|
Esnoga
Bet Emunah 4544
Highline Dr. SE Olympia,
WA 98501 United
States of America ©
2014 E-Mail: gkilli@aol.com |
|
Esnoga
Bet El 102
Broken Arrow Dr. Paris
TN 38242 United
States of America ©
2014 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 |
|
Heshvan
22, 5775 – Nov 14/15, 2014 |
Seventh
Year of the Shmita Cycle |
Candle Lighting and Habdalah Times:
|
Amarillo,
TX, U.S. Fri. Nov
14 2014 – Candles at 5:24 PM Sat. Nov
15 2014 – Habdalah 6:21 PM |
Austin
& Conroe, TX, U.S. Fri. Nov
14 2014 – Candles at 5:17 PM Sat. Nov
15 2014 – Habdalah 6:12 PM |
Brisbane,
Australia Fri. Nov
14 2014 – Candles at 5:58 PM Sat. Nov
15 2014 – Habdalah 6:54 PM |
|
Chattanooga,
& Cleveland, TN, U.S. Fri. Nov
14 2014 – Candles at 5:18 PM Sat. Nov
15 2014 – Habdalah 6:15 PM |
Everett,
WA. U.S. Fri. Nov
14 2014 – Candles at 4:15 PM Sat. Nov
15 2014 – Habdalah 5:21 PM |
Manila & Cebu, Philippines Fri. Nov
14 2014 – Candles at 5:06 PM Sat. Nov
15 2014 – Habdalah 5:58 PM |
|
Miami, FL, U.S. Fri. Nov
14 2014 – Candles at 5:14 PM Sat. Nov
15 2014 – Habdalah 6:08 PM |
Murray,
KY, & Paris, TN. U.S. Fri. Nov
14 2014 – Candles at 4:27 PM Sat. Nov
15 2014 – Habdalah 5:25 PM |
Olympia,
WA, U.S. Fri. Nov 14 2014 – Candles at 4:20 PM Sat. Nov 15 2014 – Habdalah 5:25 PM |
|
San Antonio, TX, U.S. Fri. Nov
14 2014 – Candles at 5:21 PM Sat. Nov
15 2014 – Habdalah 6:16 PM |
Sheboygan & Manitowoc, WI, US Fri. Nov
14 2014 – Candles at 4:08 PM Sat. Nov
15 2014 – Habdalah 5:11 PM |
Singapore,
Singapore Fri. Nov
14 2014 – Candles at 6:33 PM Sat. Nov
15 2014 – Habdalah 7:23 PM |
|
St.
Louis, MO, U.S. Fri. Nov
14 2014 – Candles at 4:31 PM Sat. Nov
15 2014 – Habdalah 5:30 PM |
Tacoma,
WA, U.S. Fri. Nov
14 2014 – Candles at 4:17 PM Sat. Nov
15 2014 – Habdalah 5:23 PM |
|
|
|
|
|
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,
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 Prof. Dr. Conny Williams & beloved
family
Her Excellency Giberet Gloria Sutton & beloved
family
His Excellency Adon Yoel ben Abraham and beloved wife
HE Giberet Rivka bat Dorit
His Excellency Adon Tsuriel ben Abraham and beloved
wife HE Giberet Gibora bat Sarah
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
His Excellency Adon Ze’ev ben Abraham and beloved wife
HE Giberet Hadassah bat Sarah
Her Excellency Giberet Whitney Mathison
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 a
righteous/generous man, H.E. Adon Barth Lindemann on occasion of his belated
birthday which was Cheshvan the 6th. We are very sorry for being
late, nevertheless we want to wish him and loved ones a happy and most
wonderful Yom Huledet Sameach, with good health and a very long life copiously
prospering in all of his endeavors, amen ve amen! For his great loving-kindness
and faithfulness to this work we will always be eternally grateful!
We also want to dedicate this Torah Seder to
the daughter of His Excellency Adon Gabriel ben Abraham & Giberet Elisheba
bat Sarah, who has pneumonia. We pray G-d’s healing power be upon her with a
full and speedy restoration to full health physically, spiritually and
mentally, and we all say amen ve amen!
Shabbat “Pin’chas” – “Phinehas”
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
פִּינְחָס |
|
Saturday
Afternoon |
|
“Pin’chas” |
Reader 1 – B’Midbar 25:10-15 |
Reader 1 – B’Midbar
26:19-22 |
|
“Phinehas” |
Reader 2 – B’Midbar 25:16-18 |
Reader 2 – B’Midbar
26:23-25 |
|
“Finees” |
Reader 3 – B’Midbar 26:1-4 |
Reader 3 – B’Midbar
26:19-25 |
|
B’Midbar (Num.)
25:10 - 26:18 |
Reader 4 – B’Midbar 26:5-7 |
|
|
Ashlamatah: Malachi 2:5-7 + 3:1-6, 10 |
Reader 5 – B’Midbar 26:8-11 |
Monday & Thursday Mornings |
|
Psalm 105:7-15 |
Reader 6 – B’Midbar 26:12-14 |
Reader 1 – B’Midbar
26:19-22 |
|
Reader 7 – B’Midbar 26:15-18 |
Reader 2 – B’Midbar
26:23-25 |
|
|
Maftir: B’Midbar 26:15-18 |
Reader 3 – B’Midbar
26:19-25 |
|
|
N.C.: Mk 12:35-37a; Lk 20:41-44; Rm 5:17-21 |
- Malachi 2:5-7 + 3:1-6, 10 |
|
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 desire. 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 doing 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: Honouring 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
·
Phinehas’ reward – Numbers 25:10-15
·
War declared against the Midianites – Numbers
25:16-18
·
The Second Census – Numbers 25:19 – 26:3
·
Census taken from all the tribes with the exception
of Levi (Part I) – Numbers 26:5-18
Reading Assignment:
The Torah Anthology: Yalkut Me’Am Lo’Ez - Vol
14: Numbers – II – Final Wonderings
By: Rabbi Yitzchaq Magriso
Published by: Moznaim Publishing Corp. (New
York, 1983)
Vol. 14 – “Numbers – II – Final Wonderings,”
pp. pp. 223-246.
Rashi & Targum Pseudo Jonathan
for: B’midbar (Numbers) 25:10 – 26:18
|
Rashi |
Targum Pseudo
Jonathan |
|
10. The Lord spoke to Moses, saying: |
10.
AND the LORD spoke with Mosheh, saying: |
|
11. Phinehas the son of Eleazar the son of Aaron
the kohen has turned My anger away from the children of Israel by his
zealously avenging Me among them, so that I did not destroy the children of
Israel because of My zeal. |
11. Phinehas the zealous, the son of Elazar bar
Aharon, the priest, has turned away mine anger from the children of Israel,
in that, when zealous with My zeal, he has slain the sinners who were among
them; and for his sake I have not destroyed the children of Israel in My
indignation. |
|
12. Therefore, say, "I hereby give him My covenant of peace. |
12. Swearing by My Name, I say to him, Behold, I
decree to him My
covenant of peace, and will make him an angel of the covenant,
that he may ever live, to announce the Redemption at the end of the days. |
|
13. It shall be for him and for his descendants
after him [as] an
eternal covenant of kehunah, because he was zealous for his God and atoned
for the children of Israel." |
13. And because they defamed him, saying, Is he
not the son of Phuti, the Midianite? behold, I will make him to possess the
high priesthood; and because he took the lance with his arm, and struck the
Midianitess in her body, and prayed with his mouth for the people of the
house of Israel, the
priests will be held worthy of the three gifts of the shoulder, the
cheek-bone, and the inwards; and it will be to him, and to his sons after
him, an everlasting covenant of consecration, because he was zealous for the
LORD, and propitiated for the children of Israel. |
|
14. The name of the Israelite man who was
killed, who was slain with the Midianite woman was Zimri the son of Salu, the
chieftain of the Simeonite paternal house. |
14. Now the name of the man of Israel who was
slain with the Midianitha was Zimri bar Salu, a chief of the house of his
fathers of the tribe of Shimeon. |
|
15. And the name of the Midianite woman who was
slain was Cozbi the daughter of Zur, a national leader of a paternal house in
Midian. |
15. And the name of the Midianite woman who was
killed was Kosbi, daughter of Zur, who was called Shelonae, a daughter of
Balak, the prince of the people of Moab, whose dwelling-place was in Midian. |
|
16. The Lord spoke to Moses saying: |
16. And the LORD spoke with Mosheh, saying: |
|
17. Distress the Midianites, and you shall smite
them. |
17. Trouble the Midianites and slay them, |
|
18. For they distress you with their plots which
they contrived against you in the incident of Peor and in the incident of
Cozbi their sister, the daughter of the Midianite chieftain, who was slain on
the day of the plague [that had come] because of Peor. |
18. because they troubled you by their deceitful
counsels when they beguiled you in the matter of Peor, and of Kosbi their
sister, daughter of the prince of Midian, who was slain in the day of the
plague for the matter of Peor. |
|
|
19. And it came to pass after the plague,
that the compassions of the heavens were turned to avenge His people with judgment. |
|
|
|
|
1. It was after the plague, that the Lord spoke
to Moses and to Eleazar the son of Aaron the kohen, saying: |
1.
And the LORD spoke to Mosheh and Elazar bar Aharon the priest, saying: |
|
2. Take a census of all the congregation of the
children of Israel from twenty years old and upwards, following their
fathers' houses, all that are fit to go out to war in Israel. |
2. Take the sum of the account of the whole
congregation of the Bene Israel, from twenty years old and upward, according
to the house of their fathers, of every one who goes forth with the host in
Israel. |
|
3. Moses and Eleazar the kohen spoke with them
in the plains of Moab by the Jordan at Jericho, saying: |
3. And Mosheh and Elazar the priest spoke with
the leaders, and commanded that they should number them in the plain of Moab,
by the Jordan (over against) Jericho, saying |
|
4. "From the age of twenty and upward, as
the Lord commanded Moses and the children of Israel who had come out of
Egypt." |
4. (You are to number them) from a son of
twenty years and upward, as the LORD commanded Mosheh and the sons of Israel
when they came out of the land of Mizraim. |
|
5. Reuben, Israel's firstborn: The descendants
of Reuben were: the family of the Hanochites from Hanoch; the family of the
Paluites from Palu, |
5. Reuben, the first-born of Israel: the sons
of Reuben, Hanok, the family of Hanok; of Phallu, the family of Phallu; |
|
6. the family of the Hezronites from Hezron,
and the family of the Carmites from Carmi. |
6. of Hezron, the family of Hezron; of Karmi,
the family of Karmi. |
|
7. These were the families of the Reubenites,
and they numbered forty three thousand, seven hundred and thirty. |
7. These are the families of Reuben, and their
numbers were forty-three thousand seven hundred and thirty. And the sons of
Phallu Eliab; |
|
8. The sons of Palu were Eliab. |
8. - |
|
9. The sons of Eliab were Nemuel, Dathan and
Abiram they are Dathan and Abiram, the chosen of the congregation who incited
against Moses and Aaron in the assembly of Korah, when they incited against
the Lord. |
9. the sons of Eliab, Nemuel, and Dathan, and
Abiram. The same were Dathan and Abiram who brought together the congregation
that gathered and made the division against Mosheh and Aharon in the
congregation of Korach, when they gathered together and made division against
the LORD, |
|
10. And the earth opened its mouth and swallowed
them and Korah, when that assembly died, and when fire destroyed two hundred
and fifty men, and they became a sign. |
10. and the earth opened her mouth and swallowed
them and Korach, when the congregation of the wicked died, when the fire
devoured the two hundred and fifty men, and they were made an example. |
|
11. Korah's sons, however, did not die. |
11. But the sons of Korach were not in the
counsel of their father, but followed the doctrine of Mosheh the prophet; and
therefore they died not by the plague, nor were smitten by the fire, nor
engulfed in the yawning of the earth. |
|
12. The descendants of Simeon according to their
families: the family of the Nemuelites from Nemuel, the family of the
Jaminites from Jamin, the family of the Jachinites from Jachin, |
12. The Bene Shimeon, Nemuel, Jamin, Jakin,
Zerach, |
|
13. the family of the Zerahites from Zerah, the
family of the Shaulites from Shaul. |
13.
