|
Esnoga Bet Emunah 4544
Highline Dr. SE Olympia,
WA 98501 United
States of America © 2015 E-Mail: gkilli@aol.com |
|
Esnoga Bet El 102
Broken Arrow Dr. Paris
TN 38242 United
States of America © 2015 E-Mail: waltoakley@charter.net |
Triennial Cycle (Triennial Torah Cycle) / Septennial Cycle (Septennial
Torah Cycle)
|
Three and 1/2 year Lectionary Readings |
Third Year of the Triennial Reading Cycle |
|
Iyar 20, 5775 – May 08/09, 2015 |
Seventh Year of the Shmita Cycle |
Candle Lighting and Habdalah Times:
|
Amarillo, TX, U.S. Fri. May 08 2015 – Candles at 8:21 PM Sat. May 09 2015 – Habdalah 9:21 PM |
Austin & Conroe, TX, U.S. Fri. May 08 2015 – Candles at 7:55 PM Sat. May 09 2015 – Habdalah 8:53 PM |
Brisbane, Australia Fri. May 08 2015 – Candles at 4:54 PM Sat. May 09 2015 – Habdalah 5:47 PM |
|
Chattanooga, & Cleveland, TN, U.S. Fri. May 08 2015 – Candles at 8:14 PM Sat. May 09 2015 – Habdalah 9:15 PM |
Manila & Cebu, Philippines Fri. May 08 2015 – Candles at 5:57 PM Sat. May 09 2015 – Habdalah 6:48 PM |
Miami, FL, U.S. Fri. May 08 2015 – Candles at 7;38 PM Sat. May 09 2015 – Habdalah 8:33 PM |
|
Murray, KY, & Paris, TN. U.S. Fri. May 08 2015 – Candles at 7:32 PM Sat. May 09 2015 – Habdalah 8:33 PM |
Olympia, WA, U.S. Fri. May 08 2015 – Candles at 8:13 PM Sat. May 09 2015 – Habdalah 9:26 PM |
Port Orange, FL, U.S. Fri. May 08 2015 – Candles at 7:46 PM Sat. May 09 2015 – Habdalah 8:43 PM |
|
San Antonio, TX, U.S. Fri. May 08 2015 – Candles at 7:57 PM Sat. May 09 2015 – Habdalah 8:54 PM |
Sheboygan & Manitowoc, WI, US Fri. May 08 2015 – Candles at 7:44 PM Sat. May 09 2015 – Habdalah 8:52 PM |
Singapore, Singapore Fri. May 08 2015 – Candles at 6:48 PM Sat. May 09 2015 – Habdalah 7:38 PM |
|
St. Louis, MO, U.S. Fri. May 08 2015 – Candles at 7:42 PM Sat. May 09 2015 – Habdalah 8:45 PM |
Tacoma, WA, U.S. Fri. May 08 2015 – Candles at 8:12 PM Sat. May 09 2015 – Habdalah 9:25 PM |
|
|
|
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For other places see: http://chabad.org/calendar/candlelighting.asp
Roll of Honor:
His Eminence Rabbi Dr. Hillel ben David and beloved wife HH Giberet
Batsheva bat Sarah
His Eminence Rabbi Dr. Eliyahu ben Abraham and beloved wife HH Giberet
Dr. Elisheba bat Sarah
His Honor Paqid Adon David ben Abraham
His Honor Paqid Adon Ezra ben Abraham and beloved wife HH Giberet
Karmela bat Sarah,
His Honor Paqid Adon Yoel ben
Abraham and beloved wife HH Giberet Rivka bat Dorit
His Honor Paqid Adon Tsuriel ben Abraham and beloved wife HH Giberet
Gibora bat Sarah
Her Excellency Giberet Sarai bat Sarah & beloved family
His Excellency Adon Barth Lindemann & beloved family
His Excellency Adon John Batchelor & beloved wife
Her Excellency Giberet Laurie Taylor
Her Excellency Giberet Gloria Sutton & beloved family
His Excellency Adon Gabriel ben Abraham and beloved wife HE Giberet
Elisheba bat Sarah
His Excellency Adon Yehoshua ben Abraham and beloved wife HE Giberet Rut
bat Sarah
Her Excellency Giberet Prof. Dr. Emunah bat Sarah & beloved family
Her Excellency Giberet Patricia Sand
His Excellency Adon El-Adamah Ruach
Her Excellency Giberet Lydia Ruach
Her Excellency Giberet Anternette Clabon
Her Excellency Giberet Rosalyn Reed
Her Excellency Giberet Shanique Scipio
Her Excellency Giberet Olette Jennings
His Excellency Adon Ernest Davis
Her Excellency Giberet Claudine Johnson
Her Excellency Giberet Veronica Lagrone
Her Excellency Giberet Misty Freeman
Her Excellency Giberet Erma Dupree
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.
If you want to subscribe to our list and ensure that you never lose any
of our commentaries, or would like your friends also to receive this
commentary, please do send me an E-Mail to benhaggai@GMail.com with your E-Mail or the E-Mail addresses of your friends. Toda Rabba!
This Torah Seder is dedicated to HE Giberet Bet
Teina bat Sarah on occasion of her birthday. We wish her a very happy Yom
Huledet Sameach together with her beloved family! May she have a long, happy,
and healthy and productive life with many opportunities to perform great deeds
of loving-kindness, amen ve amen!
Shabbat “Atah O’over HaYom” -
“You will cross over today”
|
Shabbat |
Torah
Reading: |
Weekday
Torah Reading: |
|
אַתָּה
עֹבֵר
הַיּוֹם |
|
Saturday Afternoon |
|
“Atah
O’over HaYom” |
Reader 1 – D’barim 9;1-3 |
Reader 1 – D’barim 10:1-3 |
|
“You will cross over today” |
Reader 2 – D’barim 9:4-6 |
Reader 2 – D’barim 10:4-7 |
|
“Hoy vas a cruzar” |
Reader 3 – D’barim 9:7-10 |
Reader 3 – D’barim 10:8-11 |
|
Reader 4 – D’barim 9:11-17 |
|
|
|
D’barim (Deut.) 9:1-29 |
Reader 5 – D’barim 9:18-21 |
Monday & Thursday Mornings |
|
Psalm 119:1- 24 |
Reader 6 – D’barim 9:22-25 |
Reader 1 – D’barim 10:1-3 |
|
Ashlamatah: Josh. 1:10-18 |
Reader 7 – D’barim 9:26-29 |
Reader 2 – D’barim 10:4-7 |
|
P. Abot 4:10 |
Maftir
– D’barim 9:26-29 |
Reader 3 – D’barim 10:8-11 |
|
N.C.: Mark 14:43-52; Lk 22:47-53; Rm 11:1-10 |
Joshua 1:10-18 |
|
Friday Evening May 08, 2015
Evening: Counting of the Omer Day 35
Then read the following:
|
Day of the Omer |
Ministry |
Date |
Ephesians |
Attributes |
|
35 |
Parnas 2/Moreh |
Iyar 20 |
5:11-14 |
Sincerity united with Humility |
Ephesians 5:11-14 Do
not associate[1] with
the fruitless works[2] of
darkness, but rather reprimand[3] them.
For it is a shame[4] even
to mention of those things, which they do in secret.[5]
But all things that are reproved are made manifest by the light,[6] for
light makes all things visible. Therefore he says,[7] “Wake
up, sleeper![8] And
arise from the dead,[9] and
Messiah will shine[10] on
you.”[11]
Blessings Before Torah Study
Blessed are You, Ha-Shem our G-d, King of the
universe, Who has sanctified us through Your commandments, and commanded us to
actively study Torah. Amen!
Please Ha-Shem, our G-d, sweeten the words of Your
Torah in our mouths and in the mouths of all Your people Israel. May we and our
offspring, and our offspring's offspring, and all the offspring of Your people,
the House of Israel, may we all, together, know Your Name and study Your
Torah for the sake of fulfilling Your delight. Blessed are You, Ha-Shem,
Who teaches Torah to His people Israel. Amen!
Blessed are You, Ha-Shem our G-d, King of the
universe, Who chose us from all the nations, and gave us the Torah. Blessed are
You, Ha-Shem, Giver of the Torah. Amen!
Ha-Shem spoke to Moses, explaining a Commandment.
"Speak to Aaron and his sons, and teach them the following Commandment:
This is how you should bless the Children of Israel. Say to the Children of
Israel:
May Ha-Shem bless you and
keep watch over you; - Amen!
May Ha-Shem make His
Presence enlighten you, and may He be kind to you; - Amen!
May Ha-Shem bestow favor
on you, and grant you peace. – Amen!
This way, the priests will link My Name with the
Israelites, and I will bless them."
These are the Laws for which the Torah did not mandate
specific amounts: How much growing produce must be left in the corner of the
field for the poor; how much of the first fruits must be offered at the Holy
Temple; how much one must bring as an offering when one visits the Holy Temple
three times a year; how much one must do when performing acts of kindness; and
there is no maximum amount of Torah that a person must study.
These are the Laws whose benefits a person can often
enjoy even in this world, even though the primary reward is in the Next World:
They are: Honoring one's father and mother; doing acts of kindness; early
attendance at the place of Torah study -- morning and night; showing
hospitality to guests; visiting the sick; providing for the financial needs of
a bride; escorting the dead; being very engrossed in prayer; bringing peace
between two people, and between husband and wife; but the study of Torah is as
great as all of them together. Amen!
Contents of the Torah Seder
·
Israel’s Victory Due to G-d – Deuteronomy 9:1-7
·
Proof From History of Israel’s Rebellion –
Deuteronomy 9:8-29
Reading Assignment:
The
Torah Anthology: Yalkut Me’Am Lo’Ez - Vol 17: Deuteronomy – III – Gratitude
& Discipline
By: Rabbi Yitzchaq Behar
Argueti & Rabbi Shmuel Yerushalmi
Published by: Moznaim
Publishing Corp. (New York, 1992)
Vol. 17 – “Deuteronomy –
III – Gratitude & Discipline,” pp. 60-70.
Rashi
& Targum Pseudo Jonathan
for:
D’barim (Deut.) 9:1-29
|
RASHI |
TARGUM PSEUDO-JONATHAN |
|
1. Hear, O Israel: Today, you are crossing the Jordan
to come in to possess nations greater and stronger than you, great cities,
fortified up to the heavens. |
1.
