|
Esnoga
Bet Emunah United States of America © 2018 E-Mail: gkilli@aol.com |
|
Esnoga
Bet El 102 Broken Arrow Dr. Paris TN 38242 United States of America © 2018 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 |
|
Nisan
29, 5778 – April 13/14, 2018 |
Third
Year of the Shmita Cycle |
Candle Lighting and Habdalah Times:
Please
go to the below webpage and type your city, state/province, and country to find
candle lighting and Habdalah times for the place of your dwelling.
See: http://www.chabad.org/calendar/candlelighting.htm
Roll of Honor:
This Commentary comes out weekly and on the festivals thanks to the
great generosity of:
His
Eminence Rabbi Dr. Hillel ben David and beloved wife HH Giberet Batsheva bat
Sarah
His
Eminence Rabbi Dr. Eliyahu ben Abraham and beloved wife HH Giberet Dr. Elisheba
bat Sarah
His
Honor Paqid Adon David ben Abraham
His
Honor Paqid Adon Ezra ben Abraham and beloved wife HH Giberet Karmela bat
Sarah,
His
Honor Paqid Adon Tsuriel ben Abraham and beloved wife HH Giberet Gibora bat
Sarah
Her
Excellency Giberet Sarai bat Sarah & beloved family
His
Excellency Adon Barth Lindemann & beloved family
His
Excellency Adon John Batchelor & beloved wife
Her
Excellency Giberet Leah bat Sarah & beloved mother
His
Excellency Adon Yehoshua ben Abraham and beloved wife HE Giberet Rut bat Sarah
His
Excellency Adon Michael ben Yosef and beloved wife HE Giberet Sheba bat Sarah
Her
Excellency Giberet Prof. Dr. Emunah bat Sarah & beloved family
His
Excellency Adon Robert Dick & beloved wife HE Giberet Cobena Dick
His
Excellency Adon Aviner ben Abraham and beloved wife HE Giberet Chagit bat Sarah
His
Excellency Adon Ovadya ben Abraham and beloved wife HE Giberet Mirit bat Sarah
His
Excellency Adon Brad Gaskill and beloved wife Cynthia Gaskill
His
Excellency Adon Shlomoh ben Abraham
His
Excellency Adon Ya’aqob ben David
Her
Excellency Giberet Eliana bat Sarah and beloved husband HE Adon James Miller
For their regular and
sacrificial giving, providing the best oil for the lamps, we pray that GOD’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!
Please pray for this work that it may be successful touching many lives,
well financed; and that it may be for much blessing to all concerned.
Amen ve Amen!
We pray for the wife of Adon John
Batchelor who is ill with cancer. Mi Sheberach – He Who blessed our holy
and pure Matriarchs, Sarah, Ribkah, Rachel and Leah, bless Her Excellency Mrs.
Batchelor and send her a complete and strengthening of body and soul. Please
G-d heal her, please. Please G-d heal her, please. Please G-d heal her, please.
Cure her, strengthen her, make her healthy and return her to her original
strength, together with all the sick of Yisrael. And may it be recovery so
willed, and we will say, Amen ve Amen!
We pray for Her Honor Ha Rabbanit
Giberet Elisheba bat Sarah who is suffering from bouts of loss of equilibrium. Mi Sheberach – He Who blessed our holy and pure
Matriarchs, Sarah, Ribkah, Rachel and Leah, bless Her Honor Ha Rabbanit Giberet
Elisheba bat Sarah and send her a complete recovery and strengthening of body
and soul. Please G-d heal her, please. Please G-d heal her, please. Please G-d
heal her, please. Cure her, strengthen her, make her healthy and return her to
her original strength, together with all the sick of Yisrael. And may it be so
willed, and we will say, Amen ve Amen!
We pray for Her Excellency Giberet
Sarai bat Sarah who is having some housing difficulties. May she and her
beloved husband be guided by Ha-Shem’s mighty hand, most blessed be He,
concerning either the purchase of a new home or renting a new one closer to her
husband’s work-place.
We also pray for a problem with a
property of H.E. Giberet Leah whose neighbor is spreading Lashon Hara to anyone
who approaches to buy, resulting in buyers going back on their intention to
purchase the property. This is very important to H.E. Giberet Leah. Let us pray
for HaShem’s mighty and just intervention in this matter, and that this
property be sold speedily soon, and let us say, amen ve amen!
We pray for His Excellency Adon
Jonah Lindemann (age 18), and His Excellency Adon Bart Lindemann. Jr. (age 20).
[the sons of His Excellency Adon Barth Lindemann] who have recently been diagnosed
with Asperger’s disease (a “spectrum disorder”). Their father asks that we
pray that he can find for his two young sons the appropriate and good
professional assistance that they urgently need. Mi Sheberach
– He who blessed
our forefathers Abraham, Isaac and Jacob, Moses and Aaron, David and Solomon,
may He bless and heal Their Excellencies Adon Bart Lindemann Jr. & Adon
Jonah Lindemann, May the Holy One, Blessed is He, be filled with compassion for
them to restore their health, to heal them, to strengthen them, and to revivify
them. And may He send them speedily a complete recovery from heaven, among the
other sick people of Yisrael, a recovery of the body and a recovery of the
spirit and mind, swiftly and soon, and we say amen ve amen!
We pray also for H.E. Giberet Rachel bat Batsheva who is afflicted with systemic mastocytosis. Mi Sheberach – He Who blessed our holy and pure Matriarchs, Sarah, Ribkah, Rachel and Leah, bless Her Excellency Giberet Rachel bat Batsheva and send her a complete recovery and strengthening of body and soul. Please G-d heal her, please. Please G-d heal her, please. Please G-d heal her, please. Cure her, strengthen her, make her healthy and return her to her original strength, together with all the sick of Yisrael. And may it be so willed, and we will say, Amen ve Amen!
Wednesday Evening April 11, 2018
Evening: Counting of the Omer Day 11
Evening: Counting of the Omer Day 11
Then read the following:
|
Day
of the Omer |
Ministry |
Date |
Ephesians |
Attribute |
|
11 |
Chazan/Parnas #1 |
Nisan 26 |
2:11-12 |
Justice expressed with confidence |
Ephesians 2:11-12 Therefore remember, at that time you, were Gentiles by birth, who are
called uncircumcision by those who are called circumcision, which refers to
what Royal men do to their bodies;[1] and
that at one time you were without Messiah, being aliens[2]
from the legal administration of Jewish life,[3]
and strangers[4] from
the covenants of the promise,[5] having
no hope, and without God and in union with the worldly system.
Thursday Evening April 12,
2018
Evening: Counting of the Omer Day 12
Evening Counting of the Omer Day 12
Then read the following:
|
Day of the Omer |
Ministry |
Date |
Ephesians |
Attributes |
|
12 |
Chazan/Parnas #2 |
Nisan 27 |
2:13-16 |
Justice balanced by sincerity |
Ephesians 2:13-16 But
you (Gentiles) who were far away are now brought close by
your union with Yeshua HaMashiach, his life of peace bringing us into unity by
breaking down the middle wall of partition[6]
which stood between us. This was accomplished by abolishing the enactments
contained in (Shammaite) ordinances (dogma)[7], that he might establish one new body[8] in
himself, by the cross, having broken down conflict between the Jewish
people and the Gentiles.
Evening: Counting of the Omer Day 13
Evening Counting of the Omer Day 13
Then read the following:
|
Day
of the Omer |
Ministry |
Date |
Ephesians |
Attributes |
|
13 |
Chazan/Parnas #3 |
Nisan 28 |
2:17-18 |
Justice expressed/balanced with honesty/truth |
Ephesians 2:17-18 And he (Messiah) came and handed down (the Mesorah) wholeness (path to spiritual maturity) to you (Gentiles) who were far away, and to those (Jews) who were near. For through him (by his handing down the Mesorah) we both, by one spirit (the Nefesh
Yehudi) have access to the presence of
the Father.
Blessings Before Torah Study
Blessed are
You, Ha-Shem our GOD, King of the
universe, Who has sanctified us through Your
commandments, and commanded us to actively study Torah. Amen!
Please
Ha-Shem, our GOD, sweeten the
words of Your Torah in our mouths and in the mouths of all Your people Israel.
May we and our offspring, and our offspring's offspring, and all the offspring
of Your people, the House of Israel, may we all, together, know Your Name and
study Your Torah for the sake of fulfilling Your delight. Blessed are You, Ha-Shem, Who
teaches Torah to His people Israel. Amen!
Blessed are
You, Ha-Shem our GOD, 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 favour 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: Honoring one's father and mother; doing acts of
kindness; early attendance at the place of Torah study -- morning and night;
showing hospitality to guests; visiting the sick; providing for the financial
needs of a bride; escorting the dead; being very engrossed in prayer; bringing
peace between two people, and between husband and wife; but the study of Torah
is as great as all of them together. Amen!
Shabbat: “Vayishlach
Mosheh” – Sabbath: “Then Sent Moses”
& Shabbat Mevar’chim
HaChodesh Iyar
(Sabbath of the Proclamation
of the New Moon for the Month of Iyar)
Saturday Evening 14th
of April – Monday Evening 16th of April)
|
Shabbat |
Torah
Reading: |
Weekday
Torah Reading: |
|
וַיִּשְׁלַח
מֹשֶׁה |
|
Saturday
Afternoon |
|
“Vayishlach Mosheh” |
Reader
1 – B’Midbar 20:14-21 |
Reader
1 – B’Midbar 20:14-16 |
|
“Then Sent Moses” |
Reader
2 – B’Midbar 20:22-29 |
Reader
2 – B’Midbar 20:17-19 |
|
“Y Envió Moisés” |
Reader
3 – B’Midbar 21:1-3 |
Reader
3 – B’Midbar 20:19-22 |
|
B’Midbar (Num.) 20:14 – 22:1 B’Midbar (Num.) 28:9-15 |
Reader
4 – B’Midbar 21:4-9 |
|
|
Judges 11:12-21 |
Reader
5 – B’Midbar 21:10-16 |
Monday and Thursday
Mornings |
|
Special: I Sam 20:18-42 |
Reader
6 – B’Midbar 21:17-20 |
Reader
1 – B’Midbar 20:14-16 |
|
Psalms: 103:15-22 |
Reader
7 – B’Midbar 21:21 - 22:1 |
Reader
2 – B’Midbar 20:17-19 |
|
|
Maftir
– B’Midbar 21:34 – 22:1 |
Reader
3 – B’Midbar 20:19-22 |
|
Mk 10:42-45: Lk
22:24-30; Rm 11:1-10 |
Judges 11:12-21 |
|
Summary of the Torah Seder
·
King of Edom Refuses Permission to Pass Through
His Land – Numbers 20:14-21
·
Death of Aharon – Numbers 20:22-29
·
Battle with Canaanites – Numbers 21:1-3
·
The Brazen Serpent – Numbers 21:4-9
·
Halting Places – Numbers 21:10-20
·
Conquering the Amorite Kingdoms – Numbers
21:21-32
o
A Historical Note with Song of Victory –
Numbers 21:26-30
·
Defeat of Og the King of Bashan – Numbers
21:33-35 + 22:1
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. 91-146
Rashi & Targum Pseudo Jonathan
for: B’Midbar (Num.) 20:14 - 22:1
|
Rashi |
Targum |
|
14. Moses sent
messengers from Kadesh to the king of Edom: "So says your brother,
Israel, 'You know of all the hardship that has befallen us. |
14. Then
Mosheh sent messengers from Rekem unto the king of Edom, saying,
Thus says your brother Israel. You have known all the trouble that has found
us; |
|
15. Our
fathers went down to Egypt, and we sojourned in Egypt for a long time. And
the Egyptians mistreated us and our forefathers. |
15. that
our fathers went down into Mizraim and dwelt in Mizraim many days, and the Mizraee
afflicted us and our fathers. |
|
16. We
cried out to the Lord and He heard our voice. He sent an angel, and he took
us out of Egypt, and now we are in Kadesh, a city on the edge of your border. |
16. And
we prayed before the LORD, who heard our prayers, and sent one of the
ministering angels to lead us out of Mizraim: and, behold, we are in Rekem, a
city built on the side of your border. |
|
17. Please
let us pass through your land; we will not pass through
fields or vineyards, nor will we drink well water. We will walk along the
king's road, and we will turn neither to the right nor to the left until we
have passed through your territory.'" |
17. Let
us now pass through your land: we will not seduce virgins, nor carry off the
betrothed, nor commit adultery: on the king's highway, under the heavens, we
will go forward, and turn not to the right or to the left, to do any injury
in the public way while we pass through your border. |
|
18. Edom
replied to him, "You shall not pass through me, lest I go out towards you
with the sword!" |
18. But
Edomea answered him, You will not go through my
coast, lest I come to meet you with the unsheathed sword. |
|
19. The
children of Israel said to him, "We will keep to the highway, and if we
drink your water, either I or my cattle, we will pay its price. It is really
nothing; I will pass through on foot." |
19. And
Israel said to him, We would go by the king's
highway; if we drink your waters, I and my cattle, I will give you the price
of their value. I will only pass through, without doing wrong. |
|
20. But
he said, "You shall not pass through!" and Edom came out toward
them with a vast force and with a strong hand. |
20. But
he said, You will not pass through. And Edomea came
out to meet him with a large army and with a strong hand. |
|
21. Edom
refused to allow Israel to cross through his territory; so
Israel turned away from him. |
21. So
Edomea would not suffer Israel to pass through his coast; and Israel turned
away from him, because it was commanded from before the Word of the Heavens
that they should not set battle in array against them, forasmuch as the time
was not yet come when the punishment of Edom should be given into their
hands. |
|
22. They
traveled from Kadesh, and the entire congregation of the children of Israel
arrived at Mount Hor. |
22. And
the whole congregation of the children of Israel journeyed from Rekem, and
came unto Mount Umanom. |
|
23. The
Lord said to Moses and Aaron at Mount Hor, on the border of the land of Edom,
saying, |
23. And
the LORD spoke unto Mosheh in the Mount Umanom, on the coast of the land of
Edom, saying: |
|
24. "Aaron
shall be gathered to his people, for he shall not come to the Land which I
have given to the children of Israel, because you defied My word at the
waters of dispute [Mei Meribah]. |
24. Aharon will be gathered unto his people; for he will not enter
into the land which I have given unto the children of Israel, because you
were rebels against My Word at the Waters of Contention. |
|
25. Take
Aaron and Eleazar his son and ascend Mount Hor. |
25. Take
Aharon and Elazar his son, and make them come up to Mount Umanom. |
|
26. Strip
Aaron of his garments and dress Eleazar his son with them. Then Aaron shall
be gathered in [to his people] and die there. |
26. And you will strip Aharon of his vestments, the adornment
(glory) of the priesthood, and put them on Elazar his son; but Aharon will be
gathered, and die there. |
|
27. Moses
did as the Lord commanded him. They ascended Mount Hor in the presence of the
entire congregation. |
27. And
Mosheh did as the LORD commanded him. And they ascended Mount Umanom, in the
view of all the congregation. |
|
28. Moses
then stripped Aaron of his garments and dressed Eleazar his son in them, and
Aaron died there on the top of the mountain. [Then] Moses and Eleazar
descended from the mountain. |
28. And Mosheh stripped Aharon of his vestments, the priestly
decoration, and put them on Elazar his son; and Aharon died there on the
summit of the mountain and Mosheh and Elazar came down from the mount. |
|
29. The
whole congregation saw that Aaron had expired, and the entire house of Israel
wept for Aaron for thirty days. |
29. And when the soul of Aharon was at rest, the Cloud of Glory was
lifted up on the first day of the month Ab; and all the congregation beheld
Mosheh come down from the mountain with rent garments; and he wept and said,
Woe unto me, for you, my brother Aharon, the pillar of Israel's prayers! And
they too wept for Aharon thirty days, the men and the women of Israel. |
|
|
|
|
1. The
Canaanite king of Arad, who lived in the south, heard that Israel had come by
the route of the spies, and he waged war against Israel and took from them a
captive. |
1. And Amalek, who had dwelt in the south, and changed, and came and
reigned in Arad, heard that the soul of Aharon was at rest, that the pillar
of the Cloud which for his sake had led the people of the house of Israel had
been taken up, and that Israel was coming by the way of the explorers to the
place where they had rebelled against the LORD of the world. For, when the
explorers had returned, the children of Israel abode in Rekem, but afterward
returned from Rekem to Motseroth, in six encampments during forty years, when
they journeyed from Motseroth, and returned to Rekem by the way of the
explorers, and came unto Mount Umanom, where Aharon died; (and,) behold, he
came and arrayed battle against Israel, and captured some of them with a
great captivity. |
|
2. Israel
made a vow to the Lord, and said, "If You deliver this people into my
hand, I shall consecrate their cities." |
2. And
Israel vowed a vow before the LORD and said, If You will indeed deliver this
people into my hand, I will destroy their cities. |
|
3. The
Lord heard Israel's voice and delivered the Canaanite. He destroyed them and
[consecrated] their cities, and he called the place Hormah. |
3. And
the LORD heard Israel's prayer, and delivered up the Kenaanites, and he
destroyed them and their cities. And he called the name of the place Hormah. |
|
4. They
journeyed from Mount Hor by way of the Red Sea to circle the land of Edom,
and the people became disheartened because of the way. |
4. And they journeyed from Mount Umanom, by the way of the Sea of
Suph, that they might compass the land of Edom; and the soul of the people
was wearied in the way. |
|
5. The
people spoke against God and against Moses, "Why have you brought us up
out of Egypt to die in this desert, for there is no bread and no water, and
we are disgusted with this rotten bread." |
5. And the people thought (wickedly) in their heart, and talked
against the Word of the LORD, and contended with Mosheh, saying: Why did you
bring us up from Mizraim to die in the wilderness; for there is neither bread
nor water, and our soul is weary of manna, this light food? |
|
6. The
Lord sent against the people the venomous snakes, and they bit the people,
and many people of Israel died. |
6. And
the bath-kol fell from the high heaven, and thus spoke: Come, all men, and
see all the benefits which I have done to the people whom I brought up free
out of Mizraim. I made manna come down for them from heaven, yet now turn
they and murmur against Me. Yet, behold, the serpent, whom, in the days of
the beginning of the world, I doomed to have dust for his food, has not
murmured against Me: but My people are murmuring about their food. Now will
the serpents who have not complained of their food come and bite the people
who complain. Therefore did the Word of the LORD send the basilisk serpents,
and they bit the people, and a great multitude of the people of Israel died. |
|
7. The
people came to Moses and said, "We have sinned, for we have spoken
against the Lord and against you. Pray to the Lord that He remove the snakes
from us." So Moses prayed on behalf of the people. |
7. And the people came to Mosheh, and said: We have sinned, in
thinking and speaking against the glory of the LORD's Shekinah, and in
contending with you. Pray before the LORD to remove the plague of serpents
from us. And Mosheh prayed for the people. |
|
8. The Lord said to
Moses, "Make yourself a serpent and put it on a pole, and let whoever is
bitten look at it and live. |
8. And the Lord said to Mosheh, Make yourself a serpent of
brass, and set it upon a place aloft; and it will be that when a serpent has
bitten any one, if he behold it, then will he live,
if his heart be directed to the Name of the Word of the LORD. |
|
9. Moses
made a copper snake and put it on a pole, and whenever a snake bit a man, he
would gaze upon the copper snake and live. |
9. And
Mosheh made a serpent of brass, and set it upon a place aloft; and it was,
when a serpent had bitten a man, and the serpent of brass was gazed at, and
his heart was intent upon the Name of the Word of the LORD, he lived. |
|
10. The
children of Israel journeyed on and camped in Oboth. |
10. And the children of Israel journeyed from thence, and pitched in
Oboth; |
|
11. They
journeyed from Oboth and camped in the wasteland passes in the wilderness,
which faced Moab, toward the rising sun. |
11. and they journeyed from Oboth, and encamped in the plain of
Megistha, in a desert place which looks toward Moab from the rising of the
sun. |
|
12. From
there they journeyed, and they encamped along the stream of Zered. |
12. Thence they journeyed and encamped in a valley abounding in
reeds, osiers, and mandrakes. |
|
13. From
there they journeyed, and they encamped on the other side of the Arnon, which
was in the desert, extending from the Amorite border, for Arnon was the
Moabite border between Moab and the Amorites. |
13. And
they journeyed from thence, and encamped beyond the Arnon, in a passage of
the desert that stretches from the coast of the Amoraah; for Arnon is the
border of Moab, situate between Moab and the Amoraah; and therein dwelt a
priesthood of the worshippers of idols. |
|
14. Concerning
this it is told in the account of the Wars of the Lord, "What He gave at
the [Sea of] Reeds and the streams of Arnon. |
14. Therefore it is said in the book of the Law, where are recorded
the wars of the LORD: Eth and Heb, who had been smitten with the blast of the
leprosy, and had been banished beyond the confine of the camp, made known to
Israel that Edom and Moab were concealed among the mountains in ambush, to
destroy the people of the house of Israel. But the LORD of the world made a
sign to the mountains, which pressed one to another so that they died: and
their blood flowed through a valley on the brink of the Arnon (or, a valley
adjoining Arnon). |
|
15. And
the spilling of the streams that turned to settle at Ar and leaned toward the
border of Moab. |
15. And
the effusion of the streams of their blood flowed to the habitations of
Lechaiath, which were, however, delivered from this destruction, because they
had not been in their counsels; and, behold, it was unto the confine of Moab. |
|
16. From
there to the well; that is the well of which the Lord said to Moses, 'Gather
the people, and I will give them water.'" |
16. And
from thence was given to them (the Israelites) the living well, the well
concerning which the LORD said to Mosheh, Assemble the people and give them
water. |
|
17. Then
Israel sang this song: "'Ascend, O well,' sing to it! |
17. Then,
behold, Israel sang the thanksgiving of this song, at the time that the well
which had been hidden was restored to them through the merit of Miriam:
Spring up, O well, spring up, O well! sang they to it, and it sprang up: |
|
18. A
well dug by princes, carved out by nobles of the people, through the lawgiver
with their staffs, and from the desert, a gift. |
18. the well which the fathers of the world, Abraham Izhak, and
Jakob dug: the princes who were of old dug it, the chiefs of the people:
Mosheh and Aharon, the scribes of Israel, found it with their rods; and from
the desert it was given to them for a gift. |
|
19. From
the gift, to the streams, and from the streams to the heights. |