___ Shaul, with their families, |
|
14. These were the families of the Simeonites
twenty two thousand and two hundred. |
14. ___ twenty-two thousand two hundred. |
|
15. The descendants of Gad according to their
families: the family of the Zefonites from Zefon, the family of the Haggites
from Haggi, the family of the Shunites from Shuni, |
15. Of Gad, the families of Zephon, Haggi, Suni, |
|
16. the family of the Oznites from Ozni, the
family of the Erites from Eri, |
16. Ozni, Heri, _ |
|
17. the family of the Arodites from Arod, the
family of the Arelites from Areli. |
17. Arod, _ Areli, |
|
18. These were families of Gad according to
those of them counted, forty thousand and five hundred. |
18. _ forty thousand five hundred. |
|
|
|
Rashi Commentary for: B’Midbar (Num.) 25:10 – 26:18
11
Phinehas the son of Eleazar the son of Aaron the kohen
Since the tribes were disparaging him, saying, Have you seen the son of Puti,
whose mother’s father [Jethro] fattened (פִּטֵּם) calves for idols (See Rashi, Exod. 6:25), and
who killed a chieftain of an Israelite tribe? For this reason, Scripture traces
his pedigree to Aaron.-[Sanh. 82b, Num. Rabbah 21:3, Mid. Tanchuma Pinchas 2]
by
his zealously avenging Me Heb. בְּקַנְאוֹ
אֶת־קִנְאָתִי , by his avenging My
vengeance, by his releasing the wrath that I should have released. The term קִנְאָה always denotes someone motivated to take
vengeance for some matter, in old French, enprenemant.
12
My covenant of peace That
it should be a covenant of peace for him. Just as a man owes gratitude and
favor to someone who did him a favor, so here God expressed to him His feelings
of peace.
13
It shall be This covenant of Mine [mentioned in the
previous verse] shall be for him.
an
eternal covenant of kehunah Although the kehunah had already been given to Aaron’s descendants, it
had been given only to Aaron and his sons who were anointed with him, and to
their children whom they would beget after their anointment. Phinehas, however,
who was born before that and had never been anointed, had not been included in
the kehunah until now. And so, we learn in [Tractate] Zevachim [101b],
“Phinehas was not made a kohen until he killed Zimri.”
for
his God Heb. לֵאלֹהָיו , for the sake of his
God, as in (11:29),"Are you zealous for my sake (לִי) ?" and (Zech. 8:2),"I am zealous for
Zion (לְצִיּוֹן) "-for the sake of Zion.
14
The name of the Israelite man In the place it [Scripture] traces the
lineage of the righteous man for praise, it traces the lineage of the wicked
man for shame.-[Mid. Tanchuma Pinchas 2, Num. Rabbah 21:3]
the
chieftain of the Simeonite paternal house Of one of the five
paternal houses belonging to the tribe of Simeon. Another interpretation: To
proclaim the praise of Phinehas, for although he [Zimri] was a chieftain, he
[Phinehas] did not refrain from acting zealously against a profanation of the
Divine Name. This is why Scripture tells us the name of the one who was
slain.-[Mid. Aggadah]
15
The name of the slain... woman... To inform you of the hatred of the Midianites
[toward Israel], for they submitted a princess to prostitution to entice Israel
into sin.-[Mid. Tanchuma Pinchas 2, Num. Rabbah 21:3]
a
national leader One of the five Midianite kings: “Evi, Rekem,
Zur...” (31:8). He was the most prominent of them all, as it says, “a national
leader.” But because he degraded himself by abandoning his daughter, he is
listed only as the third [king].-[Mid. Tanchuma Pinchas 2]
a
paternal house There were five paternal houses in Midian:
Ephah, Epher, Hanoch, Abida, and Elda’ah (Gen. 25:4). This was the king of one
of them.
17
Distress Heb. צָרוֹר , like זָכוֹר , ‘remember,’ (Exod.
20:8), and שָׁמוֹר , ‘keep’ (Deut. 5:12); a
term describing a continual action [as if to say,] You must [constantly] show
hostility toward them.
18
For they distress you... in the incident of Cozbi
By submitting their daughters for prostitution so as to entice you to stray
after Peor. He did not order the destruction of Moab for the sake of Ruth, who
was destined to issue from them, as is stated in [Tractate] Bava Kamma [38b].
Chapter
26
1
It was after the plague This can be compared to a shepherd whose flock
was intruded by wolves who killed some of them [his sheep]. He counted them to
know how many were left. Another interpretation: When they left Egypt and were
entrusted to Moses, they were delivered to him with a number. Now that he was
close to death and would soon have to return his flock, he returns them with a
number.-[Mid. Tanchuma Pinchas 4, Num. Rabbah 21:7]
2
following their fathers’ houses Their lineage followed their father’s tribe,
not their mother’s.-[B.B. 109b]
3
Moses and Eleazar the kohen spoke with them They spoke with
them concerning this, namely that the Omnipresent had commanded to count them.
saying
They said to them, “You must be counted.”
4
From the age of twenty and upward, as the Lord commanded... that
they be counted from the age of twenty and upwards, as it says, “Everyone who
goes through the counting, [from the age of twenty and upward]” (Exod. 30:14).
5
the family of the Hanochites Heb. מִשְׁפַּחַת הַחֲנֽכִי . Since the nations were
denigrating them and saying, "How can they trace their lineage by their
tribes? Do they think that the Egyptians did not exploit their mothers? If they
mastered their bodies, all the more so [did they exercise authority over] their
wives. Therefore, the Holy One, blessed is he, appended His Name to them, the
[letter] ‘hey’ to one side and the ‘yud’ to the other side, as if to say, “I
bear witness for them, that these are the sons of their fathers.” This is
stated explicitly by David, “the tribes of God, (יָהּ) testimony to Israel” (Ps. 122: 4)—this Name (יָהּ) testifies for them regarding their tribes. For
this reason, in each of them Scripture writes, הַחֲנֽכִי , הַפַּלֻּאֵי [the Hanochites, the
Paluites in which each name begins with a ‘hey’ and ends with a 'yud’] (Song
Rabbah 4:12; Pesikta d’Rav Kahana p.82b, 93a), but in the case of Jimnah יִמְנָה , it is unnecessary for
it to say [for the family of the Jimnites,] מִשְׁפַּחַת
הַיִּמְנִי [only מִשְׁפַּחַת הַיִּמְנָה ], since the Divine Name
is already affixed to it—the ‘yud’ at the beginning and the ‘hey’ at the end.-
[Mid. Aggadah]
9
who incited Israel against Moses and Aaron.
when
they incited The people against the Lord.
incited
Heb. הִצּוּ . They enticed Israel to
quarrel with Moses, a causative term.
10
and they became a sign A
sign and a reminder, “so that no outsider, who is not of the seed of Aaron,
shall approach” (above 17:5) to dispute the kehunah any more.
11
Korah’s sons, however, did not die They were originally involved in the
conspiracy, but during the dispute they contemplated repentance; therefore, an
elevated area was set apart for them in Gehinnom, and they stayed there.-[Sanh.
110b]
13
from Zerah This was Zohar [see Exod. 6:15], a name
derived from the word צֽהַר , which means shining [a
synonym of זֶרַח , Zerah]. However, the
family of Ohad [mentioned in Exodus] died out, as did five from the tribe of
Benjamin. For he came to Egypt with ten sons, but only five are listed here. So
it was with Ezbon of the tribe of Gad, so [altogether] seven families [no
longer existed]. I found [the reason for this] in the Talmud Yerushalmi [Sotah
1:1]. When Aaron died, the clouds of glory withdrew, and the Canaanites came to
fight against Israel. They [the Israelites] set their hearts on returning to
Egypt, and they went back eight stages of their journey [compare 21:4], from
Mount Hor to Moserah, as it says, “The children of Israel journeyed from the
wells of Bene Yaakan to Moserah; there Aaron died” (Deut. 10:6). Now did he not
die at Mount Hor? And [furthermore,] going back from Moserah to Mount Hor there
are eight stages in the journey! However, they turned back, and the Levites pursued
them to bring them back, killing seven of their families. The Levites lost four
families [in the battle]: the families of the Shimeites and the Uzzielites, and
of the three sons of Izhar, only the family of the Korahites is mentioned. I do
not know [the identity of] the fourth one. R. Tanchuma expounds that they [the
seven Israelite families] fell in the plague in connection with Balaam [see
25:9] (Mid. Tanchuma Pinchas 5), but [this cannot be, for] according to the
number missing from the tribe of Simeon in this census compared with the first
census [which took place] in the Sinai desert, it would appear that all
twenty-four thousand who fell [in the plague] were from the tribe of Simeon.
-[Mid. Tanchuma Vayechi 10]
16
from Ozni I believe that this was the family of Ezbon
(see Gen. 46:16), but I do not know why his family was not called after him.
Ketubim: Psalm 105:7-15
|
Rashi |
Targum |
|
1. Give thanks to the Lord, call out in His
name; make His deeds known among the peoples. |
1. Sing praise in the presence of the LORD,
call on His name; tell of His deeds among the Gentiles. |
|
2. Sing to Him, play music to Him, speak of all
His wonders. |
2. Sing praise in His presence, make music in
His presence; speak of all His wonders. |
|
3. Boast of His holy name; may the heart of
those who seek the Lord rejoice. |
3. Sing praise in His holy name; may the heart
of those who seek instruction from the presence of the LORD be glad. |
|
4. Search for the Lord and His might; seek His
presence constantly. |
4. Seek the teaching of the LORD, and His
Torah; welcome His face continually. |
|
5. Remember His wonders, which He performed,
His miracles and the judgments of His mouth. |
5. Call to mind the wonders that he has done;
his miracles, and the judgments of his mouth. |
|
6. The seed of Abraham His servant, the
children of Jacob, His chosen ones. |
6. O seed of Abraham His servant, O sons of
Jacob, His chosen ones. |
|
7. He is the Lord our God; throughout all the
earth are His judgments. |
7. He is the LORD our God; His judgments are
extended over all the earth. |
|
8. He remembered His covenant forever, the word
He had commanded to the thousandth generation, |
8. He remembered His covenant forever; He
commanded a word for a thousand generations. |
|
9. Which He had made with Abraham, and His oath
to Isaac, |
9. That which He made with Abraham, and His
covenant with Isaac. |
|
10. And He set it up to Jacob as a statute, to
Israel as an everlasting covenant, |
10. And He established it for Jacob as a decree,
for Israel as a perpetual covenant. |
|
11. Saying, "To you I shall give the land
of Canaan, the portion of your heritage." |
11. Saying, "To you I will give the land of
Canaan as the lot of your inheritance." |
|
12. When they were but a few men
in number. Yea, very few, and sojourners in it, |
12. When you were a people few in
number, like little ones, and dwelling in it. |
|
13. And when
they went about from nation to nation, from one kingdom to another people, |
13. And they
went from people to people, from one kingdom to another people. |
|
14. He suffered no man to do them
wrong, yea, for their sake He reproved kings: |
14. He did not allow anyone to
oppress them, and He rebuked kings on their account. |
|
15. “Touch not Mine anointed ones,
and do My prophets no harm.” |
15. “Do not come near My anointed
ones (Messiah’s), and do no harm to My prophets. |
|
|
|
Rashi’s Commentary to Psalm 105:7-15
8 the
word He had commanded to the thousandth generation The Torah, which He
commanded to make known in the world after a thousand generations, but He saw
that the world could not exist without Torah, so he skipped 974 generations of
them. It may also be interpreted according to its simple meaning: He remembered
for Israel His covenant, which He commanded and promised to keep for them for a
thousand generations, as the matter of (Deut. 7:9): “Who keeps the covenant and
the kindness for those who love Him and who keep His commandments, to a
thousand generations.”
11 Saying,
“To you I shall give, etc.” That is the covenant that He made for
them.
13
And they walked from nation to nation Abraham sojourned in the land of the
Philistines, in Egypt, and in the land of Canaan, and so Isaac, and so
Jacobthey all were exiled from one strange place to another strange place.
14
and He reproved kings on their account (Gen. 12:17):
“And the Lord plagued Pharaoh”; (ibid. 20:18), “For the Lord had closed up
every womb of the house of Abimelech.”
15
My anointed ones My great ones. Every [expression of] anointing is an expression of
rulership and greatness.
Meditation from the Psalms
Psalms 105:7-15
By:
H.Em. Rabbi Dr. Hillel ben David
For continuity I am going to redo the opening remarks from the
first part of our psalm.
This psalm was composed on the day King David brought the Holy Ark
from its temporary quarters in the home of Oved Edom to the holy city of
Jerusalem, where it was installed with great ceremony and honor. The full
details of the event are described in I Chronicles, chapter 16. Verses 8-22 of
that chapter closely parallel the first fifteen verses of this psalm, while
verses 23-33 of that chapter are an almost exact repetition of psalm 96.
Verse 7 there reads: On that day David determined the foremost
activity to be the offering of thanks to HaShem, under the direction of Assaf
and his brothers. Rashi explains that Assaf would recite one verse of praise at
a time, which would then be repeated by his fellow Levites.