Hear, Israel: you are this day (about) to pass the Jordan to enter in and
possess (the country of) nations greater and stronger than you, and cities
many, and fortified to the height of heaven. |
|
2. A great and tall people, the children of the
'Anakim, whom you know and of whom you have heard said, "Who can stand
against the children of 'Anak?!" |
2. A people (are they) strong and tall as the giants
whom you know, and of whom you have heard (say), Who can stand before the
sons of the giants? |
|
3. You shall know this day, that it is the Lord your
God Who passes over before you as a consuming fire He will destroy them, and
He will subdue them before you; and you shall drive out them and destroy them
quickly, as the Lord spoke to you. |
3. Know, therefore, today that the LORD your God, whose
glorious Shekinah goes before you, whose Word is a consuming fire, will
destroy them and drive them out before you; so will you drive them out, and
destroy them quickly, as the LORD your God has said to you. |
|
4. Do not say to yourself, when the Lord, your God, has
repelled them from before you, saying, "Because of my righteousness, the
Lord has brought me to possess this land," and [that] because of the
wickedness of these nations, the Lord drives them out from before you. |
4. Speak not in your heart when the LORD your God has
driven them away from before you saying, For the sake of my
righteousness/generosity has the LORD brought me in to inherit this land; for
on account of the sins of these people the LORD drives them out before you. |
|
5. Not because of your righteousness or because of the
honesty of your heart, do you come to possess their land, but because of the
wickedness of these nations, the Lord your God drives them out from before
you, and in order to establish the matter that the Lord swore to your
forefathers, Abraham, Isaac, and Jacob. |
5. Not for your righteousness/generosity, or the
integrity of your heart, will you be brought in to possess their land, but
for the sins of these people the LORD your God drives them away before you;
and that the LORD may establish the word which He swore to Abraham, Izhak,
and Jakob, your fathers. |
|
6. You shall know that, not because of your
righteousness, the Lord, your God, gives you this land to possess it; for you
are a stiffnecked people. |
6. Know, therefore, that it is not on account of your
merit that the LORD your God gives you this glorious land to possess it; for
a hard-necked people are you. |
|
7. Remember do not forget, how you angered the Lord,
your God, in the desert; from the day that you went out of the land of Egypt,
until you came to this place, you have been rebelling against the Lord. |
7. Be mindful and forget not how you have provoked unto
anger, before the LORD in the wilderness, from the day that you went out of
the land of Mizraim until you came to this place, and have been perverse
before the LORD. |
|
8. At Horeb, you angered the Lord, and the Lord was
incensed with you to destroy you. |
8. (Even) at Horeb you provoked the LORD to anger, so
that there was wrath before the LORD against you, to destroy you. |
|
9. When I ascended the mountain to receive the stone
tablets, the tablets of the covenant which the Lord made with you, I remained
on the mountain forty days and forty nights; I neither ate bread nor drank
water; |
9. When I had gone up to the mountain to receive the
tables of marble, the tables of the covenant which the LORD had made with
you, and I tarried on the mountain forty days and forty nights, I ate no
bread, I drank no water; |
|
10. and the Lord gave me two stone tablets, inscribed by
the finger of God, and on them was [inscribed] according to all the words
that the Lord spoke with you on the mountain from the midst of the fire on
the day of the assembly. |
10. and the LORD gave to me the two tables of marble
inscribed by the finger of the LORD, and upon which was written according to
all the words which the LORD spoke with you on the mount from the midst of
the fire in the day of the assembling of the congregation. |
|
11. And it came to pass at the end of forty days and
forty nights, that the Lord gave me two stone tablets, the tablets of the
covenant. |
11. But at the end of the forty days and nights, when
the LORD gave to me the two tables of marble, the tables of the covenant, |
|
12. And the Lord said to me, "Arise, descend
quickly from here, for your people whom you have brought out of Egypt have
become corrupt; they have quickly deviated from the way which I commanded
them; they have made for themselves a molten image." |
12. the LORD said to me, Arise, go down quickly from
here, for the people who are called by your name, whom I led forth from the
land of Mizraim, have corrupted their way; {Onq., Nf. MT; they have soon gone
aside from the way that I commanded them on Sinai, saying, Make not to you a
likeness or image; for they have made for themselves a molten (form).} |
|
13. And the Lord spoke to me [further], saying, "I
have seen this people, and, behold, it is a stiffnecked people. |
13. And the LORD spoke to me saying, the sin of this
people is revealed before Me, and behold this people is hard-necked: |
|
14. Leave Me alone, and I will destroy them and
obliterate their name from beneath the heavens, and I will make you into a
nation mightier and more numerous than they." |
14. desist from your prayer to Me, that I may destroy
them, and blot out their name from under the heavens; and I will make of you
a people stronger and greater than they. |
|
15. So I turned and came down from the mountain, and the
mountain was burning with fire, and the two tablets of the covenant were on
my two hands. |
15. And I prepared and went down from the
mountain, and the mountain burned with fire; and the two tables of the
covenant were upon my two hands. |
|
16. And I saw, and behold, you had sinned against the
Lord, your God; you had made yourselves a molten calf; you had deviated
quickly from the way which the Lord had commanded you. |
16. And I saw, and, behold, you had sinned
before the LORD your God; you had made for you a molten calf, and had quickly
declined from the way which the LORD had commanded to you. |
|
17. So I grasped the two tablets, cast them out of my
two hands, and shattered them before your eyes. |
17. And taking the two tables, I cast them from my
two hands and broke them; and you looked on while the tables were broken and
the letters fled away. |
|
18. And I fell down before the Lord as before, forty
days and forty nights; I neither ate bread nor drank water, because of all
your sins you had committed, by doing evil in the eyes of the Lord to anger
Him. |
18. But I prayed for mercy as at the first
before the LORD; forty days and forty nights I ate no bread, nor drank water,
for all your sin whereby you had sinned in doing what was evil before the
LORD to provoke Him to anger. |
|
19. For I was frightened of the wrath and the fury that
the Lord was angry with you to destroy you, and the Lord hearkened to me also
at that time. |
19. At that time five destroying angels were
sent from the LORD to destroy Israel, Wrath, Burning, Relentlessness,
Destruction, and Indignation; but when Mosheh the Rabban of Israel heard, he
went and made memorial of the great and glorious Name, and called. And
Abraham, Izhak, and Jakob arose from their tomb, and stood in prayer before the
LORD; and forthwith three of them were restrained, and two of them, Wrath and
Burning, remained. But Mosheh (yet) supplicated mercy, and were also
restrained; and he dug a grave in the land of Moab and buried them, in
swearing by the great and tremendous Name; for so it is written: For I was
afraid before the anger with which the LORD was angry with you to destroy
you, and the LORD received my prayer at that time also. |
|
20. And with Aaron, the Lord was very furious, to
destroy him; so I prayed also for Aaron at that time. |
20. But against Aharon was there great
displeasure before the LORD, (so that) He would destroy him; but I prayed for
Aharon also at that time. |
|
21. And I took your sin the calf, which you had made,
and I burned it with fire, and I crushed it, grinding it well, until it was
fine dust, and I cast its dust into the brook that descends from the
mountain. |
21. And your sin, the calf which you had made,
I took, and burned it in fire, and crushed it well with crushing until I had
bruised it into dust; and I threw the dust into the stream that descended
from the mountain. |
|
22. And at Tav'erah, and at Massah, and at Kivroth
Hata'avah, you provoked the Lord to anger. |
22. And at the place of Burning, and that of
the Temptation, and at the Graves of Desire you provoked to anger before the
LORD. |
|
23. And when the Lord sent you from Kadesh Barnea,
saying, "Go up and possess the land I have given you," you defied
the word of the Lord your God, and you did not believe Him, nor did you obey
Him. |
23. And at the time when the LORD sent you
from Rekem Giah, saying: Go up and take possession of the land which I have
given you, then were you perverse with the Word of the LORD your God, and
would not believe Him, nor be obedient to His Word. |
|
24. You have been rebelling against the Lord since the
day I became acquainted with you. |
24. You have been perverse before the LORD
from the day that I have known you. |
|
25. So I fell down before the Lord the forty days and
the forty nights that I had fallen down; because the Lord had said to destroy
you. |
25. And I bowed down in prayer before the LORD
for the forty days and nights in which I was prostrate in supplication,
because the LORD had said He was about to destroy you. |
|
26. And I prayed to the Lord and said, "O Lord God,
do not destroy Your people and Your inheritance, which You have redeemed in
Your greatness, and which You have brought out of Egypt with mighty hand. |
26. And I prayed before the LORD, and said: I
implore mercy before You, O LORD God, that You will not destroy Your people
and Your heritage which You have redeemed by Your power, and led forth from
Mizraim by the strength of Your mighty hand. |
|
27. Remember your servants, Abraham, Isaac and Jacob; do
not turn to the stubbornness of this people, to their wickedness, or to their
sin. |
27. Remember Your servants Abraham, Izhak, and
Jakob, nor regard You the hard heart of this people, nor their wickedness,
nor their sin: |
|
28. Lest [the people of] the land from which you brought
us out will say, 'Because of the Lord's inability to bring them to the land
about which He spoke to them, and because of His hatred toward them, He has
brought them out to slay them in the desert.' |
28. lest the inhabitants of the land from
where You have led us say, that power failed before the LORD to bring them
into the land of which You have told them, and that because You did hate
them, therefore did You lead them out to kill them in the wilderness. |
|
29. But they are Your people and Your inheritance, which
You brought out with Your great strength and with Your outstretched
arm." |
29. But they are Your people and Your
heritage, whom You did bring out by Your great power, and with Your uplifted
arm. |
|
|
|
Welcome to the World of P’shat Exegesis
In order to understand the finished work of the P’shat
mode of interpretation of the Torah, one needs to take into account that the
P’shat is intended to produce a catechetical output, whereby a question/s
is/are raised and an answer/a is/are given using the seven Hermeneutic Laws of
R. Hillel and as well as the laws of Hebrew Grammar and Hebrew expression.
The Seven Hermeneutic Laws of R. Hillel are as follows
[cf. http://www.jewishencyclopedia.com/view.jsp?artid=472&letter=R]:
1. Ḳal va-ḥomer: "Argumentum a minori ad majus" or "a
majori ad minus"; corresponding to the scholastic proof a fortiori.
2. Gezerah shavah: Argument from analogy. Biblical passages containing
synonyms or homonyms are subject, however much they differ in other respects,
to identical definitions and applications.
3. Binyan ab mi-katub eḥad: Application of a provision found in one passage only
to passages which are related to the first in content but do not contain the
provision in question.
4. Binyan ab mi-shene ketubim: The same as the preceding, except that the provision
is generalized from two Biblical passages.
5. Kelal u-Peraṭ and Peraṭ u-kelal: Definition of the general by the particular, and of
the particular by the general.
6. Ka-yoẓe bo mi-maḳom aḥer: Similarity in content to another Scriptural passage.
7. Dabar ha-lamed me-'inyano: Interpretation deduced from the context.
Rashi’s
Comments on D’barim
9:1-29:
1 greater
and mightier than you You are mighty, but they are mightier than
you.-[Sifrei on Deut.11:24]
4 Do not
say to yourself -"My righteousness and the nations’ evil brought
it about."
5 Not
because of your righteousness...do you come to possess...but (כִּי) for the wickedness of these nations Here
[the word] כִּי means
“but.” [See Rashi on Deut. 7:17.]
9 I
remained on the mountain Heb. וָאֵשֵׁב . The word יְשִׁיבָה means “staying” [i.e., I stayed on the mountain].-[Meg. 21a]
10
tablets [This word] is written לוּחֽת [in a singular form, and not, לוּחוֹת , to indicate that] both of them were
identical.-[Tanchuma 10]
18 And I
fell down before the Lord, as before, forty days As it
says, “And now I will go up to the Lord, perhaps I will atone [for the golden
calf]” (Exod. 32:20). At that ascent, I stayed there forty days; consequently,
these ended on the twenty-ninth of Av, since he [Moses] ascended on the
eighteenth of Tammuz. On the same day, God was reconciled with Israel and He
said to Moses, “Hew for yourself two tablets” (Exod. 34:1). He [Moses] remained
there another forty days; consequently, these ended on Yom Kippur [the tenth of
Tishri]. On that very day, the Holy One, blessed is He, was joyfully reconciled
with Israel, and He said to Moses, “I have forgiven according to your words”
(Num. 14:20). Therefore [Yom Kippur] was designated [as a day] for pardon and
forgiveness. And from where do we know that [God] was reconciled [with Israel]
in complete acceptance? Because it says referring to the forty [days] of the
later tablets, “And I remained on the mountain as the first days” (Deut.
10:10). Just as the first [forty days] were with [God’s] good will, so too, the
last [forty days] were with [God’s] good will. We may now deduce that the
intermediate [forty days] were with [God’s] anger.-[Seder Olam, ch. 6]
20 And
with Aaron, the Lord was very furious Because he listened to you.
to
destroy him This refers to the destruction of [his] children.
Similarly, it states, “And I destroyed his fruit [i.e., children] from above”
(Amos 2:9). -[Pesikta Rabbathi, Acharei Moth]
so I
prayed also for Aaron And my prayer succeeded to atone for half, thus
[only] two [of his sons] died, and two remained [alive].
21
grinding Heb. טָחוּן . This is the present tense [of
the verb], הָלוֹךְ
וְכַלּוּת , “continuously destroying,”
moulant in French, grinding.
25 And I
fell down [before the Lord the forty days... which I had fallen down] These
are the same [forty days] mentioned above (verse 18). And it is repeated here
because now the content of his prayer is written, as it is stated [in the next
verse], "O Lord God, do not destroy Your people, etc."
Ketubim: Psalm 119:1-24
|
RASHI |
TARGUM |
|
1. ALEPH. Praiseworthy are those whose way is perfect, who walk with the law of the
Lord. |
1. How happy are the
perfect of way, who
walk in the Torah of the LORD. |
|
2. Praiseworthy are those who keep His
testimonies; who seek Him wholeheartedly. |
2. How happy those who keep His testimony; with a whole
heart they will seek His instruction. |
|
3. Not only have they committed no injustice, they walked
in His ways. |
3. Truly they
have not acted deceitfully; in His proper ways they have walked. |
|
4. You commanded Your precepts, to keep
diligently. |
4. You have given Your commandments, to keep very much. |
|
5. My prayers are that my ways should be
established, to keep Your statutes. |
5. It is good for me that my ways are straight,
to keep Your decrees. |
|
6. Then I shall not be ashamed when I look at
all Your commandments. |
6. Then I will not be disappointed when I look to all
Your commandments. |
|
7. I shall thank You with an upright heart
when I learn the judgments of Your righteousness. |
7. I will give thanks in Your presence with
uprightness of heart, when I learn the judgments of Your
righteousness/generosity. |
|
8. I shall keep Your statutes; do not forsake
me utterly. |
8. I will keep Your decrees; do not abandon me utterly. |
|
9. BETH. In what manner should a youth
purify his way? To observe according to Your word. |
9. In what way will a youth purify his way? To keep it
as Your words. |
|
10. With all my heart I searched for You; do
not cause me to stray from Your commandments. |
10. With all my heart I have sought Your teaching;
do not let me go astray from Your commandments. |
|
11. In my heart I hid Your word, in order that
I should not sin against You. |
11. In my heart I have hidden Your Word, that I might
not sin in Your presence. |
|
12. Blessed are You, O Lord; teach me Your
statutes. |
12. Blessed are you, O LORD; teach me Your decrees. |
|
13. With my lips I recited all the judgments
of Your mouth. |
13. With my lips I have recounted all the judgments of
Your mouth. |
|
14. With the way of Your testimonies I
rejoiced as over all riches. |
14. In the way of Your testimonies I have rejoiced, as
at a stroke of luck. |
|
15. Concerning Your precepts I shall converse,
and I shall look at Your ways. |
15. I will speak by Your commandments, and I will behold
Your ways. |
|
16. With Your statutes I shall occupy myself;
I shall not forget Your speech. |
16. I will find delight in Your decrees, I will not
forget Your utterance. |
|
17. GIMEL. Bestow kindness upon Your
servant; I shall live and I shall keep Your word. |
17. Requite Your servant with good; I will live,
and keep Your words. |
|
18. Uncover my eyes and I shall look at hidden
things from Your Torah. |
18. Uncover my eyes, and I will behold wonders from Your
Torah. |
|
19. I am a stranger in the land; do not hide
Your commandments from me. |
19. I am a dweller in the land; do not take away Your
commandments from me. |
|
20. My soul is crushed from longing for Your
judgments at all times. |
20. My soul has longed with longing for Your
commandments at all times. |
|
21. You shall rebuke cursed wilful sinners who
stray from Your commandments. |
21. You have rebuked the malicious; cursed are all who
stray from Your commandments. |
|
22. Remove from me disgrace and contempt, for
I kept Your testimonies. |
22. Remove from me humiliation and shame; for I have kept Your
testimonies. |
|
23. Although princes sat and talked about me,
Your servant conversed about Your statutes. |
23. For leaders sit speaking against me; Your servant is
engaged in instruction of Your decrees. |
|
24. Also, Your testimonies are my affairs, men
of my counsel. |
24. Also Your testimonies are my delight, the source of
my counsel. |
|
|
|
Rashi’s Commentary of Psalm
119:1-24
3 Not
only have they committed no injustice They are praiseworthy if all this is in them.
they
walked in His ways Although
they committed no injustice, their reward is incomplete unless they walked in
His ways. And so he says (above 43:15): “Shun evil and do good.” Even
though you shun evil, everything is not complete unless you do good. Midrash
Aggadah.