19. And
from thence it was given to them in Mattana; turning, it went up with them to
the high mountains, and from the high mountains it went down with them to the
hills surrounding all the camp of Israel, and giving them drink, every one at
the door of his tent. |
|
20. From
the heights to the valley in the field of Moab, at the top of the peak, that
overlooks the wastelands." |
20. And from the high mountains it descended with them to the lower
hills, but was hidden from them on the borders of Moab, at the summit of the
hill looking toward Beth Jeshimon, because there they neglected the words of
the Law. |
|
21. Israel
sent messengers to Sihon the king of the Amorites, saying: |
21. Then sent Israel messengers to Sihon, king of the Amorites,
saying: |
|
22. "Let
me pass through your land. We will not turn into fields or vineyards, nor
drink well water. We shall walk along the king's road, until we have passed
through your territory." |
22. I would pass through your country. We will not carry off the
betrothed, nor seduce virgins, nor have to do with the wives of men; by the
highway of the King who is in the heavens we will go, until we have passed
through your border. |
|
23. But
Sihon did not permit Israel to pass through his territory, and Sihon gathered
all his people and went out to the desert toward Israel. He arrived at Jahaz
and fought against Israel. |
23. But Sihon would not permit Israel to pass through his limit, but
constrained all his people, and came out to Jahaz, and made war against
Israel. |
|
24. Israel
smote him with the sword, and took possession of his land from Arnon to
Jabbok, as far as the children of Ammon, for the border of the children of
Ammon was strong. |
24. And Israel smote him with the anathema of the LORD, that he
would destroy (him) with the edge of the sword; and he took possession of his
country, from Arnon unto the Jabbok, unto the border of the children of
Ammon; because Rabbath, which is the limit of the children of Ammon, was
strong; and so far was their boundary. |
|
25. Israel
took all these cities, and the Israelites dwelt in all the cities of the
Amorites, in Heshbon and all its villages. |
25. And Israel took all those cities, and dwelt in all the cities of
the Amorites, in Heshbon, and in all her villages. |
|
26. For
Heshbon was the city of Sihon, king of the Amorites, and he had fought
against the first king of Moab, taking all his land from his possession, as
far as Arnon. |
26. For Heshbon was the city of Sihon, king of the Amorites; for he
had beforetime made war with the King of Moab, and had taken all his country
from his hand unto the Arnon. |
|
27. Concerning
this, those who speak in parables say, "Come to Heshbon, may it be built
and established as the city of Sihon. |
27. Therefore, say the young men, (or the chosen ones,) using
proverbs: The righteous/generous who rule their passions say, Come let us
reckon (Heshbon) the strength of a good work by the recompense, and the
recompense of an evil work by the strength for whoso is watchful and diligent
in the Law is built up and perfected; |
|
28. For
fire went forth from Heshbon, a flame from the city of Sihon; it consumed Ar
of Moab, the masters of the high places of Arnon. |
28. for mighty words like fire go forth from the lips of the
righteous/generous, the masters of such thought, (calculation, heshbona,) and
powerful merit like flames from those who are read and devoted in the Law:
their fire devours the foe and the adversary, who are reckoned before them as
the worshippers of the idol altars in the valley of Arnona. |
|
29. Woe
is to you, Moab; you are lost, people of Chemosh. His sons he has given over
as refugees and his daughters into captivity, to Sihon, king of the Amorites. |
29. Woe to you, you haters of the just! You
have perished, you people of Kemosh, haters of the words of the Law,
in whom there is no righteousness/ generosity, unless He
waste you to bring you captive unto the place where they teach the Law, and
their sons and daughters be removed by captivity of the sword to be near them
who consult in its counsels the instructors and those anointed with the Law. |
|
30. Their
kingdom is destroyed from Heshbon; it been removed from Dibon; we laid them
waste as far as Nophah which is near Medeba." |
30. The wicked have said, In all this there is nothing lofty to the
sight; but your numbers will perish until the falsehood of your souls be
ended, and the LORD of the world destroy them till their lives have expired,
and they have come to nothing, as the cities of the Amorites have perished,
and the palaces of their princes from the great gate of the house of the
kingdom to the street of the smiths which is near to Medeba. |
|
31. Israel
settled in the land of the Amorites. |
31. And Israel, after they had destroyed Sihon, dwelt in the land of
the Amorites. |
|
32. Moses
sent [men] to spy out Jaazer and they captured its villages, driving out the
Amorites who lived there. |
32. And Mosheh sent Kaleb and Phineas to examine Makbar, and they
subdued the villages, and destroyed the Amorites who were there. |
|
33. Then
they turned and headed north toward the Bashan. Og, the king of Bashan, came
out toward them with all his people, to wage war at Edrei. |
33. Then they turned, and went up by the way of Mathnan; and Og, the
king of Mathnan, came out to meet us, he and all his people, to give battle
at Edrei. |
|
34. The
Lord said to Moses, "Do not fear him, for I have delivered him, his
people, and his land into your hand. You shall do to him as you did to Sihon
the king of the Amorites who dwells in Heshbon. |
34. And it was, when Mosheh saw Og, he trembled before him, stricken
with fear: but he (soon) answered and said, This is Og the Wicked, who
taunted Abraham our father and Sarah, saying: You are like trees planted by
the water channels, but bring forth no fruit: therefore has the Holy One,
blessed be He, spared him to live through generations, that he might see the
great multitude of their children, and be delivered into our hands. Then
spoke the LORD unto Mosheh: Fear him not, for I have delivered him into your
hand, and all his people and country; and you will do to him as you have done
to Sihon, king of the Amorites, who dwelt in Heshbon. |
|
35. They
smote him, his sons and all his people, until there was no survivor, and they
took possession of his land. |
35. Now it was, after Og the Wicked had seen the camp of Israel
spreading over six miles he said with himself, I will make war against this
people, that they may not do to me as they have done to Sihon: so went he and
tare up a mountain six miles in size, and brought it upon his head to hurl it
upon them. But the Word of the LORD forthwith prepared a reptile which ate
into the mountain and perforated it, and his head was swallowed up within it;
and he sought to withdraw it, but could not, because his back teeth and his
front ones were drawn hither and thither. And Mosheh went and took an axe of
ten cubits, and sprang ten cubits, and struck him on the ankle of his foot,
and he fell, and died beyond the camp of Israel. Thus it is written. And they
smote him and his sons and daughters, and all his people, till none of them
remained to escape; and they took possession of his land. |
|
|
|
|
1. The
children of Israel journeyed and encamped in the plains of Moab, across the
Jordan from Jericho. |
1. And the children of Israel journeyed, and encamped in the plains
of Moab, near the passage of the Jordan (toward) Jericho. |
|
|
|
Welcome to the World of P’shat
Exegesis
In order to
understand the finished work of the P’shat mode of interpretation of the Torah,
one needs to take into account that the P’shat is intended to produce a
catechetical output, whereby a question/s is/are raised and an answer/a is/are
given using the seven Hermeneutic Laws of R. Hillel and as well as the laws of
Hebrew Grammar and Hebrew expression.
The Seven
Hermeneutic Laws of R. Hillel are as follows
[cf. http://www.jewishencyclopedia.com/view.jsp?artid=472&letter=R]:
1. Ḳal
va-ḥomer: "Argumentum
a minori ad majus" or "a majori ad minus"; corresponding to the
scholastic proof a fortiori.
2. Gezerah
shavah: Argument
from analogy. Biblical passages containing synonyms or homonyms are subject,
however much they differ in other respects, to identical definitions and
applications.
3. Binyan ab
mi-katub eḥad: Application of a provision found in one passage only to passages
which are related to the first in content but do not contain the provision in
question.
4. Binyan ab
mi-shene ketubim: The same as the preceding, except that the provision is
generalized from two Biblical passages.
5. Kelal
u-Peraṭ and Peraṭ u-kelal: Definition of the general by the
particular, and of the particular by the general.
6.
Ka-yoẓe bo mi-maḳom aḥer: Similarity in content to another
Scriptural passage.
7. Dabar
ha-lamed me-'inyano: Interpretation deduced from the context.
Rashi Commentary
for: B’Midbar (Num.) 20:14 – 22:1
14 your brother Israel Why did he see fit to mention brotherhood here? However, he said
to him, “We are brothers, sons of Abraham, to whom it was said, 'your
descendants will be strangers [in a land which is not theirs’]” (Gen. 15:13).
And both of us are responsible for fulfilling that obligation.-[Midrash
Tanchuma Chukath 12, Num. Rabbah 19:15]
You know of all the hardship Therefore, your father parted from our father, as it says, “He
went to a land because of Jacob his brother” (Gen. 36:6), [that is] because of
the debt that was imposed upon them, and he [Esau] cast it onto Jacob.-[Gen.
Rabbah 82:13]
15 mistreated us We endured many hardshipsand our forefathers From
here [we learn] that when Israel is afflicted with punishment, the Patriarchs
grieve in the grave. -[Midrash Tanchuma Chukath 12, Num. Rabbah 19:15]
16 and He heard our voice through the blessing that our father [Isaac] gave: “The voice is
the voice of Jacob” (Gen. 27:22). When we cry out we are answered.-[Midrash
Aggadah. See also Midrash Tanchuma Beshallach 9]
an angel This
refers to Moses. From here [we derive] that the prophets are called “angels,”
and it says, “They mocked the angels of God” (II Chron. 36:16). -[Midrash Tanchuma Vayikra 1, Lev. Rabbah 1:1]
17 Please let us pass through your land You have no right to contest the inheritance of the Land of
Israel, since you did not pay the debt. Help us a little, and let us pass
through your land.-[Midrash Tanchuma Chukath 12, Num. Rabbah 19:15]
nor will we drink well water He should have said, “water from cisterns.” However, Moses said,
“Though we have manna to eat and a well from which to drink, we will not drink
from it, but we will buy food and drink from you, for your benefit.” From here
[we learn] that even if a guest has his own provisions, he should buy from the
shopkeeper [or householder] to benefit his host.-[Midrash Tanchuma Chukath 12,
Num. Rabbah 19:15]
We will walk along the king’s road—we will muzzle our animals so they should not turn to either side
to eat.-[Midrash Tanchuma Chukath 12, Num. Rabbah 19:15]
18 lest I go out towards you with the sword You pride yourselves with the ‘voice’ your father bequeathed
you, and declare, “We cried out to the Lord, and He heard our voice” (verse
16). But we will go out against you with what my father bequeathed me: “You
shall live by the sword” (Gen. 27:40) -[Midrash Tanchuma Beshallach 9]
19 It is really nothing There is nothing to harm you.
20 and with a strong hand With our grandfather’s promise: “the hands are the hands of Esau”
(Gen. 27:22). -[Midrash Aggadah]
22 the entire congregation All were perfect, ready to enter the Land. There was not among
them even one of those upon whom the decree had been pronounced, for all those
destined to die in the desert had already perished, and these were of those
about whom it is written, “you... are all alive this day” (Deut. 4:4).
-[Midrash Tanchuma Chukath 14, Num. Rabbah 19:16]
Mount Hor A
mountain atop a mountain, [appearing like] a small apple atop of big apple.
Although the cloud went in front of them and leveled out mountains, three of
them remained: Mount Sinai for [the giving of] the Torah, Mount Hor, for the
burial of Aaron, and Mount Nebo for the burial of Moses.-[Midrash Tanchuma
Chukath 14, Num. Rabbah 19:16]
23 on the border of the land of Edom This teaches that because they associated themselves in a close
relationship with the wicked Esau, a breach was made in their accomplishments,
and they lost this righteous man. Similarly, the prophet said to Jehoshaphat,
“When you joined up with Ahaziahu, God has breached your accomplishments” (II
Chron. 20:37). - [Midrash Tanchuma Chukath 14, Num. Rabbah 19:16]
25 Take Aaron with
words of solace; say to him, “You are fortunate that you can see your crown
given over to your son, something I do not merit.” -[Midrash Tanchuma Chukath
17, Num. Rabbah 19:19]
26 his garments He dressed him in the garments of kehunah gedolah and then
stripped him of them, to give them to his son in his presence. He told him,
“Enter the cave,” and he entered. He saw a ready made bed, and a lighted
candle. He told him, “Get up onto the bed,” and he got up. “Stretch out your
hands,” and he stretched them out. “Close your mouth,” and he closed it. “Shut
your eyes,” and he shut them. At that moment Moses yearned for such a death.
This is why it was said to him, “in the way Aaron your brother died” (Deut.
32:50)—a death that you desired.-[Tanchuma Buber p. 132, Sifrei Ha’azinu 49]
27 Moses did Although
it was difficult for him, he did not hesitate.-[Midrash Tanchuma Chukath, Num.
Rabbah 19:19]
29 The whole congregation saw When they saw Moses and Eleazar coming down, and Aaron did not
come down, they said, “Where is Aaron?” He said to them, “He died.” They said,
“Is it possible that the one who stood up against the angel and stopped the
plague can be overpowered by the angel of death?” Whereupon Moses asked for
mercy, and the ministering angels showed him to them, lying in the bed. They
saw [him] and believed.- [Midrash Tanchuma Chukath 17, Num. Rabbah 19:20]
the entire house of Israel [both] the men and the women, for Aaron had pursued peace;
he promoted love between disputing parties and between man and wife.-[Avoth
d’Rabbi Nathan 12:4, Mid. Aggadah]
that [Aaron] had expired Heb. כִּי
גָוַע
אַהֲרֽן . I say that the one
who renders דְּהָא
מִית , because [Aaron] had died, is in error,
unless he also renders, וַיִּרְאוּ as וְאִתְחֲזִיאוּ ,
“they [the congregation] were seen” [in the sense of exposed], for our Rabbis’
statement that the word Heb. כִּי is
used here in the sense of ‘because’ applies only according to the Midrash
[which states] that the clouds of glory departed, and as R. Abahu said, “Do not
read וַיִּרְאוּ ,
they saw, but וַיֵּרָאוּ ,
they were seen [exposed].” According to this explanation, ‘because’ is
appropriate, since it gives the reason for what precedes it: Why were they
exposed? Because Aaron had died [and the clouds had departed]. But, according
to the Targum’s rendering, וַחֲזוֹ
כָּל־כְּנִשְׁתָּא ,
and the whole congregation saw, [the rendering of the word כִּי as] ‘because’ is inapplicable,
only it has the meaning of אֲשֶׁר ,
‘that’ which is a usage of the word אִי ,
for we find that אִם [its
Hebrew equivalent] can mean ‘that,’ as in, “so that (וְאִם)
why should I not be short of breath?” (Job 21:4). And there are many other
instances [of the word אִם ]
in this sense, [as in] “that (אִם)
his days are limited” (ibid. 14:5).
Chapter 21
1 The Canaanite... heard He heard that Aaron had died and that the clouds of glory
had departed... as is stated in [Tractate] Rosh Hashanah (3a). Amalek was
always a chastising whip for Israel, ready at any time to mete out
punishment.-[Midrash Tanchuma Chukkath 18, Num. Rabbah 19: 20]
who lived in the south This refers to Amalek, as it says, “The Amalekites dwell in
the south land” (13:29). They changed their language to speak in the language
of Canaan so that the Israelites would pray to the Holy One, blessed is He, to
deliver the Canaanites into their hands, and [since] they were not Canaanites
[their prayers would have no effect]. But Israel saw that they were dressed
like Amalekites though they spoke in a Canaanite tongue. So they said, “We will
pray generally [for success],” as it says, “If You deliver his people into my
hand....”-[Midrash Aggadah, Yalkut Shimoni from Midrash Yelammedenu. Note that
in these sources, the Amalekites changed their dress as well, and that version
is found also in the Reggio edition of Rashi. The Yemenite manuscript, however,
conforms with our reading. See Chavel fn. 87, Yosef Hallel, Leket Bahir
fn. ד . See also Num. Rabbah
19:20.]
the route of the spies Heb. דֶּרֶךְ
הָאֲתָרִים ,
the southern route, taken by the spies (הַתָּרִים)
, as it says, “They went up in the south” (13:22). Another interpretation: The
route of the great guide [the ark] (הַתַּיָּר)
which went ahead of them, as it says, “traveled three days ahead of them to
seek for them a place to settle” (10:33). -[Midrash Tanchuma Chukkath 18, Num.
Rabbah 19:20]
and took from them a captive It was only a single maidservant.-[Midrash Aggadah, Yalkut
Shimoni from Midrash Yelammedenu]
2 I shall consecrate I shall consecrate their spoils to Heaven.
3 He destroyed them By execution.
and their cities He consecrated them to Heaven.
4 by way of the Red Sea Since Aaron had died, and this war had come upon them, they turned
back to the Red Sea route, which is the route they returned to after the decree
[because of the sin] of the spies had been issued against them, as it says,
“and journey into the desert by way of the Red Sea” (Deut. 1:40). Here they
went back seven stations, as it says, “The children of Israel journeyed from
the wells of Benei Yaakan to Moserah; there Aaron died” (ibid. 10:6). Did he
really die in Moserah? Did he not die at Mount Hor? However, there [in Moserah]
they again mourned for him and eulogized him, as if he had died in their
presence. Go and study the stations, and you will find that there were seven
stations between Moserah and Mount Hor.-[Midrash Tanchuma Chukkath 18, Seder
Olam ch. 9]
to circle the land of Edom since they did not allow them to pass through their land.
and the people became disheartened because of
the way Because of the hardship of traveling,
which was hard for them. They said, “Now we were so close to entering the Land,
and we are turning back. So did our fathers turn back and remain for
thirty-eight years, until today.” Therefore, they became disheartened by the
hardship of traveling. In old French, encrote lor, or encrut lor, it
discouraged them. It is, however, incorrect to say that “the people became
disheartened בַּדָָּרֶךְ ”
means “while on the way,” without explaining what caused them to become
disheartened, for whenever קִצּוּר
נֶפֶשׁ , [literally,
shortness of spirit] is mentioned in Scripture, the cause of the discouragement
is specified, as in, “I could not tolerate them (וַתִּקְצַר
נַפְשִׁי
בָּהֶם) ” (Zech. 11:8), and
as in, “He felt distressed because of the misery of Israel (וַתִּקְצַר נַפְשׁוֹ
בַּעֲמַל
יִשְׂרָאֵל)
” (Jud. 10:16). Anything difficult for a person to bear is called קִצּוּר
נֶפֶשׁ , like a person who is
beset with trouble, and his mind is not composed enough to accept it. There is
no place in his heart for the distress to settle. The thing causing the
distress is described as ‘large’ since it is too large for him and weighs
heavily on him, as in, “and their souls also loathed Me (בָּחֲלָה
בִי) ” (Zech. 11:8); they were too much for
Me. [And also,] “And it is so great (וְיִגְאֶה)
that you hunt me like a lion” (Job 10:16). In summary, the expression shortness
of spirit (קִצּוּר
נֶפֶשׁ) for a thing, means
that it is intolerable, and the mind cannot bear it.
5 against God and against Moses They equated the servant with his Master.-[Midrash Tanchuma
Chukkath 19, Num. Rabbah 19:21]
Why have you brought us up Both of them [were considered] equal.
and we are disgusted Heb. וְנַפְשֵׁנוּ
קָצָה . This too denotes
intolerance and loathing.
with this rotten bread Since the manna was absorbed into their limbs [and not
excreted from their bowels], they called it rotten (Mizrachi, or cursed,
according to Gur Aryeh.) They said, “This manna will eventually swell up in our
stomachs.” Is there any mortal who ingests but does not excrete?- [Yoma 75b,
see Rashi there]
6 the venomous snakes Heb. הַנְּחָשִׁים הַשְּׂרָפִים ,
lit. the burning snakes, [so named] because they ‘burn’ a person with the venom
of their fangs.-[Midrash Tanchuma Chukkath 19, Num. Rabbah 19:22]
and they bit the people Let the snake, which was
smitten for speaking evil [to Eve] come and punish those who spread slander
[about the manna]. Let the snake, for which all types of food taste the same,
come and punish those ingrates, for whom one thing [the manna] changes into
various tastes.-[Midrash Tanchuma Chukkath 19, Num. Rabbah 19:22]
7 So Moses prayed From here [we learn] that someone who is asked to forgive, should
not be so cruel so as not to forgive.-[Midrash Tanchuma Chukkath 19, Num. Rabbah
19:23]
8 on a pole Heb. עַל־נֵס ,
on a post, perche in French. Similarly, “and like a flagpole (וְכַנֵּס)
on a hill” (Isa. 30: 17); “will I raise My standard (נִסִּי)
” (ibid. 49:22); “raise a banner” (נֵס)
(ibid. 13:2). Since it stands high, and serves as a signal and is to be seen,
it is called נֵס (a
sign).
whoever is bitten Even if a dog or a donkey bit him, he would suffer injury
and steadily deteriorate, but a snake bite would kill quickly. That is why it
says here [regarding other bites], "will look at it"—a mere glance.
But regarding the snake bite it says "he would gaze"—"and
whenever a snake bit [a man], he would gaze" (verse 9), for the snake bite
would not heal unless one gazed at it [the copper snake] intently (Yer. R. H.
3:9). Our Rabbis said, Does a snake cause death or life? However, when Israel
looked heavenward and subjected their hearts to their Father in heaven, they
would be healed, but if not, they would waste away.-[R.H. 29a]
9 a copper snake He was not told to make
it of copper, but Moses said, "The Holy One, blessed is He, called it a
snake (נָחָשׁ)
, so I will make it of copper, (נְחשֶׁת)
, one term similar to the other term.-[Mid. Gen. Rabbah 19:31:8]
11 the wasteland passes Heb. בְּעִיֵּי הָעֲבָרִים .
I do not know why they were called עִיּים ,
wastelands. The word עִי denotes
a ruin; something swept aside with a broom. Only the letter ‘ayin’ in it
belongs to the root; it derives from the word עִי “shovels”
(Exod. 27:3), [and as in] וְיָעָה
בָרָד , “and hail shall
sweep away” (Isa. 28:17). -[Machbereth Menachem p. 135]
passes This was the route
for those crossing Mount Nebo on the way to the Land of Canaan, which separates
the land of Moab from the land of Amorites.
facing Moab toward the rising sun To the east of the land of Moab.
