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“… out of Tziyon will go forth Torah, the word of ADONAI from Yerushalayim.”
(Isaiah 2:3)

If your life is not in jeopardy for what you believe, you’re probably on the wrong side!
“Indeed, all who want to live a godly life united with the Messiah Yeshua will be persecuted.” (2Tim 3:12)
It is what you actually believe that determines how you walk out your faith, “but avoid stupid controversies, genealogies, quarrels and fights about the Torah; because they are worthless and futile.” (Titus 3:9)

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Please read the Introductory Notes to this commentary.

For a glossary of unfamiliar terms, CLICK HERE. For assistance in
pronouncing Hebrew terms, a pronunciation guide is located HERE.

The summary of the entire Torah is as simple as this:
Love what HaShem loves; hate what HaShem hates. All else is commentary.

Maps, when used, are are from Created
using BibleMapper 3.0. Additional data from

Source of Dates Used

בְּרֵאשִׁ֖ית • B'resheet
(“In Beginning” or “At First”)
The First Book of Moses,
Commonly Called


~ 40 ~

Parashah 9: VaYeshev (Continued)
(“He continued living”) Gen 37:1–40:23
(Small Roman numerals in the text indicate each 'aliyah.)

[Egypt [MAP] ca 1688 BCE]

d. Pharoah’s Cupbearer and Baker Imprisoned  (40:1-4)

(vii) 1Some time later the Egyptian king’s cupbearer and baker offended their master, the king of Egypt. 2Pharaoh was angry with his two officers, the chief cupbearer and the chief baker. 3He put them in custody in the house of the captain of the guard, into the same prison where Yosef was imprisoned. 4The captain of the guard assigned them to Yosef, and he took care of them. They stayed in prison for some time.

e. The Prisoners’s Dreams (40:5-8a)

5Both men — the king of Egypt’s cupbearer the baker who were being held in the prision — dreamed a dream on the same night, each man with his own dream, and each dream with its own interpretation. 6When Yosef came to them in the morning, he noticed that they appeared troubled. 7He asked Pharaoh’s officials who were with him in custody in his master’s house, “Why do you look so troubled today?”

8“We both have had dreams,” they answered, “and there is no one who can interpret them.”

f. Yosef Interprets Their Dreams (40:8b-19)

Yosef told them, “Don’t interpretations belong to Elohim?[GN] Please tell me your dreams.”

(1) The Cupbearer’s Dream (40:9-15)

9So the chief cupbearer told his Yosef his dream, “In my dream,” he said, “hinneh,[GN] there was a vine in front of me, 10and on the vine were three branches. As it budded, its blossoms opened and its clusters produced ripe grapes. 11I had Pharaoh’s cup in my hand, so I took the grapes, and squeezed them into his cup, and I handed the cup to Pharaoh.”

12Yosef said to him, “This is its interpretation: the three branches are three days. 13Within three more days, Pharaoh will lift up your head and restore you to your position. You will hand Pharaoh his cup the way you did when you were his cupbearer. 14But when all goes well for you, remember that I was with you. Please show kindness to me, and mention me to Pharaoh, and get me out of this prison. 15For I was kidnapped from the land of the Hebrews, and here I have done nothing that they should put me into this dungeon.”[15]

(2) The Baker’s Dream (40:16-19)

16When the chief baker saw that the interpretation was favorable, he said to Yosef, “I also had a dream. There were three baskets of white bread on my head. 17In the top basket there were all kinds of baked goods for Pharaoh, but the birds were eating them out of the basket on my head.”

18Yosef answered, “This is the interpretation. The three baskets are three days. 19Within three more days, Pharaoh will lift up your head — off of you — and hang you on a tree. Then the birds will eat your flesh from your body.”

g. The Interpretations Fulfilled (40:20-23)

(Maftir) 20On the third day, which was Pharaoh’s birthday,[20a] he held a feast for all his officials, and in their presence he lifted up the heads[20b] of the chief cupbearer and the the chief baker. 21He restored the chief cupbearer to his position, and he again placed the cup in Pharaoh’s hand;[21] 22but he hanged the chief baker, just as Yosef had interpreted the dreams. 23Yet the chief cupbearer didn’t remember Yosef, but forgot him. 


