Sidra Of B’resheet (Genesis) 6:9 -7:24
“Tol’dot Noach” “The generations of Noach”
By: H. Em. Rabbi Dr. Adon Eliyahu ben Abraham &
Hakham Dr. Yosef ben Haggai
|SCHOOL OF HAKHAM SHAUL’S
|SCHOOL OF HAKHAM TSEFET’S Peshat Mordechai (Mk)
|Yeshua was full of the Ruach HaKodesh (breath of holiness – i.e. Mesorah) returning from the Yarden was led by the Ruach into the wilderness (desert), where he was tempted by the adversary (the Yetser HaRa) for forty days. And he ate nothing for those days, and when those (days) were accomplished he was hungry. And the adversary (the Yetser HaRa) said to him, “If you are the Son of G-d (Messiah the King of Yisrael), command this stone to become bread.” And Yeshua answered (from hermeneutic) “it is written – And He humbled you, and suffered you to hunger, and fed you with manna, which you did not know (understand), neither did your fathers know; that He might make you know that man does not live by bread only, but by every word that proceeds out of the mouth of the LORD does man live. (De 8:3) And (then) the adversary (the yetser hara) led him to a high mountain bringing to his (Yeshua’s) attention all the kingdoms of the entire earth (governed by human kings and intermediaries) in an instant of time. And the adversary (the yester hara) said to him (Yeshua), “I will give you their glory and all this authority; for all authority has been given to me and I can give to whoever I desire. If you will submit to me, all this will be yours.” And Yeshua replied “You will fear the LORD your God, and serve Him, and will swear by His name (De 6:13).” Then the adversary (yester hara) took him to Yerushalayim and stood him on the peak of the Temple (referring to the southeast corner of the Temple), saying to him (Yeshua) “If you are the Son of G-d (Messiah the King of Yisrael), throw yourself down from here, for it is written “For He will give His angels (messengers) charge over you, to keep you in all your ways. They will bear you up in their hands, so that you will not strike your foot against a stone. (Psa 91:11-12).” And Yeshua answered saying, “You will not tempt the LORD your God, as you tempted him in Massah. (De. 6:16).” When the adversary (the Yester HaRa) completed every test, he (the Yester HaRa) no longer hindered him (Yeshua) waiting (for a more opportune) time.
||And immediately the [Holy] Spirit (breath of holiness – the Mesorah) drives him (Yeshua) out into the wilderness (desert), And he (Yeshua) was there in the wilderness (desert) forty days, being tested by the adversary (the yetser hara); and he (Yeshua) was with the animals of the wilderness, and the messengers ministering to him.
HAKHAM SHAUL’S SCHOOL OF REMES
2 Luqas (Acts) 2:1-3
When the day of Shavuot had come, they (Yeshua’s Talmidim) were all together in one place. And suddenly there came from the heavens a noise like a violent rushing wind (the voices of the Hakhamim – elucidating Torah), and it filled the whole house (temple of living stones) where they were sitting (studying Torah). And tongues as of fire appeared to them divided among them, distributing themselves (the tongues of – the words of the Hakhamim running back and forth to elucidate the Torah), and they rested on each one of them . And they were all filled with the Holy Spirit (holy breath of the Mesorah as elucidated by the Hakhamim) and began to speak in foreign languages (of the Diaspora), according to the Ruach (Mesorah) that was given (transmitted) to them. Now there were Jews living (visiting during the feast of Shavuot) in Yerushalayim, devout (God fearing) men from every nation under the heavens. And when this sound (the voices of the Hakhamim – elucidating Torah) began, the congregation assembled was astonished, because everyone heard them speaking in his own language. Being amazed and astonished they asked “Are not all of these who are speaking from the Galil? And how is it that each of us hears in his own language? We are Parthians, Medes, Elamites: residents of Mesopotamia, Y’hudah, Cappadocia, Pontus, Asia, Phyrgia, Pamphilia, Mitzrayim, and the parts of Libya bear Cyrene; visitors from Rome; Jews by birth with proselytes; Judeans from Crete and from Arabia! – We hear them speaking about G-d’s wonderful works in our own language.” And all were amazed and perplexed saying to each other, “What does this mean?” But others mockingly said “They are filled with new wine (drunk).”
Commentary to Hakham Tsefet’s School of Peshat
As we have been aptly taught by the Hakhamim the key to understanding Scripture is through questions. And, without a question there is no purpose in the answer. The present materials contain several questions.