13 from the Amorite border Heb. מִגְּבֻל הָאֱמֽרִי ,
the boundary at the edge of their territory. Similarly, “the border of
Moab מוֹאָב)
(גְּבוּל ,” a term denoting an
edge and an end.
on the other side of the Arnon They circled the southern and eastern [sides] of the land of Moab,
until they came to the other side of the Arnon [river] in the middle of the
Amorite territory, to the north of the land of Moab.
extending from the Amorite border A strip of Amorite territory protrudes from the Amorite
border into Moabite territory [reaching] until Arnon, which is the Moabite
border. The Israelites camped there, without entering the border of Moab, (for
Arnon was the Moabite border, and they did not allow them to pass through their
land. Even though Moses did not state this explicitly, Jephthah did explain
it), as Jephthah said, “Also to the king of Moab he sent, but he was unwilling”
(Jud. 11:17). Moses, however, alludes to it: “Just as the children of Esau who
dwell in Seir, and the Moabites who dwell in Ar, did for me” (Deut. 2:29). [He
meant to say:] Just as these [children of Esau] did not permit them to pass
through their lands, but they circled around them, so did Moab too.
14 Concerning this it is told Concerning this encampment, and the miracles that happened
there.
it is told in the account of the wars of the
Lord When they relate the miracles that
happened to our forefathers, they will relate: “What He gave....”
What He gave Heb. וָהֵב
אֵת־ , like אֶת־יָהֵב [which
is the Aramaic root meaning to give]. Just as from [the root] יעד we say ועד so from יהב ‘to
give’ [we get] והב ,
and the “vav” is [part of] the root. That is to say, what He gave (יהב) them and wrought many miracles at the Red
Sea.-[Onkelos]
and the streams of Arnon Just as we recount the miracles of the Red Sea, so should we
recount the miracles that happened at the streams of Arnon, for here too, many
great miracles were performed. What were those miracles?...-[Midrash Tanchuma
Chukkath 20, Num. Rabbah 19:25]
15 The spilling of the streams The Aramaic translation of שֶׁפֶךְ ,
“spilling,” is אֶשֶׁד —the
spilling of the streams, for [there] the blood of the Amorites who were hidden
there was spilled. The mountains were high and the gorge deep and narrow, and
the mountains were so close to each other, that a man standing on the mountain
on one side [of the gorge] could speak to his fellow standing on the mountain
on the other side. A road passed along [the floor of] the gorge. The Amorites
said, "When the Israelites enter the land by passing through the gorge, we
will come out of the caves in the mountains above them and kill them with
arrows and stones shot from catapults." There were clefts in the rock on
the Moabite side [of the canyon], and directly opposite those clefts, on the
mountain on the Amorite side, there were protrusions, [appearing] like horns
and breasts. When the Israelites prepared to pass through, the mountain of the
Land of Israel trembled, like a maidservant going out to greet her mistress, and
moved toward the mountain of Moab. Then those breastlike protrusions entered
the clefts, killing them [the Amorites]. This is the meaning of, “that turned
to settle at Ar.” The mountain swung from its place and moved toward the side
of the Moabite border, and attached itself to it. Thus, “[it] leaned on the
border of Moab.”-[Midrash Tanchuma Chukkath 20, Num. Rabbah 19:25]
16 From there to the well From there the flow [of blood] came to the well. How? The
Holy One, blessed is He, said, “Who will inform My children of these miracles?”
The proverb goes, “If you give a child bread, inform his mother” (Shab. 10b).
After they passed through, the mountains returned to their places, and the well
descended into the stream, and brought up the blood of the slain, their arms,
and their limbs, and carried them around the camp. The Israelites saw them and
sang a song.-[Midrash Tanchuma Chukkath 20, Num. Rabbah 19:25]
17 Ascend, O well from the stream, and bring up what you are to bring up. How do we
know that the well informed them? For it says, “From there... the well.” Was it
[really] from there? Was not [the well] with them since the beginning of the
forty years? However, it descended to proclaim the miracles. Similarly, “Then
Israel sang this song,” was said at the end of forty [years], but the well was
given to them at the beginning of the forty [years]. Why was it [the song]
written here [instead of earlier]? Because the subject [of the song] is
explained in connection to what precedes it in the above text.-[Midrash
Tanchuma Chukkath 20, Num. Rabbah 19:25]
18 A well dug out this is the well dug out by princes, Moses and Aaron.-[See
Mid. Lekach Tov, Mid. Hagadol, Mid. Aggadah]
with their staffs Heb. בְּמִשְׁעֲנֽתָם ,
with the staff [upon which the Explicit Name was engraved (Reggio
edition)].-[See Targum Jonathan, Exod. 4:20]
from the desert it was given to them [as a gift].- [Onkelos]
19 From the gift, to the streams As the Targum renders it [since it was given to them, it descended
with them to the streams].
20 From the heights to the valley in the field of Moab For there Moses died and the well
ceased. Another interpretation: [18]
A well dug out by princes When they encamped each tribal chieftain took his staff and
drew it toward his division and his camp. The waters of the well were drawn
after that mark, and came in front of the camping place of each tribe -[Midrash
Tanchuma Chukkath 21, Num. Rabbah 19:25].
through the lawgiver Through Moses, who was called lawgiver, as it says, “for
there the portion of the lawgiver is concealed” (Deut. 33:21). But why is Moses
not explicitly mentioned in this song? Because he was smitten through the well.
And because Moses’ name is not mentioned, the Name of the Holy One, blessed is
He, is not mentioned. This can be compared to a king who was invited to a
banquet. He said, “If my friend is there, I will be there, but if not, I am not
going.”-[Midrash Tanchuma Chukkath 21, Num. Rabbah 19:26]
at the top of the peak Heb. רֽאשׁ
הַפִּסְגָּה ,
as the Targum [Onkelos] renders, “the top of the height.”
the peak Heb. פִּסְגָּה ,
a term denoting height. Similarly, פַּסְּגוּ
אַרְמְנוֹתֶיהָ (Ps.
48:14), raise high its palaces.
that overlooks That
peak [overlooks] a place called Jeshimon, a word which describes a desert, which
is a desolate place (שָׁמֵם)
. Another interpretation: The well can be seen from the Jeshimon, for the well
was hidden in the Sea of Tiberias [Kinnereth], and anyone standing on the
wastelands [above the sea] can look down and see a kind of sieve in the sea,
and that is the well. In this manner R. Tanchuma explained it.-[Midrash
Tanchuma Chukkath 21, Num. Rabbah 19:25]
21 Israel sent messengers Elsewhere, the sending [of messengers] is ascribed to Moses, as it
says, “So I sent messengers from the desert of Kedemoth” (Deut. 2:26).
Similarly, “Moses sent messengers to the king of Edom...” (above. 20:14), but
concerning Jephthah it says, “Israel sent messengers to the king of Edom...”
(Jud. 11:17). These verses supplement each other; one holds back [information
by not informing us who authorized the sending of the messengers] and the other
reveals [that Moses sent them]. Moses is Israel, and Israel is Moses, to teach
you that the leader of the generation is equal to the entire generation,
because the leader is everything.-[Midrash Tanchuma Chukkath 23, Num. Rabbah
19:28]
22 Let me pass through your land Even though they were not commanded to offer them peace,
they nevertheless sought peace from them.-[Midrash Tanchuma Chukkath 22, Num.
Rabbah 19:27]
23 But Sihon did not permit Since all the Canaanite kings paid him tribute for protecting them
against marauding armies, when Israel said to him, “Let me pass through your
land,” he said to them, “My very presence is only to protect them from you, so
how can you suggest such a thing?”-[Midrash Tanchuma Chukkath 23, Num. Rabbah
19:29]
went out... toward Israel Had Heshbon been full of gnats, no creature could have
conquered it, and had Sihon been [living in] a weak village, no man could have
conquered it. How much more so [was it invincible] since he [Sihon] was in
Heshbon. The Holy One, blessed is He, said, “Why should I trouble My children
to besiege every city?” He gave all the warriors the idea to leave the cities,
and they all gathered in one place, where they were slain. From there Israel
proceeded to the cities, where there met with no opposition, since only women
and children were [left] there.-[Midrash Tanchuma Chukkath 23, Num. Rabbah
19:29]
24 for...strong What was its strength? The warning of the Holy One, blessed is He,
Who said to them [Israel], “neither distress them [Ammon]” (Deut. 2:19). -[Mid.
Aggadah]
25 its villages Heb. בְּנֽתֶיהָ ,
lit. her daughters, the villages near it.
26 and he had fought Why was it necessary to write this? For it says, “Do not
distress the Moabites” (Deut. 2:9), and Heshbon belonged to Moab, Scripture
writes that Sihon had taken it from them, and through him it was made
permissible for Israel.-[Chul. 60b]
from his possession Heb. מִיָּדוֹ ,
lit. from his hand, [meaning] from his possession.-[B.M. 56b]
27 Concerning this Concerning that war, which Sihon waged against Moab.
those who speak in parables say [This refers to] Balaam, about whom it says, “He took up his
parable” (23:7).
those who tell parables Balaam and [his father] Beor. They said....-[Midrash
Tanchuma Chukkath 24, Num. Rabbah 19:30]
Come to Heshbon because Sihon could not conquer it. So he went and hired
Balaam to curse it. This is what Balak [meant when he] said to him, “For I know
that whoever you bless is blessed” (22:6). - [Midrash Tanchuma Chukkath 24,
Balak 4, Num. Rabbah 19:30, 20:7, Mid. Aggadah]
built and established Heshbon under the name of Sihon, to be his city.
28 For a fire went forth from Heshbon After Sihon had conquered it.
it consumed Ar of Moab The name of that country was called Ar in Hebrew, and
Lechayath in Aramaic.-[Onkelos]
Ar of Moab Heb. עָר מוֹאָב ,
Ar, which belonged to Moab.-[Onkelos]
29 Woe is You, Moab [Meaning] that they cursed Moab that it be delivered into
his hand.-[Midrash Tanchuma Chukkath 24, Num. Rabbah 19:30]
Chemosh The
name of Moab’s god.-[I Kings 11:7]
He has given over The one who has given over his
sons, that is, [not his own sons but] the sons of Moab.
refugees who
flee and escape the sword, and his daughters into captivity, etc.
30 Their kingdom Heb. וַנִּירָם ,
their kingdom. The kingdom and dominion that Moab had over Heshbon terminated
from there. Similarly, עַד־דִּיבֽן —the
Targum of סַר ‘removed’
is עַד , that is to say, the
kingdom was removed from Dibon. [The word] נִִיר is
a term denoting kingship and dominion [resulting from] the rule of man, as in
“so that there be dominion for David your servant” (I Kings 11:36). -[Onkelos]
we laid them waste Heb. וַנַּשִּׁים .
The [letter] Heb. שׁ is
punctuated with a dagesh [thus indicating a missing “mem,”], denoting ‘waste’
Heb. (שְׁמָמָה)
. Thus say those who tell parables, Heb. וַנַּשִּׁים
אוֹתָם
עַד־נֽפַח ,
“we laid them waste as far as Nophah.”
32 Moses sent [men] to spy out Jaazer The spies captured it. They said, We shall not do like the first
group. We have [such] confidence in the power of Moses’ prayer that we are able
to do battle.-[Midrash Tanchuma Chukkath 24, Num. Rabbah 19:31]
34 Do not fear him Moses was afraid to fight [against him] lest the merit of
Abraham advocate for him, as it says, “The refugee came” (Gen. 14:13) —this was
Og who had escaped from the Rephaim, who were smitten by Chedorlaomer and his
allies at Ashteroth Karnaim, as it says, “only Og, the king of Bashan, was left
of the remnant of the Rephaim” (Deut. 3:11). -[Midrash Tanchuma Chukkath 24,
Num. Rabbah 19:32]
35 They smote him Moses slew him, as it says in [Tractate] Berachoth, in [the
chapter beginning] Haroeh (54b): He uprooted a mountain of three parasangs
[intending to throw it at the Israelites and crush them]....
Rashi & Targum Pseudo Jonathan
for: B’Midbar (Num.) 28:9-15
|
RASHI |
TARGUM PSEUDO JONATHAN |
|
9. On the Shabbat
day [the offering will be] two yearling lambs without blemish, and two tenths
[of an ephah] of fine flour as a meal-offering, mixed with [olive] oil, and
its libation. |
9. but on the day
of Shabbat two lambs of the year without blemish, and two‑tenths of
flour mixed with olive oil for the mincha and its libation. |
|
10. This is the
burnt-offering on its Shabbat, in addition to the constant (daily)
burnt-offering and its libation. |
10. On the Sabbath you
will make a Sabbath burnt sacrifice in addition to the perpetual burnt
sacrifice and its libation. |
|
11. At the beginning of
your months you will bring a burnt-offering to Adonai, two young bulls, one
ram, seven yearling lambs, [all] without blemish. |
11. And at the
beginning of your months you will offer a burnt sacrifice before the LORD;
two young bullocks, without mixture, one ram, lambs of the year seven,
unblemished; |
|
12. And three tenths
[of an ephah] of fine flour as a meal-offering mixed with the [olive] oil for
each bull, two tenths [of an ephah] of fine flour as a meal-offering, mixed
with the [olive] oil for the one ram, |
12. and three tenths of
flour mingled with oil for the mincha for one bullock; two tenths of flour
with olive oil for the mincha of the one ram; |
|
13. And one tenth [of
an ephah] of fine flour as a meal-offering mixed with the [olive] oil for
each lamb. A burnt-offering of pleasing aroma, a fire-offering to Adonai. |
13. and one tenth of
flour with olive oil for the mincha for each lamb of the burnt offering, an
oblation to be received with favour before the LORD. |
|
14. Their libations [will
be], one half of a hin for (a) bull, one third of a hin for the ram, and one
fourth of a hin for (the) lamb, of wine. This is the burnt-offering of each
[Rosh] Chodesh, at its renewal throughout the months of the year. |
14. And for their
libation to be offered with them, the half of a hin for a bullock, the third
of a hin for the ram, and the fourth of a hin for a lamb, of the wine of
grapes. This burnt sacrifice will be offered at the beginning of every month
in the time of the removal of the beginning of every month in the year; |
|
15. And [You will also
bring] one he-goat for a sin offering to Adonai, in addition to the constant
(daily) burnt-offering it will be done, and its libation. |
15. and one kid of the
goats, for a sin offering before the LORD at the disappearing (failure) of
the moon, with the perpetual burnt sacrifice will you perform with its
libation. |
|
. |
|
Ketubim: Psalm 103:15-22
|
Rashi |
Targum |
|
1. Of David.
My soul, bless the Lord, and all my innards, His holy name. |
1. Composed by David, spoken in
prophecy. Bless, O my soul, the name of the LORD, and let all my viscera
bless His holy name. |
|
2. My soul,
bless the Lord and do not forget any of His benefits. |
2. Bless, O my soul, the name
of the LORD, and do not forget all His nourishment, for He made breasts for
your mother instead of insight. |
|
3. Who
forgives all your iniquity, Who heals all your
illnesses. |
3. Who forgives all your
iniquities, who heals all your diseases. |
|
4. Who
redeems your life from the pit, Who crowns you with kindness
and mercy. |
4. Who redeems your life from
Gehinnom, who crowned you with kindness and mercy. |
|
5. Who sates
your mouth with goodness, that your youth renews itself like the eagle. |
5. Who satisfies the days of
your old age with goodness, and in the age to come, your youth will be
renewed like the eagle of the canopy. |
|
6. The Lord
performs charitable deeds and judgment for all oppressed people. |
6. The LORD
does acts of righteousness/generosity, and judgments for all the oppressed. |
|
7. He makes
His ways known to Moses, to the children of Israel His deeds. |
7. He
revealed His ways to Moses, His deeds to the children of Israel. |
|
8. The Lord
is merciful and gracious, slow to anger and with much kindness. |
8. The LORD
is merciful and compassionate; He loathes anger and does many deeds of
goodness and truth. |
|
9. He will
not quarrel to eternity, and He will not bear a grudge forever. |
9. He will
not quarrel always, nor will He retain hostility forever. |
|
10. He has not dealt with us according to our sins, nor has He repaid us
according to our iniquities. |
10. He has not dealt with us according to our sins, nor has He repaid us
according to our iniquities. |
|
11. For, as
the height of the heavens over the earth, so great is His kindness toward those
who fear Him. |
11. For as
high as the heavens are above the earth, so great is His goodness to those
who fear Him. |
|
12. As the distance of east from west, He distanced our transgressions
from us. |
12. As far as the east is from the west, thus far has He removed from us
our transgressions. |
|
13. As a
father has mercy on sons, the Lord had mercy on those who fear Him. |
13. As a
father (Abba) who loves the children, so the LORD loves those who fear Him. |
|
14. For He
knows our creation; He remembers that we are dust. |
14. For He
knows our evil impulse that makes us sin; in His presence it is remembered,
for we are from dust. |
|
15. As
for man-his days are like grass; like a flower of the field, so does he
sprout. |
15. The
days of a son of man are like grass; like a blossom of the field, so will he
bloom. |
|
16. For
a wind passes over him and he is no longer here; and his place no longer
recognizes him. |
16. For
a storm-wind has blown on him and he is no more; and he no longer is aware of
his place. |
|
17. But the Lord's
kindness is from everlasting to everlasting, and His charity to sons of sons. |
17. But the favor of the
LORD is upon those that fear Him, from this age to the age to come; and His
generosity is for the children of their children. |
|
18. To those who keep His
covenant and to those who remember His commandments to perform them. |
18. For those who keep
His covenant, and for those who remember His commandments to do them. |
|
19. The
Lord established His throne in the heavens, and His kingdom rules over all. |
19. The
LORD has established His throne in the highest heavens; and His kingdom rules
over all. |
|
20. Bless
the Lord, His angels, those mighty in strength, who perform His word, to
hearken to the voice of His word. |
20. Bless
the name of the LORD, O His angels, who are mighty in power, who do His word,
to obey the sound of His word. |
|
21. Bless
the Lord, all His hosts, His ministers, those who do His will. |
21. Bless
the name of the LORD, all His hosts, His ministers who do His will. |
|
22. Bless
the Lord, all His works, in all the places of His dominion; my
soul, bless the Lord. |
22. Bless
the name of the LORD, all His works, His dominion is in every place. Bless,
O my soul, the name of the LORD. |
Rashi’s Commentary to Psalm 103:15-22
16 For a wind passes over him If
mortal illness passes over him.
22 Bless the Lord, all His
works who are in all the places of
His dominion.
Meditation from the Psalms
Psalms 103:15-22
By: H. Em. Rabbi Dr. Hillel ben David
For
the sake of continuity, I will repeat my opening from last week.
In
this psalm David thanks G-d for the greatest gift He bestowed upon man, the
soul. Without a soul man is merely a two-legged creature competing against all
other animals in the bitter struggle for survival. With a soul, he becomes a
reflection of the sacred heavens, a semblance of the Divine.
The
tragic irony of life is that people are often oblivious to their own souls,
unaware of the essence of their being and the true purpose of their existence.
All too often, this Divine fragment is smothered by the flesh; this ray of
eternal light is engulfed in darkness.
Modern
psychology has yet to acknowledge what to every believing Jew is a fundamental
of daily life: humans have souls. This cannot be proven empirically, because
the soul is beyond the grasp of the microscope and computer analysis. It is not
physical, and therefore, it cannot be tracked or traced. Belief in the soul is
a matter of faith, and the only logical answer to the mystery of life. It is
the invisible source (battery pack, if you will) of life that leaves as
secretly as it comes.
The
fundamental lesson of Judaism is to foster an awareness of the Divine Soul and
to teach man how to enhance and enrich this most precious possession so that it
will be worthy of standing in G-d’s presence to praise Him. Thus, the Psalmist
recites the refrain, repeated five times in this psalm and the next,[9] Bless
HaShem, O my soul![10]
Our
section of Psalms chapter 103 speaks of a covenant in:
Tehillim (Psalms) 103:18 To such as keep His covenant (בְרִיתוֹ), and to those that remember His precepts to do them.
In
this paper, I would like to examine “His covenant” and its implications.
Many
Christians talk about the new covenant, or testament. It is often used to refer
to a collection of books written by the Apostles. It is also used when some
Christians participate in a ceremony known as communion. While we all talk
‘about’ this new covenant, most folks do not know the terms that make up this
new covenant. Since most folks consider the new covenant as an important part
of their religion, it becomes clear that we “ought” to know the terms of this
new covenant. Since this is a legal document and has an impact on our lives, we
certainly should be intimately familiar what the terms of this covenant.
First
let me tell you what the new (renewed) covenant is not. It is not the
collection of books commonly known as the New Testament. How do we know this?
We know this because a covenant, or testament, is a contract between two
parties. Webster’s unabridged dictionary puts it this way:
“In law, a writing, under seal, containing the
terms of agreement or contract between parties...”
Since
this collection of books merely quotes the terms, and since most of the writings
do not contain the terms of this covenant, it would be poor scholarship to
refer to this collection of books as the “New Testament”. For this reason, and
more, we chose to call these books the “Nazarean Codicil”. A codicil is an
addition to a will.
The ceremony
commonly known as “communion” is not the new covenant because this ceremony
does not mention the words that make up this agreement. While this ceremony
mentions the seal of the new covenant, it is does not mention the actual words
that make up this agreement.
So,
what exactly are the words, or terms, of this new (renewed) covenant? The
words, curiously, are found in the collection of books sometimes referred to as
the old covenant.[11] The
prophet Yirmeyahu (Jeremiah) wrote down the words of this agreement in:
Yirmiyahu (Jeremiah) 31:31-34 “The time is coming,” declares HaShem, “when I will
make a new (renewed) covenant with the house
of Israel and with the house of Judah.[12]
It will not be like the covenant I made with their forefathers when I took them
by the hand to lead them out of Egypt, because they broke my covenant, though I
was a husband to them,” declares HaShem. “This is the covenant I will make with
the house of Israel after that time,” declares HaShem. “I will put my law (Torah) in their minds and write it on their
hearts. I will be their God, and they will be my people. No longer will a man
teach his neighbor, or a man his brother, saying, ‘Know HaShem,’ because they
will all know me, from the least of them to the greatest”,[13]
declares HaShem. “For I will forgive their wickedness and will remember their
sins no more.”
