא ,his stomach, and is expelled?" (Thus heart, rather into his belly and is cast την καρδιαν, ἀλλ᾿ εἰς την κοιλιαν he declared all foods clean.) out by excretion, which purifies all καὶ εἰς τον ἀφεδρωνα εκπορεύεται, ההמַענהקההכיל־ההנהאלכיל׃ .the food." καθαριζων παντα τὰ βρωματα 20 והישאמהר ההישצָלא מעְצן־היאדים הוא And he said, "What comes out of 20. But anything that goes out from a 20. ἔλεγε δὲ ὅτι το εκ τοῦ ἀνθρωπου .20 מַעטהמָלאאהת־היאדים׃ a person is what defiles him. man is that which defiles a man. εκπορευομενον, εκεινο κοινοι τον ἄνθρωπον. 21 כעְצי מעְצקהרה ב היאדיםמעְצלעְצבו ישצַעאות For from within, out of the heart 21. For from the inside, from the 21. ἔσωθεν γὰρ εκ της καρδιας των .21 ההמהחנשי בות הירי עות ניאשף וַעזינשה of man, come evil thoughts, sexual heart of the sons of men proceeds ἀνθρωπων οι διαλογισμοὶ οι κακοὶ immorality, theft, murder, adultery, evil thoughts, adultery, fornication, εκπορεύονται, μοιχειαι, πορνειαι,

1 ESV (English Standard Version) as found in Rick Meyers (2009) E-Sword v. 9.5.1 - http://www.e-sword.net/downloads.html 2 Roth, A.G. (2009), Aramaic English New Testament, Netzari Press, 3 Greek New Testament (Majority Text) as found in Rick Meyers (2009) E-Sword v. 9.5.1 - http://www.e-sword.net/downloads.html 4 Delitzsch, F., Hebrew New Testament, As found in: http://www.kirjasilta.net/ha-berit/Mar.html

ESV A,B,R.’s Version Greek Delitzsch וַערי צוחה׃ ,theft, murder, φονοι, κλοπαι 22 וַעגינובוַעאהנבהת בהצהע וַערעְצ שַע עיה ,coveting, wickedness, deceit, 22. Extortion, wickedness, deceit, 22. πλεονεξιαι, πονηριαι, δολος .22 ורַעמעְצייה וַעזולנלותוַעעהיעְצן רי עיה וַעגעְצדוף ,sensuality, envy, slander, pride, lust. An evil eye, blasphemy, pride, ἀσέλγεια, ὀφθαλμος πονηρος foolishness. foolishness. βλασφημια, ὑπερηφανια, ἀφροσύνη· וַעזידון וַעסעְצכַעלות׃ 23כיל־הירי עות היאָללההמעְצקהרה בהיאדים All these evil things come from 23. All these evil things, they do 23. παντα ταῦτα τὰ πονηρὰ ἔσωθεν .23 הָלן יוצַעאות ומַעטהמַעאות אשתו׃ within, and they defile a person." proceed from within a man and defile εκπορεύεται καὶ κοινοι τον him." ἄνθρωπον.