- How is it that the “Mesorah – Oral Torah can drive Yeshua into the wilderness?
- Why is the Master “driven” into the wilderness “immediately”?
- What would be the purpose of being “tested” in the wilderness?
- How does the 40 days of temptation (testing) of the Master relate to the 40 days of the earth’s flooding?
- What role do the “wild animal’s” play in the testing of the Master?
- What role do the “messengers” play in the Master’s wilderness testing?
Such being the case, the big question is where do we begin? We will not endeavour to answer all these questions for the sake of brevity. However, these questions deserve honest contemplation and answer.
And immediately the [Holy] Spirit (breath of holiness – the Mesorah) drives him (Yeshua) out into the wilderness (desert)
The Ruach (breath – wind – spirit) in the present text refers to an awareness of the Mesorah and its divine workings on the soul. While most scholars detest the thought of the Yester HaRa (usually translated as “the evil inclination”), we must come to an awareness that without the Yester HaRa there is no such thing as spiritual growth. The Yester HaRa provides a dynamic tension necessary for spiritual maturity. Through pleasure, we can be led astray. However, when pleasure is mastered it drives the human being with positive force. We should note that there are 248 positive (constructive) mitzvoth. Through these, we are able to build and repair the world. These 248 mitzvoth focus the energy of the soul towards building the world rather than maintenance or destruction. These energies have a positive impact on man’s soul strengthening and empowering it with divine connection. Furthermore, through the 248 mitzvoth we are able to strengthen our connection with G-d. The 365 negative mitzvoth serve to restrain the natural impulses of the soul (the Yester HaRa) from destroying the world. Therefore, the 365 energies of restraint serve to protect the world from further damage. The 248 energies channel the energy of the soul towards building and repairing the damages, which have already transpired in the world.
The desert is often analogous of a hostile life-threatening environment. However, the analogy of the present pericope relates to the Torah Seder “Tol’dot Noach,” “The generations of Noach.” The generation of Noach was a generation that brought the world to the brink of total destruction by violating the 365 negative mitzvoth. The Ramban tells us that the generation of Noach was guilty of “robbery and injustice.” The violation of these negative mitzvoth brought about the destruction of the earth. If only two negative mitzvoth were violated in that generation, how much more will the earth deserve destruction when a generation violates all 365 mitzvoth?
The Ramban notes that Noach was considered “righteous/generous because he did not succumb to the worship of idols.” The sages of blessed memory teach us that the wilderness of Sinai had five names.
b Shabbat 89a-b For R. Hisda and Rabbah the son of R. Huna both said, What is [the meaning of] Mount Sinai? The mountain whereon there descended hostility [sin’ah] toward idolaters. And thus R. Jose son of R. Hanina said: It has five names: The Wilderness of Zin, [meaning] that Israel were given commandments there; the Wilderness of Kadesh, where the Israelites were sanctified [kadosh], the Wilderness of Kedemoth, because a priority [kedumah] was conferred there; the Wilderness of Paran, because Israel was fruitful [paru] and multiplied there; and the Wilderness of Sinai, because hostility toward idolaters descended thereon. Whilst what was its [real] name? its name was Horeb. Now they disagree with R. Abbahu, For R. Abbahu said: its name was Mount Sinai, and why was it called Mount Horeb? Because desolation [hurbah] to idolaters descended thereon.
Idolatry, like the above-mentioned negative energies brings the world to the brink of destruction. The intermediaries governing the world must function according to the Divine plan for the universe. If the role of these intermediaries is altered, the structure of the universe is altered proportionately.
Yeshua’s wilderness test demonstrates the Master’s full control over his emotions and passions. The second component of the Masters “testing” as recorded by Hakham Shaul, through Luqas his scribe is a possible allusion to idolatry. When we apply “corral hermeneutics”, derived from Hillel’s seventh rule, we would surmise that Yeshua was possibly tempted to yield to idolatry. The best place to test the soul in such cases is the desert. This is because there the intermediaries have a measure of inordinate control and influence over the cosmos. It was for this reason that they became the objects of idolatry. In the wilderness the passions of the soul cry the loudest. Thirst for food and water is amplified in the harsh environment of the wilderness when one engages in fasting. Hakham Shaul notes that Yeshua passed every test of the Yester HaRa. “When the adversary (the Yester HaRa) completed every test, he (the Yester HaRa) no longer hindered him (Yeshua) waiting (for a more opportune) time.”