I
have added, in parenthesis, Strong’s definition of some of the words. I would
also like to call your attention to the names of the parties that made this
covenant. The first party is called “the house of Israel”. The second party is
HaShem. HaShem is referring to Himself as YHVH (the yod-hay-vav-hay name). So,
if you are not of the house of Israel or HaShem, then this new (renewed)
covenant has no effect on you! On the other hand, if you are convinced that the
new (renewed) covenant applies to you, then somehow you must be a part of the
house of Israel because you are obviously not HaShem.
This
covenant, between the house of Israel and HaShem, is quoted, verbatim, in
Bereans (Hebrews) 8:8-12. This is the only other place where the words, or
terms, of the new (renewed) covenant are spelled out.
Bereans (Hebrews)
8:8 For finding fault with them, he saith, Behold,
the days come, saith the Lord, when I will make a new covenant with the house
of Israel and with the house of Judah: 9
Not according to the covenant that I made with their fathers in the day
when I took them by the hand to lead them out of the land of Egypt; because
they continued not in my covenant, and I regarded them not, saith the Lord.
10 For this is the covenant that I will
make with the house of Israel after those days, saith the Lord; I will put my
laws into their mind, and write them in their hearts: and I will be to them a
God, and they shall be to me a people: 11
And they shall not teach every man his neighbour, and every man his
brother, saying, Know the Lord: for all shall know me, from the least to the
greatest. 12 For I will be merciful to
their unrighteousness, and their sins and their iniquities will I remember no
more.
If
you carefully read this contract, or if you were to take this contract to your
lawyer, you would learn that this contract has not yet taken effect. This
contract becomes effective when everyone knows HaShem. Until everyone knows HaShem,
we will have to be content with looking forward to the time when this contract
is put into effect.
The
actual terms of this new (renewed) covenant appear to be the same terms of the
covenant that HaShem made with the house of Israel at Sinai. We can deduce this
by noticing that the Torah will be written on our hearts instead of stone. This
refers to HaShem’s command when He gave the Torah:
Devarim (Deuteronomy) 32:46 He said to them, “Take to heart all the words I have
solemnly declared to you this day, so that you may command your children to
obey carefully all the words of this law.
We
should also notice what is being written on the hearts. It is Torah. It is
HaShem’s instructions or laws. The implications of this are staggering! This
means, that when this is done, we will no longer disobey HaShem. We will no
longer sin! There is one further implication that can not be ignored. This begs
the question: What ought we to be doing now? Obviously, we ought to be obeying
HaShem by writing His Torah on our hearts and thereby obeying it. HaShem’s
obvious desire is for us to be obedient to His instructions now!
We
can understand this “new” in a few different ways.
Shabbath 33a As a punishment
for delay of judgment,[14]
perversion of judgment,[15]
spoiling of judgment,[16]
and neglect of Torah, sword and spoil increase, pestilence and famine come,
people eat and are not satisfied, and eat their bread by weight, for it is
written, and I will bring a sword upon you, that shall execute the vengeance of
the covenant:[17]
now ‘covenant’ means nothing else but Torah, as it is written, But for my
covenant of day and night [I had not appointed the ordinances of heaven and
earth];[18]
and it is written, When I break your staff of bread, ten women shall bake your
bread in one oven, and they shall deliver your bread again by weight;[19]
and it is written, because, even because they rejected my judgments.[20]
(Rashi on Shemot
(Exodus) 24:6: in the basins Two basins, one for half the blood
of the burnt offering and one for half the blood of the peace offering, [in
order] to sprinkle them on the people. From here our Sages learned that our
ancestors entered the covenant with circumcision, immersion [in a mikvah], and
the sprinkling of the blood [of the sacrifice on the altar], for there is no
sprinkling [of blood on a person] without immersion [preceding it].[22])
Many
folks believe that HaShem’s Torah was abolished. They believe that it was
replaced with something better. The writer to the Bereans (Hebrews) anticipated
this when he commented on this new covenant. If we look carefully, we will find
out that the problem with the old covenant was with the people, not with
HaShem’s law:
Bereans (Hebrews) 8:1-13 The point of what we are saying is this: We do have
such a high priest, who sat down at the right hand of the throne of the Majesty
in heaven, And who serves in the sanctuary, the true tabernacle set up by the
Lord, not by man. Every high priest is appointed to offer both gifts and
sacrifices, and so it was necessary for this one also to have something to
offer. If he were on earth, he would not be a priest, for there are already men
who offer the gifts prescribed by the law. They serve at a sanctuary that is a
copy and shadow of what is in heaven. This is why Moses was warned when he was
about to build the tabernacle: “See to it that you make everything according to
the pattern shown you on the mountain.” But the ministry Yeshua has received is
as superior to theirs as the covenant of which he is mediator is superior to
the old one, and it is founded on better promises. For if there had been
nothing wrong with that first covenant, no place would have been sought for
another. But God found fault with the people and
said: “The time is coming, declares HaShem, when I will make a new covenant
with the house of Israel and with the house of Judah. It will not be like the
covenant I made with their forefathers when I took them by the hand to lead
them out of Egypt, because they did not remain faithful to my covenant, and I
turned away from them, declares HaShem. This is the covenant I will make with
the house of Israel after that time, declares HaShem. I will put my laws in
their minds and write them on their hearts. I will be their God, and they will
be my people. No longer will a man teach his neighbor, or a man his brother,
saying, ‘Know HaShem,’ because they will all know me, from the least of them to
the greatest. For I will forgive their wickedness and will remember their sins
no more.” By calling this
covenant “new,” he has made the first one obsolete; and what is obsolete and
aging will soon disappear.[23]
So,
if there is nothing wrong with HaShem’s Torah, or law, then there is nothing to
fix in His Torah. Therefore, HaShem will fix that which is broken: the people.
After He fixes His people, He will again give us His Torah on a new heart.
Jeremiah
11:10, as well as Ezekiel 16:59 do say that as a nation, Israel broke its
covenant with HaShem. But the Torah clearly states that even so, HaShem held
firm in His relationship with us, renewing it in spite of Israel’s failings.
Although Ezekiel 16:59 states that HaShem will deal as harshly with us as we
did with Him, verse 60 concludes: “I will remember My covenant with you of the
days of your youth, and I will establish it for you as an everlasting
covenant.”
The
writer to the Bereans says that the first covenant is going away. How can this
be when Tanach says differently?
Psalms 111:7-8 The works of His
hands are truth and justice; and His precepts are sure. They are established
forever and ever, they are done in truth and
uprightness.
And:
Isaiah 40:8 The grass withers,
the flower fades; but the word of our God shall stand forever.
It
appears that the writer to the Bereans is speaking about the covenant that “we”
were supposed to write on our heart; the covenant that we broke. This “old”
covenant is being renewed in a way that obviates the requirement for “us” to
write it on our hearts. Instead, HaShem will write the law on our hearts and
minds. He will cause us to obey it. The ‘new’ covenant is the ‘old’ covenant
mad with a ‘new’ man. The covenant that we disobeyed, this is the covenant that
is fading. The reinvigoration and revitalization of the existing covenant; the
covenant between HaShem and Israel will be everlasting.[24]
The
Christian position concerning Jeremiah’s covenant is the complete opposite of what
the scriptures teach.
Jeremiah
11:10, as well as Ezekiel 16:59 do say that as a nation, Israel broke its
covenant with HaShem. But the Torah clearly states that even so, HaShem held
firm in His relationship with us, renewing it in spite of Israel’s failings.
Although Ezekiel 16:59 states that HaShem will deal as harshly with us as we
did with Him, verse 60 concludes: “I will remember My covenant with you of the
days of your youth, and I will establish it for you as an everlasting
covenant”.
A
similar theme appears in Vayikra (Leviticus) 26. HaShem enumerates terrible
punishments He will inflict upon Israel for breaking His Torah, including
annulling His covenant.[25] Yet
at the end of the chapter, He promises:
Vayikra
(Leviticus) 23:44-45 And even with this, when they are in the land of
their enemies, I will not be disgusted with them, nor will I abhor them to
destroy them and break My covenant with them, for I am the Lord their God. And
I will remember the covenant with the first ones, whom I took out of the Land
of Egypt before the eyes of the nations, to be a God for them. I am the Lord.
This
in fact is a recurring theme throughout the Prophets, that in spite of Israel’s
lapses, HaShem will never let go of us nor allow us to lose sight of our cosmic
mission.[26]
Jeremiah
31:30 follows this same pattern. Although it does state that HaShem will create
a new covenant, it clearly states that it will be with the House of Israel and
the House of Judah. It further continues that as part of the covenant HaShem
would place His Torah upon our hearts.[27]
Thus, even though we had broken our original covenant with HaShem, He will
create a newer stronger one in its place, but still with Israel and again
commanding us to observe His Torah. The new covenant did not abrogate the
original one to keep the Torah nor was it directed towards all the nations. As
vv. 34-35 continue, Israel will continue to be HaShem’s nation so long as the
sun shines, the moon rises, and the surf breaks upon the coast.[28]
Now
that we have a bit of understanding of the “covenant”, one would naturally
ask: How does one “sign” the covenant –
how does one “enter” the covenant?
Consider
the events of Sinai. Chazal, our Sages, have said that the Children of Israel
entered into a covenant with HaShem at mount Sinai. As preparation for the
‘signing’ of the covenant, Chazal teach that the Children of Israel did three
physical things as required by HaShem:
Krithoth 9a
Rabbi says: ‘As ye’ means as your forefathers: As your forefathers entered into
the covenant only by circumcision, immersion and the sprinkling of the blood,[29]
so shall they enter the Covenant only by circumcision, immersion and the
sprinkling of the blood.
Rashi
on Shemot (Exodus) 24:6: in the basins Two basins, one for half
the blood of the burnt offering and one for half the blood of the peace
offering, [in order] to sprinkle them on the people. From here our Sages learned that
our ancestors entered the covenant with circumcision, immersion [in a mikvah],
and the sprinkling of the blood [of the sacrifice on the altar], for there is
no sprinkling [of blood on a person] without immersion [preceding it].[30]
1. They were ALL circumcised.
Shemot (Exodus) 12:43 And HaShem said
unto Moshe and Aaron, This is the ordinance of the passover: There shall no
stranger eat thereof: 44 But every man’s
servant that is bought for money, when thou hast circumcised him, then shall he
eat thereof. 45 A foreigner and an hired servant shall not eat thereof. 46 In one house shall it be eaten; thou shalt
not carry forth ought of the flesh abroad out of the house; neither shall ye
break a bone thereof. 47 All the
congregation of Israel shall keep it. 48
And when a stranger shall sojourn with thee, and will keep the passover
to HaShem, let all his males be circumcised, and then let him come near and
keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof.
49 One law shall be to him that is
homeborn, and unto the stranger that sojourneth among you. 50 Thus did all the children of Israel; as
HaShem commanded Moshe and Aaron, so did they.
2. They were all immersed in the mikveh (baptized):
Shemot (Exodus)
19:9 And HaShem said unto Moses, Lo, I come
unto thee in a thick cloud, that the people may hear when I speak with thee,
and believe thee for ever. And Moses told the words of the people unto HaShem.
10 And HaShem said unto Moses, Go unto the people, and sanctify them to day and
to morrow, and let them wash their clothes, 11 And be ready against the
third day: for the third day HaShem will come down in the sight of all the
people upon mount Sinai.
If
from “Go to the people, and have them sanctify today and tomorrow, and wash
their clothes”, if immersion is needed where washing clothes is not needed
(such as a man Tamei, unclean, from a seminal emission), all the more so where
clothes must be washed! Rejection: Perhaps they washed their clothes just for
cleanliness! Answer: “Moshe took the blood and threw it on the people”[31]),
and we know, every throwing of blood requires immersion first!
Krithoth 9a The
Master said: ‘As your forefathers entered into the Covenant only etc.’. It is
right concerning circumcision, for it is written, For all the people that came
out were circumcised,[32]
alternatively. And when I passed by thee, and saw thee wallowing in thy blood,
I said unto thee: In thy blood, live, etc.;[33]
as to the sprinkling of the blood, it is mentioned in the text, And he sent the
young men of the children of Israel [who offered burnt-offerings and sacrificed
peace offerings];[34] but whence do we know the immersion?
— It is written, And Moshe took the blood, and sprinkled it on the people,[35]
and there can be no sprinkling without immersion.[36]
3. They all swore to keep the commands of the Torah:
Shemot (Exodus)
24:7 And he took the book of the covenant, and
read in the audience of the people: and they said, All that HaShem hath said will we do, and be obedient.
Thus,
we see that entrance into the covenant is as Chazal[37]
teach that one must be circumcised, one must be immersed in the mikveh, and one
must solemnly swear before the Bet Din (Jewish court) that they will obey the
Torah.
Now,
lets examine ‘covenant’ from a mystical perspective.
Bereshit (Genesis)
17:1 When Avram was ninety-nine years old, G-d appeared to Avram and said to
him, “I am El Shaddai; walk before Me and be perfect”.
Avraham’s
Brit was the covenant between HaShem and man that changed history. Not only
Avraham’s history, but the history of the whole world and of all of the
generations that would ever be, including our own. For the covenant described
at the beginning of Jewish history is really for the reality at the end of
Jewish history, of which we are now a part of. To understand the end, we must
first understand the beginning. Why was Brit Milah so important to history? As
the following reveals, it is the source of Malchut (of kingship), and
therefore, the Final Redemption.
Bereshit (Genesis)
45:4 And Yosef said to his brothers, “‘Please come near to me,’ and they
came near to him and he said . . .”.
Why
did he call them if they were already next to him? Because when he told them,
“I am Yosef your brother”,[38]
they were in shock to see his royal position. He told them that his royalty was
a direct result of this.[39]
What was Yosef referring to? The Zohar explains:
“‘Please
come near to me,’ and they came near to him”: He showed them that he upheld
Brit Milah, saying, “By keeping this intact, I was able to attain royal
status.” From here we learn that whomever keeps this sign intact will merit
royalty.[40] In
other words, Yosef was saying that his royal status had been conferred upon him
by Heaven for having resisted the advances of his master’s wife. Such intimacy
would have been forbidden to him, and though he had been tempted at the time,
in the end he had overcome his yetzer hara[41]
and had run out of the house, risking her vicious retribution that followed.
However,
the Zohar is not finished yet, and backs up its statement with the
following: From where else do we know
this? From Boaz, as it says, “As HaShem lives, lie down until the morning”.[42] His
evil inclination was enticing him, so he made this oath to keep his Brit
intact.[43] In
other words, while he was secluded with Ruth, he desired her then. However,
intimacy with her then was improper, and therefore he made the oath to
safeguard himself against a sinful relationship. If she was to be his wife,
Boaz reasoned with himself, it had to be after all the halachic conditions had
been satisfied. Thus, the Zohar concludes:
It was because of this that he merited to become the progenitor of kings
who rule over all other kings, and ultimately the progenitor of Melech
HaMashiach, whose name is linked with The Holy One, Blessed is He.[44]
Thus, we learn from the Zohar, that Brit Milah is really a two-part process:
the actual physical procedure on the eighth day after birth, and physical
intimacy based upon the guidelines of Torah. And, both are necessary to bring
the redemption and to be a part of it.
In the body:
The
head is the part of the human body which tells us about the upper world. The
body, from the shoulders downward, teaches us about the lower world. The neck,
which connects the body to the head, teaches us about that which connects the
upper and lower worlds.
There
are two covenantal (britot)[45]
parts of the body:
The
Sepher Yetzirah 1:3. Ten Sefirot
of Nothingness: The number of the ten fingers, five opposite five, with a
single covenant precisely in the middle, like the circumcision of the tongue
and the circumcision of the membrum.
The
Sepher Yetzirah 6:4. And when
Abraham our father gazed, he looked, saw, delved, understood, engraved, carved,
permuted and depicted, and he was successful. And the Master of all, Blessed be
He, revealed Himself to him, and took him in His bosom, [kissed him on the
head, and called him, “my Beloved”]. He made a covenant with him between the ten toes of his
feet-this is the covenant of circumcision-and between the ten fingers of his
hand-this is the covenant of the tongue. He bound the twenty-two
letters to his tongue and revealed their foundation. He drew them in water,
burned them in fire, agitated them with breath. He ignited them with seven
planets, and directed them with twelve constellations.
The
Brit Milah, the male organ, is used to bring a soul down from the upper world
and clothe it in a physical body.[48] The
father’s sperm, a mother, and HaShem work together to draw a soul down from the
upper world. This soul is then given a physical body with which to elevate
itself by performing the will of HaShem.
The
Brit HaLashon, the tongue, is used to bring a soul in a physical body, into the
Olam HaBa, the world to come. A teacher’s words, ears to hear, and HaShem work
together to lead a soul from this world into the upper world, the Olam HaBa.
In
the lower world, physical sperm is used to draw a soul from the upper world and
give that soul physical life.
In
the lower world, non-physical words are used to draw a soul from the lower
world and give that soul spiritual life.
Horayoth 13a Our Rabbis
taught: If a man and his father and his teacher were in captivity he takes
precedence over his teacher and his teacher takes precedence over his father,
while his mother takes precedence over all of them.
The
Talmud, in Horayoth 13a, suggests that if one’s father and one’s teacher were
both drowning, G-d forbid, a man is required to save his teacher first, unless
his father also paid for the Torah teaching for his son. The logic for this is
as follows: A man’s father brings him
into this world, but a teacher brings a man into the next world, the Olam HaBa.
Notice how these two covenantal parts relate to our section of Psalms,
including the relationship to Kingship:
Tehillim (Psalms)
103:18 To such as keep His covenant (בְרִיתוֹ), and to
those that remember His precepts to do them. 19 HaShem hath established
His throne in the heavens; and His kingdom ruleth over all.
Ashlamatah: Judges 11:12-21
|
Rashi |
Targum |
|
1. Now
Jephthah the Gileadite was a mighty man of valor, and he was the son of a
woman harlot, and Gilead begot Jephthah. |
1. And
Jephthah the Gileadite was a mighty warrior, and he was the son of a harlot
woman. And Gilead begat Jephthah. |
|
2. And
Gilead's wife bore him sons; and his wife's sons grew up and drove Jephthah
out, and they said to him, "You shall not inherit in our father's house
for you are the son of another woman." |
2. And
the wife of Gilead bore to him sons, and the sons of the wife grew up and
drove out Jephthah. And they said to him: “You will not inherit in our
father's house, for you are the son of another woman.” |
|
3. And
Jephthah fled from his brothers and he dwelt in the land of Tob; and idle men
were gathered to Jephthah, and they went out with him.{P} |
3. And
Jephthah fled from before his brothers, and he dwelt in the land of Tob. And
idle men were gathered unto Jephthah, and they went forth with him. |
|
4. And
it was after many days, and the children of Ammon made war with Israel. |
4. And
at the time of days the sons of Ammon waged battle? with Israel. |
|
5. And
it was, when the children of Ammon fought with Israel; and the elders of
Gilead went to take Jephthah from the land of Tob. |
5. And
when the sons of Ammon waged battle with Israel, the elders of Gilead went to
get Jephthah from the land of Tob. |
|
6. And
they said to Jephthah, "Come and become our chief, and we will fight
with the children of Ammon." |
6. And
they said to Jephthah: “Come, and be our leader, and we will wage battle
against the sons of Ammon.” |
|
7. And
Jephthah said to the elders of Gilead, "Did you not hate me, and drive
me from my father's house? So why have you come to me now when you are in
distress?" |
7. And
Jephthah said to the elders of Gilead: “Did you not hate me and drive me out
from my father's house? And why have you come unto me now when you are in
distress?” |
|
8. And
the elders of Gilead said to Jephthah, "Therefore we returned to you
now, and you shall go with us, and you will fight with the children of Ammon,
and you shall become our head, over all the inhabitants of Gilead." |
8. And
the elders of Gilead said to Jephthah: “Because now we have turned back unto
you, may you come with us and wage battle against the sons of Ammon, and be
our head for all the inhabitants of Gilead.” |
|
9. And
Jephthah said to the elders of Gilead, "If you bring me back to fight
with the children of Ammon, and the Lord delivers them before me, I will
become your head." |
9. And
Jephthah said to the elders of Gilead: “If you bring me back to wage battle
against the sons of Ammon and the LORD will hand them over before me, I will
be your head.” |
|
10. And
the elders of Gilead said to Jephthah, "The Lord shall hear between us,
if not according to your word so will we do." |
10. And
the elders of Gilead said to Jephthah: “The Memra of the LORD will be a
witness between us if we do not act thus according to your word.” |
|
11. And
Jephthah went with the elders of Gilead, and the people appointed him a head
and chief over them; and Jephthah spoke all his words before the Lord in
Mizpah. {P} |
11. And
Jephthah went with the elders of Gilead, and the people appointed him over them
for head and for the leader. And Jephthah arranged all his words before the
LORD in Mizpah. |
|
12. And
Jephthah sent messengers to the king of the children of
Ammon, saying, "What is (between) me and you, that you have come to me
to fight in my land?" |
12. And
Jephthah sent messengers unto the king of the sons of Ammon,
saying: "What is there to me and to you, for you have come unto me to
wage battle against my land?" |
|
13. And the
king of the children of Ammon said to the messengers of Jephthah, "Because
Israel took away my land, when they came out of Egypt, from Arnon and up to
the Jabbok, and up to the Jordan; and now restore them peacefully." |
13. And the
king of the sons of Ammon said to the messengers of Jephthah: "Because
Israel took my land when it went up from Egypt, from the Arnon and unto the
Jabbok and unto the Jordan. And now return them in peace." |
|
14. And
Jephthah continued, and sent messengers to the king of the children of Ammon. |
14. And
Jephthah continued again and sent messengers unto the king of the sons of
Ammon. |
|
15. And he said
to him, "So said Jephthah, Israel did not take the land of Moab and the
land of the children of Ammon. |
15. And he said
to him: "Thus says Jephthah: 'Israel did not take the land of Moab and
the land of the sons of Ammon. |
|
16. Because
when they came up from Egypt, and Israel went through the wilderness up to
the Red Sea, and they came to Kadesh. |
16. Because
when they went up from Egypt, Israel went in the wilderness unto the Sea of
Reeds and came to Rekem, |
|
17. And Israel
sent messengers to the king of Edom saying, 'Let me pass now through your
land,' and the king of Edom did not listen, and also to the king of Moab he
sent, and he was unwilling; and Israel abode in Kadesh. |
17. And Israel
sent messengers unto the king of Edom, saying: 'Let me pass now in your
land.' And the king of Edom did not accept, And again he sent unto the king
of Moab, and he was not willing. And Israel dwelt in Rekem. |
|
18. And they
went through the wilderness, and went around the land of Edom and the land of
Moab, and they came to the east of the land of Moab, and they encamped on the
other side of the Arnon, and they did not come within the border of Moab, for
(the) Arnon (was) the border of Moab. |
18. And he went
in the wilderness and went around the land of Edom and the land of Moab, and
they came from east of the land of Moab, and they camped on the other side of
the Arnon, and they did not enter within the border of Moab, for the Arnon is
the border of Moab. |
|
19. And Israel
sent messengers to Sichon, king of the Amorites, the king of Heshbon; and
Israel said to him, 'Please let us pass through your land up to my place.' |
19. And Israel
sent messengers unto Sihon the Amorite king, the king of Heshbon, and Israel
said to him: "Let us pass now in your land unto my place." |
|
20. And Sichon
did not trust Israel to pass through his border, and Sichon gathered all his
people, and they encamped in Jahaz, and he fought with Israel. |
20. And Sihon
did not trust Israel to pass within his border, and Sihon gathered all his
people, and they camped at Jahaz, and he waged battle with Israel. |
|
21. And the
Lord, the God of Israel, delivered Sichon and all his people into the hand of
Israel, and they struck them; and Israel possessed all the land of the
Amorites, the inhabitants of that land. |
21. And the
LORD God of Israel gave Sihon and all his people in the hand of Israel, and
they struck them down, and Israel inherited all the land of the Amorite
inhabiting that land. |
|
22. And
they possessed all the border of the Amorites, from the Arnon up to the
Jabbok, and from the wilderness up to the Jordan. |
22. And
they inherited all the territory of the Amorite from the Arnon and unto the
Jabbok, and from the wilderness and unto the Jordan. |
|
23. And
now the Lord, the God of Israel, has driven out the Amorites from before His
people Israel, and you want to possess it? |
23. And
now the LORD God of Israel has driven out the Amorite from before His people
Israel; and are you thinking to inherit it? |
|
24. Is
it not that which Chemosh your god gives you to possess, that you may
possess; and all that which the Lord our God has driven out from before us,
that we shall possess. |
24. And
will not you inherit that which Chemosh your idol made you inherit? And
everything that the LORD our God drives out before us, we will inherit it. |
|
25. And
now, are you any better than Balak the son of Zippor, king of Moab? Did he
ever strive with Israel, (or) did he ever fight against them? |
25. And
now are you indeed better than Balak the son of Zippor the king of Moab? Did
he ever contend with Israel or wage battle against them? |
|
26. When
Israel dwelt in Heshbon and its towns, and in Aroer and its towns, and in all
the cities that are along Arnon, three hundred years; why did you not recover
them at that time? |
26. When
Israel dwelt in Heshbon and in its villages, and in Aroer and in its
villages, and in all the cities that are upon the borders of the Arnon for
three hundred years, why did you not rescue them in that time? |
|
27. And
I have not sinned against you, and you do wrong with me by fighting against
me; may the Lord, the Judge, decide this day between the children of Israel
and between the children of Ammon." |
27. And
I have not sinned against you, and you are doing evil with me to wage battle
against me. The LORD who makes judgment will judge this day between the sons
of Israel and the sons of Ammon." |
|
28. And
the king of the children of Ammon did not listen to the words of Jephthah
which he had sent him. {P} |
28. And
the king of the sons of Ammon did not accept the words of Jephthah that he
sent unto him. |
|
|
|
Rashi on Judges 11:12-21
16 up to the Red Sea Located south of the land of Edom which is itself located to the south of the land of Canaan.