The Blessing After Torah

Ba-rookh ah-tah Adonai, eh-lo-hay-noo
meh-lech hah-oh­lahm,
ah-sher nah-tahn la-noo toe-raht eh-met,
v’cha-yaye oh-lahm nah-tah b’toe-chay-noo.
Ba-rookh ah-tah Adonai,  no-tain ha-to-rah.

Blessed are you, O Lord our God,
King of the Universe,
Who has given us a Torah of truth,
and has planted eternal life in our midst.
Blessed are You, O Lord, Giver of the Torah.

Click here to listen to this sung by
Cantor Kenneth B. Cohen of
Temple Sholom, Greenwich, CT


The Blessing of the Haftarah

Ba-rookh, ah-tah Adonai, eh-lo-hay-noo,
meh-lekh hah-oh­lahm,
ah-sher ba-khar been-vee-eem toe-veem,
v’rah-tzah b’deev­ray-hem,
ha-neh-eh-ma-reem, beh-eh-meht.

Ba-rookh ah-tah, Adonai,
ha-bo-char ba-to-rah,
oo-v’Mo-sheh ahv-doe, oo-v'yees­ra-ale ah-mo,
oo-veen-vee-aye hah-eh-met, vah-tzeh-dek.

Blessed are you, O Lord our God,
King of the Universe,
Who selected good prophets,
and was pleased with their words
which were spoken truthfully.

Blessed are You, O Lord,
Who chooses the Torah,
Your servant Moses, Your people Israel,
and prophets of truth and righteousness.

Click here to listen to this sung by
an unknown male soloist from
Temple Mount Sinai in El Paso, TX.


‘Amos (Amos) 2:6–3:8

H. Judgment on Israel (2:6-16)

1. Ruthless oppression of the poor (2:6-7a)

6This is what Yehovah says:

“For three transgressions of Yisra'el, yes, for four,
I will not turn away its punishment;
Because they have sold the righteous for silver,
And the needy for a pair of shoes;
7They trample on the dust of the earth on the head of the poor,
And deny justice to the oppressed;

2. Unbridled profanation of religion (2:7b-8)

And a man and his father use the same maiden,
   to profane my holy name;
8And they lay themselves down beside every altar
   on clothes taken in pledge;
And in the house of their God they drink the wine
   of those who have been fined.

3. Contrasted position of the Israelites (2:9-12)

9Yet I destroyed the AmoriAmoarites before them,
Whose height was like the height of the cedars,
And he was strong as the oaks;
Yet I destroyed his fruit from above,
and his roots from beneath.
10Also I brought you up out of the land of Egypt,
And led you forty years in the wilderness,
To possess the land of the Amori.
11I raised up some of your sons for prophets,
And some of your young men for NazirimNazirites.
Isn't this true,
You people of Yisra'el?” says Yehovah.
12“But you gave the Nazirim wine to drink,[12]
And commanded the prophets, ‘Don't prophesy!’

4. The oppressive system will perish (2:13-16)

13Behold, I will crush you in your place,
As a cart crushes that is full of grain.
14Flight will perish from the swift;
And the strong won't strengthen his force;
Neither shall the mighty deliver himself;
15Neither shall he stand who handles the bow;
And he who is swift of foot won't escape;
Neither shall he who rides the horse deliver himself;
16And he who is courageous among the mighty
will flee away naked in that day,” says Yehovah.

IV. Oracles against Israel (3:1-5:17)

A. Judgment on the Chosen People (ch. 3)

1. God’s punishment announced (3:1-2)

1Hear this word that Yehovah has spoken against you, children of Yisra'el, against the whole family which I brought up out of the land of Egypt, saying:

2"You only have I chosen of all the families of the earth.
Therefore I will punish you for all of your sins."