When the Lucan temptation is studied, we see that they are divided into three basic components. However, the first component reveals a summation of the subsequent components. Likewise, it demonstrates the purpose for the Mesorah’s driving Yeshua into the wilderness to be tested. The implied test is not related to hunger. The phrasing of the Lucan text demonstrates the cunning wisdom of the nachash kadmon (archetypical serpent) as a prototype for the Yester HaRa. The Master is being compelled to use his office as Messiah illegitimately. In other words, the adversary wants the Master to use the Torah as a spade, so to speak.
m. Abot 4:5 R. Ishmael, his son, says, “He who learns so as to teach —they give him a chance to learn and to teach. “He who learns so as to carry out his teachings— they give him a chance to learn, to teach, to keep, and to do.” R. Sadoq says, “Do not make [Torah teachings] a crown with which to glorify yourself or a spade with which to dig. (So did Hillel say [M. 1:13], “He who uses the crown perishes.”) “Thus have you learned: Whoever derives worldly benefit from teachings of Torah takes his life out of this world.”
Self-aggrandizement through Torah is the destruction of the entire universe. He who takes a life is as though he destroyed the universe. Yeshua’s response is most apropos.
that he might make you know that man does not live by bread only, but by every word that proceeds out of the mouth of the LORD does man live. (De 8:3)
Furthermore, abuse of power by Paqidim, Hakhamim and Nazarean Jews bring a destructive force into the world. Pandering towards favourites and personal bias brings negative energy into the Esnoga. It is our duty to bring positive constructive energies to the Esnoga in the wake of Lag B’Omer. Inordinate affection towards favourites retards the construction of the Temple of living stones. In a measure, the Paqidim and Hakhamim can be like the intermediaries of the Noachic generation. When they are revered inappropriately with inordinate affection, our relationship with G-d wanes.
Yeshua demonstrates the perfect balance of control over his soul. He demonstrates for us that the key to mastery is through the Mesorah and its channelling of energies in the appropriate direction. While we need the Yester HaRa, it MUST be used as an agent for our Divine mission and personal growth.
While the Master’s wilderness test may have included tests concerning the inordinate use of the intermediaries’ power, we can determine with certainty that he was tested with regard to self-aggrandizement and abuse of the authority of his office. We therefore conclude that an attitude of superiority when teaching and governing G-d’s “living stones” is despotic and repressive. As a final test, Yeshua teaches us the nature of self-aggrandizement and inordinate abuse of office. Yeshua states that this type of life is “tempting the Lord our G-d.”
The Hakhamim have modelled the fatherly attitude of a mentor and true Hakham. In emulating this fatherly approach, we emulate our Hakhamim and our master Yeshua, who mastered his soul. In mastering his soul, he mastered and balanced the Yester HaRa and the Yetser HaTov. May we find the grace and energy to do the same.
Remes Commentary to Hakham Shaul
When we begin our investigation of Remes materials, we must do as we did above, we must ask lots of questions. We will posit only one question here. What is Hakham Shaul trying to tell us through the Remes “hint?”
Citing again “corral hermeneutics”, as derived from Hillel’s seventh rule, which is R. Ishmael’s 12th rule, we see that Hakham Shaul clearly associates the inauguration of the Master with the Lag B’Omer experience. In other words, Yeshua’s being “filled” with the Ruach – i.e. Mesorah is celebrated by his talmidim on Lag B’Omer.
However, I will here expand on this scenario. Last Wednesday evening (April the 9th, 2012) initiated Lag B’ Omer. We have seen from the previous pericope of the Nazarean Codicil that, “it is the duty of every Nazarean Hakham to raise up many talmidim and make them stand by themselves.” We contend that the inauguration of Yeshua’s talmidim may very well have occurred on Lag B’ Omer rather than on Shavuot. Our argument is from the 4th – 5th and 12th hermeneutic rules of R. Ishmael (Kelal u-Peraṭ: The general and the particular – Dabar ha-lamed me-‘inyano: Interpretation deduced from the context. Deduced from scripture that is close together (i.e. corral hermeneutics), #5 u-Peraṭ u-kelal: The particular and the general. And the #12, Deduction from the context.).
The General and Particular Statements
When the day of Shavuot had come, they (Yeshua’s Talmidim) were all together in one place. And suddenly there came from the heavens a noise like a violent rushing wind (the voices of the Hakhamim – elucidating Torah), and it filled the whole house (temple of living stones) where they were sitting (studying Torah).
The general statement of “Yeshua’s talmidim being together in one place is elucidated by the particular statement…
Being amazed and astonished they asked “Are not all of these who are speaking from the Galil? And how is it that each of us hears in his own language?