In this composition, the Psalmist emphasizes that the Jews who
escorted the Holy Ark are the seed of Abraham, His servant. Abraham’s greatest
accomplishment was that he traveled from place to place teaching and
publicizing the Name of the One G-d. The Holy Ark of the Law also represents G-d’s
Name. Thus when David carried the Ark from place to place to the accompaniment
of thanksgiving to the Almighty, he resembled his illustrious forebear,
Avraham.[1]
Radak and Malbim[2]
explain that the Levites sang psalm 105 each morning and psalm 96 each evening
while the Holy Ark was housed in a temporary tent in Jerusalem. When Solomon
built the Temple and the Ark was placed in its permanent abode, a perpetual
order of songs was established. These were the Songs of the Day which were
related to the respective days of the week and to each special festival.[3]
David was inspired by Israel, both the nation and the land,
as we can see from our verbal tally.[4] I am
taking my inspiration from the pesukim that speak of Israel and their inheritance:
Tehillim
(Psalms) 105:10 And He established it unto
Jacob for a statute, to Israel for an everlasting covenant; 11 Saying[5]:
‘Unto you will I give the land of Canaan, the lot of your inheritance.’
This study will examine “what” Jews inherit as a result of being
the people who covenanted with HaShem. In this study we shall see that the Jews
will inherit three major things: The
land of Israel,[6] the
Torah, and the Gentiles.
Lets start by examining what Paul says about our inheritance:
Galatians 3:15-18 Brothers, let me take an example
from everyday life. Just as no one can set aside or add to a human covenant
that has been duly established, so it is in this case. The promises were spoken
to Abraham and to his seed. The Scripture does not say “and to seeds,” meaning
many people, but “and to your seed,” meaning one person, who is Mashiach. What
I mean is this: The law, introduced 430 years later, does not set aside the
covenant previously established by God and thus do away with the promise. For
if the inheritance depends on the law, then it no longer depends on a promise;
but God in his grace gave it to Abraham through a promise.
Paul emphasizes that our inheritance is related to the promise G-d
made to Abraham. So, we need to examine “what” was promised to Abraham:
Genesis 12:7 And HaShem appeared unto Abram, and
said, Unto your seed will I give this land: and there built he an altar unto
HaShem, who appeared unto him.
From the above passage, we can see that what was promised to
Abraham was LAND. So, in our Galatians passage we can see that what Jews
inherit is the land promised to Abraham. The land promised was greater
Israel.
The writer to the Bereans (Hebrews) reiterates that the land
is what was promised as an inheritance to Abraham and to the rest of HaShem’s
people:
Bereans (Hebrews) 11:8-16 By faithful obedience Abraham,
when called to go to a place he would later receive as his inheritance, obeyed
and went, even though he did not know where he was going. By faithful
obedience he made his home in the promised land like a stranger in a foreign
country; he lived in tents, as did Isaac and Jacob, who were heirs with him of
the same promise. For he was looking forward to the city with foundations,
whose architect and builder is God. By faithful obedience Abraham, even though
he was past age--and Sarah herself was barren--was enabled to become a father
because he considered him faithful who had made the promise. And so from this
one man, and he as good as dead, came descendants as numerous as the stars in
the sky and as countless as the sand on the seashore. All these people were
still living by faithful obedience when they died. They did not receive the
things promised; they only saw them and welcomed them from a distance. And they
admitted that they were aliens and strangers on earth. People who say such
things show that they are looking for a country of their own. If they had been
thinking of the country they had left, they would have had opportunity to
return. Instead, they were longing for a better country--a heavenly one.
Therefore God is not ashamed to be called their God, for He has prepared a city
for them.
Paul does not stop with Galatians. He emphasizes our inheritance
in:
Ephesians 1:11-16 In him we were also chosen, having
been predestined according to the plan of him who works out everything in
conformity with the purpose of his will, In order that we, who were the first
to hope in Mashiach[7], might be for the praise of his glory.
And you also were included in Mashiach when you heard the word of truth, the
Mesorah of your salvation. Having faithfully obeyed, you were marked in him
with a seal, the promised Spirit of Holiness, Who is a deposit guaranteeing
our inheritance until the redemption of those who are God’s possession--to the
praise of His glory. For this reason, ever since I heard about your faithful
obedience in the Master Yeshua and your love for all the Tsadiqim, I have not
stopped giving thanks for you, remembering you in my prayers.
Here, Paul indicates that the purpose of the sending of the Ruach
HaQodesh (Holy Spirit) is to guarantee that we will receive our portion of the
land. Those who join the covenant are those that will inherit the land. This is
the primary purpose of the Holy Spirit.
Ephesians 5:1-7 Be imitators of God, therefore, as
dearly loved children And live a life of love, just as Mashiach loved us and
gave himself up for us as a fragrant offering and sacrifice to God. But among
you there must not be even a hint of sexual immorality, or of any kind of
impurity, or of greed, because these are improper for God’s holy people. Nor
should there be obscenity, foolish talk or coarse joking, which are out of
place, but rather thanksgiving. For of this you can be sure: No immoral,
impure or greedy person--such a man is an idolater--has any inheritance in the
kingdom of Mashiach and of God. Let no one deceive you with empty words,
for because of such things God’s wrath comes on those who are disobedient.
Therefore do not be partners with them.
Now Paul is emphasizing that our inheritance in the land of Israel
is also an inheritance in the kingdom of Mashiach.[8] This
brings home a very serious implication: The kingdom of Mashiach is on Earth!
His kingdom is not in Heaven.
Colossians 1:1-12 Paul, an apostle of Mashiach Yeshua
by the will of God, and Timothy our brother, To the holy and faithful brothers
in Mashiach at Colosse: Grace and peace to you from God our Father. We always thank
God, the Father of our Master Yeshua Mashiach, when we pray for you, Because we
have heard of your faithful obedience in Mashiach Yeshua and of the love you
have for all the Tsadiqim -- The faithful obedience and love that spring from
the hope that is stored up for you in heaven and that you have already heard
about in the word of truth, the Mesorah that has come to you. All over the
world this Mesorah is bearing fruit and growing, just as it has been doing
among you since the day you heard it and understood God’s grace in all its
truth. You learned it from Epaphras, our dear fellow servant, who is a faithful
minister of Mashiach on our behalf, and who also told us of your love in the
Spirit. For this reason, since the day we heard about you, we have not stopped
praying for you and asking God to fill you with the knowledge of His will (i.e.
the Written and Oral Torah) through all spiritual wisdom and understanding. And
we pray this in order that you may live a life worthy of the Master and may
please him in every way: bearing fruit in every good work, growing in the
knowledge of God, Being strengthened with all power according to his glorious
might so that you may have great endurance and patience, and joyfully giving
thanks to the Father, who has qualified you to share in the inheritance of
the Tsadiqim in the kingdom of light.
Colossians 3:23-24 Whatever you do, work at it with
all your heart, as working for the Master, not for men, Since you know that
you will receive an inheritance from the LORD as a reward. It is the Master
Mashiach you are serving.
Hebrews 9:11-15 When Mashiach came as high priest
of the good things that are already here, he went through the greater and more
perfect tabernacle that is not man-made, that is to say, not a part of this
creation. He did not enter by means of the blood of goats and calves; but he
entered the Most Holy Place once for all by means of his own life, having
obtained eternal redemption. The blood of goats and bulls and the ashes of a
heifer sprinkled on those who are ceremonially unclean sanctify them so that
they are outwardly clean. How much more, then, will the life of Mashiach, who
through the eternal Spirit offered himself unblemished to God, cleanse our
consciences from acts that lead to death, so that we may serve the living God!
For this reason Mashiach is the mediator of a renewed covenant, that those
who are called may receive the promised eternal inheritance--now that he
has died as a ransom to set them free from the sins committed under the first
covenant.
Our inheritance in the land is eternal.
I Peter 1:1-5 Peter, an apostle of Yeshua
Mashiach, To God’s elect, strangers in the world, scattered throughout Pontus,
Galatia, Cappadocia, Asia and Bithynia, Who have been chosen according to the
foreknowledge of God the Father, through the sanctifying work of the Spirit,
for obedience to Yeshua Mashiach and sprinkling by his life: Grace and peace be
yours in abundance. Praise be to the God and Father of our Master Yeshua
Mashiach! In his great mercy he has given us new birth into a living hope
through the resurrection of Yeshua HaMashiach from the dead, And into an
inheritance that can never perish, spoil or fade--kept in the heavens for you,
Who through faithful obedience are shielded by God’s power until the coming of
the salvation that is ready to be revealed in the last time.
In the above passage we learn that this Promised Land is currently
stored in the heavens for us.
Acts 20:32 “Now I commit you to God and to the
word of his grace, which can build you up and give you an inheritance
among all those who are sanctified.
Acts 13:16-19 Standing up, Hakham Shaul motioned
with his hand and said: “Men of Israel and you Gentiles who worship God, listen
to me! The God of the people of Israel chose our fathers; he made the people
prosper during their stay in Egypt, with mighty power he led them out of that
country, He endured their conduct for about forty years in the desert, He
overthrew seven nations in Canaan and gave their land to His people as their
inheritance.
Acts 6:15 - 7:5 All who were sitting in the
Sanhedrin looked intently at Stephen, and they saw that his face was like the
face of an angel. Then the high priest asked him, “Are these charges true?” To
this he replied: “Brothers and fathers, listen to me! The God of glory appeared
to our father Abraham while he was still in Mesopotamia, before he lived in
Haran. ‘Leave your country and your people,’ God said, ‘and go to the land I
will show you.’ “So he left the land of the Chaldeans and settled in Haran.
After the death of his father, God sent him to this land where you are now
living. He gave him no inheritance here, not even a foot of ground. But God
promised him that he and his descendants after him would possess the land, even
though at that time Abraham had no child.
Matthew 25:31-34 “When the Son of Man (i.e. the Prophet)
comes in his glory, and all the angels with him, he will sit on his throne in
heavenly glory. All the nations will be gathered before him, and he will
separate the people one from another as a shepherd separates the sheep from the
goats. He will put the sheep on his right and the goats on his left. “Then the
King will say to those on his right, ‘Come, you who are blessed by my Father; take
your inheritance, the kingdom prepared for you since the creation of the world.
We will receive our inheritance when the Son of Man comes in his
glory.
Zechariah 8:7-13 This is what HaShem Almighty says:
“I will save my people from the countries of the east and the west. I will
bring them back to live in Jerusalem; they will be my people, and I will be
faithful and righteous to them as their God.” This is what HaShem Almighty
says: “You who now hear these words spoken by the prophets who were there when
the foundation was laid for the house of HaShem Almighty, let your hands be
strong so that the temple may be built. Before that time there were no wages
for man or beast. No one could go about his business safely because of his
enemy, for I had turned every man against his neighbor. But now I will not deal
with the remnant of this people as I did in the past,” declares HaShem
Almighty. “The seed will grow well, the vine will yield its fruit, the ground
will produce its crops, and the heavens will drop their dew. I will give all
these things as an inheritance to the remnant of this people. As you have
been an object of cursing among the nations, O Judah and Israel, so will I save
you, and you will be a blessing. Do not be afraid, but let your hands be
strong.”
If you look at the above passage, you will notice that all of the
things promised, as an inheritance, are related to our promised land!
Obadiah 1:15-21 “The day of HaShem is near for all nations.
As you have done, it will be done to you; your deeds will return upon your own
head. Just as you drank on my holy hill, so all the nations will drink
continually; they will drink and drink and be as if they had never been. But
on Mount Zion will be deliverance; it will be holy, and the house of Jacob will
possess its inheritance. The house of Jacob will be a fire and the house of
Joseph a flame; the house of Esau will be stubble, and they will set it on fire
and consume it. There will be no survivors from the house of Esau.” HaShem has
spoken. People from the Negev will occupy the mountains of Esau, and people
from the foothills will possess the land of the Philistines. They will occupy
the fields of Ephraim and Samaria, and Benjamin will possess Gilead. This
company of Israelite exiles who are in Canaan will possess [the land] as far as
Zarephath; the exiles from Jerusalem who are in Sepharad will possess the towns
of the Negev. Deliverers will go up on Mount Zion to govern the mountains of
Esau. And the kingdom will be HaShem’s.
Daniel 12:9-13 He replied, “Go your way, Daniel,
because the words are closed up and sealed until the time of the end. Many will
be purified, made spotless and refined, but the wicked will continue to be
wicked. None of the wicked will understand, but those who are wise will
understand. “From the time that the daily sacrifice is abolished and the
abomination that causes desolation is set up, there will be 1,290 days. Blessed
is the one who waits for and reaches the end of the 1,335 days. “As for you,
go your way till the end. You will rest, and then at the end of the days you
will rise to receive your allotted inheritance.”