2. The announcement vindicated (3:3-8)

3Do two walk together,
Unless they have agreed?
4Will a lion roar in the thicket,
When he has no prey?
Does a young lion cry out of his den,
If he has caught nothing?
5Can a bird fall in a trap on the earth,
Where no snare is set for him?
Does a snare spring up from the ground,
When there is nothing to catch?
6Does the shofar alarm sound in a city,
Without the people being afraid?
Does evil happen to a city,
And Yehovah hasn't done it?
7Surely Adonai Yehovah will do nothing,
Unless he reveals his secret to his servants the prophets.
8The lion has roared.
Who will not fear?
Adonai Yehovah has spoken.
Who can but prophesy?


Ketuvei HaShalichim (Apostolic Writings)

The Blessing of the Ketuvei HaShalichim

Bah-rookh ah-tah Adonai, Eh-lo-hay-noo
meh-lekh hah-oh­lahm,
ah-shehr nah-tahn la-noo mah-she-ahch Yeshua,
v’ha-deeb­rote shell Ha-breet Ha-kha-da-shah,
ba-rookh ah-ta Adonai,
no­tain Hah-breet Hah-kha-da-shah.

Blessed are You, O Lord our God,
King of the Universe,
Who has given us Messiah Yeshua
and the commandments of the New Covenant.
Blessed are You, O Lord,
Giver of the New Covenant.

Basar (Gospel)

Matt 1:18-25

2. His Conception and Birth (1:18-25; Luke 1:26-38; 2:1-7; John 1:1-2,14)

18The birth of Yeshua HaMashiach was like this.

When his mother Miryam was engaged to Yosef, before they were married and had sexual relations, she was found to be pregnant by the power of The Holy SpiritRuach HaKodesh. 19Her husband Yosef was a very righteous mantzaddik. He was not willing to make her a public example, and planned to divorce her secretly.[19] 20As he was considering his options, an angel[20a] of Yehovah[20b] appeared to him in a dream. The angel said, “Yosef ben David, don’t be afraid to marry Miryam. The child that she has conceived is by the power of Ruach HaKodesh. 21She will have a son, and you are to name Him YeshuaSalvation,[21a] for it is He Who will save His people from their sins.”[21b]

22Now all this has happened so that what Yehovah said through the prophet might happen[22] as He said:

23Hinneh[23a], the virgin shall become pregnant, and she shall have a son. They shall call his name Immanuel;” which means “God with us.”[23b]

24Yosef immediately got up and did as Yehovah’s angel had commanded him. He married his wife, 25and didn’t have sexual relations with her until after she delivered her firstborn Son. Yosef named Him Yeshua.



Kepherim (Letters, optional)

P’yilut HaShaliachim (Acts of the Apostles) 7:9–16 (specifically vv. 9–10)

The Patriarchs in Egypt (7:9-16)

9“The patriarchs, because of their jealousy of YosefJoseph, sold him as a slave into Egypt. But God was with him, 10rescued him out of all his troubles, and gave him favor and wisdom in the sight of Pharaoh, king of Egypt, who appointed him governor over Egypt and all his household. 11Then a famine came over all the land of Egypt and Kena'anCanaan, causing great suffering, and our fahers couldn’t find food. 12But when Ya'akov heard that there was grain in Egypt, he sent our fathers there the first time. 13The second time, Yosef identified himself to his brothers, and Yosef’s family was introduced to Pharaoh. 14Yosef then sent for his father Ya'akov and all his relatives, seventy-five people in all. 15So Ya'akov went down into Egypt, shere he and our fathers died. 16Their bones were brought back to Shechem, [MAP] and buried in the tomb that Avraham had bought from from the family of Hamor of Shechem for a certain price he paid in silver.

The Blessing of the Messiah

Ba-rookh ah-tah Adonai Eh-lo-hay-noo,
meh-lekh hah-oh-lahm,
ah-sher keed-sha-noo beed-va-reh-khah
v'na-tahn la-noo et Yeshuah M'shee-khay-noo,
v'tzee-va-noo l'he-oat oar lah-oh-lahm.

Blessed are You, O Lord our God,
King of the Universe,
Who has sanctified us in Your Word,
and given us Yeshua, our Messiah,
and commanded us to be a light to the world.