Therefore, we see that the amazement is at the ability of the Nazarean Talmidim as they produce the “astonishing events” of the 2 Luqas 2:1-13, “And suddenly there came from the heavens a noise like a violent rushing wind (the voices of the Hakhamim – elucidating Torah).” The “voices of the Hakhamim elucidating Torah” on Shavuot are the “voices” of the Nazarean Hakhamim who have already been inaugurated as Hakhamim on Lag B’ Omer. Through their immersion in the Ruach – i.e. Mesorah they are able to reproduce the events of Har Sinai.
And tongues as of fire (voices of the Hakhamim elucidating Torah) appeared to them divided among them, distributing themselves (the tongues of – the words of the Hakhamim running back and forth to elucidate the Torah),
D’barim (De.) 5:21 and ye said: ‘Behold, the Lord our God has shown us His glory and His greatness, and we have heard His voice out of the midst of the fire; we have seen this day that God speaks with man, and he lives.
The particular statement of contiguity, “And in those days Hakham Tsefet stood up among the Talmidim with the faithfully obedient (congregation of about one hundred and twenty),” teaches us that Tsefet was already inaugurated as a Hakham prior to this event. This implies a past tense inauguration of the Nazarean Hakhamim. Therefore, we deduce from these statements that the Nazarean Hakhamim did not inaugurate their office as Hakhamim on Shavuot. The presence of the Nazarean Hakhamim produces a phenomenal result on Shavuot. Their voices echo Har Sinai. The “wind of their voices,” sounds like the thunders (kolot) of Sinai. Furthermore, their “voices” are an echo of Adam Kadmon (Messiah) as he gave the daily lesson of Oral Torah in Gan Eden.
Their voices inspire their audience. As we have learned the Greek word θεόπνευστος – theopneustos means, “G-d breathed.” However, the idea of “inspiration” means, “to breathe in” and “set the mind aflame.” Another term for this is “brain sweat!” The Nazarean Hakhamim are “breathing the Mesorah into the audience of Jews and prostyles from every part of the known world.
The statement “Are not all of these who are speaking from the Galil?” is elucidated from the Midrash,
R. Judah applied the verse to the students of the Torah (Hakhamim). LOCKS BLACK LIKE A RAVEN: these are the Hakhamim; they look repulsive and black in this world, but in the time to come, The appearance of them will be like torches, they [will] run to and fro like the lightnings (Nah. II, 5).
Consequently, there are those who “mock” with amazement the Nazarean Hakhamim, as it is written: “But others mockingly said “They are filled with new wine (drunk).”
Another Particular Statement
Mat 28:16-20 Then the eleven talmidim went away into Galil, into a mountain (Tzfat) where Yeshua had appointed them (Ordained them as Hakhamim). And when they saw him, they honoured him (as their Hakham): but some (of those from the community) doubted. And Yeshua came and spake unto them, saying, All authority is given unto me in heaven and in earth (as Messiah the King). Go ye therefore, and teach (talmudize) all nations, immersing them (bringing them to conversion) by the authority of the Father, and of the (His) son (Messiah), and of the Ruach HaKodesh (Oral Torah): Teaching them to observe all commandments (the mitzvoth as I have taught) you: and, behold, I am always with you, even unto the end of the age.
Again, we must rely on hermeneutics to help us with this material. Before we apply the needed hermeneutics, we should take note that these events took place BEFORE Shavuot (2 Luqas – Acts chapter 2).
We find the particular statement in the words, “appointed them (Ordained them as Hakhamim).” Our Greek text use the verb ἐτάξατο rooted in τάσσω tasso. Before we delve further into the meaning of these words, we must correct the word order of the verse. Some try to read the verse as if Yeshua “designated a specific mountain where they were to meet.” We must note that the mountain (Tzfat) was a prearranged meeting place and not a part of this verse’s thought.
Mordechai (Mk) 16:7 But go and say to his talmidim (disciples) and to Tsefet (the capital of the Pillar), ‘He goes before you into the Galil. You will see him there just as he told you’.”