5 My
prayers are that my ways should be established Heb. אחלי . The “aleph” is a radical that is sometimes
dropped, like the “aleph” in (Job 13:17): “and my speech (ואחותי) in your ears,” and the “aleph” of (II Kings 4:2):
“a jug (אסוך) of oil.”
My
prayers These prayers of mine are that my ways should be
established Likewise (II Kings 5:3): “The supplications (אחלי) for my master should be that he go before the
prophet who is in Samaria, etc.” The supplications of those who pray should be
that he go before the prophet who is in Samaria, and it is an expression of
wishes, souhait in French, as a person says, “If only I were a prophet and a
sage.”
11 In my
heart I hid I did not allow myself to forget it.
16 I
shall occupy myself Heb. אשתעשע , I shall engage, like (Isa.
17:7): “man shall turn to his Maker”; (Exod. 5:9) “and let them not engage (ישעו) in useless things.”
17 Bestow
kindness upon Your servant A thing with which I shall be able to live, through
the bestowal of your kindness.
18 hidden
things from Your Torah Hidden things in it, which are not explained therein.
(from
Your Torah) Wonders from the explanations of your Torah which are
not explained therein.
19 I am a
stranger in the land for a short time.
do not
hide Your commandments from me The hidden ones, so that I should be able to fulfill
them, for if not now, when?
20 is
crushed Heb. גרסה . My soul breaks because of
longing, as (Lev. 2:14): “crushed kernels (גרשׂ) of the fresh ears.” Menachem (p. 183), however,
associated “from longing” (לתאבה) with (Amos 6:8) “I destroy (מתאב) the pride of Jacob,” and both are an expression
of breaking.
22 Remove
from me Heb. גל , an expression of rolling, like
(Gen. 29:10): “and he rolled (ויגל) the stone.”
23 talked
about me Although the kings of the heathens scorn me because I
engage in the Torah.
Meditation from the Psalms
Psalm 119:1-24
By: H.Em. Rabbi Dr. Hillel ben David
The life of King David was
devoted to the attainment of self-perfection in the service of God. Every
action and every step in David’s life was calculated to bring him closer to
this lofty goal. In this psalm of one hundred seventy-six verses, the lengthiest
in the Book of Tehillim, David painstakingly charts the progressive stage of
his determined ascent toward spiritual perfection. The psalm follows the
sequence of the twenty-two letters of the Hebrew alphabet - eight verses begin
with א, aleph,
the next eight with ב, bet,
and so on — because this psalm embodies an orderly program for achieving
personal perfection. The Talmud[12]
refers to this psalm a תמניא
אפין, the repetition of eight.
Whereas the number seven symbolizes the power of This World, which was created
in seven days, eight symbolizes release from the desires of the mundane work
which distract a person from his spiritual aspirations.[13]
In these verses David
describes the many obstacles and danger that confronted him in his lifetime.
Yet his spirit refused to be overwhelmed by sorrow, for he embraced the fount
of joy — the Torah. As David followed the guiding light of G-d’s Torah, his
lips burst forth in these ecstatic verses of praise for G-d’s salvation. This
psalm opens with the statement: Praiseworthy are those whose way is wholesome,
who walk with the Torah of HaShem. It goes on to cite scores of examples of how
David strived to walk with G-d. In conclusion David declares: ‘I have attempted
to follow You all my life HaShem. If I have failed, I beseech You not to
abandon me! I have strayed like a lost sheep; seek out Your servant, I have not
forgotten Your commandments’.[14]
Psalm 119 is the longest chapter in the Tanach. Despite its inspiring
content and exquisite form, Psalm 119 is one of the “orphan psalms”; in other
words, unlike many other chapters in the Book of Psalms that begin with phrases
like “A Song of David”, the author of Psalm 119 did not incorporate his name
into the text of the chapter. Never the less, the Rabbis of the Talmud and Midrash, followed by Rashi and Radak,
maintain that Psalm 119 was composed by King David. [15] By
contrast, Ibn Ezra[16]
suggests that this Psalm may actually have been written by an unknown
individual who lived during the Babylonian Exile. Some even attribute the Psalm
to Ezra the Scribe.
The verbal tallies between this potion of Psalm 119 and the Torah are
‘HaShem’[17] and
‘said’.[18] In
this Psalm, David waxes eloquently about the benefits of what ‘HaShem said’, in
the Torah, as a guide for our lives. This Torah defines righteousness, the
opposite of the wickedness of the inhabitants of Canaan that are to be
destroyed in our Torah portion in v.4. These inhabitants are to be cast out of
the land for their wickedness. Moshe, in our Torah portion, goes on to
reminisce about the giving of the Tablets of the law, and how they were
transgressed before they were even delivered to the Bne Israel. This serves as
a backdrop to our Psalm which declares that it is this Torah which will cleanse
a young man and keep him far from wickedness.
Our psalm focuses on the Torah and our observance of the mitzvot. One
verse, in particular, stands out in our first portion:
Tehillim
(Psalms) 119:10 With my whole heart have I sought
Thee; O let me not err from Thy commandments (mitzvoteca
- מִמִּצְוֹתֶיךָ).
This pasuk portrays the Jewish soul’s longing to do the will of HaShem,
to perform the mitzvot. Along with the various laws that were commanded to the
Jewish people, such as the commandment to wear Tefillin and to rest on Shabbat,
came an oral explanation that explained exactly what the mitzva entails. This
is called the Oral Torah, as it was meant to remain as an “oral tradition” and
passed on from parent to child throughout the generations. Some 1700 years ago,
when the harsh Roman persecutions threatened the transmission, the Oral Torah
was written down to form the Talmud.
My goal is to show that the scripture
assumes that there is an oral law,
and that without the oral law, the scriptures are incomplete.
The Jewish Encyclopedia tells us
that Rabbinic authority, the ability to make oral law, was invested in men, and
that this authority was validated by Yeshua:
It is known that from
the beginning of the third century before the common era, rabbinical
authorization by the patriarch consisted in the bestowal of authority and power
(“reshut”) to teach, to judge, and to grant permission regarding “the forbidden
first-born among animals” (“yore yore, yadin yadin, yattir bekorot,” Sanh. 5a).
But it is obvious that this is no longer the original form of rabbinical
authorization. Far more significant and expressive of the idea of Rabbinical
Authority are the words used by Yeshua when ordaining Peter as chief
apostle, or his disciples as his successors, and undoubtedly taken from
pharisaic usage: “I will give unto thee the keys of the kingdom of heaven: and
whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever
thou shalt loose on earth shall be loosed in heaven” (Matt. xvi. 19, xviii.
18). This corresponds exactly with what Josephus, or rather his source, tells
of the Pharisees in the time of Queen Alexandra: “They were the real administrators
of the public affairs; they removed and readmitted whom they pleased; they
bound and loosed [things] at their pleasure” (“B. J.” i. 5, § 2). The terms
“bind” and “loose” (“asar we-hittir”), employed by the Rabbis in their legal
terminology, point indeed to a sort of supernatural power claimed by the
Pharisees for their prohibitory or permissory decrees, probably because they
could place both men and things under the ban, or “Cherem”.[19]
The greatest Torah scholars (Hakhamim) were empowered with the ability
to apply the principles of Torah, both oral and written, and utilizing these
principles as new cases presented themselves, or where confusion arose
regarding existing law. Despite the attributes of the judges who possessed the
combination of intellectual prowess with superior personal moral standards, the
possibility of an error remained. In such cases the question would arise: Do
the sages retain their authority in the event that they are mistaken?
The textual basis for the question revolves around the Torah statement:
Devarim
(Deuteronomy) 17:8-12 If there arises a matter too hard for you
in judgment, between blood and blood, between plea and plea, and between plague
and plague, being matters of controversy inside your gates, then shall you
arise, and get to the place which HaShem your God shall choose. And you shall
come to the priests the Levites, and to the judge who shall be in those days,
and inquire. And they shall declare to you the sentence of judgment. And you
shall do according to the sentence, which they of that place which HaShem shall
choose shall declare to you. And you shall take care to do according to all
that they inform you. According to the sentence of the Torah which they shall
teach you, and according to the judgment which they shall tell you, you shall
do; you shall not deviate from the sentence which they shall declare to you, to
the right hand, nor to the left. And the man who will act presumptuously, and
will not listen to the priest who stands to minister there before HaShem your
God, or to the judge, that man shall die; and you shall put away the evil from
Israel.
The same idea is found in the Midrash Shir HaShirim:
Midrash
Rabbah - The Song of Songs 1:18 You shall not turn aside from the sentence
which they shall declare to you to the right hand nor to the left. If they tell
you that the right hand is right and the left hand left, listen to them, and
even if they shall tell you that the right hand is left and the left hand
right.
This concept of absolute authority of the sages is quite disturbing
especially in cases where is appears that they are mistaken. The Jerusalem
Talmud records a dissenting opinion:
Yerushalmi
Horiot 2b Is it possible that if they told you right
is left and left is right you would have to listen to them? The verse teaches
we must follow [the sages] “left and right” only when they tell you right is
right, and left is left.
This approach is comforting, for the individual is not obligated to
follow the sages astray, yet the normative law follows the approach of Rashi.
Rashi in the name of the Sifri: Even if they
tell you that what you think is the right is really the left or visa versa, and
it goes without saying that you must listen if they inform you that this is
right and this is left [and you do not know otherwise].
Nachmanides[20] elaborates: Even when you are convinced that they are in error, and the
matter is as clear to you as the difference between your right hand and your
left, do as they tell you. And do not say to yourself, “How can I eat this food
when it is clearly fat [a forbidden substance], or how can I execute this
clearly innocent person?” Rather say to yourself, “My Master who commanded
me to observe His commandments, instructed me to observe them as the Hakhamim
dictate.”
Thus, according to this doctrine, we are commanded to follow what the
Hakhamim tell us with blind faith, even if we know that what they are telling
us is clearly wrong. But how can the Torah command us to do such a thing?
Nachmanides explains that the injunction to follow the rulings of the
Sanhedrin (Hakhamim) even when it is clear to you that they are mistaken has no
relation to blind faith. Mistaken or not, what the Sanhedrin (Hakhamim) decides
determines the shape that the reality in the Torah adopts.
In passing, Nachmanides refers to a famous argument between two of the
leading sages of the era of the Mishna. Rabbi Yehoshua and Raban Gamliel had
arrived at different conclusions regarding the dates of Rosh HaShanah. This
argument had serious ramifications including what day would be observed as the
Day of Atonement – Yom HaKippurim:
Rosh
Hashanah 25a Thereupon Rabban Gamaliel sent for him
saying, “I enjoin upon you to appear before me with your staff and your money
on the day which according to your reckoning should be the Day of Atonement.”
... He [Rabb Yehoshua] then went to Rabbi Dosa ben Harkinas, who said to him:
“If we call in question [the decisions of] the House of Rabban Gamaliel, we
must call in question the decisions of every House of Judgment which has
existed since the days of Moses up to the present time. For it says, then went
up Moses and Aaron, Nadab and Abihu and seventy of the elders of Israel. Why
were not the names of the elders mentioned? To show that every group of three
which has acted as a House of Judgment over Israel is on a level with the House
of Moses.” He [Rabbi Yehoshua] thereupon took his staff and his money and went
to Yavneh to Rabban Gamaliel on the day on which the Day of Atonement fell
according to his reckoning. Rabban Gamaliel rose and kissed him on his head and
said to him: “Come in peace, my teacher and my disciple — my teacher in wisdom
and my disciple because you have accepted my decision.”
Nachmanides explains the perspective of Rabbi Yehoshua. Even though
Rabbi Yehoshua knew that his position was correct, he accepted the court’s
decision.
One issue that is intriguing about this case is the fact that the
Sanhedrin was no longer functioning. The Temple had been destroyed, and as the
text had stated, now the court resided in Yavneh. This would explain the
hesitation of Rabbi Yehoshua to acquiesce to the position of the court, and why
he was not concerned with the label of “rebellious elder”, whose punishment is
death.
Now we understand the argument put forward by Rabbi Dosa. The rejection
of this court in Yavneh is tantamount to the rejection of every court which has
ever existed; it will produce the same result, religious anarchy.
I believe that one of the most telling arguments for the requirement of
an oral law, other than the command of Torah, is the tradition that gives us
the pronunciation of the words of the Torah.
The words written in a Torah scroll are written without any vowel
markings. This means that any word in the Torah has potentially many meanings,
depending on what vowels are applied to the consonants to form the sounds of
the word. We have a tradition which teaches us how the words are pronounced.
This tradition, found in the oral law, defines the meaning of each word in the
Torah!
Thus, all the Christian and Jewish translations of the Torah rely on
this tradition for their translations. Without this tradition it would be
impossible to make a translation of the Torah. Without this tradition there
would be anarchy in the translations and in the pronunciation of the words.