This next passage details the specifics of the location of each
tribe’s inheritance:
Ezekiel 48:1-29 “These are the tribes, listed by
name: At the northern frontier, Dan will have one portion; it will follow the
Hethlon road to Lebo Hamath; Hazar Enan and the northern border of Damascus
next to Hamath will be part of its border from the east side to the west side.
“Asher will have one portion; it will border the territory of Dan from east to
west. “Naphtali will have one portion; it will border the territory of Asher
from east to west. “Manasseh will have one portion; it will border the
territory of Naphtali from east to west. “Ephraim will have one portion; it
will border the territory of Manasseh from east to west. “Reuben will have one
portion; it will border the territory of Ephraim from east to west. “Judah will
have one portion; it will border the territory of Reuben from east to west.
“Bordering the territory of Judah from east to west will be the portion you are
to present as a special gift. It will be 25,000 cubits wide, and its length
from east to west will equal one of the tribal portions; the sanctuary will be
in the center of it. “The special portion you are to offer to HaShem will be
25,000 cubits long and 10,000 cubits wide. This will be the sacred portion for
the priests. It will be 25,000 cubits long on the north side, 10,000 cubits
wide on the west side, 10,000 cubits wide on the east side and 25,000 cubits
long on the south side. In the center of it will be the sanctuary of HaShem.
This will be for the consecrated priests, the Zadokites, who were faithful in
serving me and did not go astray as the Levites did when the Israelites went
astray. It will be a special gift to them from the sacred portion of the land,
a most holy portion, bordering the territory of the Levites. “Alongside the
territory of the priests, the Levites will have an allotment 25,000 cubits long
and 10,000 cubits wide. Its total length will be 25,000 cubits and its width
10,000 cubits. They must not sell or exchange any of it. This is the best of
the land and must not pass into other hands, because it is holy to HaShem. “The
remaining area, 5,000 cubits wide and 25,000 cubits long, will be for the
common use of the city, for houses and for pastureland. The city will be in the
center of it And will have these measurements: the north side 4,500 cubits, the
south side 4,500 cubits, the east side 4,500 cubits, and the west side 4,500
cubits. The pastureland for the city will be 250 cubits on the north, 250
cubits on the south, 250 cubits on the east, and 250 cubits on the west. What
remains of the area, bordering on the sacred portion and running the length of
it, will be 10,000 cubits on the east side and 10,000 cubits on the west side.
Its produce will supply food for the workers of the city. The workers from the
city who farm it will come from all the tribes of Israel. The entire portion
will be a square, 25,000 cubits on each side. As a special gift you will set
aside the sacred portion, along with the property of the city. “What remains on
both sides of the area formed by the sacred portion and the city property will
belong to the prince. It will extend eastward from the 25,000 cubits of the
sacred portion to the eastern border, and westward from the 25,000 cubits to
the western border. Both these areas running the length of the tribal portions
will belong to the prince, and the sacred portion with the temple sanctuary
will be in the center of them. So the property of the Levites and the property
of the city will lie in the center of the area that belongs to the prince. The
area belonging to the prince will lie between the border of Judah and the
border of Benjamin. “As for the rest of the tribes: Benjamin will have one
portion; it will extend from the east side to the west side. “Simeon will have
one portion; it will border the territory of Benjamin from east to west.
“Issachar will have one portion; it will border the territory of Simeon from
east to west. “Zebulun will have one portion; it will border the territory of
Issachar from east to west. “Gad will have one portion; it will border the
territory of Zebulun from east to west. “The southern boundary of Gad will run
south from Tamar to the waters of Meribah Kadesh, then along the Wadi [of
Egypt] to the Great Sea. “This is the land you are to allot as an
inheritance to the tribes of Israel, and these will be their portions,” declares
the Sovereign HaShem.
This next passage emphasizes that the inheritance in the land is
NOT limited to just native born Israelites, but also to the righteous aliens:
Ezekiel 47:13-23 This is what the Sovereign HaShem
says: “These are the boundaries by which you are to divide the land for an
inheritance among the twelve tribes of Israel, with two portions for
Joseph. You are to divide it equally among them. Because I swore with uplifted
hand to give it to your forefathers, this land will become your inheritance.
“This is to be the boundary of the land: “On the north side it will run from
the Great Sea by the Hethlon road past Lebo Hamath to Zedad, Berothah and
Sibraim (which lies on the border between Damascus and Hamath), as far as Hazer
Hatticon, which is on the border of Hauran. The boundary will extend from the
sea to Hazar Enan, along the northern border of Damascus, with the border of
Hamath to the north. This will be the north boundary. “On the east side the
boundary will run between Hauran and Damascus, along the Jordan between Gilead
and the land of Israel, to the eastern sea and as far as Tamar. This will be
the east boundary. “On the south side it will run from Tamar as far as the
waters of Meribah Kadesh, then along the Wadi [of Egypt] to the Great Sea. This
will be the south boundary. “On the west side, the Great Sea will be the
boundary to a point opposite Lebo Hamath. This will be the west boundary. “You
are to distribute this land among yourselves according to the tribes of Israel.
You are to allot it as an inheritance for yourselves and for the aliens who
have settled among you and who have children. You are to consider them
as native-born Israelites; along with you they are to be allotted an
inheritance among the tribes of Israel. In whatever tribe the alien settles,
there you are to give him his inheritance,” declares the Sovereign HaShem.
Ezekiel 45:1-2 “‘When you allot the land as an
inheritance, you are to present to HaShem a portion of the land as a sacred
district, 25,000 cubits long and 20,000 cubits wide; the entire area will be
holy. Of this, a section 500 cubits square is to be for the sanctuary, with 50
cubits around it for open land.
Ezekiel 36:7-12 Therefore this is what the
Sovereign HaShem says: I swear with uplifted hand that the nations around you
will also suffer scorn. “‘But you, O mountains of Israel, will produce branches
and fruit for my people Israel, for they will soon come home. I am concerned
for you and will look on you with favor; you will be plowed and sown, And I
will multiply the number of people upon you, even the whole house of Israel.
The towns will be inhabited and the ruins rebuilt. I will increase the number
of men and animals upon you, and they will be fruitful and become numerous. I
will settle people on you as in the past and will make you prosper more than
before. Then you will know that I am HaShem. I will cause people, my people
Israel, to walk upon you. They will possess you, and you will be their
inheritance; you will never again deprive them of their children.
Ezekiel 35:14-15 This is what the Sovereign HaShem
says: While the whole earth rejoices, I will make you desolate. Because you
rejoiced when the inheritance of the house of Israel became desolate, that is
how I will treat you. You will be desolate, O Mount Seir, you and all of Edom.
Then they will know that I am HaShem.’”
The Land of Israel is not just a place that people live in. It is
the “Sanctuary of HaShem”, as the Ramban writes. The Torah writes about it:
“Cain left the presence of HaShem”,[9]
“Yonah rose to flee to Tarshish from the presence of HaShem’”.[10]
Therefore, the Ramban writes: “It is impossible to comment any more on the
subject of the land, but if you are worthy of understanding the first [mention
in the Torah of] “land,” you will understand a great and hidden secret, and you
will understand what our rabbis meant that the Temple above corresponds to the
temple below.” His intention is that the pasuk: “In the beginning of G-d’s
creating the Heavens and the land”[11]
should be interpreted that HaShem first created the land above and only then
did he create the parallel land below.
This is what the Torah means when it states in the Parsha: “This is
the land that will fall to you as an inheritance”.[12]
Chazal[13]
ask: “Can the land fall?”
The Sefat Emet explains Chazal’s answer, that so long as the
Canaanites were in the Land of Israel, the necessary vessels to contain the
land above were not yet formed. However, when the Bne Israel enter the land,
the land above drops and connects with the land below, thus creating compatibility
between Heaven and earth.
The war over the Land of Israel is not about territories and other
national rights. This is a global war over HaShem’s Throne in the world. “For
the Hand is on the Throne (kes) of G-d”,[14]
HaShem’s name is incomplete and His Throne is incomplete. Therefore, the war in
the end will focus on Jerusalem because: “At that time people will call
Jerusalem ‘the Throne (kise) of HaShem’”[15] and
the nations wish to prevent this. Otherwise, it is impossible to understand
this great interest of all the nations in such a small place.
However, we are sure of: “Not one of Your words is turned back to
its origin unfulfilled”,[16]
and, “May our eyes behold your return to Zion in compassion”.[17]
The Gentiles as an
Inheritance
The land was given to the Jews for an inheritance. However, there
is more to this story then meets the eye. It seems there is an additional
inheritance:
Tehillim (Psalms) 2:7-9 I will declare the decree: HaShem
hath said unto me, you are my son;
this day have I begotten you. 8 Ask
of me, and I will give you the
Gentiles for your inheritance,
and the uttermost parts of the earth for
your possession. 9 You will break them
with a rod of iron; you will dash them in pieces like a potter’s vessel.
Thus we see that the Gentiles were given to Israel as an
inheritance. The sons of Qorach also confirmed that the Gentiles were the
inheritance of the Jews.
Tehillim (Psalms) 47:2 For HaShem most high is terrible; He is a great King over all the earth. 3 He will subdue the people under us, and the
Gentiles under our feet. 4 He will
choose our inheritance for us, the excellency of Jacob whom he loved. Selah.
Finally we see that the Gentile inheritance was given by HaShem in
the Torah:
Vayikra (Leviticus) 25:44-46
Both your bondmen, and your bondmaids, which you will have, will be of the Gentiles that are
round about you; of them will you buy bondmen and bondmaids. 45 Moreover of the children of the strangers
that do sojourn among you, of them will you buy, and of their families that are with you, which they begat in
your land: and they will be your possession. 46
And you will take them as an inheritance for your children after you,
to inherit them for a
possession; they will be your bondmen for ever: but over your brethren the
children of Israel, you will not rule one over another with rigor.
In the next pasuk we see that those Gentiles
who do not enter the covenant as Jews, or do not enter a covenant as Noachides,
these Gentiles will become the servants of the Jews. Elsewhere[18] the
Torah teaches us that the Gentiles will become the inheritance of the Jews.
Yeshayahu (Isaiah) 13:19 - 14:2 Babylon, the jewel of kingdoms, the glory of
the Babylonians’ pride, will be overthrown by G-d like Sodom and Gomorrah. She
will never be inhabited or lived in through all generations; no Arab will pitch
his tent there, no shepherd will rest his flocks there. But desert creatures
will lie there, jackals will fill her houses; there the owls will dwell, and
there the wild goats will leap about. Hyenas will howl in her strongholds,
jackals in her luxurious palaces. Her time is at hand, and her days will not be
prolonged. HaShem will have compassion on Jacob; once again he will choose
Israel and will settle them in their own land. Aliens will join them and unite
with the house of Jacob. Nations will take them and bring them to their own
place. And the house of Israel will possess the Gentiles as menservants and
maidservants in HaShem’s land. They will make captives of their captors and
rule over their oppressors.
HaShem Is the Portion
of Mine Inheritance
King David also tells us that HaShem is the portion of his
inheritance. Since David is the king of the body called Israel, then we know
that HaShem is the portion of our inheritance:
Tehillim (Psalms) 16:5 HaShem is the portion of mine inheritance and of my cup: You maintain
my lot.
Now we know that the Children of Israel have three things called inheritance: The land of Israel, the
Gentiles, and HaShem. These are the inheritance of the Jews.
Finally, we come to what may be the most important inheritance of the
Jews. Its importance is due to its provision of life:
Devarim (Deuteronomy) 33:4 Moses commanded us Torah, even
the inheritance of the congregation of Jacob.
Just because my father had the Torah does not mean that I will have the Torah. Sometimes a person only has the Torah as a ‘morasha’. This means that if a person sweats over Torah and makes the effort to
understand Torah and puts in the
hours required to master Torah,
then Torah actually becomes his.
But there is no guarantee. Torah
is not a no-strings-attached inheritance
(yerusha). Without the sweat and the hours, Torah will only be something that the person can potentially pass
on to the next generation (morasha).
The land, as an inheritance, has a similar work requirement. Even
though the land was given as an inheritance to the Children of Israel who left
Egypt, only a small percentage of that generation actually received their
inheritance. Further, that inheritance is useless unless one puts in a great
deal of effort to improve it.
We have a similar requirement with the Gentiles. Those Gentiles
which are turning to HaShem will be our inheritance only when we put the time
to teach them Torah. Without Torah, there will be no inheritance among the
Gentiles.
As His Eminence has said on many occasions: There
ain’t no free lunches.