We can see that the meeting was prearranged. However, the statement in Matityahu is specific (particular) with regard to “ordination.” Tάσσω tasso is a “legal appointment.” Tάσσω tasso is also a setting in order or establishing a well-ordered government. Therefore, we see that Yeshua “ordains” the eleven Talmidim and sets the order of their governance. Yeshua divided the hierarchy was among them, ordaining Tsefet (Tzfat) the capital of the Pillar), Yaakov and Yochanan as the Triad of Bate Din’s chief Hakhamim. We also find it very interesting that during the 16th century, R. Jacob (I) Berab, (of Tzfat) tried to re-establish the Sanhedrin and renew rabbinical ordination (semikhah). It is also noteworthy to point out the Tzfat was frequently titled Beth-El and that “there were 300 rabbinical scholars, 18 schools, 21 synagogues and a large yeshivah with 100 pupils, and 20 teachers at the beginning of the 17th century” were in residence there. The history of Tzfat is closely related to Jewish scholarship and education. Tzfat is still a place where thousands congregate on Lag B’ Omer.
Again, this meeting took place BEFORE Shavuot. And again, we conclude that the most logical time for this “Ordaining” was on Lag B’ Omer. Looking at the tradition of this semi-festival we find that in some Jewish circles it is a day of mourning. However, in other circles it is a day of rejoicing. There is a tradition of young children playing with the bow and arrow. These Lag B Omer practices are an enigma to many scholars. When we realize that the Triennial Torah reading cycle places the present Torah Seder, “Tol’dot Noach” and “Vayzkhor Elohim Et Noach” in the temporal purlieu of Lag B’ Omer, we can readily understand why the bow and arrow is an ancient game for children to play at Lag B’ Omer. The rainbow, a token of peace fits well with these materials as G-d makes a covenant with the earth. Our next Torah Seder, “Vayzkhor Elohim Et Noach” will include the Rainbow as a token of G-d covenant with the earth, promising not to flood it again.
Lag ba-Omer in modern Israel is a school holiday. Youngsters light bonfires in open spaces in towns and villages and Students’ Day is celebrated on the campuses of the different universities. The scores of weddings held on Lag B’Omer add to the festive character of this semi holiday.
During the Middle Ages, Lag B’ Omer earned the title “the Scholars Festival.” Perhaps there is more to Lag B’ Omer than meets the eye. It would appear that there was an ancient custom linking Lag B’ Omer with graduating students, particularly in Yeshivot. Of course, the big question is, why? We would here opine based again on the 4th – 5th and 12th hermeneutic rules of R. Ishmael, noted above that Yeshua ordained his Talmidim as Hakhamim at Tzfat on Lag B’ Omer. Interestingly we find that Tzfat and Lag B’ Omer seem to be intimately entwined.
We will also opine that Lag B’ Omer is the date for Yeshua’s ascension.
The custom of children playing with a bow (Heb. keshet) and arrows on Lag ba-Omer is traced, by certain scholars, to the legend that the rainbow (Heb. keshet), a symbol of peace (Gen. 9:11–17).
Why is the bow and arrow a symbol of peace? And, why is it associated with this specific time of the year? Logic tells us that the Triennial Torah Reading Cycle is VERY ancient and that the Lag B’ Omer practices mentioned above are the result of reading about Noach at this time of the year. Therefore, we maintain that the child’s game of playing with bows and arrows is a picture of Yeshua’s Ascension which undoubtedly took place in the present season. The arrow launched into the sky (heavens) can be seen as a hint (Remes) of Yeshua’s ascension. Therefore, Lag B’ Omer is the most logical time for the Ordination of Yeshua’s Talmidim, elevating them to the status of Hakhamim. Likewise, Lag B Omer is the most logical time for Yeshua’s ascension.
Having established that the talmidim were ordained as Hakhamim on Lag B Omer we look at the other details of Shavuot, which will further validate this thesis.
Tongues as of “Fire”?
And tongues as of fire (voices of the Hakhamim elucidating Torah) appeared to them divided among them, distributing themselves (the tongues of – the words of the Hakhamim running back and forth to elucidate the Torah), and they rested on each one of them.
We have seen that “fire” is analogous of Hakhamim. Therefore, we deduce that the “tongues as of fire” are the voices of the Nazarean Hakhamim as they elucidate Torah, specifically the Torah (Mesorah) that was transmitted from their Hakham, Yeshua.
m. Abot 2:10 And warm yourself by the fire of the (Nazarean) Hakhamim, but be careful of their coals, so you don’t get burned.”
Generally speaking, the Hakhamim are seen as “fire.” Particularly speaking, “fire” is the Nazarean Hakhamim. The present pericope furthers the connection of the talmidim with Yeshua through the thought of the Mesorah – i.e. Oral Torah “resting on them” (the Nazarean Hakhamim).