Without this tradition it would be impossible to know what HaShem is telling us
through His Torah.
Each word, in the Torah, can be read and made to mean almost anything,
depending on the vowels one introduces. The first verse in chapter two of
Genesis reads: “Thus the heavens and the earth were finished.” It can also be
read as: “Thus the heavens and the earth were destroyed.” Thus we see that without
an oral tradition to teach us the vowels and the sounds of the words, it would
be impossible for us to understand their meaning.
Our Sages teach us that each
Hebrew letter has a particular meaning such that an unfamiliar word can be
understood by adding together the meanings of the letters. With this background
it is instructive to note that the letters of the Mishna (vban)[21] can
be rearranged to form the word Neshama - vnab.[22]
Thus we learn that the Mishna is the soul of the Written Torah. As the soul is intangible,
so the Mishna is oral and intangible.
Mashiach is the written Torah, with the oral Torah
being His soul. That is why it says that:
Yochanan (John) 1:1 In the beginning was the Word, and the Word was with God, and the
Word was God.
This is the intangible part, the
soul. The tangible part, the body is defined in:
Yochanan (John) 1:14 And the Word was made flesh, and dwelt among us, (and we beheld his
glory, the glory as of the only begotten of the Father,) full of grace and
truth.
The Mishna is divided into six
orders (sedarim), each order into tractates (massekhtot), and each tractate
into chapters (peraqim). The six orders are: Zera’im, Mo’ed, Nashim,
Neziqin, Qodashim, and Tohorot.
My teacher has
likened the oral law to the decisions rendered by secular courts. These
decisions become the precedents upon which future judgments are rendered.
Our halachic
incisors who state new halachot in
response to new situations are not adding to the Torah any more than state
legislators are adding to the physical law when they make a law requiring
certain safety standards concerning, for example, toxic waste dumps. The laws
didn’t exist 100 years ago because the situation didn’t exist 100 years ago.
But the fact that such laws would have to be made would have been known 100
(and more) years ago.
The first oral law
was given to Adam and Eve in the Garden of Eden. The oral command was:
Bereshit (Genesis) 2:15-17 HaShem took the man and put him
in the Garden of Eden to work it and take care of it. And HaShem commanded the
man, “You are free to eat from any tree in the garden; But you must not eat
from the tree of the knowledge of good and evil, for when you eat of it you
will surely die.”
Not only was this an
oral command, but it also was a chok, a command without a reason, and
for which we can not even deduce a reason.[23] This first oral command
declared all fruit to be kosher except the fruit of the Tree of the Knowledge
of Good and Evil.
Consider that ALL of
the commands given By HaShem prior to Sinai, were all oral. This includes the
command for the first Passover, the command to build Noah’s ark, and all of the
commands kept by Abraham:
Bereshit (Genesis) 26:5 Because Abraham obeyed me and
kept my requirements, my commands, my decrees and my laws.”
Here we have Abraham
keeping all of HaShem’s laws, more than four hundred years before the written
Torah was given!
To emphasize the
requirement that we must have an oral law, I would like to give a few examples
to illustrate that the Torah can not stand alone. There can be no sola scriptura!
HaShem has forbidden
us to work on Shabbat:
Shemot (Exodus) 20:9 Six days shalt thou labor, and
do all thy work:10 But the seventh day is the Sabbath of HaShem thy God: in it
thou shalt not do any work, thou, nor thy son, nor thy daughter, thy
manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is
within thy gates:11 For in six days HaShem made heaven and earth, the sea, and
all that in them is, and rested the seventh day: wherefore HaShem blessed the
Sabbath day, and hallowed it.
The problem, of
course, is that the Torah does NOT define what work is. So, without an oral
law, we do not know whether we can mow the lawn or tend our garden. Yet, with
an oral law, we know that both are forbidden. The Mishna[24] defines ‘work’ as the following thirty-nine
labors:
|
The
Thirty-nine Melachot (works) Forbidden on Shabbat |
|
|
1. Sowing 2. Plowing 3. Reaping 4. Binding sheaves
5. Threshing 6. Winnowing 7. Selecting 8. Grinding 9. Sifting 10. Kneading 11. Baking 12. Shearing wool 13. Washing wool 14. Beating wool 15. Dyeing wool 16. Spinning 17. Weaving 18. Making two
loops 19. Weaving two
threads 20. Separating two
threads |
21. Tying 22. Untying 23. Sewing two
stitches 24. Tearing 25. Trapping 26. Slaughtering 27. Flaying 28. Salting meat 29. Curing hide 30. Scraping hide 31. Cutting hide
up 32. Writing two
letters 33. Erasing two
letters 34. Building 35. Tearing a
building down 36. Extinguishing
a fire 37. Kindling a
fire 38. Hitting with a
hammer 39. Transferring
between domains |
Thus we see that it
is impossible to fulfill the requirements of the Torah, regarding work on the
Sabbath, without the oral law.
In the Prophets we
see that HaShem acknowledges the oral law and explicitly restates it as a command:
Yirmeyahu (Jeremiah) 17:21 Thus saith HaShem; Take heed to
yourselves, and bear no burden on the Sabbath day, nor bring it in by the gates
of Jerusalem; 22 Neither carry forth a burden out of your houses on the Sabbath
day, neither do ye any work, but hallow ye the Sabbath day, as I commanded your
fathers.
To understand this
pasuk, please recall that Yirmeyahu was written about 800 years AFTER the Torah
was given on Mt. Sinai. This means that HaShem could have included this command
in the written Torah. The question is, why did He give it orally? The answer is
found in the understanding that EVERY one of the Torah’s 613 commands require
the oral law to teach us HOW to obey the written command. Thus the Torah tells
us not to work on Shabbat and the oral law comes to tell us HOW not to work.
The Torah never
commands us not to buy or sell on the Sabbath; however, it was obviously a
prohibition in:
Ezra-Nehemiah (Nehemiah)
13:15-22 In those
days I saw men in Judah treading winepresses on the Sabbath and bringing in
grain and loading it on donkeys, together with wine, grapes, figs and all other
kinds of loads. And they were bringing all this into Jerusalem on the Sabbath.
Therefore I warned them against selling food on that day. Men from Tyre who
lived in Jerusalem were bringing in fish and all kinds of merchandise and
selling them in Jerusalem on the Sabbath to the people of Judah. I rebuked the
nobles of Judah and said to them, “What is this wicked thing you are
doing--desecrating the Sabbath day? Didn’t your forefathers do the same things,
so that our HaShem brought all this calamity upon us and upon this city? Now
you are stirring up more wrath against Israel by desecrating the Sabbath.” When
evening shadows fell on the gates of Jerusalem before the Sabbath, I ordered
the doors to be shut and not opened until the Sabbath was over. I stationed
some of my own men at the gates so that no load could be brought in on the
Sabbath day. Once or twice the merchants and sellers of all kinds of goods
spent the night outside Jerusalem. But I warned them and said, “Why do you
spend the night by the wall? If you do this again, I will lay hands on you.”
From that time on they no longer came on the Sabbath. Then I commanded the
Levites to purify themselves and go and guard the gates in order to keep the
Sabbath day holy. Remember me for this also, O my G-d, and show mercy to me
according to your great love.
The existence of the oral tradition is alluded to in the Written Law in
numerous places. For example: The Torah says: (Deut. 12:20) “When HaShem
expands your borders as He promised you, and your natural desire to eat meat
asserts itself, so that you say; ‘I wish to eat meat’, you may eat as much meat
as you wish, you need only slaughter your cattle and small animals, in the
manner I have commanded you.” Nowhere in the Written Torah is such a manner
described. So what is the manner in which we are supposed to slaughter cattle?
Rashi puts it this way:
you may slaughter... as I have commanded
you We learn [from here] that there is a commandment
regarding slaughtering, how one must slaughter. [Since this commandment is not
written in the Torah we deduce that] these are the laws of ritual slaughtering
given orally to Moses on [Mount] Sinai.[25]
Though the laws of slaughtering cattle are not explained in the Written
Torah, they are described in detail in the Oral Law. The written law can be understood ONLY in conjunction
with the oral law.
The Torah says:
Devarim (Deuteronomy) 12:21 If the place where HaShem your
HaShem chooses to put his Name is too far away from you, you may slaughter
animals, as I commanded you, from the herds and flocks HaShem has given
you, as I have commanded you, and in your own towns you may eat as much of them
as you want.
‘V’za-vach-ta
ka-ahser tsee-vee-see-cha’
‘You may slaughter
<the animal> as I commanded you’.
Nowhere in the Torah do we find
HaShem commanding Moshe about the laws of Shechita (slaughter).
Chanukah is a
Rabbinic feast with an historical account in the apocryphal books of first and
second Maccabees. There is no mention of this feast in the Tanach, yet Yeshua
observed Chanukah. Clearly, Yeshua observed the oral law:
Yochanan (John) 10:22-23 Then came the Feast of Dedication
(Chanukah) at Jerusalem. It was winter, And Yeshua was in the temple area
walking in Solomon’s Colonnade.
The observing and
celebrating of Chanukah is based solely on the oral law as delivered by our
judges. Yet, Jews worldwide, for two millenniums have faithfully carried out
the decree of the judges.
Many folks see
Yeshua’s condemnation of the hearts of some Pharisees and Scribes, as a
condemnation of the whole oral law. Nothing could be further from the truth.
Note the word SOME in the following passage. Note, carefully, what Yeshua
actually condemned:
Marqos (Mark) 7:1 Then came together unto him the
Pharisees, and certain of the scribes, which came from Jerusalem. 2 And when
they saw some of his disciples eat bread with defiled, that is to
say, with unwashen, hands, they found fault. 3 For the Pharisees, and all the
Jews, except they wash their hands oft, eat not, holding the tradition of the
elders. 4 And when they come from the market, except they wash, they eat not.
And many other things there be, which they have received to hold, as the
washing of cups, and pots, brasen vessels, and of tables. 5 Then the Pharisees
and scribes asked him, Why walk not thy disciples according to the tradition of
the elders, but eat bread with unwashen hands? 6 He answered and said unto
them, Well hath Esaias prophesied of you hypocrites, as it is written, This
people honoureth me with their lips, but their heart is far from me. 7 Howbeit
in vain do they worship me, teaching for doctrines the commandments of men. 8 For
laying aside the commandment of God, ye hold the tradition of men, as the
washing of pots and cups: and many other such like things ye do. 9 And he
said unto them, Full well ye reject the commandment of God, that ye may keep
your own tradition.
Hakham Dr. Yosef ben
Haggai taught: Here we see that SOME of Yeshua’s talmidim did not properly wash
their hands, as prescribed by the oral law. This suggests that MOST of His
Talmidim DID wash their hands before they ate bread. So why did SOME not wash?
Perhaps we could explain it as the situation of those who are newly observant,
or those who were Gentiles and NOT required to wash their hands, or it could be
simple forgetfulness. I personally suggest that they were Gentiles who were not
obligated. In Yeshua’s response we see Him ignoring their complaint entirely!
In fact, He castigates them for their additional strictness that was not
required by the oral law, and in doing so, they ignored what was Torah, and a
weighty matter at that. In short, it appears that they were picking on others
to find fault with Yeshua, whilst they themselves were deficient. Never the
less, Yeshua AND MOST of His talmidim DID wash their hands before they ate
bread! Yeshua and MOST of His Talmidim did observe the oral law.
Two days ago was Lag B’Omer, the
thirty-third day of the omer. During the Middle Ages, Lag BaOmer became a
special holiday for Hakhamim and Rabinical students and was called the Scholar's festival.[26]
This name is surely related to the fact that only the most diligent talmid can
understand the secrets of the Torah as revealed in the Zohar, the esoteric part
of the oral law. Another reason for this name comes from the fact that the
Torah scholar students of Rabbi Akiva stopped dying on this day and could
continue their study of the Torah. Obviously, the reason the plague ended was
because the cause of the plague ended. Beginning on Lag B'Omer, the students
began to respect each other as befitted students of Rabbi Akiva. On Lag B'Omer
the students of Rabbi Akiva had a fresh start. Before that day, the world was
empty of Torah. But on Lag B'Omer, Rabbi Akiva established a new kind of
student. These new students built a new world, a Jewish world and a good world.
The mission to change the world, together with the power to do so, were
given to the students of Rabbi Akiva and Rabbi Shimon. Once they opened the
door, they gave this mission over to all students in all generations. Every
student, boy or girl, who follows in the footsteps of Rabbi Akiva and Rabbi
Shimon has the power to build the world. And they can build the world in such a
way that there will be blessings and eternal life.
Thus it is understandable why Lag B’Omer was called the Scholar's
festival.
Lag BaOmer is also called the holiday of the Torah Shebalpeh, the oral
law, according to the Pri Tzadik.[27]
Hakham Akiva and Aaron the High Priest were the masters of the Torah Shebalpeh.
Why were they masters of Torah Shebalpeh? They were masters of Torah Shebalpeh
because they brought people together. Aaron was Moshe’s mouth to Paro, and he was the first to give Moshe’s Torah to the
leaders of Israel. Aaron HaKohen was also noted for his ability to bring peace
between people, according to the Talmud.[28]
We will be studying Psalms chapter 119 for six weeks. This will help us
to appreciate the Torah and also to appreciate its timing as it comes a couple
of weeks before and a few weeks after the giving of the Torah, on Shavuot.