Ashlamatah:
Mal. 2:5-7 + 3:1-6,10
|
Rashi |
Targum |
|
1. And now, to you is this commandment, O
priests. |
1. "And now this commandment is for you, O
priests. |
|
2. If you do not heed, and if you do not take
it to heart to give honor to My Name, says the Lord of Hosts, I will send the
curse upon you, and I will curse your blessings. Indeed I have [already]
cursed it, for you do not take it to heart. |
2. If you do not hearken, and if you do not lay
my fear upon (your) heart so as to give honor to my name, says the LORD of
hosts, then I will send the curse among you and I will curse your blessings;
and I will indeed curse them, for you are not laying my fearl upon (your)
heart. |
|
3. Behold! I rebuke the seed because of you,
and I will scatter dung upon your face- the dung of your festive sacrifices,
and it shall take you to itself. |
3. Behold, I am about to rebuke your increase
from the land, and I will reveal the shame of your sins upon your faces, and
I will put an end to the glory of your festivals, and your share will be
withheld from it. |
|
4. And you shall know that I have sent you this
commandment, that My covenant be with Levi, says the Lord of Hosts. |
4. And you will know that I have sent this
commandment to you that My covenant which was with Levi may hold, says the
LORD of hosts. |
|
5. My covenant was with him, life and peace,
and I gave them to him [with] fear; and he feared Me, and because of My Name,
he was over-awed. |
5. My covenant was with him (for) life and
peace, and I gave him the perfect teaching of My law and he feared from
before Me and feared from before My name. |
|
6. True teaching was in his mouth, and
injustice was not found on his lips. In peace and equity he went with Me, and
he brought back many from iniquity. |
6. True instruction was in his mouth and deceit
was not found on his lips; in peace and in uprightness did he walk before Me,
and he turned many back from sin. |
|
7. For a priest's lips shall guard knowledge,
and teaching should be sought from his mouth, for he is a messenger of the
Lord of Hosts. |
7. For the lips of a priest should keep
knowledge, and men seek instruction from his mouth; for he serves before the
LORD of hosts. |
|
8. But you have turned aside from the way. You
caused many to stumble in the Torah. You corrupted the covenant of the
Levites, said the Lord of Hosts. |
8. But you have strayed from the way; you have
caused many to stumble by (your) instruction; you have corrupted the covenant
which was with Levi, says the LORD of hosts. |
|
9. And now I, too, have made you contemptible
and low to the entire people according to how you do not keep My ways and
[how] you show favoritism in the Torah. {P} |
9. And moreover, I have made you despised and
enfeebled before all the people, inasmuch as you do not follow paths that are
good before Me but show partiality in (your) instruction.” |
|
|
|
|
1. Behold I send My angel, and he will clear a way before
Me. And suddenly, the Lord Whom you seek will come to His Temple. And behold!
The angel of the covenant, whom you desire, is coming, says the Lord of
Hosts. |
1. "Behold, I am about to send my messenger and he
shall prepare the way before me, and suddenly the Lord whom you seek shall
enter his temple; and the messenger of the covenant in whom you delight,
behold, he is coming, says the Lord of hosts. |
|
2. Now who can abide the day of his coming, and
who will stand when he appears, for it is like fire that refines and like
fullers' soap. |
2. But who may endure the day of his coming and
who will stand when he is revealed? For his anger dissolves like fire and
(is) like soap which is used for cleansing, |
|
3. And he shall sit refining and purifying silver, and he shall
purify the children of Levi. And he shall purge them as gold and as silver,
and they shall be offering up an offering to the Lord with righteousness. |
3. And he will be
revealed to test and to purify as a man who tests and purifies silver; and he
will purify the sons of Levi and will refine them like gold and silver, and
they will be presenting an offering in righteousness/ generosity before the
LORD. |
|
4. And then the offerings of Judah and
Jerusalem shall be pleasant to the Lord, as in the days of old and former
years. |
4. And the offering of the people Judah and the
inhabitants of Jerusalem will be accepted before the LORD as in the days of
old and as in former years. |
|
5. And I will approach you for judgment, and I
will be a swift witness against the sorcerers and against the adulterers and
against those who swear falsely; and also against those who withhold the
wages of the day laborers, of the widow and fatherless, and those who pervert
[the rights of] the stranger, [and those who] fear Me not, says the Lord of
Hosts. |
5. 5. And I will reveal myself against you to
exercise Judgment, and My Memra will
be for a swift witness among you, against the sorcerers and adulterers, and
against those who swear falsely and those who oppress the hireling in his
wages, the widow and the orphan, and who pervert the judgement of the
stranger, and have not feared from before Me, says the LORD of hosts. |
|
6. For I, the Lord, have not changed; and you,
the sons of Jacob, have not reached the end. |
6. For I the Lord have not changed my covenant
which is from of old; but you, o house of Israel, you think that if a man
dies in this world his judgment has ceased." |
|
7. From the days of your fathers you have
departed from My laws and have not kept [them]. "Return to Me, and I
will return to you," said the Lord of Hosts, but you said, "With what have we
to return?" |
7. From the days of your fathers you have
wandered from My statutes and have not observed (them). Return to My service
and I will return by My Memra to do good for you, says the LORD of hosts. And
if you say, 'How
will we return?'-- |
|
8. Will a man rob God? Yet you rob Me, and you
say, "With what have we robbed You?"-With tithes and with the
terumah-levy. |
8. will a man provoke before a judge? But you
are provoking before Me. And if you say, ‘How have we provoked before
you?’ - in tithes and offerings." |
|
9. You are cursed with a curse, but you
rob Me, the whole nation! |
9. You are cursed with a curse, and you
are provoking before Me, the whole nation of you. |
|
10. Bring the whole of the tithes into the treasury so that
there may be nourishment in My House, and test Me now therewith, says the
Lord of Hosts, [to see] if I will not open for you the sluices of heaven and
pour down for you blessing until there be no room to suffice for it. |
10. Bring the whole tithe to the storehouse and there will
be provision for those who serve in my Sanctuary; and make trial now before
Me in this, says the LORD of hosts, to see whether I will not open to you the
windows of heaven and send down blessings to you, until you say, ‘Enough!’
|
|
11. And I will rebuke the devourer for your
sake, and he will not destroy the fruits of your land; neither shall your
vine cast its fruit before its time in the field, says the Lord of Hosts. |
11. And I will rebuke the destroyer for you and
it will not destroy the fruit of your ground; nor will the vine in the field
fail to bear fruit for you, says the LORD of hosts. |
|
12. And then all the nations shall praise you,
for you shall be a desirable land, says the Lord of Hosts. {P} |
12. And all the Gentiles will praise you, for
you will be dwelling in the land of the house of My Shekinah and will be
fulfilling My will in it, says the LORD of hosts. |
|
|
|
Rashi’s
Commentary to Mal. 2:5-7+3:1-6,10
Chapter
2
1
to you, etc., O priests I charge you with this commandment, that you shall
not sacrifice these on My altar.
2
and I will curse And I will curse your blessings; how I should
bless the grain, the wine, and the oil for you.
Indeed
I have [already] cursed it Indeed, it is unnecessary to have the matter
depend on the condition upon which I made it depend: if they do not obey. For I
know that you will not obey. Therefore, I have already cursed it - from now.
3
and I will scatter dung of the animals of your festive sacrifices;
that is to say, you will not receive reward from Me, but [you will receive a
curse] for harm and shame. And I will rebuke the seed of the field because of
you. and it shall take you to itself The dung of your sacrificial animals will
take you to itself to [make you] cheap and despised, as it is.
4
that My covenant be with Levi for I wish that you will exist with Me with
the covenant that I formed for the tribe of Levi.
5
life and peace As it
was said to Phinehas (Num. 25:12): “My covenant of peace”; and it was promised
to him and to his seed after him, thus indicating that his seed will be alive.
and
I gave them to him that he accept them with fear, and so he did,
and he feared Me.
he
was over-awed an expression of חִתַּת , fear; he was afraid.
6
In peace and equity he went with Me Aaron, Eleazar, and Phinehas and so in the
episode of the calf, they brought back all their tribe from iniquity, as it is
said (Ex. 32:26), “all the children of Levi gathered to him.”
7
For a priest’s lips It is incumbent upon them to guard knowledge.
Why? Because...
teaching
should be sought from his mouth This matter has already (Deut. 33:10) been
delivered to them. “They shall teach Your judgments to Jacob.”
for
he is a messenger the agent of the Holy One, blessed be He; like the
ministering angels, to serve Him and to enter into His compartment. [I.e., into
the place where God’s presence is manifest.]
Chapter
3
1
Behold I send My messenger to put the wicked away.
and
he will clear a way of the wicked.
the
Lord Whom you seek The God of justice.
and
the angel of the covenant who avenges the revenge of the covenant.
2
Now who can abide This is synonymous with; וּמִי
יָכִיל
and
who will stand Will be able to stand.
and
like fullers’ soap Like soap used by the fullers, which removes
the entire stain. So will he remove all the wickedness.
and
like soap It is an herb which removes stains, erbe
savonijere in Old French, probably soapwort. The word בּֽרִית signifies a thing that cleans and purifies, as in (Ps. 73:1), “to the
pure of heart.”
3
And he shall sit refining He will free himself from all his affairs to
be like a refiner, who refines and purifies silver.
6
For I, the Lord, have not changed Although I keep back My anger for a long
time, My mind has not changed from the way it was originally, to love evil and
to hate good.
and
you, the sons of Jacob Although you die in your evil, and I have not
requited the wicked in their lifetime
you
have not reached the end You are not finished from before Me, for I
have left over the souls to be requited in Gehinnom. And so did Jonathan
render. And you of the House of Jacob, who think that whoever dies in this
world, his verdict has already ended, that is to say, you think that My verdict
has been nullified, that he will no longer be punished. Our Sages (Sotah 9a),
however, explained it: לֹא שָׁנִיתִי - I did not strike a
nation and repeat a blow to it; but as for you, I have kept you up after much
punishment, and My arrows are ended, but you are not ended.
8
Will a man rob Our Sages explained this as an expression of
robbery, and it is an Aramaism.
With
tithes and with the terumah levy The tithes and the terumah - levy that you
steal from the priests and the Levites is tantamount to robbing Me.
9
You are cursed with a curse because of this iniquity, for which I send a
curse into the work of your hands; but nevertheless, you rob Me.
10
so that there may be nourishment in My House There shall be food
accessible for My servants.
11
And I will rebuke the devourer for your sake The finishing
locusts and the shearing locusts, which devour the grain of your field and your
vines.
12
a desirable land A land that I desire.
Verbal Tallies
By: Hem Rabbi Dr. Hillel ben
David
& HH Giberet Dr. Elisheba
bat Sarah
Bamidbar (Numbers) 25:10 -26:18
Tehillim (Psalms) 105:7-15
Malachi 2:5-7 + 3:1-6, 10
Mk 12:35-37a, Lk 20:41-44, Rm 5:17-21
The verbal tally between the Torah and the Psalm
are:
LORD
- יהוה, Strong’s number 03068.
Saying
/ Saith - אמר, Strong’s number 0559.
Israel - ישראל, Strong’s number 03478.
The verbal tally between the Torah and the
Ashlamata are:
LORD - יהוה, Strong’s number 03068.
Saying / Saith - אמר, Strong’s number 0559.
Son / Children - בן, Strong’s number 01121.
Priest - כהן, Strong’s number 03548.
Turned / Away - שוב, Strong’s number 07725.
Consumed - כלה, Strong’s number 03615.
Bamidbar (Numbers)
25:10 And the LORD <03068> spake unto Moses, saying <0559> (8800),
11 Phinehas,
the son <01121>
of Eleazar, the son
<01121> of Aaron the priest <03548>, hath turned <07725>
my wrath away
<07725> (8689) from the children <01121> of Israel <03478>,
while he was zealous for my sake among them, that I consumed <03615> (8765) not the children <01121>
of Israel <03478>
in my jealousy.
Tehillim (Psalms) 105:7 He is the LORD <03068>
our God: his judgments are in all the earth
Tehillim (Psalms) 105:10 And confirmed the
same unto Jacob for a law, and to Israel <03478> for an everlasting covenant:
Tehillim (Psalms) 105:11 Saying <0559> (8800),
Unto thee will I give the land of Canaan, the lot of your inheritance:
Malachi 2:6 The law of truth was in his mouth, and iniquity was not found in his
lips: he walked with me in peace and equity, and did turn many away <07725> (8689)
from iniquity.
Malachi 2:7 For the priest’s <03548> lips should keep
knowledge, and they should seek the law at his mouth: for he is the messenger
of the LORD
<03068> of hosts.