17 Let me pass now through your land From the South to the North to enter the land of Canaan.
and also to the king of Moab Whose land was adjacent to the land of Edom along the east, and was to the south of the land of Israel.
and he was unwilling Moses hinted this in the Torah (Deut. 2:29), “As was done to me by the children of Esau who dwell in Seir (Edom) and by the Moabites who dwell in Ar,” implying that just as Edom did not let them pass, similarly Moab did not let them pass.
18 And they went through the wilderness From west to east along the southern border of Edom and Moab.
and went around the land of Edom Its entire southern border.
and the land of Moab The entire southern border, and when they reached the southeastern corner they turned north to compass the eastern border.
and they came to the east of the land of Moab, and they encamped on the other side of the Arnon To the end of the eastern border of the land of Moab whence began the land of Sichon and Og. They then conquered the side of the Jordan to the east of the land of Canaan (as the following verses indicate), and then crossed the Jordan, entering the land of Canaan from the east.
Special Ashlamatah: Shmuel א 20:18-42
|
Rashi |
Targum |
|
18. And Jonathan said to him, "Tomorrow is the new moon, and
you will be remembered, for your seat will be vacant. |
18.
And Jonathan said to him: "Tomorrow is the (new) moon, and you will be
sought out, for your dining place will be empty. |
|
19. And for three days, you shall hide very well, and you shall come
to the place where you hid on the day of work, and you shall stay beside the
traveler's stone. |
19. And at the third (day) of the moon you will be sought out very
much, and you will go to the place where you hid yourself on the weekday. and
you will dwell near “Stone Coming” . |
|
20. And I shall shoot three arrows to the side, as though I shot at
a mark. |
20. And I am to shoot three arrows with the bow so as to hit for
myself at the target. |
|
21. And behold, I shall send the youth, (saying,) 'Go, find the arrows.'
If I say to the youth, 'Behold, the arrows are on this side of you,' take it
and come, for it is well with you, and there is nothing the matter, as the
Lord lives. |
21. And behold I will send the young man: 'Go, get the arrows.' If
indeed I say to the young man: 'Behold the arrow is on this side of you; take
it and bring (it),' then there is peace for you and nothing evil as the LORD
lives. |
|
22. But, if I say thus to the youth, 'Behold, the arrows are beyond
you,' go! For the Lord has sent you away. |
22. And if thus I say to the young man: 'Behold the arrow is beyond
you,’ go, for the LORD has rescued you. |
|
23. And (concerning) the matter which we have spoken, I and you,
behold, the Lord is between me and you forever." |
23. And the word that we have spoken - I and you - behold the Memra
of the LORD is a witness between me and you forever." |
|
24. And David hid in the field, and when it was the new moon, Saul
sat down to the meal to eat. |
24. And David hid in the field, and it was the (new) moon. And the
king sat down at the food to eat. |
|
25. And the king sat upon his seat, as at other times, upon the seat
by the wall, and Jonathan arose, and Abner sat down beside Saul, and David's
place was vacant. |
25. And the king sat down upon his seat as at other times, upon the
seat that was prepared for him near the wall. And Jonathan stood up, and
Abner sat down by the side of Saul, and the place of David was empty. |
|
26. And Saul did not say anything on that day, for he thought,
"It is an incident; he is not clean, for he is not clean." |
26. And Saul did not speak anything on that day, for he said:
"Perhaps an accident has happened to him, and he is not clean; or
perhaps he went on the road, and we did not invite him.” |
|
27. And it was, on the morrow of the new moon, the second (day
of the month), that David's place was vacant, and Saul said to
Jonathan, his son, "Why has not the son of Jesse come to the meal either
yesterday or today?" |
27. And on the day after that, which is the intercalation of
the second month the place of David was empty, and Saul said
to Jonathan his son: "Why has the son of Jesse not come both yesterday
and today for food?" |
|
28. And Jonathan answered Saul, "David asked leave of me (to
go) to Bethlehem. |
28. And Jonathan answered Saul: "David earnestly requested from
me to go« unto Bethlehem. |
|
29. And he said, 'Let me go away now, for we have a family sacrifice
in the city, and he, my brother, commanded me, and now, if I have found favor
in your eyes, let me slip away now, and see my brothers.' He, therefore, did
not come to the king's table." |
29. And he said: 'Send me away now, for they have begun an offering
of holy things for all our family in the city, and my brother commanded me.
And now if I have found favor in your eyes, let me get away now and see my
brothers.' Therefore he did not come to the table of the king." |
|
30. And Saul's wrath was kindled against Jonathan, and he said to
him, "You son of a straying woman deserving of punishment! Did I not
know that you choose the son of Jesse, to your shame and to the shame of your
mother's nakedness? |
30. And the anger of Saul was strong against Jonathan, and he said
to him: "You son of an obstinate woman whose rebellion was harsh,"
do I not know that you love the son of Jesse to your disgrace and to the
disgrace of the shame of your mother? |
|
31. For all the days that the son of Jesse is living on the earth,
you and your kingdom will not be established. And now, send and take him to
me, for he is condemned to death." |
31. For all the days that the son of Jesse is alive upon the earth,
neither you nor your kingdom will be established. And now send and bring him
unto me, for he is a man deserving killing." |
|
32. And Jonathan answered Saul his father, and said to him,
"Why should he be put to death? What has he done?" |
32. And Jonathan answered Saul his father and said to him: "Why
shall he be killed? What did he do?" |
|
33. And Saul cast the spear upon him to strike him; and Jonathan
knew that it had been decided upon by his father, to put David to death. |
33. And Saul lifted up the spear against him so as to strike him,
and Jonathan knew that it was determined from his father to kill David. |
|
34. And Jonathan arose from the table in fierce anger; and he did
not eat any food on the second day of the new moon, for he was grieved
concerning David, for his father had put him to shame. |
34. And Jonathan arose from the table in strong anger and he did not
eat food on the day of the intercalation of the second month for he grieved
over David, for his father shamed him. |
|
35. And it was in the morning, that Jonathan went out at David's
appointed time, and a small boy was with him. |
35. And in the morning Jonathan went forth to the field at the time
that David said to him, and a small boy was with him. |
|
36. And he said to his boy, "Run, find now the arrows which I
shoot." The boy ran; and he shot the arrow to cause it to go beyond him. |
36. And he said to his young man: "Run, get the arrows that I
am shooting." The young man ran, and he shot the arrow beyond him. |
|
37. And the lad came up to the place of the arrow, which Jonathan
had shot. And Jonathan called after the lad, and said, "Isn't the arrow
beyond you?" |
37. And the young man came unto the place of the arrow that Jonathan
shot, and Jonathan called after the young man and said: "Is not the
arrow beyond you?" |
|
38. And Jonathan called after the lad, "Quickly, hasten, do not
stand!" And Jonathan's lad gathered up the arrows, and came to his
master. |
38. And Jonathan called after the young man: "Hurry; in haste;
do not delay." And Jonathan's young man was gathering the arrows and he
came unto his master. |
|
39. And the lad knew nothing; only Jonathan and David knew the
matter. |
39. And the young man did not know anything. Only Jonathan and David
knew the matter. |
|
40. And Jonathan gave his weapons to his boy, and said to him,
"Go, bring (them) to the city." |
40. And Jonathan gave his armor to the young man that was his, and
he said to him: "Go, bring it to the city." |
|
41. The lad departed, and David arose from (a place) toward the
south; and he fell upon his face to the ground three times, and prostrated
himself three times. And they kissed one another, and wept one with the
other, until David exceeded. |
41. And the young man went, and David arose from the side of "Stone
Coming" that is opposite the south, and he fell upon his face upon the
ground, and he bowed down three times, and they kissed each man his fellow,
and they wept each man his fellow until David exceeded. |
|
42. And Jonathan said to David, "Go in peace! (And bear in
mind) that we have sworn both of us in the name of the Lord, saying, 'May the
Lord be between me and you, and between my descendants and your descendants
forever.' " |
42. And Jonathan said to David: “Go in peace, for the two of us have
sworn by the name of the LORD, saying: 'May the Memra of the LORD be a
witness between me and you, and between my sons and your sons forever.” |
|
|
|
Verbal Tallies
By: H. Em. Rabbi Dr. Hillel ben David
& HH Giberet Dr. Elisheba bat Sarah
B’Midbar (Numbers)
20:14 – 22:1
Tehillim (Psalms)
103:15-22
Shoftim (Judges)
11:12-21
Mk 10:42-45, Lk 22:24-30, Rm 11:1-10
The
verbal tallies between the Torah and the Psalm are:
Messengers
/ Angels - מלאך, Strong’s
number 04397.
The
verbal tallies between the Torah and the Ashlamata are:
Sent
- שלח, Strong’s
number 07971.
Messengers
/ Angels - מלאך, Strong’s
number 04397.
Kadesh
- קדש, Strong’s
number 06946.
King
- מלך, Strong’s
number 04428.
Edom
- אדם, Strong’s
number 0123.
Saith
/ Saying - אמר, Strong’s
number 0559.
Israel
- ישראל, Strong’s
number 03478.
Bamidbar
(Numbers) 20:14 And Moses sent <07971> (8799) messengers <04397>
from Kadesh
<06946> unto the king <04428> of Edom <0123>, Thus saith <0559> (8804)
thy brother Israel
<03478>, Thou knowest all the travail that hath befallen us:
Tehillim
(Psalms) 103:20 Bless the LORD, ye his angels <04397>, that excel in strength, that do his
commandments, hearkening unto the voice of his word.
Shoftim
(Judges) 11:12 And Jephthah sent
<07971> (8799) messengers <04397> unto the king <04428> of the children of
Ammon, saying
<0559> (8800), What hast thou to do with me, that thou art
come against me to fight in my land?
Shoftim
(Judges) 11:16 But when Israel <03478>
came up from Egypt, and walked through the wilderness unto the Red sea, and
came to Kadesh
<06946>;
Shoftim
(Judges) 11:17 Then Israel
<03478> sent
<07971> (8799) messengers <04397> unto the king <04428> of Edom <0123>, saying <0559> (8800),
Let me, I pray thee, pass through thy land: but the king <04428> of Edom <0123>
would not hearken thereto. And in like manner they sent <07971> (8804) unto the king <04428> of
Moab: but he would not consent: and Israel <03478> abode in Kadesh <06946>.
Hebrew:
|
Hebrew |
English |
Torah Reading Num. 20:14 – 22:1 |
Psalms 103:15-22 |
Ashlamatah Judges 11:12-21 |
|
~doa/ |
Edom |
Num.20:14 |
Jdg.11:17 |
|
|
~yhil{a/ |
God |
Num.
21:5 |
Jdg.
11:21 |
|
|
rm;a' |
say,
says |
Num.20:14 |
Jdg.11:12 |
|
|
yrImoa/ |
Amorites |
Num.21:13 |
Jdg.11:19 |
|
|
@sa |
gathered |
Num.20:24 |
Jdg.
11:20 |
|
|
!Anr>a; |
Arnon |
Num.21:13 |
Jdg..11:13 |
|
|
#r,a, |
country,
land, earth, ground |
Num.20:17 |
Jdg.11:12 |
|
|
aAB |
came,
come, go |
Num.20:22 |
Jdg.11:12 |
|
|
!Be |
children,
son |
Num.20:19 |
Ps.
103:17 |
Jdg.11:12 |
|
lWbG> |
border |
Num.20:16 |
Jdg.11:18 |
|
|
rb'D' |
nothing,
word |
Num.
20:19 |
Ps.
103:20 |
|
|
hn"x' |
camped, |
Num.21:10 |
Jdg.11:18 |
|
|
!ABv.x, |
Heshbon |
Num.21:25 |
Jdg.
11:19 |
|
|
qBoy: |
Jabbok |
Num.
21:24 |
Jdg.
11:13 |
|
|
dy" |
hand |
Num.20:20 |
Jdg.
11:21 |
|
|
hw"hoy> |
LORD |
Num.20:16 |
Ps.
103:17 |
Jdg.
11:21 |
|
#h;y: |
Jahaz |
Num.
21:23 |
Jdg.
11:20 |
|
|
~Ay |
time,
day |
Num.20:15 |
Ps.
103:15 |
|
|
$l;y" |
go,
walked |
Num.20:17 |
Jdg.11:16 |
|
|
~y" |
sea |
Num.
21:4 |
Jdg.
11:16 |
|
|
!Der>y: |
Jordan |
Num.
22:1 |
Jdg.
11:13 |
|
|
vr;y" |
possession,
drove out |
Num.21:24 |
Jdg.
11:21 |
|
|
bv;y" |
dwell,
dwelt |
Num.20:15 |
Jdg.11:17 |
|
|
laer'f.yI |
Israel |
Num.
20:14 |
Jdg.
11:13 |
|
|
!WK |
establish,
repair |
Num.
21:27 |
Ps.
103:19 |
|
|
~x;l' |
fought,
fight |
Num.
21:1 |
Jdg.
11:12 |
|
|
xq;l' |
take,
took |
Num.
20:25 |
Jdg.
11:13 |
|
|
rB'd>mi |
wilderness |
Num.
21:5 |
Jdg.
11:16 |
|
|
ba'Am |
Moab |
Num.
21:11 |
Jdg.
11:15 |
|
|
xr'z>mi |
sunrise |
Num.
21:11 |
Jdg.
11:18 |
|
|
%a'l.m; |
messengers, |
Num.
20:14 |
Ps.
103:20 |
Jdg.
11:12 |
|
%l,M, |
king |
Num.
20:14 |
Jdg.
11:12 |
|
|
~yIr;c.mi |
Egypt |
Num.
20:15 |
Jdg.
11:13 |
|
|
~Aqm' |
place,
before |
Num.
21:3 |
Ps.
103:16 |
Jdg.
11:19 |
|
hk'n" |
defeated |
Num.
21:24 |
Jdg.
11:21 |
|
|
vp,n< |
soul |
Num.
21:4 |
Ps.
103:22 |
|
|
!t;n" |
pay,
give, gave, given |
Num.
20:19 |
Jdg.
11:21 |
|
|
bb;s' |
around,
bypassed |
Num.
21:4 |
Jdg.
11:18 |
|
|
@Ws |
reed,
red |
Num.
21:4 |
Jdg.
11:16 |
|
|
!Axysi |
Sihon |
Num.
21:21 |
Jdg.
11:19 |
|
|
rb;[' |
pass |
Num.
20:17 |
Ps.
103:16 |
Jdg.
11:17 |
|
rb,[e |
side |
Num.
21:13 |
Jdg.
11:18 |
|
|
d[; |
into,
unto |
Ps.
103:17 |
Jdg.
11:19 |
|
|
hl'[' |
go
up |
Num.
20:19 |
Jdg.
11:13 |
|
|
~[; |
men,
people |
Num.
20:20 |
Jdg.
11:20 |
|
|
!AM[; |
Ammon |
Num.
21:24 |
Jdg.
11:12 |
|
|
hf'[' |
did,
do, done, made, make |
Num.
20:27 |
Ps.
103:18 |
|
|
vdeq' |
Kadesh |
Num.
20:14 |
Jdg.
11:16 |
|
|
lAq |
voice |
Num.
20:16 |
Ps.
103:20 |
|
|
hd,f' |
fields |
Num.
20:17 |
Ps.
103:15 |
|
|
xl;v' |
sent,
send |
Num.
20:14 |
Jdg.
11:12 |
|
|
[m;v' |
heard,
hear |
Num.
20:16 |
Ps.
103:20 |
Jdg.
11:17 |
|
vm,v, |
sunrise |
Num.
21:11 |
Jdg.
11:18 |
|
|
|
|
|
|
|
Greek:
|
GREEK |
ENGLISH |
Torah Reading Num. 20:14 – 22:1 |
Psalms 103:15-22 |
Ashlamatah Jdg 11:12-21 |
Peshat Mishnah of Mark, 1-2 Peter, & Jude Mk 10:42-45 |
Tosefta of Luke Lk 22:24-30 |
Remes/Gemara of Acts/Romans and James Rm 11:1-10 |
|
ἀκούω |
heard, hear |
Num.20:16 |
Ps.
103:20 |
Jdg.
11:17 |
Rom.
11:8 |
||
|
ἄνθρωπος |
man, men |
Num
21:9 |
Psa
103:15 |
Mk.
10:45 |
|||
|
ἀποκτείνω |
kill |
Num
21:5 |
Rom.
11:3 |
||||
|
βασιλεία |
kingdoms |
Num
21:18 |
Psa
103:19 |
Lk.22:29 |
|||
|
βασιλεύς |
king |
Num.20:14 |
Jdg.11:12 |
Lk.
22:25 |
|||
|
βλέπω |
looking |
Num
21:19 |
Rom.11:8 |
||||
|
διακονέω |
served |
Mk.
10:45 |
Lk.22:26 |
||||
|
δίδωμι |
give, given, gave |
Num.20:19 |
Mk.
10:45 |
Rom.
11:8 |
|||
|
δοκέω |
considered |
Mk.
10:42 |
Lk.
22:24 |
||||
|
ἔθνος |
nation |
Num
21:18 |
Mk.
10:42 |
Lk.
22:25 |
|||
|
εἴδω |
see, saw |
Num.20:29 |
Mk.
10:42 |
Rom.
11:2 |
|||
|
ἔπω |
said |
Num.20:18 |
Jdg11:15
|
Lk.
22:25 |
|||
|
ἔργον |
work |
Psa
103:22 |
Rom.
11:6 |
||||
|
ἔρχομαι |
coming, came |
Num.21:1 |
Jdg
11:16 |
Mk.
10:45 |
|||
|
ἡμέρα |
time, day |
Num.20:15 |
Ps.
103:15 |
Rom.
11:8 |
|||
|
θεός |
God |
Num.
21:5 |
Jdg.
11:21 |
Rom.11:1 |
|||
|
θρόνος |
throne |
Psa
103:19 |
Lk.
22:30 |
||||
|
καθίζω |
seated, settled |
Jdg
11:17 |
Lk.
22:30 |
||||
|
κατακυριεύω |
dominated, lord it over |
Num
21:24 |
Mk.
10:42 |
||||
|
καταλείπω |
behind |
Num
21:35 |
Rom.
11:4 |
||||
|
κυριεύω |
dominating |
Num
21:18 |
Lk.
22:25 |
||||
|
κύριος |
LORD |
Num.20:16 |
Ps.103:17 |
Jdg.