Chapter 41 | Parashah 10: Mikets


15. The Hebrew says בַּבּֽוֹר (bab·bō·wr), in this pit, well, or cistern. So apparently they were using an empty cistern as a prison. [RETURN]

20a. Since antiquity rulers have used the occasion of their birthday to grant clemency. [RETURN]

20b. Lifted up their heads. “From its use in this verse some have supposed that the phrase must mean ‘to put them on their trial,’ or ‘take account of them’ (whence the margin reckon). More probably the words are used to point out the exact fulfilment of Joseph’s interpretation of their dreams.” (Ellicott's Commentary for English Readers) [RETURN]

21. “Pharaoh gave his servants a feast, and lifted up the heads of both the prisoners, but in very different ways. The cup-bearer was pardoned, and reinstated in his office; the baker, on the other hand, was executed.” (Keil and Delitzsch Biblical Commentary on the Old Testament) [RETURN]

Notes on the Amos passage

12. The Nazir (Nazirite) took a vow of consecreating himself to Hashem that for a stated period of time he would neither cut his hair nor partake of any form of grape product. He was not to make himself ritually “unclean” for any reason, and would not approach a corpse, even that of an immediate family member. (Numbers 6:1-21) [RETURN]

Notes on the Matthew passage

19. The betrothal, or engagement, in ancient Israel was as binding as marriage, and could only be ended by death or by divorce. This required a Beit Din, or rabbinic judicial court, to issue a writ of divorce called a get. For a get to be issued, Yosef would have had to have taken her to a public court and accused her of adultery, which would have carried the penalty of death by stoning. Perhaps he was friends with the local Beit Din and could arrange to have the get issued without a public trial, saving her life — at least until her pregnancy started to show, at which time she would have very probably have been stoned to death. This was an incredibly difficult decision for a tzaddik to be faced with.

Mattityahu provides great detail to ensure that it is clearly understood that Miryam was still a virgin at the time of Yeshua’s birth to make it clear that there was no improper behavior at any time on her part. The first- and second-century rabbis concocted a theory to contradict the claims of the Gospels that is still believed by most Jews today. They claimed that Yeshua was the illegitimate son of an act of adultery between Miryam and a Roman soldier named Pantera, thus discrediting the entire Apostolic Writings and totally dishonoring Yeshua, declaring Him a mamzer (bastard).

Roman Catholic mythology claims that Miryam remained a virgin throughout her life, but the Gospels clearly indicate that Yeshua had several half-brothers and half-sisters (Matt. 13:55-56), among whom was Ya'akov (James), who became the chief Messianic Rabbi of Jerusalem after the Resurrection. Y'huda (James), the author of the letter that bears his name, was also the brother of Ya'akov and half-brother of Yeshua. [RETURN]

20a. The Hebrew word $alm mal'ak and the Greek word aggeloß aggelos both mean messenger, envoy, or one who is sent. This was most likely Gavri'el (layrbg, Gabriel, “warrior of God” or “man of God”), believed to be an Archangel, one of the chief princes of the angelic realm. He is the angel God used to send messages of great importance to man. He was sent to Daniel (Dan 8:16; Dan 9:21) Zacharias (Luke 1:19), and Mary (Luke 1:26). [RETURN]

20b. Long before the first century, out of respect for God, the word Adonai (ynda, Lord) was substituted for the Sacred Name, hwhy (yud-hey-vav-hey) which is rendered in English as YHWH or Yahewh (or, grammatically impossibly, “Jehovah” — his so-called “Witnesses” do not understand that the word “Jehovah“ is impossible in either Hebrew or Aramaic, as neither language has a letter that carries the “jay” sound). In many English translations of the Bible the Tetragrammaton (YHWH, the four Hebrew letters indicating the Sacred Name) is rendered in small capital letters as LORD, and I have followed the same convention with the Hebrew equivalent, Yehovah. There are a few cults that I call “Sacred Namers” who insist that one must refer to the Most High by a particular name using their pronunciation in order to be saved. The Tetragrammaton contains no vowels, so anyone who claims to know the proper pronunciation is deceived. Please see Where Did the Word “Jehovah” Come From? [RETURN]

21a. “Yeshua” (h[wXy) is the Hebrew word for salvation or deliverance (also welfare, prosperity, deliverance, victory). “Yeshua HaMashiach” (Yeshua the Anointed One) is rendered in nearly all English translations as “Jesus Christ,” as if His first name were “Jesus” and His last name were “Christ.” Neither is true. HaMashiach (the Messiah, xyXm, Anointed One; cristoß Christos in Greek) is His title; Yeshua ben Yosef is His name. Messiah’s name is not, never has been, and never will be “Jesus.” That word is impossible to say in either Hebrew or Aramaic because neither language has a “J” (jay) sound. How could He possibly have a grammatically impossible name? More about that HERE.