Ashlamatah: Yehoshua 1:9-18
|
Rashi |
Targum |
|
1. And it was
after the death of Moses the servant of the Lord, that the Lord said to
Joshua the son of Nun, Moses' minister,
saying: |
1. And after
Moses the servant of the LORD died, the LORD said to Joshua the son of Nun,
the minister of Moses, saying:
|
|
2. Moses my
servant has died; and now arise cross
this Jordan,
you and all this nation, to the land which I give the
children of Israel. |
2. "Moses my
servant is dead. And now arise, cross this Jordan, you and all this
people, to the land that I am giving to
them, to the sons of Israel. |
|
3. Every place on which the soles of your feet will tread I have given to
you, as I have spoken to Moses. |
3. Every place in which the sole of your foot will step, I have given it to you
according to what I spoke with Moses. |
|
4. From this
desert and Lebanon to the great river, the Euphrates, all the land of the
Hittites to the great sea westward
shall be your boundary. |
4. From the
wilderness and this Lebanon and unto the great river, the river Euphrates,
all the land of the Hittites and
unto the great sea toward the setting of the sun will be your territory. |
|
5. No man shall
stand up before you all the days of your life; as I was with Moses, so shall
I be with you. I will not weaken
My grasp on you nor will I abandon you. |
5. No man will
take a stand before you all the days of your life. As My Memra was at the aid
of Moses, so My Memra will
be at your aid. I I will not forsake you, and I will not reject you. |
|
6. Be strong and
have courage; for you will cause this nation to inherit the land that I have
sworn to their ancestors to give
to them. |
6. Be strong and be
powerful, for you will make this people take possession of the land that I
swore to their fathers to
give to them. |
|
7. Just be strong
and very courageous to observe and do in accordance with all of the Torah
that Moses My servant has
commanded you. Do not stray therefrom right or left, in order that you succeed wherever
you go. |
7. Only be strong
and be very powerful to be careful to act according to all
the Law that Moses My servant commanded you.
You will not turn from it to the right and to the
left, in order that you may prosper in every place
that you go. |
|
8. This book of
the Torah shall not leave your mouth; you shall meditate therein day and
night, in order that you observe
to do all that is written in it, for then will you succeed in all your ways
and then will you prosper. |
8. Let not this book of the Law
pass from your mouth, and you will be meditating on it day and night, in order that you may be
careful to act according to everything that is written in it, for thus you will make your ways
prosperous and thus you will succeed. |
|
9. Did I not
command you, be strong and have courage, do not fear and do not be dismayed,
for the Lord your God is with
you wherever you go. {P} |
9. Have I not
commanded you? Be strong and be powerful.
You will not fear and you will not be broken, for the
Memra of the LORD your God is at
your aid in every place that you go." {P} |
|
10. And
Joshua commanded the officers of the nation, saying: |
10. And Joshua
commanded the leaders of the people,
saying: |
|
11. Go
through the midst of the camp and command the nation saying: Prepare provision for
yourselves, for in another three days you will cross this Jordan
to come and inherit the land that the Lord your God is giving you to inherit.
{P} |
11. "Pass in
the midst of the camp and command the people, saying: 'Prepare for yourselves travelling supplies, for at the end of three days you are crossing this
Jordan
to enter to possess the land that the LORD your
God is giving to you to possess it.’ {P} |
|
12. And to
the Reubenites and the Gadites and the half tribe of Manasseh, Joshua said,
saying: |
12. And to the tribe of Reuben and to the tribe of
Gad and to the half tribe of Manasseh, Joshua said,
saying: |
|
13. Remember
the word that Moses the servant of the Lord commanded you saying: The Lord
your God is giving you rest and has given you this land. |
13. "Be mindful of the word that Moses the
servant of the LORD commanded you, saying: 'The LORD your God is giving rest to
you and giving to you this land.' |
|
14. Your
wives, your children, and your cattle shall settle in the land that Moses
gave you on this side of the Jordan, and you, all the warriors, shall cross
over armed before your brothers, and you shall help them. |
14. Your wives, your
children, and your cattle will dwell in the land that Moses gave to you
across the Jordan. And you will cross, armed, before your
brothers, all the men of valour; and you will help them, |
|
15. Until
the Lord gives your brothers rest as He has given you, and they too shall
inherit the land that the Lord your God gives them. You will then return to
the land of your inheritance which Moses the servant of the Lord gave you on
this side of the Jordan towards the rising of the sun, and you will inherit
it. |
15. until the LORD will give rest to your brothers
as to you, and they will also possess the land that
the LORD your God is giving to them and you will return to the land of your
possession, and you will possess that which Moses the servant
of the Lord gave to you across the Jordan toward the sunrise." |
|
16. And they answered Joshua saying: All that you
have commanded us we shall do and wherever you send us we shall go. |
16. And
they answered Joshua, saying: "Everything that you have commanded us,
we will do; and every place that you will send
us, we will go. |
|
17. Just as we obeyed Moses in everything, so
shall we obey you. Only that the Lord your God be with you as He was with
Moses. |
17. As we
accepted from Moses, so we will accept from you. Only may the
Memra of the LORD your God be at your aid as it was at the aid of Moses.' |
|
18. Every man that shall rebel against your words
and will not listen to your commands in all that you order him shall be put
to death. Only be strong and have courage. {P} |
18. Every
man who will rebel against your word and will not accept your words for
everything that you will command him, will be
killed. Only be strong and powerful." {P} |
|
|
|
Rashi’s Commentary on Yehoshua
1:9-18
1 And it
was after the death of Moses This is connected to the order of the Torah which ends
with Moses’ passing, and this follows it.
2 Moses
My servant has died If he were alive, I would prefer him. The Rabbis
interpret this passage as a reference, not to Moses the leader, but to Moses
the Lawgiver, concerning
the 3,000 laws that were forgotten during the period of mourning for Moses.
Joshua came and asked the Lord to repeat these laws to him. Said to him the
Holy One, Blessed be He: Moses My servant has died, and the Torah is called by
his name, implying to you that it is impossible [to convey them to you.] Go out
and occupy them with martial activities.
3 Every
place on which [the soles of your feet] will tread A
similar statement to this was said to Moses, concerning which we learned in Sifrei:
If this verse is to teach about the boundaries of Eretz Israel, the Scripture
already states: From this desert and Lebanon etc., [clearly defining the
boundaries of the Holy Land.] If so, why is it stated, ‘Every place where your
foot will tread?’ Even
outside of Eretz Israel. [I.e.] After you have conquered the land, all that you
will conquer outside the land, will be holy and will be yours.
4 From
this desert and Lebanon [I.e.] the Desert of Kadesh, the Desert of Zin [that
is near Edom], which was in the southeastern corner, through which they entered
the land, as it is stated: And behold, we are in Kadesh. Now, whence is it
derived that it was in the southeast? For it is stated: And the south side
shall be to you from the desert of Zin near Edom etc.
to the
great river, the Euphrates This is its width from south to North.
all the
land of the Hittites is included.
to the
great sea westward Lengthwise from east to west.
6 Be
strong and have courage in worldly pursuits, as the Scripture states: “For
you will cause this nation to inherit the land.”
7 Just be
strong and very courageous in Torah, as the Scripture states: “To observe and to
do in accordance with all of the Torah.”
8 This
book of the Torah The book of Deuteronomy was before him.
And you
shall meditate therein והגית . Every expression of הגיון in the
Scriptures refers to the heart, as it is stated: “And the meditation of my
heart (והגיון
לבי) before you.” Your heart will
meditate (יהגה) fear.
9 Did I
not command you, be strong and have courage in war; as it is stated: Do
not fear and not be dismayed. Now, when did he command him? In Moses’ time, as
it is stated: “And command Joshua, etc.”
10 And
Joshua commanded on the day that the days of the weeping in the
mourning of Moses were ended.
11
Prepare provisions for yourselves everything necessary for the way. He told them to
prepare weapons for battle. For, if you say it refers to food and drink, were
they not supplied by the manna which was in their vessels until Nissan 16? For
so it is stated: “And the manna ceased on the morrow.”
in
another three days [lit. in yet three days, i.e.] At the end of three
days, when you will still be here three days, and afterwards you will cross.
14 all
the warriors among you shall cross over armed.
15 toward
the rising of the sun The eastern side of the Jordan.
18 that
shall rebel [against your words] defy your words.
PIRQE ABOT
Pereq Dalet
Mishnah 4:10
By: Hakham Yitschaq ben Moshe
Magriso
Rabbi Yishmael,
son of Rabbi Yose, said earlier that a person should avoid being a judge.
People will therefore say, “Why take on this troublesome duty only to lose the
world? Instead of doing good, we will end up sinning!״ If everyone thought along these lines, no one would want to be
a judge.
Therefore, in
this Mishnah, Rabbi Yishmael qualifies his earlier statement, saying, "Do
not judge alone." If you want to do a good deed and benefit the public
(mezakeh eth ha-rabim) so that civilization will not break down, here is some
good advice so that you will avoid anxiety.
It is true that
according to law an expert judge (dayan mumcheh) is permitted to pass judgment
alone. Still, it is not proper to do so, since the only one who has true
authority to judge alone is God. It is impossible for God to be mistaken, while
a human judge can make an error in a question of law and render an unlawful
judgment.
Therefore, if
you wish to pass judgment, do so as part of a tribunal of three, with two other
judges at your side. By having two other experts at your side, you will be able
to discuss all aspects of the case, and the true law will come to light.
Besides avoiding a miscarriage of justice, you will have great reward for your
efforts. Every judge who judges a case correctly (din emeth le-amito) is
considered as a partner with God in the creation of the world.
Moreover, when
you have two other judges at your side, you may have one opinion, while they
have a different interpretation. In such a case, do not tell them, "Accept
my opinion; it is superior to yours," thus compelling them to agree. If
you do so, you will have gained nothing by having them at your side.
Rather, you
should allow them free choice (bechirah) to seek out logical paths in their own
line of thinking. Since they constitute the majority, you will be bound to
follow their opinion. But when you do so, you will avoid a miscarriage of
justice.
Verbal Connections
By H.Em. Rabbi Dr. Hillel
ben David &
HH Giberet Dr. Elisheba bat
Sarah
Devarim (Deuteronomy) 9:1-29
Tehillim (Psalms) 119:1-24
Yehoshua (Joshua) 1:10-18
Mk 14:43-52, Lk 22:47-53, Rm
11:1-10
The verbal tallies between
the Torah and the Psalm are:
LORD - יהוה, Strong’s number 03068.
Said / Speak – דבר, Strong’s number 01696.
The verbal tallies between
the Torah and the Ashlamata are:
Hear / Hearken / heard - שםע, Strong’s number 08085.
Pass - עבר, Strong’s number 05674.
Jordan - ירדן, Strong’s number 03383.
Day - יום, Strong’s number 03117.
Go in - בוא, Strong’s number 0935.
Possess / drive them out - ירש, Strong’s number 03423.
LORD - יהוה, Strong’s number 03068.
People - עם, Strong’s number 05971.
Before / face - פנים, Strong’s number 06440.
Devarim (Deuteronomy) 9:1-2 Hear <08085> (8798), O Israel: Thou art to pass over <05674> (8802) Jordan <03383> this day <03117>, to
go in <0935>
(8800) to possess
<03423> (8800) nations greater and mightier than thyself,
cities great and fenced up to heaven,
2 A people <05971> great and tall,
the children of the Anakims, whom thou knowest, and of whom thou hast heard <08085> (8804)
say, Who can stand before the children of Anak!
3 Understand therefore this day,
that the LORD
<03068> thy God is he which goeth over before <06440>
thee; as a consuming fire he shall destroy them, and he shall bring them down
before thy face
<06440>: so shalt thou drive them out <03423> (8689), and
destroy them quickly, as the LORD <03068> hath said <01696> (8765) unto thee.
Tehillim (Psalm) 119:1 ALEPH. Blessed
are the undefiled in the way, who walk in the law of the LORD <03068>.
Tehillim (Psalm) 119:23 Princes also did sit and speak <01696> (8738) against me:
but thy servant did meditate in thy statutes.
Yehoshua (Joshua) 1:17 According as we
hearkened <08085>
(8804) unto Moses in all things, so will we hearken unto thee: only
the LORD <03068>
thy God be with thee, as he was with Moses.
Yehoshua (Joshua) 1:11 Pass
<05674> (8798) through the host, and command the people <05971>,
saying, Prepare you victuals; for within three days <03117> ye shall pass over this Jordan <03383>,
to go in <0935>
(8800) to possess
<03423> (8800) the land, which the LORD <03068> your God giveth you
to possess it.