11:21 |
Rom.
11:3 |
||
|
λαός |
men, people |
Num.20:20 |
Jdg.11:20 |
Rom.11:1 |
|||
|
λέγω |
saying,
says |
Num.20:14 |
Jdg.11:12 |
Mk.
10:42 |
Rom.11:1 |
||
|
μέγας |
great, greater |
Mk.10:45 |
Luk22:24
|
||||
|
πίνω,
πίω, |
drink drank |
Num.20:17 |
Lk.
22:30 |
||||
|
πνεῦμα |
spirit, wind |
Psa
103:16 |
Rom.
11:8 |
||||
|
σπέρμα |
seed |
Num
21:30 |
Rom.
11:1 |
||||
|
υἱός |
children, son |
Num.20:19 |
Ps.
103:17 |
Jdg.11:12 |
Mk.
10:45 |
||
|
τράπεζα |
table |
Lk.
22:30 |
Rom.
11:9 |
||||
|
φυλή |
tribes |
Lk.
22:30 |
Rom.
11:1 |
||||
|
ψυχή |
soul |
Num.21:4 |
Ps.
103:22 |
Mk.
10:45 |
Rom.
11:3 |
Abarbanel On
Pirqe Abot
Pereq 1, Mishnah 1
Moshe
received the Torah from Sinai and handed it on to Joshua and Joshua [handed/gospelled
it down] to the Elders and the Elders [handed/gospelled it down] to the
Prophets and the Prophets handed/gospelled it downn to the men of the Great
Assembly. They said three things: Be deliberate in judgment; raise up (make
stand) many disciples and make a fence around the Torah.
On this first Mishnah of Pirqe Abot Abarbanel raises six questions:
Furthermore, Abarbanel refuses to accept the interpretation that "from Sinai" means, "from the time of Sinai" because it is taught that the Children of Israel received certain Mitzvot - such as the laws of Shabbat - even before Sinai.
Abarbanel begins his interpretation of the Mishnah with a comparison between the physical genealogy of Adam and the spirituality of Moshe. It is a truism that one generation of a species begets the next generation through the natural process of conception and birth. Adam, the first human, however, was not born; he was created by God from the dust, without biological parents. He was a unique phenomenon in the genetics of mankind. So it was with Moshe from a spiritual perspective. Here, too, it is a human characteristic that one person learns from another and relays that knowledge to a successor, each one either approving, disapproving, or improving on the previous teacher. Not so with Moshe. God Himself infused into Moshe the knowledge and wisdom of the Torah and it was from Moshe that all succeeding generations learned.
Why did Moshe merit this singular experience? What brought about this remarkable honor for Moshe? Abarbanel is quick and forthright in his reply: Sinai. It was the intensive, soul searching solitude on Mt. Sinai, divested of all human needs and desires, and an overpowering sensitivity to divine inspiration that made Moshe worthy of receiving the Torah. These were the ingredients that went into a super-saintly lifestyle that approached Godliness.
To augment this line of thinking, Abarbanel cites the dispute between Rabbi Meir and Rabbi Yehudah (Song of Songs Rabbah 2:4) on the verse, "He brought me to the house of wine and his flag was over me with love." Rabbi Meir interprets this as follows: The Congregation of Israel complained, "God overpowered me with the evil inclination, until we proclaimed the Golden Calf as god," just as wine confuses the mind. Rabbi Yehudah castigates Rabbi Meir and states that Song of Songs was meant to elevate and edify the Jewish people, not to denigrate and deprecate them. According to Rabbi Yehudah the verse is to be interpreted as follows: The Congregation of Israel praised God because He had brought them into a huge wine cellar (i.e., Mt. Sinai) and given them the flag of Torah and Mitzvot which they accepted with love. In the light of this Midrash, says Abarbanel, we can understand the Biblical verse (Exodus 24:12), "Come up to Me into the mount, and be there; and I will give you the tablets of stone and the law and commandments which I have written, so you may teach them." God wanted Moshe to ascend the sacred mountain - the vast reservoir of Torah and Godly wisdom - and remain there not as a simple, normal human being, but rather as one who has transcended every vestige of corporal being. Only in that manner could Moshe have received the word of God.
Briefly and succinctly put, the phrase "from Sinai," is to be understood as "because of the experience on Mt. Sinai." Abarbanel gives an example of the prefix “Mi” being used in this sense. The Torah which Moshe handed on to Joshua was the Oral Law, the interpretations he had received from God on Sinai when he was in that exalted state. It cannot refer to the written Torah because once Moshe committed it to writing, it was available to all. Thus, Abarbanel's first question is answered.
Moshe displayed every characteristic of leadership. It was he who urged the Children of Israel to stand firm and infused in them a sense of trust in God; it was he who led them out of Egypt and guided them for 40 years in the wilderness; and it was he who ascended Sinai and through self-denial and herculean determination brought the Torah down to the people. Nothing was handed to him on a platter; he had to work, strive and battle for every achievement.
When the unavoidable time came for him to pass on, it is noteworthy that although he may have had a perfect right to do so, he did not ask God to permit one of his own sons to succeed him. Nepotism had no place in Moshe's scheme of succession. He realized that none of his children nor any other member of his immediate family had the necessary leadership qualities, and so he passed on the perfection which he had acquired at Sinai to Joshua, who did. However, you may object, Moshe had no choice in the matter, since God Himself told him to appoint Joshua as his successor! Not so, says Abarbanel. He bolsters this thought by alerting us to the Biblical account of the succession (Numbers 27:16-23). Moshe did not ask God, as he could have done, to appoint one of his sons as his successor, but begged God, "Let the Lord, the God of the spirits of all flesh set a man over the congregation ... that they be not as sheep which have no shepherd." God replied, "Take Joshua, the son of Nun, a man in whom is spirit and lay your hand upon him ... and he will stand before Elazar, the priest, who will inquire for him by the judgment of the Urim before the Lord ... " What all this means is: Moshe informed God that he would have been more than honored to have someone of his family succeed him, particularly after all the toil he put into acquiring the leadership. However, You, 0 Lord, are the God of all spirits and You know that none of my family is suitable. You do the choosing and I will abide by Your decision. Therefore God chose Joshua because his life simulated that of Moshe. Moshe isolated himself on Mt. Sinai to be taught the Torah; Joshua isolated himself within the immediate vicinity of Moshe and was taught the Torah by him. This is in accordance with the Talmudic dictum (Berakhot 7b): "Ministering to a Torah scholar is preferable to studying Torah from him."
Even Elazar, the high priest, who was certainly a scholar and saint, could not succeed to the leadership because he was never totally encapsulated in the aura and personality of Moshe. This clarifies Abarbanel's second dilemma.
Concerning the authenticity of the historical sequence that evolves in our Mishnah, Abarbanel followed the path of least resistance and contends that the author had no intentions of giving us a resume of ancient history. His main purpose was to inform us that during the entire period between Joshua and the kings - the period of the Judges - the following procedure of selecting a leader was practiced: Beginning with Joshua every generation had a bet-din and it was the members of the bet-din who selected the leader. This continued until the period of the Prophets.
What was of more serious concern to Abarbanel was the question why eventually the Torah tradition was transferred to the Prophets and not to the kings.
To answer this Abarbanel refreshes our recollection and reminds us that the kings of the Kingdom of Israel were all, without exception, men who became idolaters. Even in the Kingdom of Judah, most of those who reigned were in the same category. Under these circumstances, the Elders were opposed to transferring the Torah tradition into the hands of the kings. This solves the third and the fourth problems.
What is the function of a prophet? One might think that since there is communication between God and the prophet, the latter is a man of superior knowledge and wisdom. Hence, when the era of Prophets arrived on the stage of Jewish history it would logically follow that the Elders would transmit their tradition to them. This is not true. According to Abarbanel, the Prophets received the tradition from the preceding generation only because they were great scholars and not just because they were endowed with the gift of prophecy. In fact, it is stated in the Jerusalem Talmud (Yevamot 12:1) that in the ceremony of Halitzah, the ritual of releasing a childless woman from being bound to marry her dead husband's brother, the rabbis interpreted the verses to mean that a shoe must be used, and even if Elijah, the great prophet, were to pronounce a sandal to be equally acceptable he must be ignored. The power of prophecy alone does not endow its holder with the right to be a decisor of Jewish law. Abarbanel, however, agrees that, all things being equal, a learned prophet will understand Torah better than a learned non-prophet. This resolves the fifth dilemma.
In the view of Abarbanel there are three ways in which a person can acquire Torah wisdom. The first is concentration on study. This is what the sages of the Talmud meant when they said, "Let no one say, 'I toiled but did not find'." (Megillah 6b). If one will only put a great deal of effort into his studies, he will emerge a scholar. According to Abarbanel, this is the thrust of "Be deliberate in judgment."
Secondly, to become erudite in Torah one must be prepared to accept the variegated approach of the subject matter and study together with other scholars. Profound knowledge is complex; acute wisdom is intricate. Nothing may be casually ignored; no opinion may be underrated. When a person studies Torah alone, he will find difficulties which he is unable to answer, whereas in group study, he will find help.
There is a fascinating dispute in the Midrash (Kohelet Rabbah 7:49) which touches on this theme. The School of Shammai held that an academy of Torah should not accept students who are not Torah oriented, talented, and God-fearing. In the absence of these qualifications, it is a waste of time and effort to instruct these inferior students. The School of Hillel, however, were more lenient and urged the academies to accept all students because if one hundred begin the study of Chumash, ten may emerge qualified to study Mishnah. Out of these ten there are good chances that one may emerge who will be qualified to study Talmud. In fact, it once happened that before he began his lecture Hillel asked whether all the students were present. The reply was that all were present and accounted for except for one who was the most insignificant of them all - the one who was later to become the great Rabban Yochanan ben Zakkai who saved Judaism after the destruction of the Temple. By citing this source, Abarbanel was intimating that no one can tell in advance who will eventually turn out to be a master and teacher in Israel. It is in that light, that the author of the Mishnah urged us to raise up (make stand) many disciples.
The third way to acquire perfect Torah wisdom is to eschew the easiest and most comfortable way of resolving difficult problems. If one is in doubt, he should follow the more stringent path, because in that he is taking no risk of transgressing. In rabbinic terms this is referred to as "making a fence for the law."
According to Abarbanel, the ones who propounded these three ways of ensuring Torah knowledge enumerated in the Mishnah were the Prophets. By their prophetic ability, they foresaw a retreat and diminution in religious commitment in the lives of the masses and were convinced that when the last prophets, such as Zachariah and Malachi, died, all prophecy would end. At that time, the continuity of the Oral Law would depend on the non-prophetic sages, beginning with the men of the Great Assembly and so they counselled them that the state of their Torah knowledge would depend on these three courses of action. This answers Abarbanel's sixth question.
Abarbanel concludes his interpretation of the first Mishnah with
an interesting insight. Until we reach the men of the Great Assembly, the chain
of tradition is described according to the transmitter - Moshe to Joshua,
Joshua to the Elders, etc. From here on, however, the chain will be listed
according to the receivers - Antigonus ... received the tradition from Shimon
ha-Zaddik (Mishnah 3), Yosi ben Yoezer ... received it from them ... (Mishnah
4), etc. We are not told, for example, that Shimon ha-Zaddik passed it on (gospelled
it down) to Antigonus. This
is because our Mishnah ends with the advice to raise up (make stand) many
disciples and the men of the Great Assembly followed that advice; from now on
the stress is, therefore, on the disciples who receive, rather than on the
teachers who transmit (gospel down).
Miscellaneous
Interpretations
Be deliberate in judgment
Rabbenu Yonah inquires why the Mishnah requires caution in judgment and does not advise caution in any other facet of life. He replies that every other facet of life would be meaningless were it not for the strength of the law. What would all the morals and values taught by the Torah be if they would not have the backing and support of a legal system to ensure their credibility? To embellish his line of thinking, he cites a Midrash (Exodus Rabbah 30:3) which equates the Torah with the royal matron who is in the habit of having equestrians ride before and after her carriage to protect her and so demonstrate her regal position. So, it is with the Torah: The laws that were given to the Children of Israel prior to Mt. Sinai and those that followed Mt. Sinai were meant to shield the essence of the Torah. Thus, the exhortation, "Be cautious in the administration of the law."
Midrash Shemuel addresses himself to the same question Rabbenu Yonah raised, and muses that when a court is about to come to a decision it should be cautious in its deliberations because it can be reversed by an appellate court. This, of course, would lend no honor or dignity to the court that comes to a decision hastily.
He also cites an authority who argues that "be cautious" applies not to the judges, but to the litigants. That is to say, persons who have a dispute are urged not to hasten into litigation but rather to seek a compromise. When litigants are anxious for a judicial decision they are already enemies; in a compromise they can retain their friendship.
Ritva offers two interpretations of this Mishnah:
Raise up (make stand) many
disciples
Midrash Shemuel is confident that when a master rears a generation of disciples, even if they are not on the same scholastic level as he is, the consequences can only be favorable, in that he can always learn something of value from them. The master himself has not reached the apex of wisdom and even a subordinate can come up with valuable ideas. Furthermore, the authentic mark of a Jew is his familiarity with Torah learning. By raising up more and more disciples and making them stand, the master indelibly marks the true character of a Jew on an increasing number of individuals.
Hakham Yosef ben Haggai – The obligation of Masters of Torah is not only to instruct, and “gospel down” the Massorah, but also and more important is to make sure that each Talmid is able to find a congregation in which to exercise his gifts in imitation of his master.
Make a fence around the Torah
Midrash Shemuel: It is the nature of man to seek out those things that are forbidden to him because in most instances they are more pleasurable. It is much easier to steal than to work hard and toil to make a living and thus avoid stealing. The commandments of the Torah are comprised of a host of negative injunctions, but man has a strong urge to disobey them. Therefore, the Torah may be compared to a castle surrounded by a moat. First, the invading enemy must cross the moat before he can enter the stronghold. This moat is the decrees of the rabbis who strengthened the position of the laws of the Torah.
Rabbenu Yonah opines that if we are to say that the rulings of the rabbis serve as a fence around the Torah, it then follows that when a man meticulously follows the teachings of the rabbis which are more stringent, he demonstrates his profound love of, and attachment to, the commandments of the Torah.
Nazarean Talmud
Sidra of B’midbar (Numbers) 20:14 – 22:1
“Vayishlach Mosheh” “Then
Sent Moses”
By: H. Em Rabbi Dr. Adon Eliyahu ben
Abraham &
H. Em. Hakham Dr. Yosef ben Haggai
|
Hakham Shaul’s School of Tosefta Luqas (Lk) |
Hakham Tsefet ‘s School of Peshat Mordechai (Mk)
|
|
And a
dispute also occurred among them as to which of them was recognized as being
greatest (Heb. Gadol).[49] So he said to them, “The
kings of the Gentiles exercise despotic lordship over them, and those who
have authority over them are called benefactors. But you are not to be like this! But the one who
is greatest among you must become like the youngest (newest), and the one who leads must be like the one
who serves. For who is greater, the one who reclines at the table or the one who serves? Is it not the one who reclines at the table? But I am in your midst as the
one who serves.[50]
“And you are the ones who have remained with me in my trials, and I confer on you a
kingdom/governance, just as my
Father conferred it on me, that you may eat and drink
at my table in my kingdom/governance of God through the Bate Din and Hakhamim, and you will sit on thrones
judging the twelve tribes of Israel. |
But having called them (all his talmidim) to him, Yeshua
said to them, you know that those who presume to rule over the
Gentiles, and their great (Heb. גָּדוֹל) men exercise oppressive
authority over them. But, it will not be so among you; but whoever desires to
become the greatest (Heb. גָּדוֹל) (reach maturity i.e. become a Hakham) among
you must first be your ministering courtier (Paqid). And
whoever of you desires to become (the) first (Heb.הָרֹאשׁ ),
he will be a courtier before all. For even the Son of Man (the
Prophet) did not come to be served, but to serve, and to give his life
(Heb. נֶפֶשׁ) as a ransom[51]
(Heb. גְּאֻלָּה) for many slaves. |
|
Hakham Shaul’s School of Remes Romans: |
|
Has God rejected His people?[52]
This can never become a reality![53]
I am Jewish, from the seed of Abraham and from the tribe of Binyamin. God
has not rejected the people that He appointed[54]
to be superior[55]
(i.e. in Torah wisdom)! Or,
are you not aware of what the Scriptures testify of Eliyahu HaNabi (Elijah the Prophet) how he
intercedes on Yisrael's behalf? He said, “I have been very jealous for the LORD, the God of hosts. For the
people of Israel have forsaken your covenant, thrown down your altars, and
killed your prophets with the sword, and I, even I only, am left, and they
are trying to kill me.” (1 Ki. 19:14) But how does the Divine respond
to him? Yet I will leave seven thousand in Israel, all the knees that have
not bowed to Baal, and every mouth that has not kissed[56]
him.” (1 Ki. 19:18) In the same way then, there is presently
a remnant according to God's gracious choice.[57]
But, if it is by God's loving-kindness[58]
it still cannot[59]
be humans attempts to please God without the guidance of the Hakhamim,[60]
as some argue[61]
it must be the loving-kindness of
G-d. What then? What Yisrael seeks in inquiring about God[62]
is only found (obtained) in His Divine choice as vessels of
honor, but those who remain hardened will never find it. Just as it
is written,[63]
"For the LORD has poured over you a spirit of deep sleep, He has shut
your eyes, the prophets; And He has covered your heads, the seers"
(Isa.29:10). As David says, "May their table before them
become a snare; And when they are in peace, may it become a
trap. May their eyes grow dim so that they cannot see, And make their loins
shake continually" (Psa 69:22-23). |
Nazarean Codicil to be read
in conjunction with the following Torah Seder
|
Num 20:14 – 22:1 |
Ps
103:15-22 |
Jud.
11:12-21 |
Mordecai
10:42-45 |
1
Luqas 22:24-30 |
Romans
11:1-10 |
Commentary to Hakham Tsefet’s School of
Peshat
Beginning with Chesed
This Torah
Seder reflects momentarily on the Egyptian life and on the sensual pleasures of
life rather than subservience to G-d This analogy is contrasted with the
children of Edom. Here we are not speaking of the Jewish slaves of the
Egyptians but the Egyptians themselves. However, when speaking of the Aaron,
the Torah Seder demonstrates the wants of a people that had yet to master their
entire being. Another perspective found in this Torah Seder is a group of
people preparing to meet death. It is easy to serve personal motives rather
than be of service to G-d. The Torah Seder we read last demonstrated two of
Yeshua’s Talmidim that possessed a desire to sit near him when Yeshua would sit
at his seat of honor. There is nothing wrong with this desire. Yeshua’s
talmidim demonstrated a desire to sit near their teacher who would carry them
into the Olam HaBa. However, when that type of desire permeates every act of
our being and when we are wholly consumed by it, we have entered an unhealthy
state. Without the true measure of chesed, the will is imbalanced, and we will
fall prey to attitudes that fail to find a real happy medium.
And may it
be Your will, Adonai, our God and God
of our fathers, to make us study Torah regularly, and hold fast to Your
commandments. Do not bring us into the grasp of sin, nor into the grasp of
transgression. Do not cause us to be tested nor scorned (nor be held in
contempt). Distance us from the Evil Inclination and bond us to the Good
Inclination. Grant us love, favor, kindness, and compassion in Your eyes and in
the eyes of all who see us and bestow bountiful kindness upon us. Blessed are
You, Adonai, who bestows bountiful kindness upon His people Yisrael.
It is said that Rabbi Yehuda HaNasi prayed this prayer every day after
morning Shacharit.
Berakhot 16a
Rabbi on
concluding his prayer added the following: May it be Thy will, O Lord our God,
and God of our fathers, to deliver us from the impudent and from impudence,
from an evil man, from evil hap, from the evil impulse, from an evil companion,
from an evil neighbor, and from the destructive Accuser, from a hard lawsuit
and from a hard opponent, whether he is a son of the covenant or not a son of
the covenant![64]
[Thus did he pray] although guards[65]
were appointed[66]
to protect Rabbi.
The beauty of the prayer is in its opening words. “May it be Your
will Adonai, our God and God of our fathers.” The expression of desire in this prayer is
to have a pure desire. As we have seen, life is filled with personal motives
even in Torah study. The part of the cited prayer is “Your Will”
emphasizes the importance of subjecting ourselves to the “will of G-d.” We must
learn to be a tool rather than trying to be the next great master.
Hakham Tsefet is perfectly aware of all the pitfalls mentioned above.
However, he remembers the Mesorah of the Master. If we are to have a place of prominence, we
must have a pure motive. Becoming a
courtier, a Paqid is the place of initial beginnings for a Torah Scholar.
Dynamic Tension
The righteous/generous man is faced with a dynamic tension between his
focus on himself and his focus on G-d.
We may also include the idea that he is faced with a tension between
himself and fellow humans. The animal life, the lowest level of the soul is a
life without ambition. However, man’s ambitions must be subservient to G-d’s
will. We can further say that man’s ambition must be subservient to his own
pure will (conscience). The above cited prayer is a one that demonstrates the
subservience of the personal will to the will of G-d. The prayer asks G-d for
the permission to have a particular will or ambition.
Mar
10:45 For even the Son of Man (the Prophet) did not come to be
served, but to serve, and to give his life (Heb. נֶפֶשׁ) as a
ransom (Heb. גְּאֻלָּה) for
many [slaves].
The selfless model of Messiah is one of laying down the soul. We
realize that many so called “scholars” want to make this an atoning sacrifice.
This simply allows them the license to do as they choose rather than practice
the mastery of ones being. The “life” of Yeshua was a life of example and
demonstration. He sacrificed personal ambitions for our sake and for the sake
of the Mesorah.
On the other hand, you have the fastidious legalist trying to encumber
man with several inapplicable restraints. We do not have room for this kind of
mentality. What is lacking in today’s word is the heart of a true father who
looks at his children with compassion. He is then able to instruct them in the
areas of their weaknesses.
Unlike the animals, roaming the earth, man has the unique capacity to
master his being. Life’s search is one of looking for leaven (hamets).