Malachi 3:1 Behold, I will send my messenger, and he shall prepare the way before
me: and the Lord, whom ye seek, shall suddenly come to his temple, even the
messenger of the covenant, whom ye delight in: behold, he shall come, saith <0559> (8804)
the LORD <03068>
of hosts.
Malachi 3:3 And he shall sit as a refiner and purifier of silver: and he shall
purify the sons <01121>
of Levi, and purge them as gold and silver, that they may offer unto the LORD <03068> an
offering in righteousness.
Malachi 3:6 For I am the LORD
<03068>, I change not; therefore ye sons <01121> of Jacob
<03290> are not consumed
<03615> (8804).
Hebrew:
|
Hebrew |
English |
Torah Seder *Num 25:10 -26:18 |
Psalms Psa 105:7-15 |
Ashlamatah Mal 2:5-7 + 3:1-6, 10 |
|
~yhil{a/ |
GOD |
Num. 25:13 |
Ps. 105:7 |
|
|
@l,a, |
thousand |
Num. 26:7 |
Ps. 105:8 |
|
|
rm;a' |
saying |
Num. 25:10 |
Ps. 105:11 |
Mal. 3:1 |
|
#r,a, |
land, earth,
ground |
Num. 26:4 |
Ps. 105:7 |
|
|
vae |
fire |
Num. 26:10 |
Mal. 3:2 |
|
|
rv,a] |
which, who,
because |
Num. 25:13 |
Ps. 105:9 |
Mal. 3:1 |
|
tyIB; |
household |
Num. 25:14 |
Mal. 3:10 |
|
|
!Be |
son |
Num. 25:11 |
Mal. 3:3 |
|
|
tyrIB. |
covenant |
Num. 25:12 |
Ps. 105:8 |
Mal. 2:5 |
|
rb'D' |
because |
Num. 25:18 |
Ps. 105:8 |
|
|
%l;h' |
wander |
Ps. 105:13 |
Mal. 2:6 |
|
|
hNEhi |
behold |
Num. 25:12 |
Mal. 3:1 |
|
|
hwhy |
LORD |
Num. 25:10 |
Ps. 105:7 |
Mal. 2:7 |
|
~Ay |
day |
Num. 25:18 |
Mal. 3:2 |
|
|
bqo[]y" |
Jacob |
Ps. 105:10 |
Mal. 3:6 |
|
|
laer'f.yI |
Israel |
Num. 25:11 |
Ps. 105:10 |
|
|
!heKo |
priest |
Num. 25:11 |
Mal. 2:7 |
|
|
lKo |
all, entire,
whole every |
Num. 26:2 |
Ps. 105:7 |
Mal. 3:10 |
|
hl'K' |
destroy |
Num. 25:11 |
Mal. 3:6 |
|
|
jP'v.mi |
judgments |
Ps. 105:7 |
Mal. 3:5 |
|
|
!t;n" |
give, given |
Num. 25:12 |
Ps. 105:11 |
Mal. 2:5 |
|
~l'A[ |
perpetual,
forever |
Num. 25:13 |
Ps. 105:8 |
Mal. 3:4 |
|
l[; |
because |
Num. 25:18 |
Ps. 105:14 |
|
|
dm;[' |
confirmed,
stand |
Ps. 105:10 |
Mal. 3:2 |
|
|
qv;[' |
oppress |
Ps. 105:14 |
Mal. 3:5 |
|
|
hP, |
mouth |
Num. 26:10 |
Mal. 2:6 |
|
|
ab'c' |
war |
Num. 26:2 |
Mal. 2:7 |
|
|
hw"c' |
commanded |
Num. 26:4 |
Ps. 105:8 |
|
|
bWv |
turn, return |
Num. 25:11 |
Mal. 2:6 |
|
|
~Alv' |
peace |
Num. 25:12 |
Mal. 2:5 |
|
|
~ve |
name |
Num. 25:14 |
Mal. 2:5 |
|
|
hn"v' |
years |
Num. 26:2 |
Mal. 3:4 |
|
|
xt;P' |
opened |
Num. 26:10 |
Mal. 3:10 |
Greek:
|
Greek |
English |
Torah Seder *Num 25:10 -26:18 |
Psalms Psa 105:7-15 |
Ashlamatah Mal 2:5-7 + 3:1-6, 10 |
Peshat Mk/Jude/Pet Mk 12:35-37a |
Remes 1 Luke Lk 20:41-44 |
Remes 2 Acts/Romans Rm 5:17-21 |
|
αἰώνιος |
eternal |
Num. 25:13 |
Rom. 5:21 |
||||
|
ἄνθρωπος |
man, men |
Num 25:14 |
Psa 105:14 |
Rom. 5:18 |
|||
|
δεξιός |
right |
Mk. 12:36 |
Lk. 20:42 |
||||
|
δικαιοσύνη |
Righteousness/ Generosity |
Mal 3:3 |
Rom. 5:17 |
||||
|
ἐχθρός |
enemies |
Mk. 12:36 |
Lk. 20:43 |
||||
|
ζωή |
life |
Mal 2:5 |
Rom. 5:17 |
||||
|
θάνατος |
death |
Num 26:10 |
Rom. 5:17 |
||||
|
Ἰησοῦς |
Jesus |
Mk. 12:35 |
Rom. 5:17 |
||||
|
κάθημαι |
sit down |
Mk. 12:36 |
Lk. 20:42 |
||||
|
κύριος |
LORD |
Num. 25:10 |
Ps. 105:7 |
Mal. 2:7 |
Mk. 12:36 |
Lk. 20:42 |
Rom. 5:21 |
|
λαμβάνω |
receive,
take |
Mal 2:3 |
Rom. 5:17 |
||||
|
λέγω |
says |
Num. 25:10 |
Ps. 105:11 |
Mal. 3:1 |
Mk. 12:35 |
Lk. 20:41 |
|
|
νόμος |
nomos |
Mal 2:6 |
Rom. 5:20 |
||||
|
πᾶς |
all, every,
whole, entire |
Num. 26:2 |
Ps. 105:7 |
Mal. 3:10 |
Rom. 5:18 |
||
|
πολύς /
πολλός |
many, much,
large |
Mal 2:6 |
Mk. 12:37 |
Rom. 5:17 |
|||
|
πούς |
foot, feet |
Mk. 12:36 |
Lk. 20:43 |
||||
|
τίθημι |
set, put |
Mk. 12:36 |
Lk. 20:43 |
||||
|
υἱός |
son |
Num. 25:11 |
Mal. 3:3 |
Mk. 12:35 |
Lk. 20:41 |
||
|
Χριστός |
anointed one |
Psa
105:15 |
Mk. 12:35 |
Lk. 20:41 |
Rom. 5:17 |
||
|
Dauid
|
David |
Mk. 12:35 |
Lk. 20:41 |
Nazarean Talmud
Sidra of “B’Midbar” (Num.) “25:10 - 26:18
“Pin’chas” “Phinehas”
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 |
|
¶ But he said to them, "How can they say
that the Messiah is David's son? For David himself says in the Book of
Psalms, “This is the word of the LORD to my master: Sit at My right hand,
until I make your enemies your footstool.” (MT-Psa. 110:1; LXX-Psa. 109:1)"' David thus calls him master,
so how is he his son?" |
And while Yeshua
was teaching in the Bet HaMikdash (Temple), he responded to [Ye’lammedenu]
(May our teacher teach us – concerning the Messenger of the covenant) by
saying, How do the Soferim say that Messiah is the son of David? For David
himself said by the Ruach HaKodesh (spirit of prophecy), “This is the
word of the LORD to my master: Sit at My right hand, until I make your
enemies your footstool." (MT-Psa. 110:1; LXX-Psa. 109:1) Then
David calls himself “master” (i.e. Messiah) because the LORD said to him
sit at My right hand. |
|
School of Hakham Shaul’s Remes Romans Mishnah א:א |
|
For if by the transgression of the one (Adam HaRishon), death reigned through the one (Adam
HaRishon), how much
the more those who receive the abundance of loving-kindness and of the
gift of justice through the Torah will reign in life through the One, Yeshua
HaMashiach. ¶ So then as through the one transgression resulted in condemnation to all
men, even so through one act of righteous/generosity[19]
resulted in justification of life to all men. For as through the one man's
disobedience the many
(Gentiles) were made sinners,
even so through the obedience of the One (Yeshua HaMashiach) the many (Gentiles) will come to
justice. The (Written) Torah came alongside the Oral Torah so
that the knowledge of what transgression is would increase; but where
knowledge of sin increased, loving-kindness abounded even more, so that, as
sin reigned in death, even so loving-kindness would reign in justice leading
to life in the Y’mot HaMashiach through Yeshua our master. |
Nazarean
Codicil to be read in conjunction with the following Torah Seder
|
Num 25:10 – 26.18 |
Ps 105:7-15 |
Malachi 2:5-7 + 3:1-6,
10 |
Mk 12:35-37 |
Lk 20:41-44 |
Rm 5:17-21 |
Commentary to Hakham
Tsefet’s School of Peshat
The opening remarks of the
pericope demanded some sort of explanatory translation due to the textual
anomalies. These anomalies may be for a number of reasons, such as tampering
with the text etc. Many so-called scholars would like to make verse 34 of our
previous pericope some sort of end to ANY further questions made by Soferim,
Tz’dukim and P’rushim. The Peshat explanation to verse 34 is that no one asked
him (Yeshua) any further questions AT THAT TIME. This leads us to the present
pericope, where someone undoubtedly presents some sort of question to Yeshua.
The Theological Dictionary
of the New Testament and Greek-English lexicon of the New Testament and other
early Christian literature (BDAG) have presented definitions of the Greek word ἀποκρίνομαι apokrinomai that suggest that Yeshua responded or replied to a query. Because the
previous pericope was initiated by a session of teaching using the Socratic
Method, we have deduced that the Hebrew concept of “Yelammedenu Rabbenu (May
our master teach us)” was the most appropriate translation. The insight
presented in understanding that we have a Yelammedenu sermon bridges the gap to
the missing material, offering an explanation to the identity of the “Messenger
of the Covenant.”
This week’s Torah Seder, Psalm and Ashlamatah build
on the “covenant of peace” that HaShem made with Pin’chas.[20]
In this week’s Targum of B’Midbar, the author notes the connection between Pin’chas
and the “messenger of the covenant.”
B’Midbar
25:12 Swearing by My Name, I say to him, Behold, I decree to him My covenant of
peace, and will make him an angel of the covenant, that he may
ever live, to announce the Redemption at the end of the days.[21]
The Ashlamatah of Malachi repeatedly mentions the
“messenger.”[22] The Targum reports that Pin’chas
is the “messenger of the covenant” with a special message. That message is “to
announce the redemption at the end of
the days.”
Prayerfully we should not have to elaborate on the
understanding that the idea of an “angel” (Heb. Malak) is that of a
“Messenger.” This is true of both Hebrew and Greek.
Therefore, the connection made to the Torah Seder,
the Ashlamatah’s “messenger” and the Yelammedenu is accurate, solid and
faithful to the understanding of our Sages.
While
Rashi fails to make this connection, His Eminence Rabbi Yitzchaq Magriso, like
the Targum notices the connection of the “messenger of the covenant” in our
Torah Seder. Consequently, between the Targum and His Eminence Yitzchaq
Magiriso we have a solid connection between Pin’chas and the “messenger of the
covenant.”[23]
His Eminence Yitzchaq Magiriso connects Pin’chas with Eliyahu haNavi.
How do the Soferim say
that Messiah is the son of David?
We
first draw attention to the Socratic method of teaching illuminated by the
text. This we have already mentioned briefly in the last pericope, so we will
not try to elaborate here in any detail. What is of interest, is that Yeshua
begins his teaching with interrogation. “How do the soferim say that Messiah is
the son of David?” Hakham Tsefet builds on the materials of last week’s
pericope by his reference to the idea of hermeneutic. We might reword our
translation a bit to reflect the hermeneutic of the soferim. How is it that the
soferim have hermeneutically deduced that Messiah is the Son of David (Mashiach
ben David)? This demonstrates that Yeshua was…
To
bridge the gap between last week’s soferim and the soferim of the present
pericope we need to look at a statement made by Marie Sabin. Marie Sabin notes
that Yeshua acted as a sofer himself.
By interweaving these
three parts, Mark shows Jesus speaking as a scribe himself, that is, as a
teacher of Scripture. Mark shows Jesus using a method typical of Jewish
Scripture scholars and Wisdom teachers of the first century. The effect of this
interweaving is to suggest that love of God implies love of neighbour and that
both together are what constitute true worship.[25]
Again,
this comment is based on last week’s pericope. Nevertheless, this comment has
applicable information for our present discussion. Yeshua followed these
“scribal hermeneutics” consistent with the hermeneutics of Hillel. Why is it
important to know that Yeshua followed the hermeneutics of the School of
Hillel? Before we can accurately decode the message of Yeshua, we must be able
to understand his exegetical method of hermeneutic.