Yehoshua (Joshua) 1:14 Your wives, your little ones, and your cattle, shall
remain in the land which Moses gave you on this side Jordan; but ye shall pass before <06440>
your brethren armed, all the mighty men of valour, and help them;
Hebrew:
|
Hebrew |
English |
Torah Seder Deu 9:1-29 |
Psalms Psa 119:1-24 |
Ashlamatah Josh 1:10-18 |
|
vyai |
anyone, counselors |
Ps. 119:24 |
Jos. 1:18 |
|
|
la, |
wherever, after |
Ps. 119:20 |
Jos. 1:16 |
|
|
~yhil{a/ |
GOD |
Deut. 9:3 |
Jos. 1:11 |
|
|
rm;a' |
say, said |
Deut. 9:4 |
Jos. 1:10 |
|
|
#r,a, |
land, earth, ground |
Deut. 9:4 |
Ps. 119:19 |
Jos. 1:11 |
|
rv,a] |
which, whom |
Deut. 9:2 |
Jos. 1:11 |
|
|
tae |
how |
Deut. 9:7 |
Jos. 1:18 |
|
|
aAB |
go, come |
Deut. 9:1 |
Jos. 1:11 |
|
|
~G"
|
also, too |
Deut. 9:19 |
Ps. 119:23 |
Jos. 1:15 |
|
rb;D' |
spoken, speak |
Deut. 9:3 |
Ps. 119:23 |
|
|
rb'D' |
oath, spoken, words |
Deut. 9:5 |
Ps. 119:9 |
Jos. 1:13 |
|
%r,D, |
way, walk |
Deut. 9:12 |
Ps. 119:1 |
|
|
%l;h' |
go, walk |
Ps. 119:1 |
Jos. 1:16 |
|
|
hz< |
this |
Deut. 9:4 |
Jos. 1:11 |
|
|
rk;z" |
remembet |
Deut. 9:7 |
Jos. 1:13 |
|
|
aj'x' |
sinned |
Deut. 9:16 |
Ps. 119:11 |
|
|
hwhy |
LORD |
Deut. 9:3 |
Ps. 119:1 |
Jos. 1:11 |
|
~Ay |
today, day |
Deut. 9:1 |
Jos. 1:11 |
|
|
!Der>y" |
Jordan |
Deut. 9:1 |
Jos. 1:11 |
|
|
vr'y" |
dispossess, possess |
Deut. 9:1 |
Jos. 1:11 |
|
|
bv;y" |
remained, sit |
Deut. 9:9 |
Ps. 119:23 |
Jos. 1:14 |
|
rv,y |
uprightness |
Deut. 9:5 |
Ps. 119:7 |
|
|
!WK |
prepare, established |
Ps. 119:5 |
Jos. 1:11 |
|
|
lKo |
all, every, entire, whole |
Deut. 9:10 |
Ps. 119:2 |
Jos. 1:14 |
|
aol |
neither, nor, no |
Deut. 9:9 |
Ps. 119:3 |
|
|
bb'le |
heart |
Deut. 9:4 |
Ps. 119:7 |
|
|
daom. |
enough, diligently,
utterly |
Deut. 9:20 |
Ps. 119:4 |
|
|
tWm |
slay, die |
Deut. 9:28 |
Jos. 1:18 |
|
|
hr'm' |
rebellious |
Deut. 9:7 |
Jos. 1:18 |
|
|
!t;n"
|
giving, give, gave |
Deut. 9:6 |
Jos. 1:11 |
|
|
db,[, |
servants, slaves |
Deut. 9:27 |
Ps. 119:17 |
Jos. 1:13 |
|
d[; |
until |
Deut. 9:7 |
Ps. 119:8 |
Jos. 1:15 |
|
!yI[; |
eyes |
Deut. 9:17 |
Ps. 119:18 |
|
|
l[; |
because, upon |
Deut. 9:18 |
Ps. 119:14 |
|
|
t[e |
time |
Deut. 9:20 |
Ps. 119:20 |
|
|
hP, |
command, mouth |
Deut. 9:23 |
Ps. 119:13 |
Jos. 1:18 |
|
~ynIP' |
before, face |
Deut. 9:2 |
Jos. 1:14 |
|
|
hw"c' |
commanded |
Deut. 9:12 |
Ps. 119:4 |
Jos. 1:10 |
|
xk;v' |
forget, forgot |
Deut. 9:7 |
Ps. 119:16 |
|
|
xl;v' |
send, sent |
Deut. 9:23 |
Jos. 1:16 |
|
|
[m;v' |
hear, heard |
Deut. 9:1 |
Jos. 1:17 |
|
|
rb;[' |
crossing over |
Deut. 9:1 |
Jos. 1:11 |
|
|
~[; |
people |
Deut. 9:2 |
Jos. 1:10 |
|
|
hf'[' |
do, done, make |
Deut. 9:12 |
Jos. 1:16 |
Greek:
|
Greek |
English |
Torah Seder Deu 9:1-29 |
Psalms Ps 119:1-24 |
Ashlamatah Josh 1:10-18 |
Peshat Mk/Jude/Pet Mk 14:43-52 |
Remes 1 Luke Lk 22:47-53 |
Remes 2 Acts/Romans Rm 11:1-10 |
|
ἀκούω |
hear, heard |
Deut. 9:1 |
Jos. 1:17 |
Rom. 11:8 |
|||
|
ἄνθρωπος |
man, men |
Jos :18 |
Lk. 22:48 |
||||
|
ἀποκρίνομαι |
answering |
Jos 1:16 |
Lk. 22:51 |
||||
|
ἀποκτείνω |
kill |
Deu 9:28 |
Rom. 11:3 |
||||
|
ἀπωθέομαι |
thrust, reject |
Psa 119:10 |
Rom. 11:1 |
||||
|
ἀρχιερεύς |
chief priests |
Mk. 14:43 |
Lk. 22:50 |
||||
|
ἀφαιρέω |
cut off |
Mk. 14:47 |
Lk. 22:50 |
||||
|
γραμματεύς |
scribe |
Jos 1:10 |
Mk. 14:43 |
||||
|
γραφή |
Scriptures |
Mk. 14:49 |
Rom. 11:2 |
||||
|
διδάσκω |
teach |
Psa 119:12 |
Mk. 14:49 |
||||
|
δίδωμι |
give, given, gave |
Deut. 9:6 |
Jos. 1:11 |
Mk. 14:44 |
Rom. 11:8 |
||
|
δοῦλος |
servant, slave |
Psa 119:17 |
Mk. 14:47 |
Lk. 22:50 |
|||
|
δώδεκα |
twelve |
Mk. 14:43 |
Lk. 22:47 |
||||
|
ἐάω |
allow, stop |
Deu 9:14 |
Lk. 22:51 |
||||
|
εἷς |
one |
Mk. 14:43 |
Lk. 22:47 |
||||
|
ἐξέρχομαι |
came forth |
Deu 9:7 |
Mk. 14:48 |
Lk. 22:52 |
|||
|
ἡμέρα |
days |
Deut. 9:1 |
Jos. 1:11 |
Mk. 14:49 |
Lk. 22:53 |
Rom. 11:8 |
|
|
θεός |
GOD |
Deut. 9:3 |
Jos. 1:11 |
Rom. 11:1 |
|||
|
ἰδού |
behold |
Deu 9:13 |
Lk. 22:47 |
||||
|
ἱερός |
Temple |
Mk. 14:49 |
Lk. 22:52 |
||||
|
Ἰησοῦς |
Jesus |
Mk. 14:48 |
Lk. 22:47 |
||||
|
Ἰουδάς |
Judas |
Mk. 14:43 |
Lk. 22:47 |
||||
|
καιρός |
time |
Deut. 9:20 |
Ps. 119:20 |
Rom. 11:5 |
|||
|
καταλείπω |
pulled free, kept |
Mk. 14:52 |
Rom. 11:4 |
||||
|
κύριος |
LORD |
Deut. 9:3 |
Ps. 119:1 |
Jos. 1:11 |
Lk. 22:49 |
Rom. 11:3 |
|
|
λαλέω |
spoke, speaking |
Deu 9:10 |
Mk. 14:43 |
Lk. 22:47 |
|||
|
λαός |
people |
Deut. 9:2 |
Jos. 1:10 |
Rom. 11:1 |
|||
|
λέγω |
saying |
Deut. 9:4 |
Jos. 1:10 |
Mk. 14:44 |
Lk. 22:47 |
Rom. 11:1 |
|
|
λῃστης |
robber |
Mk. 14:48 |
Lk. 22:52 |
||||
|
μάχαιρα |
sword |
Mk. 14:43 |
Lk. 22:49 |
||||
|
ξύλον |
clubs |
Mk. 14:43 |
Lk. 22:52 |
||||
|
ὁράω |
seen, saw |
Deu 9:13 |
Lk. 22:49 |
||||
|
ἡμέρα |
which, whom |
Deut. 9:2 |
Jos. 1:11 |
Mk. 14:44 |
Rom. 11:2 |
||
|
οὖς |
ear |
Lk. 22:50 |
Rom. 11:8 |
||||
|
ὀφθαλμός |
eyes |
Psa 119:18 |
Rom. 11:8 |
||||
|
ὄχλος |
crowd |
Mk. 14:43 |
Lk. 22:47 |
||||
|
παραγίνομαι |
came, come |
Mk. 14:43 |
Lk. 22:52 |
||||
|
παραδίδωμι |
deliver |
Mk. 14:44 |
Lk. 22:48 |
||||
|
πᾶς |
all, whole, entire, every |
Deut. 9:10 |
Ps. 119:2 |
Jos. 1:14 |
Mk. 14:50 |
Rom. 11:10 |
|
|
πρεσβύτερος |
elders |
Mk. 14:43 |
Lk. 22:52 |
||||
|
προσέρχομαι |
forward, went |
Mk. 14:45 |
|||||
|
σήμερον |
today |
Deu 9:1 |
Rom. 11:8 |
||||
|
υἱός |
son |
Deu 9:2 |
Lk. 22:48 |
||||
|
φιλέω |
kiss |
Mk. 14:44 |
Lk. 22:47 |
||||
|
χείρ |
hand |
Deu 9:15 |
Mk. 14:46 |
Lk. 22:53 |
|||
|
ψυχή |
soul, life |
Psa 119:20 |
Rom. 11:3 |
Nazarean Talmud
Sidra
of “Debarim (Deut.) “9:1 — 29”
“Atah O’over HaYom” “You will cross
over today”
By:
H. Em Rabbi Dr. Eliyahu ben Abraham
&
H. Em. Hakham Dr. Yosef ben
Haggai
|
School of Hakham Shaul’s Tosefta Luqas (LK) Mishnah א:א |
School of Hakham Tsefet’s Peshat Mordechai (Mk) Mishnah א:א |
|
While he was still speaking, behold, there came a large group, and the one named Yehuda
Ish Keriyoth, one of the twelve,
leading them. And he approached Yeshua to kiss him. But Yeshua said to him, “Yehudah, are you betraying the Son of Man (a Prophet) with a kiss?”
And when those around him saw what was about to happen, they
said, “Master, should we strike with the sword?”
And a certain one of them
struck the servant of the Kohen Gadol and cut off his right ear. But Yeshua answered and
said, “Stop! No more of this!” And he touched his ear and healed
him. And Yeshua said to the Kohen Gadol (chief
priest) and Temple-guards and elders who had come out against him, “Have you come out with daggers (circumcision
knife),[29]
and clubs, as against a
robber? Every day
when I was with you in the temple courts, you did not stretch out your hands against me! But this is your hour and the domain of darkness!” |
And immediately, while he was still speaking, Yehuda Ish Keriyoth,
one of the twelve, came, and (brought) with
him a big group of Temple-guards with
daggers (circumcision knives) and clubs, from the Kohen Gadol and the
soferim and the elders (of the Tz’dukim). And he (Yehuda Ish Keriyoth) who
betrayed him (Yeshua) had given
them (the Kohanim) a sign, saying,
“Whoever I embrace (show love, to kiss), he is the one. Take him
and lead him away safely.” And coming, at once drawing near to him (Yeshua),
he said, Rabbi, Rabbi! And he
fervently embraced him (Yeshua). And
they laid their hands on him and seized him. And one of those standing by, drawing a dagger (circumcision
knife),[30]
struck a servant of the Kohen Gadol, and cut off his ear. And Yeshua said responding[31]
to them, “Have you come out with daggers (circumcision knives) and clubs, as if against a robber, to
take me?” I was with you daily in
the Bet HaMikdash teaching and you did not seize me (then). Nevertheless, the Scriptures must be
fulfilled. And all his talmidim
left him, and escaped. And one, a certain young man followed him, having
thrown fine linen cloth over his pajamas around his body. And the young men of the Temple-guards caught him. And he left the linen cloth and fled from them.[32] |
|
School of Hakham Shaul’s Remes Romans Mishnah א:א |
|
Has God
rejected His people?[33]
This can never become a reality![34]
I am Jewish, from the seed of Abraham and from the tribe of Binyamin. God
has not rejected the people that He appointed[35]
to be superior[36]
(i.e. in Torah wisdom)! Or,
are you not aware of what the Scriptures testify of Eliyahu HaNabi (Elijah the Prophet) how he
intercedes on Yisrael's behalf? He said, “I have been very jealous for the LORD, the God of hosts. For the
people of Israel have forsaken your covenant, thrown down your altars, and
killed your prophets with the sword, and I, even I only, am left, and they
are trying to kill me.” (1 Ki. 19:14) But how does the Divine respond
to him? Yet I will leave seven thousand in Israel, all the knees that have
not bowed to Baal, and every mouth that has not kissed[37]
him.” (1 Ki. 19:18) In the same way then, there is presently
a remnant according to God's gracious choice.[38]
But, if it is by God's loving-kindness[39]
it still cannot[40]
be humans attempts to please God without the guidance of the Hakhamim,[41]
as some argue[42]
it must be the loving-kindness of
G-d. What then? What Yisrael seeks in inquiring about God[43]
is only found (obtained) in His Divine choice as vessels of
honor, but those who remain hardened will never find it. Just as it
is written,[44]
"For the LORD has poured over you a spirit of deep sleep, He has shut
your eyes, the prophets; And He has covered your heads, the seers"
(Isa.29:10). As David says, "May their table before them
become a snare; And when they are in peace, may it become a
trap. May their eyes grow dim so that they cannot see, And make their loins
shake continually" (Psa 69:22-23). |
Nazarean Codicil to be read in conjunction with the following Torah
Seder
|
Dt 9:1-29 |
Ps 119:1-24 |
Josh 1:10-18 |
Mordechai 14:43-52 |
1 Luqas 22:47-53 |
Romans 11:1-10 |
Commentary
to Hakham Tsefet’s School of Peshat
Introduction
Adam represents a special
class of humanity. That class is the “first-born of G-d.” Adam as the first
created human represents the “first-born” and their special relationship to
G-d. It is not hard to see that Adam was to conduct himself as the Priest of G-d’s
word. The task, simplified, of his priesthood is captured in B’resheet 1:28 -
Beresheet
1:28 And God blessed them, and God said to them, "Be fruitful and
multiply and fill the earth and subdue it, and rule over the fish of the sea
and over the fowl of the sky and over all the beasts that tread upon the
earth."