In the Jerome, Commentary on Isaiah 11:2, it states the following, “When the Master ascended from the water, the whole fount of the Holy Spirit (Mesorah i.e. – Oral Torah) descended and rested upon him, and said to him, “My son, in all the prophets I was waiting for you, that you might come, and that I might rest in you. For you are my rest; and you are my firstborn son, who reigns forever.”
Yeshua in the Wilderness
Yeshua’s being driven (cast out) into the wilderness is a Remes hint to the Diaspora. His “temptation” models the trials, which his Nazarean Hakhamim will face in Diaspora. Philo teaches us that the wilderness can be a positive experience rather than a negative one. He also teaches that a “mental wilderness” can be a positive state of mind.
Leg 2:85 And there are times when in the midst of a multitude composed of infinite numbers of men, I can bring my mind into solitude, God having scattered for me the crowd which perplexes my soul, and having taught me that it is not the difference of place that is the cause of good and evil, but rather God, who moves and drives this vehicle of the soul wherever he pleases.
Philo continues with the allegory of those who have sinned in Egypt and those who sin in the wilderness.
Leg 2:86-87 Moreover, the soul falls in with a scorpion, that is to say, with dispersion in the wilderness; and the thirst, which is that of the passions, seizes on it until God sends forth upon it the stream of his own accurate wisdom, and causes the changed soul to drink of unchangeable health; for the abrupt rock is the wisdom of God, which being both sublime and the first of things he quarried out of his own powers, and of it he gives drink to the souls that love God; and they, when they have drunk, are also filled with the most universal manna; for manna is called something which is the primary genus of everything. But the most universal of all things is God; and in the second place the word of God. But other things have an existence only in word, but in deed they are at times equivalent to that which has no existence. 87 See now the difference between him who turns to sin in the desert and him who sins in Egypt. For the one is bitten by serpents which cause death, that is to say by insatiable pleasures which inflict death; but the other, he who meditates in the wilderness, is only bitten by pleasure and driven astray, but is not killed. And the one, indeed, is healed by temperance, which is the brazen serpent which was made by the wise Moses; but the other is supplied by God with a most beautiful draught to drink, namely, wisdom, from the fountain which He himself has brought forth out of his own wisdom.
Again, through textual contiguity we learn from the 12th hermeneutic rule of Remes that the Talmidim were from the Galil. And, that their ordination took place in the Galil.
Are not all of these who are speaking from the Galil?
When we connect this with the words of our previous pericope, we begin to see the wisdom of the Nazarean Hakhamim.
“And now it happened in those days, Yeshua came from the [city of] Branches of the Galil.”
There is a great deal of controversy concerning the title “Nazareth” as the place where Yeshua “grew up” or resided during his early years and possibly parts of his ministry years. Nazareth is not mentioned in any Jewish literature i.e. Mishnah, Talmud, Midrash or Josephus. Nor is there any archaeological evidence to suggest that it was ever a Jewish city. Archaeological evidence suggests that this area was not populated until the 1500’s. The etymology of the word “Nazareth” seems to be related to the idea that Messiah would be from the stock or “branch” of David. Further research shows that נָצַר also means to guard or watch. Therefore, it is suggested that the “City of Branches” or the “City of “Guardians” or “City of Watchmen” is Tzfat. Consequently, this would make Tzfat the actual place of Yeshua’s early residence. This interpretation seems to be more in line with the thought of Yeshua being from the “branch” of Jessie (Davidic stock). Given the Remes interpretation of the present materials we would suggest that Yeshua was the “guardian, watchman of the “soul,” “Oral Torah,” “Wisdom” – Hokhmah and Tzfat was the “secret garden” or “garden of secrets” (So’od). We would also note that it was in Tzfat that Yeshua passed his messianic mission on to his talmidim.
Therefore, Yeshua passes his messianic mission to his talmidim who are now the guardians of the Mesorah, access to Gan Eden (Delight) or the garden of secrets (Hokhmah). Hokhmah being the teachings G-d gave daily to Adam and Havah in Gan Eden and the primordial teachings of G-d before they were written in words and letters.
Though the world was brought to the brink of destruction in Noach’s generation, G-d in His infinite wisdom (Hokhmah) saw that in the future (eschatos) the Nazarean Hakhamim would labour for its repair and elevation. Therefore, it is the duty of the Nazarean Hakhamim to elevate the world back to G-d by bringing their talmidim to the heights of Hokhmah. Teshubah is the return to Binah, the return to Hokhmah is the return to complete oneness (unity).