14 Then Jesus, in the power of the Spirit, returned to Galilee, and news about him spread throughout the surrounding countryside. 15 He began to teach in their synagogues and was praised by all. 16 Now Jesus came to Nazareth, where he had been brought up, and went into the synagogue on the Sabbath day, as was his custom. He stood up to read, 17 and the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written, 18 “The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim release to the captives and the regaining of sight to the blind, to set free those who are oppressed, 19 to proclaim the year of the Lord’s favor.”
Tosefta Sukkah 2Tosefta
A lulav, whether bound or not bound is valid. Rabbi Yehudah says, "One bound is valid, but one not bound is not valid." One must not tie it together on the day of the festival; but one can draw out a twig from it, and bind it. "They do not bind the lulav but with its own kind" - the words of Rabbi Yehudah. Rabbi Meir says, "It may be tied even with a cord." He also says, "There is a story of the men of Jerusalem, that they were binding their lulavs with gold bands." They said to him, "Do you seek a proof from this?" The fact is, they were binding them with their own kind beneath the gold bands! Rabbi Eleazar ben Rabbi Zadok said: Thus were the men of Jerusalem accustomed to do: each went to the synagogue with his lulav in his hand; when he stood up to interpret or when he passed before the ark, the lulav was in his hand; when he stood up to read the Law or to lift up his hands he laid the lulav on the ground; when he went forth from the synagogue he held the lulav in his hand; with it in his hand he went forth to comfort mourners; with it in his hand he went to visit the sick; when he went to the college he then gave it to his servant, who carried it back again to his house.
Notes and References
"... For this study we want to investigate another primitive testimony preserved in the Third Gospel. Luke's story of Jesus in Nazareth (Lk. 4.16-30) is the oldest account of the Jewish custom to follow the public reading of the Torah in the synagogue with a reading from the Prophets (the Haftard). Apart from Luke's report (see Acts 13.14-15), the earliest Jewish reference to this practice is the third-century-CE compilation of oral traditions in the Mishna. The verbal presentation in Luke's account belies a haphazard report. Already the seventeenth-century Dutch scholar, Hugo Grotius, recognized the parallels between Jesus' actions (Lk. 4.16) and the synagogue caretaker in Tosefta Sukkah 'The caretaker of the synagogue stood to read in the Torah' (t.Suk 2.11). In recent years, Safrai has advanced the notion that the description that Jesus stood to read meant that he read first from the Torah ... The Evangelist assumed that his readers would have first-hand knowledge of Jewish customs. He thus felt no need to detail what was already understood - that Jesus stood to read first from the Torah, and only then to read from the prophet Isaiah. In addition, Safrai observed that Luke's account - in which Jesus alone is reported to read publicly - accords with other ancient witnesses (e.g. m.Sot. 7.7-8; m.Yoma 7.1; Josephus, Ant. 4.209; Philo, Prob. 81-82) ..."
Notley, R. Steven "Jesus' Jewish Hermeneutical Method in the Nazareth Synagogue" in Evans, Craig A. and H. Daniel Zacharias (eds.) Early Christian Literature and Intertextuality: Jesus' Jewish Hermeneutical Method in the Nazareth Synagogue (pp. 46-48) T&T Clark, 2009