Sabin also notes that
Yeshua is intent on presenting questions.[26]
This Mishnaic system engages the student rather than using the homily method of
teachings. The Greek term συζητούντων suzetounton used for “drash” in
last week’s pericope is redundantly used by Hakham Tsefet. Hakham Tsefet and his sofer Mordechai use this
nomenclature six times[27] throughout Mordechai’s
Mesorah. The only other writer in the Nazarean Codicil to use the Greek συζητούντων suzetounton is Hakham Shaul who uses this nomenclature four times
in 1st and 2nd
Luqas[28].
Mordechai 9:10 – “And they kept (guarded and held)
his saying to themselves, and they discussed (drash) with one another what
the rising from the dead would mean. 11 And they inquired (drash)
of Him, saying, Why do the scribes (most likely the “scribes of the Prushim)[29]
say it is necessary for Eliyahu come first?”
This
demonstrates that Yeshua is not simply “teaching” his talmidim. Yeshua was
making his talmidim “stand.”[30]
The sofer of last week’s pericope proved to be a Hakham form the School of
Hillel. The soferim of the previous Pericope (Mordechai 9:10ff) may well be
soferim from the Hillelite school as well. This week’s soferim are most likely
also from the same school. One further bit of logic would indicate that the
soferim spoken about by Yeshua were from the School of Hillel in that his
teachings, hermeneutics and ministry all aligned themselves with the School of
Hillel. It would therefore, be most reasonable to note that Yeshua would cite
the soferim of the School he attended unless he was making a polemic.
The
Soferim from the School of Hillel have concluded that Messiah is the Son of
David or “Ben David.” Here Yeshua refers to Mashiach ben David rather than
Mashiach ben Yosef. The concept of “Mashiach ben Yosef” in and of itself is an
indicator that Mashiach ben David would come later.
B’resheet
30:24 And she called his name Joseph;g and said, The LORD shall add to me
another son.
By
implication, the title “Mashiach ben Yoseph” means that another Messiah will
come, or we might say that another aspect of Messiah would be added in the
future. This additional aspect of Messiah was labelled “Mashiach ben David.”
Here we do not want to mislead the reader. The concept of Messiah is
“partially” developed out of the Davidic prototype. We use “partially” here
because the first mention of Messiah according to rabbinic thought is Beresheet
1:2. Christian scholars note that B’resheet 3:15 is a mention of Messiah.
Subsequently, the Messianic concept is a collage of images from the Tanakh.
Marie
Sabin notes that Yeshua juxtaposes Psalm 110 against 2 Samuel 7:12b—14, 16[31]
2Sa
7:12b—14, 16 I will set up your seed after you, who will come out of your
bowels. And I will make his kingdom sure. 13 He will build a house
for My name, and I will establish the throne of his kingdom forever. 14
I will be his Father, and he will be My son. If he commits iniquity, I will
chasten him with the rod of men, and with the stripes of the sons of men.
16 And your house and your kingdom will be made sure
forever before you. Your throne will be established forever.
The question presented by Yeshua needs to be
restated for clarity. How is David able to say that he would be the progenitor
of the Messiah? In addition, how are the soferim able to deduce that Messiah
would be the son of David?
David makes this deduction by the Ruach HaKodesh
(spirit of prophecy). The Soferim of the School of Hillel are able to deduce
hermeneutically from the above-cited Psalm that HaShem was speaking to David
prophetically of the Davidic Messiah. The 2nd Samuel passage is only
one of a number of passages that could be cited to substantiate that the
Messiah would be the son of David.
The Hebrew word “y’shv” means, “to sit.” However, this is only an elementary definition of
the word. The Hebrew word
“Yeshiva” also means, “to sit.” Its uses developed into the idea of study, which in turn became the
academy and court sessions. It is noteworthy to examine the similarity between the “sitting” of the Judges in the Sanhedrin
and the “sittings” of the Hakhamim in the Yeshivot or academies. Their office
(the Sanhedrin) is educational as well as judicial.
Rashi translated the opening words of this Psalm
“wait at my right hand.” The rationale behind Rashi’s translation is that of
waiting for HaShem to resolve difficulties for David who was already anointed
King of Yisrael while Shaul (Saul) was still the acting king. Rashi’s
translation indicates static waiting and patience. The difficulty with this is
that the verb “y’shv” is active. This creates a question. How does one “sit” actively?
Because the Hebrew word “Yeshiva” also
means, “to sit” we can logically understand that HaShem is telling David, who
is already anointed (Mashiach) King that he needs to study and prepare for the
day when he will ascend the throne. Exactly when, where and how David fell in
love with the Torah is unknown. Likewise, when, where and how David attended
Yeshiva is unknown. Nonetheless, Psalm 119 makes it evident that David had an
overwhelming love for knowledge of the Torah.
Psalm 122:1
A Song of Ascents, of David. I was glad when they said to me, "Let us go
to the house of the LORD."
David possessed an
overwhelming desire to be in the “House of the LORD.” Contextually we must
understand that David is not referring to the Mishkan or subsequent Temple. How
can we make such a deduction?
Psalm 122:2
Our feet are standing Within your gates,
O Jerusalem, 3 Jerusalem, that is built as a city that is
compact together; 4 To which the tribes go up, even the tribes of
the LORD-- An ordinance for Israel-- To give thanks to the name of the LORD. 5
For their thrones were set (y’shv)
for judgment, the thrones of the house of David.
David never saw the physical Temple stand in
Yerushalayim. Therefore, David had to have something else in mind. Here we
would venture that David loved to go to the Esnoga[32] to study Torah. David’s waiting was not static
“waiting” for G-d to make his enemies his footstool. David’s “waiting” was “siting,” dynamic –
i.e., active study of Torah preparing himself to be King of Yisrael.
We can cite a Targum to
Psalm 110 that sheds light on this thought.
The LORD spoke by his decree to give me the dominion in exchange for sitting in study of Torah.
"Wait at my right hand until I make your enemies a prop for your
feet." ANOTHER TARGUM: The LORD said
in His decree to appoint me ruler over Israel, but the LORD said to me,
"Wait for Saul of the tribe of Benjamin to pass away from the world; and
afterwards you will inherit the kingship, and I will make your enemies a
prop for your feet."
What did David study
while he was in Yeshiva? Perhaps the question is better stated by asking it a
bit differently. What would a soon to be King of Yisrael study in Yeshiva?
David would most likely have been interested in the halakhot and midrash, which
applied to Kings and kingly rule over Yisrael. His deep love for Torah
demonstrated that he wanted to be the best King he could be. Consequently,
David proved to be the best King Yisrael ever knew. This earned David the title
“Messiah” (anointed King).
Commentary to Hakham Shaul’s School of Remes
Textual Analysis:
Here we will make note of the fact that the whole
argument posited by Hakham Shaul is a Kal-va-Homer of Remes application of the
first rule of Hillel - "Argumentum a minori ad majus" or "a
majori ad minus;" corresponding to the scholastic proof of a fortiori.
In the Jewish frame of mind
these statements can make no sense unless we are speaking in terms of the
Torah. Therefore, the great “gift” is the “gift of the Torah.”
The (Written) Torah came alongside (παρεισέρχομαι – pareiserchomai) the Oral Torah so that the knowledge of
what transgression is would increase;
παρεισέρχομαι – pareiserchomai
means to come alongside. Παρεισέρχεσθαι is of great significance to Hakham Shaul. In Rom.
5:20 he says of the Law (written Torah) that it plays a chief role in the plan
of G-d but has
“entered in alongside.” The question is “alongside of what? The obvious answer
is the Oral Torah the “Nomos” of the Cosmos.
Adamic Ancestry: Somewhere in Eden
Hakham Shaul shows that sin entered the cosmos through
the negative act of “the one” Adam HaRishon. Through the One Yeshua
HaMashiach, the revelation of halakhic life was displayed. This display of
“halakhic life” opened the path to the experience of G-d’s loving-kindness for
all men, (the many) i.e. the Gentiles.
The initial narrative about Adam HaRishon unlocks
the key to understanding the life of Messiah as told and depicted through the
Nazarean Rabbanim.
In the works of G-d during the creation week, G-d
had prepared the place for the Garden that was in “Eden” (delight). The Ramban
shows that the Garden was planted mikedem “previously” i.e. before Adam
HaRishon.[33]
Therefore, the two initial involvements Adam was to experience were the
environs of Eden (delight) and Shabbat.
We do not need to rehearse the narrative to
understand that these experiences were pre-empted by Adam’s failure to keep the
halakhic conditions of G-d’s covenant. There are commentaries that can be
offered at length concerning the “sin of Adam.” We will only show that his
disobedience either willingly or unintentionally caused his expulsion from the
Edenic environ of the Garden. We will also note that “Eden” is not the Garden
but that the Garden is in “Eden” a place of “delight.” Furthermore, the
source of “delight” came from “Eden” (delight). Here we also surmise that Eden
as a source of “delight” for the immediate experience of Shabbat that Adam
HaRishon was to experience means “perfect serenity.” Adam was to experience
“perfect serenity” within the “perfect environs” as the initial experience of
his life. We must see that Shabbat in Eden, a place of “perfect serenity”
involving several circumstances and requiring specific obedience.
With the sin (fall) of Adam HaRishon the hope of
experiencing the “delight” and “serenity” of Eden and Shabbat was seemingly
gone. Hakham Shaul seems to posit another idea. Namely, that Shabbat and Eden
are still in the realm of possible experiences.
Sages, Eden and Shabbat
Did the Sages believe that the experience of Eden
and Shabbat was lost to humanity? Or, did they have another view?
Firstly, we must state, as we often do that the
opening passages (chapters) of B’resheet are non-literal. They are in prophetic
language and must be interpreted at a Remes level as a minimum.[34]
Therefore, the Rabbanim knew that “Eden” was a situation that designated
specific attitudes and actions. Eden as a place of perfect serenity, as a
condition is realized by a specific circumstance. Eden is therefore, more
closely related to a mental experience of serenity than to a specific place,
although the idea of a specific “place” is not excluded.
Superficially, we would then be lead to believe
that Edenic Shabbat is not again attainable. It was lost with Adam HaRishon and
will not be experienced again until the Y’mot HaMashiach.
However, if one were to posit this problem to a
Hakham, one might see a frown turn to a smile. So what is the Hakham smiling
about?
The Hakhamim know that not all is lost. This seems
evident from the writings of the Nazarean Hakhamim and the Rabbanim of blessed
memory.
Looking at the scenario depicted in Sefer B’resheet
the Hakhamim noted some specifics concerning “Eden” and Shabbat. Firstly, they
both were experienced at the eve of twilight as the Sabbath approached.
Therefore, the seventh day was to be a day of “serenity” and “delight.” Thus,
the Rabbinic mind determined to solve the problem with ingenious halakhic
mechanics. Through specific halakhic conditions, Edenic Shabbat could be
experienced. The Rabbanim determined to create the same environ through
halakhic settings. Furthermore, as we have noted above “Eden” is mentioned and
seen as a “place” (maqom). Therefore, the Rabbanim set out to re-invent Edenic
Shabbat per se. Firstly, an atmosphere of “delight” perfect serenity must be
created halakhically. Secondly, a “place” must be localized[35] where
that serenity can be experienced, i.e. the Esnoga/and Home.
What we may fail to understand is that the Rabbanim
did exactly what we have posited. They established specific halakhah that would
wall out those things that would hinder our experience of “delight” on Shabbat.
Secondly, the atmosphere was localized to the Esnoga and home where that
environment could be controlled and practiced. Their genius restored “paradise
lost.”
Now it behooves the reader to begin a serious study
of the tractates Shabbat and Erubin, paying close attention to the rulings of
Hillel, as this was the school of our master.
Reigning with Messiah:
Interestingly, Hakham Shaul does not imagine a
“paradise lost” in our present pericope. He posits a “paradise restored.” We
read how Hakham Tsefet solved this problem last week.
Mordechai (Mk.)א And now it happened in those days,[36]
Yeshua came from the city
of Branches[37] of the Galil and was immersed by Yochanan in the Yarden. And
immediately coming out of the water[38]
he saw the heavens torn apart and the spirit (ruach - breath) descending
on him like a dove. And a daughter
of a voice (bat kol) came from
the heavens saying, “You are my son, the
beloved; with you I have delight[39].”