Hakham’s Rendition & Commentary: vv. 7:14-16 – 14 And calling all the congregation near, he said to them, why refuse to eat certain foods? The parenthetical comment “Thus All hear me and understand. 15 There is nothing from outside the man, he declared all foods clean” was probably added later and was having entered into him, which is able to defile him. But the things intended as just such an explanation. We know, however from going out from him, those are the things defiling the man. 16 If anyone Acts 10:1-11 that the question of which foods were unclean went has ears to hear, let him hear. 17 And when he entered into a house on being debated in the early church. And as Jesus goes on away from the congregation, his disciples questioned him about the teaching here, we see that he is presenting something more riddle. morally complex. The complexity is contained in what comes “from within people, from their hearts” (7:21). If we grasp the The subject of this pericope is “what defiles a person.” In Mordechai 7:16 saying as a whole, we realize that the emphasis is not on Yeshua addresses the congregation and says: “There is nothing from dismissing what eneters a person but on demonstrating the greater outside the man, having entered into him, which is able to defile him. evil of “what comes out” (7:20). As in much of Jesus’ teaching, But the things going out from him, those are the things defiling the his intent appears not so much to disregard external rules as to man.” And in v. 17 the Talmidim call this statement a “riddle.” In other focus on internal realities.” words, this statement requires some unpacking. According to Sabin5 the interpretation of this “riddle” is that though, The problem with this line of argument is that the Jewish dietary laws can be found in the Scriptures, they are NOT as Sabin states: “external rules”! “ at first glance, Jesus’ saying appears to challenge the Jewish These rules are commandments found in the Word of G-d, therefore the dietary laws, after all, if nothing that one takes in is defiling, then explanation to this riddle needs to found in a similar but different line of argumentation. 5 Sabin, M. N. (2006), New Collegeville Bible Commentary: The Gospel According to Mark, Collegeville, Minnesota: Liturgical Press, pp. 65-66.

Edwards6 noted something interesting, though because his dogma dictates Hebrew as: – “Kol-Asher ”כיל־אנשהר אזַענהיעְצם לו לעְצשַע משעיעְצשַעמיע“ that the Master declared all food clean, something impossible for the Messiah to do, he totally misses the point. The Mishnah in Tractate Kelim Aznayim Lo LiShmo YiShma” - Lit. “All with ears to obey/hear, 2:1-7, explains that the “interior spaces were the most susceptible of obey/hear.” In other words, the Master is anchoring this riddle and its defilement and thus most in need of cleansing.”7 In other words, the theory explanation in the Shema (Deut. 6:4 ff.), as it is said: “And you will love is that flat surfaces are normally clean, whereas a hollowed surface or Ha-Shem your G-d with all your heart, .” And the most inner part of the receptacle is susceptible of uncleanness.8 human being is “the heart.”

18 Therefore, the Master is using here, a Kal VaChomer argument that goes vv. 18-23 – And he (Yeshua) said to them, Are you also so undiscerning? Do you not perceive that all that enters from the like this: “If the inside of vessels is most susceptible to defilement, how 19 much more so the inside of a person!” Thus the words: “There is nothing outside into the man is not [relatively] able to defile him? This is [relatively] from outside the man, having entered into him, which is because it does not enter into his heart, but into the belly, and goes out into the waste-bowl, purging all the foods. 20And he said, That passing able to defile him” are correct if we understand that it is in a context of a 21 riddle. For, we know that if a man eats say rotten fish, or rotten food, he out of the man, it is the thing that defiles the man. For from within, out of the heart of men, pass out the evil thoughts, adulteries, surely will have a disease that renders him unclean/defiled, and even more, 22 in peril of death. In the context of a riddle we can understand the “there is immorality, murders, thefts, greedy desires, iniquities/lawlessness, deceit, lustful desires, a stingy eye, tale bearings, pride, recklessness. nothing [relatively] from outside a man” as relative to the comparison 23 made in a specific riddle – i.e. “But the things going out from him, those All these evil things pass out from within and defile the man. are the things defiling the man.” The idea here is that relatively speaking and in a great number of cases, the As can be seen the comparison in this riddle has nothing to do with digestive system separates between that which is essential nutrients and “declaring all foods clean” and thereby abrogating the Torah, but rather the that which waste or even poisonous. On the other hand, the heart does not comparison here is between the outer part (less susceptible to defilement) have this automatic and autonomic mechanism, but each person is forced with the inner part of a vessel or human being (which is more susceptible to decide on what course of action he/she will take. Again, the Mishnaic to defilement). Tractate Kelim 2:1-7 is what is at the heart of this argument and not the abrogation of the dietary Laws in the Written and Oral Torah.9 This statement then is anchored with another interesting one in v, 16 – “If anyone has ears to hear, let him hear,” which Delitzsch renders in the

6 Edwards, J. R. (2002), The Pillar New Testament Commentary: The Gospel According to Mark, Grand Rapids, Michigan: William B. Eerdmans Publishing Co., pp. 211-212. 7 Ibid. 8 Schürer, E. (1890) A History of the Jewish People in the Times of Jesus Christ, (2008 Reprint), Peabody, Massachusetts: Hendrickson Publishers, Vol. II, 9 Cf. http://www.betemunah.org/food.html for more information of what Scripture pp.476-77. considers what to be food.