Beresheet
2:15 Now the Lord God took
the man, and He placed him in the Garden of Eden to work (till) it and to guard
it. And the Lord God commanded man, saying, "Of every tree of the garden
you may freely eat. 17 But of the Tree of Knowledge of good and evil
you shall not eat of it, for on the day that you eat thereof, you shall surely
die." (Rashi)
And, indeed, as
are the beginnings of God so likewise are the ends of God; and Moses is a
witness to this, where he commands to "separate off the end, and to
confess that it is due to God." [Exodus xiii. 2.] The things in the world
do also bear witness. How so?[45]
With his failure to keep
these simple commends,[46]
Adam’s Priesthood changed while the primary mandate remained applicable. His
consumption of the fruit of the forbidden tree did not absolve him from his
responsibility to "Be fruitful and multiply and fill the earth and subdue
it, and rule over the fish of the sea and over the fowl of the sky and over all
the beasts that tread upon the earth," nor that of “tilling the ground.”
We will not try to restate
all that the Sages have said in their comments with regard to these details.
Our point is simply to demonstrate that, according to the Sages, Adam was the
first Priest and a “first-born.”[47]
In this, we have a precedent.
b. Shab 28b For R. Judah
said, The ox which Adam the first [man] sacrificed had one horn in its
forehead, for it is said, and it shall please the Lord better than an ox, or a
bullock that hath a horn [sic] and hoofs.[48]
Before the
Tabernacle was erected the high places were permitted and the sacrificial
service was performed by the first-born.[49]
m. Meg. 1:11 There is no difference between
Shilo and Jerusalem except that in Shilo they eat Lesser Holy Things and second
tithe in any place within sight [of the place], while in Jerusalem [they eat
the same things only] within the wall. And in both places Most Holy Things are
eaten [only] within the area encompassed by the veils. [After] the
sanctification of Shilo it was permitted (to set up high places elsewhere], but
after the sanctification of Jerusalem it was not permitted [to set up high
places elsewhere] [M. Zeb. 14:4–8].[50]
Precedent: It was the duty and obligation of the first-born after the fall to
offer sacrifices for his family. Can we further prove this thesis?
When Adam died he transmitted them (the laws given to Adam by G-d after
the fall) to Seth. Seth transmitted them to Methusaleh. Before Methusaleh died
he transmitted them to Noah. Noah arose and offered a sacrifice; as it says:
And he took of every clean beast... and offered burnt-offerings on the altar
(Gen. VIII, 20). Before Noah died he transmitted them to Shem.[51]
We can see that Adam as a
“first-born Priest” set the precedent for all first-born. We can further
understand that this precedent was interrupted by a specific event, which must
be resolved if the above cited principle of the “end being found in the
beginning” is to be accomplished in the first-born. In other words, if the
purpose of the “First-Born Priest” is to be accomplished there must be a tikun
for any event that interrupts that process.
Shem the Educator
We
must not think that the sole occupation of the “First-born Priest” was that of
making sacrificial offerings. Without a doubt, they were qualified in this
occupation, as we have already established. Rashi tells us that Shem[52]
was Melchizedek. We make this statement only to reiterate that Shem was also a
“Priest.”[53]
Gen 10:21 And unto Shem, the father
of all the children of Eber, the elder brother of Japheth, to him also were
children born. (JPS)
The verse is strange in that we can logically
deduce that Shem was the patriarchal ancestor of Eber. If we look at a
precedential Mishnah, we can unravel the mystery that the Torah is trying to
convey.
m. Ber. 1:1 …Rabban Gamaliel says,
“Until the rise of dawn.” His [Gamaliel’s] sons [talmidim] returned from a
banquet hall [after midnight]. They said to him, “We did not [yet] recite the Shema.[54]
We
have often cited this Mishnah. Here we can see from this Mishnah that the
Hebrew term “son” is also used for talmid. Therefore, we can translate Genesis
10:21 in the following manner.
Gen 10:21 And unto Shem, the father
(Hakham) of all the talmidim of [the Yeshiva of] Eber, the elder brother of
Japheth, he (Shem) also produced talmidim.[55]
Shem
had a Bet Din,[56]
which enacted rulings on the Torah (i.e. halakhah). However, Shem not only had
a Bet Din, he was also the head of a Torah academy.[57]
Precedent: It is the duty and
obligation of the “First-born Priest” to teach Torah to his family, and /or his
disciples.
Reuben
was the first-born of Ya’aqov.[58]
While he violates particular ethical laws, we can still learn a great deal from
this first-born Priest.
Gen 37:19-22 19 Then they
said to one another, "Look, this dreamer is coming! 20
"Come therefore, let us now kill him and cast him into some pit; and we
shall say, `Some wild beast has devoured him.' We shall see what will become of
his dreams!" 21 But Reuben heard it, and he delivered
him out of their hands, and said, "Let us not kill him." 22
And Reuben said to them, "Shed no blood, but cast him into this pit
which is in the wilderness, and do not lay a hand on him"-- that he
might deliver him out of their hands, and bring him back to his father.
Gen 37:29 Then Reuben returned to the pit, and indeed Joseph was not
in the pit; and he tore his clothes.
Reuben
assumes the role of the typical first-born. He wants to protect Yoseph from
being murdered by his other brothers.
Precedent: It is the duty, obligation and characteristic
of the “first-born Priest” to protect the members of his family, and /or his
talmidim, from danger and harm.
We
have seen that the role of the first-born is demonstrated in three basic
functions.
- Offering of Sacrificial
offerings
- Educating family and/or
talmidim
- Protecting and guarding
family or talmidim and by extension making the family and/or talmidim to
be able to stand on their own.
Hillel,
Menaḥem
and Shammai
The
usual or begging question is how this pericope of Mordechai connects with the
Torah Seder. Or, to be more direct; how does the theme of the Golden Calf and
the Priesthood of the first-born fit the present pericope?
Mar 14:43 And immediately, while he
was still speaking, Yehuda Ish Keriyoth, one of the twelve, came, and (brought)
with him a big group [Temple-guards] with daggers and clubs, from the Kohen
Gadol and the soferim and the elders (of the Tz’dukim).
Hakham Tsefet realizes that the “Priesthood” is
defunct. Likewise, the purpose of the Temple is also defunct. The Temple had
become a “den of thieves” rather than a “house of Prayer for all nations.”
Hillel the Elder saw the “House of G-d” as a place where all the peoples of the
world (Gentiles) should visit.[59] However, we would opine
that Hillel saw the “House of G-d” as a place for all the peoples of the earth
to visit rather than being a strictly “Jewish” edifice. Harvey Faulk suggests
that Hillel and Menahem the Essene[60]
were the innovators of “evangelism” to the Gentiles.[61]
Actually, the topic is far more reaching than this superficial statement. Menaḥem was Hillel’s
original counterpart, Av Bet Din to Hillel. The Mishnah records his leaving the
office of Av Bet Din.
m. Hagigiah
2:2 Hillel and Menaḥem did not differ. Menaḥem departed, Shammai
entered. [62]
From the cited-Mishnah, we are able to see that
there was a unity between Hillel and Menaḥem. An interesting observation when reading about
the Zugot[63] is that the only two of
the Zugot that are in diametric opposition are Hillel and Shammai. None of the
other Zugot seem to have the proclivity towards opposition. While it is true
that the Av Bet Din seems to hold the stricter view of the Torah, we are not
told that any of the other Zugot were in diametric opposition to each other.
This brings us to a very interesting point.
Some materials and Scholars suggest that Shammai
forced Menaḥem
out of office. Herein lays a great conspiracy. It appears that Hillel and Menaḥem may have
collaborated on how to resolve two great problems of their day.
- The
First was the “Gentile Question[64]”
- The
Second was the Priestly problem
The “Gentile question” was how to bring “salvation”
to the Gentile, or how to bring the Gentile who possesses the Nefesh Yehudi to
G-d. The Second question was how to correct the problem of the defunct
Priesthood. If Menaḥem
did depart from Hillel, his office as Av Bet Din and go to the Essenes, we
would have reason to believe that this is true. There were a great number of
legitimate “Kohanim” among the Essenes. We do not believe that Menahem intended
to try to bring a revolution, which would bring about the restoration of the
“Levitical Priesthood.” However, it seems plausible that Hillel and Menahem did
have, or try to construct, a plan to restore the priesthood of the first-born
and “evangelize” the Gentiles who possessed the Nefesh Yehudi. Yeshua had a
predilection for “talmudizing” the Gentiles that he passed on to his talmidim.
Because he is the product of Bet Hillel, we should realize that he received
this predilection from his teacher.[65]
One might further opine that Yeshua was a part of that plan.[66] Yeshua in turn passed this
strong desire on to his talmidim.
The Sin of the Golden Calf and Yeshua
Yeshua’s predilection for “talmudizing” the
Gentiles was not the norm of the day. This is evident from Second Lukas (Acts)
10:28. Hakham Tsefet tells Cornelius that it is “unlawful[67]”
for a Jew to have fellowship with a Gentile. While the Torah does tell us how
to interact with the Gentiles, it does not forbid that interaction as we have
seen from D’varim 7:3. Therefore, we must conclude that the Sages enacted a
dogma, which forbid this interaction. From the materials above, we must
conclude that it was not Hillel or Menahem who enacted such laws.
Shammai was vehemently opposed to the “Gentile
question.” Furthermore, the day he took office as Av Bet Din he enacted
eighteen rules. In the discussion on clean and unclean liquids and hands,
Shammai declares the Gentile and their lands unclean. The Mishnah, Tosefta and
Gemara are cryptic in that we do not understand the full discussion. However,
the House of Shammai was vehemently opposed to the possible interaction of Jew
and gentile. The eighteen rules fostered greater separation between Jew and
Gentile.[68]
This was a day of infamy for the Jews.
b. Shab. 17a And on that day Hillel sat submissive before Shammai, like one of the
disciples, and it was as grievous to Israel as the day when the
[golden] calf was made.
Why was this day a day of such infamy? Hillel
taught that one should Love ALL people and bring them close to the Torah.[69] Shammai’s eighteen created
a rift between the Jew and the Gentile which brought about great animosity
between the two peoples. The Jewish people were destined to be Kings and
Priests to and among the nations. Shammai drove the sword in the Bet Midrash
and retarded this process.
While the measure of interaction with Gentiles is
of vital importance, G-d’s plan for the world is tikun. Adam was to cultivate
the Garden of Eden (lit. delight). He brought separation and division into the
world. G-d’s plan of tikun, conceived in the Jewish people, is to bring about
the restoration of the earth to that state of “delight”[70]
that Adam experienced in the Garden.
Commentary to Hakham Shaul’s School of Remes
μάχαιρα
The sin of the first-born brought a forfeiture of
office. However, as we have stated above the forfeiture was only parenthetical
waiting for the appropriate “tikun” to take place. The defunct priesthood
brought about a forfeiture of their official duties with their assassination of
a Torah Scholar, i.e. Yeshua.
Isn’t it amazing that a major point in the chain of
tikun is initiated in another “garden.”
We have marginally translated the Greek word μάχαιρα
- machaira” as a “dagger”
above. This is because we cannot adequately deal with the true meaning of μάχαιρα
- machaira in a Peshat
commentary. Therefore, we have reserved our comments until now to show that
Hakham Tsefet and Hakham Shaul are in perfect agreement with the present Torah
Seder where the “sin of the Golden Calf” sparks their interest.
Clubs and daggers are clear indicators that the
Priesthood is defunct. However, when we look at the Greek vocabulary the Remes
“hint” is awe-inspiring.
While the Greek word μάχαιρα
- machaira” can be translated
as “dagger” it is not fitting to the scene. When do “Priests and Levites”
(Temple-guards) go about armed with “swords and “clubs”? Nanos in his work “The Mystery of Romans: The Jewish Context pf
Paul’s Letter”[71]
commenting on Synagogue authorities points out that μάχαιρα
- machaira” should be translated
“circumcision knife.” In his words “the μάχαιρα
- machaira” was a symbol of
authority.” Therefore, the show of the supposed “dagger” is the show of the μάχαιρα
- machaira” - a show of
authority. Interestingly when we allow for contiguity, one of Yeshua’s talmidim
removes the “ear” (Shema Yisrael) of the Kohen Gadol’s servant (δοῦλοσ)[72] and now he cannot hear
until he is touched by the Master. Touching the ear - οὖς is the faculty of perceiving with the mind, and or
the faculty of understanding and knowing.
Thus we can see that there is a show of power in
the present case between the power of the defunct priesthood and the
restoration of the Priesthood of the firstborn. Yet we still have the “clubs”
of the Temple-guards, which according to the Mishnah[73]
are the “Levites.” In allegorical terms the ξύλον – xulon is not a mere “club.” According to
the Analytical Lexicon of the Greek New Testament[74] the word ξύλον – xulon is allegorically “inferior
teachings.” Now the allegory does not stop here. The idea of the μάχαιρα
- machaira” as a symbol of
authority combined with the ξύλον – xulon is most intriguing. Both of these
items represent authority, but the question is “whose authority”? According to
the Master, the P’rushim (Pharisees) sit in Moshe’s seat,[75]
i.e. possess the authority to transmit or hand down the Torah (Mesorah).