The seven-day festival represents a whole life of trying to free ourselves of
leaven, excessive pride. While we take seven days to remember a lifelong task,
we are faced with the reality of the daunting task of searching, removing and
nullifying leaven in our personal lives. The Festival of Pesach is called the
“Festival of Freedom.” This is because what we really want in life is to be
like Abraham Abinu, someone who really loves the LORD our G-d.
Commentary to Hakham Shaul’s School of Remes
there is
presently a remnant
We have spoken at length of the “Priesthood
of the Firstborn.” But, in true Machiavellian style we must ask, what is the
Remes meaning of the “Priesthood of the Firstborn?”
To answer the question, we must look at a
model Priest from the Tanakh. Ezra was a “Scribe” and “Priest.” However, when
we look at these titles from Remes we again have questions that need answering.
We clearly understand the role of the Priesthood as noted above. However, we
ask, why was he also a “Scribe”? The meaning of this is given in Ezra 7:10
where it shows us that Ezra studied (Drash) the Torah, its judgments and
statutes for the sake of teaching them to the B’ne Yisrael. Thus, Ezra as a
Scribe was trained by his mentor in the transmission and “handing down” of the
Torah. The role of Torah transmission passed out of the hands of the Priesthood
to the hands of the Hakham. Thus, the appearance of the Sage, the tribal
leaders begin to play a secondary role, as does the king. Allegorically
speaking, the new Tribal leader and King is the Hakham. We see Hillel
allegorically as a tribal leader and or King of his generation. Because Hillel
and Yeshua are both Davidic lineage, Hillel assumes responsibility for Yeshua’s
Torah education. It would have been impossible for it to be any other way. This
would be especially true of his father Yosef died when Yeshua was still very
young.
The paradigm shift is from a defunct
priesthood to a “collegiate Council of Scholars.” The “Kingdom/governance of
G-d” was now in the hands of the Bate Din and Hakhamim. Thus, “firstborn”
should not be interpreted in the literal sense of the word. The firstborn is
the Sage, the spiritual guide of the People of G-d. Their rise was the single
most important chain of events in the history of the B’ne Yisrael. Through them
Yisrael has retained her identity. The Sages cared less where the hand of
Providence stationed them. They have a legitimate priesthood that needs to be
faithfully discharged.
The “Kallah” (Bride) had elevated herself to
the fitting place of being a Queen. Torah education is the Messiah of Yisrael.
The Torah is her King and G-d is her LORD and the Shema is her creed!
Therefore, our pericope teaches us that
Yeshua conducts himself as a First-born Priest and pronounces a guilty verdict
against this defunct priesthood. This demonstrates that the defunct priesthood
is in the process of being replaced by the rightful first-born, i.e. the Torah Scholar.
The end is in the beginning. Gen
1:5 — And there was evening and there was morning, the day of unity.[67] The disunity will be repaired, and humanity will
once again be at unity with themselves and G-d. This can only happen when the
walls Torah ignorance are broken down. Before this “end” is accomplished, the
first-born Priest, the Hakham must accomplish his mission!
Questions for Understanding and Reflection
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!”
Saturday
Evening April 14, 2018
Evening: Counting of the Omer Day 14
Evening Counting of the Omer Day 14
Then read the following:
|
Day
of the Omer |
Ministry |
Date |
Ephesians |
Attributes |
|
14 |
Chazan/Moreh |
Nisan 29 |
2:19-22 |
Justice expressed with humility |
Ephesians 2:19-22 Now therefore you (Gentiles) are no longer strangers and foreigners,
but conjoined with the legal administration of Jewish life (fellow
citizens) with the Tsadiqim, (the Jewish Tsadiqim – righteous/generous) and (through your conversion to Judaism) belong to the household of God,[68]
and are built upon the foundation of the emissaries (apostles) and prophets, Yeshua HaMashiach himself
being the chief cornerstone, in whom the whole structure having being framed
together, grows into a holy sanctuary (of living stones) in the LORD; in whom you also are built
together as a dwelling place of God through the nefesh Yehudi.
Evening: Counting of the Omer Day 15
Rosh Chodesh Iyar
Then read the following:
|
Day of the
Omer |
Ministry |
Date |
Ephesians |
Attributes |
|
15 |
Darshan/Masoret |
Nisan 30 |
3:1-6 |
Compassion united with
Loving-kindness |
Ephesians 3:1-6 For the sake[69] of
the Gentiles[70] I
Hakham Shaul, am the prisoner[71] (for the cause) of Yeshua
HaMashiach, I know you have heard[72] of
the administration[73] of
God’s loving-kindness[74] which
is given me for you: how the secret[75]
(So’od mystery of Messiah) was
handed down to me by its (systematic)
unveiling,[76] as I
have written briefly. Correspondingly, by reading this you can know[77] my
insight into the secret (So’od mystery)
of Messiah,[78] which
was not made known to the sons of men[79]
in other generations[80] as it
has now been revealed to his holy emissaries and prophets through the Spirit of
Prophecy. This secret (So’od mystery)
is that the Gentiles are to become[81]
fellow heirs, members of the same body, (i.e. of Messiah) and partakers of the promise in Yeshua
HaMashiach through their acceptance of
the Mesorah.
Monday Evening April 16, 2018
Evening: Counting of the Omer Day 16
Rosh Chodesh Iyar
Then read the following:
|
Day of the Omer |
Ministry |
Date |
Ephesians |
Attributes |
|
16 |
Darshan/Chazan |
Iyar 1 |
3:7-13 |
Compassion united with Reverential Awe |
Ephesians 3:7-13 Of this Mesorah I was made a servant[82]
in accordance with the gift of God's loving-kindness,[83]
which was given me[84] by
the operation[85] of
his virtuous power.[86]
Though I am less than the least of all the Tsadiqim,[87] this
loving-kindness was (first) given to me, to hand down[88]
(proclaim) to the Gentiles the
unsearchable[89]
riches of Messiah. And to enlighten[90]
all of them in the administration of the secret (So’od – mystery) hidden (in the minds of the Hakhamim) in the past (for ages) by God who created all things, so that
through the Congregation[91] the
wonderfully complex wisdom of God might now be made known by[92] the
Rulers[93] and
Authorities[94] (of
the Esnoga – Synagogue) in the
heavenlies. All of this was
according to the eternal[95] purpose
(which runs throughout history) that He
has accomplished in Yeshua our Master is HaMashiach,[96]
by being in union with him, we[97] have
delight[98] and
access[99] (to
the Father) with confidence by his (Messiah’s)
faithfulness to God.[100]
Therefore, I require[101] of
you (Gentiles) not to lose be
discouraged in what I am suffering for you, which is your glory.[102]
Tuesday Evening April 17, 2018
Evening: Counting of the Omer Day 17
Evening Counting of the Omer Day 17
Then read the following:
|
Day of the Omer |
Ministry |
Date |
Ephesians |
Attributes |
|
17 |
Darshan |
Iyar 2 |
3:14-19 |
Tiferet (Beauty) - Yellow Virtue: Rachamim
(Compassion) Ministry: Darshan or
Magid [Prophet] |
Ephesians 3:14-19 For this reason, I bow my knees[103]
before the Father,[104] (of our Master Yeshua HaMashiach)[105] 15 from whom every family[106] in
the heavens and on earth receives its name (exists),[107] that
He would grant you, according to the wealth of His glory,[108]
to be strengthened[109] with
virtuous power[110] by
His Ruach[111] (breathing
the Oral Torah/Mesorah) in the inner man[112] (soul
– Neshamah), so that Messiah may take up residence in your hearts through (your) faithful obedience; and that
you, being firmly rooted[113] in
loving compassion, may have the strength[114]
to comprehend,[115] with
all the Tsadiqim what is the breadth and length and height and depth,[116]
and to know the loving compassion
of Messiah, which exceeds knowledge (Da’at), that you may attain fullness of maturity (perfection) in God.[117]
Wednesday Evening April 18, 2018
Evening: Counting of the Omer Day 18
Evening: Counting of the Omer Day 18
Then read the following:
|
Day of the
Omer |
Ministry |
Date |
Ephesians |
Attributes |
|
18 |
Darshan/Parnas 1 |
Iyar 3 |
3:20-21 |
Compassion united with
Confidence |
Ephesians 3:20-21 Now to Him (G-d) who by his virtuous power can do inexhaustibly more than we can ask[118] or
think, according to the virtuous power working[119]
within us, to Him (G-d)
be glory[120] in
the Congregation and in Yeshua HaMashiach throughout every generation, forever
and ever. Amen.
Thursday Evening April 19, 2018
Evening: Counting of the Omer Day 19
Evening Counting of the Omer Day 19
Then read the following:
|
Day of the Omer |
Ministry |
Date |
Ephesians |
Attributes |
|
19 |
Darshan/Parnas 2 |
Iyar 4 |
4:1-3 |
Compassion united with Sincerity |
I therefore, the prisoner in the Master (Yeshua HaMashiach), admonish[121] you
that you walk[122] in
a manner worthy of the vocation[123] to
which you are called, with all humility[124]
and gentleness, with patience, forbearing one another in loving-compassion,[125]
striving to keep unity knowing[126] the
bond of shalom (unity – peace).
The Ten (3 + 7) Men of a Jewish Nazarean Congregation
|
Bench of Three Hakhamim (Local Bet Din) |
| | | | | | HEAVENLIES Or HEAVENLY PLACES | | | | | | | |
||
|
|
Keter (Crown) – Colourless Ministry: Invisible Divine Will in the Messiah |
|
|
|
Binah (Understanding) - Gray Virtue: Simchah (Joy) Ministry: 2nd of the bench of three APOSTLE |
|
Chochmah (Wisdom) - Black Virtue: Emunah (Faithful Obedience) Ministry: Chief Hakham 1st of the
bench of three APOSTLE |
|
|
|
Da'at (Knowledge) - White Virtue: Yichud (Unity) Ministry: 3rd of the bench of three APOSTLE |
|
|
|
The Seven Paqidim (Servants
at the Bench) |
|||
|
Gevurah (Strength/Might)
– Scarlet Red Virtue:
Yir’ah (Fear of G-d) Ministry:
Sheliach [Chazan/Bishop] |
|
G’dolah / Chessed (Greatness/Mercy)
– Royal Blue Virtue:
Ahavah (love) Ministry:
Masoret [Catechist/Evangelist] |
| | | | | | | | | | | | | EARTHLY Or EARTHLY PLACES | | | | | | | | | | | | | | |
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Tiferet (Beauty) - Yellow Virtue: Rachamim (Compassion) Ministry: Darshan or Magid [Prophet] |
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Hod (Glory) - Orange Virtue: Temimut (Sincerity) Ministry: Parnas [Pastor] |
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Netzach (Victory) – Emerald Green Virtue: Bitahon (Confidence) Ministry: Parnas [Pastor] |
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Yesod (Foundation)
- Violet Virtue:
Emet (Truth/Honesty) Ministry:
Parnas [Pastor] (Female
– hidden) |
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Shekhinah / Malkhut (Presence)
– Purple Virtue:
Humility Ministry:
Meturgeman/Moreh/ Zaqen
[Teacher/Elder] |
|
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Next Shabbat:
Shabbat: “VaYar Balaq” – Sabbath: “And Balaq saw”
|
Shabbat |
Torah
Reading: |
Weekday
Torah Reading: |
|
וַיַּרְא
בָּלָק |
|
Saturday
Afternoon |
|
Reader
1 – B’Midbar 22:2-7 |
Reader
1 – B’Midbar 23:10-12 |
|
|
Reader
2 – B’Midbar 22:8-12 |
Reader
2 – B’Midbar 23:13-15 |
|
|
“Y
vió Balaq” |
Reader
3 – B’Midbar 22:13-20 |
Reader
3 – B’Midbar 23:16-19 |
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B’Midbar (Num.) 22:2 – 23:9 |
Reader
4 – B’Midbar 22:21-26 |
|
|
Micah 7:16-20 +Nahum 1:7, 2:1-3 |
Reader
5 – B’Midbar 22:27-35 |
Monday and Thursday
Mornings |
|
Reader
6 – B’Midbar 22:26-38 |
Reader
1 – B’Midbar 23:10-12 |
|
|
Psalms: 104:1-12 |
Reader
7 – B’Midbar 22:39 – 23:9 |
Reader
2 – B’Midbar 23:13-15 |
|
|
Maftir
– B’Midbar 23:7-9 |
Reader
3 – B’Midbar 23:16-19 |
|
Mk 10:46-52: Luke
18:45-53; + 19:1-10; Rm
11:11-16 |
Micah 7:16-20 + Nahum 1:7, 2:1-3 |
|
Hakham
Dr. Yosef ben Haggai
Rabbi
Dr. Hillel ben David
Rabbi Dr. Eliyahu ben
Abraham
[1] The usual translation “made in the flesh by
hands” seems to imply certain negativity. The translation “what Royal
men do to their bodies”
shows spiritual conduct. The allegorical meaning is that “circumcision” is a
picture of control over the appetites of the “flesh.” This allegorical phrase
also refers to the control of the sexual appetite bringing the sexual union
into spiritual connection with G-d. “Circumcision” is also an allegorical
phrase with the intended meaning of being “Torah Observant.” This allegorical
thought shows that the Torah is the “modus operandi” for controlling the
Yetser HaRa, the “evil inclination.”
Therefore, we should not look at “circumcision” as a negative statement.
Furthermore, we should now understand that circumcision is indicative of full
conversion to Judaism, not some convoluted version of Christianity.
Consequently the notion of “uncircumcision” means those who do not have a
covenantal relationship with G-d and secondly, those who have not turned to the
Torah as a means of controlling the “flesh”/Yetser HaRa.
[2] It is noteworthy to mention that the “alien”
mind is in direct opposition against the Torah, as a way of life. And this is
the mission of two-thirds of the shedim / fallen angels. Therefore, the
darkened mind refers to those Gentiles who are either simply ignorant of the
Torah as a way of life. And, those who are vehemently opposed to it because of
their “unyielding obstinacy of mind.”
To be “alien” is to be morally bereft of all
sensible mores. The depth of this statement is only understood from a Hebraic
mindset. To be כָּרַת
“cut off” means completely estranged from G-d’s presence and
protection. Those who were “cut off” while traveling through the wilderness
were subjected to every evil influence, without G-d’s protection or
chesed/grace. Therefore, this is a crime of excommunication by Divine Decree.
cf. Eph. 4:18 below
[3] cf. Strong’s G4174 #1 (TDNT 6:516)
[4] ξένοι from ξένος means a stranger who is permitted within the
country but has not rights except what he might have agreed to as a treaty, per
se. Here we see that idea of the Ger HaSha’ar (Stranger of the Gate). It would
appear that the School of Shammai allowed the Gentiles to become “strangers of
the gate” but would not allow the Gentile full conversion. Yeshua, a
representative from the House of Hillel rescinded these dogmas allowing the
Gentile the ability to become a full proselyte.
[5] Many Christian authors stumble over this
phrase trying to understand the plurality of “covenants.” They fail to realize
that the “covenants” are plural because the Covenant is ever changing. While
they have been established on firm foundations we must realize that G-d has
repeatedly updated the covenant on many occasions. However, the Gentile was
never able to join in the benefits of the covenant/s because he was estranged
from G-d “ἄθεοι”
and subordinate to the worldly system.
[6] The middle wall is not the Soreg of the
Temple. This “wall of partition” is the dogma of Shammai separating the Jewish
people from the Gentile as noted above. The “Soreg” is a wall in the Temple
courtyard, which marked the boundaries of the Court of the Gentiles. This is
NOT Hakham Shaul’s reference. This breaking down of the “middle wall” is a
reference to the Messianic title “Peretz.” The word paretz,
wherever used, signifies the breaching of a fence and passing through, just as:
I will break down ('p'rotz') the fence thereof; (Isaiah 5:5) Why have You broken down ('paratzta') her
fences? (Psalms 80:13) And in the language of the Rabbis: “Pirtzah
(a breach in a wall) calls forth to the thief.”
(Sotah 26a) Indeed, the Sacred Language
(Hebrew is called “the sacred” language.) uses the term p'rotz
when referring to anything that oversteps its boundary: And you with break-forth ('upharatzta') to the west, and to the east; And the man broke forth (‘vayiphrotz')
exceedingly.
[7] These δόγμασιν are a reference to the eighteen edicts
(middot) of Shammai which separated the Jewish people from the Gentiles by
deeming the Gentile “unclean.” cf. Acts 10:28. See Falk, H. (2003). Jesus
the Pharisee, A new Look at the Jewishness of Jesus. Wipf and Stock
Publishers.
[8] The “New Body” is a conjoining of Jews and
Gentiles who have converted to Judaism under the authority of Yeshua
HaMashiach.
[9] Also corresponds to the five times
the term nefesh is mentioned in the Yom Kippurim Torah
reading.
[10] 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.
[11] Messiah called it the Torah,
Neviim, and Ketuvim which we translate in English as: The Law, The Prophets,
and The Writings. These Hebrew words are referred to, by Jews, as an acronym: Tanach
[12] However, the House of Israel,
which was made up of the Ten Lost Tribes, have been lost and scattered around
the world since the fall of the Northern Kingdom around 721 B.C.E. The House of
Israel, the Ten Lost Tribes, cannot be re-united with the House of Yaaqob,
because the House of Israel has not been around for thousands of years, that is
why they are called the Ten LOST Tribes. This passage in Jeremiah is describing
a Jewish People where all of the descendants of every tribe thrives,
and has made their way to the Promised Land. Because it speaks of both the
House of Israel and the House of Judah together, with HaShem, in a single new
covenant, and since the House of Israel cannot be unified with the House of
Judah, this entire passage has not happened yet, and cannot refer to
Christianity or their ‘new covenant.’
[13] What these verses are saying is
that everyone will no longer need to look in any book, neither a ‘New
Testament’, nor even the Tanach, to tell them what is right and what is wrong.
They will know it instinctively because it will be in their hearts, truly
making HaShem their G-d, and in turn, truly making them G-d’s People.
Certainly, this has also not happened yet, and so this passage cannot be
referring to Christianity, nor can it be referring to the New Testament.
[14] Lit., ‘affliction of
judgment’-through unnecessary delay in executing judgment.
[15] Intentionally, through bias or
partiality.
[16] Giving erroneous verdicts through
carelessness and insufficient deliberation; cf. Abot, I, 2.
[17] Lev. XXVI, 25.
[18] Jer. XXXIII, 25. ‘The covenant of
day and night’ is understood to refer to the Torah, which should be studied day
and night; v. Ned. 32.
[19] Ibid. XXVI, 26
[20]
Ibid. 43.
[21] Jewish soul
[22] From Yevamot 46b, Krithoth 9b
[23] It seems to me that the ‘fading’
covenant is that covenant which we broke. The problem was the people, not the
Torah. This suggests that the only difference between the so called ‘old’ and
the ‘new’ covenants is that the new covenant has a new man to obey it.
[24] e.g., Genesis 17:7, 13, 19;
Psalms 105:8, 10; 1 Chronicles 16:13-18
[25] v. 15
[26] See especially Yehezechel
(Ezekiel) 20:32-37, as well as Yeshayahu (Isaiah) 54:8-10, Tehillim (Psalms)
105:8-10 and Bereshit (Genesis) 17:7.
[27] v. 32
[28] Rabbi Dovid Rosenfeld
[29] I.e., the offering of sacrifices,
cf. Shemot (Exodus) 24:5ff.
[30] From Yevamot 46b, Krithoth 9b
[31] Shemot (Exodus) 24:8
[32] Yehoshua (Joshua) 5:5
[33] Yehezechel (Ezekiel) 16:6.
According to the supposition of the Zohar to Vayikra (Leviticus) 22:27 this
passage refers to the blood of circumcision.
[34] Shemot (Exodus) 24:5
[35] Ibid.8 v.8
[36] The parallel text in Yeb. 46b
reads: ‘and there is a tradition that there is no sprinkling . . .’
[37] Our Sages
[38] Ibid.
[39] Zohar 1:93b
[40] Ibid.
[41] Evil inclination
[42] Ruth 3:13
[43] Ibid.
[44] Ibid.
[45] Because we have just one of these
organs, they are given masculine names. They are the only external organs that
are not duplicated. In fact, the words Peh (mouth) which is used for eating and
Mila (male membrum) have the same Gematria of 85. And as noted in Kabbalah,
Shemirat HaLashon, watching what we say, helps us with Shemirat HaBrit, while
not using our mouth the right way such as slandering or talebearing on others
has the opposite effect on our Brit, G-d forbid.
[46] The sefira of yesod, i.e.
foundation. In the Tikunei Zohar, the Kabbalistic Sephirot correspond to various
parts of the body. For Yesod, it is the part of the body on which the Brit Mila
(circumcision) is performed, called in the text as the phrase Ot Brit Kodesh
“Sign of the Holy Covenant”.
[47] Now milah is
one mitzva that is stamped on each and every Jew (including
women: Chazal explain that the mother of the baby circumcised
also has a portion in the mitzva; also, in Vayikra 12:2, the section
commanding milah on the eighth day, begins: “When a woman
conceives” and deals mainly with woman’s issues).
[48] Our Sages say in Yevamot 53b, that the bond and connection of the brit mila to the brain is stronger than all the other organs or limbs of the body. The other parts of the body are unaffected by thoughts of desire – not the hand [for example] nor the foot. From this anatomical fact it is clear that yesod reaches very lofty heights. The same is true with regard to drawing down from above, analogous to the seminal point that is drawn down from the choice substance of the brain and descends lower and lower until “the end part of the body.”
[49] See Peshat
translation
[50] The Servant of
G-d. Cf. Zimmerli, Walther. Servant of God. Place of publication not
identified: Wipf & Stock Publishers, 2009. p. 11-36, 80-106
[51] λύτρον used here to mean גאל
not כּפר to atone and not פָּדָה with the idea of ransom pointing to action
not subject. cf. Vayikra 25:48. Here the language smacks of a sign of the שְׁמִטָּה year or יוֹבֵל. כּפר contains the idea of atonement as a sacral
rite. Here the language betrays that thought.