Some Questions to Ponder:

1. After diligently reading and studying the different readings for this Shabbat what reading especially touched your heart and fired your imagination? 2. What questions/s were asked of Rashi regarding Shemot (Exodus) 14:15? 3. What questions/s were asked of Rashi regarding Shemot (Exodus) 14:19? 4. What questions/s were asked of Rashi regarding Shemot (Exodus) 14:21? 5. What questions/s were asked of Rashi regarding Shemot (Exodus) 14:24? 6. What questions/s were asked of Rashi regarding Shemot (Exodus) 14:30? 7. What questions/s were asked of Rashi regarding Shemot (Exodus) 15:1? 8. What questions/s were asked of Rashi regarding Shemot (Exodus) 15:2? 9. What questions/s were asked of Rashi regarding Shemot (Exodus) 15:16? 10. What questions/s were asked of Rashi regarding Shemot (Exodus) 15:17? 11. What questions/s were asked of Rashi regarding Shemot (Exodus) 15:25? 12. What questions/s were asked of Rashi regarding Shemot (Exodus) 15:26? 13. What questions/s were asked of Rashi regarding Shemot (Exodus) 15:27? 14. What questions/s were asked of Rashi regarding Shemot (Exodus) 16:1? 15. What questions/s were asked of Rashi regarding Shemot (Exodus) 16:3? 16. What word/words/phrase/concept of the Torah fired the imagination of our Psalmist this week? 17. How is our Ashlamatah of Isaiah 65:24 – 66:2, 5 related to our Torah Seder? 18. How is Mark 7:14-23 related to our Torah Seder, Psalms and Ashlamatah? 19. In your opinion what is the basic teaching of Mark 7:-14-23? 20. In your opinion, and taking altogether our Torah Seder, Psalm, Ashlamatah and the Pericope of Mark for this week, what do you think is the prophetic statement for the week?

Coming Festival: Chanukah Kislev 25 – Tebet 02 Evening Friday 11th of December, 2009 – Evening Saturday 19th of December, 2009 For further information please see: http://www.betemunah.org/lapin.html; http://www.betemunah.org/connection.html; and http://www.betemunah.org/chanukah.html

Next Shabbat: Shabbat First Day of Chanukah

Shabbat Torah Reading: בַעיום כהלות מששה ה “B’Yom Khalot Mosheh” Reader 1 – B’Midbar 7:1-11 “And it was on the day Mosheh finished” Reader 2 – B’Midbar 7:12-23 “En el día cuando Moisés hubo acabado” Reader 3 – B’Midbar 7:24-29 B’Midbar (Numbers) 7:1-59 & 28:9-15 Reader 4 – B’Midbar 7:30-35 Ashlamatah: Zechariah 2:14 – 4:7 Reader 5 – B’Midbar 7:36-41 I Samuel 20:18 & 42 Reader 6 – B’Midbar 7:42-47 Psalm 30:1-13 Reader 7 – B’Midbar 7:48-59 Yehudit (Judith) 1:1 – 2:28 Maftir – B’Midbar 28:9-15 1 Maccabees 1:1 – 2:48 Zechariah 2:14 – 4:7 N.C.: 3 John 1-14 I Samuel 20:18 & 42

Shalom Shabbat! Hakham Dr. Yosef ben Haggai & Paqid Mikha ben Hillel