Therefore, it is evident that the Torah of the Tz’dukim (Sadducees and the
Priesthood of the first century) is defunct and inferior the (ξύλον – xulon). Now the right of the μάχαιρα
- machaira” passes to Messiah
and his court. The significance of this statement is that it is in his power to
authorize conversions. We offer another allegorical translation of (ξύλον – xulon) to
better understand the allegory we have posited. ξύλον – xulon can also be the “Bench” of the Bet
Din or Bate Din. Thus, we can now say that the authority of conversion is in
the hands of the Master Courtiers, the Bate Din and Hakhamim. Now the present
pericope of Mark and Romans show that even though the Master is crucified, his
Kingdom and Priesthood, i.e. the Priesthood of Melchizedek is therefore “eternal.”[76]
Interestingly, Yeshua can also be saying to the Kohen Gadol, “have you come to
threaten me with the cross”? (ξύλον – xulon can also be cross). This would be an absolute breech of Torah. It is
premeditated murder. Yeshua permits these things because he has a vision that
is similar to Hillel and the Prophets mentioned above.
there is presently a remnant
We have spoken at length of the “Priesthood of the
Firstborn.” But, in true Machiavellian style we must ask, what is the Remes
meaning of the “Priesthood of the Firstborn?”
Ezra was a “Scribe” and “Priest.” However, when we
look at these titles from Remes we again have questions that need answering. We
clearly understand the role of the Priesthood as noted above. However, we ask,
why was he also a “Scribe”? The meaning of this is given in Ezra 7:10 where it
shows us that Ezra studied (Drash) the Torah, its judgments and statutes for
the sake of teaching them to the B’ne Yisrael. Thus Ezra as a Scribe was
trained by his mentor in the transmission and “handing down” of the Torah. The
role of Torah transmission passed out of the hands of the Priesthood to the hands
of the Hakham. Thus, the appearance of the Sage, the tribal leaders begin to
play a secondary role, as does the king. Allegorically speaking, the new Tribal
leader and King is the Hakham. We see Hillel allegorically as a tribal leader
and or King of his generation. Because Hillel and Yeshua are both of the
Davidic lineage, Hillel assumes responsibility for Yeshua’s Torah education. It
would have been impossible for it to be any other way. This would be especially
true of his father Yosef died when Yeshua was still very young.
The paradigm shift is from a defunct priesthood to
a “collegiate Council of Scholars.” The “Kingdom/governance of G-d” was now in
the hands of the Bate Din and Hakhamim. Thus, “firstborn” should not be
interpreted in the literal sense of the word. The firstborn is the Sage, the
spiritual guide of the People of G-d. Their rise was the single most important
chain of events in the history of the B’ne Yisrael. Through them Yisrael has
retained her identity. The Sages cared less where the hand of Providence
stationed them. They have a legitimate priesthood that needs to be faithfully
discharged.
The “Kallah” (Bride) had elevated herself to the
fitting place of being a Queen. Torah education is the Messiah of Yisrael. The
Torah is her King and G-d is her LORD and the Shema is her creed!
Therefore our pericope teaches us that Yeshua
conducts himself as a First-born Priest and pronounces a guilty verdict against
this defunct priesthood. This demonstrates that the defunct priesthood is in the
process of being replaced by the rightful first-born, i.e. the Torah Scholar.
The end is in the beginning. Gen
1:5 — And there was evening and there was morning, the day of unity.[77] The disunity will be repaired and humanity will
once again be at unity with themselves and G-d. This can only happen when the
walls Torah ignorance are broken down. Before this “end” is accomplished, the
first-born Priest, the Hakham must accomplish his mission!
Some Questions to Ponder:
- From all the readings for this week, which particular verse or
passage caught your attention and fired your heart and imagination?
- In your opinion, and taking into consideration all of the above
readings for this Sabbath, what is the prophetic message (the idea that
encapsulates all the Scripture passages read) for this week?
Blessing After
Torah Study
Barúch Atáh Adonai, Elohénu Meléch
HaOlám,
Ashér Natán Lánu Torát Emét,
V'Chayéi Olám Natá B'Tochénu.
Barúch Atáh Adonái, Notén HaToráh.
Amen!
Blessed is Ha-Shem our God, King of
the universe,
Who has given us a teaching of
truth, implanting within us eternal life.
Blessed is Ha-Shem, Giver of the
Torah. Amen!
“Now unto Him who is able to
preserve you faultless, and spotless, and to establish you without a blemish,
before His majesty, with joy,
[namely,] the only one God, our Deliverer, by means of Yeshua the Messiah our
Master, be praise, and dominion, and honor, and majesty, both now and in all
ages. Amen!”
Counting of the Omer
Saturday Evening May 09, 2015
Evening: Counting of the Omer Day 36
Then read the following:
|
Day of the Omer |
Ministry |
Date |
Ephesians |
Attributes |
|
36 |
Parnas
3/Masoret |
Iyar 21 |
5:15-16 |
Truth united
with Chesed |
Ephesians 5:15-16 See then how your conduct (walk)[78] is (to be) in Chochmah (wisdom),[79] not as those without wisdom (fools),[80]
but as wise,[81]
redeeming[82] the
time,[83]
because the days are evil.[84]
Counting of the Omer
Sunday Evening May 10, 2015
Evening: Counting of the Omer Day 37
Then read the following:
|
Day of the Omer |
Ministry |
Date |
Ephesians |
Attributes |
|
37 |
Parnas
3/Chazan |
Iyar 22 |
5:17-20 |
Truth united
with Reverential Awe |
Ephesians 5:17-20 Therefore, do not be like those without wisdom,[85] but
hold to understanding[86] what
the will[87] of
the Lord is. And do not be drunk with wine,[88]
in which is dissipation,[89] but
be filled with the Mesorah,[90]
speaking to one another[91] in
psalms and hymns and spiritual songs, singing and making melody in your heart
to the Lord; always giving thanks (hodu) for all
things[92] to
God the Father in the authority of our master Yeshua HaMashiach,
Counting of the Omer
Monday Evening May 11, 2015
Evening: Counting of the Omer Day 38
Then read the following:
|
Day of the Omer |
Ministry |
Date |
Ephesians |
Attributes |
|
38 |
Parnas
3/Darshan |
Iyar 23 |
5:21-23 |
Truth united
with Compassion |
Ephesians 5:21-23 Submitting yourselves[93]
to one another[94] in
the reverential awe of Messiah.[95]
Wives,[96] submit[97] yourselves to your own husbands,[98] as to
the priest of the home.[99] For
the man (husband) is principle chief
(agent) before the woman (wife),[100]
even as Messiah is the principle chief of the Esnoga (congregation/Synagogue); and he (Messiah and the Husband) is the guardian[101]
(shomer) of the body.
Counting of the Omer
Tuesday Evening May 12, 2015
Evening: Counting of the Omer Day 39
Then read the following:
|
Day
of the Omer |
Ministry |
Date |
Ephesians |
Attributes |
|
39 |
Parnas 3/Parnas 1 |
Iyar 24 |
5:24-28 |
Truth united with Confidence |
Ephesians 5:24-28 Just as the Esnoga (congregation/Synagogue) submits to Messiah,[102]
so let the wives be to their own husbands in everything.[103]
Husbands, love[104] your
wives,[105] even
as Messiah also loved the Esnoga and gave himself for it,[106]
that he might sanctify (set apart)
and cleanse[107] it
with the washing of water[108] by
the Torah,[109] that
he cause it to stand by[110]
himself as the glorious Esnoga/Congregation, without spot or wrinkle or any
such things,[111] but
that it should be holy and without blame.[112]
Therefore, men should follow the example of Messiah and love their wives as their own bodies. He who loves his wife loves
himself.
Counting of the Omer
Wednesday Evening May 13, 2015
Evening: Counting of the Omer Day 40
Then read the following:
|
Day
of the Omer |
Ministry |
Date |
Ephesians |
Attributes |
|
40 |
Parnas 3/Parnas 2 |
Iyar 25 |
5:29-33 |
Truth united with Sincerity |
Ephesians 5:29-33 For, no man ever hates his own body,[113]
rather (he) sustains and values[114] it,
even as the Master loves the Congregation (of Messiah). For we are members of
his body, his flesh, and of bones.[115]
As it is written, “For this cause a
man will leave his father and mother and will be joined to his wife, and the
two of them will be one flesh.”[116] This
is a profound So’od, (secret – mystery)[117] but I speak concerning Messiah and his
congregation. But also let everyone of you in particular so love his wife even
as himself, and the wife should defer to her own husband.
Counting of the Omer
Thursday Evening May 14, 2015
Evening: Counting of the Omer Day 41
|
Day
of the Omer |
Ministry |
Date |
Ephesians |
Attributes |
|
41 |
Parnas 3 |
Iyar 26 |
6:1-4 |
Foundation – Office of the Pastor #3 Virtue: Emet (Truth/Honesty) Ministry: Parnas [Pastor] (Female – hidden) |
Ephesians 6:1-4 Children, obey your parents[118]
in the Lord,[119] for
this is right (just)[120]. “Honor your father and mother, (which is
the first mitzvah with a promise),[121]
so that it may be well with you, and that you may live long on the earth.”[122] And
fathers, do not provoke your children to anger,[123]
but bring them up in the discipline[124]
(Mesorah – Oral) Torah and
instruction[125] of
the Lord.[126]
Coming Semi-Festivals:
Yom
Yerushalayim
Sunday May 17th,
2015
Next Shabbat:
Shabbat “Sh’nei Luchot Abanim”
- “Two tables of stone”
&
Shabbat Mevar’chim HaChodesh
Sivan
(Proclamation of the New Moon
for the month of Sivan)
(Evening Monday 18th
of May – Evening Tuesday 19th of May, 2015)
|
Shabbat |
Torah
Reading: |
Weekday
Torah Reading: |
|
שְׁנֵי-לוּחֹת
אֲבָנִים |
|
Saturday Afternoon |
|
“Sh’nei
Luchot Abanim” |
Reader 1 – D’barim 10:1-5 |
Reader 1 – D’barim 11:10-12 |
|
“Two tables of stone” |
Reader 2 – D’barim 10:6-8 |
Reader 2 – D’barim 11:13-15 |
|
“Dos tablas de piedra” |
Reader 3 – D’barim 10:9-11 |
Reader 3 – D’barim 11:16-18 |
|
Reader 4 – D’barim 10:12-15 |
|
|
|
D’barim (Deut.) 10:1 – 11:9 B’Midbar (Num) 28:9-15 |
Reader 5 – D’barim 10:16-19 |
Monday & Thursday Mornings |
|
Psalm 119:25-48 |
Reader 6 – D’barim 10:20-22 |
Reader 1 – D’barim 11:10-12 |
|
Ashlamatah: I Kings 8:9-18 1 Sam. 20:18. 42 |
Reader 7 – D’barim 11:1-9 |
Reader 2 – D’barim 11:13-15 |
|
P. Abot 4:11 |
Maftir
– B’Midbar 28:9-15 |
Reader 3 – D’barim 11:16-18 |
|
N.C.: Mark 14:53-65; Lk 22:54-62; Rm 11:11-16 |
I Kings 8:9-18 1 Sam. 20:18. 42 |
|
Shalom Shabbat!
Hakham Dr. Yosef ben Haggai
Rabbi Dr. Hillel ben David
Rabbi Dr. Eliyahu ben Abraham
Note:
Those who attend Sunday morning the Torah Seder class should have
if possible a Strong’s Concordance, as well as paper and pencil at hand. Todda
Rabba!
The Ten (3 + 7) Men of a Jewish Nazarean Congregation
|
Bench of Three Hakhamim (Local Bet Din) |
| | | | | | HEAVENLIES Or HEAVENLY PLACES | | | | | | | |
||
|
|
Keter (Crown) – Colourless Ministry: Invisible Divine Will in the Messiah |
|
|
|
Binah (Understanding) - Gray Virtue: Simchah (Joy) Ministry: 2nd of
the bench of three APOSTLE |
|
Chochmah (Wisdom) - Black Virtue: Emunah (Faithful
Obedience) Ministry: Chief Hakham 1st
of the bench of three APOSTLE |
|
|
|
Da'at (Knowledge) - White Virtue: Yichud (Unity) Ministry: 3rd of
the bench of three APOSTLE |
|
|
|
The Seven Paqidim (Servants
at the Bench) |
|||
|
Gevurah (Strength/Might)
– Scarlet Red Virtue: Yir’ah
(Fear of G-d) Ministry:
Sheliach [Chazan/Bishop] |
|
G’dolah /
Chessed (Greatness/Mercy)
– Royal Blue Virtue: Ahavah
(love) Ministry:
Masoret [Catechist/Evangelist] |
| | | | | | | | | | | | | EARTHLY Or EARTHLY PLACES | | | | | | | | | | | | | | |
|
|
Tiferet (Beauty) - Yellow Virtue: Rachamim
(Compassion) Ministry: Darshan or Magid
[Prophet] |
|
|
|
Hod (Glory) - Orange Virtue: Temimut (Sincerity) Ministry: Parnas [Pastor] |
|
Netzach (Victory) – Emerald Green Virtue: Bitahon (Confidence) Ministry: Parnas [Pastor] |
|
|
|
Yesod (Foundation) -
Violet Virtue: Emet
(Truth/Honesty) Ministry: Parnas
[Pastor] (Female –
hidden) |
|
|
|
|
Shekhinah /
Malkhut (Presence) –
Purple Virtue: Humility Ministry:
Meturgeman/Moreh/ Zaqen
[Teacher/Elder] |
|
|