What is Hakham Tsefet trying to say? What is he
trying to restore? “Reigning” with the Master is not running around with swords
and spears playing “G.I. Joe.” Reigning with the Master requires profound
involvement in the tikun of “delight.” Yeshua personified or was an incarnate
“Eden,” so much so that he even caused G-d to experience “delight,” Eden.
However, we will miss the whole point if we do not stop to realize that this is
because Yeshua was the personification of the Mesorah (Oral Torah). Yeshua
conveyed a simple yet complex set of rules for his Talmidim to follow. “Eden”
can be experienced as a realized environ through localized halakhah and abodah.
What were Hakham Tsefet and Hakham Shaul trying to
do by presenting their version of the Oral Torah, i.e. Halakhah? Again, we will
miss the whole point if we do not stop to realize that Yeshua was the
personification of the Mesorah (Oral Torah). What we are saying is that Hakham
Tsefet and Hakham Shaul followed the halakhah of the Master and recreated the
halakhic atmosphere required to experience Eden, his delight. In the same way
that the Rabbanim saw that, the Edenic atmosphere of Shabbat could be recreated
halakhically; the Nazarean Rabbanim developed a Mesorah that would reproduce
the Messianic presence they experienced daily with Yeshua. The “gospels”
(Mesoroth) see Yeshua as the cosmic Torah personified and incarnate. Therefore,
they extended the opportunity to become Torah incarnate to all who would study
their Mesoroth. Each or their Mesorah’s gives a different vantage point for
viewing the personification of the Torah. Yeshua taught his talmidim how to
experience and model Eden – i.e, perfect serenity. Yes, the Y’mot HaMashiach
are coming and we will realize these things on a grand scale. However, we can
realize them on a localized scale within our realm of influence to a great
measure.
Adam was placed in the Garden to “cultivate and
keep” the Garden. To be much more definitive the Torah actually says that G-d
placed Adam in the Garden to serve and guard (shomer) hence the idea of “Shomer
Shabbat.” The Nazarean Rabbanim, like the Sages recreated the environment of
Messiah through their exemplified halakhah and Mesoroth. Therefore, by
following the halakhah, at least on a localized level we can experience the joy
of Torah that Yeshua’s talmidim experienced. As we experience the four rivers
of Eden’s Garden, we experience differing facets of the Torah and of the
Master.
Hakham Shaul
addresses the knowledge of sin in this pericope. In other words, Hakham Shaul
shows us what things hinder our experience of serenity and Edenic peace.
Through removal of these obstacles, we can re-invent or re-experience the
fellowship with G-d that He intended. When the knowledge of sin increased the
experience of chesed increased. This is because we came to the place that we
could live free of sin’s grasp. We must gain an awareness that sin creates a
specific environment so that it can live and thrive in that condition. Hakham
Shaul and Hakham Tsefet, like the Mishnah show that acts of Tsedeqah generate
an atmosphere of righteous/generosity.
m. Aboth 4:2 Ben Azzai says, “Run after the most minor
religious duty as after the most important, and flee from
transgression. “For doing one religious duty draws in its wake doing yet
another, and doing one transgression draws in its wake doing yet another. “For
the reward of doing a religious duty is a religious duty, and the reward of
doing a transgression is a transgression.”[40]
Rabbi Ben Azzai posits exactly what Hakham Shaul is
saying. We can create an atmosphere of localized Edenic serenity through
practicing Jewish Halakhah. In the previous pericope we saw the importance of
reciting the Shema. This week’s pericope clings to that halakhah through the
principle of contiguity. The repetitive phrase “one” shows us that Hakham Shaul
is trying to emphasize his point.
How is it that we will experience the wonder of
Messiah, if not through the word of the talmidim in whom he found great
delight?
Some
Questions to Ponder:
2.
In your opinion what is the
intent of Hakham Tsefet’s pericope by the hand of his scribe Mordechai (Mark)
for this Shabbat?
3.
What was the sin of Zimri, the
man that took the Midianite woman into his tent, that merited the death
penalty?
4.
What part of the Torah Seder
fired the heart and imagination of the Psalmist for this week?
5.
What part of the Torah Seder
fired the heart and the imagination of the prophet this week?
6.
What part/s of the Torah Seder,
Psalm, and the prophets fired the heart and the imagination of Hakham Tsefet
for this week?
7.
After taking into consideration
all the above texts and our Torah Seder, what would you say is the general
prophetic message from the Scriptures for this coming 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!”
Next Shabbat:
Shabbat “B’ne Yehudah” – “The sons of Judah” &
Shabbat Mevar’chim HaChodesh Kislev
(Proclamation of the New Moon of the month of Kislev)
Saturday
Evening 22nd of November – Sunday 23rd of November 2014
|
Shabbat |
Torah Reading: |
Weekday Torah Reading: |
|
בְּנֵי
יְהוּדָה |
|
Saturday
Afternoon |
|
“B’ne Yehudah” |
Reader 1 – B’Midbar 26:19-22 |
Reader 1 – B’Midbar
26:52-56 |
|
“The sons of Judah” |
Reader 2 – B’Midbar 26:23-27 |
Reader 2 – B’Midbar
26:57-59 |
|
“Los hijos de Judá” |
Reader 3 – B’Midbar 26:28-34 |
Reader 3 – B’Midbar 26:60-65 |
|
B’Midbar (Num.) 26:19-51 B’Midbar (Num.) 28:9-15 |
Reader 4 – B’Midbar 26:35-37 |
|
|
Ashlamatah: Joshua
14:6-15 Special: I Samuel
20:18,42 |
Reader 5 – B’Midbar 26:38-41 |
Monday & Thursday Mornings |
|
Reader 6 – B’Midbar 26:42-47 |
Reader 1 – B’Midbar
26:52-56 |
|
|
Psalm 105:16-22 |
Reader 7 – B’Midbar 26:48-51 |
Reader 2 – B’Midbar
26:57-59 |
|
Maftir: B’Midbar 28:9-15 |
Reader 3 – B’Midbar
26:60-65 |
|
|
N.C.: Mk 12:37b-40; Lk 20:45-47; Rm 6:1-11 |
- Joshua 14:6-15 - I Samuel 20:18,42 |
|
Shabbat Shalom!
Hakham Dr.
Yosef ben Haggai
Rabbi Dr.
Hillel ben David
Rabbi Dr.
Eliyahu ben Abraham
[1] Ibn
Ezra
[2] In
the name of Seder Olam Rabbah.
[3]
These opening remarks are excerpted, and edited, from: The ArtScroll Tanach Series, Tehillim, A new translation with a commentary anthologized
from Talmudic, Midrashic, and rabbinic sources. Commentary by Rabbi Avrohom
Chaim Feuer, Translation by Rabbi Avrohom Chaim Feuer in collaboration with
Rabbi Nosson Scherman.
[4]
Israel - ישראל, Strong’s number 03478.
[5]
Verbal tally with the Torah: Saying /
Saith - אמר, Strong’s number 0559.
[6] Our verbal tally with the Torah is: Israel - ישראל,
Strong’s number 03478.
[7] The
Nazarean Codicil is using ‘Mashiach’, without further qualification, to apply
to Mashiach ben Joseph, which is not the normal Jewish way. The normal
Jewish way, today, is that when we refer to ‘Mashiach’ without qualification
always applies to Mashiach ben David only.
[8] I
am using Mashiach without further qualification, to apply to Mashiach ben
Joseph, which is not the normal Jewish way. The normal Jewish way is to that a
‘Mashiach’ without qualification always applies to Mashiach ben David only. See
Rambam’s Hilchot Melachim.
[9]
Beresheet (Genesis) 4:16
[10]
Yonah (Jonah) 1:3
[11] Beresheet
(Genesis) 1:1
[12]
Bamidbar (Numbers) 34:2
[13] Chazal or
Ḥazal (Hebrew: חז"ל) is an acronym
for the Hebrew "Ḥakhameinu Zikhronam Liv'rakha"
(לברכה זכרונם
חכמינו, "Our Sages, may their memory be blessed"), is a
general term that refers to all Jewish sages of The
Mishna, Tosefta and Talmud eras, essentially from the times
of the final 300 years of the Second Temple of Jerusalem until the
6th century CE.
[14]
Shemot (Exodus) 17:16
[15]
Yirmiyahu (Jeremiah) 3:17
[16]
Ashlamata blessings
[17] Shemone Esrei prayer
[18] Tehillim (Psalms) 2:8, 78:55.
[19]
While this may be hard for many to understand, Hakham Shaul is positing that
acts of righteous/generosity have salvific value. This does not need to be the
result of Yeshua HaMashiach. Acts of righteous/generosity brought the message
of the Mesorah to the family of Cornelius in 2 Luqas (Acts) chapter 10.
[20] Cf. B’Midbar 25:12
—Mal2:5
[21] Targum Pseudo Jonathan
(B’Midbar 25:12)
[22] Cf. 2:7; 3:1
[23] Magiriso, Rabbi Yitzchak,
The Torah Anthology: Vol. 14 - First Journeys (Me'am Lo'ez Series), p. 226
[24] m. Ber.1:1 From what
time may they recite the Shema in the evening? m. Ber.
1:2 From what time do they recite the Shema in the morning?
[25] Sabin, Marie Noonan, The
Gospel According to Mark, Liturgical Press 2006 p.110
[26] Ibid. p 112
[27] Cf. Mark 1:27, 11; 9:10,
14, 16; 12:28
[28] Cf. Luke 22:23, 24:15;
Acts 6:9; 9:29
[29] Some versions read ὅτι λέγουσιν
οἱ Φαρισαῖοι
καὶ οἱ
γραμματεῖς
[30] Cf. m. Abot 1:1
g
Joseph:
that is, Adding
[31] Sabin, Marie Noonan, The
Gospel According to Mark, Liturgical Press 2006 p.111
[32] Synagogue
[33] Ramban Nachmanides: Commentary on the Torah.
[S.l.]: Shilo Pub. House. vol.1 p. 68
[34] (Rambam), Maimonides,
and Rabbi Eliyahu Touger. Mishneh Torah: Hilchot Yesodei Hatorah: The Laws
[Which Are] the Foundations of the Torah. Moznaim Publishing Corporation,
1989. pp. 156-57
See also Hos 12:10 - I have also
spoken to the prophets, And I gave numerous visions, And through the prophets I
gave parables (דָּמָה damah - similes).
[35] Here we have taken the
liberty of using the phraseology of Prof. Jacob Neusner. Neusner, Jacob. Recovering
Judaism: The Universal Dimension of Jewish Religion. Minneapolis, MN:
Fortress Press, 2001. pp. 33ff. Neusner, Jacob. Making God’s Word Work a
Guide to the Mishnah. New York: Continuum, 2004. pp. 118ff. Neusner, Jacob. Judaism’s Story
of Creation: Scripture, Halakhah, Aggadah. Leiden ;
Boston: Brill Academic Pub, 2000. pp. 21ff
[36] What days? John 1:1 ¶
“In the beginning” In the beginning was the Word, and the Word was with
God, and the Word was God. 2 He was in the beginning with God. 3
All things came into being through Him, and Apart From Him, nothing came into
being that has come into being. 4
In Him was life, and the life was the Light of men. 5 The Light
shines in the darkness, and the darkness did not 1comprehend it.
[37] There is a great deal of
controversy concerning the title “Nazareth” as the place where Yeshua “grew up”
or resided during his early years. Nazareth is not mentioned in any Jewish
literature i.e. Mishnah, Talmud, Midrash or Josephus. The etymology of the word
seems to be related to the idea that Messiah would be from the stock or
“branch” of David. Further research shows that נָצַר also
means to guard or watch. Therefore, it is suggested that the “City of Branches”
or the “City of “Guardians” or “City of Watchmen” is Tzfat. Consequently, this
would make Tzfat the actual place of Yeshua’s early residence. This
interpretation seems to be more in line with the thought of Yeshua being from
the “branch” of Jessie (Davidic stock). Given the Remes interpretation of the
present materials we would suggest that Yeshua was the “guardian, watchman of
the “soul,” “Oral Torah,” “Wisdom” – Hokhmah and Tzfat was the “secret garden”
or “garden of secrets” (So’od).
[38] When reviewing B’resheet
we not that the “spirit of Elohim hovered over the waters disturbing them. The
“Spirit of Elohim” according to the Rabbanim is Messiah. The “heavens torn
apart” is synonymous with the separating of waters, light and firmaments etc.
[39] A verbal tally with Gan
Eden (i.e. Garden of Delight), implying that Yeshua would be the key to enter
PaRDeS (Paradise).
[40] Neusner,
J. (1988). The Mishnah : A new translation. New Haven, CT: Yale
University Press. p. 682