[52] The reading of
Codex G, which has τὴν
κληρονομίαν (LXX) for τὸν
λαόν, is a correct interpretation. Thus, we can read His
(G-d's) inherited people. 1 Sam 12:22 For the Lord will not forsake his
people, for his great name’s sake, because it has pleased the Lord to make you
a people for himself. Psa 93/94:14 For the Lord will not
forsake his people; he will not abandon his heritage;
[53] μὴ γένοιτο
[54] Those whom He
intimately knew before He created all the others
[55] “Superior” See
Berry, George Ricker. Interlinear Greek-English New Testament: With a
Greek-English Lexicon and New Testament Synonyms. Nashville: Broadman, 1980. p
83 (see index in rear of the book)
[56] Hosea 13:2
[57] God has deemed
Yisrael His choice a special vessel above all other possibilities.
[58] Based on God's
free choice cf. UBS Handbook Romans 11:6
[59] οὐκέτι should not be rendered "no longer" as if
there was a time where it was a part of normative Jewish practice. The best way
to translate οὐκέτι here is "still cannot" showing that it
never has been the case.
[60] We consistently
translate "ἐξ ἔργων" as "humans attempts to please G-d apart
from the guidance of the Hakhamim, and or apart from the instruction of the
Toroth (i.e. Oral and written Torah.)
[61] The argument
against what Hakham Shaul is saying is that one must do works "ἐξ ἔργων" in order to merit right standing with G-d. And
that the B'ne Yisrael believed that they merited favor because of their
observance of the Torah. Nothing could be farther from the truth. Hakham Shaul
is showing that Yisrael is not selected by merit of works "ἐξ ἔργων" but rather G-d's chesed, loving-kindness. And
be it known that Yisrael never believed in a "works" oriented"
salvation per se. As Hagner points out, "Judaism was not and is not a
religion where acceptance with God is earned through the merit of righteousness
based on works.”
[62] Arndt, W., Danker,
F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament
and other early Christian literature. Kurt Aland and Barbara Aland, with
Viktor Reichmann and on previous English editions by W.F. Arndt, F.W. Gingrich,
and F.W. Danker." (3rd ed.) Chicago: University of Chicago Press. p. 371
[63] See also D’barim
29:4 "Yet to this day the LORD has not given you a heart to know, nor eyes
to see, nor ears to hear.
[64] I.e., a Jew or
non-Jew. This now forms part of the daily prayers. V. P. B. p. 7
[65] Lit., eunuchs.
[66] By the Roman
Government.
[67] Our rendition
[68] “Salvation” means joining the community.
Therefore, “salvation” is communal rather than individual. While some find
cultic insinuations here we find only the idea that the Gentiles have been
inducted into the family (household) of G-d” as an allegory for becoming a part
of the family per se. We also note that the Community of “Tsadiqim” is the household –
habitation where G-d resides. The language of our pericope now turns towards
the Temple of “living stones.” cf. 1 Peter 2:5
[69] For this sake, is rooted in the idea of G-d’s
loving-kindness and “grace.” Therefore, we can see the direct link to idea of
compounded Chesed in the ministerial offices of Darshan/Masoret. Hakham Shaul is a prisoner on behalf of the
Gentiles for Messiah’s cause.
[70] Hoehner points out that this phrase means
those Gentiles who come to faithful obedience by becoming converted Jews and
not Gentiles by and large. Hoehner, H. W. (2002). Ephesians, An Exegetical
Commentary. Grand Rapids, MI: Baker Academic. p. 425
[71] Hakham Shaul is made a prisoner by the cause
of Messiah. Wallace, D. B. (1996). Greek Grammar, Beyond the Basics, An
Exegetical Syntax of the New Testament . Grand Rapids: Zondervan. p. 82
[72] The Greek ἀκούω – akouo most certainly derived from the Hebraic Shama – to hear, obey or understand.
[73] This compound Greek word οἰκονομία – oikonomia is derived from oikos
(οἰκος), “a house” and nomos (νομος), “law” (Torah). Therefore, it is Hakham
Shaul’s duty to dispense the Oral Torah to the Gentiles.
[74] Herein the words of John 3:16 are brought to
mind. “For G-d so loved the Gentiles (world) that he sent his only begotten
son.” Here the interpretation is multifaceted. The “only begotten son of G-d”
(Sh’mot Exo. 4:22) can refer to the B’ne Yisrael or to Messiah.
[75] The “secret” – “Mystery” refers to the So’od
understanding of Messiah. However, this “secret” – “Mystery” is the decision of
G-d concerning Messiah, the Jewish people and the Gentiles and how the
“Kingdom/Governance” of G-d would play out in history. μυστήριον
–mustērion, from a
derivative of μύω muō
(to shut the mouth). This is a perfect description of So’od. So’od is not “revealed” by words. The
“revelation” is in what is not said. Abot
1:7 Simeon his son says, “All my life I grew up among the sages, and I
found nothing better for a person [the body] than silence. Which Shimon is
this? Herford argues that the usual reading of this text would cause us to
believe that the Shimon is the son of Gamaliel. However, Herford sees problems.
His suggestion is that the Shimon mentioned here is the Son of Hillel, Shimon
ben Hillel, rather than Shimon ben Gamaliel. Herford, R. T. (1945). The
Ethics of the Talmud, Sayings of the Fathers, Perke Aboth, Text, Complete
Translation and Commentaries. New York: Schochen Books.
[76] While the “revelation” being mentioned here
can be related to the Dammesek experience, Hakham Shaul speaks of his reception
of the So’od. The So’od (secret – mystery) is passed down from teacher to
student in a systematic unveiling (revelation) of the Torah. In the present
case, Hakham Shaul was taught the So’od of Messiah by systematically being
taught the Torah from that perspective. This “revelation” also bespeaks the
method in which the teacher (Hakham) teaches his talmidim. The talmid learns from
those things, which are not said as much as he learns, from what is said.
Consequently, the talmid learns by “revelation,” that which is unveiled in his
mind as he learns. Barth, M. (1975). Ephesians, Introduction, Translation,
and Commentary on Chapters 1 - 3. (T. A. Bible, Ed.) New Haven, CN: The
Anchor Yale Bible posits that notion that “revelation” is the continuous and
unceasing flow of information and power.
This assessment is accurate in that the true Hakham never stops
learning, teaching and growing in his awareness of Torah. Westcott asserts that
the “general mode of communication” rather than “the specific fact” of one
revelatory moment in Paul’s life is meant. Barth further notes that this
“revelation” refers to many events not a single event such as the Dammesek
experience. Therefore, Hakham Shaul’s “revelation” is the gradual unveiling of
Messiah through the Oral Torah.
[77] “Know” have an intimate knowledge of my
awareness of the “Secret of Messiah.” Furthermore, Hakham Shaul makes it clear
that he will be the one who is responsible for teaching the Ephesians and
Gentiles the Torah in the same way that he himself received it. On a grander
scale we note that the Gentiles must receive, by “handing down” the Torah from
their Jewish teachers/Hakhamim.
[78] Messiah is the personification of the
“Mystery/Secret” of G-d.
[79] The phrase “sons of men” can be related to
the idea that the “Son of Man” Heb. “Ben Adam,” refers to the prophets.
However, the Prophets did prophecy of Messiah. In understanding the true nature
of Prophecy, we understand that this cannot be a reference to the Holy
Prophets. Therefore, the “sons of men” here must be a reference to men who
estranged from laboring in the Torah and Oral Torah as we will see. However,
the subtlety of their mentions shows that we have the Darshan – Magid (Prophet)
present.
[80] Other generations did not have the privilege
of seeing Messiah personally.
[81] The implication here is that Gentiles should convert to Judaism and become fellow-heirs. This is the
eventual goal. While there may be many who have not “converted” they should
seek that end. Without conversion, they are not joint/fellow-heirs.
[82] Διάκονος – diakonos is used primarily used with regard to the
Kingdom/Governance of G-d. Διάκονος – diakonos is always used of the activities of the King’s
servant/agent. Contrasted with δοῦλοσ – doulos, which is the relationship between servant and “master.” However, it is
noteworthy to see that Hakham Shaul is speaking of his subservience to the
Mesorah. Hoehner, H. W. (2002). Ephesians, An Exegetical Commentary.
Grand Rapids, MI: Baker Academic. p. 449 The similarity of content between v.7
and v2 shows tat we are dealing with the same officer, i.e. the Darshan, Magid
– Prophet. See also Thielman, F. (2010). Ephesians. Grand Rapids: Baker
Academic. p. 207
[83] This does not mean that G-d is strictly
“loving-kindness.” G-d can demonstrate His judgment when there is blatant
disregard for His mitzvoth.
[84] Note the nature of Hakham Shaul, or we might
say note the persona of Shaul as a Hakham. His early days as a Paqid show
someone who is impetuous and prone to legalism. The present view of Hakham
Shaul’s character is one of Chesed.
[85] Greek ἐνέργεια – energeia working – operation of
G-d’s power. This refers to the systematic structure of the Esnoga (Synagogue).
ἐνέργεια – energeia is effective power, or power that causes and effect.
[86] Δύναμις – dunamis, the “power” and “ability”
when mentioned in accordance with lifestyle must always be virtuous power. Δύναμις – dunamis, can have the connotation of
virtuous power. Δύναμις – dunamis, is also the potential of the
effect. Or, we might say that Δύναμις – dunamis, is the potential result of
the ἐνέργεια – energeia. The Mesorah is couched in dynamic and static power. Hakham Shaul shows
that he was a vessel with potential power. His approach was the opposite of
G-d’s trying to “legally” demand virtue. Virtue functions through the dynamic
power of effect, or we might say that virtue is the effect of dynamic power.
Hakham Shaul allows himself to be the model for the Gentiles who receive the
administration of the secret (So’od) of Messiah’s Mesorah.
[87] Hakham Shaul does not say that he is the
least of the Sheliachim (Apostles). He says that he is the least of ALL
Tsadiqim – the “saints.”
[88] The word εὐαγγελίζω – euaggelizo is related to the
“Mesorah.” Therefore, Hakham Shaul is been commissioned to “hand down” the
Mesorah (the Oral (Traditions –Torah of the Jewish people) to the Gentiles. As
such, we see the Darshan/Maggid handing the “story” down. Hoehner forwards that truth that the “good
news” is not something invented by the “messenger.” “Rather the [messenger]
reveals and instructs what has been faithfully handed down.” Hoehner, H. W.
(2002). Ephesians, An Exegetical Commentary. Grand Rapids, MI: Baker
Academic. p. 453
[89] ἀνεξιχνίαστος – anexichniastos incomprehensible aspects of Messiah are the
“lights of Messiah” which are the seven stars in the right hand, among the
seven congregations (Rev 1:20).
[90] “opened to see the truth,” or to minimize
that idea we might say “I ask that you may come to understand.” Opened to the
place of being able to understand the Mysteries on the level of ChaBaD.
[91] (Heb. קָהָל
Aram. כָּנִישְׁתָּא,)
therefore we have translates ἐκκλησία as “Congregation,”
the assembly of G-d’s people, which includes the native-born Jew and Gentile
converts. It is in the congregational setting that the Mystery of G-d’s plan
from antiquity will be made manifest. Furthermore, we can see that the “handing
down” of the mystery/secret must come through community government. No
individual can attain this mystery/secret by him or herself.
[92] Here we have a case of Dative of
Agent/Instrumental. Therefore, the “Mystery” is made known BY (ταῖς ἀρχαῖς
καὶ ταῖς ἐξουσίαις
ἐν τοῖς ἐπουρανίοις
διὰ τῆς ἐκκλησίας
ἡ πολυποίκιλος
σοφία τοῦ θεοῦ,). Moulton, J. H., & Turner, N. (1963). A
Grammar of the New Testament (Vol. III Syntax). Peabody, MA: T&T. p.
240
[93] Hokhmah the Principle
agent of the Bet Din
[94] Binah the Second Agent of the Bet Din,
Therefore we see a pars pro toto, referring to the Bet
Din Hakham (Hokhmah), Binah and Da’at (ChaBaD).
[95] αἰών – aion Philo on his discussion of the coming birth of Yitzchak notes the
following… “ not a difference of time, such as is measured by lunar or
solar periods, but that which is truly marvelous, and strange, and new, being
an age which is very different from those which are visible to the eyes and
perceptible to the outward senses.” Therefore, we note that the idea of αἰών – aion can have the connotation of an new era/age
which was unlike the previous age. Consequently, the “eternal age (αἰών – aion) runs throughout history
unseen and unperceived by many. Philo. (1993). The Works of Philo, Complete
and Unabridged in one volume. (N. U. Edition, Ed., & C. Yonge, Trans.)
Peabody, MA: Hendrickson Publishers. p 364
[96] The purpose accomplished in Yeshua our Master
the Messiah, is accomplished in his giving up his life. Here we mean that his
love was a sacrifice. This does not exclude his death, but it focuses on his
Life rather than his death. We are not trying to detract from his death burial
and resurrection, but we need to focus on his life as an Orthodox Jewish Rabbi
of the first century.
[97] We, the Jewish people have confident
assurance being in union with Messiah, therefore you (Gentiles) should not lose
heart…
[98] From the Psalmist we see by cross-linguistic
translation that παρρησία – parrhesia means, “delight.” Psa
37:4 Delight (παρρησία – parrhesia) yourself also in the Lord; And He will give you the
desires of your heart.
παρρησία – parrhesia can also mean “boldness.” Philo uses this word to speak of moral
excellence. Philo. (1993). The
Works of Philo, Complete and Unabridged in one volume. (N. U. Edition, Ed.,
& C. Yonge, Trans.) Peabody, MA: Hendrickson Publishers. p 95
See access below – This can also be a
reference to the Amidah, “standing Prayer,” which could not be said by
Gentiles. Their joining the Jewish people allows them to be a part of a
“Congregation” (of ten men) where they can now boldly say the Amidah.
[99] Access – connection through the Mitzvot and
the Halakhic rulings of the Mesorah.
[100] Thielman, F. (2010). Ephesians. Grand
Rapids: Baker Academic. p. 219
[101] “To demand” and “to request.”
[102] Δόξα – doxa is a direct reference to the office of the Darshan. We equate the Greek word δόξα – doxa with
Tiferet, splendour, beauty and compassion.
[103] This term denotes the submission to G-d as
the only authority, which we are to Pray to. The posture is an expression of
homage, humility and petition. This is also a reference to the Amidah. We note
this because the Hebrew word Amidah means, “standing Prayer.” In order for one
to “bend the knee”, one needs to be “standing.”
[104] The use of πατήρ – pater shows the relationship between the Supreme Authority and the
worshiper. This relationship is seen as a Father/Son relationship. Therefore,
the son can have a relationship with the Father, which he sees as correctional
and directorial with true compassion. It is also used of the members of the
Sanhedrin, whose prerogative it was by virtue of the wisdom and experience in
which they excelled, to take charge of the interests of others. This suits the
present context of the Bet Din and corresponding officers. We would expect to
find word or titles of compassion in this particular reading associated with
the Darshan.
[105] This phrase is most likely a Scribal
insertion and invention. Understanding that Hebrew as a rhythmic Cantorial
meter causes us to see that relationship between the words πατήρ – pater & πατριά – patria of
the next verse.
[106] “Every family” – means every species, genre,
tribe and clan. Every distinction is known by G-d the Father, because He is
their progenitor. The use of πατριά – patria here only shows that G-d is the source and creator of all
beings. He looks over them as a πατήρ – pater “Father.” This phrase is
abstract and hard for some Scholars to grasp. Nonetheless, God is called the
Father of the stars, the heavenly luminaries, because he is their creator,
upholder, ruler. He is Father of all rational and intelligent beings, whether
angels or men, because He is their creator, preserver, guardian and protector. G-d is Father of spiritual beings and
of all men. The verb ὀνομάζω – onomazo is named that is, involves
the name, of πατριά – patria. But Bullinger, Bucer,
Estius, Rückert, Matthies, and Holzhausen take the verb in the sense of
“exists.”
[107] G-d calls every star, constellation and angel
by name. This is a representation of His supreme authority and exalted position
as Creator. Cf. Psa 147:4; Isa 40:26
[108] Δόξα – doxa is a direct reference to the office of the Darshan. We equate the Greek word δόξα – doxa with
Tiferet, splendour, beauty and compassion. The mention of κραταιόω – krataioo,
δόξα – doxa, and δύναμις – dunamis
show the dynamic flow of Divine Power through Messiah’s tree of Lights. This
shows us that and δύναμις – dunamis
that the First Parnas (Pastor) is dependent on the Darshan/δόξα – doxa.
[109] The use of κραταιόω – krataioo show an association with Da’at (κραταιός – krataios)
the third member of the heavenly Bet Din.
[110] See “virtuous power” above in footnote for
#16 Darshan/Chazan Iyar 1. But δύναμις – dunamis denotes or implies that δύναμις – dunamis comes from an external source,
and enters into the inner man. The “coming from the external source” is the
“Breathing out the words” of the Oral Torah/Mesorah by ones Mentor/Hakham. Our
paraphrase of Eadie, J. (2005). A Commentary on the Greek Text of Paul's
Letter to the Ephesians. (M. G. Rev. W. Young, Ed.) Birmingham, AL: Solid
Ground Christian Books. p. 244
[111] Because the “strengthening” empowers the
virtuous abilities of the petitioner we see that “Spirit” is the breathing of
the Oral Torah, which produces
(strengthens) holiness.
[112] The infusion of moral excellence (δύναμις – dunamis) into the “inner man” –
soul/Neshamah is the result of the Spirit/Breath being Orally breathed by ones mentor. The Darshan is the agent of the Spirit in the
present pericope. His Prophetic Magid strengthens moral integrity.
[113] ῥιζόω – rhizoo perfectly describes the condition of the Gentiles coming to faithful
obedience in Messiah.
[114] ἐξισχύω – exischuo from ἰσχύω – ischuo
which stems from the Officer, Chazan. Again this phraseology show the path of G-d
energy as it flow through the Congregation.
The Officer, Chazan fits the nomenclature of ἰσχύω – ischuo
containing and exhibiting strength, might ability and force. cf. G2479 Thielman
says that ἐξισχύω – exischuo
has the connotation of growing in power/ability to the point of prevailing.
Thielman, F. (2010). Ephesians. Grand Rapids: Baker Academic. pp. 233-34
[115] Hakham Shaul is aware that the So’od/Mystery
of Messiah requires a great deal of learning. He shows the path of
“comprehension” is through “growing in
power/ability to the point of prevailing” mentally, to the place of
comprehending the So’od explanations of Messiah.
[116] The dimensional geometry causes Scholars to
fumble over themselves not being able to do simple math. The dimensions form a
simple cube with 12 lines. The center of the cube is the 13th
dimension so to speak. Thirteen (13) is the numerical value of Unity and “Love”
in Hebrew. Hakham Shaul’s mystery is showing us that Messiah came to bring
unity between G-d and man through the Mesorah. Furthermore, he is showing us
that the Gentiles can become one with the Jewish people through conversion.
[117] See Barth, M. (1975). Ephesians,
Introduction, Translation, and Commentary on Chapters 1 - 3. (T. A. Bible,
Ed.) New Haven, CN: The Anchor Yale Bible.
pp. 373-4
[118] The virtuous power goes beyond imagination
and cravings.
[119] Again, we have the compound of potential
power realized within us.
[120] The reference to the Officer “Darshan” is
mentioned here again in the Greek word δόξα – doxa.
[121] παρακαλέω – parakaleo is paralleled in the Hebrew word “נִחַם”
which means comfort/strengthen. This gives us a possible connection to the
Seven weeks of Nahamu. Hoehner suggests, based on Carl J. Bjerkelund’s work
that this is an “Apostolic admonition.” Hoehner, H. W. (2002). Ephesians, An
Exegetical Commentary. Grand Rapids, MI: Baker Academic. pp. 499-500. It is
worthy to note that regardless whether this is an “Apostolic admonition” or not
Hakham Shaul is directing his “authority” towards the Ephesian community and
Congregation. Therefore, the “admonition” carries “Apostolic” (a Hakham’s)
weight. We should here note the change
of vocabulary. Hakham Shaul (Paul) begins to call the “Body of Messiah” into
corporate unity. The language of Darshan in concert with Sincerity shows
“legal” application. Here we do not need to be hung up on “legalism.” This is
not the point. Our intention here is to see application of the Halakhic system
of the Esnoga (Synagogue). Thielman notes the shift from theology to ethics,
“from what God has graciously accomplished for His people to how they should
live as a result.” Thielman, F. (2010). Ephesians. Grand Rapids: Baker
Academic. This shift is especially important when we realize that we are about
to approach Har Sinai.
[122] περιπατέω – peripateo calling for a change in conduct. Therefore, περιπατέω – peripateo
calls to mind contrast. In the past you were Gentiles which walked (had the
conduct of a Gentile) according to the order of the cosmos, worldly system. Now
that you have accepted Judaism you are expected to change your conduct and walk
as the Jewish people do.
[123] The deep sense of κλῆσις – klesis comes from καλέω – kaleo to
be named or “called” a parallel of Hebrew קָרָא. That which, G-d
names “calls” is suited for its purpose or duty. The “calling” is that of
having been a Gentile estranged from G-d and His covenants of Promise to being
conjoined with the Jewish people through conversion. This is the “challenge”
that Hakham Shaul is placing before his audience. cf. Nisan 26 above.
[124] Humility is the attribute of deeming others
more important. Here we also see protocols of showing other respect and honor.
[125] Here Hakham Shaul is forwarding the true
heart of the Jewish people. The Gentiles coming to G-d embraced Judaism because
it was a civil, organized and structured. In other words, the Roman populace
saw Judaism as being a positive model to emulate. However, they needed to leave
behind any dissenting paganism, which they may have retained. While the Gentile
is called to Torah Observance he is not called to “legalism.” Hakham Shaul is
addressing this issue here at this present juncture by conjoining the
Compassion of the Darshan with the 2nd Pastoral officer (Parnas 2)
and his attribute of sincerity.
[126] Πνεῦμα – pneuma - a spirit, i.e. a simple essence, devoid of all or at least all
grosser matter, and possessed of the
power of knowing, desiring, deciding, and acting. The English language uses
the idea of “spirit” in very much the same way. We may hear someone say,
“that’s the spirit.” This does not refer to any “spirit.” It
refers to a mindset, knowing you “can” etc. Strong, J. (1996). The exhaustive
concordance of the Bible: Showing every word of the text of the common English
version of the canonical books, and every occurrence of each word in regular
order. (electronic ed.) (G4151). Ontario: Woodside Bible Fellowship.