HaChodesh Nisan 5777

This week’s Torah Reading

הַחֹדֶשׁ
HaChodesh
“The New Moon”
“El novilunio”
Shemot (Exodus) 11:1 – 12:28
B’Midbar (Num.) 28:9-15
Ashlamatah: Ezekiel 45:18 – 46:15
Ashlamatah: Isaiah 66:1, 23
Proverbs 7:1-27

N.C.: Col. 2:16-23; 1 Cor. 5:6-8

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Philo On Torah

Philo
These laws of Moses, like the laws of the philosophers, are to be sure enacted laws and not natural laws, but, being enacted by God who is the creator of nature, they are, more than the laws of the philosophers, in accordance with nature, not only in the sense that they are in harmony with human impulses or capacities or that they are best fitted to the attainment of the gifts of nature, but also in the sense of their being universal, eternal, and immutable. With Philo, therefore, the philosophic maxims that happiness is life in accordance with virtue or in accordance with reason or in accordance with nature come to mean life in accordance with the Law (Torah/Nomos). All the philosophic maxims about man’s duty to follow God or to imitate God or to be like God come to mean with him that man must act in accordance with the Law. All the philosophic discussions as to whether virtue come to man by learning or habit or nature or divine dispensation comes to mean with him that virtue comes to man by God through nature as a divine grace, or through learning the truths taught in the book of His Law and through training in the performance of the precepts of this Law.

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Parah Adumah

פָרָה אֲדֻמָּה
Parah Adumah
“A red heifer”
“Una vaca bermeja”
B’midbar (Numbers) 19:1 – 20:13‎
Ashlamatah: Ezekiel 36:16-38‎
Psalm 110:1-7

N.C.: Bereans (Hebrews) 8:1 – 9:14‎

Download Audio Class

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Shabbat Zachor

זָכוֹר
Zakhor

“Remember”
“Acuérdate”
Debarim (Deut.) 24:19 – 25:19
Ashlamatah: I Samuel 15:1-34
Psalm 2:1-12
N.C.: Rev. 13:11 – 14:12; 15:2-4

Note: The following materials will be used for this evenings (Tuesday Night Live) class. Please download here
Audio Lesson 5777

From the Archives ——
Video Lesson from 5772
Video Lesson from 5773

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TS_NC – 74

TS – (Torah Seder) NC -Nazarean Codicil #74 Tuesday Night Live

רְאֵה, קָרָאתִי “R’Eh Qarati” – “See, I have called”

The Torah Seder gives a view into the life of an extraordinary man, Bezalel. The artisan who built the Mishkan. He was full of Hokhmah, instilled in him by HaShem.

An interesting question is Why was Bezalal  from the tribe of Dan?

His “calling” was his vocation. Prior to the present Torah Seder we might have been able to ask Bezalel, what is your “vocation.”  Thus רְאֵה, קָרָאתִי may be translated “I have given Bezalel the “vocation” of building the “Mishkan.”

Thus, Bezalel will be compared to the great question and answers given in Mordechai.

Thus, Mordechai (Mark – the amanuensis of Hakham Tsefet) presents Yeshua with question of what is my vocation, what do people think my vocation is. And finally what do believe my vocation is?

This class will range from simple Peshat to the limits of So’od.

What will you learn?

Live at 7PM CST

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Tuesday Night Live

Shalom Chabberim

We have held classes for the longest time on Thursday Nights. Those classes were TNL (Thursday Night Live). We now need to change our classes to help accommodate others and other issues. This Thursday night (March 2nd 2017) will be held and the final TNL (Thursday Night Live). The following Tuesday Night (March 7th 2017) we will begin our new schedule. We pray that this does not interrupt anyone one else’s schedule. Therefore, TNL will no longer insinuate “Thursday Night Live” but rather Tuesday Night Live.”

Shalom Ubrakhot
H. Em. Rabbi Dr Eliyahu b. Abraham
(Dr Walter Oakley)

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The Mishnah of Hillel

Kir’at Shema

D’varim 6:4-9 4 ¶ “Hear, O Israel! The L-RD is our God, the L-RD is one! 5 “You shall love the L-RD your God with all your heart and with all your soul and with all your might. 6 “These words, which I am commanding you today, shall be on your heart. 7 You shall teach them diligently to your sons and shall talk of them when you sit in your house and when you walk by the way and when you lie down and when you rise up. 8 “You shall bind them as a sign on your hand and they shall be as frontals on your forehead. 9 “You shall write them on the doorposts of your house and on your gates.

Berachot 1:3    The House of Shammai say, “In the evening everyone should recline in order to recite [the Shema] and in the morning they should stand, “as it says [in the passage of the Shema], When you lie down and when you rise (Dt. 6:7).” But the House of Hillel say, “Everyone may recite according to his own manner [either reclining or standing], “as it says, And as you walk by the way (ibid.).” If it is so [that one may recite however he wishes] why does [the verse] say, When you lie down and when you rise? [It means you must recite the Shema] at the hour that people lie down [night] and at the hour that people rise [in the morning]. Said R. Tarfon, “I was coming along the road [in the evening] and reclined to recite the Shema as required by the House of Shammai. And [in doing so] I placed myself in danger of [being attacked by] bandits.” They said to him, “You are yourself responsible [for what might have befallen you], for you violated the words of the House of Hillel.”

Hillel’s Logic

The Mishnah weighs Hillel’s thoughts and logic against the logic of Shammai. Because the text of the scripture says when you lie down and when you rise up Shammi has deduced that Kiriat Shema should be said either lying of standing. Hillel furthers the logic of the text by saying when “you walk by the way.” This logic demonstrates that fact that one may need to recite the Shem. Therefore, one recited the Shema in the manner that is appropriate for him. Hillel’s logic continues with a hermeneutic on the text. One should recite the Shema at the appropriate time. The logic demonstrated here by Hillel is consistent with his seven rules of hermeneutic. The logic is exemplified in the case of Rabbi Tarfon in the related Mishnah to demonstrate the idea of good common logic and that a person is not entitled to endanger himself for the sake of Rabbinic rulings. However, we must also note that this in no way an excuse to abandon the wisdom of the Chazzal[1] (Sages of blessed memory). The Chazzal were not trying to make life a bitter experience by imposing and interpreting halachah. Their goal was to teach the Jewish people how to live the Torah on an everyday basis. The Torah is a VERY complex book. The text of the Torah is filled with complexities. Very few (outside of Orthodox Judaism) really know how to interpret the text according to the Hermeneutic rules. There are those “Theologians” who have their hermeneutic practices. However, few if any really match the hermeneutics of Hillel or any of the other hermeneutic systems of the Chazzal. I am surprised to see how liberal most Theologians are with their interpretations of the Torah given the fact that Yeshua subscribed to the teaching of Hillel. My point here is that these theologians should also subscribe to the Hermeneutic practices of Hillel like our Majesty Yeshua haMashiach. Likewise, I am surprised at the Karite mentality that has permeated many communities that believe that Yeshua was an Orthodox Jewish Rabbi. Actually, I believe that this is an oxymoron. How can you believe that Yeshua was an Orthodox Jewish Rabbi and then abandon the Teachings and Hermeneutics of the Mishnah? Why do I include the entire Mishnah? I include the entire Mishnah because the stringent rules of Shammai have been abandoned in favor of the rulings of Hillel. This does not make the entire Mishnah a Hillelite document per se. However, the rulings and practices are VERY Hillelite so to speak. Therefore, we need to more clearly re-investigate the Mishnah for appropriate conduct according to the School of Hillel, who was the master of our Master Yeshua. Continue reading

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