David Stern (Jewish New Testament Commentary) calls this verse a “Semitism,” which indicates by the grammatical structure of this sentence that it was most certainly literally translated into Greek directly from Hebrew, lending support to the theory that the Apostolic Writings were originally written in Hebrew or (possibly, though I think quite unlikely) Aramaic, and then immediately translated into Koine Greek for transmission into the diaspora. If this sentence were originally written in Greek, the sentence “you shall call his name iesouß (Iesus), for He shall save His people from their sins” makes as little sense in Greek as it does in English. What does the name Iesus (or Jesus) have to do with saving people from their sins? The sentence only makes sense in Hebrew and Aramaic.

One of the common criticisms of the “New Testament” is that the grammar and construction of the Greek version is sometimes awkward. This leads textual critics to the mistaken conclusion that the authors were uneducated men. If the original autographs (the hand-written original penned by the author’s own hand) were written in Hebrew and then translated into Greek, especially if Hebrew idioms were translated literally (as many are), that would go a very long way toward explaining away the awkward construction. See Evidences for a Hebrew Source of the Apostolic Scriptures and Scholars Who Support a Hebrew Origin for the Apostolic Scriptures. [RETURN]

21b. Gavriel told Miryam to name the child Yeshua, but he didn’t explain why. He explained to Yosef the reaaon for the name. If there was some doubt in Yosef’s mind that Miryam had been unfaithful to him, here was the settling argument. If he asked Miryam why she had chosen the name Yeshua, she could not have told him. This was Gavriel’s confirmation that Miryam was telling the truth. [RETURN]

22. The integrity of the Scriptures is totally dependent upon fulfilled prophecy. The reason that God gave the prophets glimpses into their future was not to satisfy their curiosity about what was going to happen, but so that His word would be vindicated and proved when what He said was going to happen in the future actually did happen. If God cannot see the future, then He is not God. However, if we can trust Him when He says what’s what’s going to happen in the future, then we can trust everything else that He says.

Similarly, besides His bodily resurrection from the dead, the proof of Yeshua’s messiaship is that He, and He alone, is the fulfillment of all 324 messianic prophecies from the Tanakh. The mathematical probabilities of any one man in history fulfilling only 48 of those prophecies is just about the same as the chances of finding only one specific electron out of all of the electrons in all the known mass of the entire known universe. It is therefore scientifically impossible for Yeshua to not be the Messiah. More on this subject HERE. [RETURN]

23a. Look: Hebrew הִנֵּ֣ה (hinneh), behold! An interjection demanding careful attention; “Hey! Listen up! This is important!” [RETURN]

23b. Isaiah 7:14. Skeptics argue against Yeshua’s virgin birth on the grounds that Yesha'yahu’s prophecy uses the Hebrew word עַלְמָה (`almah) which can be translated either as “virgin” or “young woman,” indicating a young woman of marriageable age. The Theological Word Book of the Old Testament includes the entry for this word: “There is no instance where it can be proved that this word designates a young woman who is not a virgin.” Additionally, the sages who translated the Septuagint, the very first Greek translation of the Tanakh composed between the third and second centuries BCE, translated `almah as παρθένος (parthenos), which means very specifically “a woman or man who has never had sexual intercourse.” Dr. Luke, a physician who should certainly know the difference between a young woman and one who is medically a virgin, specifically refers to Miryam as a parthenos. Skeptics should also take note that the penalty for non-chastity was death by stoning, so any “young woman of marriageable age” who was not a virgin would have been summarily executed. The text simply does not permit the possibility that Miryam was not medically a virgin. [RETURN]

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